T14n0489_佛說除蓋障菩薩所問經

大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

No. 489

佛說除蓋障菩薩所問經卷第一

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

如是我聞：

一時，佛在象頭山中，與大苾芻眾七萬二千人俱，皆是阿羅漢——諸漏已盡無復煩惱，心善解脫慧善解脫，如大龍王諸有所作悉已成辦，釋諸重擔逮得己利，盡諸有結，正智妙心俱得解脫，諸心自在到勝彼岸，善入法界建立法幢，心能棄捨一切利養，正善出家極善具圓，滿足諸愿住涅槃道——唯一補特伽羅現居學地，所謂尊者阿難。

諸菩薩摩訶薩八萬四千人，皆是一生補處——獲諸總持得一切智，現前趣向一切智，漸入一切智，增廣一切智，得無礙總持諸三摩地；復能安住首楞嚴王妙三摩地，具大神通遊戲自在，履輕安道，離諸所起一切障累，大慈大悲廣遍十方一切世界，超越無邊一切佛剎，通達空行及無相行諸愿離著，勤劬發起一切有情利益勝行，善入一切佛之境界；心如虛空具無邊智，心如大海深無涯底，心如須彌山王堅固不動，心如蓮華離諸染著，心如妙寶極善清凈，心如真金精煉瑩潔——其名曰寶星菩薩摩訶薩、寶手菩薩摩訶薩、寶印手菩薩摩訶薩、寶冠菩薩摩

【現代漢語翻譯】現代漢語譯本《佛說除蓋障菩薩所問經》卷第一

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉詔譯

如是我聞：

一時，佛在象頭山中，與大比丘眾七萬二千人在一起，他們都是阿羅漢（Arahan）——諸漏已盡，不再有煩惱，心善於解脫，智慧善於解脫，如同大龍王一樣，所有該做的都已經完成，放下所有重擔，獲得自身的利益，斷盡所有束縛，以正確的智慧和微妙的心都得到解脫，心能自在到達殊勝的彼岸，善於進入法界，建立法的旗幟，心能捨棄一切利益供養，真正善良地出家，極其圓滿地具備所有功德，滿足所有願望，安住于涅槃之道——只有一位補特伽羅（Pudgala，人）現在還處於學習的階段，他就是尊者阿難（Ananda）。

還有八萬四千位菩薩摩訶薩（Bodhisattva-Mahasattva），他們都是一生補處（Ekajatipratibaddha，指下一生將成佛的菩薩）——獲得各種總持（Dharani，陀羅尼，總括憶持之意），得到一切智（Sarvajna，佛的智慧），現在正趨向於一切智，逐漸進入一切智，增廣一切智，得到無礙的總持和各種三摩地（Samadhi，禪定）；又能安住于首楞嚴王（Shurangama）妙三摩地，具備大神通，遊戲自在，行走在輕安之道上，遠離所有生起的一切障礙和牽累，以大慈大悲之心廣遍十方一切世界，超越無邊的一切佛剎（Buddha-kshetra，佛土），通達空行和無相行，諸愿都遠離執著，勤奮努力地發起一切有情（Sattva，眾生）的利益和殊勝行為，善於進入一切佛的境界；心如虛空，具備無邊的智慧，心如大海，深不可測，心如須彌山王，堅固不動，心如蓮花，遠離一切染著，心如妙寶，極其清凈，心如真金，精煉瑩潔——他們的名字是寶星菩薩摩訶薩、寶手菩薩摩訶薩、寶印手菩薩摩訶薩、寶冠菩薩摩訶薩……

【English Translation】 English version The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Sarvanivaranaviskambhin, Volume 1

Translated by the Tripitaka Master Fa Hu, a Shramana with Purple Robe, holding the title of Grand Master for Translating Scriptures from the Western Heaven, holding the title of Grand Master of Court Audiences and Vice Minister of the Court of State Ceremonial, under Imperial Decree

Thus have I heard:

At one time, the Buddha was in Mount Hastikaksa, together with a large assembly of seventy-two thousand Bhikshus (monks), all of whom were Arhats (worthy ones) – their outflows were exhausted, they were free from afflictions, their minds were well liberated, their wisdom was well liberated, like great Naga Kings, all that needed to be done was accomplished, they had cast off all heavy burdens, attained their own benefit, exhausted all bonds, their right wisdom and wondrous minds were both liberated, their minds were free to reach the supreme shore, they were skilled in entering the Dharma realm, establishing the Dharma banner, their minds were able to abandon all gains and offerings, they had truly and virtuously left home, were extremely virtuous and complete, fulfilling all vows, abiding in the path of Nirvana – only one Pudgala (person) was currently in the stage of learning, namely the Venerable Ananda.

There were also eighty-four thousand Bodhisattva-Mahasattvas (great beings), all of whom were Ekajatipratibaddha (bound by only one more birth) – having obtained all Dharanis (memorization devices), attained all-knowing wisdom (Sarvajna), presently heading towards all-knowing wisdom, gradually entering all-knowing wisdom, expanding all-knowing wisdom, obtaining unobstructed Dharanis and various Samadhis (meditative states); furthermore, they were able to abide in the Shurangama King's wondrous Samadhi, possessing great supernatural powers, freely enjoying themselves, treading the path of ease and tranquility, free from all arising obstacles and entanglements, with great compassion and great mercy pervading all worlds in the ten directions, transcending boundless Buddha-kshetras (Buddha-fields), comprehending the conduct of emptiness and the conduct of non-form, all vows were free from attachment, diligently initiating the beneficial and supreme conduct for all sentient beings (Sattvas), skilled in entering all realms of the Buddhas; their minds were like the void, possessing boundless wisdom, their minds were like the great ocean, deep and unfathomable, their minds were like Mount Sumeru, firm and immovable, their minds were like lotuses, free from all defilements, their minds were like wondrous jewels, extremely pure, their minds were like true gold, refined and radiant – their names were Bodhisattva-Mahasattva Ratnatara, Bodhisattva-Mahasattva Ratnapani, Bodhisattva-Mahasattva Ratnamudrahasta, Bodhisattva-Mahasattva Ratnamukuta…

訶薩、寶髻菩薩摩訶薩、寶峰菩薩摩訶薩、寶積菩薩摩訶薩、寶頂菩薩摩訶薩、寶幢菩薩摩訶薩、金剛藏菩薩摩訶薩、金藏菩薩摩訶薩、寶藏菩薩摩訶薩、吉祥藏菩薩摩訶薩、凈藏菩薩摩訶薩、凈無垢藏菩薩摩訶薩、如來藏菩薩摩訶薩、智藏菩薩摩訶薩、日藏菩薩摩訶薩、等持藏菩薩摩訶薩、蓮華藏菩薩摩訶薩、解脫月菩薩摩訶薩、普月菩薩摩訶薩、普賢菩薩摩訶薩、觀自在菩薩摩訶薩、得大勢菩薩摩訶薩、普光菩薩摩訶薩、普眼菩薩摩訶薩、蓮華眼菩薩摩訶薩、廣眼菩薩摩訶薩、普威儀道菩薩摩訶薩、普嚴相菩薩摩訶薩、普戒慧菩薩摩訶薩、智慧菩薩摩訶薩、法慧菩薩摩訶薩、勝慧菩薩摩訶薩、上慧菩薩摩訶薩、金剛慧菩薩摩訶薩、最勝慧菩薩摩訶薩、師子慧菩薩摩訶薩、師子游戲菩薩摩訶薩、大音聲王菩薩摩訶薩、師子吼聲菩薩摩訶薩、震吼深妙音聲菩薩摩訶薩、無染著菩薩摩訶薩、離諸垢菩薩摩訶薩、月光菩薩摩訶薩、日光菩薩摩訶薩、智光菩薩摩訶薩、智吉祥菩薩摩訶薩、賢吉祥菩薩摩訶薩、月吉祥菩薩摩訶薩、蓮華吉祥菩薩摩訶薩、寶吉祥菩薩摩訶薩、妙吉祥童真菩薩摩訶薩，如是等諸菩薩眾而為上首。

復有賢護等十六大士，慈氏等賢劫中一切菩薩摩訶薩眾。

四大王天主等四大王天諸天子

眾、帝釋天主等忉利天中諸天子眾、須夜摩天主等夜摩天中諸天子眾、兜率陀天主等兜率陀天諸天子眾、善變化天主等化樂天中諸天子眾、他化自在天主等他化自在天中諸天子眾、導師等善分魔王子眾、大梵天主等梵眾天中諸天子眾、大自在天主等五凈居天諸天子眾，毗摩質多羅阿修羅王、大力阿修羅王、羅睺阿修羅王等無數百千阿修羅眾，阿那婆達多大龍王、摩那斯大龍王、娑伽羅大龍王、阿難多大龍王、嚩蘇枳大龍王等無數百千龍王之眾，吉祥威光龍王子等、無數百千龍王之子並諸龍女，及余無數百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等大眾集會。

時，像頭山遍四方面四由旬內，天人大眾充滿虛空，乃至無有一毛端量極微塵量之所空缺。于如是等天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等眾會中間，敷佛所坐妙師子座。其座高一由旬，縱廣正等各半由旬，嚴設無數百千天妙寶衣，寶鈴寶網張設幰蓋彌覆其上。復有無數百千天妙繒帛，周匝垂掛，散真珠華及諸妙華。

又師子座周匝地方皆是金剛所成，嚴飾殊妙地平如掌，柔軟清凈妙香芬馥，無數百千天妙寶華散佈其地。復有蓮華大若車輪，無數百千黃金為葉，琉璃為莖，帝青為臺

【現代漢語翻譯】現代漢語譯本：諸如帝釋天主（Śakra，忉利天之主）等忉利天中的諸天子眾、須夜摩天主（Suyāma，夜摩天之主）等夜摩天中的諸天子眾、兜率陀天主（Tuṣita，兜率天之主）等兜率陀天的諸天子眾、善變化天主（Sunirmita，化樂天之主）等化樂天中的諸天子眾、他化自在天主（Vaśavartin，他化自在天之主）等他化自在天中的諸天子眾、導師等善分魔王子眾、大梵天主（Mahābrahmā，梵眾天之主）等梵眾天中的諸天子眾、大自在天主（Maheśvara，五凈居天之主）等五凈居天的諸天子眾，毗摩質多羅阿修羅王（Vimalacitra，阿修羅之王）、大力阿修羅王（Rāhu，阿修羅之王）、羅睺阿修羅王（Asura Rāhu，阿修羅之王）等無數百千阿修羅眾，阿那婆達多大龍王（Anavatapta，龍王）、摩那斯大龍王（Manasvin，龍王）、娑伽羅大龍王（Sāgara，龍王）、阿難多大龍王（Ananta，龍王）、嚩蘇枳大龍王（Vāsuki，龍王）等無數百千龍王之眾，吉祥威光龍王子等、無數百千龍王之子並諸龍女，以及其餘無數百千天（Deva）、龍（Nāga）、夜叉（Yakṣa）、乾闥婆（Gandharva）、阿修羅（Asura）、迦樓羅（Garuḍa）、緊那羅（Kiṃnara）、摩睺羅伽（Mahoraga）、人（Manuṣya）、非人（Amanushya）等大眾。當時，像頭山遍佈四面四由旬（Yojana，古印度長度單位）之內，天人大眾充滿虛空，乃至沒有一毛端或極微塵那樣微小的空缺。在這些天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等眾會中間，鋪設了佛所坐的妙師子座。那座高一由旬，縱橫相等各半由旬，莊嚴地設定了無數百千天妙寶衣，寶鈴寶網張設的幰蓋覆蓋在上面。又有無數百千天妙繒帛，周匝垂掛，散佈著真珠華以及各種美妙的華。而且師子座的周圍地方都是金剛所成，莊嚴修飾得非常美妙，地面平坦如掌，柔軟清凈，美妙的香氣芬芳馥郁，無數百千天妙寶華散佈在地面上。還有蓮華大如車輪，無數百千黃金為葉，琉璃為莖，帝青為臺。

【English Translation】 English version: Such as the hosts of gods in the Trāyastriṃśa Heaven led by Śakra (Lord of Trāyastriṃśa), the hosts of gods in the Yāma Heaven led by Suyāma (Lord of Yāma), the hosts of gods in the Tuṣita Heaven led by Tuṣita (Lord of Tuṣita), the hosts of gods in the Nirmāṇarati Heaven led by Sunirmita (Lord of Nirmāṇarati), the hosts of gods in the Paranirmita-vaśavartin Heaven led by Vaśavartin (Lord of Paranirmita-vaśavartin), the hosts of well-disciplined sons of Māra led by the Guide, the hosts of gods in the Brahmakāyika Heaven led by Mahābrahmā (Lord of Brahmakāyika), the hosts of gods in the Śuddhāvāsa Heavens led by Maheśvara (Lord of Śuddhāvāsa), Vimalacitra the Asura King, Rāhu the Asura King, Asura Rāhu the Asura King, and countless hundreds of thousands of Asura hosts, Anavatapta the Great Nāga King, Manasvin the Great Nāga King, Sāgara the Great Nāga King, Ananta the Great Nāga King, Vāsuki the Great Nāga King, and countless hundreds of thousands of Nāga King hosts, auspicious and majestic Nāga princes, countless hundreds of thousands of Nāga sons and daughters, and countless hundreds of thousands of Devas (gods), Nāgas (dragons), Yakṣas (demons), Gandharvas (celestial musicians), Asuras (demons), Garuḍas (mythical birds), Kiṃnaras (mythical beings), Mahoragas (great serpents), Manuṣyas (humans), Amanushyas (non-humans), and other great assemblies. At that time, within four yojanas (an ancient Indian unit of distance) around Elephant Head Mountain, the assembly of gods and humans filled the sky, so much so that there was not even the slightest gap, not even the size of a hair's breadth or an extremely small particle. In the midst of these assemblies of Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garuḍas, Kiṃnaras, Mahoragas, humans, and non-humans, a wonderful lion throne was arranged for the Buddha to sit upon. The throne was one yojana high, and half a yojana in length and width. It was adorned with countless hundreds of thousands of celestial precious garments, and canopies of jeweled bells and nets were stretched and covered above it. There were also countless hundreds of thousands of celestial wonderful silken banners hanging all around, and scattered with true pearl flowers and various wonderful flowers. Moreover, the area around the lion throne was made of diamond, adorned with extraordinary beauty, the ground was as flat as the palm of a hand, soft, pure, and fragrant with wonderful scents, and countless hundreds of thousands of celestial wonderful precious flowers were scattered on the ground. There were also lotus flowers as large as chariot wheels, with countless hundreds of thousands of golden petals, stems of lapis lazuli, and platforms of sapphire.

，馬腦為須，妙香可愛適悅快樂，如是莊嚴佛所受用。

又復師子之座，于其四隅不近不遠，有四寶樹而極聳拔，高半由旬，周廣盤郁三俱盧舍。

爾時，世尊在大眾中處師子座，以極凈慧轉妙法輪，摧伏魔軍不染世法，作師子吼明煥無畏。猶如大池清凈無雜，又如大海廣積妙寶深無涯底，如須彌山王高出眾山，如日光明威耀赫奕，如滿月輪人所愛樂，如大龍王能雨法雨，如大梵王世間最上。而佛世尊與無數百千俱胝那庾多梵王、護世等無邊善調伏者弟子眾俱，是時大眾一心誠諦瞻仰世尊。

爾時，世尊先以常光照諸大眾，于常光中復從頂上放大光明，其名普照，是光復有無數百千光明眷屬，其光即於十方一切世界普照耀已，旋環佛所右繞三匝，復從世尊口門而入。而佛世尊口門之相悉無動靜，譬如日月光明悉從虛空界入，而虛空界亦無動靜；佛之光明口門入時，無動靜相亦復如是。又如積以干沙投之酥油，或投以水，彼等入時悉無動靜；佛之光明口門入時，無動靜相亦復如是。

爾時，東方去此佛剎過殑伽沙數等世界，有世界名大蓮華，其中有佛號蓮華眼如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊，為諸菩薩宣說法要。彼所說法唯以一乘發起利

【現代漢語翻譯】現代漢語譯本：馬的腦髓作為（佛像的）須，美妙的香氣令人喜愛、適意、快樂，像這樣莊嚴的佛所受用之物。

又在獅子座的四個角落，不近不遠的地方，有四棵寶樹高聳挺拔，高半由旬（yóu xún，古印度長度單位），周圍廣闊盤旋三俱盧舍（jù lú shè，古印度長度單位）。

這時，世尊在大眾之中，處於獅子座上，以極其清凈的智慧轉動微妙的法輪，摧伏魔軍而不被世俗之法所污染，發出獅子吼般的光明和無畏。猶如清凈無雜的大池，又如廣積妙寶、深不可測的大海，如須彌山王高出于眾山之上，如日光光明威嚴赫赫，如滿月般令人喜愛，如大龍王能降下法雨，如大梵天王是世間最尊貴的。而佛世尊與無數百千俱胝（jù zhī，梵文koṭi音譯）那庾多（nàyǔduō，梵文nayuta音譯）梵天王、護世等無邊善於調伏的弟子們在一起，這時大眾一心誠敬地瞻仰世尊。

這時，世尊先以常光照耀大眾，在常光中又從頭頂放出大光明，名為普照，這光明又有無數百千光明眷屬，這光明就在十方一切世界普遍照耀之後，旋轉環繞佛的處所，向右繞三圈，又從世尊的口門進入。而佛世尊口門的相貌絲毫沒有動靜，譬如日月的光明都從虛空界進入，而虛空界也沒有動靜；佛的光明從口門進入時，沒有動靜的相貌也是這樣。又如將乾燥的沙子投入酥油中，或投入水中，它們進入時都沒有動靜；佛的光明從口門進入時，沒有動靜的相貌也是這樣。

這時，東方距離這個佛剎（chà，佛土）經過恒河沙數般的世界，有一個世界名叫大蓮華，其中有一尊佛，號為蓮華眼如來（Tathāgata）、應供（Arhat）、正等正覺（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara-puruṣa-damya-sārathi）、調御丈夫（Śāsta deva-manuṣyāṇām）、天人師（Śāsta deva-manuṣyāṇām）、佛（Buddha）、世尊（Bhagavat），為諸位菩薩宣說佛法要義。他所說的法，唯以一乘（ekayāna）發起利益。

【English Translation】 English version: The marrow of horses served as the whiskers (of the Buddha image), and the wonderful fragrance was lovely, pleasing, and joyful. Such were the adornments enjoyed by the Buddha.

Moreover, at the four corners of the lion throne, neither too near nor too far, there were four jeweled trees that stood exceedingly tall, reaching half a yojana (yóu xún, an ancient Indian unit of length) in height, with a circumference of three krosa (jù lú shè, an ancient Indian unit of length) in their spreading canopy.

At that time, the World-Honored One, seated on the lion throne amidst the great assembly, turned the wonderful Dharma wheel with supremely pure wisdom, subdued the armies of Mara without being defiled by worldly dharmas, and roared like a lion with bright radiance and fearlessness. He was like a great pond, pure and without impurities, like a vast ocean accumulating wondrous treasures, deep and without bottom, like Mount Sumeru, the king of mountains, towering above all others, like the sunlight, majestic and radiant, like the full moon, beloved by all, like the great Dragon King, capable of raining down the Dharma rain, like the Great Brahma King, the most supreme in the world. And the Buddha, the World-Honored One, was with countless hundreds of thousands of kotis (jù zhī, Sanskrit koṭi transliteration) of nayutas (nàyǔduō, Sanskrit nayuta transliteration) of Brahma Kings, protectors of the world, and other disciples who were infinitely well-tamed. At that time, the assembly, with one mind and sincerity, gazed upon the World-Honored One.

At that time, the World-Honored One first illuminated the great assembly with ordinary light, and within that ordinary light, He emitted great light from the crown of His head, named 'Universal Illumination.' This light also had countless hundreds of thousands of light retinues. This light, having universally illuminated all worlds in the ten directions, revolved around the Buddha's location, circumambulating three times to the right, and then entered from the World-Honored One's mouth. And the appearance of the World-Honored One's mouth was completely without movement or stillness, just as the light of the sun and moon all enters from the realm of space, and the realm of space also has no movement or stillness; when the Buddha's light entered from the mouth, the appearance of no movement or stillness was also like that. Furthermore, just as when dry sand is poured into ghee or water, there is no movement or stillness when they enter; when the Buddha's light entered from the mouth, the appearance of no movement or stillness was also like that.

At that time, to the east, passing through worlds as numerous as the sands of the Ganges River from this Buddha-field (chà, Buddha land), there was a world named Great Lotus, in which there was a Buddha named Lotus Eye Tathāgata (Tathāgata), Arhat (Arhat), Samyak-saṃbuddha (Samyak-saṃbuddha), Vidyā-caraṇa-saṃpanna (Vidyā-caraṇa-saṃpanna), Sugata (Sugata), Lokavid (Lokavid), Anuttara-puruṣa-damya-sārathi (Anuttara-puruṣa-damya-sārathi), Śāsta deva-manuṣyāṇām (Śāsta deva-manuṣyāṇām), Buddha (Buddha), Bhagavat (Bhagavat), proclaiming the essential Dharma to the Bodhisattvas. The Dharma He proclaimed initiated benefit solely through the One Vehicle (ekayāna).

益，彼佛剎中無有聲聞緣覺名字，況復聲聞緣覺乘法？又彼世界有情皆修菩薩行法，得不退轉于阿耨多羅三藐三菩提。又彼世界，不以飲食而為資養，彼諸菩薩悉以等持靜慮法喜為食。又彼世界，不以日月星宿而為照明，皆彼如來身光普照而悉清凈。又復其土，無諸草木沙礫土石山等，地平如掌。彼有菩薩摩訶薩名除蓋障，獨止一處，若諸有情聞是菩薩名者，一切障累悉得蠲除。

是時，除蓋障菩薩摩訶薩蒙佛光明之所照觸，離自所止詣彼佛所，到已頭面禮佛雙足退住一面；並余菩薩各各蒙光所照觸已悉離所止，咸來詣彼世尊蓮華眼如來所，到已，頭面各禮佛足，退住一面。

爾時，除蓋障菩薩摩訶薩即從座起，偏袒右肩，右膝著于蓮華臺上，合掌頂禮，白其佛言：「世尊！何故有是光明，極善無垢清凈悅意，使諸有情蒙光照者身心調暢？」

爾時，蓮華眼如來告除蓋障菩薩摩訶薩言：「善男子！西方去此佛剎過殑伽沙數等世界，有世界名娑婆，其中有佛，號釋迦牟尼如來、應供、正等正覺、明行足、善逝、世間解、無上士、調御丈夫、天人師、佛、世尊。若諸有情聞彼如來名字之者，悉得不退轉于阿耨多羅三藐三菩提，是彼如來所現此光明。」

即時除蓋障菩薩摩訶薩復白佛言：「世尊！

【現代漢語翻譯】現代漢語譯本：『益！』（蓮華眼如來繼續說道）『那個佛國之中，沒有聲聞（Śrāvaka，聽聞佛法而修行的弟子）和緣覺（Pratyekabuddha，獨自悟道的修行者）的名字，更何況是聲聞和緣覺的乘法（教法）呢？而且那個世界的所有眾生都修菩薩行法，得到不退轉于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。還有，那個世界不以飲食作為資養，那些菩薩都以等持（Samādhi，禪定）靜慮（Dhyāna，禪思）的法喜為食。還有，那個世界不以日月星宿作為照明，都是那如來的身光普照而完全清凈。而且那個國土，沒有草木沙礫土石山等，地面平坦如手掌。那裡有一位菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）名叫除蓋障（Sarvanivāraṇaviṣkambhin，清除一切障礙），獨自居住在一處，如果眾生聽到這位菩薩的名字，一切的障礙和罪業都能得到清除。』

這時，除蓋障菩薩摩訶薩蒙受佛的光明照耀，離開自己所居住的地方前往那尊佛的處所，到達后以頭面禮拜佛的雙足，然後退到一旁站立；其他的菩薩也都各自蒙受光明照耀，都離開自己所居住的地方，一同前往世尊蓮華眼如來的處所，到達后，以頭面禮拜佛足，退到一旁站立。

這時，除蓋障菩薩摩訶薩立即從座位上站起，袒露右肩，右膝跪在蓮花臺上，合掌頂禮，對佛說道：『世尊！為什麼會有這樣的光明，極其美好無垢清凈悅意，使得眾生蒙受光照後身心調和舒暢？』

這時，蓮華眼如來告訴除蓋障菩薩摩訶薩說：『善男子！從這裡向西，經過的佛土數量超過恒河沙數，有一個世界名叫娑婆（Sahā，意為堪忍），其中有一尊佛，名為釋迦牟尼（Śākyamuni）如來（Tathāgata）、應供（Arhat）、正等正覺（Samyak-saṃbuddha）、明行足（Vidyā-caraṇa-saṃpanna）、善逝（Sugata）、世間解（Lokavid）、無上士（Anuttara）、調御丈夫（Puruṣa-damya-sārathi）、天人師（Śāsta deva-manushyānām）、佛（Buddha）、世尊（Bhagavat）。如果眾生聽到那如來的名字，都能得到不退轉于阿耨多羅三藐三菩提，這是那如來所顯現的光明。』

即時，除蓋障菩薩摩訶薩又對佛說道：『世尊！』

【English Translation】 English version: 'Furthermore,' (continued the Tathāgata Lotus Eye) 'in that Buddha-field, there are no names of Śrāvakas (hearers) or Pratyekabuddhas (solitary realizers), let alone the vehicles (teachings) of Śrāvakas and Pratyekabuddhas. Moreover, all beings in that world practice the conduct of Bodhisattvas, attaining irreversibility from Anuttarā-samyak-saṃbodhi (unexcelled perfect enlightenment). Furthermore, that world is not sustained by food; all those Bodhisattvas are nourished by the joy of Dharma arising from Samādhi (concentration) and Dhyāna (meditation). Furthermore, that world is not illuminated by the sun, moon, or stars; it is entirely purified by the universal radiance of that Tathāgata's body. Moreover, that land has no grass, trees, gravel, earth, stones, or mountains; the ground is as flat as the palm of a hand. There is a Bodhisattva-mahāsattva (great Bodhisattva) there named Sarvanivāraṇaviṣkambhin (Remover of All Obstacles), who dwells alone in one place; if beings hear the name of this Bodhisattva, all their obstacles and karmic burdens will be removed.'

At that time, the Bodhisattva-mahāsattva Sarvanivāraṇaviṣkambhin, touched by the light of the Buddha, departed from his dwelling and went to the place of that Buddha. Having arrived, he bowed his head to the Buddha's feet and withdrew to stand on one side. And the other Bodhisattvas, each touched by the light, all departed from their dwellings and came to the place of the Bhagavat Lotus Eye Tathāgata. Having arrived, they bowed their heads to the Buddha's feet and withdrew to stand on one side.

Then, the Bodhisattva-mahāsattva Sarvanivāraṇaviṣkambhin rose from his seat, bared his right shoulder, placed his right knee on the lotus platform, joined his palms in reverence, and said to the Buddha: 'Bhagavat! What is the reason for this light, which is supremely good, immaculate, pure, and pleasing, causing all beings who are touched by it to have their bodies and minds harmonized and soothed?'

At that time, the Tathāgata Lotus Eye said to the Bodhisattva-mahāsattva Sarvanivāraṇaviṣkambhin: 'Good son! To the west of this Buddha-field, beyond worlds as numerous as the sands of the Ganges, there is a world called Sahā (endurance), in which there is a Buddha named Śākyamuni Tathāgata, Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavid, Anuttara, Puruṣa-damya-sārathi, Śāsta deva-manushyānām, Buddha, Bhagavat. If beings hear the name of that Tathāgata, they will all attain irreversibility from Anuttarā-samyak-saṃbodhi; this light is manifested by that Tathāgata.'

Immediately, the Bodhisattva-mahāsattva Sarvanivāraṇaviṣkambhin again said to the Buddha: 'Bhagavat!'

何因何緣而諸有情聞彼如來名字之者，悉得不退轉于阿耨多羅三藐三菩提？」

蓮華眼如來告除蓋障菩薩摩訶薩言：「善男子！彼佛如來往昔修行菩薩道時，發是愿言：『愿我當來成正覺已，一切有情聞我名者，悉得不退轉于阿耨多羅三藐三菩提。』」

除蓋障菩薩言：「云何？世尊！彼世界中一切有情悉得不退轉邪？」

佛言：「不也。善男子！」

除蓋障菩薩言：「云何？世尊！若然者，亦有有情不聞彼佛名邪？」

佛言：「善男子！一切皆聞。」

除蓋障菩薩言：「若皆聞者，何故乃有不得不退轉者？」

佛言：「善男子！所言一切不退轉，亦非一切不退轉。」

除蓋障菩薩言：「如佛所說，一切不退轉，亦非一切不退轉。其義云何？」

佛言：「善男子！若有有情得聞如來名字，生起不退轉種子者，我說斯等有情得不退轉；非是得聞如來名字，俱時皆得不退轉地。

「善男子！我今復說譬喻以成斯義。譬如有樹初植種子，而其種子離諸過失，后以諸緣得生牙莖，乃至滋長果實成結。善男子！彼樹何故但說種子？」

除蓋障菩薩言：「世尊！由其種子離諸過失，乃至果實成辦，故說種子。」

佛言：「善男子！得不退轉有情亦復如

【現代漢語翻譯】現代漢語譯本：『是何原因，是何緣故，使得一切有情眾生只要聽聞那位如來的名號，都能在證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的道路上永不退轉呢？』

蓮華眼如來告訴除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，一切煩惱的清除者）說：『善男子！那位佛如來在過去修行菩薩道的時候，曾發下這樣的誓願：『愿我將來成就正覺之後，一切有情眾生只要聽聞我的名號，都能在證得阿耨多羅三藐三菩提的道路上永不退轉。』

除蓋障菩薩問：『世尊！難道那個世界中的一切有情眾生都能得到不退轉嗎？』

佛說：『不是的，善男子！』

除蓋障菩薩問：『世尊！如果不是這樣，難道還有有情眾生沒有聽聞那位佛的名號嗎？』

佛說：『善男子！一切眾生都聽聞過。』

除蓋障菩薩問：『如果一切眾生都聽聞過，為什麼還有一些眾生不能得到不退轉呢？』

佛說：『善男子！所說的一切不退轉，並非是指一切眾生都立即不退轉。』

除蓋障菩薩問：『如佛所說，一切不退轉，又並非一切都立即不退轉，這其中的含義是什麼呢？』

佛說：『善男子！如果有的有情眾生聽聞如來的名號，從而生起不退轉的種子，我說這些有情眾生能夠得到不退轉；並非是只要聽聞如來的名號，就立刻都能得到不退轉的地位。

『善男子！我現在再說一個譬喻來闡明這個道理。譬如有一棵樹，最初種植的是種子，而且這個種子沒有任何缺陷，之後又憑藉各種因緣得以生根發芽，乃至不斷生長，最終結成果實。善男子！人們為什麼只說這棵樹是種子呢？』

除蓋障菩薩說：『世尊！因為這棵樹的種子沒有任何缺陷，乃至最終結成果實，所以才說是種子。』

佛說：『善男子！得到不退轉的有情眾生也是如此。

【English Translation】 English version: 『What is the cause, what is the reason, that all sentient beings who hear the name of that Tathagata (如來, Thus Come One) will all attain non-retrogression from Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment)?』

The Lotus Eye Tathagata said to Sarvanivaranaviskambhin Bodhisattva-Mahasattva (除蓋障菩薩摩訶薩, the Bodhisattva who removes all obstacles): 『Good man! That Buddha Tathagata, when he was practicing the Bodhisattva path in the past, made this vow: 『May all sentient beings who hear my name attain non-retrogression from Anuttara-samyak-sambodhi when I attain perfect enlightenment in the future.』

Sarvanivaranaviskambhin Bodhisattva said: 『How is it, World Honored One? Do all sentient beings in that world attain non-retrogression?』

The Buddha said: 『No, good man!』

Sarvanivaranaviskambhin Bodhisattva said: 『How is it, World Honored One? If that is so, are there sentient beings who have not heard the name of that Buddha?』

The Buddha said: 『Good man! All have heard it.』

Sarvanivaranaviskambhin Bodhisattva said: 『If all have heard it, why are there some who do not attain non-retrogression?』

The Buddha said: 『Good man! The statement that all attain non-retrogression does not mean that all immediately attain non-retrogression.』

Sarvanivaranaviskambhin Bodhisattva said: 『As the Buddha said, all attain non-retrogression, yet not all immediately attain non-retrogression. What is the meaning of this?』

The Buddha said: 『Good man! If there are sentient beings who, upon hearing the name of the Tathagata, generate the seed of non-retrogression, I say that these sentient beings attain non-retrogression; it is not that all who hear the name of the Tathagata immediately attain the stage of non-retrogression.

『Good man! I will now give another analogy to illustrate this meaning. For example, if a tree is initially planted from a seed, and that seed is free from all defects, and then, through various conditions, it sprouts and grows, eventually bearing fruit. Good man! Why do people only say that the tree is a seed?』

Sarvanivaranaviskambhin Bodhisattva said: 『World Honored One! Because the seed of that tree is free from all defects, and eventually bears fruit, it is said to be a seed.』

The Buddha said: 『Good man! Sentient beings who attain non-retrogression are also like this.

是，由彼才聞如來名字之時，不退轉種子生起具足，而其有情即于阿耨多羅三藐三菩提得不退轉。」

爾時，除蓋障菩薩摩訶薩白蓮華眼如來言：「世尊！我今欲往娑婆世界，瞻睹世尊釋迦牟尼如來、應供、正等正覺，禮奉親近尊重供養。」

於是蓮華眼如來告除蓋障菩薩言：「善男子！汝當可往，今正是時。」

余諸菩薩俱白蓮華眼如來言：「世尊！我等亦欲往詣娑婆世界，瞻睹世尊釋迦牟尼如來、應供、正等正覺，禮奉親近尊重供養。」

時彼世尊告諸菩薩言：「善男子！汝等可往，今正是時。然汝往彼世界，勿生放逸。何以故？彼世界中諸有情類極貪瞋癡，無沙門婆羅門父母之想，非法欲行，暴惡粗獷，口出惡言，高倨輕慢，染著懈怠，破戒造惡，慳嫉增盛，如是多種煩惱隨煩惱等。彼佛世尊，于如是等惡有情中而為說法。」

彼諸菩薩白其佛言：「世尊！彼佛如來難行能行，于如是等惡有情中能為說法。」

佛言：「諸善男子！如是，如是。彼佛如來難行能行，惡有情中能為說法。又，善男子！彼諸有情亦復如是，難行能行，于彼雜染世界之中，能起一善心者斯為極難。何以故？若清凈世界中，清凈有情發起善心豈為希有？雜染世界之中能起善行者極為希有，能於一彈

【現代漢語翻譯】現代漢語譯本：『是的，當他們聽到如來的名字時，不退轉的種子就會生起並具足，而這些有情眾生就能在阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）上得到不退轉。』

這時，除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin Bodhisattva-Mahasattva）對蓮華眼如來（Padmalocana-tathagata）說：『世尊！我現在想去娑婆世界（Saha world），瞻仰世尊釋迦牟尼如來（Sakyamuni-tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha），禮敬奉侍，親近尊重，供養。』

於是，蓮華眼如來告訴除蓋障菩薩說：『善男子！你可以去，現在正是時候。』

其他的菩薩們一起對蓮華眼如來說：『世尊！我們也想去娑婆世界，瞻仰世尊釋迦牟尼如來、應供、正等正覺，禮敬奉侍，親近尊重，供養。』

這時，那位世尊告訴諸位菩薩說：『善男子！你們可以去，現在正是時候。但是你們去那個世界，不要放逸。為什麼呢？因為那個世界中的有情眾生極其貪婪、嗔恨、愚癡，沒有對沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、父母的尊重，進行非法的性行為，暴躁兇惡，粗魯野蠻，口出惡語，高傲自大，輕視他人，沉溺於慾望，懈怠懶惰，破壞戒律，造作惡業，吝嗇嫉妒之心日益增長，像這樣有多種煩惱和隨煩惱等等。那位佛世尊，在這樣的惡劣有情眾生中為他們說法。』

那些菩薩對他們的佛說：『世尊！那位佛如來難行能行，在這樣的惡劣有情眾生中能夠為他們說法。』

佛說：『諸位善男子！是的，是的。那位佛如來難行能行，在惡劣有情眾生中能夠為他們說法。而且，善男子！那些有情眾生也是如此，難行能行，在那個充滿雜染的世界之中，能夠生起一念善心，這是極其困難的。為什麼呢？如果在清凈的世界中，清凈的有情眾生髮起善心，那有什麼稀奇的呢？在雜染的世界之中能夠行善的人極為稀有，能夠在一彈指

【English Translation】 English version: 'Yes, when they hear the name of the Tathagata (Tathagata, Thus Come One), the seeds of non-retrogression will arise and be complete, and those sentient beings will attain non-retrogression in Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).'

At that time, Sarvanivaranaviskambhin Bodhisattva-Mahasattva (Sarvanivaranaviskambhin Bodhisattva-Mahasattva) said to Padmalocana-tathagata (Padmalocana-tathagata): 'World-Honored One! I now wish to go to the Saha world (Saha world) to behold the World-Honored One Sakyamuni-tathagata (Sakyamuni-tathagata), Arhat (Arhat, worthy of offerings), Samyaksambuddha (Samyaksambuddha, perfectly enlightened), to pay homage, attend upon, draw near, respect, and make offerings.'

Thereupon, Padmalocana-tathagata said to Sarvanivaranaviskambhin Bodhisattva: 'Good man! You may go, now is the right time.'

The other Bodhisattvas together said to Padmalocana-tathagata: 'World-Honored One! We also wish to go to the Saha world to behold the World-Honored One Sakyamuni-tathagata, Arhat, Samyaksambuddha, to pay homage, attend upon, draw near, respect, and make offerings.'

At that time, that World-Honored One said to the Bodhisattvas: 'Good men! You may go, now is the right time. However, when you go to that world, do not be negligent. Why? Because the sentient beings in that world are extremely greedy, hateful, and deluded, have no respect for Sramanas (Sramana, renunciates), Brahmanas (Brahmana, priests), or parents, engage in unlawful sexual conduct, are violent and fierce, coarse and barbaric, speak evil words, are arrogant and haughty, look down on others, are attached to desires, lazy and indolent, break precepts, create evil deeds, and have increasing stinginess and jealousy, with many such afflictions and secondary afflictions, and so on. That Buddha World-Honored One teaches the Dharma to such evil sentient beings.'

Those Bodhisattvas said to their Buddha: 'World-Honored One! That Buddha Tathagata performs what is difficult to perform, and is able to teach the Dharma to such evil sentient beings.'

The Buddha said: 'Good men! It is so, it is so. That Buddha Tathagata performs what is difficult to perform, and is able to teach the Dharma to evil sentient beings. Moreover, good men! Those sentient beings are also like that, performing what is difficult to perform, and in that defiled world, to be able to generate a single thought of goodness is extremely difficult. Why? If in a pure world, pure sentient beings generate a good thought, is that rare? In a defiled world, those who can perform good deeds are extremely rare, to be able to in a snap of a finger

指頃發凈信心，一彈指頃能歸依佛及法僧寶，一彈指頃修持凈戒，一彈指頃離貪著心，一彈指頃起悲愍意發阿耨多羅三藐三菩提心，極為希有。」

諸菩薩言：「希有世界！希有善逝！」

爾時，除蓋障菩薩摩訶薩等諸菩薩眾，咸嘆：「善哉！于彼佛所，如其行相，聞佛所言，順佛教敕。」各各頭面禮佛足已，從佛會出，俱時往詣娑婆世界。於世尊釋迦牟尼佛所，作供養事，或有化現諸寶樹者，枝幹𦟛圓色相榮茂，華果具足。或現琉璃寶樹，或現頗胝迦樹，或現劫樹，或真金樹，或眾華樹，或眾果樹，或現妙寶衣云，或莊嚴云，或涂香云，或寶鬘云，或妙蓋云，或末香云，或鼓樂云，如其所應各化現已，咸悉萃集前導除蓋障菩薩摩訶薩等諸菩薩眾，來詣娑婆世界。

爾時，除蓋障菩薩摩訶薩告諸菩薩言：「仁者！彼娑婆世界諸有情等苦之深重，仁等宜應隨其神力善化而往，使彼有情得勝妙樂。」時諸菩薩聞是語已，如教而行。

爾時，除蓋障菩薩摩訶薩如其色相，以自神力作諸化事，即從身中放大光明，善妙無垢清凈適悅，使諸有情蒙光照者身心調暢。

是光普遍廣照於此三千大千世界，而此三千大千世界之中，所有地獄餓鬼畜生等趣，諸有情類蒙光照觸，皆得離苦息恚害心，互相皆

【現代漢語翻譯】現代漢語譯本：『如果有人在極短的時間內（指頃：極短的時間）生起清凈的信心，在一彈指的時間內能夠皈依佛、法、僧三寶，在一彈指的時間內修持清凈的戒律，在一彈指的時間內遠離貪婪執著的心，在一彈指的時間內生起悲憫之心併發起阿耨多羅三藐三菩提心（阿耨多羅三藐三菩提心：無上正等正覺之心），這是極為稀有難得的。』

眾菩薩讚歎道：『真是稀有的世界啊！真是稀有的善逝（善逝：佛的稱號之一）！』

這時，除蓋障菩薩摩訶薩（除蓋障菩薩摩訶薩：一位菩薩的名字）等眾菩薩，都讚歎說：『太好了！在那個佛的處所，如他們所行持的那樣，聽聞佛所說的話，順從佛教的教誨。』他們各自以頭面頂禮佛足之後，從佛的集會中出來，一同前往娑婆世界（娑婆世界：我們所居住的這個世界）。在世尊釋迦牟尼佛（釋迦牟尼佛：現在我們所處的時代的佛）的處所，做供養的事情，有的化現出各種寶樹，樹的枝幹圓滿，顏色光彩茂盛，花和果實都具備。有的顯現琉璃寶樹，有的顯現頗胝迦樹（頗胝迦樹：水晶樹），有的顯現劫樹（劫樹：一種能滿足願望的樹），有的顯現真金樹，有的顯現眾華樹，有的顯現眾果樹，有的顯現美妙的寶衣云，有的顯現莊嚴云，有的顯現涂香云，有的顯現寶鬘云，有的顯現妙蓋云，有的顯現末香云，有的顯現鼓樂云，如他們所應化現的，都化現完畢后，全都聚集在前，引導著除蓋障菩薩摩訶薩等眾菩薩，來到娑婆世界。

這時，除蓋障菩薩摩訶薩告訴眾菩薩說：『各位仁者！這個娑婆世界的眾生，他們的痛苦非常深重，各位應該隨著自己的神通力量，好好地變化前往，使那些眾生得到殊勝美妙的快樂。』當時，眾菩薩聽到這些話后，都按照教導去實行。

這時，除蓋障菩薩摩訶薩按照他的色相，用自己的神通力量，做了各種變化的事情，就從身體中放出廣大的光明，美好、清凈、沒有瑕疵、令人感到舒適喜悅，使那些被光明照耀到的眾生，身心都感到調和舒暢。

這光明普遍地照耀到這個三千大千世界（三千大千世界：一個非常大的宇宙），而在這三千大千世界之中，所有地獄、餓鬼、畜生等道的眾生，被光明照耀和接觸到，都能夠脫離痛苦，平息憤怒和傷害的心，互相之間都...

【English Translation】 English version: 『If someone generates pure faith in an extremely short time (指頃：zhǐ qǐng, meaning 'in a very short time'), is able to take refuge in the Buddha, Dharma, and Sangha (佛及法僧寶：fó jí fǎ sēng bǎo, the Three Jewels) in the time it takes to snap one's fingers, practices pure precepts in the time it takes to snap one's fingers, abandons the mind of greed and attachment in the time it takes to snap one's fingers, generates a compassionate mind and arouses the Bodhicitta (阿耨多羅三藐三菩提心：Ānòu duō luō sān miǎo sān pútí xīn, the mind of unsurpassed, complete, and perfect enlightenment) in the time it takes to snap one's fingers, this is extremely rare and precious.』

The Bodhisattvas said, 『How rare is this world! How rare is the Sugata (善逝：Shànshì, one of the titles of the Buddha)!』

At that time, the Bodhisattva Mahasattva Sarvanivaranaviskambhin (除蓋障菩薩摩訶薩：Chú gài zhàng púsà mó訶sà, a Bodhisattva's name) and other Bodhisattvas all exclaimed, 『Excellent! In that Buddha's place, as they practice, they hear the words spoken by the Buddha and follow the Buddha's teachings.』 After each bowing their heads to the Buddha's feet, they departed from the Buddha's assembly and went together to the Saha world (娑婆世界：Suōpó shìjiè, the world we live in). At the place of the World Honored One Shakyamuni Buddha (釋迦牟尼佛：Shìjiāmóunífó, the Buddha of our current era), they made offerings, some manifesting various jeweled trees, with branches and trunks round and full, colors bright and flourishing, complete with flowers and fruits. Some manifested lapis lazuli jeweled trees, some manifested crystal trees (頗胝迦樹：pō zhī jiā shù, crystal tree), some manifested kalpa trees (劫樹：jié shù, a wish-fulfilling tree), some manifested pure gold trees, some manifested trees of many flowers, some manifested trees of many fruits, some manifested clouds of wonderful jeweled garments, some manifested clouds of adornments, some manifested clouds of scented ointments, some manifested clouds of jeweled garlands, some manifested clouds of wonderful canopies, some manifested clouds of powdered incense, some manifested clouds of drums and music. After manifesting as they should, they all gathered in front, leading the Bodhisattva Mahasattva Sarvanivaranaviskambhin and other Bodhisattvas, and came to the Saha world.

At that time, the Bodhisattva Mahasattva Sarvanivaranaviskambhin told the Bodhisattvas, 『Virtuous ones! The suffering of the sentient beings in this Saha world is very deep. You should transform and go there according to your own divine powers, so that those sentient beings may obtain supreme and wonderful joy.』 At that time, the Bodhisattvas, having heard these words, acted according to the teachings.

At that time, the Bodhisattva Mahasattva Sarvanivaranaviskambhin, according to his appearance, used his own divine power to perform various transformations, and immediately emitted great light from his body, beautiful, wonderful, immaculate, pure, and pleasing, so that those sentient beings who were illuminated by the light felt their bodies and minds harmonized and comfortable.

This light universally shone throughout this three thousand great thousand world (三千大千世界：Sānqiān dàqiān shìjiè, a very large universe), and within this three thousand great thousand world, all sentient beings in the realms of hells, hungry ghosts, animals, etc., who were illuminated and touched by the light, were able to escape suffering, quell anger and harmful intentions, and between each other...

起父母之想。

又此三千大千世界之中，幽隱暗暝，日月光明所不照處是光普照，所有日月具大神力，有大威德自在照耀，為此光明映蔽不現，悉無焰赫光耀之用。

又此三千大千世界光明普照，其中所生諸有情類互得相見。又此三千大千世界，諸鐵圍山、大鐵圍山、目真鄰陀山、摩訶目真鄰陀山、寶山、黑山及諸山等，其光普照，上至梵世下至阿鼻大地獄，于其中間一切方分而無光明所不照處。

爾時，諸菩薩眾隨彼色相如其所應，亦以神力作諸化事，令諸有情須食者得食，須飲者得飲，須衣者得衣，須輦輿者得輦輿，須財者得財，盲者能視，聾者能聽，裸者得覆，迷亂之者還得正念，苦者得樂，諸懷妊者產生無難。

佛說除蓋障菩薩所問經卷第一大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第二

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

爾時，除蓋障菩薩摩訶薩等諸菩薩眾，來詣於此象頭之山去山不遠。彼諸大士俱時化現殊妙寶網，遍覆三千大千世界。又于空中雨眾天華，及天果云、天寶鬘云、天涂香云、天衣服云、天末香云，及天上服寶蓋幢幡諸供具云。廣大化現隨所現已，而諸有

【現代漢語翻譯】現代漢語譯本：生起對父母的思念。

此外，在這三千大千世界之中，幽深昏暗，日月的光明無法照到的地方，光明普遍照耀。所有具有大神力、大威德自在照耀的日月，其光芒都被這種光明掩蓋，無法顯現，完全失去了火焰般的光輝和照耀的作用。

此外，這三千大千世界光明普遍照耀，其中所生的各種有情眾生能夠互相看見。此外，在這三千大千世界中，所有的鐵圍山（Cakravāḍa，環繞世界的山）、大鐵圍山（Mahācakravāḍa，更大的環繞世界的山）、目真鄰陀山（Mucilinda，山名）、摩訶目真鄰陀山（Mahāmucilinda，更大的山名）、寶山、黑山以及各種山等，其光芒普遍照耀，上至梵世（Brahma-loka，色界天的最高層）下至阿鼻大地獄（Avīci，無間地獄），在其中間的一切方位，沒有光明照不到的地方。

那時，各位菩薩眾隨順那些（有情）的色相，如他們所需要的，也以神通之力作出各種變化，使那些需要食物的有情得到食物，需要飲水的得到飲水，需要衣服的得到衣服，需要車輦的得到車輦，需要錢財的得到錢財，盲人能夠看見，聾人能夠聽見，裸體的人得到遮蓋，迷亂的人恢復正念，受苦的人得到快樂，懷孕的人生產順利。

《佛說除蓋障菩薩所問經》卷第一大正藏第 14 冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第二

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護（Dharmarakṣa）等奉詔譯

那時，除蓋障菩薩摩訶薩（Sarvanivāraṇaviṣkambhin，一切障礙消除菩薩）等各位菩薩眾，來到這象頭山（Gajaśirṣa，山名），距離山不遠的地方。那些大士們同時化現出殊勝美妙的寶網，遍佈覆蓋三千大千世界。又在空中降下各種天花，以及天果云、天寶鬘云、天涂香云、天衣服云、天末香云，以及天上的服裝、寶蓋、幢幡等各種供養具云。廣大地化現，隨著所化現的，而各位有情...

【English Translation】 English version: Arose thoughts of their parents.

Moreover, in this three-thousand great thousand world, in the hidden and dark places where the light of the sun and moon does not shine, light universally illuminates. All the suns and moons with great divine power, great majestic virtue, and self-mastery in shining, their light is obscured by this light, unable to appear, completely losing the function of flame-like radiance and illumination.

Moreover, this three-thousand great thousand world is universally illuminated by light, and the various sentient beings born within it can see each other. Furthermore, in this three-thousand great thousand world, all the Cakravāḍa Mountains (Cakravāḍa, mountains surrounding the world), Mahācakravāḍa Mountains (Mahācakravāḍa, larger mountains surrounding the world), Mucilinda Mountains (Mucilinda, mountain name), Mahāmucilinda Mountains (Mahāmucilinda, larger mountain name), Treasure Mountains, Black Mountains, and various other mountains, their light universally illuminates, reaching from the Brahma-loka (Brahma-loka, the highest level of the Form Realm) up to the Avīci Great Hell (Avīci, the Hell of Incessant Suffering), in all directions in between, there is no place where the light does not shine.

At that time, the various Bodhisattvas, according to the appearances of those (sentient beings) and as they needed, also used their divine powers to perform various transformations, so that those sentient beings who needed food received food, those who needed drink received drink, those who needed clothing received clothing, those who needed carriages received carriages, those who needed wealth received wealth, the blind were able to see, the deaf were able to hear, the naked were covered, the confused regained right mindfulness, the suffering obtained happiness, and pregnant women gave birth without difficulty.

The Sutra Spoken by the Buddha on the Questions of Sarvanivāraṇaviṣkambhin Bodhisattva, Volume 1 Taisho Tripitaka Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Questions of Sarvanivāraṇaviṣkambhin Bodhisattva

The Sutra Spoken by the Buddha on the Questions of Sarvanivāraṇaviṣkambhin Bodhisattva, Volume 2

Translated by the Tripiṭaka Master of Western India, Chao San Da Fu Shi Honglu Shaoqing, Great Master who Transmitted Sanskrit, Purple-Robed Śrāmaṇa Minister Dharmarakṣa (Dharmarakṣa), etc., by Imperial Decree

At that time, Sarvanivāraṇaviṣkambhin Bodhisattva Mahāsattva (Sarvanivāraṇaviṣkambhin, the Bodhisattva Who Eliminates All Obstacles) and the other Bodhisattvas came to this Gajaśirṣa Mountain (Gajaśirṣa, mountain name), not far from the mountain. Those great beings simultaneously manifested exquisite and wonderful jeweled nets, covering the three-thousand great thousand world. They also rained down various heavenly flowers in the sky, as well as clouds of heavenly fruits, clouds of heavenly jeweled garlands, clouds of heavenly scented unguents, clouds of heavenly clothing, clouds of heavenly powdered incense, and clouds of heavenly garments, jeweled canopies, banners, and other offerings. Having manifested extensively, along with what was manifested, the various sentient beings...

情皆得瞻睹，悉能獲得最上快樂。彼象頭山所有樹林，即時自然離其地方，別現種種微妙寶樹、劫樹華樹果樹、栴檀香樹、沉水香樹，彼等皆是神力所化。又于空中，自然出妙天鼓音聲。于鼓音中，說伽陀曰：

「龍彌尼園最勝生，　　不以煩惱種等比，　稽首無等如虛空，　　故我來此最勝山。　坐勝道樹成菩提，　　警覺摧伏魔力軍，　稽首持勝無垢光，　　故我來此最勝山。　如幻如焰如水月，　　此等理法悉覺了，　稽首最上大福樹，　　故我來此最勝山。　覺了世法如戲劇，　　巧現眾法如帝弓，　稽首無動勝福藏，　　故我來此最勝山。　久遠歷于多百劫，　　為欲圓滿悲心故，　稽首無垢月面尊，　　故我來此最勝山。　多百俱胝菩薩眾，　　諸天供養亦復然，　稽首已離癡暗瞑，　　故我來此最勝山。　已得最上聖法藏，　　悲所成身棄世財，　稽首無等作大利，　　故我來此最勝山。　住寂靜心常慈意，　　如蓮在水離諸染，　稽首勝上持功德，　　故我來此最勝山。　妙相開華清凈身，　　隨形眾好世資養，　稽首寶樹無邊枝，　　來此供養愿攝受。」

其鼓音中說是伽陀已，尊者大目乾連即從座起，偏袒右肩右膝著地，合掌向佛，而白佛言：「世

【現代漢語翻譯】現代漢語譯本所有人都得以瞻仰，完全能夠獲得最上的快樂。那象頭山（Elephant Head Mountain）所有的樹林，即時自然地離開原來的地方，另外顯現出種種微妙的寶樹、劫樹（kalpa tree，能滿足人們願望的樹）、華樹（flower tree）、果樹、栴檀香樹（sandalwood tree）、沉水香樹，這些都是神力所變化出來的。並且在空中，自然發出美妙的天鼓音聲。在鼓聲中，唱誦偈頌說：『在龍彌尼園（Lumbini Garden）最殊勝地誕生，不與煩惱的種子相提並論，稽首（qi shou，一種表示極度尊敬的禮節）無與倫比如同虛空般的您，所以我來到這最殊勝的山。坐在殊勝的菩提樹下成就菩提（bodhi，覺悟），警覺並摧伏魔力軍隊，稽首持有殊勝無垢光明的您，所以我來到這最殊勝的山。如幻象、如火焰、如水中月，這些道理法則全部覺悟了，稽首最上大福德之樹的您，所以我來到這最殊勝的山。覺悟世間諸法如戲劇一般，巧妙地顯現眾法如帝釋天的弓，稽首無動搖的殊勝福德寶藏的您，所以我來到這最殊勝的山。久遠地經歷過無數百劫，爲了圓滿悲憫之心，稽首無垢如月亮般面容的您，所以我來到這最殊勝的山。無數百俱胝（koti，印度計數單位）菩薩眾，諸天也同樣供養您，稽首已經遠離愚癡黑暗的您，所以我來到這最殊勝的山。已經獲得最上的聖法寶藏，以悲憫所成就的身軀捨棄世間財物，稽首無與倫比能作大利益的您，所以我來到這最殊勝的山。安住于寂靜的心常懷慈悲之意，如同蓮花在水中遠離一切染污，稽首殊勝至上持有功德的您，所以我來到這最殊勝的山。妙相綻放如花朵般清凈的身軀，隨著形體而顯現的眾多美好為世間所滋養，稽首如寶樹般無邊樹枝的您，來到這裡供養，愿您攝受。』鼓聲中說完這些偈頌后，尊者大目乾連（Mahāmaudgalyāyana）即從座位上站起，袒露右肩，右膝著地，合掌向佛，稟白佛陀說：『世尊，……』

【English Translation】 English version All were able to behold and fully attain supreme bliss. The forests on Elephant Head Mountain (Elephant Head Mountain), immediately and naturally departed from their places, separately manifesting various exquisite jeweled trees, kalpa trees (kalpa tree, trees that fulfill wishes), flower trees, fruit trees, sandalwood trees (sandalwood tree), and aloeswood trees, all of which were transformed by divine power. Moreover, in the sky, the sound of wondrous celestial drums naturally arose. Within the drum sounds, a gatha (verse) was spoken: 『Born in the most excellent Lumbini Garden (Lumbini Garden), not comparable to the seeds of afflictions, I bow my head (qi shou, a gesture of extreme respect) to the incomparable one, like the void, therefore I come to this most excellent mountain. Sitting beneath the supreme Bodhi tree, attaining Bodhi (bodhi, enlightenment), alert and vanquishing the army of demonic forces, I bow my head to the one who holds supreme, immaculate light, therefore I come to this most excellent mountain. Like illusions, like flames, like the moon in water, all these principles and laws are fully realized, I bow my head to the supreme tree of great merit, therefore I come to this most excellent mountain. Realizing worldly dharmas (dharmas, teachings) are like a drama, skillfully manifesting all dharmas like the bow of Indra, I bow my head to the unwavering treasure of supreme merit, therefore I come to this most excellent mountain. Having passed through countless hundreds of kalpas (kalpas, eons), for the sake of perfecting the heart of compassion, I bow my head to the immaculate one with a moon-like face, therefore I come to this most excellent mountain. Countless hundreds of kotis (koti, an Indian unit of counting) of Bodhisattvas (Bodhisattvas, enlightened beings), and the devas (devas, gods) also make offerings to you, I bow my head to the one who has already departed from the darkness of ignorance, therefore I come to this most excellent mountain. Having obtained the supreme treasure of the sacred Dharma (Dharma, the teachings), abandoning worldly wealth with a body accomplished by compassion, I bow my head to the incomparable one who performs great benefit, therefore I come to this most excellent mountain. Dwelling in a tranquil mind, constantly with intentions of loving-kindness, like a lotus in water, detached from all defilements, I bow my head to the supreme one who holds merit, therefore I come to this most excellent mountain. A body of wondrous marks, blooming like flowers, pure, with numerous beauties manifesting according to form, nourished by the world, I bow my head to the one with boundless branches like a jeweled tree, I come here to make offerings, may you accept me.』 After the drum sounds finished speaking these gathas, the Venerable Mahāmaudgalyāyana (Mahāmaudgalyāyana) immediately arose from his seat, bared his right shoulder, knelt on his right knee, joined his palms towards the Buddha, and said to the Buddha: 『World Honored One, …』

尊！何故今時現是瑞相？昔所未聞，昔所未見。」

佛告尊者大目乾連言：「東方去此佛剎過殑伽沙數等世界，有世界名大蓮華。彼佛世尊號蓮華眼如來、應供、正等正覺，現住說法教化利益。彼佛剎中有菩薩摩訶薩名除蓋障，與彼無數俱胝那庾多百千菩薩大士，同來詣此娑婆世界，彼眾將至，故先現瑞。」

說是語已，除蓋障菩薩摩訶薩與無數俱胝那庾多百千菩薩之所圍繞，各以廣大神通威力，來詣佛所，到已，頭面各禮佛足。

時除蓋障菩薩摩訶薩說伽陀曰：

「具大名稱大勝慧，　　得大無畏大牟尼，　已度生死險難中，　　稽首出過煩惱岸。　汝為普遍熾焰光，　　汝為普遍大燈炬，　汝得一切解脫門，　　稽首歸命無等等。　堅固不動如山王，　　深廣無底如大海，　一切邪外不能破，　　稽首稱讚大法王。　本來寂靜法無生，　　自性如是常寂滅，　我法聖尊善開明，　　稽首轉大法輪者。　或有宣說諸正道，　　或說趣入真實理，　或說涅槃正妙門，　　或說授記成覺果，　有情心意汝悉知，　　是中無少不知者，　有情觀汝法行圓，　　是故隨奉汝教敕。　所有貪瞋癡三毒，　　及餘種種垢染等，　坐道樹成正覺尊，　　以大智火悉焚爇。　汝自

【現代漢語翻譯】現代漢語譯本：尊者！為何今日顯現如此祥瑞的景象？這是過去從未聽說過，從未見過的。'

佛告訴尊者 Maha Maudgalyayana (大目乾連，佛陀十大弟子之一，以神通著稱)說：『從東方越過如恒河沙數般的世界，有一個世界名為大蓮華（Great Lotus）。那裡的佛，世尊，名為蓮華眼如來（Lotus-Eyed Tathagata）、應供（Worthy of Offerings）、正等正覺（Perfectly Enlightened One），現在住在那裡說法，教化利益眾生。那個佛剎中有一位菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）名為除蓋障（Sarvanivaranaviskambhin，清除一切障礙），與無數俱胝那庾多百千（kotis of nayutas of hundreds of thousands，極多的數量單位）菩薩大士一同前來娑婆世界（Saha World，我們所居住的這個世界），他們即將到達，所以先顯現瑞相。』

說完這些話，除蓋障菩薩摩訶薩被無數俱胝那庾多百千菩薩圍繞著，各自以廣大的神通威力，來到佛陀所在之處，到達后，各自以頭面頂禮佛足。

這時，除蓋障菩薩摩訶薩說了以下偈頌：

『具大名稱大勝慧，得大無畏大牟尼，已度生死險難中，稽首出過煩惱岸。汝為普遍熾焰光，汝為普遍大燈炬，汝得一切解脫門，稽首歸命無等等。堅固不動如山王，深廣無底如大海，一切邪外不能破，稽首稱讚大法王。本來寂靜法無生，自性如是常寂滅，我法聖尊善開明，稽首轉大法輪者。或有宣說諸正道，或說趣入真實理，或說涅槃正妙門，或說授記成覺果，有情心意汝悉知，是中無少不知者，有情觀汝法行圓，是故隨奉汝教敕。所有貪瞋癡三毒，及餘種種垢染等，坐道樹成正覺尊，以大智火悉焚爇。汝自』

【English Translation】 English version: Venerable one! What is the reason that such auspicious signs are appearing now? These are unprecedented and unseen before.'

The Buddha told the Venerable Maha Maudgalyayana (大目乾連, one of the ten great disciples of the Buddha, known for his supernatural powers): 'To the east, beyond worlds as numerous as the sands of the Ganges River, there is a world called Great Lotus (大蓮華). The Buddha, the World-Honored One, there is named Lotus-Eyed Tathagata (蓮華眼如來), Worthy of Offerings (應供), Perfectly Enlightened One (正等正覺), and He now dwells there, teaching the Dharma, instructing and benefiting beings. In that Buddha-field, there is a Bodhisattva-Mahasattva (菩薩摩訶薩, great Bodhisattva) named Sarvanivaranaviskambhin (除蓋障, Remover of All Obstacles), who, together with countless kotis of nayutas of hundreds of thousands (俱胝那庾多百千, extremely large number units) of great Bodhisattvas, is coming to this Saha World (娑婆世界, the world we live in). They are about to arrive, so these auspicious signs appear beforehand.'

Having spoken these words, Sarvanivaranaviskambhin Bodhisattva-Mahasattva, surrounded by countless kotis of nayutas of hundreds of thousands of Bodhisattvas, each with great supernatural powers and majestic strength, came to the place where the Buddha was. Upon arriving, they each bowed their heads and paid homage at the Buddha's feet.

At that time, Sarvanivaranaviskambhin Bodhisattva-Mahasattva spoke the following gatha (verse):

'Possessing great renown and great victorious wisdom, Having attained great fearlessness, great Muni, Having crossed the dangerous straits of birth and death, I bow to Him who has crossed beyond the shore of afflictions. You are the universally blazing light, You are the universally great lamp, You have attained all the doors of liberation, I bow and take refuge in the Unequaled One. Firm and unmoving like a mountain king, Deep and boundless like a great ocean, All heretics and outsiders cannot defeat You, I bow and praise the Great Dharma King. Originally tranquil, the Dharma is without birth, Its self-nature is thus, constantly quiescent, My Dharma Holy Lord, well-illuminating, I bow to the One who turns the Great Dharma Wheel. Sometimes proclaiming all the right paths, Or speaking of entering into the true principle, Or speaking of the right and wonderful gate of Nirvana, Or speaking of the prediction of attaining the fruit of enlightenment, You know all the minds and intentions of sentient beings, Among them, there is nothing You do not know, Sentient beings see that Your Dharma practice is complete, Therefore, they follow and uphold Your teachings. All the three poisons of greed, hatred, and delusion, And all other kinds of defilements and stains, The World-Honored One who attained perfect enlightenment sitting under the Bodhi tree, With the fire of great wisdom, You have completely burned them away. You yourself'

得度度有情，　　汝自解脫利世間，　汝於世間善所求，　　永破生死諸險難。　無智久沈于睡眠，　　有情流轉生死輪，　善為開覺汝聖尊，　　稽首等視如親愛。　汝觀此諸大士眾，　　一切安住菩提道，　皆欲聽聞妙法門，　　唯愿世尊隨為說。」

爾時，除蓋障菩薩摩訶薩說是伽陀讚歎佛已，時佛敕令處蓮華臺一面而坐；余諸菩薩大眾，佛亦敕令隨其所應處蓮華臺一面而坐。

爾時，除蓋障菩薩摩訶薩從座而起，偏袒右肩，右膝著于蓮華臺上，合掌向佛，而白佛言：「世尊！我今欲問如來、應供、正等正覺，若佛世尊垂見聽者，我當發問，愿為宣說。」

佛告除蓋障菩薩摩訶薩言：「大士！恣汝所問斯為常事，諸佛如來亦悉聽許隨其所疑，如來為汝一一宣說。」

爾時，除蓋障菩薩摩訶薩承佛聖旨，即白佛言：「世尊！諸菩薩摩訶薩云何修行即得佈施具足？」復云：「何得持戒具足？云何得忍辱具足？云何得精進具足？云何得禪定具足？云何得慧具足？云何得方便具足？云何得愿具足？云何得力具足？云何得智具足？云何得菩薩如地？云何得如水？云何得如火？云何得如風？云何得如虛空？云何得如月？云何得如日？云何得如師子？云何調伏？云何了知？云何得如蓮華？

【現代漢語翻譯】現代漢語譯本您已證悟而幫助有情眾生解脫，您自身解脫也利益世間。您在世間所尋求的都是美好的，永遠破除生死輪迴的各種險難。無智的眾生長久沉睡于無明之中，有情眾生在生死輪迴中流轉。您是善於開啟覺悟的聖尊，我們向您稽首，視您如親人般敬愛。您看這些大菩薩們，一切都安住在菩提道上，都想聽聞這微妙的佛法，唯愿世尊您能為我們宣說。』

這時，除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，意為清除所有障礙的菩薩）說完這些偈頌讚嘆佛陀后，佛陀命令他坐于蓮花臺上的一面；其餘的菩薩大眾，佛陀也命令他們各自在相應的蓮花臺上就座。

這時，除蓋障菩薩摩訶薩從座位上站起來，袒露右肩，右膝跪在蓮花臺上，合掌向佛，對佛說：『世尊！我現在想請問如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟者），如果佛世尊允許聽取我的問題，我就要發問，希望您能為我宣說。』

佛告訴除蓋障菩薩摩訶薩說：『大士！隨意發問，這是常有的事。諸佛如來都允許你提出疑問，如來會為你一一解答。』

這時，除蓋障菩薩摩訶薩領受了佛的聖旨，就對佛說：『世尊！諸位菩薩摩訶薩要怎樣修行才能圓滿佈施？』又問：『要怎樣才能圓滿持戒？要怎樣才能圓滿忍辱？要怎樣才能圓滿精進？要怎樣才能圓滿禪定？要怎樣才能圓滿智慧？要怎樣才能圓滿方便？要怎樣才能圓滿願力？要怎樣才能圓滿力量？要怎樣才能圓滿智力？要怎樣才能像大地一樣利益眾生？要怎樣才能像水一樣滋養眾生？要怎樣才能像火一樣照亮眾生？要怎樣才能像風一樣幫助眾生？要怎樣才能像虛空一樣包容一切？要怎樣才能像月亮一樣清涼？要怎樣才能像太陽一樣溫暖？要怎樣才能像獅子一樣無畏？要怎樣才能調伏自心？要怎樣才能了知一切？要怎樣才能像蓮花一樣清凈不染？』

【English Translation】 English version Having crossed over, you help sentient beings to cross over; you liberate yourself and benefit the world. What you seek in the world is good; you forever break through the dangers of birth and death. The ignorant have long been sunk in sleep; sentient beings transmigrate in the wheel of birth and death. You are the holy one who skillfully awakens beings; we bow our heads to you, regarding you as a beloved relative. You see these great Bodhisattvas, all abiding on the path to Bodhi (Enlightenment), All desiring to hear the wonderful Dharma (teachings), we only wish that the World Honored One (Bhagavan, an epithet of the Buddha) would explain it for us.'

At that time, Sarvanivaranaviskambhin Bodhisattva Mahasattva (the Bodhisattva who removes all obstacles), having praised the Buddha with these verses, the Buddha ordered him to sit on one side of the lotus platform; the Buddha also ordered the rest of the Bodhisattva assembly to sit on one side of the lotus platform according to their respective positions.

At that time, Sarvanivaranaviskambhin Bodhisattva Mahasattva rose from his seat, bared his right shoulder, placed his right knee on the lotus platform, joined his palms towards the Buddha, and said to the Buddha: 'World Honored One! I now wish to ask the Tathagata (one of the titles of the Buddha), the Arhat (one who is worthy of offerings), the Samyaksambuddha (perfectly enlightened one), if the World Honored Buddha is willing to listen, I will ask my questions, and I hope you will explain them for me.'

The Buddha said to Sarvanivaranaviskambhin Bodhisattva Mahasattva: 'Great being! Ask whatever you wish, this is a common occurrence. All the Buddhas and Tathagatas allow you to ask questions, and the Tathagata will explain them to you one by one.'

At that time, Sarvanivaranaviskambhin Bodhisattva Mahasattva, receiving the Buddha's holy decree, said to the Buddha: 'World Honored One! How should the Bodhisattva Mahasattvas practice to perfect giving (dana)?' He also asked: 'How can they perfect morality (sila)? How can they perfect patience (ksanti)? How can they perfect diligence (virya)? How can they perfect meditation (dhyana)? How can they perfect wisdom (prajna)? How can they perfect skillful means (upaya)? How can they perfect vows (pranidhana)? How can they perfect strength (bala)? How can they perfect knowledge (jnana)? How can they be like the earth? How can they be like water? How can they be like fire? How can they be like wind? How can they be like space? How can they be like the moon? How can they be like the sun? How can they be like a lion? How can they tame their minds? How can they understand everything? How can they be like a lotus?'

云何得廣大心？云何得清凈心？云何得無疑惑心？云何得如海智？云何得微妙智？云何得智辯才？云何得解脫辯才？云何得清凈辯才？云何得一切有情歡喜辯才？云何得信順語？云何得正法語？云何得隨法行？云何善入法界？云何住空境界？云何得無相行？云何得諸愿離著？云何得慈身？云何得悲身？云何得喜行？云何得舍行？云何得神通遊戲？云何得離八難？云何得不忘失菩提心？云何得宿命智？云何得不捨善知識？云何得常離惡知識？云何獲得如來法性之身？云何獲得金剛真實之身？云何得大導師？云何得善知諸道？云何善說無顛倒道？云何得常安住妙等引心？云何著糞掃衣？云何持三衣？云何常坐不臥？云何常乞食？云何一坐食？云何食后不飲漿？云何受阿蘭若法？云何樹下坐？云何空地坐？云何死屍間住？云何節量食？云何隨敷座？云何得相應行？云何持經？云何持律？云何持論？云何于軌範所行及威儀道而得具足？云何得離慳嫉二法？云何於一切有情起平等心？云何于佛如來善作供養承事？云何能摧伏諸慢？云何能廣多凈信？云何善知世俗？云何善了勝義？云何善知諸緣生法？云何知自？云何知他？云何能于清凈佛土中生？云何能離胎藏垢染中生？云何能得舍家出家？云何能得凈命自資？云何能得心無懈倦

【現代漢語翻譯】現代漢語譯本如何才能獲得廣大的心？如何才能獲得清凈的心？如何才能獲得沒有疑惑的心？如何才能獲得如大海般的智慧？如何才能獲得微妙的智慧？如何才能獲得智慧的辯才？如何才能獲得解脫的辯才？如何才能獲得清凈的辯才？如何才能獲得一切有情（yǒuqíng：sentient beings）都歡喜的辯才？如何才能獲得令人信服的話語？如何才能獲得正確的佛法？如何才能做到依循佛法而行？如何才能善巧地進入法界（fǎjiè：Dharmadhatu）？如何才能安住于空性的境界？如何才能獲得無相的修行？如何才能使所有的願望都脫離執著？如何才能獲得慈悲的身？如何才能獲得悲憫的身？如何才能獲得喜悅的修行？如何才能獲得捨棄的修行？如何才能獲得神通的遊戲？如何才能脫離八難（bānán：eight difficulties）？如何才能不忘記菩提心（pútíxīn：Bodhicitta）？如何才能獲得宿命智（sùmìngzhì：knowledge of past lives）？如何才能不捨棄善知識（shàn zhīshì：spiritual friend/teacher）？如何才能常遠離惡知識（è zhīshì：unwholesome friend/teacher）？如何才能獲得如來（rúlái：Tathagata）法性之身？如何才能獲得金剛（jīngāng：Vajra）真實之身？如何才能成為偉大的導師？如何才能善於瞭解各種道路？如何才能善於宣說沒有顛倒的道路？如何才能常常安住在美妙的等引心中？如何才能穿著糞掃衣（fènsǎo yī：robes made from discarded rags）？如何才能持有三衣（sān yī：three robes）？如何才能常坐不臥？如何才能常乞食？如何才能一坐而食？如何才能食后不飲漿？如何才能接受阿蘭若法（ālányě fǎ：practice of living in the wilderness）？如何才能在樹下坐？如何才能在空地上坐？如何才能在死屍間居住？如何才能節制食量？如何才能隨處安坐？如何才能獲得相應的修行？如何才能持經？如何才能持律？如何才能持論？如何才能在軌範所行及威儀道上得到具足？如何才能脫離慳吝和嫉妒這兩種法？如何才能對一切有情生起平等心？如何才能對佛如來善作供養承事？如何才能摧伏各種傲慢？如何才能廣泛增長清凈的信心？如何才能善於瞭解世俗？如何才能善於了達勝義？如何才能善於瞭解諸緣生法？如何才能認識自己？如何才能認識他人？如何才能在清凈的佛土中出生？如何才能脫離胎藏垢染中出生？如何才能舍家出家？如何才能獲得清凈的生命來自我資養？如何才能獲得內心沒有懈怠

【English Translation】 English version How does one obtain a vast mind? How does one obtain a pure mind? How does one obtain a mind without doubt? How does one obtain wisdom like the sea? How does one obtain subtle wisdom? How does one obtain eloquent wisdom? How does one obtain liberating eloquence? How does one obtain pure eloquence? How does one obtain eloquence that pleases all sentient beings (yǒuqíng)? How does one obtain trustworthy speech? How does one obtain the correct Dharma? How does one practice according to the Dharma? How does one skillfully enter the Dharmadhatu (fǎjiè)? How does one abide in the realm of emptiness? How does one obtain the practice of non-appearance? How does one detach from all desires? How does one obtain a compassionate body? How does one obtain a body of sorrow? How does one obtain joyful practice? How does one obtain the practice of equanimity? How does one obtain the play of supernatural powers? How does one escape the eight difficulties (bānán)? How does one not forget the Bodhicitta (pútíxīn)? How does one obtain knowledge of past lives (sùmìngzhì)? How does one not abandon a spiritual friend/teacher (shàn zhīshì)? How does one always stay away from unwholesome friends/teachers (è zhīshì)? How does one obtain the Dharmakaya of the Tathagata (rúlái)? How does one obtain the Vajra (jīngāng) true body? How does one become a great guide? How does one become skilled in knowing all paths? How does one skillfully speak the undeluded path? How does one always abide in a wonderful Samadhi? How does one wear robes made from discarded rags (fènsǎo yī)? How does one hold the three robes (sān yī)? How does one always sit and not lie down? How does one always beg for food? How does one eat in one sitting? How does one not drink juice after eating? How does one accept the practice of living in the wilderness (ālányě fǎ)? How does one sit under a tree? How does one sit in an empty place? How does one live among corpses? How does one moderate food intake? How does one sit wherever a seat is offered? How does one obtain corresponding practice? How does one uphold the Sutras? How does one uphold the Vinaya? How does one uphold the Shastras? How does one become complete in the conduct and demeanor prescribed by the rules? How does one get rid of the two dharmas of stinginess and jealousy? How does one generate equanimity towards all sentient beings? How does one make offerings and serve the Buddhas well? How can one subdue all pride? How can one widely increase pure faith? How does one skillfully understand the mundane? How does one skillfully understand the ultimate meaning? How does one skillfully understand all conditioned phenomena? How does one know oneself? How does one know others? How can one be born in a pure Buddha land? How can one be born free from the defilements of the womb? How can one leave home and become a renunciate? How can one obtain a pure life to support oneself? How can one obtain a mind without weariness?

？云何得受諸佛教敕？云何獲得熙怡面相？云何得離顰蹙之相？云何得多聞？云何得正法攝受？云何得法王子？云何能得勝出梵王帝釋護世天等？云何能知有情心意？云何能知成熟有情諸有法式？云何能成智者？云何能得常處妙樂？云何善知四攝之法？云何獲得妙相具足？云何得為他所依止？云何得如大妙藥樹？云何乃能勤修福行？云何善了諸變化事？云何速能證得阿耨多羅三藐三菩提果？」

爾時，世尊贊除蓋障菩薩摩訶薩言：「善哉！善哉！善男子！如汝所問斯為極善，悲愍世間能令天人大眾獲善利樂，能問如來如是等義，汝今諦聽極善作意，當爲汝說。」於是除蓋障菩薩摩訶薩受教而聽。

佛言：「善男子！菩薩若行十種施法，即得佈施具足。何等為十？一者、法施；二者、無畏施；三者、財施；四者、不求饒益果施；五者、悲愍施；六者、不輕慢施；七者、恭敬施；八者、供養承事施；九者、無所著施；十者、清凈施。

「善男子！云何法施？謂若菩薩不以財利心，自所受法即於他人隨應教授，不以希欲利養恭敬因故，不望他人所知識故，不求名稱故，不以餘事因故。但自思惟：『何等有情受諸苦惱？我為蠲除。』即以是法，亦復不懷希求之心，無二平等為他宣說。若復為王及與王臣之所

【現代漢語翻譯】？如何才能得到諸佛的教敕？如何才能獲得喜悅的面容？如何才能脫離愁眉苦臉的表情？如何才能增長見聞？如何才能得到正法的攝受？如何才能成為法王子？如何才能勝過梵天王、帝釋天、護世天等？如何才能瞭解眾生的心意？如何才能瞭解成熟眾生的各種法式？如何才能成為智者？如何才能常處妙樂之中？如何才能善於瞭解四攝法？如何才能獲得妙相具足？如何才能成為他人所依賴的對象？如何才能像大妙藥樹一樣？如何才能勤奮地修習福德？如何才能善於瞭解各種變化的事情？如何才能迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）果？」

當時，世尊讚歎除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，清除一切障礙的菩薩）說：『好啊！好啊！善男子！你所問的這些問題非常好，因為你悲憫世間，能夠使天人和大眾獲得利益和安樂，能夠向如來請問這些道理。你現在仔細聽，專心思考，我將為你解說。』於是除蓋障菩薩摩訶薩接受教誨，專心聽講。

佛說：『善男子！菩薩如果實行十種佈施之法，就能圓滿佈施。是哪十種呢？一是法施；二者是無畏施；三者是財施；四者是不求饒益果施；五者是悲憫施；六者是不輕慢施；七者是恭敬施；八者是供養承事施；九者是無所執著施；十者是清凈施。

『善男子！什麼是法施呢？就是菩薩不以貪圖財利的心，把自己所接受的佛法，根據他人的根器和需要，隨宜教導，不因為希望得到利益、供養和恭敬的緣故，不期望他人成為自己的知識，不追求名聲，不因為其他任何事情。只是自己思惟：『哪些眾生正在遭受各種苦惱？我要為他們解除。』就以這些佛法，也不懷有任何希求之心，以平等無私的心為他們宣說。如果為國王以及國王的大臣們

【English Translation】 'How can one receive the commands of all the Buddhas? How can one obtain a joyful countenance? How can one be free from a frowning face? How can one gain extensive learning? How can one be embraced by the true Dharma? How can one become a Dharma prince? How can one surpass Brahma (梵王), Indra (帝釋), and the guardian deities of the world (護世天)? How can one know the minds of sentient beings? How can one know the various methods for maturing sentient beings? How can one become wise? How can one always abide in wonderful bliss? How can one skillfully understand the four means of attraction (四攝法)? How can one obtain perfect and wonderful characteristics? How can one become a refuge for others? How can one be like a great and wonderful medicinal tree? How can one diligently cultivate meritorious deeds? How can one skillfully understand all transformations? How can one quickly attain the fruit of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment)?'

At that time, the World Honored One praised Sarvanivaranaviskambhin Bodhisattva-Mahasattva (除蓋障菩薩摩訶薩, the Bodhisattva who removes all obstacles), saying: 'Excellent! Excellent! Good man! Your questions are extremely good, because you have compassion for the world, enabling gods and humans to obtain benefits and happiness, and you are able to ask the Tathagata (如來) about such meanings. Now listen carefully and pay close attention, and I will explain it to you.' Then Sarvanivaranaviskambhin Bodhisattva-Mahasattva received the teaching and listened attentively.

The Buddha said: 'Good man! If a Bodhisattva practices the ten kinds of giving, he will perfect giving. What are the ten? First, Dharma giving (法施); second, fearlessness giving (無畏施); third, wealth giving (財施); fourth, giving without seeking beneficial results (不求饒益果施); fifth, compassionate giving (悲憫施); sixth, giving without contempt (不輕慢施); seventh, respectful giving (恭敬施); eighth, giving through offerings and service (供養承事施); ninth, giving without attachment (無所著施); tenth, pure giving (清凈施).'

'Good man! What is Dharma giving? It is when a Bodhisattva, without a mind of greed for wealth and benefit, teaches the Dharma he has received to others according to their capacity and needs, not because of the hope of gaining benefits, offerings, and respect, not expecting others to become his acquaintances, not seeking fame, and not for any other reason. He only thinks to himself: 'Which sentient beings are suffering from various afflictions? I will remove them for them.' He then uses this Dharma, without any expectation, and speaks to them with impartiality and without discrimination. If it is for a king or the ministers of a king,'

宣說，或為旃陀羅及旃陀羅子說法亦然。何況余諸人眾？而菩薩行是法施時不起高心。善男子！如是名為菩薩法施。

「云何是無畏施？謂若菩薩自所嫌棄刀杖等器，亦復教示他人令棄。于彼一切有情，起如父想如母想如子想，如眷屬想及余親愛知友之想。何以故？菩薩作是思惟：『如佛所說，彼彼生中一切轉易，于諸有情聚中，未有不是父母及子並余親愛知友，乃至於彼微細情命之中，皆為發起利益，設自身肉尚亦與之。何況余諸大有情類？』善男子！如是名為菩薩無畏施。

「云何是財施？謂若菩薩或見有情造極不善業，即時以財攝彼有情。由財攝已，是故令其于不善業而悉除斷，于諸善業使彼安住。菩薩作是思惟：『如佛所說，佈施是菩薩菩提。菩薩所行佈施，除斷三種不善之法：一嫉、二慳、三貪；是故我于如來所受佈施之法。』彼所佈施而無高心。善男子！如是名為菩薩財施。

「云何是不求饒益果施？謂若菩薩所行佈施，不以希欲為因，不以財利為因，不以眷屬為因，不以世間近事為因，菩薩修持佈施法爾如是。彼因彼緣所行佈施，遠離一切饒益果報。善男子！如是名為菩薩不求饒益果施。

「云何是悲愍施？謂若菩薩見諸有情受諸苦惱，或飢渴者，或裸露者，或穢污殘缺之者

【現代漢語翻譯】現代漢語譯本：宣說，或者為旃陀羅（賤民）以及旃陀羅的子女說法也是一樣。更何況是其餘的那些人呢？而菩薩在行法施的時候，不起傲慢之心。善男子！這叫做菩薩的法施。

『什麼是無畏施呢？就是說，如果菩薩自己所厭惡的刀杖等武器，也教導別人丟棄。對於所有那些有情眾生，生起如同父親、如同母親、如同子女、如同親屬以及其他親愛朋友的想法。為什麼呢？菩薩這樣思惟：『如同佛所說，在生生世世的輪迴中，一切都在轉變，在所有的有情眾生中，沒有誰不是曾經做過自己的父母、子女以及其他親愛朋友的，乃至對於那些微小的生命，都要發起利益之心，即使是自己的肉也可以給他們。更何況是其他那些大的有情眾生呢？』善男子！這叫做菩薩的無畏施。

『什麼是財施呢？就是說，如果菩薩看到有情眾生造作極大的不善業，就立刻用財物來攝受他們。通過財物攝受之後，就讓他們斷除一切不善業，讓他們安住在各種善業之中。菩薩這樣思惟：『如同佛所說，佈施是菩薩的菩提。菩薩所行的佈施，能夠斷除三種不善之法：一是嫉妒，二是慳吝，三是貪婪；因此我接受如來所說的佈施之法。』他們佈施的時候沒有傲慢之心。善男子！這叫做菩薩的財施。

『什麼是不求饒益果施呢？就是說，如果菩薩所行的佈施，不以希望得到回報為目的，不以獲得財利為目的，不以爲了眷屬為目的，不以爲了世間的瑣事為目的，菩薩修持佈施就是這樣自然而然的。他們因為這些原因所行的佈施，遠離一切希望得到饒益果報的想法。善男子！這叫做菩薩的不求饒益果施。

『什麼是悲愍施呢？就是說，如果菩薩看到有情眾生遭受各種苦惱，或者飢渴，或者睏乏，或者污穢殘缺。

【English Translation】 English version: To expound the Dharma, or to expound it for the Candala (outcast) and the children of the Candala is the same. How much more so for the rest of the people? And when a Bodhisattva practices Dharma-giving, he does not give rise to arrogance. Good man! This is called the Bodhisattva's Dharma-giving.

'What is fearlessness-giving? It means that if a Bodhisattva dislikes weapons such as knives and staffs, he also teaches others to discard them. Towards all those sentient beings, he generates thoughts like those of a father, like those of a mother, like those of a child, like those of relatives, and like those of other beloved friends. Why? The Bodhisattva thinks thus: 'As the Buddha said, in the cycle of birth and death, everything changes. Among all sentient beings, there is no one who has not been one's parents, children, and other beloved friends. Even for those tiny lives, one should generate the mind of benefiting them, even giving them one's own flesh. How much more so for other great sentient beings?' Good man! This is called the Bodhisattva's fearlessness-giving.

'What is wealth-giving? It means that if a Bodhisattva sees sentient beings creating extremely unwholesome karma, he immediately uses wealth to embrace them. Having embraced them with wealth, he then causes them to cut off all unwholesome karma and to abide in all wholesome karma. The Bodhisattva thinks thus: 'As the Buddha said, giving is the Bodhisattva's Bodhi. The giving practiced by the Bodhisattva can cut off three unwholesome dharmas: first, jealousy; second, stinginess; third, greed. Therefore, I accept the Dharma of giving taught by the Tathagata.' They give without arrogance. Good man! This is called the Bodhisattva's wealth-giving.

'What is giving without seeking beneficial results? It means that if a Bodhisattva practices giving, it is not for the sake of hoping for a reward, not for the sake of gaining wealth, not for the sake of relatives, not for the sake of worldly affairs. The Bodhisattva cultivates giving in this natural way. The giving they practice because of these reasons is far from any thought of hoping for beneficial results. Good man! This is called the Bodhisattva's giving without seeking beneficial results.

'What is compassionate giving? It means that if a Bodhisattva sees sentient beings suffering various afflictions, such as hunger or thirst, or fatigue, or filth and defects.

，無主無救無歸無依之者，無福者等，菩薩見已生悲愍心：『我為此等有情故，發阿耨多羅三藐三菩提心，念此無主無救無依歸等諸有情類流轉生死，而我今當以何方便，為此有情為主為救與作依歸？』作是念時，菩薩由此悲心所逼，即以方便隨為攝受。菩薩攝受彼等有情，俱時所起善根而無高心。善男子！如是名為菩薩悲愍施。

「云何是不輕慢施？謂若菩薩行佈施時，不以輕重分別故施，不以慢心故施，不以譭謗故施，亦不令他勞力故施，不恃豪富驕恣故施，不希名稱故施，不恃多聞倨慢故施。菩薩若行施時，心必恭敬尊重，專注供養親奉施之。善男子！如是名為菩薩不輕慢施。

「云何是恭敬施？謂若菩薩于軌範師親教師，及余所應尊重之者、修梵行者，身極恭順心極尊重，由恭順尊重故發言慰安，合掌頂禮稽首承迎于其有情，即以彼彼善相應事而普及之。善男子！如是名為菩薩恭敬施。

「云何是供養承事施？謂若菩薩或作佛事、或法僧事；若於如來塔像之所，或掃去塵穢，或嚴飾清凈，或以妙香華及涂香等而為供養，又或修治如來故壞塔廟，是為佛事。何名作法事？所謂隨聞何等法門，即當受持書寫讀誦思惟修習，及為他解說，或以無顛倒相應修學，是為法事。何名作僧事？謂以衣服、

【現代漢語翻譯】對於那些無主、無救、無歸、無依，以及沒有福報的眾生，菩薩見到後會生起悲憫之心：『我爲了這些有情眾生，發起了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），想到這些無主、無救、無依歸等的有情眾生在生死中流轉，而我現在應當用什麼方法，來為這些有情眾生做主、做救助、給他們提供依靠呢？』當菩薩這樣想的時候，由於這種悲心的驅使，就會用各種方便法門來攝受他們。菩薩在攝受這些有情眾生時，同時生起的善根卻沒有絲毫的驕傲自滿。善男子！這叫做菩薩的悲憫施。什麼是不輕慢施呢？就是說，如果菩薩在行佈施的時候，不會因為對方的身份輕重而有所分別，不會以傲慢的心態去佈施，不會以譭謗的心態去佈施，也不會讓接受佈施的人勞心勞力，不會因為自己豪富而驕橫放縱，不會爲了追求名聲而佈施，也不會因為自己博學多聞而傲慢自大。菩薩如果行佈施的時候，內心一定是恭敬尊重的，專注地供養，親自奉獻。善男子！這叫做菩薩的不輕慢施。什麼是恭敬施呢？就是說，如果菩薩對於軌範師（spiritual guide）、親教師（preceptor），以及其他應當尊重的人、修行梵行（brahmacarya，清凈行）的人，身體極度恭順，內心極度尊重，因為恭順和尊重，所以會用溫和的語言安慰他們，合掌、頂禮、稽首，迎接這些有情眾生，然後用各種善妙相應的事物來普遍地供養他們。善男子！這叫做菩薩的恭敬施。什麼是供養承事施呢？就是說，如果菩薩或者做佛事、或者做法事、或者做僧事；如果在如來（Tathagata，如來）的塔像之處，或者掃去塵土污穢，或者莊嚴裝飾使之清凈，或者用美妙的香花以及涂香等來供養，又或者修繕如來破舊的塔廟，這就是佛事。什麼叫做做法事呢？就是說，無論聽到什麼樣的法門，就應當受持、書寫、讀誦、思惟、修習，並且為他人解說，或者以不顛倒的正確方式相應地修學，這就是法事。什麼叫做僧事呢？就是用衣服、

【English Translation】 For those who are without a master, without help, without refuge, without support, and without merit, the Bodhisattva, seeing them, generates a compassionate heart: 『For the sake of these sentient beings, I have generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete and perfect enlightenment), thinking of these sentient beings who are without a master, without help, without refuge, without support, and who are transmigrating in samsara (cycle of rebirth), what skillful means should I now use to be a master, a help, and a refuge for these sentient beings?』 When the Bodhisattva thinks in this way, compelled by this compassionate heart, he immediately uses skillful means to embrace and receive them. When the Bodhisattva embraces and receives these sentient beings, the roots of goodness that arise simultaneously are without any arrogance. Good man! This is called the Bodhisattva's compassionate giving. What is giving without contempt? It means that when a Bodhisattva practices giving, he does not give with discrimination based on the importance or unimportance of the recipient, he does not give with an arrogant mind, he does not give with a slanderous mind, nor does he cause others to exert themselves laboriously, he does not give relying on wealth and arrogance, he does not give hoping for fame, he does not give relying on extensive learning and haughtiness. When a Bodhisattva practices giving, his mind must be respectful and reverent, focused on offering, personally serving and giving. Good man! This is called the Bodhisattva's giving without contempt. What is respectful giving? It means that if a Bodhisattva, towards his spiritual guide (teacher of conduct), preceptor (close teacher), and others who should be respected, those who practice brahmacarya (pure conduct), his body is extremely respectful and his mind is extremely reverent. Because of this respect and reverence, he speaks comforting words, joins his palms, bows his head, prostrates himself, and welcomes these sentient beings, and then universally provides them with various good and appropriate things. Good man! This is called the Bodhisattva's respectful giving. What is giving through offering and service? It means that if a Bodhisattva is engaged in Buddha-activities, Dharma-activities, or Sangha-activities; if at the stupa or image of the Tathagata (the Thus-Gone One), he sweeps away dust and dirt, or adorns and cleanses it, or makes offerings with wonderful fragrant flowers and scented oils, or repairs old and dilapidated stupas and temples of the Tathagata, this is Buddha-activity. What is called Dharma-activity? It means that whatever Dharma teachings are heard, one should uphold, write, read, recite, contemplate, practice, and explain them to others, or cultivate and learn in accordance with the non-inverted and correct way, this is Dharma-activity. What is called Sangha-activity? It means providing clothes,

飲食、坐臥之具、病緣醫藥奉施眾僧，乃至但以少分清冷之水而為供施，是為僧事。善男子！如是名為菩薩供養承事施。

「云何是無所著施？謂若菩薩行佈施時起如是心：『我今所行佈施，不求天報或天之餘，不求王報或王之餘。』善男子！如是名為菩薩無所著施。

「云何是清凈施？謂若菩薩隨其所說佈施之法，即起伺察，如其彼彼起伺察時，于佈施法伺察得無過失、無垢染無障難邪？善男子！如是名為菩薩清凈施。菩薩若能修此十法者，即得佈施具足。

「又，善男子！菩薩若修十種戒法者，當得持戒具足。何等為十？一者、別解脫戒行；二者、菩薩攝律儀戒行；三者、離諸煩惱燒然戒行；四者、離不深固作意戒行；五者、怖業戒行；六者、怖罪戒行；七者、怖非所取戒行；八者、堅固志意戒行；九者、無依著戒行；十者、三輪清凈戒行。

「善男子！云何是別解脫戒行？謂若菩薩于諸如來所有經中，或戒律中及余學句所宣示處，如善作意尊重大師所說，於一一法中如理修學，不愛著氏族、不愛著所見、不愛著眾會，無我人過失，于彼學句中而生尊重。善男子！如是名為菩薩別解脫戒行。

「云何是攝律儀戒行？謂若菩薩作是伺察：『我于別解脫戒中，不能取證阿耨多羅三藐三

【現代漢語翻譯】現代漢語譯本：飲食、坐臥用具、治療疾病的藥物供養眾僧，乃至僅僅以少許清涼的水作為供養，這都屬於僧事。善男子！這被稱為菩薩供養承事施。

『什麼是無所著施？』如果菩薩在行佈施時，心中這樣想：『我現在所做的佈施，不求天上的回報或者與天相關的其他回報，不求人間的王位或者與王位相關的其他回報。』善男子！這被稱為菩薩無所著施。

『什麼是清凈施？』如果菩薩根據所說的佈施之法，立即進行審察，當他進行審察時，對於佈施之法審察是否沒有過失、沒有污垢染著、沒有障礙和邪見？善男子！這被稱為菩薩清凈施。菩薩如果能夠修習這十種法，就能得到佈施的圓滿具足。

『此外，善男子！菩薩如果修習十種戒法，就能得到持戒的圓滿具足。』什麼是這十種戒法呢？一是別解脫戒行（Pratimoksha-sila），二是菩薩攝律儀戒行（Bodhisattva-samvara-sila），三是遠離諸煩惱燃燒的戒行，四是遠離不深固作意的戒行，五是畏懼惡業的戒行，六是畏懼罪過的戒行，七是畏懼不應取之物的戒行，八是堅固志意的戒行，九是無所依戀的戒行，十是三輪清凈的戒行。

『善男子！什麼是別解脫戒行？』如果菩薩對於諸如來（Tathagata）所有經典中，或者戒律中以及其他學句所宣示之處，如善於作意、尊重導師所說，對於每一法都如理修學，不貪愛氏族、不貪愛所見、不貪愛大眾集會，沒有我人等過失，對於這些學句生起尊重之心。善男子！這被稱為菩薩別解脫戒行。

『什麼是攝律儀戒行？』如果菩薩這樣審察：『我于別解脫戒中，不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。』

【English Translation】 English version: Offering food, bedding, and medicine for the sick to the Sangha (community of monks), even offering a small amount of cool, clean water, all these are Sangha affairs. Good man! This is called the Bodhisattva's offering and service through giving.

'What is giving without attachment?' If a Bodhisattva, when practicing generosity, thinks like this: 'The generosity I am practicing now, I do not seek heavenly rewards or anything related to heaven, nor do I seek the rewards of kings or anything related to kingship.' Good man! This is called the Bodhisattva's giving without attachment.

'What is pure giving?' If a Bodhisattva, according to the Dharma (law, teaching) of giving that has been spoken, immediately begins to examine it. When he examines it, does he find that the Dharma of giving is without fault, without defilement, without obstacles or wrong views? Good man! This is called the Bodhisattva's pure giving. If a Bodhisattva can cultivate these ten Dharmas, he will attain the complete perfection of giving.

'Furthermore, good man! If a Bodhisattva cultivates the ten precepts, he will attain the complete perfection of moral conduct.' What are these ten precepts? First, the Pratimoksha-sila (individual liberation precepts); second, the Bodhisattva-samvara-sila (Bodhisattva's vows of restraint); third, the moral conduct of being free from the burning of all afflictions; fourth, the moral conduct of being free from unfirm intentions; fifth, the moral conduct of fearing karma; sixth, the moral conduct of fearing transgressions; seventh, the moral conduct of fearing what should not be taken; eighth, the moral conduct of firm resolve; ninth, the moral conduct of non-attachment; tenth, the moral conduct of the purity of the three wheels (giver, recipient, and gift).

'Good man! What is the Pratimoksha-sila?' If a Bodhisattva, in all the Sutras (discourses) of the Tathagatas (Thus Gone Ones), or in the Vinaya (monastic rules), and in other places where training rules are declared, as taught by a wise and respectful teacher, cultivates each Dharma according to reason, without attachment to clan, without attachment to views, without attachment to assemblies, without the faults of 'I' and 'others,' and generates respect for these training rules. Good man! This is called the Bodhisattva's Pratimoksha-sila.

'What is the Bodhisattva-samvara-sila?' If a Bodhisattva examines thus: 'Through the Pratimoksha-sila, I cannot attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment).'

菩提果。謂若如來於一一經中，宣示菩薩所行及菩薩學句，我當於彼如理修學。』

「何等是菩薩所行？所謂菩薩無非處非方非時，所行無非時，所說無不知時，無不知方，無不知量。何以故？或有有情，于如來所生不信心，為令彼等生信解故，及彼有情隨為攝護故，菩薩自能圓滿菩提勝行，善具威儀，柔軟容緩，不雜阓鬧，趣寂止門極清凈門，此是菩薩所行。

「何等是菩薩學句？謂若如來於一一經中宣示菩薩所學之法。菩薩于中而生信順不生障難，此是菩薩學句。善男子！如是名為菩薩攝律儀戒行。

佛說除蓋障菩薩所問經卷第二大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第三

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！云何是離諸煩惱燒然戒行？謂若菩薩或貪火燒然，或瞋火燒然，或癡火燒然，或余煩惱之火燒然，或余諸受用侵害火燒然。若欲不燒然者，當起貪之對治，及應遠離貪所起緣。何謂貪之對治？即不凈觀是貪對治。不凈觀者，謂自身中諸不凈物，發毛爪齒涎淚涕唾，淡蔭垢汗大小便利，面板血肉骨髓肪膏，腦膜筋脈脾腎心肺，肝膽腸胃胞及肚胘，凡如是等諸不

【現代漢語翻譯】現代漢語譯本『菩提果（Bodhi fruit，覺悟之果）。意思是說，如果如來在每一部經中，宣講菩薩所修行的行為以及菩薩應該學習的教句，我應當按照這些教義如理如法地修學。』

『什麼是菩薩所修行的行為呢？就是說，菩薩的行為沒有不適當的處所、沒有不適當的方位、沒有不適當的時間，所做的事情沒有不合時宜的，所說的話沒有不知道時機的，沒有不知道方位的，沒有不知道分寸的。為什麼呢？因為有些眾生，對於如來產生不信任的心，爲了使他們生起信心和理解，以及爲了攝受和保護這些眾生，菩薩能夠圓滿菩提的殊勝行為，具備良好的威儀，言語柔和緩慢，不混雜于喧鬧之中，趨向寂靜止息之門和極其清凈之門，這就是菩薩所修行的行為。

『什麼是菩薩應該學習的教句呢？就是說，如果如來在每一部經中宣講菩薩應該學習的法。菩薩對於這些法生起信心和順從，不產生任何障礙和困難，這就是菩薩應該學習的教句。善男子！這樣就叫做菩薩攝律儀戒行。』

《佛說除蓋障菩薩所問經》卷第二大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第三

西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護（Dharmapala）等奉詔譯

『再者，善男子！什麼是遠離各種煩惱燃燒的戒行呢？就是說，如果菩薩被貪慾之火燃燒，或者被嗔恨之火燃燒，或者被愚癡之火燃燒，或者被其他煩惱之火燃燒，或者被其他各種受用侵害之火燃燒。如果想要不被這些火焰燃燒，就應當生起對治貪慾的方法，並且應當遠離貪慾所產生的因緣。什麼是對治貪慾的方法呢？就是不凈觀，這是對治貪慾的方法。不凈觀就是觀察自身中的各種不凈之物，如頭髮、毛髮、指甲、牙齒、口水、眼淚、鼻涕、唾液、痰、膿、垢、汗、大小便，面板、血液、肌肉、骨骼、骨髓、脂肪、膏、腦膜、筋脈、脾、腎、心、肺，肝、膽、腸、胃、胞及肚臍，凡是像這些等等各種不凈之物』

【English Translation】 English version 'Bodhi fruit (fruit of enlightenment). It means that if the Tathagata (如來，another name for Buddha) declares in each sutra the practices of Bodhisattvas (菩薩，enlightenment being) and the sentences that Bodhisattvas should learn, I should cultivate and study them accordingly.'

'What are the practices of Bodhisattvas? It means that the practices of Bodhisattvas have no inappropriate places, no inappropriate directions, and no inappropriate times. What is done is always timely, what is said always knows the occasion, always knows the direction, and always knows the measure. Why? Because some sentient beings do not have faith in the Tathagata. In order to make them generate faith and understanding, and in order to embrace and protect these sentient beings, Bodhisattvas can perfect the supreme practice of Bodhi, possess good deportment, be gentle and relaxed in speech, not mix with the noisy crowds, and approach the gate of stillness and the gate of extreme purity. This is the practice of Bodhisattvas.'

'What are the sentences that Bodhisattvas should learn? It means that if the Tathagata declares in each sutra the Dharma (法，teachings) that Bodhisattvas should learn, Bodhisattvas generate faith and obedience in them and do not create any obstacles or difficulties. This is what Bodhisattvas should learn. Good man! This is called the conduct of Bodhisattvas embracing the precepts.'

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 2 Taisho Tripitaka Volume 14, No. 0489 The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 3

Translated by the Tripitaka Master Dharmapala (法護，Dharma protector) from the Western Heaven, Grand Master of Court for Imperial Sacrifices, Acting Vice President of the Court of State Ceremonial, Great Master Translator of Sanskrit, Purple-Robed Shramana (沙門，Buddhist monk), under Imperial Decree

'Furthermore, good man! What is the conduct of abandoning the burning of all afflictions? It means that if a Bodhisattva is burned by the fire of greed, or burned by the fire of hatred, or burned by the fire of delusion, or burned by the fire of other afflictions, or burned by the fire of other harmful enjoyments. If one wants not to be burned by these fires, one should generate the antidote to greed and should stay away from the causes that give rise to greed. What is the antidote to greed? It is the contemplation of impurity, which is the antidote to greed. The contemplation of impurity is to observe the various impure things in one's own body, such as hair, nails, teeth, saliva, tears, mucus, phlegm, pus, dirt, sweat, feces, urine, skin, blood, flesh, bones, marrow, fat, grease, membranes, tendons, spleen, kidneys, heart, lungs, liver, gallbladder, intestines, stomach, womb, and navel. All such impure things.'

凈物，菩薩應當作此觀想起是思惟：『世間所有彼愚癡者，不明解者，造不善者，尚能了知諸如是等不凈物已，不處貪心；況智者乎？』此為菩薩多種不凈之觀是貪對治。

「何者是貪所起緣？謂著諸欲染，或見女人端嚴妙色，起可愛心而生希取。爾時見已當作是觀：『如佛所說夢境無實。何故智者於此如夢境界之中，而起貪心？』是名菩薩遠離貪所起緣。

「何謂菩薩瞋之對治及遠離彼瞋所起緣？所謂菩薩于諸有情所多起慈心，以此慈心及此因緣，而彼忿恚瞋怒有情心意皆能攝伏，瞋恚因緣悉得遠離，是名菩薩瞋之對治，及遠離彼瞋所起緣。當作如是觀察之時即離癡法，由離癡故，彼諸所欲及諸受用，不為侵害之火燒然，此等是為菩薩離諸煩惱燒然戒行。

「云何是離不深固作意戒行？謂若菩薩獨處一方寂靜而住，不起是心：『我不雜亂所行，我寂靜住，我復能行如來法律，余諸沙門或婆羅門。彼等皆是雜亂所行多諸阓鬧，而悉墜失如來法律。』若能不起如是心者，是為菩薩離不深固作意戒行。

「云何是菩薩攝善法戒行？謂若菩薩作是伺察：『如佛所說，諸苾芻應當尊敬修福、尊敬護戒、尊敬修慧。何以故？尊敬福者，福是現受可愛精光悅意果報。』如是信者而能遠離諸不善業，是為菩

【現代漢語翻譯】現代漢語譯本：凈物，菩薩應當這樣觀想和思維：『世間所有那些愚癡、不明事理、造作不善業的人，尚且能夠了解這些不凈之物，而不生貪心；更何況是具有智慧的人呢？』這便是菩薩以多種不凈觀來對治貪慾。

『什麼是貪慾產生的根源？就是執著于各種慾望的染污，或者看到女人端莊美麗的容貌，生起愛慕之心而產生貪求。這時，應當這樣觀想：『正如佛所說的，夢境是沒有真實的。為什麼智者要在這如夢一般的境界中，生起貪心呢？』這便是菩薩遠離貪慾產生的根源。

『什麼是菩薩對治嗔恚以及遠離嗔恚產生的根源？就是菩薩對於一切有情眾生，多多生起慈悲之心，憑藉這種慈悲之心以及這種因緣，就能攝伏那些忿恨、嗔怒的有情眾生的心意，使嗔恚的因緣完全遠離。這便是菩薩對治嗔恚，以及遠離嗔恚產生的根源。』當這樣觀察的時候，就能遠離愚癡之法，由於遠離愚癡的緣故，那些所貪求的以及所享受的，不會被侵害的火焰所焚燒。這些就是菩薩遠離各種煩惱焚燒的戒行。

『什麼是遠離不深刻固執的作意戒行？就是如果菩薩獨自在一個地方寂靜地居住，不生起這樣的想法：『我不雜亂自己的行為，我寂靜地居住，我能夠奉行如來的法律，而其他的沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，印度教祭司），他們都是雜亂自己的行為，有很多喧鬧，而且都喪失瞭如來的法律。』如果能夠不生起這樣的想法，就是菩薩遠離不深刻固執的作意戒行。

『什麼是菩薩攝取善法的戒行？就是如果菩薩這樣觀察：『正如佛所說的，各位比丘（Bhikṣu，出家男眾）應當尊敬修福、尊敬守護戒律、尊敬修習智慧。為什麼呢？因為尊敬修福的人，福報是現在就能感受到的可愛、精妙、令人愉悅的果報。』像這樣深信，就能遠離各種不善的行業，這就是菩薩

【English Translation】 English version: Regarding impure objects, a Bodhisattva should contemplate and think: 'Even foolish and ignorant people in the world, those who engage in unwholesome actions, are able to understand these impure objects and not develop greed. How much more so should wise people?' This is the Bodhisattva's contemplation on various forms of impurity as an antidote to greed.

'What is the origin of greed? It is attachment to desires, or seeing the beautiful and attractive appearance of women, giving rise to affection and craving. At that time, having seen this, one should contemplate: 'As the Buddha said, dreams are unreal. Why should a wise person develop greed in this dreamlike realm?' This is called a Bodhisattva's distancing from the origin of greed.

'What is the Bodhisattva's antidote to anger and the means of distancing from its origin? It is that the Bodhisattva frequently generates loving-kindness towards all sentient beings. Through this loving-kindness and this cause, the minds of those beings filled with resentment and anger can be subdued, and the causes of anger can be completely distanced. This is called the Bodhisattva's antidote to anger and the means of distancing from its origin.' When contemplating in this way, one is separated from the law of delusion. Because of being separated from delusion, those desires and enjoyments are not burned by the fire of harm. These are the precepts of a Bodhisattva that are free from the burning of afflictions.

'What are the precepts of abandoning non-profound fixed intentions? It means that if a Bodhisattva dwells alone in a quiet place, he does not give rise to the thought: 'I do not mix up my actions, I dwell in quietude, and I am able to practice the Dharma of the Tathagata (Tathāgata, 'the thus-gone one', an epithet of the Buddha), while other Śrāmaṇas (Śrāmaṇa, wandering ascetics) or Brāhmaṇas (Brāhmaṇa, priests in Hinduism) mix up their actions, are full of noise and commotion, and have all lost the Dharma of the Tathagata.' If one is able not to give rise to such a thought, this is the Bodhisattva's abandoning of non-profound fixed intentions.

'What are the precepts of a Bodhisattva for gathering wholesome dharmas? It means that if a Bodhisattva contemplates: 'As the Buddha said, Bhikṣus (Bhikṣu, Buddhist monks) should respect the cultivation of merit, respect the protection of precepts, and respect the cultivation of wisdom. Why? Because for those who respect the cultivation of merit, merit is the present, enjoyable, lovely, exquisite, and pleasing result.' Believing in this way, one is able to distance oneself from all unwholesome actions. This is the Bodhisattva's

薩攝善法戒行。

「云何是怖罪戒行？謂若菩薩或有如微塵罪，見悉生怖不順所作，乃至少罪亦不生輕，作是思惟：『如佛所說，諸苾芻譬如有人中於少毒亦趣命終，若中多毒亦趣命終，諸有罪者，若少若多皆墮惡趣。』若作如是伺察之時，菩薩于罪乃生恐怖，是為菩薩怖罪戒行。

「云何是怖非所取戒行？謂若菩薩或有具信沙門婆羅門及餘人眾，信菩薩故，或以金銀摩尼真珠珊瑚琉璃螺貝珍寶財物及余受用之具，于菩薩所囑累寄託，雖或單己，而菩薩心不起貪著輒生希取。又復于諸塔寺之物及眾僧物，設使有人勸令掌執，菩薩于中亦不希取為自資養，作是思惟：『如佛所說，菩薩寧自割其身肉而啖食之，終不以他不與不許若飲若食，及余物等而懷希取。』是為菩薩怖非所取戒行。

「云何是堅固志意戒行？謂若菩薩，或為魔王或諸魔眾及余天等，或現女相，或以余緣來作魔事之所嬈惱欲破壞時，而菩薩不動不搖亦無減失，是為菩薩堅固志意戒行。

「云何是無依著戒行？謂若菩薩持戒行時，不起是念：『我所持戒為求天報或天之餘，為求王報或王之餘。』是為菩薩無依著戒行。

「云何是三輪清凈戒行？謂若菩薩身業清凈、語業清凈、意業清凈。身業清凈者，謂遠離身三不善業：一

【現代漢語翻譯】現代漢語譯本：薩攝善法戒行。

『什麼是怖罪戒行？』如果菩薩哪怕見到像微塵一樣細小的罪過，都會心生恐懼，不做不順應的事情，哪怕是極小的罪過也不會輕視，會這樣思考：『正如佛所說，諸位比丘，譬如有人中了少量毒藥也會喪命，中了大量毒藥也會喪命，所有罪過，無論是小是多，都會墮入惡趣。』如果這樣觀察思索，菩薩就會對罪過心生恐懼，這就是菩薩的怖罪戒行。

『什麼是怖非所取戒行？』如果菩薩遇到有信心的沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司）以及其他人，因為信任菩薩，而將金銀、摩尼（Maṇi，寶珠）、真珠、珊瑚、琉璃、螺貝、珍寶財物以及其他受用之物，在菩薩處囑託寄放，即使只有自己知道，菩薩心中也不會生起貪戀，輕易地想要獲取。又對於寺廟的財物以及僧眾的財物，即使有人勸說讓菩薩掌管，菩薩也不會想要從中獲取來供養自己，會這樣思考：『正如佛所說，菩薩寧願自己割下身上的肉來吃，也終究不會拿取他人沒有給予、沒有允許的飲食以及其他物品，而心懷貪戀。』這就是菩薩的怖非所取戒行。

『什麼是堅固志意戒行？』如果菩薩，或者被魔王（Māra，佛教中的惡神）或者其他魔眾以及其他天人，或者顯現女相，或者用其他因緣來作魔事，進行擾亂破壞的時候，菩薩能夠不動搖，也沒有任何減損，這就是菩薩的堅固志意戒行。

『什麼是無依著戒行？』如果菩薩在持戒修行的時候，不生起這樣的念頭：『我持戒是爲了求得天上的果報或者天上的其他好處，爲了求得人王的果報或者人王的其他好處。』這就是菩薩的無依著戒行。

『什麼是三輪清凈戒行？』如果菩薩身業清凈、語業清凈、意業清凈。身業清凈，是指遠離身體的三種不善業：一

【English Translation】 English version: Sā saṃgraha-śīla-caryā.

『What is the śīla-caryā (ethical conduct) of fearing offenses?』 If a Bodhisattva sees even a tiny offense like a mote of dust, they will be afraid and will not do anything that is not in accordance with the Dharma. They will not take even the smallest offense lightly, thinking: 『As the Buddha said, O Bhikṣus (monks), just as a person who takes a small amount of poison will die, and a person who takes a large amount of poison will die, so too, all offenses, whether small or large, will lead to the evil realms.』 When the Bodhisattva observes and reflects in this way, they will be afraid of offenses. This is the Bodhisattva's śīla-caryā of fearing offenses.

『What is the śīla-caryā of fearing what is not given?』 If a Bodhisattva encounters Śrāmaṇas (wandering ascetics), Brāhmaṇas (priests), or other people who have faith in the Bodhisattva, they may entrust gold, silver, Maṇis (jewels), pearls, coral, lapis lazuli, shells, treasures, wealth, and other things for the Bodhisattva to keep. Even if only the Bodhisattva knows about it, they will not be greedy or desire to take it easily. Furthermore, even if someone encourages the Bodhisattva to manage the property of temples and the Saṃgha (community), the Bodhisattva will not desire to take it for their own support, thinking: 『As the Buddha said, a Bodhisattva would rather cut off their own flesh and eat it than take food or other things that have not been given or permitted by others, and harbor greed.』 This is the Bodhisattva's śīla-caryā of fearing what is not given.

『What is the śīla-caryā of firm resolve?』 If a Bodhisattva is disturbed and disrupted by Māra (the demon king), other demons, or other devas (gods), who may appear in the form of a woman or use other means to create demonic events, the Bodhisattva will not be moved, shaken, or diminished. This is the Bodhisattva's śīla-caryā of firm resolve.

『What is the śīla-caryā of non-attachment?』 When a Bodhisattva practices śīla (ethical conduct), they do not think: 『I am practicing śīla to seek heavenly rewards or other heavenly benefits, or to seek the rewards of a human king or other benefits of a human king.』 This is the Bodhisattva's śīla-caryā of non-attachment.

『What is the śīla-caryā of the three wheels of purity?』 If a Bodhisattva's body karma is pure, their speech karma is pure, and their mind karma is pure. Purity of body karma means abstaining from the three unwholesome actions of the body: one

殺生、二偷盜、三邪染，如是名為身不善業。語業清凈者，謂遠離語四不善業：一妄言、二兩舌、三惡口、四綺語，是名語不善業。意業清凈者，謂遠離意三不善業：一貪、二瞋、三邪見，是名意不善業。由能遠離諸不善業，是故即得三輪清凈，是為菩薩三輪清凈戒行。善男子！菩薩若行如是十法，即得戒行具足。

「善男子！菩薩若修十種法者，即得忍辱具足。何等為十？一者、安受苦忍；二者、外忍；三者、諦察法忍；四者、佛許可忍；五者、無定方忍；六者、無差別忍；七者、不以事因故忍；八者、耐怨害忍；九者、悲心忍；十者、願力救拔忍。

「善男子！云何是安受苦忍？謂若菩薩或自心有憂悲苦惱，隨生起時，菩薩安然悉能忍受不起瞋心，是為菩薩安受苦忍。

「云何是外忍？謂若菩薩親聞他人所出惡言，或展轉聞，因其譭謗父母師長親友知識，或有惡言謗佛法僧。菩薩聞已不生瞋恨，是中安然悉能忍受，是為菩薩外忍。

「云何是諦察法忍？謂若菩薩若聞如來所說最極甚深經中，有法能斷輪迴種子、脫諸結縛、壞相續者，謂一切法本來寂靜，及一切法自性涅槃。菩薩得聞如是法已，不生驚怖，作是思惟：『若不了知此法，及不得此法者，豈能證得阿耨多羅三藐三菩提果邪？由

【現代漢語翻譯】現代漢語譯本殺生、偷盜、邪淫，這些被稱為身不善業。語言清凈，是指遠離語言的四種不善業：一是妄語、二是兩舌、三是惡口、四是綺語，這些被稱為語不善業。意念清凈，是指遠離意念的三種不善業：一是貪婪（Tanha），二是嗔恨（Dvesha），三是邪見（Mithya-drishti），這些被稱為意不善業。由於能夠遠離各種不善業，因此就能得到三輪清凈，這就是菩薩的三輪清凈戒行。善男子！菩薩如果奉行這十種法，就能得到戒行圓滿。『善男子！菩薩如果修習十種法，就能得到忍辱圓滿。哪十種呢？一是安受苦忍，二是外忍，三是諦察法忍，四是佛許可忍，五是無定方忍，六是無差別忍，七是不以事因故忍，八是耐怨害忍，九是悲心忍，十是願力救拔忍。『善男子！什麼是安受苦忍？是指如果菩薩自己心中有憂愁悲傷苦惱，在生起的時候，菩薩能夠安然地忍受，不生起嗔恨心，這就是菩薩的安受苦忍。『什麼是外忍？是指如果菩薩親自聽到他人說出的惡語，或者輾轉聽到，因為那些惡語譭謗父母師長親友知識，或者有惡語誹謗佛法僧（Buddha-Dharma-Sangha）。菩薩聽了之後不生起嗔恨，在這種情況下能夠安然地忍受，這就是菩薩的外忍。『什麼是諦察法忍？是指如果菩薩聽到如來說的最極甚深的經典中，有法能夠斷除輪迴的種子、脫離各種束縛、壞滅相續，即一切法本來寂靜，以及一切法自性涅槃（Nirvana）。菩薩聽聞這樣的法之後，不生起驚慌恐懼，這樣思維：『如果不瞭解此法，以及不能得到此法，怎麼能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）果呢？』

【English Translation】 English version Killing, stealing, and sexual misconduct are called unwholesome actions of the body. Purification of speech means abstaining from the four unwholesome actions of speech: lying, divisive speech, harsh speech, and idle chatter. These are called unwholesome actions of speech. Purification of mind means abstaining from the three unwholesome actions of the mind: greed (Tanha), hatred (Dvesha), and wrong views (Mithya-drishti). These are called unwholesome actions of the mind. By being able to abstain from all unwholesome actions, one attains the purity of the three wheels. This is the precept and conduct of the Bodhisattva's three wheels of purity. Good man! If a Bodhisattva practices these ten dharmas, he will attain complete precept and conduct. 『Good man! If a Bodhisattva cultivates ten kinds of dharmas, he will attain complete patience. What are the ten? First, enduring suffering; second, external patience; third, discerning the Dharma patience; fourth, Buddha-approved patience; fifth, patience without fixed direction; sixth, patience without differentiation; seventh, patience not based on causes; eighth, patience against resentment and harm; ninth, patience of compassion; tenth, patience of vows to rescue and liberate.』『Good man! What is enduring suffering? It means that if a Bodhisattva has sorrow, grief, or suffering in his mind, when it arises, the Bodhisattva can peacefully endure it without generating anger. This is the Bodhisattva's endurance of suffering.』『What is external patience? It means that if a Bodhisattva personally hears others uttering evil words, or hears them indirectly, because those evil words slander parents, teachers, relatives, friends, or knowledge, or there are evil words slandering the Buddha-Dharma-Sangha. After hearing this, the Bodhisattva does not generate anger, and can peacefully endure it. This is the Bodhisattva's external patience.』『What is discerning the Dharma patience? It means that if a Bodhisattva hears in the sutras spoken by the Tathagata (如來) that are extremely profound, there is a Dharma that can cut off the seeds of reincarnation, escape all bonds, and destroy continuity, namely, all dharmas are originally quiescent, and all dharmas are by nature Nirvana. After hearing such a Dharma, the Bodhisattva does not become alarmed or fearful, and thinks: 『If I do not understand this Dharma, and do not attain this Dharma, how can I attain the fruit of Anuttara-samyak-sambodhi?』

此因緣故，應于如是甚深法中，受持思惟修習伺察及生勝解。』是為菩薩諦察法忍。

「云何是佛許可忍？謂若菩薩設起忿恚瞋害心已，即當伺察：『此恚害心，從何所起，復何處滅？何因故生，生復何住？』作是觀時，都不見有恚害之法若生若滅二法可得，隨生即滅，若因若緣亦不可得，以是緣故，菩薩于中安然忍受無復生起，佛所許可，是為菩薩佛許可忍。

「云何是無定方忍？謂若菩薩非於晝分能忍，夜不能忍，或夜能忍，晝不能忍，自國能忍，他國不能忍，或他國能忍，自國不能忍，慣習者能忍，不慣習者不能忍。菩薩不然，於一切國、一切處、一切時、一切種皆悉能忍，是為菩薩無定方忍。

「云何是無差別忍？謂若菩薩不於己之父母、師長、眷屬、親友、知識等處能忍，余諸人所而不能忍。何以故？菩薩乃至於旃陀羅眷屬等處，有所侵惱而悉能忍，是為菩薩無差別忍。

「云何是不以事因故忍？謂若菩薩所起忍行，不以財利因故，不以怖畏故，不為資養故，不以世間近事故，不為隱覆慚恥等故忍。何以故？菩薩常行忍辱心故，是為菩薩不以事因故忍。

「云何是耐怨害忍？謂若菩薩或無他緣來加其惡。菩薩爾時，即無所忍，或時怨對若執刀杖，若復持拳起瞋怒心而來打擊

【現代漢語翻譯】現代漢語譯本：『因此緣故，應當對於這樣甚深的佛法，受持、思惟、修習、伺察以及生起殊勝的理解。』這便是菩薩的諦察法忍（通過如實觀察真理而獲得的忍耐）。

『什麼是佛許可忍？』如果菩薩生起忿怒、瞋害之心后，就應當觀察：『這忿怒、瞋害之心，從何處生起，又在何處滅去？因什麼緣故而生，生起后又住在哪裡？』在這樣觀察時，完全見不到有忿怒、瞋害之法有生起或滅去的兩種現象可以得到，隨生即滅，無論是因還是緣也都是不可得的。因為這個緣故，菩薩在其中安然忍受，不再生起忿怒，這是佛所許可的，便是菩薩的佛許可忍（符合佛陀教導的忍耐）。

『什麼是無定方忍？』如果菩薩不是在白天能忍，晚上就不能忍，或者晚上能忍，白天就不能忍；在本國能忍，在其他國家就不能忍；或者在其他國家能忍，在本國就不能忍；對於習慣的事情能忍，對於不習慣的事情就不能忍。菩薩不是這樣，對於一切國家、一切處所、一切時間、一切種類的情況都能夠忍耐，這就是菩薩的無定方忍（沒有固定條件的忍耐）。

『什麼是無差別忍？』如果菩薩不能在自己的父母、師長、眷屬、親友、知識等處忍耐，而在其他人的地方就不能忍耐。為什麼呢？菩薩乃至於對旃陀羅（賤民）的眷屬等處，受到侵擾也都能忍耐，這就是菩薩的無差別忍（沒有分別心的忍耐）。

『什麼是不以事因故忍？』如果菩薩所生起的忍行，不是因為財利的原因，不是因為怖畏的原因，不是爲了資養的原因，不是因為世間的近事的原因，也不是爲了隱瞞慚愧等原因而忍耐。為什麼呢？菩薩常常行持忍辱心，這就是菩薩的不以事因故忍（不是爲了特定原因的忍耐）。

『什麼是耐怨害忍？』如果菩薩或者沒有其他因緣，他人來加以惡行。菩薩在那個時候，就沒有什麼可忍的，或者有時怨家拿著刀杖，或者又握著拳頭，生起瞋怒心來打擊。

【English Translation】 English version: 『Therefore, due to this cause and condition, one should, with regard to such profound Dharma, receive, uphold, contemplate, cultivate, investigate, and generate superior understanding.』 This is the Bodhisattva's Truth-Discerning Patience (understanding and forbearance gained through discerning the truth).

『What is Buddha-Approved Patience?』 If a Bodhisattva should arise with anger, resentment, and harmful intent, he should immediately investigate: 『From where does this anger and harmful intent arise, and where does it cease? What is the cause of its arising, and where does it reside once arisen?』 When contemplating in this way, one sees no Dharma of anger or harmful intent that can be obtained, either in its arising or its ceasing. It ceases as soon as it arises, and neither its cause nor its condition can be found. Because of this reason, the Bodhisattva peacefully endures without further arising of anger. This is approved by the Buddha, and is the Bodhisattva's Buddha-Approved Patience (patience that aligns with the Buddha's teachings).

『What is Non-Localized Patience?』 If a Bodhisattva is not able to endure during the day but cannot endure at night, or can endure at night but cannot endure during the day; can endure in one's own country but cannot endure in another country; or can endure in another country but cannot endure in one's own country; can endure with what is familiar but cannot endure with what is unfamiliar. A Bodhisattva is not like this. He is able to endure in all countries, in all places, at all times, and in all kinds of situations. This is the Bodhisattva's Non-Localized Patience (patience without fixed conditions).

『What is Non-Discriminatory Patience?』 If a Bodhisattva is not able to endure with his own parents, teachers, relatives, friends, acquaintances, etc., but is unable to endure with other people. Why is this? The Bodhisattva is even able to endure when afflicted by members of the Candala (outcast) family, etc. This is the Bodhisattva's Non-Discriminatory Patience (patience without partiality).

『What is Patience Not Based on Circumstantial Causes?』 If the practice of patience that a Bodhisattva undertakes is not for the sake of wealth or benefit, not for the sake of fear, not for the sake of sustenance, not for the sake of worldly affairs, and not for the sake of concealing shame, etc. Why is this? Because the Bodhisattva constantly practices the mind of forbearance. This is the Bodhisattva's Patience Not Based on Circumstantial Causes (patience not motivated by specific reasons).

『What is Patience in the Face of Enmity and Harm?』 If a Bodhisattva, without any other cause, is subjected to evil deeds by others. At that time, the Bodhisattva has nothing to endure. Or sometimes, an enemy holds a knife or a staff, or clenches his fist, arises with anger, and comes to strike.

，或復期克惡語罵詈。菩薩見如是等他怨對來打擊罵詈之時，堅固其心深自伏忍，作是思惟：『此等怨對皆是我之自業所感，業成熟已來相逼惱，誠非父母眷屬親友所造，皆是自業造作所成熟故，而亦非外地界水界火界風界之所成熟，又亦非內四大成熟。』菩薩作是思惟時，由此因緣故，于有怨害及無怨害，平等其心皆悉能忍受，是為菩薩耐怨害忍。

「云何是悲心忍？謂若菩薩設得王位，或為臣佐，大富自在威德特尊，見諸有情多苦惱者，而彼有情，于其王所生忿恚心，而來毀罵及諸嬈亂。其王爾時，不生瞋恚，不恃尊豪而行凌逼，作是思惟：『此諸有情我之向化，我應為彼作其救護，是故我今不恃王之威相，但為彼等作其衛護使不破壞。』以是因緣，悲心起故安然忍受，是為菩薩悲心忍。

「云何是願力救拔忍？謂若菩薩作是思惟：『我于如來、應供、正等正覺所，作師子吼發是愿言：「愿我得成阿耨多羅三藐三菩提果已，普為救拔一切有情出生死海。」我所勤行救拔一切有情不取其相，但為令諸有情悉得解脫，令諸有情其心調伏住奢摩他。』菩薩爾時，若自心生瞋恚，不能忍者，如佛所說：『善男子！譬若有人善療眼疾，能除患者昏翳暗障。時醫眼師，作是思惟：「我欲普令除去患者所有昏翳。」

【現代漢語翻譯】現代漢語譯本：或者再次遇到惡語謾罵。菩薩見到這樣怨恨的對方前來打擊謾罵時，堅定內心，深深地剋制忍耐，這樣思惟：『這些怨恨的對方都是我自己的業力所感召，業力成熟后前來逼迫惱亂，確實不是父母眷屬親友所造作，都是自己業力造作所成熟的緣故，而且也不是外面的地界、水界、火界、風界所成熟，也不是內在的四大所成熟。』菩薩這樣思惟時，由於這個因緣，對於有怨害的和沒有怨害的，平等對待，都能忍受，這就是菩薩的耐怨害忍。

什麼是悲心忍？如果菩薩即使獲得了王位，或者作為臣佐，非常富有自在，威德特別尊貴，見到很多有情眾生非常苦惱，而那些有情眾生，對於國王生起忿怒心，前來譭謗謾罵以及各種擾亂。國王這時，不生起嗔恚，不仗恃尊貴的地位而進行凌辱逼迫，這樣思惟：『這些有情眾生是我所要教化引導的，我應該為他們做救護，因此我現在不仗恃國王的威勢，只是爲了他們做衛護，使他們不被破壞。』因為這個因緣，悲心生起，安然忍受，這就是菩薩的悲心忍。

什麼是願力救拔忍？如果菩薩這樣思惟：『我于如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）處，作獅子吼，發這樣的誓願：「愿我得成阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）果后，普遍救拔一切有情眾生脫離生死苦海。」我所勤奮修行的，是救拔一切有情眾生，不執著于任何表相，只是爲了讓所有有情眾生都得到解脫，讓所有有情眾生的心調伏，安住在奢摩他（Samatha，止）中。』菩薩這時，如果自己內心生起嗔恚，不能忍耐，正如佛所說：『善男子！譬如有人善於治療眼疾，能夠去除患者的昏暗遮蔽。這時，眼科醫生這樣思惟：「我想要普遍地為患者去除所有的昏暗遮蔽。」』

【English Translation】 English version: Or again, encounters malicious words and abuse. When the Bodhisattva sees such hateful adversaries coming to strike and revile him, he strengthens his mind, deeply restrains and endures, thinking thus: 'These hateful adversaries are all brought about by my own karma. When the karma matures, it comes to oppress and trouble me. It is certainly not created by parents, relatives, or friends. It is all matured by my own karma. Moreover, it is not matured by the external earth element, water element, fire element, or wind element, nor is it matured by the internal four great elements.' When the Bodhisattva thinks in this way, because of this cause, he can equally endure both those who are hateful and those who are not. This is the Bodhisattva's endurance of harm from hatred.

What is the endurance of compassionate mind? If a Bodhisattva obtains a kingship, or serves as a minister, is very wealthy and free, and possesses extraordinary dignity and respect, and sees many sentient beings suffering greatly, and those sentient beings harbor resentment towards the king, and come to slander, revile, and cause various disturbances, the king at that time does not become angry, does not rely on his noble status to oppress and coerce, but thinks thus: 'These sentient beings are those whom I should teach and guide. I should provide them with protection. Therefore, I will not rely on the power of the king, but only protect them so that they are not harmed.' Because of this cause, compassion arises, and he peacefully endures. This is the Bodhisattva's endurance of compassionate mind.

What is the endurance of saving through the power of vows? If a Bodhisattva thinks thus: 'Before the Tathagata (如來), Arhat (應供), Samyaksambuddha (正等正覺), I make a lion's roar and utter this vow: "May I, after attaining the fruit of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Unsurpassed Perfect Enlightenment), universally save all sentient beings from the sea of birth and death." What I diligently practice is to save all sentient beings without clinging to any appearance, but only to liberate all sentient beings, to subdue their minds, and to abide in Samatha (奢摩他, tranquility).' If the Bodhisattva at that time generates anger in his own mind and cannot endure, as the Buddha said: 'Good man! It is like someone who is skilled at treating eye diseases and can remove the darkness and obstructions of the patient. At that time, the eye doctor thinks thus: "I want to universally remove all the darkness and obstructions of the patient."'

醫師忽然自喪其目。善男子！于汝意云何？而彼醫師能療眼不？』答言：『不也。』佛言：『善男子！菩薩亦復如是，欲以慧眼開導世間一切有情愚癡暗瞑，而菩薩若自為彼癡暗所覆，即不能與一切有情除去暗瞑。』是故菩薩于諸損惱，不生瞋恚安然忍受，是為菩薩願力救拔忍。善男子！菩薩若修如是十種法者，即得忍辱具足。

「又，善男子！菩薩若修十種法者，即得精進具足。何等為十？一者、被甲精進；二者、無能勝精進；三者、離二邊精進；四者、利樂精進；五者、加行精進；六者、相續精進；七者、清凈精進；八者、不共精進；九者、不隨他教精進；十者、無高心精進。

「善男子！云何是被甲精進？謂若菩薩發大精進，普為一切有情，未得涅槃者令得涅槃，未得度者悉令得度，未解脫者普令解脫，未安隱者而令安隱，未成正覺者當使成正覺。菩薩發行是精進時，或有魔來欲令斷壞菩薩勝行及生嬈惱。魔作是言：『善男子！汝今宜應止此精進。何以故？我亦曾發此之精進，普為一切有情，未得涅槃者令得涅槃，未得度者悉令得度，未解脫者普令解脫，未安隱者而令安隱，未成正覺者當使成正覺；此等皆是不實妄失之法，愚人諍論之語。善男子！我不曾見有人發如是精進，能令一有情得阿耨多羅

【現代漢語翻譯】現代漢語譯本：佛陀問：『醫師忽然失去了自己的眼睛。善男子！你認為如何？那位醫師還能醫治別人的眼睛嗎？』回答說：『不能。』佛說：『善男子！菩薩也是這樣，想要用智慧之眼開導世間一切愚癡黑暗的有情眾生，但如果菩薩自己被愚癡黑暗所覆蓋，就不能為一切有情除去黑暗。』所以菩薩對於各種損害惱亂，不生瞋恨，安然忍受，這就是菩薩以願力救拔的忍辱。善男子！菩薩如果修習這十種法，就能得到圓滿的忍辱。

『還有，善男子！菩薩如果修習十種法，就能得到圓滿的精進。哪十種呢？一是被甲精進；二是沒有能勝過的精進；三是遠離二邊的精進；四是利益安樂的精進；五是不斷努力的精進；六是持續不斷的精進；七是清凈的精進；八是不與他人相同的精進；九是不隨從他人教導的精進；十是沒有驕慢之心的精進。

『善男子！什麼是被甲精進呢？就是菩薩發起大精進，普遍爲了所有有情眾生，沒有得到涅槃（Nirvana，解脫輪迴的境界）的令他們得到涅槃，沒有被度化的全部令他們被度化，沒有解脫的普遍令他們解脫，沒有安穩的而令他們安穩，沒有成就正覺（Samyak-sambuddha，完全覺悟）的應當使他們成就正覺。菩薩發起這種精進的時候，或者有魔來想要斷壞菩薩殊勝的修行和產生擾亂。魔會這樣說：『善男子！你現在應該停止這種精進。為什麼呢？我也曾經發起過這種精進，普遍爲了所有有情眾生，沒有得到涅槃的令他們得到涅槃，沒有被度化的全部令他們被度化，沒有解脫的普遍令他們解脫，沒有安穩的而令他們安穩，沒有成就正覺的應當使他們成就正覺；這些都是不真實虛妄喪失的法，是愚人爭論的話語。善男子！我不曾見過有人發起這樣的精進，能夠讓一個有情眾生得到阿耨多羅（Anuttara，無上）

【English Translation】 English version: The Buddha asked: 'Suppose a physician suddenly loses his own eyes. Good man! What do you think? Can that physician still cure eyes?' The answer was: 'No.' The Buddha said: 'Good man! Bodhisattvas are also like this. They want to use the eye of wisdom to guide all sentient beings in the world who are foolish and in darkness. But if the Bodhisattva himself is covered by that foolish darkness, he cannot remove the darkness for all sentient beings.' Therefore, Bodhisattvas do not generate anger towards various harms and disturbances, but endure them peacefully. This is the patience of a Bodhisattva who rescues with the power of vows. Good man! If a Bodhisattva cultivates these ten dharmas, he will attain complete patience.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will attain complete diligence. What are the ten? First, armored diligence; second, invincible diligence; third, diligence that avoids extremes; fourth, diligence that benefits and brings joy; fifth, diligence of continuous effort; sixth, diligence of sustained continuity; seventh, pure diligence; eighth, unique diligence; ninth, diligence that does not follow the teachings of others; tenth, diligence without arrogance.'

'Good man! What is armored diligence? It is when a Bodhisattva generates great diligence, universally for all sentient beings, causing those who have not attained Nirvana (Nirvana, the state of liberation from the cycle of rebirth) to attain Nirvana, causing all who have not been liberated to be liberated, causing all who have not been freed to be freed, causing those who are not secure to be secure, and causing those who have not attained perfect enlightenment (Samyak-sambuddha, complete enlightenment) to attain perfect enlightenment. When a Bodhisattva generates this diligence, a demon may come, wanting to destroy the Bodhisattva's superior practice and cause disturbance. The demon will say: 'Good man! You should now stop this diligence. Why? I also once generated this diligence, universally for all sentient beings, causing those who have not attained Nirvana to attain Nirvana, causing all who have not been liberated to be liberated, causing all who have not been freed to be freed, causing those who are not secure to be secure, and causing those who have not attained perfect enlightenment to attain perfect enlightenment; these are all untrue, false, and lost dharmas, the words of foolish people arguing. Good man! I have never seen anyone generate such diligence that can cause a single sentient being to attain Anuttara (Anuttara, unsurpassed)

三藐三菩提者，我但知彼無數俱胝有情，趣證聲聞緣覺涅槃。善男子！以是緣故，應須退轉于阿耨多羅三藐三菩提心。若不然者，汝所發精進，徒增煩惱唐捐其功。』魔作是言已，菩薩乃自思惟：『此諸惡魔伺求其便欲來嬈我。』菩薩知是事已，乃謂魔言：『汝今勿應逼迫於我，汝於世間但勿有慮。如佛所說，世間一切從自業種子所生長故，自所造作彼彼之業是所歸趣。今汝亦然，自業種子所生長故，自所造業是所歸趣。汝今速應從所來道還歸本處勿復嬈我，嬈亂我故使汝長夜于諸有情苦惱逼迫作不饒益。』時彼惡魔潛伏退屈，即於是處隱而不現。菩薩於是諸惡魔眾，或魔天等來嬈亂時，而菩薩心不驚不怖亦不怯弱，是為菩薩被甲精進。

「云何是無能勝精進？謂若菩薩隨其諸相發起精進，如所起時而為最勝，正使余諸久修道行菩薩，比此菩薩精進勝行，數分算分乃至烏波尼殺曇分皆不及一，何況聲聞緣覺？何以故？菩薩隨起一念精進之心，具諸勝力即能普攝一切佛法，斷諸惡法故，是為菩薩無能勝精進。

「云何是離二邊精進？謂若菩薩所起精進，不應增劇不應沉下。何以故？若增劇時其心高倨，若沉下時即生掉舉，離此二者，乃名菩薩精進勝行，是為菩薩離二邊精進。

「云何是利樂精進？謂

【現代漢語翻譯】現代漢語譯本：『如果有人說你證得了無上正等正覺（Anuttara-samyak-sambodhi），但我只知道無數的眾生，都去證得聲聞（Śrāvaka）、緣覺（Pratyekabuddha）的涅槃（Nirvana）。善男子！因為這個緣故，你應該從阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta）退轉。如果不是這樣，你所發的精進，只會增加煩惱，白白浪費功夫。』魔說完這些話后，菩薩自己思考：『這些惡魔伺機尋找機會，想要來擾亂我。』菩薩知道這件事後，就對魔說：『你現在不應該逼迫我，你對於世間的事情不要有顧慮。如佛所說，世間一切都是從自己的業種子所生長出來的，自己所造作的種種業就是最終的歸宿。現在你也一樣，因為自己的業種子所生長，自己所造的業就是你的歸宿。你現在應該趕快從你來的地方回到你的本處，不要再擾亂我，因為擾亂我的緣故，會使你長夜在各種有情眾生中受到苦惱逼迫，做不利於他人的事情。』當時那個惡魔潛伏退縮，就在那個地方隱藏起來不再顯現。菩薩對於這些惡魔眾，或者魔天等來擾亂的時候，菩薩的心不驚慌，不害怕，也不怯懦，這就是菩薩的披甲精進。

『什麼是無能勝精進？就是說如果菩薩隨著各種相發起精進，當他發起精進的時候就是最殊勝的，即使其他長期修道行的菩薩，和這位菩薩的精進行相比，就算分成很多份，甚至到烏波尼殺曇分（Aupanisadam，極小的單位）都比不上其中的一份，更何況是聲聞和緣覺呢？為什麼呢？因為菩薩只要生起一念精進之心，就具備各種殊勝的力量，能夠普遍地攝取一切佛法，斷除各種惡法，所以這就是菩薩的無能勝精進。

『什麼是離二邊精進？就是說如果菩薩所發起的精進，不應該過於猛烈，也不應該過於低沉。為什麼呢？如果過於猛烈，他的心就會高傲自大，如果過於低沉，就會產生掉舉（agitation）。離開這兩種極端，才叫做菩薩的精進殊勝之行，這就是菩薩的離二邊精進。

『什麼是利樂精進？就是說

【English Translation】 English version: 『If someone says that you have attained Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment), but I only know that countless sentient beings are going to attain the Nirvana (涅槃, liberation) of Śrāvakas (聲聞, hearers) and Pratyekabuddhas (緣覺, solitary realizers). Good man! For this reason, you should retreat from the mind of Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心, the mind of unsurpassed perfect enlightenment). If not, your diligence will only increase afflictions and waste your efforts in vain.』 After the demon spoke these words, the Bodhisattva thought to himself: 『These evil demons are seeking opportunities to disturb me.』 Knowing this, the Bodhisattva said to the demon: 『You should not pressure me now, and you should not worry about the affairs of the world. As the Buddha said, everything in the world grows from the seeds of one's own karma, and the various karmas one creates are the ultimate destination. It is the same for you now; because you grow from the seeds of your own karma, your own created karma is your destination. You should quickly return to your original place from where you came, and do not disturb me again, because disturbing me will cause you to suffer and be oppressed among all sentient beings for a long night, doing things that are not beneficial to others.』 At that time, the evil demon retreated in hiding and disappeared from that place. When these demon hordes, or demon gods, etc., come to disturb the Bodhisattva, the Bodhisattva's mind is not alarmed, not afraid, and not timid. This is the Bodhisattva's armored diligence.

『What is invincible diligence? It means that if a Bodhisattva initiates diligence according to various characteristics, when he initiates diligence, it is the most supreme. Even if other Bodhisattvas who have practiced the path for a long time are compared to this Bodhisattva's diligent practice, even if it is divided into many parts, even to the Aupanisadam (烏波尼殺曇, extremely small unit), it is not equal to one part, let alone Śrāvakas and Pratyekabuddhas. Why? Because as long as a Bodhisattva generates a single thought of diligent mind, he possesses all kinds of supreme powers, and can universally gather all the Buddha-dharma and cut off all evil dharmas. Therefore, this is the Bodhisattva's invincible diligence.

『What is diligence that is free from the two extremes? It means that the diligence initiated by a Bodhisattva should not be too intense, nor should it be too lax. Why? If it is too intense, his mind will be arrogant and conceited; if it is too lax, it will produce agitation (掉舉, restlessness). Only by being free from these two extremes is it called the Bodhisattva's supreme practice of diligence. This is the Bodhisattva's diligence that is free from the two extremes.

『What is diligence that benefits and brings joy? It means

若菩薩發是精進，愿我此身得與佛身而相等比，愿我得佛無見頂相，及佛圓光相好具足，及無能勝無邊勝智，佛大威德，佛勝自在。菩薩為是等故發起精進，是為菩薩利樂精進。

「云何是加行精進？此加行者，譬如有人取摩尼寶，或真金等，磨瑩治煉去諸瑕垢，悉使其寶明凈精潔光色赫奕。爾時，方見摩尼真金煥然有異。菩薩亦復如是，于諸精進中加行修治，使去垢染即離過失。精進垢者，所謂懈怠是精進垢，沉下是精進垢，飲食不知節量是精進垢，妄執主宰是精進垢，不依正法是精進垢，不深固作意是精進垢，諸精進中有是垢染乃名過失。是故菩薩若離此者，即得潔白清凈自性明亮，是為菩薩加行精進。

「云何是相續精進？謂若菩薩于諸威儀道中所起精進，隨所起時若身若心而不懈倦相續無間，是為菩薩相續精進。

「云何是清凈精進？謂若菩薩即彼所起相續精進行中，所有諸不善業，及於障礙菩提道法無利義事常當除斷。若諸善法，謂隨順涅槃順正道行，趣向菩提菩提分法，使諸善法悉令廣大而復增長，乃至於一念間尚不起于極微不善之法，何況粗重等諸過失？是為菩薩清凈精進。

「云何是不共精進？謂若菩薩作是思惟：『假使普遍十方殑伽沙數等世界，從於阿鼻大地獄中出大火

【現代漢語翻譯】現代漢語譯本：若菩薩發起這種精進，愿我此身能夠與佛身相等相比，愿我獲得佛的無見頂相（佛頂上的肉髻，是佛的三十二相之一），以及佛的圓光相好具足，以及無能勝的無邊殊勝智慧，佛的大威德，佛的殊勝自在。菩薩爲了這些緣故發起精進，這就是菩薩的利樂精進。

『什麼是加行精進？』這種加行，譬如有人取來摩尼寶（梵語，意為如意寶珠）或者真金等，磨礪修治去除各種瑕疵污垢，使寶物明亮潔凈，光彩照人。這時，才能看見摩尼寶或真金煥發出與衆不同的光彩。菩薩也是這樣，在各種精進中加以修行整治，使之去除污垢，遠離過失。精進的污垢，就是懈怠；沉淪下落；飲食不知節制；妄自執著主宰；不依從正法；不深入持久地用心。各種精進中有了這些污垢，就叫做過失。所以菩薩如果能遠離這些，就能得到潔白清凈的自性光明，這就是菩薩的加行精進。

『什麼是相續精進？』就是說，如果菩薩在各種威儀道（行、住、坐、臥）中所生起的精進，無論何時生起，無論是身還是心，都不懈怠疲倦，相續不斷，這就是菩薩的相續精進。

『什麼是清凈精進？』就是說，如果菩薩在所生起的相續精進行為中，對於所有不善的業，以及對於障礙菩提（覺悟）道法、沒有利益的事情，常常應當去除斷絕。對於各種善法，也就是隨順涅槃（寂滅）的，隨順正道的行為，趨向菩提、菩提分法（三十七道品），使各種善法都廣大而增長，乃至在一念之間尚且不生起極微細的不善之法，更何況粗重的各種過失？這就是菩薩的清凈精進。

『什麼是不共精進？』就是說，如果菩薩這樣思惟：『假使普遍十方恒河沙數一樣多的世界，都從阿鼻大地獄（八大地獄中最苦的一個）中涌出大火

【English Translation】 English version: If a Bodhisattva generates such diligence, may my body be equal and comparable to the Buddha's body, may I attain the Buddha's Ushnisha (the protuberance on the crown of the Buddha's head, one of the thirty-two major marks), and may I be fully endowed with the Buddha's halo of light and excellent marks, as well as invincible, boundless, and supreme wisdom, the Buddha's great power and virtue, and the Buddha's supreme sovereignty. The Bodhisattva generates diligence for these reasons; this is the Bodhisattva's diligence for benefiting and bringing joy.

『What is applying diligence?』 This applying diligence is like someone taking a Mani jewel (Sanskrit, meaning wish-fulfilling jewel) or genuine gold, polishing and refining it to remove all flaws and impurities, making the jewel bright, clean, and radiant. Only then can one see the Mani jewel or genuine gold shining with extraordinary brilliance. The Bodhisattva is also like this, applying effort in all diligences, cultivating and rectifying them to remove impurities and avoid faults. The impurities of diligence are laziness; sinking down; not knowing moderation in food; falsely clinging to mastery; not relying on the correct Dharma; not deeply and firmly applying the mind. Having these impurities in all diligences is called a fault. Therefore, if a Bodhisattva can be free from these, he will attain the bright, pure, and self-luminous nature; this is the Bodhisattva's applying diligence.

『What is continuous diligence?』 It means that if a Bodhisattva generates diligence in all modes of conduct (walking, standing, sitting, and lying down), whenever it arises, whether in body or mind, without laziness or weariness, continuously and without interruption, this is the Bodhisattva's continuous diligence.

『What is pure diligence?』 It means that if a Bodhisattva, in the continuous diligence he has generated, constantly eliminates and cuts off all unwholesome actions, as well as things that obstruct the path to Bodhi (enlightenment) and are without benefit. As for all wholesome dharmas, namely, those that accord with Nirvana (extinction), accord with the path of righteousness, lead to Bodhi, and the factors of Bodhi (the thirty-seven factors of enlightenment), he causes all wholesome dharmas to be vast and to increase, to the point that even in a single thought he does not generate the slightest unwholesome dharma, let alone gross and heavy faults. This is the Bodhisattva's pure diligence.

『What is unshared diligence?』 It means that if a Bodhisattva thinks thus: 『Even if the worlds as numerous as the sands of the Ganges River in all ten directions were to erupt with great fire from the Avici Great Hell (the most painful of the eight great hells),

聚，充滿是等世界都為一聚，過是世界之外，若一有情受極苦惱，無主無救無依歸者，我寧忍受其苦，履踐是等世界越其火聚，至彼有情所而為救度，何況微小之苦不能忍受？』菩薩所發如是精進，不與一切聲聞緣覺、邪外等輩之所共有，是為菩薩不共精進。

「云何是不隨他教精進？謂若菩薩不同聲聞之人起如是心：『凡夫位中求佛菩提極為難得，我所發精進而甚微少懈怠劣弱。我若為求菩提，假使頂上然火經多百千俱胝劫數，如是勤行亦不能成，故我不能堪忍其苦，亦復不能荷斯重檐。』菩薩應起是心：『所有過去諸佛已成正覺者，現在諸佛現成正覺者，未來諸佛當成正覺者，諸佛世尊皆為求菩提故勤行精進。彼彼如是修諸勝行，而諸佛如來，亦不但為己故求成正覺。今我亦然，勤行精進成諸勝行，亦不但為己故，所有善根普與一切有情共之。為有情故發起情進，我所求成阿耨多羅三藐三菩提果，普為利樂一切有情，亦不自利取證涅槃，為有情故我寧常處大地獄中，乃為勝上。』是為菩薩不隨他教精進。

「云何是不高心精進？謂若菩薩所發精進時，亦不于中而生味著，不譭謗他不自稱讚。菩薩作是思惟：『若不勤行自事警策於他，何名智者？』是故菩薩所起勝行而不高心。是為菩薩無高心精進。善

【現代漢語翻譯】現代漢語譯本：『聚集，充滿等等這些世界都成為一個聚集。即使在世界之外，如果有一個有情眾生遭受極大的苦惱，沒有主人，沒有救助，沒有依靠，我寧願忍受他的苦難，跨越這些世界，越過那火焰的聚集，到達那個有情眾生所在的地方去救度他，更何況是微小的苦難不能忍受呢？』菩薩所發起的這種精進，不與一切聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）緣覺（Pratyekabuddha，無師自悟的修行者）、邪見外道等輩所共有，這便是菩薩不共的精進。

『什麼是不隨他教的精進呢？就是說菩薩不同於聲聞之人，不會生起這樣的想法：『在凡夫的地位上求得佛的菩提智慧是極其困難的，我所發起的精進又是如此微小、懈怠、劣弱。我如果爲了求得菩提，即使頭頂上燃燒著火焰，經過多百千俱胝（koṭi，印度數字單位，意為千萬）劫的時間，這樣勤奮修行也不能成功，所以我不能忍受那樣的痛苦，也不能承擔這樣沉重的負擔。』菩薩應該生起這樣的想法：『所有過去已經成就正覺的諸佛，現在正在成就正覺的諸佛，未來將要成就正覺的諸佛，諸佛世尊都是爲了求得菩提的緣故而勤奮修行精進。他們那樣地修習各種殊勝的德行，而且諸佛如來，也不僅僅是爲了自己而求得成就正覺。現在我也是這樣，勤奮修行精進成就各種殊勝的德行，也不僅僅是爲了自己，所有善的根源普遍與一切有情眾生共同擁有。爲了有情眾生的緣故發起精進，我所求得的阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的果實，普遍爲了利益安樂一切有情眾生，也不為自己利益而證得涅槃（nirvāṇa，寂滅），爲了有情眾生的緣故，我寧願常處在大地獄中，這才是殊勝的。』這就是菩薩不隨他教的精進。

『什麼是不高心的精進呢？就是說菩薩發起精進的時候，也不在其中產生貪戀執著，不譭謗他人，不自我稱讚。菩薩這樣思惟：『如果不勤奮地做好自己的事情，警策他人，怎麼能稱得上是智者呢？』所以菩薩發起殊勝的德行而不生起高慢之心。這就是菩薩沒有高心的精進。』

【English Translation】 English version: 'Gathering, filling, all these worlds are as one gathering. Even beyond the worlds, if there is a sentient being suffering extreme torment, without a master, without rescue, without refuge, I would rather endure their suffering, traverse these worlds, cross that gathering of flames, and reach the place where that sentient being is to deliver them. How much more so, then, can I not endure minor suffering?' Such diligence as is generated by a Bodhisattva is not shared by all Śrāvakas (disciples who learn by hearing the Buddha's teachings), Pratyekabuddhas (solitary Buddhas who attain enlightenment on their own), heretics, and others. This is the uncommon diligence of a Bodhisattva.

'What is diligence that does not follow the teachings of others? It means that a Bodhisattva does not, like a Śrāvaka, give rise to thoughts such as: 'Seeking Bodhi (enlightenment) in the position of an ordinary being is extremely difficult, and the diligence I have generated is very small, lax, and weak. If I were to seek Bodhi, even if flames burned on the top of my head for hundreds of thousands of koṭis (a unit of measurement in ancient India, meaning ten million) of kalpas (an aeon, or a very long period of time), such diligent practice would still not succeed. Therefore, I cannot endure such suffering, nor can I bear such a heavy burden.' A Bodhisattva should give rise to thoughts such as: 'All Buddhas of the past who have already attained perfect enlightenment, all Buddhas of the present who are now attaining perfect enlightenment, and all Buddhas of the future who will attain perfect enlightenment, all Buddhas, World Honored Ones, diligently practice diligence for the sake of seeking Bodhi. They cultivate such excellent practices, and the Tathāgatas (Buddhas), do not seek to attain perfect enlightenment only for their own sake. Now I am also like that, diligently practicing diligence to accomplish all excellent practices, not only for my own sake, but sharing all roots of goodness universally with all sentient beings. For the sake of sentient beings, I generate diligence. The fruit of anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment) that I seek to attain is universally for the benefit and happiness of all sentient beings. I do not seek to attain nirvāṇa (liberation) for my own benefit, but for the sake of sentient beings, I would rather remain in the great hells, for that is superior.' This is the diligence of a Bodhisattva that does not follow the teachings of others.

'What is diligence without arrogance? It means that when a Bodhisattva generates diligence, they do not become attached to it, nor do they slander others or praise themselves. A Bodhisattva thinks: 'If one does not diligently do one's own work and encourage others, how can one be called wise?' Therefore, a Bodhisattva generates excellent practices without arrogance. This is the diligence of a Bodhisattva without arrogance.'

男子！菩薩若修如是十種法者，即得精進具足。

佛說除蓋障菩薩所問經卷第三大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第四

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉　詔譯

「複次，善男子！菩薩若修十種法者，即得禪定具足。何等為十？一者、廣集福德；二者、多生厭患；三者、發起精進；四者、具于多聞；五者、無顛倒教授勤行修習；六者、隨正法行；七者、根性明利；八者、具純善心；九者、善了止觀；十者、不著禪相。

「云何是廣集福德？謂若菩薩于大乘法中久積善根，彼彼生中善修戒行，為善知識之所攝受，隨所生處常生婆羅門大族姓家，或剎帝利大族，或長者大族，皆具正信。于彼生中以其因緣，轉復廣大增長善根，而常不離於善知識——何者是善知識？所謂佛及菩薩——而能增長宿世善根，由慣習力故，作是思惟：『世間大苦，世間災患，世無暫停，久受縈纏癡暗所覆，彼等皆由貪慾為因、貪慾為緣。』了此因緣，是為菩薩廣集福德。

「云何是多生厭患？謂若菩薩以是緣故，乃起思惟：『我今不應於此世間合會相中，染著親近諸欲境界，而諸欲者虛妄分別。如世尊言：「常以多種

【現代漢語翻譯】現代漢語譯本：善男子！菩薩如果修習這十種法，就能獲得圓滿的精進。

《佛說除蓋障菩薩所問經》卷第三大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第四

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉詔譯

『再者，善男子！菩薩如果修習十種法，就能獲得圓滿的禪定。是哪十種呢？一是廣集福德；二是多生厭患；三是發起精進；四是具備多聞；五是不顛倒地教授並勤奮修行；六是隨順正法而行；七是根性明利；八是具備純善之心；九是善於瞭解止觀；十是不執著于禪定之相。

『什麼是廣集福德呢？就是說，如果菩薩在大乘佛法中長期積累善根，在生生世世中都能很好地修持戒行，被善知識（指佛和菩薩）所攝受，無論生在哪裡，常常出生在婆羅門（Brahman，印度教祭司階層）大族姓家，或者剎帝利（Kshatriya，古印度第二等級，武士和統治者）大族，或者長者（wealthy householder，富有的居士）大族，都具備正信。在那些生命中，因為這些因緣，輾轉更加廣大地增長善根，而且常常不離開善知識——什麼是善知識呢？就是佛和菩薩——從而能夠增長宿世的善根，由於慣習的力量，於是這樣思惟：『世間充滿大苦，世間充滿災患，世間沒有片刻的停歇，長久地受到縈繞纏縛，被癡暗所覆蓋，這些都是由於貪慾為因、貪慾為緣。』瞭解了這個因緣，這就是菩薩廣集福德。

『什麼是多生厭患呢？就是說，如果菩薩因為這個緣故，就生起這樣的思惟：『我現在不應該在這個世間的聚合之相中，染著親近各種慾望境界，而這些慾望都是虛妄分別。』正如世尊（釋迦摩尼佛的尊稱）所說：『常常以多種……』

【English Translation】 English version: Good man! If a Bodhisattva cultivates these ten dharmas, he will attain perfect diligence.

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions, Volume 3 Taisho Tripitaka Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions, Volume 4

Translated by the Tripitaka Master Chao San Da Fu, Deputy Director of the Court of Imperial Sacrifices, Guang Fan Master, Purple-Robed Shramana, Minister Wei Jing, etc., by Imperial Order

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will attain perfect dhyana (meditative state). What are the ten? First, widely accumulate merit; second, frequently generate aversion; third, arouse diligence; fourth, possess extensive learning; fifth, diligently practice without distorted teachings; sixth, follow the righteous dharma; seventh, have sharp faculties; eighth, possess a pure and virtuous mind; ninth, be skilled in understanding cessation and contemplation; tenth, not be attached to the characteristics of dhyana.

『What is widely accumulating merit? It means that if a Bodhisattva has long accumulated good roots in the Mahayana (Great Vehicle) dharma, and has well cultivated precepts and conduct in various lives, he is embraced by good spiritual friends (referring to Buddhas and Bodhisattvas). Wherever he is born, he is often born into a Brahman (Indian priestly class) great clan, or a Kshatriya (ancient Indian second rank, warriors and rulers) great clan, or a wealthy householder (wealthy householder) great clan, all possessing right faith. In those lives, because of these causes and conditions, he further greatly increases his good roots, and constantly does not depart from good spiritual friends—who are good spiritual friends? They are the Buddhas and Bodhisattvas—and is able to increase the good roots of past lives. Due to the power of habit, he thinks thus: 『The world is full of great suffering, the world is full of calamities, the world has no moment of rest, and is long subjected to entanglement and is covered by ignorance. All these are caused by greed and conditioned by greed.』 Understanding this cause and condition is the Bodhisattva widely accumulating merit.

『What is frequently generating aversion? It means that if a Bodhisattva, because of this reason, then arises the thought: 『I should not, in this world of assembled phenomena, be attached to and be close to the realms of desires, and these desires are all false discriminations.』 Just as the World Honored One (an honorific title for Shakyamuni Buddha) said: 『Always with various...』

因緣毀呰貪慾，所謂欲如利叉，欲如利戟，欲如劍鋒，欲如刀鋒，欲如毒蛇，欲如聚沫，欲如癰疽，欲極臭穢。」』如是欲境心生厭惡，乃剃除鬚髮被袈裟衣，發正信心舍家出家。是為菩薩多生厭患。

「云何是發起精進？謂若菩薩由出家故發起精進，未得法者皆令得法，未悟者令悟，未證者令證，是為菩薩發起精進。

「云何是具于多聞？謂若菩薩由此因緣，能聽能受諸有所說世俗諦法及勝義諦法，是為菩薩具于多聞。

「云何是無顛倒教授勤行修習？謂若菩薩于其世俗、勝義二種法中，能正教授、勤行修習無顛倒法，是為菩薩無顛倒教授勤行修習。

「云何是隨正法行？謂若菩薩于正見、正思惟、正語、正業、正命、正勤、正念、正定此等正法中，菩薩如是行即覺了正道，是為菩薩隨正法行。

「云何是根性明利？謂若菩薩由行正法故，辯慧明瞭利根轉勝，是為菩薩根性明利。

「云何具純善心？謂若菩薩利根勝故多生厭患，遠離大眾一切憒鬧，及世雜語欲覺瞋覺害滅等覺皆悉遠離，亦復不著知識親愛名聞利養所欲等事，身心寂靜得純善心，由善心故作是觀察：『今我此心於何法中行？若善、若不善、若無記邪？』若行善法，即得歡喜清凈心生。何者是善法？所謂三十七菩

【現代漢語翻譯】現代漢語譯本：『因緣毀呰貪慾，就是說貪慾像鋒利的叉子，像銳利的戈戟，像劍鋒，像刀鋒，像毒蛇，像聚在一起的泡沫，像癰疽（yōng jū，毒瘡），貪慾極其臭穢。』像這樣對貪慾的境界心生厭惡，於是剃除鬚髮，披上袈裟衣，發起真正的信心，捨棄家庭出家修行。這就是菩薩多次對貪慾產生厭惡。

『什麼是發起精進？就是說如果菩薩因為出家而發起精進，對於沒有得到的佛法，都令他們得到；對於沒有覺悟的人，令他們覺悟；對於沒有證得果位的人，令他們證得果位，這就是菩薩發起精進。

『什麼是具有多聞？就是說如果菩薩因為這種因緣，能夠聽聞和接受所有被宣說的世俗諦法和勝義諦法，這就是菩薩具有多聞。

『什麼是沒有顛倒的教授，勤奮修行？就是說如果菩薩對於世俗諦和勝義諦這兩種佛法，能夠正確地教授，勤奮地修行沒有顛倒的佛法，這就是菩薩沒有顛倒的教授，勤奮修行。

『什麼是隨順正法而行？就是說如果菩薩在正見、正思惟、正語、正業、正命、正勤、正念、正定這些正法中，菩薩像這樣修行，就能覺悟正道，這就是菩薩隨順正法而行。

『什麼是根性明利？就是說如果菩薩因為修行正法，辯才和智慧變得明瞭，銳利的根性更加殊勝，這就是菩薩根性明利。

『什麼是具有純善的心？就是說如果菩薩因為根性銳利而多次對世間產生厭惡，遠離大眾一切喧鬧，以及世俗的雜語，遠離對慾望的覺察、對嗔恨的覺察、對加害的覺察等等，也不執著于知識、親愛、名聞利養所貪求的事物，身心寂靜，得到純善的心，因為有純善的心，所以這樣觀察：『現在我的心在什麼法中執行？是善法、不善法，還是無記邪法？』如果執行的是善法，就得到歡喜，清凈心生起。什麼是善法？就是三十七菩提

【English Translation】 English version: 'The causes and conditions denounce greed, that is, greed is like a sharp fork, greed is like a sharp halberd, greed is like a sword's edge, greed is like a knife's edge, greed is like a poisonous snake, greed is like a mass of foam, greed is like a tumor (yōng jū, a poisonous sore), greed is extremely foul.' In this way, having disgust for the realm of greed, one shaves off their hair and beard, wears the kasaya robe, generates true faith, and leaves home to practice. This is the Bodhisattva's many aversions.

'What is arousing diligence? It means that if a Bodhisattva arouses diligence because of leaving home, they enable those who have not attained the Dharma to attain it, those who have not awakened to awaken, and those who have not attained realization to attain realization. This is the Bodhisattva arousing diligence.'

'What is having much learning? It means that if a Bodhisattva, because of this cause and condition, is able to hear and receive all the mundane truth (世俗諦法) and ultimate truth (勝義諦法) that are spoken, this is the Bodhisattva having much learning.'

'What is teaching without inversion and diligently practicing cultivation? It means that if a Bodhisattva, in the two kinds of Dharma, mundane and ultimate, is able to correctly teach and diligently practice cultivation of the Dharma without inversion, this is the Bodhisattva teaching without inversion and diligently practicing cultivation.'

'What is following the right Dharma? It means that if a Bodhisattva, in the right view, right thought, right speech, right action, right livelihood, right diligence, right mindfulness, and right concentration, these right Dharmas, the Bodhisattva practices in this way, they will awaken to the right path. This is the Bodhisattva following the right Dharma.'

'What is having sharp faculties? It means that if a Bodhisattva, because of practicing the right Dharma, their eloquence and wisdom become clear, and their sharp faculties become even more superior. This is the Bodhisattva having sharp faculties.'

'What is having a purely good heart? It means that if a Bodhisattva, because of their sharp faculties, has many aversions to the world, they stay away from all the noise of the masses, as well as worldly chatter, and stay away from thoughts of desire, thoughts of anger, thoughts of harm, and so on. They also do not cling to knowledge, affection, fame, profit, offerings, and other desired things. Their body and mind are tranquil, and they attain a purely good heart. Because of this good heart, they make this observation: 'Where is my mind now operating? Is it in good Dharma, unwholesome Dharma, or neutral and wrong Dharma?' If it is operating in good Dharma, they attain joy, and a pure mind arises. What is good Dharma? It is the thirty-seven Bodhi

提分法。若行不善法者，當起厭患多種觀察，勤行斷除不善之法。何者是為不善之法？謂貪瞋癡。

「貪有三種上、中、下品。上品貪者，若身若心極其分位，而生染著無離貪心，由染著故於一切處不生慚愧。何者是無慚？謂獨止一處作是思惟，而起尋求諸所欲事，稱讚欲境自現有德，是為無慚。何者是無愧？由彼貪慾因緣，于父母等前違背很戾及生惱害，于余師尊之所亦無恥忸，自現有德，是為無愧。以是因緣，命終之後墮惡趣中，此名上品貪。中品貪者，謂若親近諸欲境時，自初至末雖復暫有所成，旋起離貪之心即生變悔，此名中品貪。下品貪者，謂若親近諸欲境時，或身相觸或共語言，或瞻視間，旋起即滅，此名下品貪。總要而言，一切濟命受用資具，有所欲者皆名下品貪。

「瞋有三種，上、中、下品。上品瞋者，隨於所起諸瞋境中，生極瞋恚而復暴惡，遍造五無間罪。或隨造一無間罪，或謗正法，凡如是等總聚五無間罪，算分數分及譬喻分，乃至烏波尼殺曇分，皆不能及，由此因緣，身壞命終墮大地獄。若或暫得生於人間，身相黑色其目赤惡，性多恚暴，此因緣故，還墮地獄，此名上品瞋。中品瞋者，隨於諸瞋境中若暫起已，或微分造不善罪業即速變悔，旋起對治而令止息，此名中品瞋。下品

【現代漢語翻譯】現代漢語譯本：提分法：如果行為不符合善法，應當生起厭惡和多種觀察，努力斷除不善之法。什麼是不善之法呢？就是貪、嗔、癡。

『貪有三種，上、中、下品。上品貪，是指身心都極度地被染著，沒有離開貪慾的心，因為被染著，所以在任何情況下都不生慚愧之心。什麼是無慚呢？就是獨自在一個地方思考，然後開始尋求各種想要的東西，稱讚慾望的境界，認為自己有德行，這就是無慚。什麼是無愧呢？因為貪慾的緣故，違背、忤逆甚至惱害父母等，對其他師長也感到羞愧，自認為有德行，這就是無愧。因為這些原因，死後會墮入惡趣之中，這叫做上品貪。中品貪，是指親近各種慾望境界時，從開始到結束雖然暫時有所成就，但很快就生起離開貪慾的心，併產生後悔，這叫做中品貪。下品貪，是指親近各種慾望境界時，或者身體接觸，或者共同說話，或者觀看時，很快就消失，這叫做下品貪。總而言之，一切維持生命和受用的資具，有所貪求的都叫做下品貪。』

『嗔有三種，上、中、下品。上品嗔，是指對於所產生的各種嗔恨對象，產生極度的嗔恚並且非常暴惡，造作五無間罪（指殺父、殺母、殺阿羅漢、破和合僧、出佛身血）。或者造作其中一種無間罪，或者誹謗正法，凡是像這樣的，總合五無間罪，就算用算數、分數、譬喻，乃至烏波尼殺曇分（最小的計量單位），都無法比及，因為這個原因，身壞命終後會墮入大地獄。如果偶爾能夠投生到人間，身體的相貌是黑色的，眼睛是赤紅兇惡的，性格多嗔恨暴躁，因為這個原因，還會墮入地獄，這叫做上品嗔。中品嗔，是指對於各種嗔恨對象，如果暫時生起嗔恨，或者稍微造作不善的罪業，就很快地改變並後悔，立即生起對治的方法來停止嗔恨，這叫做中品嗔。下品』

【English Translation】 English version: The Method of Enhancement: If one engages in actions that are not in accordance with wholesome Dharma, one should generate aversion and engage in various observations, diligently cutting off unwholesome Dharmas. What are unwholesome Dharmas? They are greed (tan), hatred (chen), and delusion (chi).

'Greed has three types: superior, middling, and inferior. Superior greed refers to when both body and mind are extremely attached, without any intention to abandon greed. Due to this attachment, one feels no shame or remorse in any situation. What is shamelessness (wu can)? It is when one dwells alone in a place, thinking and seeking various desired things, praising the objects of desire, and considering oneself virtuous – this is shamelessness. What is lack of remorse (wu kui)? Due to the cause of greed, one opposes, rebels against, and even harms one's parents, and feels ashamed before other teachers, considering oneself virtuous – this is lack of remorse. Because of these causes, after death, one falls into the evil realms; this is called superior greed. Middling greed refers to when one approaches various objects of desire, and although one temporarily achieves something from beginning to end, one quickly generates the intention to abandon greed and feels regret; this is called middling greed. Inferior greed refers to when one approaches various objects of desire, whether through physical contact, shared speech, or gazing, it quickly disappears; this is called inferior greed. In general, all the resources used for sustaining life and enjoyment, if there is desire for them, are called inferior greed.'

'Hatred has three types: superior, middling, and inferior. Superior hatred refers to when, towards the various objects of hatred that arise, one generates extreme anger and becomes violent, committing the five heinous crimes (five unpardonable sins: killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, and shedding the blood of a Buddha). Or committing one of these heinous crimes, or slandering the true Dharma. All such things, when combined as the five heinous crimes, cannot be compared to even the smallest fraction, such as the upanishad-kshana (smallest unit of time), whether by arithmetic, fractions, or metaphors. Because of this cause, after the body breaks and life ends, one falls into the great hells. If one temporarily manages to be born in the human realm, one's appearance is black, one's eyes are red and evil, and one's nature is full of anger and violence. Because of this cause, one still falls into hell; this is called superior hatred. Middling hatred refers to when, towards the various objects of hatred, if hatred arises temporarily, or one slightly commits unwholesome actions, one quickly changes and regrets, immediately generating antidotes to stop the hatred; this is called middling hatred. Inferior'

瞋者，謂于親愛和合境中，隨以瞋緣輒生輕謗，雖復暫起于剎那間即生變悔，旋起對治而令息滅此名下品瞋。

「癡有三種，上、中、下品。上品癡者，謂一切處若行若止，悉無善作亦無憂戚，不生變悔，此名上品癡。中品癡者，若起少分不善之業，雖有所成即速變悔，于同梵行人所懺謝其罪，不現己德，此名中品癡。下品癡者，謂于如來所制戒中不越性罪，違犯初篇戒學之罪，此名下品癡。

「菩薩離是染法即得心善寂靜，由是善故能離欲愛慾貪諸欲染著。何以故？隨心善故。若行無記法者，謂即想念勤行伺察。何等是無記？若心不緣外亦不緣內，不緣善不緣不善，不住止法、不行觀法，其心沉下著于睡眠，如人睡覺目視不明。若無記心現前，心不明利亦復如是。是故菩薩若行善心，即得心生歡喜其心安住，是為菩薩具純善心。

「云何是善了止觀？謂若菩薩由具如是純善心故能觀諸法，此法如幻此法如夢，此法不善此法是善，此法出離此法非出離。菩薩作是思惟：『彼一切法，心為依止心為先導，應當善攝其心，善調伏心，善覺了心，由此即能善攝諸法。』亦善調伏及善覺了，如是即能正觀諸法。此因緣故得心寂止，以心繫心，以心止心，以心住心，如是策勤心寂止故，即得心一境性。心一境

【現代漢語翻譯】現代漢語譯本嗔，是指在親愛和合的環境中，隨便因為嗔怒的因緣就產生輕視誹謗，即使只是短暫地在一剎那間生起，也會立刻產生改變和後悔，隨即發起對治的方法來使它平息，這叫做下品嗔。

癡有三種，上、中、下品。上品癡，是指在任何地方，無論是行走還是停止，都沒有善行，也沒有憂愁悲傷，不產生改變和後悔，這叫做上品癡。中品癡，是指如果生起少許不善的行為，即使有所成就也會迅速改變和後悔，對於同修梵行的人懺悔自己的罪過，不顯現自己的優點，這叫做中品癡。下品癡，是指對於如來所制定的戒律中，不違越根本的罪行（性罪），違犯最初篇章的戒律學習的罪過，這叫做下品癡。

菩薩離開這些染污的法，就能得到內心善良寂靜，因為這種善良的緣故，能夠離開對慾望的愛戀、慾望的貪求以及各種慾望的染著。為什麼呢？因為隨順善良的心。如果行無記法的人，就是指想念、勤奮地進行思考和觀察。什麼是無記呢？如果心不緣于外，也不緣于內，不緣于善，也不緣于不善，不住止於止法，也不進行觀法，他的心沉溺下去，執著于睡眠，就像人睡覺時眼睛看不清楚一樣。如果無記心現前，心就不明亮敏銳，也是這樣。所以菩薩如果行善良的心，就能得到內心生起歡喜，他的心安住，這就是菩薩具有純粹善良的心。

什麼是善了止觀？是指如果菩薩因為具有這樣純粹善良的心，所以能夠觀察諸法，這個法如幻，這個法如夢，這個法不善，這個法是善，這個法是出離，這個法不是出離。菩薩這樣思維：『那些一切法，心是依靠，心是先導，應當好好地攝持他的心，好好地調伏他的心，好好地覺悟他的心，由此就能好好地攝持諸法。』也能好好地調伏和好好地覺悟，這樣就能正確地觀察諸法。因為這個因緣，得到內心寂靜止息，用心來繫縛心，用心來止息心，用心來安住心，這樣努力勤奮，心寂靜止息的緣故，就能得到心一境性（Ekāgratā）。心一境

【English Translation】 English version 'Anger' refers to, in an environment of loving harmony, readily giving rise to slighting and slander due to causes of anger. Even if it arises momentarily, in an instant, it immediately generates change and regret, and then initiates countermeasures to quell it. This is called lower-grade anger.

'Delusion' has three types: upper, middle, and lower grades. Upper-grade delusion refers to, in all places, whether walking or stopping, having no good deeds and no sorrow or grief, without generating change or regret. This is called upper-grade delusion. Middle-grade delusion refers to, if one generates a small amount of unwholesome karma, even if something is accomplished, one quickly changes and regrets it, confessing one's sins to fellow practitioners of pure conduct (Brahmacārī), not displaying one's own virtues. This is called middle-grade delusion. Lower-grade delusion refers to, regarding the precepts established by the Tathāgata (如來), not transgressing the fundamental sins (性罪), violating the sins of the initial chapter of precept learning. This is called lower-grade delusion.

A Bodhisattva, by separating from these defiled dharmas, obtains a mind that is virtuous and tranquil. Because of this virtue, one can separate from the love of desire, the greed for desire, and all attachments to desire. Why? Because one follows a virtuous mind. If one practices uncharacterized (無記) dharmas, it refers to thinking, diligently engaging in contemplation and investigation. What is uncharacterized? If the mind does not connect with the external, nor does it connect with the internal, not connecting with the wholesome, nor connecting with the unwholesome, not dwelling in cessation (止法), nor engaging in contemplation (觀法), the mind sinks down, clinging to sleep, like a person sleeping with unclear vision. If an uncharacterized mind appears, the mind is not bright and sharp, and it is the same. Therefore, if a Bodhisattva practices a virtuous mind, one obtains joy arising in the mind, and one's mind abides. This is a Bodhisattva possessing a purely virtuous mind.

What is skillful cessation and contemplation (止觀)? It refers to, if a Bodhisattva, because of possessing such a purely virtuous mind, is able to contemplate all dharmas, this dharma is like an illusion, this dharma is like a dream, this dharma is unwholesome, this dharma is wholesome, this dharma is liberation, this dharma is not liberation. The Bodhisattva thinks thus: 'Those all dharmas, the mind is the reliance, the mind is the leader, one should well gather one's mind, well tame one's mind, well awaken one's mind, thereby one can well gather all dharmas.' Also, one can well tame and well awaken, thus one can correctly contemplate all dharmas. Because of this cause and condition, one obtains a mind that is tranquil and ceases, using the mind to bind the mind, using the mind to stop the mind, using the mind to abide the mind, thus striving diligently, because the mind is tranquil and ceases, one obtains one-pointedness of mind (Ekāgratā).

故，即成三摩地，三摩呬多，由是現前得離生喜樂，由喜樂心故，即能遠離罪不善法，乃能成就有尋有伺離生喜樂初禪定法。次復于諸尋伺悉無對礙，于其喜樂不生味著，作無常觀已，還從初禪定心漸次而起，遠離尋伺有所著心，即能成就無尋無伺定生喜樂二禪定法。次復於樂觀苦，作苦觀已，即得舍行舍念行成，如聖所觀，能正覺了妙樂現前，即能成就離喜妙樂三禪定法。次復於三禪定中，作空觀已引四禪心。彼四禪中除去我執，我執離故苦樂悉斷，苦樂斷故如先所起悅意惱意亦悉舍離，即能成就舍念清凈四禪定法。

「次復于自身相與虛空相等作一解脫，觀如是解脫故，於一切處一切種類，過諸色想及離障礙，由過色想離障礙故，彼種種想悉無作意緣，無邊虛空而為行相，即能成就空無邊處定法。次復于空無邊處，俱時觀彼識無邊處而為行相，即能成就識無邊處定法。次復過彼識無邊處，緣無所有處而為行相，即能成就無所有處定法。次復過彼無所有處，緣非想非非想處而為行相，即能成就非想非非想處定法。次於上心無復行相，滅諸想受離諸發悟名滅盡定。如是等法，是為菩薩善了止觀。

「云何是不著禪相？謂若菩薩雖入滅定，亦不樂著寂滅，即能俱時發起慈心，悉離怨親違順等境，運心廣大，

【現代漢語翻譯】現代漢語譯本：因此，就能成就三摩地（Samadhi，一種精神集中狀態），三摩呬多（Samahita，已入定的狀態），由此當下就能獲得脫離欲界而產生的喜樂，由於喜樂心的緣故，就能遠離罪惡和不善之法，從而成就具有尋（Vitarka，粗略的思考）有伺（Vicara，精細的思考）的，脫離欲界而產生的喜樂的初禪定法。接著，對於各種尋和伺完全沒有障礙，對於喜樂不產生貪戀執著，進行無常的觀想后，又從初禪定心逐漸出定，遠離對於尋伺的執著心，就能成就無尋無伺，由定而生的喜樂的二禪定法。接著，對於樂觀感到苦，進行苦的觀想后，就能獲得舍（Upeksha，一種平靜的心態）行和舍念行成就，如同聖者所觀察的那樣，能夠正確覺悟到微妙的快樂顯現於前，就能成就脫離喜樂的微妙快樂的三禪定法。接著，在三禪定中，進行空觀后，引導進入四禪心。在那四禪中除去我執，因為我執離開的緣故，苦和樂全部斷除，苦樂斷除的緣故，像先前所產生的悅意和惱意也全部捨棄，就能成就舍念清凈的四禪定法。接著，對於自身之相與虛空相等，作一種解脫的觀想，觀想這樣的解脫，對於一切處所，一切種類，超越各種色想以及脫離障礙，由於超越色想脫離障礙的緣故，那些種種的想全部沒有作用，以無邊虛空作為行相，就能成就空無邊處定法。接著，在空無邊處，同時觀想那識無邊處作為行相，就能成就識無邊處定法。接著，超越那識無邊處，緣于無所有處作為行相，就能成就無所有處定法。接著，超越那無所有處，緣于非想非非想處作為行相，就能成就非想非非想處定法。接著，對於上面的心不再有任何行相，滅除各種想和受，脫離各種發悟，名為滅盡定。像這些法，就是菩薩善於瞭解止觀。什麼是不執著禪相呢？就是說如果菩薩即使進入滅盡定，也不貪戀執著寂滅，就能同時發起慈心，完全脫離怨親、違順等境界，運用心量廣大。

【English Translation】 English version: Therefore, one can achieve Samadhi (a state of mental concentration), Samahita (a state of being in meditation), and from this, one can immediately obtain the joy and happiness that arises from detachment from the realm of desire. Because of this joyful mind, one can stay away from sinful and unwholesome dharmas, and thus achieve the first Dhyana (meditative state) which is characterized by Vitarka (initial application of thought), Vicara (sustained application of thought), and joy and happiness born of detachment. Next, one is completely free from any hindrance to these Vitarka and Vicara, and does not develop any attachment to joy and happiness. After contemplating impermanence, one gradually arises from the first Dhyana, and by staying away from any attachment to Vitarka and Vicara, one can achieve the second Dhyana, which is characterized by joy and happiness born of Samadhi, without Vitarka and Vicara. Next, after perceiving suffering in optimism and contemplating suffering, one attains Upeksha (equanimity) and mindfulness perfected by equanimity. As observed by the sages, one can correctly realize the wonderful bliss that appears before one, and thus achieve the third Dhyana, which is characterized by the wonderful bliss of detachment from joy. Next, in the third Dhyana, after contemplating emptiness, one leads the mind into the fourth Dhyana. In that fourth Dhyana, one removes the attachment to self. Because the attachment to self is gone, suffering and happiness are completely cut off. Because suffering and happiness are cut off, the pleasant and unpleasant feelings that arose earlier are also completely abandoned. Thus, one can achieve the fourth Dhyana, which is characterized by purity of equanimity and mindfulness. Next, one contemplates one's own form as equal to empty space, as a form of liberation. By contemplating such liberation, in all places and in all kinds, one transcends all perceptions of form and is free from obstacles. Because one transcends perceptions of form and is free from obstacles, those various perceptions have no function, and one takes boundless space as their object. Thus, one can achieve the state of the Station of Boundless Space. Next, in the Station of Boundless Space, one simultaneously contemplates the Station of Boundless Consciousness as its object. Thus, one can achieve the state of the Station of Boundless Consciousness. Next, transcending the Station of Boundless Consciousness, one takes the Station of No-thingness as its object. Thus, one can achieve the state of the Station of No-thingness. Next, transcending the Station of No-thingness, one takes the Station of Neither Perception nor Non-perception as its object. Thus, one can achieve the state of the Station of Neither Perception nor Non-perception. Next, for the mind above, there is no longer any object. The cessation of all perceptions and sensations, and the detachment from all arising awareness, is called the Cessation of Perception and Sensation. These dharmas are what a Bodhisattva is skilled at understanding in Shamatha-Vipassana (calm abiding and insight meditation). What is it to not be attached to the characteristics of Dhyana? It means that even if a Bodhisattva enters the Cessation of Perception, they do not delight in or become attached to quiescence. They can simultaneously arouse loving-kindness, completely free from the realms of enemies and relatives, agreement and disagreement, and exercise a vast mind.

先於一方起慈無量行，普遍觀察作解脫已，南西北方四維上下亦復如是。慈心起已，悲喜舍心亦悉如前，遠離怨親違順等境，運心廣大，周遍十方起悲喜舍無量之行，普遍觀察悉作解脫。菩薩如是即能起五神通，亦不以自足、不著禪相，而復進求上法圓滿菩提勝行，是為菩薩不著禪相。善男子！菩薩若修如是十種法者，即得禪定具足。

「又，善男子！菩薩若修十種法者，即得勝慧具足。何等為十？一者、善解無我；二者、善知業報；三者、善了有為之法；四者、善知輪迴流轉；五者、善解輪迴出要之法；六者、善解聲聞緣覺乘法；七者、善解大乘之法；八者、善能遮止魔業；九者、具無顛倒慧；十者、具無等慧。

「善男子！云何是善解無我？謂若菩薩以正慧觀察色受想行識，觀彼色時色生不可得，集亦不可得，滅亦不可得；受想行識生不可得，集不可得，滅不可得。彼勝義諦不離世俗諦，若勝義諦若世俗諦，彼二自性但有言說，假名而無實體。菩薩雖如是觀，亦不以此緣棄捨諸行發勤精進，為諸有情成利益事，如救頭然及如燒衣，是為菩薩善解無我。

「云何是善知業報？謂若菩薩作是伺察：『今此世間合會之相，猶如幻化及如乾闥婆城自性皆空。若於情非情中著於我執，彼等有情由是不能覺

【現代漢語翻譯】現代漢語譯本：首先，菩薩發起慈無量行（Maitri Apramana Vihara，四無量心之一，愿一切眾生安樂），普遍觀察一切眾生，希望他們得到解脫。然後，向南、西、北方向，以及四維（東南、東北、西南、西北）和上方、下方，也同樣這樣做。發起慈心之後，悲心（Karuna，愿一切眾生脫離痛苦）、喜心（Mudita，愿一切眾生常有喜樂）、舍心（Upeksha，對一切眾生不起愛憎，平等對待）也像之前一樣修習，遠離怨恨、親愛、違逆、順從等境界，心量廣大，周遍十方發起悲、喜、舍無量之行，普遍觀察一切眾生，希望他們都得到解脫。菩薩這樣做，就能生起五神通（Panca-abhijna），但不因此自滿，不執著于禪定的境界，而是進一步尋求更高的佛法，圓滿菩提（Bodhi，覺悟）的殊勝修行，這就是菩薩不執著于禪定之相。善男子！菩薩如果修習這十種法，就能得到具足的禪定。『此外，善男子！菩薩如果修習十種法，就能得到具足的殊勝智慧。是哪十種呢？一是善於理解無我（Anatta，佛教基本教義之一，認為沒有永恒不變的「我」）；二是善於瞭解業報（Karma-vipaka，行為和結果之間的關係）；三是善於瞭解有為法（Samskrta-dharma，由因緣和合而成的法）；四是善於瞭解輪迴流轉（Samsara，生命在六道中不斷輪迴）；五是善於了解脫離輪迴的方法；六是善於瞭解聲聞乘（Sravakayana，通過聽聞佛法而證悟的修行方式）和緣覺乘（Pratyekabuddhayana，通過自身觀察因緣而證悟的修行方式）的法；七是善於瞭解大乘（Mahayana，普度眾生的佛教流派）的法；八是善於遮止魔業（Mara-karma，阻礙修行的障礙）；九是具有沒有顛倒的智慧；十是具有沒有偏頗的智慧。』『善男子！什麼是善於理解無我呢？就是說，如果菩薩用正確的智慧觀察色（Rupa，物質）、受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識）這五蘊（Skandha，構成生命的五個要素），觀察色蘊時，色的生起不可得，色的集起也不可得，色的滅去也不可得；受、想、行、識的生起不可得，集起不可得，滅去不可得。勝義諦（Paramartha-satya，最高的真理）不離世俗諦（Samvriti-satya，相對的真理），無論是勝義諦還是世俗諦，它們的自性都只是言說，是假名安立而沒有實體。菩薩雖然這樣觀察，也不因此捨棄修行，而是更加努力精進，為眾生做利益的事情，就像拯救燃燒的頭一樣，就像撲滅燃燒的衣服一樣，這就是菩薩善於理解無我。『什麼是善於瞭解業報呢？就是說，如果菩薩這樣觀察：『現在這個世間的聚合之相，就像幻化一樣，就像乾闥婆城（Gandharva-nagara，海市蜃樓）一樣，自性都是空性的。如果對於有情和無情的事物執著於我，那麼這些有情就不能覺悟。

【English Translation】 English version: First, a Bodhisattva initiates the immeasurable practice of loving-kindness (Maitri Apramana Vihara, one of the Four Immeasurables, wishing all beings happiness), universally observing all beings and aspiring for their liberation. Then, in the south, west, and north directions, as well as in the four intermediate directions (southeast, northeast, southwest, northwest) and above and below, they do the same. After initiating loving-kindness, compassion (Karuna, wishing all beings freedom from suffering), joy (Mudita, wishing all beings constant joy), and equanimity (Upeksha, treating all beings equally without love or hatred) are also practiced as before, staying away from the realms of enemies, loved ones, opposition, and compliance, expanding the mind greatly, pervading the ten directions with the immeasurable practices of compassion, joy, and equanimity, universally observing all beings and aspiring for their liberation. By doing this, a Bodhisattva can generate the five supernormal powers (Panca-abhijna), but they do not become complacent because of this, nor do they cling to the state of meditative absorption. Instead, they further seek higher Dharma, perfecting the supreme practice of Bodhi (Enlightenment), which is the Bodhisattva's non-attachment to the characteristics of meditative absorption. Good man! If a Bodhisattva cultivates these ten dharmas, they will attain complete meditative stabilization. 『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they will attain complete supreme wisdom. What are the ten? First, skillful understanding of no-self (Anatta, one of the basic doctrines of Buddhism, which holds that there is no permanent, unchanging 'self'); second, skillful knowledge of karmic retribution (Karma-vipaka, the relationship between actions and their consequences); third, skillful understanding of conditioned phenomena (Samskrta-dharma, phenomena that arise from causes and conditions); fourth, skillful knowledge of the cycle of rebirth (Samsara, the continuous cycle of life in the six realms); fifth, skillful understanding of the means to escape the cycle of rebirth; sixth, skillful understanding of the teachings of the Sravakayana (the vehicle of hearers, the path to enlightenment through hearing the Dharma) and the Pratyekabuddhayana (the vehicle of solitary realizers, the path to enlightenment through self-observation of conditions); seventh, skillful understanding of the teachings of the Mahayana (the Buddhist school of universal salvation); eighth, skillful ability to prevent demonic activities (Mara-karma, obstacles to practice); ninth, possessing wisdom free from perversion; tenth, possessing wisdom free from partiality.』『Good man! What is skillful understanding of no-self? It means that if a Bodhisattva observes the five aggregates (Skandha, the five elements that constitute life) of form (Rupa, matter), feeling (Vedana, sensation), perception (Samjna, cognition), mental formations (Samskara, volition), and consciousness (Vijnana, awareness) with correct wisdom, when observing the aggregate of form, the arising of form is unattainable, the accumulation of form is also unattainable, and the cessation of form is also unattainable; the arising of feeling, perception, mental formations, and consciousness is unattainable, their accumulation is unattainable, and their cessation is unattainable. The ultimate truth (Paramartha-satya, the highest truth) is not separate from the conventional truth (Samvriti-satya, relative truth), whether it is the ultimate truth or the conventional truth, their nature is merely speech, a provisional designation without substance. Although the Bodhisattva observes in this way, they do not abandon practice because of this, but rather strive with even greater diligence, doing beneficial things for sentient beings, like saving a burning head, like extinguishing burning clothes, this is the Bodhisattva's skillful understanding of no-self. 『What is skillful knowledge of karmic retribution? It means that if a Bodhisattva observes in this way: 『The assembled appearance of this world is like an illusion, like a Gandharva city (Gandharva-nagara, a mirage), its nature is empty. If one clings to the notion of self in sentient and non-sentient things, then these sentient beings will not be able to awaken.

了正道，而彼有情作如是念：「若無我無有情，無壽命蠕動養者、士夫補特伽羅、意生摩拏嚩迦等，即無善不善業而可表示。誰為受者？無實有情業報可得。」』菩薩雖復如實了知無實有情，而亦顯彰善惡業報。菩薩以其正慧如實了者，是為菩薩善知業報。

「云何是善了有為法？謂若菩薩于有為法中，以其正慧能善覺已，乃作是念：『此有為法，而無暫停唸唸流動，猶如露滴及如澗水迅流不住。豈有智者於此等法中，而生取著及起愛樂？若樂境謝時或生憂戚。』由此因緣，是故深生厭離，樂求寂滅。是為菩薩善了有為法。

「云何是善知輪迴流轉？謂若菩薩作是伺察：『今此世間合會之相，無明暗蔽輪迴相續，皆由愛繩所繫縛故。愛故生取，由取因故，善不善業諸行造作，以彼善不善業行起作故，有有相續，有故有生，生故老死，由死法故，憂悲苦惱隨起纏縛，如是即一大苦蘊集。而生死輪相續流轉，猶汲水輪宛轉上下。』菩薩以其正慧於此等法如實了知，是為菩薩善知輪迴流轉。

「云何是善解輪迴出要之法？謂若菩薩作是伺察：『若無無明即無行，無行即無識，無識即無名色、六處、觸、受、愛、取、有、生，無生即老死憂悲苦惱等法，皆悉斷滅。』菩薩以其正慧，於此等法如實覺了，是為

【現代漢語翻譯】現代漢語譯本了正道，而那些有情眾生這樣想：『如果無我，沒有有情，沒有壽命，沒有蠕動生物和滋養者，沒有士夫（pudgala，補特伽羅，指人），沒有意生（manavaka，摩拏嚩迦，指化生者）等，就沒有可以表達的善與不善之業。誰是接受果報的人呢？實際上沒有有情眾生的業報可以得到。』菩薩即使如實地了知沒有真實的有情眾生，也仍然彰顯善惡業報。菩薩用他的正慧如實地瞭解這些，這就是菩薩善於瞭解業報。

『什麼是善於瞭解有為法？』如果菩薩對於有為法，用他的正慧能夠很好地覺察到，然後這樣想：『這些有為法，沒有片刻的停頓，唸唸流動，就像露珠一樣，又像山澗里的水一樣迅速流逝不停留。哪裡有智者會對於這些法產生執著和愛戀呢？如果所愛之境消失的時候，就會產生憂愁和悲傷。』因為這個原因，所以深深地產生厭離，喜歡追求寂滅。這就是菩薩善於瞭解有為法。

『什麼是善於瞭解輪迴流轉？』如果菩薩這樣觀察：『現在這個世間的聚合之相，被無明所遮蔽，輪迴相續不斷，都是由於愛的繩索所繫縛的緣故。因為愛，所以產生執取；由於執取的原因，所以造作善與不善的諸行業；因為那些善與不善的行業生起和造作的緣故，所以有相續不斷的存在；因為有，所以有生；因為生，所以有老死；由於死的緣故，憂愁、悲傷、痛苦、煩惱隨之生起纏縛，這樣就是一大苦蘊的聚集。而生死之輪相續流轉，就像汲水的水輪一樣旋轉上下。』菩薩用他的正慧對於這些法如實地瞭解，這就是菩薩善於瞭解輪迴流轉。

『什麼是善於了解脫離輪迴的關鍵方法？』如果菩薩這樣觀察：『如果沒有無明，就沒有行；沒有行，就沒有識；沒有識，就沒有名色、六處、觸、受、愛、取、有、生；沒有生，就沒有老死憂悲苦惱等法，全部都會斷滅。』菩薩用他的正慧，對於這些法如實地覺悟瞭解，這就是

【English Translation】 English version understood the right path, and those sentient beings think thus: 'If there is no self, no sentient being, no life, no wriggling creatures and nourishers, no pudgala (pudgala, person), no manavaka (manavaka, transformation birth) etc., then there is no good or bad karma that can be expressed. Who is the receiver? In reality, there is no karma retribution of sentient beings that can be obtained.' Even though the Bodhisattva truly understands that there are no real sentient beings, he still manifests the retribution of good and evil karma. The Bodhisattva understands these things as they truly are with his right wisdom, and this is the Bodhisattva's good knowledge of karma retribution.

'What is good understanding of conditioned dharmas?' If a Bodhisattva, with regard to conditioned dharmas, can discern them well with his right wisdom, and then thinks thus: 'These conditioned dharmas have no moment of pause, flowing from moment to moment, like dewdrops, and like the rapid flow of water in a mountain stream, never stopping. Where is the wise person who would develop attachment and love for these dharmas? If the beloved object disappears, then sorrow and grief will arise.' Because of this reason, he deeply generates aversion and delights in seeking quiescence. This is the Bodhisattva's good understanding of conditioned dharmas.

'What is good knowledge of the cycle of rebirth?' If the Bodhisattva observes thus: 'Now, the aspect of aggregation in this world, obscured by ignorance, with the cycle of rebirth continuing, is all due to being bound by the ropes of love. Because of love, grasping arises; because of grasping, good and bad karmic actions are created; because those good and bad karmic actions arise and are created, there is a continuous existence; because of existence, there is birth; because of birth, there is old age and death; because of death, sorrow, grief, suffering, and affliction arise and bind, and this is the accumulation of a great mass of suffering. And the wheel of birth and death continues to flow, like a water wheel drawing water, rotating up and down.' The Bodhisattva understands these dharmas as they truly are with his right wisdom, and this is the Bodhisattva's good knowledge of the cycle of rebirth.

'What is good understanding of the method for escaping the cycle of rebirth?' If the Bodhisattva observes thus: 'If there is no ignorance, then there is no action; if there is no action, then there is no consciousness; if there is no consciousness, then there is no name and form, six senses, contact, sensation, love, grasping, existence, birth; if there is no birth, then there are no old age, death, sorrow, grief, suffering, and affliction, all of which will be extinguished.' The Bodhisattva understands these dharmas as they truly are with his right wisdom, and this is

菩薩善解輪迴出要之法。

「云何是善解聲聞緣覺乘法？謂若菩薩作是伺察：『此法得須陀洹果，此法得斯陀含果，此法得阿那含果，此法盡漏斷諸有結、不受後有究竟涅槃、得阿羅漢果，此法得緣覺果如犀一角。』菩薩于如是等果，以其正慧如實了已，然亦不于彼法之中而為取證。何以故？菩薩作是思惟：『我攝受一切有情作師子吼，我應為彼一切有情，于生死曠野險難之中與作救拔，我今不應獨出生死。』菩薩起是行愿堅固，是為菩薩善解聲聞緣覺乘法。

「云何是善解大乘？謂若菩薩于諸學門能善修學，然于學時而不可得，于所學道亦不可得。菩薩雖于彼相不可得故，亦不以彼因緣墮于斷見，是為菩薩善解大乘。

「云何是善能遮止魔業？謂若菩薩於一切處，常離惡知識亦不至惡國，復不親近修習外道典籍，於一切處而常遠離世間利養供給等事，及余煩惱等障菩提道者而悉除遣，即起對治破壞之法，是為菩薩善能遮止魔業。

「云何是具無顛倒慧？謂若菩薩於世間一切文論典章諸事業中，悉以勝慧引入修學。菩薩學者，但為成熟諸有情故，不為知識名稱所欲等事，不顯己德，謂以如來法律，是為最上最勝言說具大威德。由顯如是勝功德故，精勤修學，終不墮于外道邪見，是為菩薩具無

【現代漢語翻譯】現代漢語譯本：菩薩善於理解從輪迴中解脫出來的方法。

『什麼是善於理解聲聞（Śrāvaka，聽聞佛法而修行的弟子）緣覺（Pratyekabuddha，無師自悟的修行者）乘法？』如果菩薩這樣觀察：『此法能證得須陀洹（Srotāpanna，入流果）果，此法能證得斯陀含（Sakṛdāgāmin，一來果）果，此法能證得阿那含（Anāgāmin，不還果）果，此法能斷盡煩惱，斷除諸有結縛，不受後有，究竟涅槃，證得阿羅漢（Arhat，無學果）果，此法能證得緣覺果，如犀牛獨角一般。』菩薩對於這些果位，以其正確的智慧如實瞭解之後，卻不因此而在這些法中去證果。為什麼呢？菩薩這樣思維：『我應當攝受一切有情，作獅子吼，我應當為他們這些有情，在生死曠野的險難之中，作為救助拔濟之人，我現在不應該獨自出生死。』菩薩發起這樣的行愿並且堅定不移，這就是菩薩善於理解聲聞緣覺乘法。

『什麼是善於理解大乘（Mahāyāna）？』如果菩薩對於各種學問能夠善於修習，然而在學習的時候卻不執著于所學，對於所學的道路也不執著。菩薩雖然因為不執著于這些相，也不因此而墮入斷見，這就是菩薩善於理解大乘。

『什麼是善於遮止魔業？』如果菩薩在一切處所，常常遠離惡知識，也不去惡劣的國家，又不親近修習外道典籍，在一切處所常常遠離世間的名利供養等事，以及其餘煩惱等障礙菩提道的事，都全部去除遣除，立即生起對治破壞這些障礙的方法，這就是菩薩善於遮止魔業。

『什麼是具有沒有顛倒的智慧？』如果菩薩對於世間一切文論典章以及各種事業中，都用殊勝的智慧引入修學。菩薩學習，只是爲了成熟諸有情，不爲了知識名稱所欲等事，不顯揚自己的功德，認為如來的法律，是最上最殊勝的言說，具有大的威德。由於顯揚如是殊勝的功德，精勤修學，終究不會墮入外道邪見，這就是菩薩具有沒有顛倒的智慧。

【English Translation】 English version: The Bodhisattva is skilled in understanding the methods for liberation from Saṃsāra (輪迴, cycle of rebirth).

『What is being skilled in understanding the Śrāvakayāna (聲聞乘, Vehicle of Hearers) and Pratyekabuddhayāna (緣覺乘, Vehicle of Solitary Buddhas)?』 It is when a Bodhisattva contemplates thus: 『This Dharma (法, teaching) leads to the fruit of Srotāpanna (須陀洹, Stream-enterer), this Dharma leads to the fruit of Sakṛdāgāmin (斯陀含, Once-returner), this Dharma leads to the fruit of Anāgāmin (阿那含, Non-returner), this Dharma leads to the exhaustion of outflows, the severing of all bonds of existence, the non-reception of future existence, ultimate Nirvāṇa (涅槃, liberation), and the attainment of the fruit of Arhat (阿羅漢, Worthy One), this Dharma leads to the fruit of Pratyekabuddha (緣覺, Solitary Buddha), like a rhinoceros with a single horn.』 The Bodhisattva, having truly understood these fruits with correct wisdom, does not seek to attain them within those Dharmas. Why? The Bodhisattva thinks thus: 『I shall embrace all sentient beings and roar like a lion. I should be a refuge and deliverer for all those sentient beings in the perilous wilderness of Saṃsāra (輪迴, cycle of rebirth). I should not seek to be liberated from Saṃsāra (輪迴, cycle of rebirth) alone.』 The Bodhisattva firmly establishes this aspiration and practice. This is the Bodhisattva being skilled in understanding the Śrāvakayāna (聲聞乘, Vehicle of Hearers) and Pratyekabuddhayāna (緣覺乘, Vehicle of Solitary Buddhas).

『What is being skilled in understanding the Mahāyāna (大乘, Great Vehicle)?』 It is when a Bodhisattva is able to skillfully study all fields of learning, yet while learning, they are not attached to what is learned, nor are they attached to the path that is being learned. Although the Bodhisattva does not grasp onto these characteristics, they also do not fall into nihilistic views because of this. This is the Bodhisattva being skilled in understanding the Mahāyāna (大乘, Great Vehicle).

『What is being skilled in preventing the works of Māra (魔, demon)?』 It is when a Bodhisattva, in all places, constantly stays away from evil friends and does not go to evil countries. Furthermore, they do not closely study or practice non-Buddhist scriptures. In all places, they constantly stay away from worldly gains and offerings, and all other afflictions and obstacles that hinder the path to Bodhi (菩提, enlightenment) are completely removed and dispelled. Immediately, they arise with the methods to counteract and destroy these obstacles. This is the Bodhisattva being skilled in preventing the works of Māra (魔, demon).

『What is possessing wisdom without inversion?』 It is when a Bodhisattva, in all worldly writings, treatises, and various activities, introduces and studies them with superior wisdom. The Bodhisattva studies only for the sake of maturing all sentient beings, not for the sake of knowledge, fame, desires, or other such things. They do not display their own virtues, but consider the Buddha's teachings to be the highest and most excellent speech, possessing great power. Because of displaying such superior virtues, they diligently study and will never fall into non-Buddhist heretical views. This is the Bodhisattva possessing wisdom without inversion.

顛倒慧。

「云何是具無等慧？謂若菩薩於世間天人、魔梵、沙門、婆羅門諸有情中，無與菩薩智慧等者。而菩薩慧中唯除如來、應供、正等正覺智慧最勝。世間、天人、魔梵眾中無復過上，是為菩薩具無等慧。善男子！菩薩若修如是十種法者，即得勝慧具足。

「又，善男子！菩薩若修十種法者，即得方便具足。何等為十？一者、善解迴向方便；二者、善回外道諸見方便；三者、善回五塵境界方便；四者、善除疑悔方便；五者、善知救度有情方便；六者、善解有情濟命方便；七者、善知受施方便；八者、善回二乘趣入大乘方便；九者、善知示教利喜方便；十者、善知供養承事如來方便。

「善男子！云何是善解迴向方便？謂若菩薩于其一切非己所有無攝屬者，若華、若果、若眾香樹、若妙香樹、若諸寶樹、若㲲樹、若華樹、若果樹，非己所有無攝屬者，常當晝三時中、夜三時中，想作供養諸佛菩薩，以彼善根迴向阿耨多羅三藐三菩提。又于佛說廣大甚深經中，諸供養法聽已深心而生信樂，以此善根迴向諸佛菩薩。又於十方世界一切菩薩及諸有情所作一切善業圓滿菩提行者，菩薩深心而悉隨喜，以此善根迴向阿耨多羅三藐三菩提。又于如來塔廟，或於如來像前，以華香涂香佈施供養，當愿一切有情

【現代漢語翻譯】現代漢語譯本顛倒慧。

『什麼是具備無等慧（anuttara-jñāna）？就是說，如果菩薩在世間的天人、魔、梵天、沙門（śramaṇa）、婆羅門以及所有有情眾生中，沒有誰的智慧能與菩薩相等。而菩薩的智慧中，只有如來（Tathāgata）、應供（Arhat）、正等正覺（samyak-saṃbuddha）的智慧最為殊勝。在世間、天人、魔、梵天眾中，沒有誰能超過，這就是菩薩具備無等慧。善男子！菩薩如果修習這十種法，就能獲得殊勝圓滿的智慧。

『還有，善男子！菩薩如果修習十種法，就能獲得圓滿的方便（upāya）。哪十種呢？一是、善於理解迴向的方便；二是、善於迴轉外道各種見解的方便；三是、善於迴轉五塵境界的方便；四是、善於消除疑慮後悔的方便；五是、善於了解救度有情眾生的方便；六是、善於理解有情眾生濟命的方便；七是、善於瞭解接受佈施的方便；八是、善於迴轉二乘（聲聞乘和緣覺乘）趣入大乘的方便；九是、善於了解開示教導、利益歡喜的方便；十是、善於瞭解供養承事如來的方便。

『善男子！什麼是善於理解迴向的方便？就是說，如果菩薩對於一切非自己所有、沒有歸屬的東西，無論是花、果、各種香樹、美妙的香樹、各種寶樹、㲲樹、華樹、果樹，凡是非自己所有、沒有歸屬的東西，常常在白天三個時辰中、夜晚三個時辰中，觀想用來供養諸佛菩薩，以此善根迴向阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi）。又對於佛所說的廣大甚深經典中，各種供養的方法聽聞后，以深刻的心生起信心和喜悅，以此善根迴向諸佛菩薩。又對於十方世界一切菩薩以及所有有情眾生所做的一切善業，圓滿菩提之行，菩薩以深刻的心完全隨喜，以此善根迴向阿耨多羅三藐三菩提。又在如來的塔廟，或在如來的像前，用花香、涂香佈施供養，應當發願一切有情眾生

【English Translation】 English version Perverted Wisdom.

『What is possessing unequaled wisdom (anuttara-jñāna)? It means that among all sentient beings in the world, including gods, humans, demons, Brahmas, śramaṇas (śramaṇa), and Brahmins, there is no one whose wisdom equals that of a Bodhisattva. And among the wisdoms of Bodhisattvas, only the wisdom of the Tathāgata (Tathāgata), Arhat (Arhat), and Samyak-saṃbuddha (samyak-saṃbuddha) is the most supreme. In the world, among gods, humans, demons, and Brahmas, there is no one superior. This is what it means for a Bodhisattva to possess unequaled wisdom. Good man! If a Bodhisattva cultivates these ten dharmas, he will attain complete and supreme wisdom.』

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will attain complete skillful means (upāya). What are the ten? First, being skilled in understanding the skillful means of dedication; second, being skilled in turning back the various views of non-Buddhists; third, being skilled in turning back the realms of the five senses; fourth, being skilled in eliminating doubts and regrets; fifth, being skilled in knowing the skillful means of saving sentient beings; sixth, being skilled in understanding the skillful means of helping sentient beings sustain their lives; seventh, being skilled in knowing the skillful means of receiving offerings; eighth, being skilled in turning the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) towards the Great Vehicle; ninth, being skilled in knowing the skillful means of teaching, benefiting, and delighting; tenth, being skilled in knowing the skillful means of making offerings and serving the Tathāgata.』

『Good man! What is being skilled in understanding the skillful means of dedication? It means that if a Bodhisattva, for all things that are not his own and are unowned, whether they are flowers, fruits, various fragrant trees, wonderful fragrant trees, various precious trees, 㲲 trees, flower trees, or fruit trees, all things that are not his own and are unowned, he should constantly, during the three periods of the day and the three periods of the night, visualize offering them to all Buddhas and Bodhisattvas, and dedicate the roots of goodness from this to anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). Furthermore, upon hearing the various methods of offering in the vast and profound sutras spoken by the Buddha, he should generate faith and joy with a deep heart, and dedicate the roots of goodness from this to all Buddhas and Bodhisattvas. Furthermore, for all the good deeds done by all Bodhisattvas and all sentient beings in the ten directions, fulfilling the practice of Bodhi, the Bodhisattva should completely rejoice with a deep heart, and dedicate the roots of goodness from this to anuttarā-samyak-saṃbodhi. Furthermore, in the stupas and temples of the Tathāgata, or before the image of the Tathāgata, he should make offerings of flowers, incense, and scented paste, and vow that all sentient beings

蠲除破戒穢惡之香，普愿一切有情獲得戒香清凈。又若掃塔塗地之時，當愿一切有情離諸惡相，獲得相好端嚴具善威儀。又以華蓋供養佛時，當愿一切有情離諸煩惱燒然。

「又若入塔寺時，即起是念：『當愿一切有情入涅槃城。』出塔寺時，即起是念：『當愿一切有情出離生死。』又于所止若開戶時，即起是念：『當愿開諸善趣出世智門。』若閉戶時，即起是念：『當愿扃閉諸惡趣門。』若隨坐時，即起是念：『當愿一切有情坐菩提場。』若右脅臥時，即起是念：『當愿一切有情悉作如是右脅涅槃。』若或起時，即作是念：『當愿一切有情超出煩惱淤泥。』若動止時，即作是念：『當愿一切有情獲得大人所行所止。』若安住時，即起是念：『當愿一切有情離諸憂惱。』若大小便利時，即起是念：『當愿一切有情滌除煩惱垢染過失。』若盥手時，即起是念：『當愿一切有情蠲除煩惱穢氣。』若濯足時，即起是念：『當愿一切有情除去種種煩惱塵坌。』若嚼齒木時，即起是念：『當愿一切有情離諸垢染，乃至身諸分位。』若運用時：『皆愿一切有情悉得利益安樂。』若於如來塔廟作禮奉時，即起是念：『當愿一切有情悉得天人尊重禮奉。』是為菩薩善解迴向方便。

佛說除蓋障菩薩所問經卷第四大正藏第

【現代漢語翻譯】現代漢語譯本去除因破戒而產生的污穢惡臭，普遍希望一切眾生都能獲得戒律的清凈芬芳。此外，在清掃佛塔或粉刷地面時，應當發願一切眾生遠離各種醜惡的相貌，獲得莊嚴美好的儀容和良好的威儀。又以華麗的傘蓋供養佛時，應當發願一切眾生遠離各種煩惱的燃燒。

『此外，如果進入佛塔寺廟時，就生起這樣的念頭：『愿一切眾生進入涅槃（Nirvana）之城。』離開佛塔寺廟時，就生起這樣的念頭：『愿一切眾生脫離生死輪迴。』在居住的地方如果打開門時，就生起這樣的念頭：『愿開啟通往善道的門和出世智慧的門。』如果關門時，就生起這樣的念頭：『愿關閉通往各種惡道的門。』如果隨處坐下時，就生起這樣的念頭：『愿一切眾生坐在菩提（Bodhi）道場。』如果右脅躺臥時，就生起這樣的念頭：『愿一切眾生都像這樣右脅涅槃。』如果起身時，就生起這樣的念頭：『愿一切眾生超出煩惱的泥沼。』如果行動或停止時，就生起這樣的念頭：『愿一切眾生獲得偉大人士的行止。』如果安住時，就生起這樣的念頭：『愿一切眾生遠離各種憂愁煩惱。』如果大小便時，就生起這樣的念頭：『愿一切眾生洗滌清除煩惱的污垢和過失。』如果洗手時，就生起這樣的念頭：『愿一切眾生去除煩惱的污穢之氣。』如果洗腳時，就生起這樣的念頭：『愿一切眾生除去各種煩惱的塵土。』如果嚼齒木時，就生起這樣的念頭：『愿一切眾生遠離各種污垢，乃至身體的各個部位。』如果運用時：『都愿一切眾生都能得到利益和安樂。』如果在如來（Tathagata）的塔廟中作禮奉獻時，就生起這樣的念頭：『愿一切眾生都能得到天人的尊重和禮敬。』這就是菩薩善於理解迴向的方便。』

《佛說除蓋障菩薩所問經》卷第四《大正藏》第

【English Translation】 English version May the foul odor of breaking precepts be removed, and may all sentient beings attain the pure fragrance of precepts. Furthermore, when sweeping a stupa or painting the ground, may all sentient beings be free from all evil appearances and attain auspicious and dignified appearances with good deportment. Moreover, when offering a jeweled canopy to the Buddha, may all sentient beings be free from the burning of all afflictions.

『Furthermore, when entering a stupa or temple, one should generate this thought: 『May all sentient beings enter the city of Nirvana (Nirvana).』 When leaving a stupa or temple, one should generate this thought: 『May all sentient beings be liberated from birth and death.』 When opening a door in one's dwelling, one should generate this thought: 『May the doors to the realms of bliss and the doors to transcendent wisdom be opened.』 When closing a door, one should generate this thought: 『May the doors to all evil realms be shut.』 When sitting down, one should generate this thought: 『May all sentient beings sit on the Bodhi (Bodhi) platform.』 When lying down on the right side, one should generate this thought: 『May all sentient beings attain Nirvana lying on their right side in this manner.』 When rising, one should generate this thought: 『May all sentient beings transcend the mud of afflictions.』 When moving or stopping, one should generate this thought: 『May all sentient beings attain the conduct of great beings.』 When dwelling in peace, one should generate this thought: 『May all sentient beings be free from all worries and afflictions.』 When relieving oneself, one should generate this thought: 『May all sentient beings cleanse and remove the defilements and faults of afflictions.』 When washing one's hands, one should generate this thought: 『May all sentient beings remove the foul odor of afflictions.』 When washing one's feet, one should generate this thought: 『May all sentient beings remove the various dusts of afflictions.』 When chewing a toothpick, one should generate this thought: 『May all sentient beings be free from all defilements, even in every part of their body.』 When utilizing anything: 『May all sentient beings attain benefit and happiness.』 When making offerings and prostrations at the stupa or temple of the Tathagata (Tathagata), one should generate this thought: 『May all sentient beings attain the respect and reverence of gods and humans.』 This is the skillful means of a Bodhisattva in understanding dedication.』

The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin, Volume 4 Taisho Tripitaka No.

14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第五

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉　詔譯

「複次，善男子！云何是善回外道諸見方便？謂若菩薩於左啰、迦波哩、沒羅、惹迦、尼乾陀等諸外道處，作諸化事使其調伏，為欲成熟彼因緣故。菩薩作是思惟：『此等外道我慢貢高，我今不應先行師教，要先恭事現為弟子，然後使其調伏。』于彼法中而求出家，如其所行策勤修學，隨諸外道種種法式，多聞苦行咸悉究盡而復過勝。彼眾推許，有所言說悉皆聽受，如奉師尊不相違戾。由得親近諸外道故，乃呵毀言：『諸仁者！汝此所修非出離道，亦非離欲，又非寂滅。』由是漸能使彼調伏，而令安住如來法中。又復于彼具五神通諸外道所學修梵行，隨其所修而復勤行，令得彼法隨能成辦，外道所修禪定之法，即能勝過彼諸外道，勤勇進修難行之行，于外道中智者共許。菩薩知其根成熟時，于其所修禪定之法，乃呵毀言：『諸仁者！汝修定法非出離道，亦非離欲，又非寂滅。』由是漸次使令安住如來法中。是為菩薩善回外道諸見方便。

「云何是善回五塵境界方便？謂若菩薩或見有人極多貪愛，菩薩不以別異方便，但隨所樂而為調伏

【現代漢語翻譯】現代漢語譯本《佛說除蓋障菩薩所問經》卷第五

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉詔譯

『再者，善男子！什麼是善於迴轉外道各種見解的方便法門？就是說，如果菩薩在左啰（Luo-luo，一種外道）、迦波哩（Jia-bo-li，一種外道）、沒羅（Mo-luo，一種外道）、惹迦（Re-jia，一種外道）、尼乾陀（Ni-qian-tuo，一種外道）等各種外道之處，示現各種化身，使他們調伏，爲了成熟他們的因緣。菩薩這樣思惟：『這些外道我慢貢高，我現在不應該先行師教，要先恭敬侍奉，現為弟子，然後使他們調伏。』在他們的法中求出家，按照他們所行的努力修學，隨著各種外道的法式，廣學苦行，全部都徹底研究，而且超過他們。他們推崇認可，所有言說都聽從接受，如同侍奉師尊一樣不相違背。由於得到親近各種外道的緣故，就呵斥毀壞說：『各位仁者！你們所修的不是出離之道，也不是遠離慾望，又不是寂滅。』由此逐漸能夠使他們調伏，而讓他們安住在如來佛法中。又在那些具有五神通的各種外道處學習修行梵行，隨著他們所修的而努力修行，使自己得到他們的法，隨著能力成就，外道所修的禪定之法，就能勝過那些外道，勤奮勇猛地進修難行的苦行，在外道中被智者共同認可。菩薩知道他們的根機成熟時，對於他們所修的禪定之法，就呵斥毀壞說：『各位仁者！你們所修的禪定之法不是出離之道，也不是遠離慾望，又不是寂滅。』由此逐漸使他們安住在如來佛法中。這是菩薩善於迴轉外道各種見解的方便法門。

『什麼是善於迴轉五塵境界的方便法門？就是說，如果菩薩看見有人極度貪愛，菩薩不使用其他特別的方便法門，只是隨著他們所喜好的來調伏他們。

【English Translation】 English version The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin, Volume 5

Translated by the Tripiṭaka Master Guang Fan, Grand Master of Court of Imperial Sacrifices, Acting Vice President of the Court of State Ceremonial, and Purple-Robed Śrāmaṇa, Weijing, et al., under Imperial Decree

'Furthermore, good son! What are the skillful means for converting the various views of externalists? It means that if a Bodhisattva, in the places of various externalists such as the Luo-luo (a type of heretic), Jia-bo-li (a type of heretic), Mo-luo (a type of heretic), Re-jia (a type of heretic), Ni-qian-tuo (Nigantha, a type of heretic), manifests various transformations to subdue them, in order to mature their conditions. The Bodhisattva thinks thus: 'These externalists are arrogant and conceited. I should not first teach them as a master, but first respectfully serve them and appear as a disciple, and then subdue them.' He seeks ordination in their Dharma, diligently studies and practices according to their practices, thoroughly investigates all the various practices of the externalists, and even surpasses them. The assembly praises and acknowledges him, and all his words are listened to and accepted, as if serving a master without contradiction. Because of his close association with the various externalists, he then rebukes and denounces them, saying: 'Virtuous ones! What you cultivate is not the path of liberation, nor is it detachment from desire, nor is it extinction.' Thus, he gradually enables them to be subdued and to abide in the Dharma of the Tathagata. Furthermore, he learns and practices pure conduct among those externalists who possess the five supernormal powers, diligently practices according to their practices, enabling himself to attain their Dharma, and according to his ability, he accomplishes the meditative practices cultivated by the externalists, surpassing those externalists. He diligently and bravely cultivates difficult practices, which are commonly acknowledged by the wise among the externalists. When the Bodhisattva knows that their roots are mature, he rebukes and denounces their meditative practices, saying: 'Virtuous ones! The meditative practices you cultivate are not the path of liberation, nor are they detachment from desire, nor are they extinction.' Thus, he gradually enables them to abide in the Dharma of the Tathagata. These are the skillful means by which a Bodhisattva converts the various views of externalists.

'What are the skillful means for converting the realms of the five desires? It means that if a Bodhisattva sees someone with extreme attachment and love, the Bodhisattva does not use other special means, but simply subdues them according to what they enjoy.'

，乃以神力化現女身，端正殊妙勝諸女人，是人見已極生貪著。時化女身於剎那間，變成死屍爛壞臭穢，彼貪愛人見即驚怖，乃生厭患逼惱其心，作如是言：『云何速能離此臭穢？』爾時，菩薩即住其前如應說法，彼貪染人隨得離欲，是為菩薩善回五塵境界方便。

「云何是善除疑悔方便？謂若菩薩或見有人造五無間業，或諸不善業，即詣其所而語之言：『汝今何故愁不悅意？』是人答言：『善男子！我造五無間業，以是緣故，愁不悅意，將非我于長夜之中，無有利樂極大苦惱。』菩薩乃為其人說戒懺悔，又復如應說甚深法。是人未能捨疑悔心，菩薩即現神通，適其心念使令生信。是人即時于菩薩所，乃起信心清凈歡喜，由喜心故堪任受法，菩薩引之令入正道。于其人前，化現父母而加殺害，謂其人言：『我今與汝同造斯罪，勿生疑悔。』作是語已，復現神通。是人念言：『菩薩具有神通智慧，猶害父母，況復我邪？』爾時，乃為是人說種種法，使其罪業而得輕微猶如蚊翅，是為菩薩善除疑悔方便。

「云何是善知救度有情方便？謂若菩薩或見有人堪任受法，然以是人造極惡業，菩薩為欲度斯等故隨應化現。若以王身得度者，即現王身。若以宰官身得度者，即現宰官身。若以剎帝利、婆羅門、庶民等身得

【現代漢語翻譯】現代漢語譯本：於是（乃以）用神通的力量化現出一個女子之身，端莊美麗遠勝過所有女子，那人看見后極度地產生貪戀執著（貪著）。這時化現的女子之身在剎那之間，變成腐爛惡臭的屍體，那個貪愛的人看見后立即驚恐害怕，於是產生厭惡，逼迫惱亂他的內心，（作如是言）說這樣的話：『怎麼樣才能快速地離開這具惡臭的屍體？』這時，菩薩就站在他面前，如其根器（如應）說法，那個貪戀染著的人隨即得以脫離慾望，這是菩薩善於轉化五塵境界的方便法門。『什麼是善於消除疑惑後悔的方便法門？（云何是善除疑悔方便？）』如果菩薩看見有人造作五逆重罪（五無間業），或者各種不善的罪業，就去到那個人那裡，對他說：『你現在為什麼愁眉不展，不高興呢？』那人回答說：『善男子！我造作了五逆重罪，因為這個緣故，愁眉不展，不高興，莫非我將在漫長的黑夜之中，沒有利益安樂，只有極大的苦惱。』菩薩就為那個人宣說戒律，教他懺悔，又如其根器宣說甚深佛法。那人仍然不能捨棄疑惑後悔的心，菩薩就顯現神通，順應他的心念，使他生起信心。那人立刻對菩薩生起信心，清凈歡喜，由於歡喜心的緣故，堪能接受佛法，菩薩引導他進入正道。在那個人的面前，化現出他的父母，並且加以殺害，對那個人說：『我現在和你一同造作這種罪業，不要產生疑惑後悔。』說完這些話后，又顯現神通。那人心裡想：『菩薩具有神通智慧，尚且殺害父母，更何況是我呢？』這時，就為那個人宣說種種佛法，使他的罪業得以減輕，輕微得像蚊子的翅膀一樣，這是菩薩善於消除疑惑後悔的方便法門。『什麼是善於了解救度眾生的方便法門？（云何是善知救度有情方便？）』如果菩薩看見有人堪能接受佛法，然而這個人造作了極惡的罪業，菩薩爲了救度這些人，就隨機應變地化現。如果用國王的身份可以度化他，就化現為國王的身份。如果用宰官的身份可以度化他，就化現為宰官的身份。如果用剎帝利（Kshatriya，古印度四大種姓之一，指武士和統治者）、婆羅門（Brahmana，古印度四大種姓之一，指僧侶）、庶民等身份可以度化

【English Translation】 English version: Then, using his divine power, he manifested a female body, whose beauty and grace surpassed all other women. Upon seeing her, the man developed intense greed and attachment (貪著). In an instant, the manifested female body transformed into a decaying, foul-smelling corpse. The man, filled with love and desire, was immediately horrified and disgusted. Overwhelmed, he exclaimed, 'How can I quickly escape this putrid stench?' At that moment, the Bodhisattva stood before him and taught the Dharma according to his capacity (如應). The man, consumed by greed and attachment, was then able to detach himself from desire. This is the Bodhisattva's skillful means of transforming the realm of the five senses (五塵境界). 'What are the skillful means for effectively dispelling doubt and regret? (云何是善除疑悔方便?)' If a Bodhisattva sees someone who has committed the five heinous crimes (五無間業) or other unwholesome deeds, he approaches that person and asks, 'Why are you so unhappy and displeased?' The person replies, 'Good man! I have committed the five heinous crimes, and for this reason, I am unhappy and displeased. I fear that I will spend endless nights without benefit or joy, only with immense suffering.' The Bodhisattva then explains the precepts and repentance to that person, and also teaches the profound Dharma according to his capacity. If the person is still unable to relinquish his doubt and regret, the Bodhisattva displays his supernatural powers, aligning with his thoughts to inspire faith. The person immediately develops faith, pure joy, and happiness in the Bodhisattva. Because of this joy, he is capable of receiving the Dharma, and the Bodhisattva guides him onto the right path. In front of that person, he manifests his parents and then kills them, saying to him, 'I am now committing this crime with you; do not have any doubt or regret.' After saying these words, he displays his supernatural powers again. The person thinks, 'The Bodhisattva, with his supernatural powers and wisdom, even harms his parents, so what about me?' At that moment, he teaches that person various Dharmas, so that his karmic offenses are reduced and become as light as a mosquito's wing. This is the Bodhisattva's skillful means for effectively dispelling doubt and regret. 'What are the skillful means for skillfully knowing how to save sentient beings? (云何是善知救度有情方便?)' If a Bodhisattva sees someone who is capable of receiving the Dharma but has committed extremely evil deeds, the Bodhisattva transforms himself accordingly to save them. If he can be saved by appearing as a king, he appears as a king. If he can be saved by appearing as a minister, he appears as a minister. If he can be saved by appearing as a Kshatriya (剎帝利, one of the four castes in ancient India, referring to warriors and rulers), a Brahmana (婆羅門, one of the four castes in ancient India, referring to priests), or a commoner,

度者，即現剎帝利婆羅門庶民等身。若以天身得度者，即現天身。若以金剛力士身得度者，即現金剛力士身。若以柔善可愛之身得度者，即現彼身。若以恐畏縶縛鞭打等身得度者，即皆現之。若復有人，欲造五無間業，或有人慾于菩薩所生觸嬈者，菩薩乃以種種方便悉令禁止，或置之異方使其不造無間業等，後於其前作諸化現，乃至或現地獄等相。又復諸有未得神通菩薩壽量色相，菩薩悉知，又諸有情慾成欲壞，菩薩起大悲心悉能思念。此有情慾壞，此有情已壞，菩薩一心如實了知，如觀掌中庵摩勒果。菩薩起厭離心，作是思惟：『若一有情造惡業已，將墮阿鼻大地獄中。彼之定業，我復無異方便能為救拔，我寧代受地獄之苦，乃至彼一有情安住無餘依涅槃界中。』是為菩薩善知救度有情方便。

「云何是善知有情濟命方便？謂若菩薩或見有情無所堪任，復無力能不識正法，但貪飲食衣服而無餘求，菩薩乃為斯等，顯示書算伎術種種事業。如是善者，悉令學習，隨有所得使其濟命，是為菩薩善知有情濟命方便。

「云何是善受供養方便？謂若菩薩或得寶聚如須彌山菩薩亦受，或得諸餘微毫之物菩薩亦受。何以故？菩薩作是思惟：『世間有情慳貪諂曲，以是緣故如水中魚，而常出沒生死大海。』菩薩深愍斯

【現代漢語翻譯】現代漢語譯本：『度化眾生』是指菩薩會示現剎帝利（國王）、婆羅門（祭司）、庶民等不同的身份。如果需要以天神之身才能得度的眾生，菩薩就示現天神之身。如果需要以金剛力士之身才能得度的眾生，菩薩就示現金剛力士之身。如果需要以柔和善良可愛的形象才能得度的眾生，菩薩就示現那種形象。如果需要以令人恐懼、捆綁、鞭打等方式才能得度的眾生，菩薩就都示現出來。如果有人想要造作五無間罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血），或者有人想要對菩薩做出冒犯或騷擾的行為，菩薩會用各種方法來阻止他們，或者將他們安置到其他地方，使他們無法造作無間罪等惡業，然後才在他們面前示現各種化身，乃至示現地獄等景象。此外，對於那些尚未獲得神通的菩薩的壽命和色相，菩薩完全知曉。對於那些有情眾生將要成就或將要毀滅的情況，菩薩生起大悲心，完全能夠思念。『這個有情眾生將要毀滅，這個有情眾生已經毀滅』，菩薩一心一意如實地了知，就像觀看掌中的庵摩勒果（一種水果）一樣清楚。菩薩生起厭離之心，這樣思惟：『如果一個有情眾生造作了惡業，將要墮入阿鼻大地獄中。對於他的這種註定的業報，我也沒有其他方法可以救拔，我寧願代替他承受地獄的痛苦，直到這個有情眾生安住在無餘依涅槃（沒有任何依賴的涅槃）的境界中。』這就是菩薩善於了解救度有情眾生的方便。

『什麼是善於了解救濟有情眾生性命的方便？』是指如果菩薩看到有些有情眾生沒有什麼能力，又沒有力量，不認識正確的佛法，只貪圖飲食衣服而沒有其他追求，菩薩就會為這些人展示書寫、算術、技藝等各種事業。對於這些善良的人，菩薩會讓他們學習，讓他們通過自己所學到的東西來維持生計，這就是菩薩善於了解救濟有情眾生性命的方便。

『什麼是善於接受供養的方便？』是指如果菩薩得到像須彌山（佛教中的聖山）一樣多的寶物，菩薩也會接受；或者得到其他非常微小的東西，菩薩也會接受。為什麼呢？菩薩這樣思惟：『世間的有情眾生慳吝貪婪、諂媚虛偽，因為這個緣故，就像水中的魚一樣，常常在生死大海中出沒。』菩薩深深地憐憫這些眾生。

【English Translation】 English version: 'Liberating beings' means that the Bodhisattva manifests in various forms such as Kshatriyas (kings), Brahmins (priests), commoners, etc. If beings can only be liberated by appearing as a deva (god), the Bodhisattva manifests as a deva. If beings can only be liberated by appearing as a Vajra warrior, the Bodhisattva manifests as a Vajra warrior. If beings can only be liberated by appearing in a gentle, kind, and lovable form, the Bodhisattva manifests in that form. If beings can only be liberated through fear, binding, whipping, etc., the Bodhisattva manifests all of these. If someone intends to commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, causing disunity in the Sangha, shedding the blood of a Buddha), or if someone intends to offend or harass a Bodhisattva, the Bodhisattva will use various means to prevent them, or place them elsewhere so that they cannot commit the heinous crimes, and then manifest various transformations before them, even manifesting the scenes of hell. Furthermore, the Bodhisattva fully knows the lifespan and appearance of those Bodhisattvas who have not yet attained supernatural powers. Regarding the situations of sentient beings who are about to succeed or about to be destroyed, the Bodhisattva arises with great compassion and is fully capable of contemplating. 'This sentient being is about to be destroyed, this sentient being has already been destroyed,' the Bodhisattva knows this truthfully with one mind, as clearly as seeing an Amalaka fruit (a type of fruit) in the palm of one's hand. The Bodhisattva arises with a sense of detachment and thinks: 'If a sentient being commits evil deeds and is about to fall into the Avici Great Hell, I have no other means to save them from this destined retribution. I would rather bear the suffering of hell in their place, until this sentient being abides in the realm of Nirvana without remainder (Nirvana without any dependence).' This is the Bodhisattva's skillful understanding of the means to liberate sentient beings.

'What are the skillful means for understanding how to save the lives of sentient beings?' It means that if a Bodhisattva sees that some sentient beings have no ability, no strength, and do not recognize the correct Dharma, but only crave food and clothing without any other pursuits, the Bodhisattva will show these people writing, arithmetic, skills, and various other occupations. For these virtuous people, the Bodhisattva will have them learn, allowing them to support themselves through what they have learned. This is the Bodhisattva's skillful understanding of the means to save the lives of sentient beings.

'What are the skillful means for receiving offerings?' It means that if a Bodhisattva receives treasures as numerous as Mount Sumeru (the sacred mountain in Buddhism), the Bodhisattva will accept them; or if the Bodhisattva receives other very small things, the Bodhisattva will also accept them. Why? The Bodhisattva thinks: 'The sentient beings in the world are stingy, greedy, flattering, and deceitful. Because of this, like fish in water, they constantly emerge and submerge in the great ocean of birth and death.' The Bodhisattva deeply pities these beings.

等有情，使令長夜利益安樂，是故受已，不攝於己不起貪心，周給于餘一切有情。而復施作佛法僧事，諸貧苦者遍行拯濟，令諸施主心生歡喜，是為菩薩善受供養方便。

「云何是善回二乘令入大乘方便？謂若菩薩或見二乘之人堪任阿耨多羅三藐三菩提器者，菩薩乃于聲聞緣覺乘中，以其方便迴轉彼心令住大乘，乃至彼之徒眾亦令轉舍二乘之心，是為菩薩善回二乘令入大乘方便。

「云何是善知示教利喜方便？謂若菩薩未發菩提心者，使令發心。若雖已發心而懈怠懶惰，以少戒行為喜足者，當爲策勤進修諸行。若於戒學有少缺壞，以是緣故生障礙心，不起清凈歡喜心者，菩薩如應為說法要，以善方便使令發起清凈之心。是為菩薩善知示教利喜方便。

「云何是善知供養承事如來方便？謂若出家菩薩得少財利而生喜足，唯求法利，獨止一處寂靜而住，作是思惟：『我今何故不起想念供養如來？』即時運心想以種種供養諸佛，隨想念時便能圓滿六波羅蜜多。云何觀想能具六波羅蜜多？謂若想作供養事時，即具佈施波羅蜜多。若於供養法中，令一切有情起所緣善心，即具持戒波羅蜜多。若於供養法中，發生歡喜愛樂之心，即具忍辱波羅蜜多。若於供養法中心不懈退，即具精進波羅蜜多。若於供養法中寂住

【現代漢語翻譯】現代漢語譯本：對於一切有情眾生，爲了讓他們在漫長的黑夜中獲得利益和安樂，所以接受供養后，不將其據爲己有，不生起貪心，而是普遍地給予其餘的一切有情眾生。並且進一步施作佛法僧三寶之事，對於貧窮困苦的人們普遍地進行救濟，使供養者心中生起歡喜。這就是菩薩善於接受供養的方便法門。

什麼是善於引導二乘（聲聞乘和緣覺乘）之人進入大乘（菩薩乘）的方便法門呢？如果菩薩看到有二乘根器的人，堪能成為證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的法器，菩薩就應該在聲聞乘和緣覺乘的教法中，用方便法門迴轉他們的心，使他們安住于大乘。乃至使他們的徒眾也轉變捨棄二乘之心。這就是菩薩善於引導二乘之人進入大乘的方便法門。

什麼是善於瞭解、指示、教導和使人歡喜的方便法門呢？如果有人尚未發起菩提心，就使他發起菩提心。如果有人雖然已經發了菩提心，卻懈怠懶惰，以少許的戒行就感到滿足，就應當鞭策他勤奮精進地修習各種善行。如果有人在戒律的學習上稍有缺損破壞，因此產生障礙之心，不能生起清凈的歡喜心，菩薩就應當如理如法地為他說法，用善巧的方便使他發起清凈之心。這就是菩薩善於瞭解、指示、教導和使人歡喜的方便法門。

什麼是善於瞭解如何供養承事如來的方便法門呢？如果出家的菩薩得到少許財利就感到滿足，只求佛法上的利益，獨自居住在寂靜的地方，並且這樣思惟：『我如今為什麼不起想念來供養如來呢？』隨即運用心意，想像用種種供品來供養諸佛，隨著想念的時候，就能圓滿六波羅蜜多（Six Paramitas，六度）。怎樣觀想才能具足六波羅蜜多呢？如果在想作供養之事的時候，就具足佈施波羅蜜多（Dāna-pāramitā，佈施度）。如果在供養的法事中，使一切有情眾生生起所緣的善心，就具足持戒波羅蜜多（Śīla-pāramitā，持戒度）。如果在供養的法事中，發生歡喜和愛樂之心，就具足忍辱波羅蜜多（Kṣānti-pāramitā，忍辱度）。如果在供養的法事中心不懈怠退縮，就具足精進波羅蜜多（Vīrya-pāramitā，精進度）。如果在供養的法事中寂靜安住

【English Translation】 English version: For all sentient beings, to bring them benefit and happiness throughout the long night, therefore, after receiving offerings, do not hoard them for oneself, do not give rise to greed, but universally give them to all other sentient beings. Furthermore, engage in activities for the benefit of the Buddha, Dharma, and Sangha, and universally provide relief to the poor and suffering, causing joy to arise in the hearts of the donors. This is the Bodhisattva's skillful means for receiving offerings.

What are the skillful means for guiding those of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) into the Mahayana (Bodhisattvayāna)? If a Bodhisattva sees someone with the potential to become a vessel for attaining Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), the Bodhisattva should, within the teachings of the Śrāvakayāna and Pratyekabuddhayāna, use skillful means to turn their mind and cause them to abide in the Mahayana. Even to the point of causing their followers to abandon the minds of the Two Vehicles. This is the Bodhisattva's skillful means for guiding those of the Two Vehicles into the Mahayana.

What are the skillful means for skillfully understanding, indicating, teaching, and delighting others? If someone has not yet generated the Bodhicitta (the mind of enlightenment), cause them to generate it. If someone has already generated the Bodhicitta but is lazy and indolent, and is content with minimal precepts and practices, then encourage them to diligently cultivate various practices. If someone has some deficiency or violation in their learning of the precepts, and because of this, generates an obstructing mind and cannot generate a pure and joyful mind, the Bodhisattva should teach them the Dharma appropriately, using skillful means to cause them to generate a pure mind. This is the Bodhisattva's skillful means for skillfully understanding, indicating, teaching, and delighting others.

What are the skillful means for skillfully understanding how to make offerings and serve the Tathagata (Thus Come One)? If a monastic Bodhisattva is content with obtaining a small amount of wealth and benefit, only seeks the benefit of the Dharma, and dwells alone in a quiet place, and thinks, 'Why am I not generating thoughts of making offerings to the Tathagata?' Immediately, use the mind to imagine making various offerings to all the Buddhas, and as the thoughts arise, one can perfect the Six Paramitas (Six Perfections). How can contemplation fulfill the Six Paramitas? If, when thinking of making offerings, one embodies the Dāna-pāramitā (Perfection of Giving). If, in the act of offering, one causes all sentient beings to generate wholesome thoughts, one embodies the Śīla-pāramitā (Perfection of Morality). If, in the act of offering, one generates joy and delight, one embodies the Kṣānti-pāramitā (Perfection of Patience). If, in the act of offering, one's mind does not become lazy or retreat, one embodies the Vīrya-pāramitā (Perfection of Diligence). If, in the act of offering, one abides in stillness

其心，即具禪定波羅蜜多。若於供養法中莊嚴眾行，即具般若波羅蜜多。是為菩薩善知供養承事如來方便。善男子！菩薩若修如是十種法者，即得方便具足。

「又，善男子！菩薩若修十種法者，即得諸愿具足。何等為十？一者、不卑下發愿；二者、不畏生死發願；三者、出過一切有情發願；四者、諸佛稱讚發願；五者、善降諸魔發願；六者、不以他緣故發願；七者、無邊發願；八者、不恐怖發願；九者、不懈退發願；十者、善具圓滿發願。

「云何是不卑下發愿？謂若菩薩不於三有中欲受樂故而乃發願，是為菩薩不卑下發愿。

「云何是不畏生死發願？謂若菩薩不厭患三界、不求離欲、不趣寂滅故發願，是為菩薩不畏生死發願。

「云何是出過一切有情發願？謂若菩薩發如是愿：『乃至普盡諸有情界，愿彼一切得大涅槃已，然後我當亦入涅槃。』是為菩薩出過一切有情發願。

「云何是諸佛稱讚發願？謂若菩薩發如是愿：『普盡有情界中，未發菩提心者，普愿一切發菩提心；已發心者，次第修行菩薩行已坐菩提場。我皆一一恭敬供養，然後勸請轉妙法輪。若欲入涅槃時，亦悉勸請令久住世利益有情。』是為菩薩諸佛稱讚發願。

「云何是善降諸魔發願？謂若菩薩發如是愿：『

【現代漢語翻譯】現代漢語譯本：其心，即已具備禪定波羅蜜多（Dhyana Paramita，通過禪定達到的完美）。如果在供養佛法時莊嚴各種行為，就具備了般若波羅蜜多（Prajna Paramita，通過智慧達到的完美）。這就是菩薩善於瞭解供養承事如來的方便法門。善男子！菩薩如果修習這十種法，就能方便具足。

『又，善男子！菩薩如果修習十種法，就能使各種願望都得到滿足。哪十種呢？一是、不卑下地發願；二是、不畏懼生死地發願；三是、超出一切有情眾生地發願；四是、被諸佛稱讚地發願；五是、善於降伏諸魔地發願；六是、不因為其他因緣而發願；七是、無邊無際地發願；八是、不恐怖地發願；九是、不懈怠退縮地發願；十是、善於具足圓滿地發願。

『什麼是「不卑下地發願」？是指菩薩不爲了在三有（欲有、色有、無色有）中享受快樂而發願，這就是菩薩不卑下地發願。

『什麼是「不畏懼生死地發願」？是指菩薩不厭惡三界（欲界、色界、無色界），不追求脫離慾望，不趨向寂滅而發願，這就是菩薩不畏懼生死地發願。

『什麼是「超出一切有情眾生地發願」？是指菩薩發這樣的愿：『乃至普遍窮盡所有的有情眾生界，愿他們一切都得到大涅槃（Maha Nirvana，究竟的解脫）后，然後我才也進入涅槃。』這就是菩薩超出一切有情眾生地發願。

『什麼是「被諸佛稱讚地發願」？是指菩薩發這樣的愿：『普遍窮盡有情眾生界中，沒有發起菩提心（Bodhi-citta，覺悟之心）的，普遍希望一切都發起菩提心；已經發起菩提心的，依次修行菩薩行後坐在菩提道場。我都要一一恭敬供養，然後勸請他們轉妙法輪（Dharma-cakra，佛法之輪）。如果他們想要進入涅槃時，我也都勸請他們長久住世利益有情眾生。』這就是菩薩被諸佛稱讚地發願。

『什麼是「善於降伏諸魔地發願」？是指菩薩發這樣的愿：『

【English Translation】 English version: Their mind is thus endowed with Dhyana Paramita (perfection of meditation). If, in the offering of the Dharma, they adorn all actions, they are endowed with Prajna Paramita (perfection of wisdom). This is how Bodhisattvas skillfully understand the expedient means of offering and serving the Tathagata (the thus-gone-one). Good men! If Bodhisattvas cultivate these ten dharmas, they will attain the complete fulfillment of expedient means.

『Furthermore, good men! If Bodhisattvas cultivate ten dharmas, they will attain the complete fulfillment of all wishes. What are the ten? First, making vows without being base; second, making vows without fearing birth and death; third, making vows to surpass all sentient beings; fourth, making vows praised by all Buddhas; fifth, making vows to skillfully subdue all demons; sixth, making vows not due to other causes; seventh, making vows without limit; eighth, making vows without terror; ninth, making vows without懈退 (xie tui,懈怠退縮, laxity and regression); tenth, making vows to be well-endowed and complete.

『What is making vows without being base? It means that if Bodhisattvas do not make vows desiring to receive pleasure in the three realms of existence (the realms of desire, form, and formlessness), this is Bodhisattvas making vows without being base.

『What is making vows without fearing birth and death? It means that if Bodhisattvas do not厭患 (yan huan,厭惡, detest) the three realms (the desire realm, the form realm, and the formless realm), do not seek to be free from desire, and do not strive for寂滅 (ji mie,寂靜消滅, extinction), this is Bodhisattvas making vows without fearing birth and death.

『What is making vows to surpass all sentient beings? It means that if Bodhisattvas make such a vow: 『Until the universal exhaustion of all sentient being realms, may all of them attain Maha Nirvana (the great Nirvana, ultimate liberation), and then I shall also enter Nirvana.』 This is Bodhisattvas making vows to surpass all sentient beings.

『What is making vows praised by all Buddhas? It means that if Bodhisattvas make such a vow: 『Universally throughout the sentient being realm, for those who have not aroused Bodhi-citta (the mind of enlightenment), may all of them arouse Bodhi-citta; for those who have already aroused the mind, may they cultivate the Bodhisattva path in sequence and sit at the Bodhi field. I shall respectfully make offerings to each and every one of them, and then urge them to turn the Dharma-cakra (the wheel of Dharma). If they wish to enter Nirvana, I shall also urge them to abide in the world for a long time to benefit sentient beings.』 This is Bodhisattvas making vows praised by all Buddhas.

『What is making vows to skillfully subdue all demons? It means that if Bodhisattvas make such a vow: 『

如我所行，我及一切有情當成正覺時，其佛剎中不聞魔聲，況復魔眾？』是為菩薩善降諸魔發願。

「云何是不以他緣故發願？謂若菩薩不由他緣故發阿耨多羅三藐三菩提愿。何以故？菩薩以自勝慧觀察有情界中種種苦惱，為救度故乃發阿耨多羅三藐三菩提愿，是為菩薩不以他緣故發願。

「云何是無邊發願？謂若菩薩所發願者無限方分。何以故？謂菩提行廣大無量無有邊際。菩薩當發願時，偏袒一肩右膝著地，于諸世間心生厭患，發是愿言：『普觀十方一切世界，諸菩薩眾現修苦行者，現坐菩提場成等正覺轉法輪者，愿諸菩薩觀照我心乃至說法度脫，得度脫已我悉隨喜。以是隨喜善根，迴向阿耨多羅三藐三菩提。』是為菩薩無邊發願。

「云何是不恐怖發願？謂若菩薩從初發心聞甚深法，或聞諸佛有大甚深威德之力，或聞菩薩遊戲神通甚深法門，或聞諸佛善巧方便甚深之法，聞已皆悉不驚不怖。菩薩作是思惟：『佛菩提無邊，佛境界無邊，諸佛世尊成熟有情亦悉無邊，我之智力而不能知，唯佛與佛乃能究盡。』是為菩薩不恐怖發願。

「云何是不懈退發願？謂若菩薩或見有情𢤱戾難調，以斯等故，生棄捨心欲生凈土：『我不願聞此等有情諸惡名字。』菩薩雖以此緣，不應棄捨利有情事。何

【現代漢語翻譯】現代漢語譯本：'正如我所修行，當我和一切有情眾產生就正覺時，我的佛土之中不會聽到任何魔的聲音，更何況是魔眾出現呢？' 這就是菩薩善於降伏諸魔所發的誓願。

『什麼是不因其他因緣而發願呢？』就是說，如果菩薩不是因為其他外在的因緣，而是自己發起對阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的誓願。為什麼呢？因為菩薩以自己殊勝的智慧觀察到有情眾生界中種種的苦惱，爲了救度他們，才發起對阿耨多羅三藐三菩提的誓願，這就是菩薩不因其他因緣而發願。

『什麼是無邊發願呢？』就是說，如果菩薩所發的誓願是無限的、遍及各個方向的。為什麼呢？因為菩提（Bodhi，覺悟）的修行廣大無量，沒有邊際。菩薩在發願的時候，偏袒一邊的肩膀，右膝跪地，對於世間生起厭離之心，然後發出這樣的誓願：『普遍觀察十方一切世界，那些正在修行苦行的菩薩眾，那些正在菩提樹下成就正等正覺、轉動法輪的菩薩眾，愿諸位菩薩能夠觀照我的心，乃至為我說法度脫，我對於已經得到度脫的眾生都悉皆隨喜。憑藉這種隨喜的善根，我將它迴向于阿耨多羅三藐三菩提。』這就是菩薩無邊發願。

『什麼是不恐怖發願呢？』就是說，如果菩薩從最初發心的時候，聽到甚深的佛法，或者聽到諸佛具有廣大甚深的威德之力，或者聽到菩薩遊戲神通的甚深法門，或者聽到諸佛善巧方便的甚深之法，聽了之後都完全不會感到驚訝或恐懼。菩薩這樣思惟：『佛的菩提是無邊的，佛的境界是無邊的，諸佛世尊成熟有情眾生也是無邊的，我的智慧力量無法完全瞭解，只有佛與佛之間才能徹底明白。』這就是菩薩不恐怖發願。

『什麼是不懈退發願呢？』就是說，如果菩薩看到有些有情眾生粗暴乖戾難以調伏，因此就生起捨棄之心，想要往生到清凈的佛土：『我不願意聽到這些有情眾生的惡劣名字。』菩薩即使因為這樣的緣故，也不應該捨棄利益有情眾生的事業。為什麼呢？

【English Translation】 English version: 'As I practice, when I and all sentient beings attain perfect enlightenment, in that Buddha-field, no sound of Mara (demon) will be heard, let alone the presence of Mara's retinue?' This is the aspiration of a Bodhisattva (enlightenment being) who skillfully subdues all Maras.

'What is aspiration made without other causes?' It means that if a Bodhisattva makes a vow for Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) not based on other external causes. Why? Because the Bodhisattva, with his own superior wisdom, observes the various sufferings in the realm of sentient beings, and for the sake of saving them, makes the vow for Anuttara-samyak-sambodhi. This is the aspiration of a Bodhisattva made without other causes.

'What is boundless aspiration?' It means that the aspiration made by the Bodhisattva is limitless in all directions. Why? Because the practice of Bodhi (enlightenment) is vast, immeasurable, and without boundaries. When a Bodhisattva makes an aspiration, he bares one shoulder, kneels on his right knee, and develops a sense of revulsion towards the world. He then makes this vow: 'Universally observing all worlds in the ten directions, those Bodhisattvas who are currently practicing asceticism, those who are sitting under the Bodhi tree attaining perfect enlightenment and turning the Dharma wheel, may all those Bodhisattvas observe my mind, and even teach me the Dharma to liberate me. I rejoice in all beings who have already attained liberation. With the merit of this rejoicing, I dedicate it towards Anuttara-samyak-sambodhi.' This is the boundless aspiration of a Bodhisattva.

'What is aspiration made without fear?' It means that if a Bodhisattva, from the initial arising of his mind, hears the profound Dharma, or hears of the great and profound power of the Buddhas, or hears of the profound Dharma-doors of the Bodhisattvas' playful supernormal abilities, or hears of the profound Dharma of the Buddhas' skillful means, he will not be surprised or afraid upon hearing them. The Bodhisattva thinks: 'The Bodhi of the Buddha is boundless, the realm of the Buddha is boundless, and the Buddhas' maturation of sentient beings is also boundless. My intellectual power cannot fully comprehend it; only Buddhas can completely understand it.' This is the aspiration of a Bodhisattva made without fear.

'What is aspiration made without weariness or retreat?' It means that if a Bodhisattva sees some sentient beings who are coarse, unruly, and difficult to tame, and because of this, develops a mind of abandonment, wanting to be reborn in a pure land: 'I do not wish to hear the evil names of these sentient beings.' Even because of this reason, the Bodhisattva should not abandon the work of benefiting sentient beings. Why?

以故？菩薩具悲智故，起如是心：『遍有情界中，諸有少智起劣精進，癡盲瘖啞無涅槃分者，悉為諸佛菩薩呵譭棄舍，斯等有情普愿於我剎中，悉令發起阿耨多羅三藐三菩提心，乃至坐菩提場成等正覺。』菩薩發是心時，一切魔宮皆悉震動，諸佛讚歎嚴凈佛土，速證阿耨多羅三藐三菩提果，是為菩薩不懈退發願。

「云何是善具圓滿發願？謂若菩薩誓願坐于大菩提場，降伏魔軍證阿耨多羅三藐三菩提果，此上無復更求余愿。善男子！譬如缽器盛酥或油，若平滿已無復更受一塵之滴；菩薩亦復如是，成正覺已無復減少一塵之愿，是為菩薩善具圓滿發願。善男子！菩薩若修如是十種法者，即得諸愿具足。

「又，善男子！菩薩若修十種法者，即得諸力具足。何等為十？一者、無能勝力；二者、無屈伏力；三者、福力；四者、慧力；五者、徒眾力；六者、神通力；七者、自在力；八者、陀羅尼力；九者、不動加持力；十者、不越教敕力。

「云何是無能勝力？謂若菩薩力無能勝，一切外道二乘無與菩薩力齊等者，是為菩薩無能勝力。

「云何是無屈伏力？謂若菩薩具勝力故，于有情聚中無能屈伏菩薩力者，是為菩薩無屈伏力。

「云何是福力？謂若菩薩世出世間諸有福行無不積集，是為菩薩

【現代漢語翻譯】現代漢語譯本：因為什麼緣故呢？菩薩因為具備了悲心和智慧，所以發起這樣的心願：『遍佈所有有情眾生的世界中，那些缺少智慧、只有低劣精進、愚癡盲昧瘖啞而沒有獲得涅槃機會的眾生，都被諸佛菩薩呵斥、譭謗、拋棄，我普愿這些有情眾生在我所教化的剎土中，都能發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），乃至最終坐在菩提樹下成就無上正等正覺。』菩薩發起這種心願的時候，一切魔王的宮殿都會震動，諸佛都會讚歎，（菩薩）能夠莊嚴清凈佛土，迅速證得阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺），這就是菩薩不懈怠退轉的發願。

『什麼是善於具足圓滿的發願呢？』就是說，如果菩薩發誓愿要坐在大菩提樹下，降伏魔軍，證得阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺），除此之外不再尋求其他的願望。善男子！譬如缽器盛滿了酥油，如果已經平滿了，就不能再容納一塵的滴落；菩薩也是這樣，成就正覺之後，不再減少一塵的願望，這就是菩薩善於具足圓滿的發願。善男子！菩薩如果修習這十種法，就能得到各種願望的滿足。

『此外，善男子！菩薩如果修習十種法，就能得到各種力量的具足。』什麼是十種呢？一是無能勝力，二是無屈伏力，三是福力，四是慧力，五是徒眾力，六是神通力，七是自在力，八是陀羅尼力（Dharani，總持之力），九是不動加持力，十是不違越教敕力。

『什麼是無能勝力呢？』就是說，菩薩的力量沒有誰能夠勝過，一切外道和二乘聖者都不能與菩薩的力量相比，這就是菩薩的無能勝力。

『什麼是無屈伏力呢？』就是說，菩薩具有殊勝的力量，在有情眾生中沒有誰能夠屈服菩薩的力量，這就是菩薩的無屈伏力。

『什麼是福力呢？』就是說，菩薩世間和出世間的一切福德善行沒有不積累的，這就是菩薩的福力。

【English Translation】 English version: Why is that? Because Bodhisattvas possess both compassion and wisdom, they generate such a thought: 'Throughout the realms of sentient beings, those who are lacking in wisdom, possess inferior diligence, are foolish, blind, mute, and deaf, and have no share in Nirvana, are all rebuked, reviled, and abandoned by all Buddhas and Bodhisattvas. May all these sentient beings in my Buddha-field all generate the mind of Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, unsurpassed perfect enlightenment), and even sit at the Bodhi tree and attain perfect enlightenment.' When a Bodhisattva generates this thought, all the palaces of Mara tremble, all the Buddhas praise, adorn and purify the Buddha-lands, and quickly attain the fruit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). This is the unwavering and non-regressing aspiration of a Bodhisattva.

'What is the aspiration that is well-endowed and complete?' It means that if a Bodhisattva vows to sit at the great Bodhi tree, subdue the armies of Mara, and attain the fruit of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), then there is no further seeking of other aspirations. Good man! Just as a bowl filled with ghee or oil, if it is already full, it cannot receive even a speck of dust; so too is the Bodhisattva, having attained perfect enlightenment, there is no diminishing of even a speck of aspiration. This is the aspiration of a Bodhisattva that is well-endowed and complete. Good man! If a Bodhisattva cultivates these ten dharmas, then all aspirations will be fulfilled.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, then all powers will be fulfilled.' What are the ten? First, the power of being unsurpassed; second, the power of being unsubdued; third, the power of merit; fourth, the power of wisdom; fifth, the power of retinue; sixth, the power of supernormal abilities; seventh, the power of freedom; eighth, the power of Dharani (Dharani, the power of total retention); ninth, the power of unwavering blessing; tenth, the power of not transgressing teachings.

'What is the power of being unsurpassed?' It means that the power of the Bodhisattva is unsurpassed, and all non-Buddhist paths and those of the Two Vehicles cannot be equal to the power of the Bodhisattva. This is the power of the Bodhisattva being unsurpassed.

'What is the power of being unsubdued?' It means that the Bodhisattva possesses superior power, and among sentient beings, none can subdue the power of the Bodhisattva. This is the power of the Bodhisattva being unsubdued.

'What is the power of merit?' It means that the Bodhisattva accumulates all meritorious deeds, both worldly and other-worldly. This is the power of the Bodhisattva's merit.

福力。

「云何是慧力？謂若菩薩于佛法中正慧悉知，無有少法不見不證不覺了者，是為菩薩慧力。

「云何是徒眾力？謂若菩薩所有徒眾，不缺戒行，不壞正見，不越法式，不染凈命。何以故？菩薩徒眾同其菩薩正直行故，是為菩薩徒眾力。

「云何是神通力？謂若菩薩所有世間神通之力，尚能超勝一切聲聞緣覺神通境界，而此菩薩勝上神力，於一微塵中，而能容受閻浮提世界，及四大洲、小千世界、中千世界、大千世界，或一殑伽沙數世界，乃至不可說不可說殑伽沙數。是等世界，於一微塵中悉容受已，而微塵不增世界不減，其中有情不相觸礙，是為菩薩神通力。

「云何是自在力？謂若菩薩力自在故，欲使三千大千世界七寶充滿，隨其所欲，乃至不可說不可說世界，悉能充滿種種珍寶，是為菩薩自在力。

「云何是陀羅尼力？謂若菩薩于不可說不可說佛剎中，諸佛世尊所說之法，諸名句文種種義理，于剎那間悉能受持解了修習，是為菩薩陀羅尼力。

「云何是不動加持力？謂若菩薩勝加持力所加持故，諸有情中無能虧動菩薩力者，唯除如來、應供、正等正覺，是為菩薩不動加持力。

「云何是不越教敕力？謂若菩薩于有情中，而不見有敢違菩薩教敕之者，唯除善巧

【現代漢語翻譯】現代漢語譯本福力。

『什麼是慧力？』是指如果菩薩對於佛法中的正慧完全瞭解，沒有絲毫佛法不能見到、不能證得、不能覺悟，這就是菩薩的慧力。

『什麼是徒眾力？』是指如果菩薩的所有徒眾，不缺戒行，不破壞正見，不超越法度，不污染清凈的生命。為什麼呢？因為菩薩的徒眾和菩薩一樣正直修行，這就是菩薩的徒眾力。

『什麼是神通力？』是指如果菩薩所擁有的世間神通之力，尚且能夠超越一切聲聞緣覺的神通境界，而且這位菩薩殊勝的神力，在一粒微塵中，就能夠容納閻浮提世界（Jambudvipa，指我們所居住的南贍部洲），以及四大洲、小千世界、中千世界、大千世界，或者一恒河沙數的世界，乃至不可說不可說的恒河沙數的世界。這些世界，在一粒微塵中全部容納之後，而微塵不會增大，世界也不會減小，其中的有情眾生不會互相妨礙，這就是菩薩的神通力。

『什麼是自在力？』是指如果菩薩因為力量自在的緣故，想要使三千大千世界充滿七寶，隨著他的意願，乃至不可說不可說的世界，都能夠充滿各種珍寶，這就是菩薩的自在力。

『什麼是陀羅尼力？』是指如果菩薩對於不可說不可說的佛剎中，諸佛世尊所說的法，諸名句文的種種義理，在剎那之間都能夠受持、理解、修習，這就是菩薩的陀羅尼力。

『什麼是不動加持力？』是指如果菩薩殊勝的加持力所加持的緣故，在所有有情眾生中，沒有能夠虧損、動搖菩薩力量的人，只有如來（Tathagata，佛的稱號之一）、應供（Arhat，值得供養的人）、正等正覺（Samyaksambuddha，完全覺悟的人），這就是菩薩的不動加持力。

『什麼是不越教敕力？』是指如果菩薩在有情眾生中，沒有見到敢於違背菩薩教導命令的人，除非是善巧之人。

【English Translation】 English version Power of Blessings.

『What is the power of wisdom?』 It refers to a Bodhisattva who fully understands the correct wisdom in the Buddhadharma, without any Dharma that cannot be seen, realized, or awakened. This is the Bodhisattva's power of wisdom.

『What is the power of the assembly?』 It refers to a Bodhisattva whose assembly does not lack precepts and conduct, does not destroy correct views, does not transgress the Dharma rules, and does not defile pure life. Why? Because the Bodhisattva's assembly practices uprightly like the Bodhisattva. This is the Bodhisattva's power of the assembly.

『What is the power of supernatural abilities?』 It refers to a Bodhisattva whose worldly supernatural powers surpass the supernatural realms of all Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas). Moreover, this Bodhisattva's superior supernatural power can, within a single dust mote, accommodate the Jambudvipa world (Jambudvipa, referring to the Southern Continent where we live), as well as the four continents, small thousand worlds, middle thousand worlds, great thousand worlds, or a number of worlds equal to the Ganges River sands, even up to unspeakable, unspeakable numbers of Ganges River sand worlds. After accommodating all these worlds within a single dust mote, the dust mote does not increase in size, the worlds do not decrease, and the sentient beings within do not obstruct each other. This is the Bodhisattva's power of supernatural abilities.

『What is the power of sovereignty?』 It refers to a Bodhisattva who, because of the power of sovereignty, can fill the three thousand great thousand worlds with the seven treasures, according to their wishes, even up to unspeakable, unspeakable worlds, all of which can be filled with various treasures. This is the Bodhisattva's power of sovereignty.

『What is the power of Dharani?』 It refers to a Bodhisattva who, in unspeakable, unspeakable Buddha lands, can instantly receive, understand, and practice all the Dharma spoken by the Buddhas, World Honored Ones, including the various meanings of names, phrases, sentences, and principles. This is the Bodhisattva's power of Dharani.

『What is the power of immovable Adhithana (blessing)?』 It refers to a Bodhisattva whose superior Adhithana power protects, so that among all sentient beings, none can harm or shake the Bodhisattva's power, except for the Tathagata (Tathagata, one of the titles of the Buddha), Arhat (Arhat, one worthy of offerings), and Samyaksambuddha (Samyaksambuddha, a fully enlightened being). This is the Bodhisattva's power of immovable Adhithana.

『What is the power of not transgressing instructions?』 It refers to a Bodhisattva who, among sentient beings, does not see anyone who dares to disobey the Bodhisattva's teachings and commands, except for those who are skillful.

方便利益等事，是為菩薩不越教敕力。善男子！菩薩若修如是十種法者，即得諸力具足。

佛說除蓋障菩薩所問經卷第五大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第六

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉　詔譯

「複次，善男子！菩薩若修十種法者，即得諸智具足。何等為十？一者、人無我智；二者、法無我智；三者、無方分智；四者、知定境界智；五者、加持智；六者、不壞智；七者、善觀一切有情諸行智；八者、無發悟智；九者、善解一切法相智；十者出世間智。

「云何是人無我智？謂若菩薩觀諸蘊生及諸蘊滅，若蘊生時，觀法無實虛妄不堅；若蘊滅時，觀法離散亦無所至。菩薩作是思惟：『此諸蘊中，無我人有情壽者養者，而愚夫異生執著於我，乃起是念：「蘊中有我邪？我中有蘊邪？我不是蘊邪？蘊不是我邪？」由是計執不了真實，由不了故如旋火輪展轉生死。』菩薩于如是法悉如實知，是為菩薩人無我智。

「云何是法無我智？謂若菩薩若諸法成、若諸法壞悉如實知。菩薩作是思惟：『此于假法之中分別建立，而彼諸法無實自性，乃至文字亦無自性，但唯憶想分別，世俗所行，不應于

【現代漢語翻譯】現代漢語譯本方便利益等事，這是菩薩不違越佛教教令的力量。善男子！菩薩如果修習這十種法，就能獲得各種力量的圓滿具足。

《佛說除蓋障菩薩所問經》卷第五大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第六

譯經三藏朝散大夫試鴻臚少卿光梵大師賜紫沙門臣惟凈等奉詔譯

『再者，善男子！菩薩如果修習十種法，就能獲得各種智慧的圓滿具足。是哪十種呢？一是人無我智；二是法無我智；三是無方分智；四是知定境界智；五是加持智；六是不壞智；七是善於觀察一切有情眾生諸種行為的智慧；八是無發悟智；九是善於理解一切法相的智慧；十是出世間智。

『什麼是人無我智？就是菩薩觀察諸蘊（skandha，構成個體的五種要素，即色、受、想、行、識）的生起和諸蘊的滅去，如果蘊生起時，觀察到法沒有真實的體性，虛妄而不堅固；如果蘊滅去時，觀察到法離散，也沒有去處。菩薩這樣思維：『在這諸蘊之中，沒有我、人、有情、壽者、養者，而愚癡的凡夫卻執著於我，於是生起這樣的念頭：「蘊中有我嗎？我中有蘊嗎？我不是蘊嗎？蘊不是我嗎？」由於這樣的計較執著，不能瞭解真實，由於不能瞭解真實，就像旋轉的火輪一樣，輾轉于生死之中。』菩薩對於這樣的法都如實地知曉，這就是菩薩的人無我智。

『什麼是法無我智？就是菩薩對於諸法的成就和諸法的壞滅都如實地知曉。菩薩這樣思維：『這是在虛假的法之中分別建立的，而那些法沒有真實的自性，乃至文字也沒有自性，只不過是憶想分別，世俗所行，不應該在其中……』

【English Translation】 English version Accommodating and benefiting others are the powers of a Bodhisattva not transgressing the Buddha's teachings. Good son! If a Bodhisattva cultivates these ten dharmas, he will obtain the complete fulfillment of all powers.

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 5 Taisho Tripitaka Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 6

Translated by the Tripitaka Master Chao San Da Fu Shi Honglu Shaoqing Guangfan, the Purple-Robed Shramana Minister Wei Jing and others, by Imperial Decree

'Furthermore, good son! If a Bodhisattva cultivates ten dharmas, he will obtain the complete fulfillment of all wisdoms. What are the ten? First, the wisdom of no-self in persons; second, the wisdom of no-self in dharmas; third, the wisdom of no fixed direction; fourth, the wisdom of knowing the realm of samadhi; fifth, the wisdom of empowerment; sixth, the wisdom of non-destruction; seventh, the wisdom of skillfully observing the various actions of all sentient beings; eighth, the wisdom of no arising of enlightenment; ninth, the wisdom of skillfully understanding all aspects of dharmas; tenth, the wisdom of transcending the world.

'What is the wisdom of no-self in persons? It is when a Bodhisattva observes the arising of the skandhas (skandha, the five aggregates that constitute an individual, namely form, sensation, perception, volition, and consciousness) and the cessation of the skandhas. If a skandha arises, he observes that the dharma has no real nature, is false and not firm; if a skandha ceases, he observes that the dharma is scattered and has nowhere to go. The Bodhisattva thinks thus: 'In these skandhas, there is no self, person, sentient being, life-span, or nourisher, but foolish ordinary beings are attached to the self, and thus arise such thoughts: "Is there a self in the skandhas? Is there a skandha in the self? Am I not the skandhas? Are the skandhas not me?" Because of such calculation and attachment, they cannot understand the truth, and because they cannot understand the truth, they revolve in birth and death like a rotating fire wheel.' The Bodhisattva knows such dharmas as they really are; this is the Bodhisattva's wisdom of no-self in persons.

'What is the wisdom of no-self in dharmas? It is when a Bodhisattva knows the formation of dharmas and the destruction of dharmas as they really are. The Bodhisattva thinks thus: 'These are established and distinguished within false dharmas, but those dharmas have no real self-nature, and even words have no self-nature, but are only memories and distinctions, practices of the world, and should not be in them...'

彼而生取著，然其世俗假借諸法而亦非無，謂以諸法藉緣而有，法從緣生法從緣滅，如是等法菩薩悉知。』是為菩薩法無我智。

「云何是無方分智？所謂菩薩之智無局方分，非但一剎那中智慧隨轉、第二剎那智不隨轉。何以故？菩薩之智于剎那中，普遍一切隨轉隨現，是為菩薩無方分智。

「云何是知定境界智？謂若菩薩能知聲聞所修之定，知緣覺定，知菩薩定，知如來定。若聲聞所修禪定境界菩薩隨知，若緣覺所修禪定境界菩薩隨知，若菩薩所修禪定境界菩薩隨知，若如來所行禪定境界菩薩亦知，然非宿報所成己之智力而能了知。但以如來威神力故，乃能知之，余諸定法以自智力悉可了知，是為菩薩知定境界智。

「云何是加持之智？謂若菩薩于聲聞所有加持之法如說能知，緣覺加持如說能知，菩薩加持如說能知，況復于余諸有情邪？是為菩薩加持之智。

「云何是不壞智？謂若菩薩得不壞智已，諸魔外道及一切聲聞緣覺無能沮壞，是為菩薩不壞智。

「云何是能觀一切有情諸行智？謂若菩薩以其無著無斷清凈之智，普觀一切有情界中而悉能見，或有有情發菩提心者，或有不發菩提心者，或有滿足菩提行者，或有不滿足菩提行者，或有住初地者，或有乃至住十地者，或有現成正覺

【現代漢語翻譯】現代漢語譯本：『他們因為（對事物）產生執著而生於世間，然而他們的世俗假借諸法並非不存在，意思是說諸法憑藉因緣而生，法從因緣而生，法也從因緣而滅，像這樣的法，菩薩完全知曉。』這就是菩薩的法無我智。

『什麼是無方分智？』意思是說菩薩的智慧沒有侷限在某個方位或時間段，不是說只有一剎那中的智慧能夠隨之運轉，而第二個剎那智慧就不能隨之運轉。為什麼呢？因為菩薩的智慧在一剎那中，普遍地隨一切事物運轉和顯現，這就是菩薩的無方分智。

『什麼是知定境界智？』意思是說如果菩薩能夠知曉聲聞（Śrāvaka）所修的禪定，知曉緣覺（Pratyekabuddha）的禪定，知曉菩薩的禪定，知曉如來（Tathāgata）的禪定。如果聲聞所修的禪定境界菩薩能夠隨之知曉，如果緣覺所修的禪定境界菩薩能夠隨之知曉，如果菩薩所修的禪定境界菩薩能夠隨之知曉，如果如來所行的禪定境界菩薩也能夠知曉，然而並非憑藉宿世業報所成就的自身智力而能夠了知，而是因為如來的威神力，才能夠知曉這些，其餘的禪定之法憑藉自身的智力完全可以了知，這就是菩薩的知定境界智。

『什麼是加持之智？』意思是說如果菩薩對於聲聞所有的加持之法能夠如實知曉，對於緣覺的加持能夠如實知曉，對於菩薩的加持能夠如實知曉，更何況對於其他的有情眾生呢？這就是菩薩的加持之智。

『什麼是不壞智？』意思是說如果菩薩得到不壞智之後，所有的魔、外道以及一切聲聞、緣覺都不能夠破壞它，這就是菩薩的不壞智。

『什麼是能觀一切有情諸行智？』意思是說如果菩薩以其無著、無斷、清凈的智慧，普遍觀察一切有情界，並且完全能夠見到，或者有有情發起菩提心，或者有有情沒有發起菩提心，或者有有情滿足菩提行，或者有有情沒有滿足菩提行，或者有有情安住于初地，或者有有情乃至安住於十地，或者有有情現在成就正覺。

【English Translation】 English version: 『They are born because of their attachment to things, yet their worldly conventional dharmas are not non-existent, meaning that dharmas arise from conditions, dharmas arise from conditions, and dharmas cease from conditions. The Bodhisattva knows all such dharmas.』 This is the Bodhisattva's wisdom of no-self in dharmas.

『What is the wisdom of no direction?』 It means that the Bodhisattva's wisdom is not limited to any direction or time. It is not that only the wisdom in one moment can follow and turn, while the wisdom in the second moment cannot follow and turn. Why? Because the Bodhisattva's wisdom, in one moment, universally follows and manifests in all things. This is the Bodhisattva's wisdom of no direction.

『What is the wisdom of knowing the realm of samādhi?』 It means that if a Bodhisattva can know the samādhi practiced by Śrāvakas (聲聞, Hearers), know the samādhi of Pratyekabuddhas (緣覺, Solitary Buddhas), know the samādhi of Bodhisattvas, and know the samādhi of Tathāgatas (如來, Thus Come Ones). If the Bodhisattva can know the realm of samādhi practiced by Śrāvakas, if the Bodhisattva can know the realm of samādhi practiced by Pratyekabuddhas, if the Bodhisattva can know the realm of samādhi practiced by Bodhisattvas, and if the Bodhisattva can also know the realm of samādhi practiced by Tathāgatas, it is not through the power of their own wisdom acquired from past karma, but because of the majestic power of the Tathāgata that they can know these. The remaining dharmas of samādhi can be fully known through their own wisdom. This is the Bodhisattva's wisdom of knowing the realm of samādhi.

『What is the wisdom of empowerment?』 It means that if a Bodhisattva can truly know the empowerment dharmas of all Śrāvakas, can truly know the empowerment of Pratyekabuddhas, and can truly know the empowerment of Bodhisattvas, how much more so for other sentient beings? This is the Bodhisattva's wisdom of empowerment.

『What is indestructible wisdom?』 It means that if a Bodhisattva obtains indestructible wisdom, all demons, heretics, and all Śrāvakas and Pratyekabuddhas cannot destroy it. This is the Bodhisattva's indestructible wisdom.

『What is the wisdom of being able to observe the actions of all sentient beings?』 It means that if a Bodhisattva, with their unattached, uninterrupted, and pure wisdom, universally observes all realms of sentient beings and can fully see whether some sentient beings have aroused the Bodhi mind, or some sentient beings have not aroused the Bodhi mind, or some sentient beings have fulfilled the Bodhi practices, or some sentient beings have not fulfilled the Bodhi practices, or some sentient beings dwell in the first Bhumi (地, stage), or some sentient beings dwell in the tenth Bhumi, or some sentient beings are now attaining perfect enlightenment.

者，或有成正覺已轉法輪者，或有廣作一切化利事已入大涅槃者，或有入聲聞乘涅槃者，或有入緣覺乘涅槃者，或有生於善趣之者，或有生於惡趣之者。此如是等，菩薩之智悉能觀察，是為菩薩觀一切有情諸行智。

「云何是無發悟智？所謂菩薩於行住坐臥四威儀中悉無發悟，而菩薩之智自然常轉。譬如人睡俱無動作，而出入息自然常轉；菩薩之智亦復如是，於一切處無礙而轉。是為菩薩無發悟智。

「云何是知一切法智？謂若菩薩善知一切法平等之相、一相、種種相、如幻相、虛妄分別等相，悉如實知，是為菩薩知一切法相智。

「云何是出世間智？謂若菩薩具無漏智，出過一切世間之智，是為菩薩出世間智。善男子！菩薩若修如是十種法者，即得諸智具足。

「又，善男子！菩薩若修十種法者，即得勝行如地。何等為十？一者、如地廣大無量；二者存濟一切有情；三者、遠離損惱饒益等育有情；四者、普能容受大法雲雨；五者、為諸有情共所依止；六者、能生善法種子；七者、為大寶器；八者、為大妙藥；九者、不可傾動；十者、不生驚怖。

「善男子！云何是如地廣大無量？譬如大地周遍廣大無其限量，菩薩亦復如是，福智勝行周遍廣大無其限量，是為菩薩如地廣大無量。

【現代漢語翻譯】現代漢語譯本或者，有些已經成就正覺（Sammasambuddha，完全覺悟）並開始轉法輪（Dharmacakra，佛法之輪）的，有些已經廣泛地做了所有教化利益眾生的事情並進入大涅槃（Mahaparinirvana，完全的涅槃）的，有些進入聲聞乘（Śrāvakayāna，聽聞佛法之乘）涅槃的，有些進入緣覺乘（Pratyekabuddhayāna，獨自覺悟之乘）涅槃的，有些生於善趣（Sugati，好的去處）的，有些生於惡趣（Durgati，壞的去處）的。菩薩的智慧能夠觀察所有這些情況，這就是菩薩觀察一切有情眾生諸行之智。

『什麼是無發悟智？』意思是說，菩薩在行、住、坐、臥四種威儀（Iryāpatha，行為舉止）中都沒有特別的覺悟，但是菩薩的智慧自然而然地持續運轉。比如人睡著的時候沒有任何動作，但是呼吸自然而然地持續運轉；菩薩的智慧也是這樣，在任何地方都沒有阻礙地運轉。這就是菩薩的無發悟智。

『什麼是知一切法智？』意思是說，如果菩薩善於瞭解一切法平等之相、一相、種種相、如幻相、虛妄分別等相，並且如實地瞭解它們，這就是菩薩知一切法相智。

『什麼是出世間智？』意思是說，如果菩薩具有無漏智（Anāsrava-jñāna，沒有煩惱的智慧），超越一切世間之智，這就是菩薩的出世間智。善男子！菩薩如果修習這十種法，就能獲得諸智具足。

『還有，善男子！菩薩如果修習十種法，就能獲得殊勝的行為，如同大地一般。』哪十種呢？一、如同大地一樣廣大無量；二、存養救濟一切有情；三、遠離損害，饒益培育有情；四、普遍能夠容納大法雲雨；五、成為所有有情共同依靠的地方；六、能夠生長善法種子；七、成為盛裝大寶的器皿；八、成為大妙藥；九、不可傾覆動搖；十、不產生驚慌恐懼。

『善男子！什麼是如同大地一樣廣大無量？』比如大地周遍廣大，沒有邊際，菩薩也像這樣，福德智慧殊勝的行為周遍廣大，沒有邊際，這就是菩薩如同大地一樣廣大無量。

【English Translation】 English version Some have attained perfect enlightenment (Sammasambuddha) and turned the Wheel of Dharma (Dharmacakra); some have extensively performed all acts of teaching and benefiting beings and entered into Great Nirvana (Mahaparinirvana); some have entered Nirvana through the Hearer Vehicle (Śrāvakayāna); some have entered Nirvana through the Solitary Buddha Vehicle (Pratyekabuddhayāna); some are born in good realms (Sugati); and some are born in evil realms (Durgati). The wisdom of a Bodhisattva can observe all these situations; this is the Bodhisattva's wisdom of observing all the actions of sentient beings.

『What is the Wisdom of Non-deliberation?』 It means that a Bodhisattva has no particular deliberation in the four postures of walking, standing, sitting, and lying down (Iryāpatha), but the Bodhisattva's wisdom naturally and constantly operates. For example, when a person is asleep, there is no movement, but the breath naturally and constantly operates; the Bodhisattva's wisdom is also like this, operating without obstruction in all places. This is the Bodhisattva's Wisdom of Non-deliberation.

『What is the Wisdom of Knowing All Dharmas?』 It means that if a Bodhisattva is skilled in understanding the aspects of equality of all dharmas, the aspect of oneness, the various aspects, the aspect of illusion, the aspect of false discrimination, etc., and truly understands them, this is the Bodhisattva's Wisdom of Knowing All Dharmas.

『What is Transcendent Wisdom?』 It means that if a Bodhisattva possesses undefiled wisdom (Anāsrava-jñāna), which transcends all worldly wisdom, this is the Bodhisattva's Transcendent Wisdom. Good man! If a Bodhisattva cultivates these ten dharmas, he will obtain all wisdom complete.

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will obtain superior conduct like the earth.』 What are the ten? First, like the earth, vast and boundless; second, sustaining and saving all sentient beings; third, refraining from harm and benefiting and nurturing sentient beings; fourth, universally able to accommodate the clouds and rain of the Great Dharma; fifth, becoming a common place of reliance for all sentient beings; sixth, able to grow the seeds of good dharmas; seventh, becoming a vessel for holding great treasures; eighth, becoming a great and wonderful medicine; ninth, unshakeable and immovable; tenth, not giving rise to panic and fear.

『Good man! What is being vast and boundless like the earth?』 For example, the earth is universally vast and boundless, and the Bodhisattva is also like this, with the merit, wisdom, and superior conduct being universally vast and boundless; this is the Bodhisattva being vast and boundless like the earth.

「云何是存濟一切有情？譬如大地周給一切有情，彼彼所須受用之物，菩薩亦復如是，以施戒忍精進禪慧等法，及無數種菩提行法，隨其所應普能攝受化度有情，是為菩薩存濟一切有情。

「云何是遠離損惱饒益等育有情？譬如大地損惱無戚、饒益無忻，無此二想，菩薩亦復如是，于諸有情損惱無戚、饒益無忻，平等利樂，於一切處不生忻戚，是為菩薩遠離損惱饒益等育有情。

「云何是普能容受大法雲雨？譬如大地大云含潤一切悉能容受任持，菩薩亦復如是，如來興大密雲注大法雨，如其所說悉能容受亦悉任持，是為菩薩普能容受大法雲雨。

「云何是為諸有情共所依止？譬如大地一切有情，若行若止悉依于地，菩薩亦復如是，一切有情依止菩薩故，生於善趣向涅槃道，是為菩薩為諸有情共所依止。

「云何是能生善法種子？譬如大地一切種子依地而植依地而生，菩薩亦復如是，一切有情善法種子，悉依菩薩種植生長，是為菩薩能生善法種子。

「云何是為大寶器？譬如大地種種珍寶由地而生，是故地者即大寶器，菩薩亦復如是，種種功德智寶皆由菩薩所現，是故菩薩即大寶器，是為菩薩為大寶器。

「云何是為大妙藥？譬如大地世間所有一切藥草，悉依地生而能治療種

【現代漢語翻譯】現代漢語譯本『什麼是救濟一切有情（sattvas，眾生）？譬如大地普遍供給一切有情，他們各自所需的受用之物，菩薩（bodhisattva）也像這樣，以佈施、持戒、忍辱、精進、禪定、智慧等法，以及無數種菩提（bodhi，覺悟）行法，根據他們各自的情況普遍地攝受教化有情，這就是菩薩救濟一切有情。『什麼是遠離損惱、饒益而平等養育有情？譬如大地對於損惱沒有憂戚，對於饒益沒有歡欣，沒有這兩種想法，菩薩也像這樣，對於有情的損惱沒有憂戚，對於饒益沒有歡欣，平等地給予利益和快樂，在一切處不生歡欣和憂戚，這就是菩薩遠離損惱、饒益而平等養育有情。『什麼是普遍能夠容受大法雲雨？譬如大地，大云所含的滋潤一切都能容受任持，菩薩也像這樣，如來（Tathagata）興起大密雲降注大法雨，如其所說的一切都能容受也都能任持，這就是菩薩普遍能夠容受大法雲雨。『什麼是作為諸有情共同的依止？譬如大地，一切有情，無論是行走還是停止都依靠大地，菩薩也像這樣，一切有情依靠菩薩的緣故，生於善趣，趨向涅槃（nirvana，寂滅）之道，這就是菩薩作為諸有情共同的依止。『什麼是能夠生長善法種子？譬如大地，一切種子依靠大地而種植，依靠大地而生長，菩薩也像這樣，一切有情的善法種子，都依靠菩薩種植生長，這就是菩薩能夠生長善法種子。『什麼是作為大寶器？譬如大地，種種珍寶由大地而生，所以大地就是大寶器，菩薩也像這樣，種種功德智慧之寶都由菩薩所顯現，所以菩薩就是大寶器，這就是菩薩作為大寶器。『什麼是作為大妙藥？譬如大地，世間所有的一切藥草，都依靠大地生長，並且能夠治療各種疾病。

【English Translation】 English version 『What is it to save and aid all sentient beings (sattvas)? It is like the great earth that universally provides for all sentient beings the things they need for their enjoyment. The Bodhisattva (bodhisattva) is also like this, using the practices of giving, moral discipline, patience, diligence, meditation, and wisdom, as well as countless Bodhi (bodhi, enlightenment) practices, universally embracing and transforming sentient beings according to their needs. This is the Bodhisattva saving and aiding all sentient beings.』『What is it to be free from harm and affliction, to benefit and equally nurture sentient beings? It is like the great earth that feels no sorrow for harm and affliction, no joy for benefit, having no such thoughts. The Bodhisattva is also like this, feeling no sorrow for the harm and affliction of sentient beings, no joy for their benefit, equally giving benefit and happiness, not generating joy or sorrow in any situation. This is the Bodhisattva being free from harm and affliction, benefiting and equally nurturing sentient beings.』『What is it to be universally capable of receiving the great Dharma cloud and rain? It is like the great earth that can receive and sustain all the moisture contained in the great clouds. The Bodhisattva is also like this, when the Tathagata (Tathagata) raises great secret clouds and pours down the great Dharma rain, the Bodhisattva can receive and sustain all that is spoken. This is the Bodhisattva being universally capable of receiving the great Dharma cloud and rain.』『What is it to be a common refuge for all sentient beings? It is like the great earth upon which all sentient beings rely, whether walking or standing still. The Bodhisattva is also like this, all sentient beings rely on the Bodhisattva, and because of this, they are born in good realms and move towards the path of Nirvana (nirvana, liberation). This is the Bodhisattva being a common refuge for all sentient beings.』『What is it to be able to generate seeds of good Dharma? It is like the great earth upon which all seeds are planted and grow. The Bodhisattva is also like this, all sentient beings' seeds of good Dharma rely on the Bodhisattva for planting and growth. This is the Bodhisattva being able to generate seeds of good Dharma.』『What is it to be a great treasure vessel? It is like the great earth from which all kinds of precious treasures are born, therefore the earth is a great treasure vessel. The Bodhisattva is also like this, all kinds of merit and wisdom treasures are manifested by the Bodhisattva, therefore the Bodhisattva is a great treasure vessel. This is the Bodhisattva being a great treasure vessel.』『What is it to be a great and wonderful medicine? It is like the great earth upon which all the herbs in the world grow, and they can cure all kinds of diseases.

種病苦，菩薩亦復如是，現大法藥普療世間一切有情諸煩惱病，是為菩薩為大法藥。

「云何是不傾動？譬如大地一切蚊蚋虻蟲濕生等類，及彼大風不能傾動，菩薩亦復如是，一切有情所起內外諸緣苦惱等事悉不能動，是為菩薩不可傾動。

「云何是不生驚怖？譬如大地一切龍王鹿王哮吼震響，聞已皆悉不生驚怖，菩薩亦復如是，聞諸魔外道聲已不生驚怖，是為菩薩不生驚怖。善男子！菩薩若修如是十種法者，即得如地。

「又，善男子！菩薩若修十種法者，即得如水。何等為十？一者、善法如水流潤赴下；二者、種植諸善法種；三者、信樂歡喜；四者、漬壞諸煩惱根；五者、自體無雜清凈；六者、息除煩惱炎熾；七者、能止諸欲渴愛；八者、深廣無涯；九者、高下充滿；十者、息諸煩惱塵坌。

「云何是善法流潤赴下？譬如大水奔流赴下潤澤滋長，菩薩亦復如是，所修善法流潤赴下滋長有情，是為菩薩善法如水流潤赴下。

「云何是種植諸善法種？譬如大地種植一切樹林藥草，由水滋溉增長成結，菩薩亦復如是，廣植一切菩提分法種子，定水滋溉數數增長，乃至得成一切智樹，以其一切智樹獲成立故，種種佛法果實繁茂，普為一切有情存濟慧命，是為菩薩種植諸善法種。

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【現代漢語翻譯】現代漢語譯本：對於種種病苦，菩薩也是這樣，示現大法藥普遍醫治世間一切有情眾生的各種煩惱病，這就是菩薩作為大法藥。

什麼是『不傾動』？譬如大地，一切蚊蚋（wén ruì，蚊子和蚋，小飛蟲）虻蟲（méng chóng，牛虻等吸血昆蟲）、濕生等類，以及那些大風都不能使它傾動，菩薩也是這樣，一切有情眾生所產生的內外各種因緣導致的苦惱等事都不能動搖他，這就是菩薩的不可傾動。

什麼是『不生驚怖』？譬如大地，一切龍王、鹿王發出哮吼震響，大地聽了都不會產生驚怖，菩薩也是這樣，聽到各種魔和外道的言論后不生驚怖，這就是菩薩的不生驚怖。善男子！菩薩如果修習像這樣的十種法，就能像大地一樣。

還有，善男子！菩薩如果修習十種法，就能像水一樣。是哪十種呢？一是，善法像水一樣流潤向下；二是，種植各種善法的種子；三是，信樂歡喜；四是，浸泡摧毀各種煩惱的根源；五是，自身沒有雜質清凈；六是，平息消除煩惱的火焰；七是，能夠止息各種慾望的渴求；八是，深廣沒有邊際；九是，高處低處都充滿；十是，平息各種煩惱的塵埃。

什麼是『善法像水一樣流潤向下』？譬如大水奔流向下，潤澤滋養萬物生長，菩薩也是這樣，所修的善法像水一樣流潤向下，滋養有情眾生，這就是菩薩的善法像水一樣流潤向下。

什麼是『種植各種善法的種子』？譬如大地種植一切樹林藥草，依靠水的滋潤灌溉，生長結果，菩薩也是這樣，廣泛種植一切菩提分法（pú tí fēn fǎ，通往覺悟的各種方法）的種子，用定的水來滋潤灌溉，不斷增長，直到成就一切智樹（yī qiè zhì shù，象徵佛陀智慧的樹），因為成就了一切智樹，所以種種佛法的果實繁茂，普遍為一切有情眾生儲存救濟慧命，這就是菩薩種植各種善法的種子。

【English Translation】 English version: Regarding various sicknesses and sufferings, Bodhisattvas are also like that, manifesting the great Dharma medicine to universally heal all sentient beings in the world from their various afflictions. This is the Bodhisattva as the great Dharma medicine.

What is 'unshakable'? For example, the earth is not shaken by all kinds of mosquitoes, gnats, horseflies, creatures born from moisture, and even great winds. Bodhisattvas are also like that; they are not moved by the various internal and external conditions that cause suffering for all sentient beings. This is the Bodhisattva's unshakable nature.

What is 'not generating fear'? For example, the earth does not generate fear even when hearing the roaring and resounding sounds of all the Dragon Kings and Deer Kings. Bodhisattvas are also like that; they do not generate fear upon hearing the voices of various demons and external paths. This is the Bodhisattva's freedom from fear. Good men! If Bodhisattvas cultivate these ten dharmas, they will become like the earth.

Furthermore, good men! If Bodhisattvas cultivate ten dharmas, they will become like water. What are these ten? First, good dharmas flow downward like water; second, planting seeds of various good dharmas; third, joyful faith and delight; fourth, soaking and destroying the roots of various afflictions; fifth, being pure and unmixed in oneself; sixth, extinguishing the blazing flames of afflictions; seventh, being able to stop the thirst for various desires; eighth, being deep and vast without limit; ninth, being full in both high and low places; tenth, pacifying the dust of various afflictions.

What is 'good dharmas flowing downward like water'? For example, great water rushes downward, moistening and nourishing all things to grow. Bodhisattvas are also like that; the good dharmas they cultivate flow downward like water, nourishing sentient beings. This is the Bodhisattva's good dharmas flowing downward like water.

What is 'planting seeds of various good dharmas'? For example, the earth plants all kinds of trees, forests, and medicinal herbs, which grow and bear fruit through the nourishment of water. Bodhisattvas are also like that; they widely plant the seeds of all the limbs of enlightenment (Bodhi-aംഗa), irrigating them with the water of samadhi, causing them to grow continuously until they attain the Tree of Omniscience (Sarvajna-vrksa). Because the Tree of Omniscience is established, the fruits of various Buddha-dharmas flourish, universally preserving and saving the wisdom-life of all sentient beings. This is the Bodhisattva planting seeds of various good dharmas.

云何是信樂歡喜？譬如大水自性流潤復潤於他，菩薩亦復如是，自性愛樂凈信歡喜，復能令他一切有情愛樂凈信歡喜——愛樂者，所謂樂求出世間法；凈信者，信佛法僧；歡喜者，心得清凈——是為菩薩信樂歡喜。

「云何是漬壞諸煩惱根？譬如大地樹林草木為水浸漬而悉潰壞，菩薩亦復如是，以其所修禪定之水，浸漬一切有情煩惱根種，以潰壞故煩惱根種不相續生，穢惡習氣亦悉除滅，是為菩薩漬壞諸煩惱根。

「云何是自體無雜清凈？譬如大水自體無雜而復清凈，菩薩亦復如是，自體無雜本性清凈——自體者，為離所起隨煩惱等；無雜者，不雜貪瞋癡法；清凈者，守護諸根極善清凈——是為菩薩自體無雜清凈。

「云何是息除煩惱炎熾？譬如夏月地極炎熾人亦煩熱，水能除解悉得清涼，菩薩亦復如是，以其法水息除一切有情界中煩惱炎熾逼迫之苦，是為菩薩息除煩惱炎熾。

「云何是能止諸欲渴愛？如世間人渴愛所逼水能解除，菩薩亦復如是，一切有情為諸塵境渴愛所逼，菩薩雨大法雨，悉為解除離諸渴愛，是為菩薩能止諸欲渴愛。

「云何是深廣無涯？譬如大水眾流合會深廣無涯，菩薩亦復如是，勝智積集深廣無涯，諸魔外道而悉不能得其涯涘，是為菩薩深廣無涯。

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【現代漢語翻譯】現代漢語譯本什麼是信樂歡喜？譬如巨大的水流，其自性是流動和滋潤，並且還能滋潤其他事物。菩薩也是如此，自身喜愛、清凈的信心和歡喜，並且還能使其他一切有情眾生愛慕、清凈的信心和歡喜——愛慕，是指樂於尋求出世間的佛法；清凈的信心，是指相信佛、法、僧三寶；歡喜，是指內心得到清凈——這就是菩薩的信樂歡喜。什麼是浸漬壞滅各種煩惱的根源？譬如大地上的樹林、草木被水浸泡后全部潰爛壞滅。菩薩也是如此，用他所修習的禪定之水，浸泡一切有情眾生的煩惱根源，因為浸泡潰壞的緣故，煩惱的根源不再相續產生，污穢惡劣的習氣也全部消除滅盡，這就是菩薩浸漬壞滅各種煩惱的根源。什麼是自身沒有雜染的清凈？譬如巨大的水流，其自身沒有雜染而且清凈。菩薩也是如此，自身沒有雜染，本性清凈——自身，是指遠離由煩惱而引起的隨煩惱等；沒有雜染，是指不雜染貪婪、嗔恨、愚癡等法；清凈，是指守護諸根，極其善良清凈——這就是菩薩自身沒有雜染的清凈。什麼是止息煩惱的火焰熾盛？譬如夏天的地面極其炎熱，人們也感到煩躁悶熱，水能夠消除化解，使人完全得到清涼。菩薩也是如此，用他的佛法之水，止息一切有情眾生界中煩惱的火焰熾盛所帶來的逼迫痛苦，這就是菩薩止息煩惱的火焰熾盛。什麼是能夠止息各種慾望的渴愛？如同世間的人被渴愛所逼迫，水能夠解除。菩薩也是如此，一切有情眾生被各種塵世的境界所引起的渴愛所逼迫，菩薩降下廣大的佛法之雨，全部為他們解除渴愛，使他們脫離各種渴愛，這就是菩薩能夠止息各種慾望的渴愛。什麼是深廣無邊？譬如巨大的水流，各種水流匯合在一起，深廣無邊。菩薩也是如此，殊勝的智慧積累彙集，深廣無邊，各種魔和外道都不能夠探尋到它的邊際，這就是菩薩的深廣無邊。

【English Translation】 English version What is 'faith, joy, and delight'? It is like a great body of water, whose nature is to flow and moisten, and also to moisten others. Bodhisattvas (Enlightenment Beings) are also like this: they themselves love, have pure faith, and delight, and they can also cause all sentient beings to love, have pure faith, and delight—'love' means to be happy to seek the Dharma (teachings) that transcends the world; 'pure faith' means to believe in the Buddha (the Awakened One), the Dharma, and the Sangha (the community); 'delight' means that the mind becomes pure—this is the Bodhisattva's faith, joy, and delight. What is 'soaking and destroying the roots of all afflictions'? It is like the trees, forests, and grasses on the earth being soaked by water and completely collapsing and decaying. Bodhisattvas are also like this: with the water of the Samadhi (meditative absorption) they cultivate, they soak the roots of affliction of all sentient beings. Because of this soaking and destruction, the roots of affliction no longer arise in succession, and the defiled and evil habits are also completely eliminated. This is the Bodhisattva's soaking and destroying the roots of all afflictions. What is 'pure in its own nature, without mixture'? It is like a great body of water, which is pure in its own nature, without mixture. Bodhisattvas are also like this: their own nature is pure, without mixture—'own nature' means being apart from the secondary afflictions (隨煩惱) and so on that arise from afflictions; 'without mixture' means not being mixed with greed, hatred, and delusion; 'pure' means guarding the senses and being extremely virtuous and pure—this is the Bodhisattva's purity in its own nature, without mixture. What is 'extinguishing the blazing flames of affliction'? It is like the earth being extremely hot in the summer months, and people also feeling agitated and hot. Water can eliminate and resolve this, allowing everyone to feel cool and refreshed. Bodhisattvas are also like this: with their Dharma water, they extinguish the suffering of the blazing flames of affliction that oppress all sentient beings in the realm of sentient beings. This is the Bodhisattva's extinguishing the blazing flames of affliction. What is 'being able to stop the thirst and craving of all desires'? It is like worldly people being oppressed by thirst and craving, which water can resolve. Bodhisattvas are also like this: all sentient beings are oppressed by the thirst and craving caused by the various objects of the senses. Bodhisattvas rain down the great Dharma rain, completely resolving their thirst and craving, and liberating them from all thirst and craving. This is the Bodhisattva's ability to stop the thirst and craving of all desires. What is 'deep and vast without limit'? It is like a great body of water, where many streams converge, being deep and vast without limit. Bodhisattvas are also like this: their accumulation of supreme wisdom is deep and vast without limit, and all demons (魔) and heretics (外道) are unable to find its edge. This is the Bodhisattva's being deep and vast without limit.

云何是高下充滿？譬如大水無礙流注一切地方而悉充滿，雖復滿已亦不損惱一切有情，菩薩亦復如是，注大法雨普潤一切有情界中高下充滿，雖復滿已亦不損惱一切有情。何以故？菩薩大悲心故，是為菩薩法雨流注高下充滿。

「云何是息諸塵坌？譬如大水流潤一切塵坌所覆澀惡地方，悉使潤澤息諸塵坌，菩薩亦復如是，普為一切粗惡心者，悉令發起柔軟之心，乃以勝慧所依定愛之水，流潤一切有情息諸塵坌，是為菩薩息諸煩惱塵坌。善男子！菩薩若修如是十種法者，即得如水。

「又，善男子！菩薩若修十種法者，即得如火。何等為十？一者、能燒煩惱之薪；二者、成熟佛法；三者、能幹一切煩惱淤泥；四者、如大火聚；五者、作光明照；六者、能使驚怖；七者、能作安慰；八者、隨所得利與諸有情共之；九者、人所供養；十者、人不輕慢。

「善男子！云何是能燒煩惱之薪？譬如大火能燒大地藥草叢林雜類等物，菩薩亦復如是，以智慧火能燒所起貪瞋癡等及隨煩惱，是為菩薩能燒煩惱之薪。

「云何是成熟佛法？譬如大火依地所生一切種子及諸藥等悉能成熟，菩薩亦復如是，以智慧火內能成熟一切佛法，如所成熟隨得不壞，是為菩薩成熟佛法。

「云何是能幹一切煩惱淤泥？譬如

【現代漢語翻譯】現代漢語譯本什麼是高下充滿？譬如巨大的水流毫無阻礙地流淌，遍注一切地方而全部充滿，即使已經滿了，也不會損害任何有情眾生。菩薩也是這樣，降下大法的雨水，普遍滋潤一切有情眾生界，無論高低都充滿，即使已經滿了，也不會損害任何有情眾生。為什麼呢？因為菩薩具有大悲心。這就是菩薩的法雨流注，高下充滿。

什麼是止息各種塵埃？譬如巨大的水流滋潤一切被塵埃覆蓋、乾澀惡劣的地方，使它們都變得潤澤，止息各種塵埃。菩薩也是這樣，普遍地為一切心懷粗暴惡劣的人，使他們都發起柔軟之心，進而以勝妙智慧所依止的禪定之愛的水，滋潤一切有情眾生，止息各種塵埃。這就是菩薩止息各種煩惱塵埃。善男子！菩薩如果修習這十種法，就能像水一樣。

又，善男子！菩薩如果修習十種法，就能像火一樣。哪十種呢？一是能焚燒煩惱的柴薪；二是成熟佛法；三是能曬乾一切煩惱的淤泥；四是像巨大的火堆；五是作為光明照耀；六是能使人驚怖；七是能給予安慰；八是隨所得利益與所有有情眾生共同分享；九是受人供養；十是不被人輕慢。

善男子！什麼是能焚燒煩惱的柴薪？譬如巨大的火能焚燒大地上的藥草、叢林以及各種各樣的東西，菩薩也是這樣，以智慧之火能焚燒所生起的貪、嗔、癡等以及隨煩惱，這就是菩薩能焚燒煩惱的柴薪。

什麼是成熟佛法？譬如巨大的火依靠大地所生的一切種子以及各種藥物等，都能使之成熟，菩薩也是這樣，以智慧之火在內心能成熟一切佛法，如同所成熟的，隨之獲得不壞的功德，這就是菩薩成熟佛法。

什麼是能曬乾一切煩惱的淤泥？譬如

【English Translation】 English version What is 'filling high and low'? It is like a great flood that flows unhindered, pouring into all places and filling them completely. Even when full, it does not harm any sentient beings. The Bodhisattva is also like this, sending down the great rain of Dharma, universally moistening all realms of sentient beings, filling both high and low places. Even when full, it does not harm any sentient beings. Why? Because the Bodhisattva has great compassion. This is the Bodhisattva's Dharma rain flowing and filling high and low.

What is 'pacifying all dust'? It is like a great flood that moistens all places covered in dust, dry and unpleasant, making them all moist and pacifying all dust. The Bodhisattva is also like this, universally causing all those with coarse and evil minds to generate soft hearts. Further, with the water of love based on superior wisdom and concentration, they moisten all sentient beings and pacify all dust. This is the Bodhisattva pacifying all afflictive dust. Good man! If a Bodhisattva cultivates these ten dharmas, they will become like water.

Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they will become like fire. What are the ten? First, being able to burn the firewood of afflictions; second, maturing the Buddha-dharma; third, being able to dry up all the mud of afflictions; fourth, being like a great fire; fifth, acting as a light to illuminate; sixth, being able to cause fear; seventh, being able to give comfort; eighth, sharing all benefits gained with all sentient beings; ninth, being worthy of people's offerings; tenth, not being disdained by people.

Good man! What is 'being able to burn the firewood of afflictions'? It is like a great fire that can burn the herbs, forests, and various things on the earth. The Bodhisattva is also like this, using the fire of wisdom to burn the greed, anger, ignorance, etc., that arise, as well as the secondary afflictions. This is the Bodhisattva being able to burn the firewood of afflictions.

What is 'maturing the Buddha-dharma'? It is like a great fire that can mature all seeds and medicines, etc., that grow from the earth. The Bodhisattva is also like this, using the fire of wisdom to internally mature all Buddha-dharma. Like that which is matured, one attains indestructible merits. This is the Bodhisattva maturing the Buddha-dharma.

What is 'being able to dry up all the mud of afflictions'? It is like

大火能幹一切濕物及淤泥等，菩薩亦復如是，以智慧火能幹一切有漏淤泥，是為菩薩能幹一切煩惱淤泥。

「云何是如大火聚？譬如寒苦諸有情類得大火聚而能溫暖，菩薩亦復如是，以智慧火悉能溫暖煩惱寒病所逼有情，是為菩薩如大火聚。

「云何是作光明照？譬如有人于雪山頂或民陀山頂燃大火，聚其火光明週一由旬、或二三由旬，普遍照耀，菩薩亦復如是，以智光明周遍照耀，廣一由旬或百或千，乃至無量無數世界，智光普照一切有情，智光照故，而諸有情無智闇冥悉得破散，是為菩薩作光明照。

「云何是能使驚怖？譬如大火所有惡獸或惡獸王，見彼火聚而悉驚怖四散馳走離其窟穴，菩薩大智威德亦復如是，若魔、若天見菩薩已悉生驚怖，棄自所有劣弱威光，離彼地方遠遠而去，永不得聞菩薩名字，況復見身？是為菩薩能使驚怖。

「云何是能作安慰？譬如有人或於曠野險難之中迷失方所，若見火聚知有聚落或牧放處，即詣其所，心得安慰離諸驚怖，菩薩亦復如是，一切有情，處於生死曠野險難之中，見菩薩已心得安慰，悉離一切煩惱恐怖，是為菩薩能作安慰。

「云何是隨所得利與一切有情共之？譬如大火一切有情共所受用，若王若旃陀羅童子等無有差，菩薩亦復如是。隨

【現代漢語翻譯】現代漢語譯本大火能夠燒乾一切潮濕的物品和淤泥等，菩薩也是這樣，用智慧之火能夠燒乾一切有漏的煩惱淤泥，這就是菩薩能夠燒乾一切煩惱淤泥。

『什麼是像大火堆一樣？譬如寒冷困苦的各類眾生得到一大堆火就能感到溫暖，菩薩也是這樣，用智慧之火完全能夠溫暖被煩惱寒病所逼迫的眾生，這就是菩薩像大火堆一樣。

『什麼是作為光明照耀？譬如有人在雪山頂或民陀山頂燃起大火，那火的光明能夠照耀周圍一由旬（Yojana，古印度長度單位）或者二三由旬，普遍照耀，菩薩也是這樣，用智慧光明周遍照耀，廣闊一由旬或者百或者千，乃至無量無數的世界，智慧之光普遍照耀一切眾生，因為智慧之光照耀的緣故，那些沒有智慧的黑暗都能夠破除消散，這就是菩薩作為光明照耀。

『什麼是能夠使（人）驚怖？譬如大火，所有惡獸或者惡獸之王，見到那火堆都感到驚怖，四散奔逃離開它們的巢穴，菩薩的大智威德也是這樣，無論是魔（Mara）還是天（Deva），見到菩薩后都感到驚怖，拋棄自己所有低劣微弱的威光，離開那個地方遠遠地逃走，永遠都聽不到菩薩的名字，更何況見到菩薩的身體？這就是菩薩能夠使（人）驚怖。

『什麼是能夠帶來安慰？譬如有人在曠野險難之中迷失了方向，如果見到火堆就知道有村落或者牧放的地方，就前往那裡，心中感到安慰，遠離各種驚慌恐懼，菩薩也是這樣，一切眾生，處於生死曠野的險難之中，見到菩薩後心中感到安慰，完全遠離一切煩惱恐怖，這就是菩薩能夠帶來安慰。

『什麼是將所得到的利益與一切眾生共同分享？譬如大火，一切眾生共同受用，無論是國王還是旃陀羅（Chandala，古印度社會最底層的人）童子等，都沒有差別，菩薩也是這樣。

【English Translation】 English version A great fire can dry all wet things and silt, etc. The Bodhisattva is also like this, using the fire of wisdom to dry all leaky mud of affliction. This is the Bodhisattva's ability to dry all mud of affliction.

『What is like a great fire heap? For example, cold and suffering sentient beings can be warmed by a great fire heap. The Bodhisattva is also like this, using the fire of wisdom to completely warm sentient beings oppressed by the cold disease of affliction. This is the Bodhisattva like a great fire heap.』

『What is it to act as a light? For example, if someone lights a big fire on the top of Snow Mountain or Mount Mindaka, the light of the fire can illuminate one Yojana (ancient Indian unit of length), or two or three Yojanas, universally illuminating. The Bodhisattva is also like this, using the light of wisdom to illuminate everywhere, as wide as one Yojana, or a hundred, or a thousand, or even immeasurable and countless worlds. The light of wisdom universally illuminates all sentient beings. Because of the illumination of the light of wisdom, the darkness of ignorance of all sentient beings can be broken and scattered. This is the Bodhisattva acting as a light.』

『What is it that can cause fear? For example, a great fire, all evil beasts or evil beast kings, seeing that fire heap, are frightened and run away in all directions, leaving their dens. The Bodhisattva's great wisdom and power are also like this. Whether it is Mara (demon) or Deva (god), seeing the Bodhisattva, they are all frightened, abandoning all their inferior and weak power, leaving that place far away, never hearing the Bodhisattva's name, let alone seeing the body? This is the Bodhisattva's ability to cause fear.』

『What is it that can bring comfort? For example, if someone is lost in the wilderness and danger, if they see a fire heap, they know that there is a village or a grazing place, and they go there, feeling comforted and free from all panic and fear. The Bodhisattva is also like this. All sentient beings, being in the wilderness of birth and death, seeing the Bodhisattva, feel comforted in their hearts, completely free from all affliction and terror. This is the Bodhisattva's ability to bring comfort.』

『What is it to share the benefits obtained with all sentient beings? For example, a great fire is shared by all sentient beings, whether it is a king or a Chandala (the lowest caste in ancient India) child, there is no difference. The Bodhisattva is also like this.』

得利養受用資具，悉與一切有情共之，若王若旃陀羅童子等無有差，是為菩薩隨所得利悉與一切有情共之。

「云何是人所供養？如世間火，諸婆羅門、剎帝利或民庶等，皆悉奉事而為供養，菩薩亦復如是，世間一切天人、阿修羅等皆悉奉事，作諸供養如諸佛想，是為菩薩人所供養。

「云何是人不輕慢？如微小火人不敢輕。何以故？以能燒故。菩薩亦復如是，若信解行住，菩薩于大乘中，初始發心雖未具力，能世間天人、阿修羅等不敢輕慢。何以故？是諸天、人、阿修羅等，知彼菩薩不久當坐道場證阿耨多羅三藐三菩提果，是為菩薩人不輕慢。善男子！菩薩若修如是十種法者，即得如火。

「又，善男子！菩薩若修十種法者，即得如風。何等為十？一者、如風無礙行故；二者、所行境界無邊際故；三者、如風破散墜墮有情高慢山故；四者、吹布廣大法雲雨故；五者、息除一切世間煩惱炎熾故；六者、不動一切有情善法濟命長養故；七者、無量法雲含潤任持大法雨故；八者、大法種種莊嚴樓閣布飾妙好故；九者、一切眾會劫樹莊嚴決定常出正妙法音雨華悅意故；十者、阿僧祇劫潔白聖會建立積集三摩地解脫總持門海，布妙高山日月光明法教叢林，善妙宮殿輪圍山等，及一切有情成熟調伏莊嚴，善住

【現代漢語翻譯】現代漢語譯本得到利益和受用資具，全部與一切有情眾生共同分享，無論是國王還是旃陀羅（Candala，賤民）的孩童，都沒有差別，這就是菩薩隨所得利益全部與一切有情眾生共同分享。

『怎樣的人是應該被供養的？就像世間的火，諸婆羅門（Brahmana，祭司）、剎帝利（Kshatriya，武士）或者平民百姓等，都恭敬侍奉而進行供養，菩薩也是這樣，世間一切天人、阿修羅（Asura，非天）等都恭敬侍奉，像對待諸佛一樣進行供養，這就是菩薩是應該被人們供養的人。

『怎樣的人是不會被輕慢的？就像微小的火苗，人們也不敢輕視。為什麼呢？因為它能燃燒。菩薩也是這樣，如果信解修行安住于大乘之中，即使是最初發心的菩薩，雖然還沒有具足力量，世間的天人、阿修羅等也不敢輕慢。為什麼呢？因為這些天、人、阿修羅等，知道這位菩薩不久將坐在菩提道場證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的果位，這就是菩薩是不會被輕慢的人。善男子！菩薩如果修習像這樣的十種法，就能像火一樣。

『還有，善男子！菩薩如果修習十種法，就能像風一樣。是哪十種呢？一是、像風一樣無礙通行；二是、所行境界沒有邊際；三是、像風一樣破散墜落有情眾生的高慢之山；四是、吹布廣大的法雲雨；五是、息滅一切世間的煩惱火焰；六是、不動搖一切有情眾生的善法，濟助生命，使其增長；七是、無量的法雲包含滋潤，任持大法雨；八是、大法用種種莊嚴的樓閣佈置得美妙；九是、一切眾會用劫樹（Kalpa tree，能滿足願望的樹）莊嚴，決定常出正妙的法音，雨下悅意的鮮花；十是、在阿僧祇劫（Asankhya kalpa，無數劫）中，建立積集潔白聖潔的集會，三摩地（Samadhi，禪定）、解脫、總持（Dharani，總持）法門如大海，佈設妙高山（Mount Meru，須彌山）、日月光明法教叢林，善妙的宮殿輪圍山等等，以及一切有情眾生的成熟調伏莊嚴，善於安住。

【English Translation】 English version Gaining benefits and resources for enjoyment, sharing them all with all sentient beings, without any difference between kings and children of Candala (the outcastes); this is the Bodhisattva sharing all the benefits they obtain with all sentient beings.

『What kind of person is worthy of offerings? Like fire in the world, Brahmins (priests), Kshatriyas (warriors), or common people all respectfully serve and make offerings. Bodhisattvas are also like this; all the gods, humans, Asuras (demi-gods), and others in the world respectfully serve them, making offerings as if to the Buddhas. This is why Bodhisattvas are worthy of offerings.

『What kind of person is not to be disdained? Like a small flame, people dare not despise it. Why? Because it can burn. Bodhisattvas are also like this; if they have faith, understanding, practice, and abide in the Mahayana, even if they are initially aspiring Bodhisattvas who have not yet fully developed their power, the gods, humans, Asuras, and others in the world dare not despise them. Why? Because these gods, humans, and Asuras know that these Bodhisattvas will soon sit at the Bodhi-tree and attain the fruit of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). This is why Bodhisattvas are not to be disdained. Good men! If Bodhisattvas cultivate these ten dharmas, they will become like fire.

『Furthermore, good men! If Bodhisattvas cultivate ten dharmas, they will become like the wind. What are these ten? First, like the wind, they move without obstruction; second, the realms they traverse are boundless; third, like the wind, they shatter and bring down the mountains of arrogance of sentient beings; fourth, they blow and spread vast clouds of Dharma rain; fifth, they extinguish the blazing flames of worldly afflictions; sixth, they do not disturb the good dharmas of all sentient beings, but help their lives and nurture their growth; seventh, the immeasurable clouds of Dharma contain moisture, sustaining the great Dharma rain; eighth, the great Dharma is adorned with various beautifully decorated pavilions; ninth, all assemblies are adorned with Kalpa trees (wish-fulfilling trees), constantly producing the correct and wonderful sounds of the Dharma, raining down delightful flowers; tenth, in Asankhya kalpas (countless eons), they establish and accumulate pure and holy assemblies, the gates of Samadhi (meditative absorption), liberation, and Dharani (total retention) like the ocean, spreading Mount Meru (the central world-mountain), the forests of the sun and moon's light of Dharma teachings, wonderful palaces, the surrounding mountains, and so on, and all sentient beings are matured, tamed, and adorned, dwelling well.』

無上無身依止，隨轉智風曼拏羅解脫因故。

佛說除蓋障菩薩所問經卷第六大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第七

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！云何是菩薩如風無礙而行？善男子！如世間風於一切處無依無著，亦無色相，而能于彼一切宮殿樓閣及須彌山大海等處，如所作事而悉能作。菩薩智風亦復如是，於一切處亦無所著，而能施設蘊處界等彼一切法——蘊者所謂色受想行識；界謂眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界；處謂眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處；乃至世間法、出世間法，及天人、轉輪聖王、梵王、帝釋、護世諸天、大自在天、聲聞緣覺、諸菩薩地一切智等——雖有所作悉無住著。彼一切處無住著故，若有性若無性，若一性若異性，真如性等，雖無數心意而無種異，及無造作復無所緣，悉是無障解脫境界。是故梵王帝釋護世天等如理而作，十方無邊際諸世界中，一切有情及有情事悉令獲得，於一切處皆成辦已，乃至最

【現代漢語翻譯】現代漢語譯本：無上無身的依止，隨著智慧之風的曼荼羅而轉變，是解脫的原因。

《佛說除蓋障菩薩所問經》卷第六大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第七

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

『再者，善男子！什麼是菩薩像風一樣無礙而行？善男子！就像世間的風在一切處所都沒有依靠和執著，也沒有顏色和形狀，卻能在一切宮殿樓閣以及須彌山（Mount Sumeru，佛教宇宙觀中的聖山）大海等處，按照所應做的事情而全部能夠做到。菩薩的智慧之風也像這樣，在一切處所也沒有執著，卻能夠施設蘊、處、界等一切法——蘊（Skandha，構成眾生的五種要素）是指色（Rupa，物質）、受（Vedana，感受）、想（Samjna，概念）、行（Samskara，意志）、識（Vijnana，意識）；界（Dhatu，構成經驗的要素）是指眼界、色界、眼識界，耳界、聲界、耳識界，鼻界、香界、鼻識界，舌界、味界、舌識界，身界、觸界、身識界，意界、法界、意識界；處（Ayatana，感覺的來源）是指眼處、色處、耳處、聲處、鼻處、香處、舌處、味處、身處、觸處、意處、法處；乃至世間法、出世間法，以及天人、轉輪聖王（Chakravartin，理想的統治者）、梵王（Brahma，創造之神）、帝釋（Indra，眾神之王）、護世諸天、大自在天（Maheshvara，濕婆神）、聲聞緣覺（Pratyekabuddha，獨覺者）、諸菩薩地一切智等——雖然有所作為，卻都沒有任何執著。因為在一切處所都沒有執著，所以無論是有性還是無性，無論是一性還是異性，真如性（Tathata，事物的真實本性）等，雖然有無數的心意，卻沒有種類上的差異，以及沒有造作，也沒有所緣，全部都是沒有障礙的解脫境界。因此梵王、帝釋、護世天等如理而行，在十方無邊際的各個世界中，使一切有情以及有情的事物都能夠獲得，在一切處所都成就之後，乃至』

【English Translation】 English version: The supreme and formless reliance, following the transformation of the wisdom-wind mandala, is the cause of liberation.

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume Six Taisho Tripitaka Volume 14, No. 0489 The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume Seven

Translated by the Tripitaka Master Fa Hu, the Great Master Who Transmitted Sanskrit, the Purple-Robed Shramana, the Grand Master of Court Audiences of the Western Heaven Translation Bureau, etc., under Imperial Decree

'Furthermore, good son! What is it for a Bodhisattva to move unhindered like the wind? Good son! Just as the worldly wind has no reliance or attachment in all places, nor does it have color or form, yet it can accomplish all that needs to be done in all palaces, pavilions, Mount Sumeru (the sacred mountain in Buddhist cosmology), the great ocean, and other places. The Bodhisattva's wisdom-wind is also like this, without attachment in all places, yet it can establish the aggregates (Skandha, the five aggregates that constitute a being), realms (Dhatu, elements of experience), sources (Ayatana, sources of sensation), and all other dharmas—the aggregates being form (Rupa, matter), feeling (Vedana, sensation), perception (Samjna, conception), volition (Samskara, volition), and consciousness (Vijnana, consciousness); the realms being the eye-realm, form-realm, eye-consciousness-realm, ear-realm, sound-realm, ear-consciousness-realm, nose-realm, smell-realm, nose-consciousness-realm, tongue-realm, taste-realm, tongue-consciousness-realm, body-realm, touch-realm, body-consciousness-realm, mind-realm, dharma-realm, mind-consciousness-realm; the sources being the eye-source, form-source, ear-source, sound-source, nose-source, smell-source, tongue-source, taste-source, body-source, touch-source, mind-source, dharma-source; even worldly dharmas, supramundane dharmas, as well as gods and humans, Wheel-Turning Sage Kings (Chakravartin, ideal ruler), Brahma (the creator god), Indra (king of the gods), the guardian deities of the world, Maheshvara (Shiva), Hearers and Solitary Buddhas (Pratyekabuddha, solitary realizer), all the Bodhisattva grounds, all-knowing wisdom, etc.—although there is action, there is no attachment. Because there is no attachment in all places, whether there is inherent existence or no inherent existence, whether there is one nature or different natures, suchness (Tathata, the true nature of things), etc., although there are countless minds and intentions, there is no difference in kind, and there is no creation, nor is there anything to be grasped, all of which is the realm of unobstructed liberation. Therefore, Brahma, Indra, the guardian deities of the world, etc., act in accordance with the truth, and in all the boundless worlds of the ten directions, all sentient beings and the affairs of sentient beings are enabled to obtain, and after everything is accomplished in all places, even to the most.'

後邊際劫中隱而不現，而法身者不可分別非不可分別，是為菩薩如風無礙而行。

「云何是菩薩所行境界而無邊際？如世間風能於十方無量世界，開發成辦一切種子，菩薩智風亦復如是，于普遍無邊世俗勝義一切法中，廣大顯現開覺安布，及廣宣說如來眾會、菩薩眾會、世間一切眾會，隨思隨行，以無礙心於諸方處一切通達而無邊際，是為菩薩所行境界而無邊際。

「云何是菩薩如風破散墜墮有情高慢山峰？如世間風一切山石叢林宮殿，悉能吹擊破散墜墮及隱覆等，菩薩智風亦復如是，所有憍慢耽迷執有身見高倨有情，恃於色相盛年豪貴、身力長壽無病輕安，及伎藝多聞聰利眷屬富有辯才，以是等事恃著憍醉，此諸有情，由是緣故起我相心違背正道，菩薩能為宣示勝法破彼慢心，使令善得離染清凈，是為菩薩如風破散墜墮有情高慢山峰。

「云何是菩薩吹布大法雲雨？如世間風吹髮大云從四方起，眾色云輪震吼甚深軟美音聲、海潮之聲，及其種種歌詠之聲，響亮無間清妙悅意，電鬘莊嚴普遍彌覆，俱胝那庾多百千世界，悉能吹髮，一切世間所可愛樂，苗稼種子及諸林樹，而常降澍種種寶雨；菩薩智風亦復如是，出現種種妙身相云，光明遍照十方世界，一切有情所可愛樂，最上色相光明電鬘而為莊嚴

【現代漢語翻譯】現代漢語譯本：在後邊際劫（指時間上遙遠的未來）中，菩薩的法身隱而不顯，但又不可說與法身份離或不分離，這就是菩薩像風一樣無礙地行事。

『什麼是菩薩所行的無邊境界？就像世間的風能於十方無量世界，開發成就一切種子一樣，菩薩的智慧之風也是如此，在普遍無邊的世俗諦和勝義諦（佛教的兩種真理）的一切法中，廣大地顯現、開悟、安立，以及廣泛宣說如來（佛陀）的集會、菩薩的集會、世間一切眾生的集會，隨順眾生的思想和行為，以無礙的心在各個地方一切通達而沒有邊際，這就是菩薩所行的無邊境界。』

『什麼是菩薩像風一樣破散墜落有情（眾生）的高慢山峰？就像世間的風能吹擊、破散、墜落和隱覆一切山石、叢林、宮殿一樣，菩薩的智慧之風也是如此，對於所有憍慢、耽迷、執著于有身見（認為存在永恒不變的自我）而高傲自大的有情，他們依仗於美好的色相、盛年、豪門權貴、強大的身力、長壽、無病、輕安，以及技藝、多聞、聰慧、眷屬、富有、辯才，因為這些事情而自恃、執著、憍慢、沉醉，這些有情，因為這些緣故生起我相之心，違背正道，菩薩能為他們宣示殊勝的佛法，破除他們的慢心，使他們能夠善於獲得遠離染污的清凈，這就是菩薩像風一樣破散墜落有情的高慢山峰。』

『什麼是菩薩吹布大法雲雨？就像世間的風吹髮大云從四方升起，各種顏色的云輪發出震吼的甚深軟美音聲、海潮之聲，以及種種歌詠之聲，響亮無間、清妙悅意，用電的光鬘莊嚴普遍彌覆俱胝（古印度數字單位，相當於千萬）那庾多（古印度數字單位，相當於萬億）百千世界，都能吹髮，一切世間所喜愛樂的苗稼種子以及各種林木，而常常降下種種寶雨；菩薩的智慧之風也是如此，出現種種妙身相云，光明遍照十方世界，一切有情所喜愛樂，用最上的色相光明電鬘而作為莊嚴。

【English Translation】 English version: In the subsequent marginal kalpa (an immeasurably long period of time), the Dharmakaya (the body of the Dharma, the ultimate reality) of the Bodhisattva is hidden and not apparent, yet it cannot be said to be either separate or not separate from the Dharmakaya. This is the Bodhisattva acting without obstruction, like the wind.

'What is the boundless realm of a Bodhisattva's activity? Just as the worldly wind can develop and accomplish all seeds in the immeasurable worlds of the ten directions, so too is the wisdom-wind of the Bodhisattva. In all the boundless mundane and ultimate truths (two kinds of truth in Buddhism), it widely manifests, awakens, establishes, and extensively proclaims the assemblies of the Tathagata (Buddha), the assemblies of Bodhisattvas, and all assemblies of beings in the world. Following the thoughts and actions of beings, with an unobstructed mind, it penetrates all places in all directions without limit. This is the boundless realm of a Bodhisattva's activity.'

'What is the Bodhisattva like the wind, shattering and casting down the mountains of pride of sentient beings? Just as the worldly wind can blow, shatter, cast down, and cover all mountains, rocks, forests, and palaces, so too is the wisdom-wind of the Bodhisattva. All arrogant, deluded, and attached sentient beings who cling to the view of a permanent self (belief in an unchanging self), who are haughty and proud, relying on their beautiful appearance, youth, noble birth, strong body, long life, freedom from illness, ease, as well as skills, vast learning, intelligence, retinue, wealth, and eloquence, become conceited, attached, arrogant, and intoxicated by these things. Because of these reasons, these sentient beings give rise to the mind of self and go against the right path. The Bodhisattva can proclaim the supreme Dharma to them, break their pride, and enable them to attain purity free from defilement. This is the Bodhisattva like the wind, shattering and casting down the mountains of pride of sentient beings.'

'What is the Bodhisattva blowing forth the great Dharma cloud and rain? Just as the worldly wind blows forth great clouds rising from the four directions, with cloud wheels of various colors emitting deep, soft, and beautiful sounds of roaring, the sound of ocean tides, and various songs, resounding without interruption, clear, wonderful, and pleasing, adorned with garlands of lightning, universally covering hundreds of thousands of kotis (an ancient Indian unit of measurement, equivalent to ten million) of nayutas (an ancient Indian unit of measurement, equivalent to ten trillion) of worlds, and can blow forth all the beloved seedlings, seeds, and various forests and trees of the world, and constantly pour down various precious rains; so too is the wisdom-wind of the Bodhisattva. It manifests various wonderful body-form clouds, with light illuminating the worlds of the ten directions, beloved by all sentient beings, adorned with the supreme appearance of light and garlands of lightning.'

，出如實法音及六十千勝妙音聲。菩薩大悲之風，普高法界普攝一切世間，廣覆一切世界，拯拔一切惡趣難處諸有情類，現一切相好光明輪，清凈光明加持照耀，一切有情悉成正行壞滅邪行，雨大法雨眾莊嚴具而為莊嚴，建立一切世界最上喜悅，令諸天人悉置最上喜樂之處，所有一切世出世間善法種子藥草叢林而悉種殖，一切吉祥時分授法灌頂，是為菩薩吹布大法雲雨。

「云何是菩薩息除一切世間煩惱炎熾？如世間風飏激善妙清涼之水，普息有情炎熱之苦，使諸有情清涼適悅，菩薩智風亦復如是，一切有情貪瞋癡等，惡趣惡見惡作邪行，極惡貧窮耽愛境界，冤憎會苦，愛別離苦，眾病逼惱及法愛等，此諸炎熾皆能息滅，法水灌注得最上清涼，以不空願力，若見若覺悉無障礙，是為菩薩息除一切世間煩惱炎熾置諸有情處無憂地。

「云何是菩薩不動一切有情善法而能濟命長養？如世間人出息入息風力持故而得活命，菩薩亦復如是，以其智風成辦有情一切善法，使諸有情悉得具足皆生歡喜。

「複次，善男子！如世間風悉能成立一切世界，種種莊嚴殊妙可愛，所謂金剛輪圍，小鐵圍山、大鐵圍山及四大洲，金輪所持大海諸寶，須彌山、大須彌山及余寶山，乃至雪山、香醉山等。諸宮殿樓閣，閻浮提四

【現代漢語翻譯】現代漢語譯本：發出真實不虛的佛法之音，以及六萬種殊勝美妙的聲音。菩薩以大慈悲之風，普遍高揚于整個法界，普遍攝受一切世間，廣泛覆蓋一切世界，拯救拔濟一切惡趣困境中的有情眾生，顯現一切相好光明輪，以清凈光明加持照耀，使一切有情都成就正當的行為，壞滅邪惡的行為，降下廣大的法雨和各種莊嚴之具來作為莊嚴，建立一切世界最上的喜悅，令諸天人和眾生都安住在最上的喜樂之處，所有一切世間和出世間的善法種子、藥草叢林都得以種植生長，在一切吉祥的時分授予佛法灌頂，這就是菩薩吹布大法雲雨。『什麼是菩薩息滅一切世間煩惱的熾盛火焰？就像世間的風揚起美好清涼的水，普遍息滅有情眾生炎熱的痛苦，使所有有情清涼舒適喜悅，菩薩的智慧之風也像這樣，對於一切有情的貪婪、嗔恨、愚癡等等，以及惡趣、惡見、惡行、邪行，極其貧窮、沉溺於所愛的境界，怨憎相會之苦，愛別離之苦，各種疾病的逼迫惱亂以及對佛法的貪愛等等，這些熾盛的火焰都能夠息滅，以佛法的甘露灌注，得到最上的清涼，以不空的願力，無論是看見還是覺察都沒有任何障礙，這就是菩薩息滅一切世間煩惱的熾盛火焰，使一切有情安住在沒有憂愁的地方。『什麼是菩薩不動搖一切有情眾生的善法而能夠救濟生命、使其增長？就像世間人依靠出息和入息的風力維持生命一樣，菩薩也是這樣，以他的智慧之風成就一切有情眾生的善法，使所有有情眾生都能夠具足善法，都生起歡喜。『再者，善男子！就像世間的風能夠成就一切世界，使之具有種種莊嚴殊勝美妙，例如金剛輪圍（圍繞世界的金剛墻），小鐵圍山、大鐵圍山以及四大洲，金輪所支撐的大海和各種珍寶，須彌山（世界的中心）、大須彌山以及其他的寶山，乃至雪山、香醉山等等。還有各種宮殿樓閣，閻浮提（我們所居住的洲）的四...

【English Translation】 English version: Emitting the true Dharma sound and sixty thousand excellent and wonderful sounds. The Bodhisattva's wind of great compassion universally elevates throughout the entire Dharma realm, universally gathers all worlds, broadly covers all worlds, rescues and delivers all sentient beings in evil destinies and difficult places, manifests all auspicious marks and light wheels, with pure light blessing and illuminating, causing all sentient beings to achieve right conduct and destroy evil conduct, raining down great Dharma rain and various adornments for ornamentation, establishing the supreme joy of all worlds, causing all gods and humans to dwell in the supreme joy, and planting all seeds of worldly and transcendental good dharmas, medicinal herbs, and forests, bestowing Dharma empowerment at all auspicious times. This is the Bodhisattva blowing and spreading the great Dharma cloud and rain. 『What is the Bodhisattva extinguishing all the blazing flames of worldly afflictions? Just as the worldly wind stirs up good and cool water, universally extinguishing the suffering of heat for sentient beings, causing all sentient beings to be cool, comfortable, and joyful, so too is the Bodhisattva's wind of wisdom. For all sentient beings' greed, hatred, delusion, etc., as well as evil destinies, evil views, evil deeds, evil conduct, extreme poverty, attachment to beloved objects, the suffering of meeting with enemies, the suffering of separation from loved ones, the oppression and torment of various diseases, and attachment to the Dharma, etc., all these blazing flames can be extinguished, with the nectar of Dharma pouring down, obtaining supreme coolness, with the power of unempty vows, whether seeing or perceiving, there are no obstacles. This is the Bodhisattva extinguishing all the blazing flames of worldly afflictions, placing all sentient beings in a place free from sorrow. 『What is the Bodhisattva not moving all sentient beings' good dharmas while being able to save lives and nourish them? Just as worldly people rely on the wind power of exhalation and inhalation to sustain life, so too is the Bodhisattva, with his wind of wisdom accomplishing all sentient beings' good dharmas, causing all sentient beings to be complete with good dharmas and all generate joy. 『Furthermore, good man! Just as the worldly wind is able to establish all worlds, making them have various adornments that are wonderful and lovely, such as the Vajra Wheel Wall (the diamond wall surrounding the world), the Small Iron Ring Mountains, the Great Iron Ring Mountains, and the four continents, the great sea and various treasures supported by the Golden Wheel, Mount Sumeru (the center of the world), Great Mount Sumeru, and other treasure mountains, and even the Snow Mountains, Fragrant Intoxication Mountains, etc. Also, various palaces and pavilions, the four of Jambudvipa (the continent we live on)...』

大洲，小千世界、中千世界、三千大千世界。菩薩智風亦復如是，悉能發起成辦一切有情廣大福蘊，次第安布如成雪山，應作是見，即是所成世間福蘊。如成四大洲須彌山，應知即是所成聲聞。如成小千世界，應知即是所成緣覺。如成中千世界，應知即是所成菩薩廣大之相。如成三千大千世界，應知即是所成如來百福身相，高出一切世間，普盡虛空一切世界，極妙清凈最上稱讚，佈設一切最勝供養所緣事相。如是一切現前成已，常住三摩呬多。如成大海，應知即是所成三摩地海。如成大洲中洲及余山石四大洲等，應知即是諸陀羅尼，化度有情諸學眾等。如成宮殿樓閣及諸叢林，應知即是清凈佛剎功德莊嚴。如成劫樹種種變化，應知即是十地十波羅蜜多十三摩地諸陀羅尼，六通三明諸智光明十自在等，菩薩及佛力無畏不共法大悲等，最上自在廣大之法。

「善男子！此中何等是諸佛世尊百福之相？善男子！譬如滿一劫中積集十方，而一一方各有阿僧祇殑伽沙數等世界，是諸世界中所有有情，一切皆具十三千大千世界之數小轉輪王所有福蘊，以如是等具小轉輪王福蘊之者，諸有情類彼彼福蘊總聚較計，與一大轉輪王福蘊相等。

「又過東方一切世界，是等世界中所有有情，各各皆具一大轉輪王福蘊如前所說，

【現代漢語翻譯】現代漢語譯本：大洲，小千世界、中千世界、三千大千世界。菩薩的智慧之風也像這樣，能夠發起和成就一切有情眾生廣大的福德，次第安布就像形成雪山一樣，應當這樣理解，這就是所成就的世間福德。如同形成四大洲和須彌山（宇宙中心），應當知道這就是所成就的聲聞（聽聞佛法而悟道者）。如同形成小千世界，應當知道這就是所成就的緣覺（不依師教，觀因緣而悟道者）。如同形成中千世界，應當知道這就是所成就的菩薩廣大的相。如同形成三千大千世界，應當知道這就是所成就的如來百福之身相，高出於一切世間，普遍充滿虛空一切世界，極其美妙清凈，最上等的稱讚，佈設一切最殊勝的供養所緣的事相。像這樣一切現前成就之後，常住在三摩呬多（等持，禪定）。如同形成大海，應當知道這就是所成就的三摩地海（禪定之海）。如同形成大洲、中洲以及其餘山石四大洲等，應當知道這就是諸陀羅尼（總持，咒語），化度有情眾生和諸學眾等。如同形成宮殿樓閣以及各種叢林，應當知道這就是清凈佛剎的功德莊嚴。如同形成劫樹（能隨心變化出各種物品的樹）的種種變化，應當知道這就是十地（菩薩修行的十個階段）、十波羅蜜多（十種到彼岸的方法）、十三摩地（十三種禪定）、諸陀羅尼，六通（六種神通）、三明（三種智慧光明）、諸智光明、十自在等，菩薩和佛的力量、無畏、不共法（佛獨有的功德）、大悲等，最上自在廣大的法。『善男子！這裡面什麼是諸佛世尊百福之相？善男子！譬如用滿一個劫的時間積聚十方，而每一方各有阿僧祇（無數）殑伽沙數（恒河沙數）等的世界，這些世界中所有的有情眾生，一切都具有十三千大千世界之數的小轉輪王（統治小世界的君王）所有的福德，以像這樣具有小轉輪王福德的這些有情眾生，他們的福德總聚起來計算，與一個大轉輪王（統治大世界的君王）的福德相等。『又超過東方一切世界，這些世界中所有的有情眾生，各自都具有一個大轉輪王的福德，如前面所說，'

【English Translation】 English version: Continents, small chiliocosms, medium chiliocosms, and great chiliocosms. The wisdom-wind of a Bodhisattva is also like this, capable of initiating and accomplishing vast stores of merit for all sentient beings, arranging them in order like forming a snow mountain. One should see it in this way, that is, the worldly merit that is accomplished. Like the formation of the four great continents and Mount Sumeru (center of the universe), one should know that this is the accomplished Śrāvaka (one who attains enlightenment by hearing the Buddha's teachings). Like the formation of a small chiliocosm, one should know that this is the accomplished Pratyekabuddha (one who attains enlightenment independently, without a teacher). Like the formation of a medium chiliocosm, one should know that this is the accomplished vast aspect of a Bodhisattva. Like the formation of a great chiliocosm, one should know that this is the accomplished form of the Tathāgata (Thus Come One, Buddha) with a hundred blessings, towering above all worlds, universally filling all worlds in space, extremely wonderful and pure, the highest praise, arranging all the most supreme objects of offering. Once all of this is presently accomplished, it constantly abides in Samāhita (equanimity, meditative concentration). Like the formation of a great ocean, one should know that this is the accomplished ocean of Samādhi (meditative concentration). Like the formation of great continents, intermediate continents, and other mountainous and rocky four great continents, one should know that these are the various Dhāraṇīs (mantras), transforming and liberating sentient beings and all the learning assemblies. Like the formation of palaces, pavilions, and various forests, one should know that this is the pure Buddha-field, adorned with meritorious virtues. Like the various transformations of the Kalpa-tree (a tree that can transform into various objects according to one's wishes), one should know that these are the ten Bhūmis (ten stages of a Bodhisattva's practice), ten Pāramitās (ten perfections), thirteen Samādhis (thirteen types of meditative concentration), various Dhāraṇīs, six Abhijñās (six supernormal powers), three Vidyās (three kinds of wisdom light), various wisdom lights, ten powers, the Bodhisattva's and Buddha's powers, fearlessness, unshared dharmas (unique qualities of a Buddha), great compassion, and other supreme, free, and vast dharmas. 『Good man! Among these, what is the form of the Tathāgata, the World-Honored One, with a hundred blessings? Good man! For example, accumulating in the ten directions for a full kalpa (eon), and each direction has Asamkhya (countless) Ganges sands of worlds, all the sentient beings in these worlds, all possess the merit of a small Cakravartin (wheel-turning king, ruler of a small world) equal to thirteen thousand great chiliocosms. With such sentient beings possessing the merit of a small Cakravartin, the total accumulation of their merits, when calculated, is equal to the merit of one great Cakravartin (ruler of a great world).』『Moreover, surpassing all the worlds in the east, all the sentient beings in these worlds each possess the merit of one great Cakravartin, as previously described,』

乃至十方盡虛空界一切世界中一切有情，各各皆具大轉輪王所有福蘊，以此之數較計，如是有情福蘊，與一帝釋福蘊相等。

「又若十方，彼一一方各有阿僧祇殑伽沙數等世界，一一世界有情皆具帝釋福蘊。是諸帝釋，總而聚之為一帝釋，即以如是之數，盡虛空遍法界一切世界有情，皆具如上帝釋福蘊。以此之數較計，如是有情福蘊，與一大梵天王福蘊相等。

「又若十方，彼一一方各有阿僧祇殑伽沙數等世界，彼彼世界有情，皆具大梵天王福蘊。是諸大梵天王，總而聚之為一大梵天王，即以如是之數，盡虛空遍法界一切世界有情，皆具如上大梵天王福蘊。以此之數較計，如是有情福蘊，即同聲聞緣覺菩薩所證，大地大光明雲授法灌頂，得十自在所有功德。

「善男子！即以是事，所有一切有情，於十方無邊際世界盡虛空界，積集三世所有福蘊。以彼三世福蘊，盡虛空界一切世界極微塵量，百倍倍之即成如來一一毛孔；而彼一一毛孔之中所入福蘊，以十阿僧祇百千倍數倍之，即成如來八十種好；而彼一一隨形好中所入一切福蘊，以十不可說倍數倍之，即成如來三十種相；而彼一一所成之相，以十不可說倍數倍之，即成如來眉間圓滿無垢月輪勝餘千光殊妙最上白毫之相。即如是相，以十不可說不可說

【現代漢語翻譯】現代漢語譯本乃至十方所有充滿虛空界的一切世界中的一切有情眾生，如果他們各自都具有一個大轉輪王（擁有統治世界的權力的國王）所擁有的福德，用這樣的數量來比較計算，這些有情眾生的福德總和，才與一個帝釋（佛教中的天神）的福德相等。

『又如果十方，每一方都有阿僧祇殑伽沙數（數量極多的意思）那麼多的世界，每一個世界中的有情眾生都具有帝釋的福德。把這些帝釋的福德全部聚集起來，成為一個帝釋的福德總和，然後用這樣的數量，充滿虛空遍及法界的一切世界中的有情眾生，都具有像上面所說的帝釋的福德。用這樣的數量來比較計算，這些有情眾生的福德總和，才與一個大梵天王（色界天的天王）的福德相等。

『又如果十方，每一方都有阿僧祇殑伽沙數那麼多的世界，那些世界中的有情眾生，都具有大梵天王的福德。把這些大梵天王的福德全部聚集起來，成為一個大梵天王的福德總和，然後用這樣的數量，充滿虛空遍及法界的一切世界中的有情眾生，都具有像上面所說的大梵天王的福德。用這樣的數量來比較計算，這些有情眾生的福德總和，就等同於聲聞、緣覺、菩薩所證得的，大地大光明雲授法灌頂，所獲得的十種自在（對壽命、心、財等的自在）的所有功德。

『善男子！就用這件事來說，所有一切有情眾生，在十方無邊無際的世界，充滿虛空界，積聚過去、現在、未來三世所有的福德。用那三世所積聚的福德，充滿虛空界一切世界極微小的微塵那麼多，再用一百倍來增加，才能形成如來佛的一個個毛孔；而那每一個毛孔中所包含的福德，再用十個阿僧祇百千倍來增加，才能形成如來佛的八十種好（佛的八十種殊勝的相）；而那每一個隨形好中所包含的一切福德，再用十個不可說倍數來增加，才能形成如來佛的三十二種相（佛的三十二種主要的相）；而那每一個所形成的相，再用十個不可說倍數來增加，才能形成如來佛眉間圓滿無垢的月輪，勝過其他千種光芒，殊勝美妙最上等的白毫相。就像這樣的相，再用十個不可說不可說

【English Translation】 English version Even if all sentient beings in all worlds throughout the ten directions and the entire expanse of empty space each possessed the accumulated merit of a great Chakravartin King (a king who rules the world with righteousness), the combined merit of all those beings would only equal the merit of one Indra (a deity in Buddhism).

'Furthermore, if each of the ten directions had Asamkhya-Ganga sands (an immeasurable number) of worlds, and each sentient being in each of those worlds possessed the merit of Indra, and all those Indras were combined into one Indra, and then that number was used to fill all sentient beings in all worlds throughout the expanse of empty space and the Dharma realm with the merit of that Indra, the combined merit of all those beings would only equal the merit of one Great Brahma King (a king of the Form Realm).'

'Furthermore, if each of the ten directions had Asamkhya-Ganga sands of worlds, and each sentient being in each of those worlds possessed the merit of a Great Brahma King, and all those Great Brahma Kings were combined into one Great Brahma King, and then that number was used to fill all sentient beings in all worlds throughout the expanse of empty space and the Dharma realm with the merit of that Great Brahma King, the combined merit of all those beings would be equal to the merit attained by Sravakas, Pratyekabuddhas, and Bodhisattvas who have received the Dharma empowerment of the Great Light Cloud of the Earth, and who have attained the ten kinds of mastery (mastery over life, mind, wealth, etc.).'

'Good man! Just consider this: all sentient beings in the boundless worlds of the ten directions, throughout the expanse of empty space, accumulate all the merit of the three times (past, present, and future). If that merit of the three times were to fill all the worlds in the expanse of empty space with particles as small as the finest dust, and then be multiplied by a hundredfold, it would only form one pore of a Tathagata (Buddha); and the merit contained within each of those pores, multiplied by ten Asamkhya hundreds of thousands, would only form one of the eighty minor marks of excellence of a Tathagata; and all the merit contained within each of those minor marks, multiplied by ten unspeakable numbers, would only form one of the thirty-two major marks of a Tathagata; and each of those marks, multiplied by ten unspeakable numbers, would only form the perfect, flawless moon-like mark between the eyebrows of a Tathagata, surpassing a thousand lights, the supremely wonderful and excellent white hair mark. Just like that mark, multiplied by ten unspeakable unspeakable

千俱胝倍數倍之，即成如來一切世間高顯不可睹見烏瑟膩沙莊嚴頂相。即如是相，以十不可說不可說俱胝那庾多百千倍數倍之，即成如來六十千種一切所緣無邊音聲，流出殊妙無所發悟，普令有情生大歡喜，開示一切世界清凈語言佛大辯才。

「善男子！此說是為諸佛世尊百福之相，如來以是無盡福智勝行普遍莊嚴，廣為一切有情長養濟命。

「善男子！正使十方盡虛空遍法界，一切世界中所有有情，滿一劫中悉住第十法雲地菩薩之位具諸勝相，謂身語意所莊嚴，具諸陀羅尼及十自在。是等菩薩以閻浮檀金所成之器，量等虛空如殑伽沙數，而一一器盛種種寶，經爾所時乃至最後邊際圓滿劫中，剎那剎那來而復往，各各持入如來一毛孔中，而佛世尊一毛孔中，所有福蘊不增不減。善男子！此是如來不可思議百福之相。

「複次，何等是十二地？所謂未發菩提心地、歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地、普遍光明佛地，是為十二地。

「此中何等是未發菩提心地？謂此菩薩超越一切愚夫所行邪行，及一切三世梵王、帝釋、護世諸天、聲聞緣覺，最勝出過一切世間，一切行相吉祥，身語意業而為莊嚴，於十方無邊世界普遍照耀具大光明輪，得無障

【現代漢語翻譯】現代漢語譯本：千俱胝（koṭi，意為千萬）倍數倍之，即成就如來一切世間高顯不可睹見烏瑟膩沙（uṣṇīṣa，意為頂髻）莊嚴頂相。即如是相，以十不可說不可說俱胝那庾多（nayuta，意為億）百千倍數倍之，即成就如來六十千種一切所緣無邊音聲，流出殊妙無所發悟，普令有情生大歡喜，開示一切世界清凈語言佛大辯才。

『善男子！此說是為諸佛世尊百福之相，如來以是無盡福智勝行普遍莊嚴，廣為一切有情長養濟命。』

『善男子！正使十方盡虛空遍法界，一切世界中所有有情，滿一劫中悉住第十法雲地菩薩之位具諸勝相，謂身語意所莊嚴，具諸陀羅尼（dhāraṇī，意為總持）及十自在。是等菩薩以閻浮檀金所成之器，量等虛空如殑伽（gaṅgā，意為恒河）沙數，而一一器盛種種寶，經爾所時乃至最後邊際圓滿劫中，剎那剎那來而復往，各各持入如來一毛孔中，而佛世尊一毛孔中，所有福蘊不增不減。善男子！此是如來不可思議百福之相。』

『複次，何等是十二地？所謂未發菩提心地、歡喜地、離垢地、發光地、焰慧地、難勝地、現前地、遠行地、不動地、善慧地、法雲地、普遍光明佛地，是為十二地。』

『此中何等是未發菩提心地？謂此菩薩超越一切愚夫所行邪行，及一切三世梵王（Brahmā，意為創造之神）、帝釋（Indra，意為眾神之王）、護世諸天、聲聞緣覺，最勝出過一切世間，一切行相吉祥，身語意業而為莊嚴，於十方無邊世界普遍照耀具大光明輪，得無障』

【English Translation】 English version: Multiplying by a thousand koṭis (千萬, ten million), one attains the adorned uṣṇīṣa (頂髻, crown protuberance) of the Tathāgata (如來, Thus Come One), which is so lofty and visible in all the worlds that it cannot be overlooked. Multiplying this form by ten inexpressible, inexpressible koṭis of nayutas (億, hundred million) multiplied by a hundred thousand, one attains the sixty thousand kinds of boundless sounds of the Tathāgata, which emanate wonderfully and awaken all beings, causing them to rejoice greatly, revealing the pure language of all worlds, the great eloquence of the Buddha.

'Good man! This is said to be the mark of a hundred blessings of the Buddhas, the World Honored Ones. The Tathāgata universally adorns himself with these endless blessings, wisdom, and supreme practices, extensively nourishing and sustaining the lives of all sentient beings.'

'Good man! Even if all sentient beings in all the worlds throughout the ten directions, the exhaustion of space, and the pervasion of the Dharma Realm, were to dwell for a full kalpa (劫, eon) in the position of a tenth-ground Dharma-Cloud Bodhisattva, possessing all the supreme marks, adorned with body, speech, and mind, possessing all dhāraṇīs (總持, mantras) and the ten powers of mastery, and these Bodhisattvas were to use vessels made of Jāmbūnada gold, as numerous as the sands of the Ganges (恒河, Gaṅgā), each vessel filled with various treasures, and for that long period, until the very last moment of the complete kalpa, they were to come and go, moment by moment, each carrying them into one pore of the Tathāgata, the accumulation of blessings in one pore of the Buddha, the World Honored One, would neither increase nor decrease. Good man! This is the inconceivable mark of a hundred blessings of the Tathāgata.'

'Furthermore, what are the twelve grounds? They are: the ground of the mind of non-arising bodhicitta (菩提心, mind of enlightenment), the Joyful Ground, the Stainless Ground, the Luminous Ground, the Blazing Wisdom Ground, the Difficult-to-Conquer Ground, the Manifest Ground, the Far-Reaching Ground, the Immovable Ground, the Ground of Good Wisdom, the Dharma-Cloud Ground, and the Ground of Universal Light Buddha. These are the twelve grounds.'

'Among these, what is the ground of the mind of non-arising bodhicitta? It means that this Bodhisattva transcends all the evil practices of foolish people, and all the Brahmās (創造之神, Brahmā) , Indras (眾神之王, Indra), world-protecting deities, Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers) of the three periods of time, surpassing all worldly beings, with all auspicious characteristics, adorned with the karma of body, speech, and mind, universally illuminating the boundless worlds of the ten directions with a great wheel of light, attaining unobstructed'

礙力行陀羅尼，于阿僧祇世界，一一相中縱任無方。

「於四大洲世界，出現普遍香光明網廣大莊嚴，蓮華承足，處大千世界邊際之量妙莊嚴座，得一切法善調順，善觀察成就無礙可意所緣事相，現十種大相及阿僧祇相，顯示不退轉法。

「于無邊際一切方所，隨所行時放不可思議大光明網，無量剎土種種莊嚴現身影像，于不可說無量世界中，能為諸世界主，勸受灌頂增上加持，能於一切世出世間，常雨無量大法寶雨，妙光明門悉無遮礙，周廣普遍而作最上大施福行。隨順一切世間，普能圓滿一切有情不空意願。見者咸生善妙可愛清凈之心，普振一切世界，隨所思念諸惡趣等無邊有情悉為救度，普能攝受無邊諸佛供養法門，遊戲一切阿僧祇數三摩地陀羅尼解脫通明等法，嬉樂無邊勝妙法園而無愛著，得無邊俱胝劫數無發悟無疑惑喜行光明。

「無數俱胝那庾多百千劫，于清凈大乘分位中修習圓滿，種種利他所行事業成辦，福智勝行多百千種，廣大先行究竟圓滿。若具最極信解行法故，乃得初地，今以次第分位故，而此菩薩是未發菩提心地。

「善男子！譬如轉輪聖王，雖已超越人之色相，然未獲得天之色相，而此菩薩亦復如是，雖已超越一切世間聲聞緣覺之地，然未獲得最上菩薩地故。

【現代漢語翻譯】現代漢語譯本《礙力行陀羅尼》于阿僧祇（asaṃkhya，無數）世界中，在每一個現象中都縱任無礙，沒有限制。

『在四大洲世界中，顯現普遍的香光明網，廣大莊嚴，蓮花承托雙足，處於大千世界邊際的、具有不可思議的莊嚴座上，於一切法都能善於調伏順應，善於觀察，成就無礙、可意的所緣事相，顯現十種大相以及阿僧祇相，顯示不退轉之法。

『在無邊無際的一切地方，隨著所行之處，放出不可思議的大光明網，無數剎土以種種莊嚴顯現身影像，在不可說無量世界中，能夠作為諸世界之主，勸請接受灌頂，增上加持，能夠在一切世間和出世間，常降下無量大法寶雨，奇妙的光明之門沒有任何遮礙，周遍廣大，作為最上的大施福行。隨順一切世間，普遍能夠圓滿一切有情不落空的意願。見到的人都生起善良美妙、可愛清凈的心，普遍震動一切世界，隨著所思所念，對於諸惡趣等無邊的有情都加以救度，普遍能夠攝受無邊的諸佛供養法門，遊戲於一切阿僧祇數的三摩地（samādhi，禪定）、陀羅尼（dhāraṇī，總持）、解脫、通明等法，嬉戲于無邊的勝妙法園而沒有愛著，獲得無邊俱胝（koṭi，千萬）劫數沒有發悟、沒有疑惑的喜行光明。

『無數俱胝那庾多（nayuta，億）百千劫以來，在清凈大乘的位階中修習圓滿，種種利他的所行事業得以成就，福德智慧的殊勝行為多達百千種，廣大的先行最終圓滿。如果具備最極的信解行法，才能證得初地，現在因為次第分位的緣故，而此菩薩是尚未發起菩提心地的。

『善男子！譬如轉輪聖王，雖然已經超越了人的色相，但尚未獲得天的色相，而此菩薩也是如此，雖然已經超越了一切世間的聲聞（śrāvaka，聽聞佛法而悟道者）、緣覺（pratyekabuddha，無師自悟者）之地，但尚未獲得最上的菩薩地啊。』

【English Translation】 English version The Āyakara-dhāraṇī, in asaṃkhya (countless) worlds, is unrestricted and unimpeded in every phenomenon.

『In the worlds of the four continents, it manifests a universal network of fragrant light, vast and adorned, with lotus flowers supporting its feet. It resides on an inconceivably adorned seat at the edge of the great thousand world system. It is skilled in taming and harmonizing all dharmas, skilled in observation, accomplishing unobstructed and pleasing objects of focus. It manifests ten great signs and asaṃkhya signs, revealing the Dharma of non-retrogression.

『In boundless and limitless places, wherever it goes, it emits an inconceivable great network of light. Countless lands manifest body images with various adornments. In unspeakable and immeasurable worlds, it can be the lord of those worlds, encouraging the reception of abhiseka (initiation), increasing blessings and empowerment. It can constantly rain down immeasurable great Dharma jewels in all worldly and supramundane realms. The wondrous gates of light are without obstruction, universally spreading and performing the supreme acts of great giving and merit. It accords with all the world, universally fulfilling the unfailing wishes of all sentient beings. Those who see it give rise to virtuous, wonderful, lovely, and pure minds. It universally vibrates all worlds, and according to its thoughts, it rescues boundless sentient beings in evil destinies and so on. It can universally gather the boundless Dharma gates of offering to all Buddhas, playing in all asaṃkhya samādhis (meditative absorption), dhāraṇīs (retentive power), liberation, clear understanding, and other dharmas, delighting in the boundless and wonderful Dharma gardens without attachment, attaining the light of joy and practice, free from awakening and doubt, for boundless koṭis (ten millions) of kalpas.

『For countless koṭi nayutas (hundred millions) of hundreds of thousands of kalpas, it has cultivated and perfected itself in the pure Great Vehicle stage, accomplishing various altruistic activities. Its virtuous and wise conduct is multiplied by hundreds of thousands, and its vast preliminary practices are ultimately perfected. If one possesses the most profound faith, understanding, practice, and Dharma, one can attain the first bhūmi (stage). Now, because of the gradual stages, this Bodhisattva has not yet awakened the Bodhi mind.

『Good man! For example, a Cakravartin (wheel-turning king), although he has surpassed the appearance of a human, has not yet attained the appearance of a deva (god). Similarly, this Bodhisattva, although he has surpassed the stages of all worldly śrāvakas (hearers) and pratyekabuddhas (solitary realizers), has not yet attained the supreme Bodhisattva stage.』

「複次，普遍光明佛地者，無中無邊無復遺餘一切清凈，於一切法自在，普能善觀無數種相，普令一切有情獲得利樂。

「何等是諸菩薩所行十種三摩地？所謂一者、寶高；二者、善住；三者、無動；四者、不退轉；五者、寶積；六者、日光焰；七者、一切義成；八者、智光明；九者、安住現在佛前；十者、首楞嚴，如是等無邊菩薩所行三摩地。

「複次，十二種陀羅尼。何等十二？所謂一者、灌頂；二者、大智；三者、清凈音聲；四者無盡藏；五者、無邊轉；六者、海印；七者、蓮華莊嚴；八者、趣無礙門；九者、決定出生諸無礙解；十者、住佛莊嚴；十一者、無邊色相；十二者、佛身色相成辦圓滿，是為十二種陀羅尼。

「複次，六通。何等為六？一者、天眼通；二者、天耳通；三者、他心智通；四者、宿住隨念智通；五者、神境智通；六者、漏盡智通，是為六通。

「複次，諸菩薩十種自在。何等為十？一者、無量阿僧祇劫具壽量力故，即壽自在；二者、不可說不可說三摩地門，相續趣入勝相應故，即心自在；三者、一切世界無數莊嚴具莊嚴加持顯示相應，即受用自在；四者、隨其時分諸業報力悉顯示故，即業自在；五者、於一切世界示現受生故，即生自在；六者、於一切世界見

【現代漢語翻譯】現代漢語譯本『再者，普遍光明佛地，沒有中心，沒有邊際，沒有遺漏，一切都是清凈的，對於一切法都自在，普遍能夠善於觀察無數種相，普遍令一切有情獲得利益和快樂。『什麼是諸位菩薩所修行的十種三摩地（Samadhi，禪定）？所謂第一是寶高，第二是善住，第三是無動，第四是不退轉，第五是寶積，第六是日光焰，第七是一切義成，第八是智光明，第九是安住現在佛前，第十是首楞嚴（Śūraṅgama，勇健），像這些等等無邊的菩薩所修行的三摩地。『再者，有十二種陀羅尼（Dhāraṇī，總持）。什麼是十二種？所謂第一是灌頂，第二是大智，第三是清凈音聲，第四是無盡藏，第五是無邊轉，第六是海印，第七是蓮華莊嚴，第八是趣無礙門，第九是決定出生諸無礙解，第十是住佛莊嚴，第十一是無邊色相，第十二是佛身色相成辦圓滿，這就是十二種陀羅尼。『再者，有六通。什麼是六通？第一是天眼通，第二是天耳通，第三是他心智通，第四是宿住隨念智通，第五是神境智通，第六是漏盡智通，這就是六通。『再者，諸位菩薩有十種自在。什麼是十種？第一，因為具有無量阿僧祇劫（asaṃkhya-kalpa，無數大劫）的壽命力量，所以是壽命自在；第二，因為能夠相續進入不可說不可說的三摩地門，並且與殊勝相應，所以是心自在；第三，因為能夠以一切世界無數的莊嚴具來莊嚴加持並顯示，所以是受用自在；第四，因為能夠隨時分顯示諸業報的力量，所以是業自在；第五，因為能夠在一切世界示現受生，所以是生自在；第六，因為能夠在一切世界見到』

【English Translation】 English version 『Furthermore, the universally radiant Buddha-ground is without center, without boundary, without any remainder, completely pure, free in all dharmas, universally able to skillfully observe countless forms, and universally enables all sentient beings to obtain benefit and joy.』『What are the ten kinds of Samadhi (禪定) practiced by the Bodhisattvas? They are: first, Jewel Height; second, Good Abiding; third, Non-Movement; fourth, Non-Regression; fifth, Jewel Accumulation; sixth, Sunlight Flame; seventh, Accomplishment of All Meanings; eighth, Wisdom Light; ninth, Abiding Before the Present Buddha; tenth, Śūraṅgama (勇健). These and other boundless Samadhis are practiced by Bodhisattvas.』『Furthermore, there are twelve kinds of Dhāraṇī (總持). What are the twelve? They are: first, Abhiṣeka (灌頂); second, Great Wisdom; third, Pure Voice; fourth, Inexhaustible Treasury; fifth, Boundless Turning; sixth, Ocean Seal; seventh, Lotus Adornment; eighth, Entering the Unobstructed Gate; ninth, Decisively Generating All Unobstructed Understandings; tenth, Abiding in Buddha Adornment; eleventh, Boundless Forms; twelfth, Perfect Accomplishment of the Buddha's Body Forms. These are the twelve kinds of Dhāraṇī.』『Furthermore, there are six superknowledges. What are the six? First, the Divine Eye; second, the Divine Ear; third, Knowledge of Others' Minds; fourth, Knowledge of Past Lives; fifth, the Power of Magical Abilities; sixth, the Exhaustion of Outflows. These are the six superknowledges.』『Furthermore, the Bodhisattvas have ten kinds of freedom. What are the ten? First, because they possess the power of lifespan for immeasurable asaṃkhya-kalpas (無數大劫), they have freedom over lifespan; second, because they can continuously enter unspeakable and inexpressible Samadhi gates and are in excellent accordance, they have freedom over mind; third, because they can adorn and bless and display with countless adornments in all worlds, they have freedom over enjoyment; fourth, because they can display the power of karmic retribution at any time, they have freedom over karma; fifth, because they can manifest rebirth in all worlds, they have freedom over birth; sixth, because they can see in all worlds』

佛圓滿示現故，即信解自在；七者、隨樂欲時于諸剎中現成菩提，即愿自在；八者、於一切世界出現無邊神通事故，即神通自在；九者、無邊無中法門光明常顯發故，即法自在；十者、于如來十力四無所畏、四無礙解十八不共法、三十二相八十種好，及現證最上菩提，充滿三世一切佛剎，微塵阿僧祇等數中，了知一相具諸勝相，乃至現證一切智悉能顯示故，即智自在；是為菩薩十種自在。

「複次，何等是菩薩十力？所謂一者、意樂力；二者、深固力；三者、方便力；四者、慧力；五者、願力；六者、行力；七者乘力；八者、神變力；九者、菩提力；十者、轉法輪力；是為菩薩十力。

「何等是菩薩四無所畏？所謂一者、于諸陀羅尼隨聞能受，宣說義理無畏；二者、了無我法不嬈於他，積集無相本習威儀而無缺失，三業清凈成就廣大護持無畏；三者、常持正法而不忘失，畢竟安住智慧方便，救度有情無放逸心，開示善法得離障難無畏；四者、不忘失一切智心，亦于余乘諸出離道圓滿自在，得一切種一切事成就無畏，是為菩薩四無所畏。

「何等是菩薩十八不共法？所謂一者、菩薩無著佈施；二者、無著持戒；三者、無著忍辱；四者、無著精進；五者無著禪定；六者、無著智慧；七者、以四攝法攝諸

【現代漢語翻譯】現代漢語譯本：佛陀圓滿示現的緣故，就能信解自在；第七，隨順眾生的喜好和願望，在各個佛剎中示現成佛，這就是愿自在；第八，在一切世界中示現無邊的神通事蹟，這就是神通自在；第九，無邊無盡的法門光明常顯發，這就是法自在；第十，對於如來的十力、四無所畏、四無礙解、十八不共法、三十二相、八十種好，以及現證最上菩提，充滿三世一切佛剎，微塵阿僧祇（無數）等數的世界中，了知一個相中具足各種殊勝的相，乃至現證一切智，都能顯示出來，這就是智自在；以上就是菩薩的十種自在。『再者，什麼是菩薩的十力？所謂第一是意樂力；第二是深固力；第三是方便力；第四是慧力；第五是願力；第六是行力；第七是乘力；第八是神變力；第九是菩提力；第十是轉法輪力；以上就是菩薩的十力。』『什麼是菩薩的四無所畏？所謂第一，對於各種陀羅尼（總持），隨聽聞就能接受，宣說其中的義理而無所畏懼；第二，了達無我之法，不擾亂他人，積累無相的根本習性，威儀沒有缺失，身口意三業清凈，成就廣大的護持而無所畏懼；第三，常常保持正法而不忘失，最終安住在智慧方便之中，救度有情眾生沒有懈怠之心，開示善法而能遠離障礙和困難，無所畏懼；第四，不忘失一切智之心，並且對於其他乘的各種出離之道圓滿自在，得到一切種類一切事物的成就而無所畏懼，以上就是菩薩的四無所畏。』『什麼是菩薩的十八不共法？所謂第一，菩薩沒有執著的佈施；第二，沒有執著的持戒；第三，沒有執著的忍辱；第四，沒有執著的精進；第五，沒有執著的禪定；第六，沒有執著的智慧；第七，用四攝法來攝受各種眾生』

【English Translation】 English version: Because the Buddha perfectly manifests, one attains freedom in faith and understanding; seventh, manifesting the attainment of Bodhi in all Buddha-lands according to the joy and desires [of beings], this is freedom of aspiration; eighth, manifesting boundless miraculous events in all worlds, this is freedom of miraculous power; ninth, because the light of boundless and endless Dharma-gates is constantly revealed, this is freedom of Dharma; tenth, regarding the Tathagata's Ten Powers, Four Fearlessnesses, Four Unobstructed Knowledges, Eighteen Unshared Qualities, Thirty-two Major Marks, Eighty Minor Marks, and the present realization of Supreme Bodhi, filling all Buddha-lands of the three times, in worlds as numerous as dust motes and asamkhyas (innumerable), knowing that one mark possesses all excellent marks, and even realizing all-knowing wisdom, being able to reveal everything, this is freedom of wisdom; these are the ten freedoms of a Bodhisattva. 『Furthermore, what are the ten powers of a Bodhisattva? They are: first, the power of intention; second, the power of profound steadfastness; third, the power of skillful means; fourth, the power of wisdom; fifth, the power of aspiration; sixth, the power of practice; seventh, the power of vehicle; eighth, the power of miraculous transformation; ninth, the power of Bodhi; tenth, the power of turning the Dharma wheel; these are the ten powers of a Bodhisattva.』『What are the four fearlessnesses of a Bodhisattva? They are: first, being able to receive and uphold all Dharanis (mantras) upon hearing them, and fearlessly expounding their meanings; second, understanding the Dharma of no-self, not disturbing others, accumulating the fundamental habits of non-attachment, with dignified conduct without deficiency, with purity of body, speech, and mind, accomplishing vast protection without fear; third, constantly upholding the True Dharma without forgetting it, ultimately abiding in wisdom and skillful means, saving sentient beings without negligence, revealing good Dharma and being able to be free from obstacles and difficulties, without fear; fourth, not forgetting the mind of all-knowing wisdom, and also being perfectly free in the various paths of liberation of other vehicles, attaining the accomplishment of all kinds of things, without fear; these are the four fearlessnesses of a Bodhisattva.』『What are the eighteen unshared qualities of a Bodhisattva? They are: first, the Bodhisattva's non-attached giving; second, non-attached morality; third, non-attached patience; fourth, non-attached diligence; fifth, non-attached meditation; sixth, non-attached wisdom; seventh, using the Four Means of Attraction to gather all beings』

有情；八者、善了諸迴向法；九者、善巧方便成諸有情增上所行；十者、開示上乘出離之道；十一者、于大乘法而不退轉；十二者、表示生死及涅槃門；十三者、于諸典章不減文句；十四者、所作行中智為先導；十五者、于諸生中離眾過失；十六者、于身口意具十善業；十七者、堪忍諸苦不捨一切有情；十八者、一切世間所可愛樂皆悉顯示，普遍一切世間愚夫及聲聞緣覺，善以眾寶及劫樹莊嚴堅固，一切智心永不忘失，得一切法依法灌頂，常所樂求見佛法僧；是為菩薩十八不共法。

「云何是如來十力？所謂一者、處非處智力；二者、教示過去未來現在業因果報智力；三者、種種信解智力；四者、種種界智力；五者、了別自他根智力；六者、至處道智力；七者、發起一切禪定解脫三摩地三摩缽底染凈等智力；八者、宿住隨念智力；九者、生死智力；十者、漏盡智力；是為如來十力。

「云何是如來四無所畏？所謂一者、一切法現證智無畏；二者、一切漏盡智無畏；三者、決定說障道無畏；四者、出盡苦道無畏；是為如來四無所畏。

佛說除蓋障菩薩所問經卷第七大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第八

西天譯經三藏朝散大

【現代漢語翻譯】現代漢語譯本：什麼是菩薩的十八不共法？一是、于諸有情常懷慈愍；二是、安住于大悲之中；三是、身語意業皆無過失；四是、其心堪忍一切諸法；五是、具足一切菩薩之戒；六是、常能思維諸佛之法；七是、善能安立一切有情；八是、善於瞭解各種迴向之法；九是、善巧方便地成就一切有情增上之行；十是、開示上乘的出離之道；十一是、對於大乘之法永不退轉；十二是、表示生死以及涅槃之門；十三是、對於各種典章不減少文句；十四是、所作所行之中以智慧為先導；十五是、于各種生命之中遠離各種過失；十六是、于身口意具足十善之業；十七是、堪能忍受各種痛苦而不捨棄一切有情；十八是、一切世間所可愛樂之事物皆悉顯示，普遍於一切世間的愚夫以及聲聞緣覺，善於用各種珍寶以及劫樹莊嚴堅固，一切智之心永遠不會忘失，得到一切法依法灌頂，常常樂於尋求見佛法僧；這就是菩薩的十八不共法。

什麼是如來的十力？一是、處非處智力（對事物的如實知見力）；二是、教示過去未來現在業因果報智力（知曉三世因果報應的智慧力量）；三是、種種信解智力（瞭解眾生不同信仰和理解力的智慧力量）；四是、種種界智力（瞭解眾生不同根性的智慧力量）；五是、了別自他根智力（辨別自己和他人根性的智慧力量）；六是、至處道智力（知曉所有通往解脫之道的智慧力量）；七是、發起一切禪定解脫三摩地三摩缽底染凈等智力（引發所有禪定、解脫、三摩地、三摩缽底、染凈等狀態的智慧力量）；八是、宿住隨念智力（回憶前世經歷的智慧力量）；九是、生死智力（知曉眾生死生循環的智慧力量）；十是、漏盡智力（斷除一切煩惱的智慧力量）；這就是如來的十力。

什麼是如來的四無所畏？一是、一切法現證智無畏（對一切法如實證知的無畏）；二是、一切漏盡智無畏（斷除一切煩惱的無畏）；三是、決定說障道無畏（確定地說出障礙解脫之道的無畏）；四是、出盡苦道無畏（說出徹底脫離痛苦之道的無畏）；這就是如來的四無所畏。

《佛說除蓋障菩薩所問經》卷第七大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第八

西天譯經三藏朝散大

【English Translation】 English version: What are the eighteen uncommon qualities of a Bodhisattva? First, constantly cherishing compassion towards all sentient beings; second, abiding in great compassion; third, having no faults in body, speech, and mind; fourth, being able to endure all dharmas; fifth, possessing all the precepts of a Bodhisattva; sixth, constantly contemplating the dharmas of all Buddhas; seventh, being skilled in establishing all sentient beings; eighth, being skilled in understanding all methods of dedication; ninth, skillfully and expediently accomplishing the superior practices of all sentient beings; tenth, revealing the supreme path of liberation; eleventh, never regressing from the Mahayana Dharma; twelfth, indicating the gates of birth and death, as well as Nirvana; thirteenth, not reducing the words or sentences in any scriptures; fourteenth, taking wisdom as the guide in all actions and practices; fifteenth, being free from all faults in all lives; sixteenth, possessing the ten wholesome karmas in body, speech, and mind; seventeenth, being able to endure all sufferings without abandoning any sentient beings; eighteenth, displaying all things that are loved and cherished in all worlds, universally to all foolish people, Shravakas (hearers), and Pratyekabuddhas (solitary realizers), skillfully adorning and strengthening with various treasures and kalpa trees, never forgetting the mind of all-knowing wisdom, receiving the empowerment of all dharmas according to the Dharma, and constantly delighting in seeking to see the Buddha, Dharma, and Sangha; these are the eighteen uncommon qualities of a Bodhisattva.

What are the ten powers of a Tathagata? First, the power of knowing what is possible and impossible (處非處智力); second, the power of knowing the karmic causes and effects of past, future, and present actions (教示過去未來現在業因果報智力); third, the power of knowing the various beliefs and understandings of beings (種種信解智力); fourth, the power of knowing the various realms of beings (種種界智力); fifth, the power of distinguishing the faculties of oneself and others (了別自他根智力); sixth, the power of knowing the paths leading to liberation (至處道智力); seventh, the power of initiating all dhyanas (meditations), liberations, samadhis (concentration), samapattis (attainments), defilements and purifications, etc. (發起一切禪定解脫三摩地三摩缽底染凈等智力); eighth, the power of recollecting past lives (宿住隨念智力); ninth, the power of knowing the death and rebirth of beings (生死智力); tenth, the power of eradicating all defilements (漏盡智力); these are the ten powers of a Tathagata.

What are the four fearlessnesses of a Tathagata? First, fearlessness in the wisdom of directly realizing all dharmas (一切法現證智無畏); second, fearlessness in the wisdom of eradicating all defilements (一切漏盡智無畏); third, fearlessness in definitively speaking about the obstacles to the path (決定說障道無畏); fourth, fearlessness in speaking about the path to completely escape suffering (出盡苦道無畏); these are the four fearlessnesses of a Tathagata.

The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin, Volume 7 Taisho Tripitaka Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin

The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin, Volume 8

Translated in the Western Heaven by the Tripitaka Master Chao San Dai

夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，何等是為如來十八不共法？所謂一者、如來身無懈倦；二者、語無卒暴；三者、無失念；四者無不定心；五者、無種種想；六者、無不知舍心；七者、欲無減；八者、精進無減；九者、念無減；十者、定無減；十一者、慧無減；十二者、解脫解脫知見無減；十三者、於過去世無著無礙知見隨轉；十四者、于未來世無著無礙知見隨轉；十五者、于現在世無著無礙知見隨轉；十六者、于諸身業智為先導隨智而轉；十七者、于諸語業智為先導隨智而轉；十八者、于諸意業智為先導隨智而轉；此等是為如來十八不共法。

「何等是如來大悲？善男子！勤行三十二種相故，乃起如來大悲之心，於十方無邊世界，廣現不思議相，皆從如來大悲心轉。何等三十二相？所謂一者、一切法無我，而諸有情于無我理不能信解，是故如來為諸有情發起大悲；二者、一切法無有情，而諸有情執以為有，是故如來發起大悲；三者、一切法無壽者，而諸有情執以為有，是故如來發起大悲；四者、一切法無補特伽羅，而諸有情生其取著，是故如來發起大悲；五者、一切法無性，而諸有情起有性見，是故如來發起大悲；六者、一切法無礙，而諸有情著于所礙，是故如來發起大悲；七

【現代漢語翻譯】現代漢語譯本：試鴻臚卿傳梵大師賜紫沙門臣法護（譯者法護）等奉詔翻譯：『再者，什麼是如來的十八不共法？所謂第一，如來身無懈倦；第二，語無卒暴；第三，無失念；第四，無不定心；第五，無種種想；第六，無不知舍心；第七，欲無減；第八，精進無減；第九，念無減；第十，定無減；第十一，慧無減；第十二，解脫解脫知見無減；第十三，於過去世無著無礙知見隨轉；第十四，于未來世無著無礙知見隨轉；第十五，于現在世無著無礙知見隨轉；第十六，于諸身業智為先導隨智而轉；第十七，于諸語業智為先導隨智而轉；第十八，于諸意業智為先導隨智而轉；這些就是如來的十八不共法。』『什麼是如來的大悲？善男子！因為勤奮修行三十二種相，才生起如來的大悲之心，在十方無邊世界，廣泛顯現不可思議的相，都從如來的大悲心流轉而出。什麼是三十二相？所謂第一，一切法無我，而各種有情對於無我的道理不能相信理解，所以如來為各種有情發起大悲；第二，一切法無有情，而各種有情執著以為有，所以如來發起大悲；第三，一切法無壽者，而各種有情執著以為有，所以如來發起大悲；第四，一切法無補特伽羅（非我），而各種有情對其產生執取，所以如來發起大悲；第五，一切法無自性，而各種有情產生有自性的見解，所以如來發起大悲；第六，一切法無障礙，而各種有情執著于所障礙，所以如來發起大悲；第七』

【English Translation】 English version: By the order of the emperor, Dharma Raksha (Dharma Raksha), the Shramana (Buddhist monk) bestowed with purple robe, the grand master who transmits Sanskrit scriptures, the minister of Honglu Temple, and others, translated this scripture: 『Furthermore, what are the eighteen uncommon qualities of a Tathagata (Buddha)? They are: first, the Tathagata's body has no weariness; second, speech is without abruptness; third, there is no loss of mindfulness; fourth, there is no lack of concentration; fifth, there are no diverse thoughts; sixth, there is no lack of the mind of relinquishment; seventh, desire is without decrease; eighth, diligence is without decrease; ninth, mindfulness is without decrease; tenth, concentration is without decrease; eleventh, wisdom is without decrease; twelfth, liberation and the knowledge and vision of liberation are without decrease; thirteenth, in the past, there is unobstructed knowledge and vision that follows accordingly; fourteenth, in the future, there is unobstructed knowledge and vision that follows accordingly; fifteenth, in the present, there is unobstructed knowledge and vision that follows accordingly; sixteenth, in all bodily actions, wisdom is the guide, and actions follow wisdom; seventeenth, in all verbal actions, wisdom is the guide, and actions follow wisdom; eighteenth, in all mental actions, wisdom is the guide, and actions follow wisdom; these are the eighteen uncommon qualities of a Tathagata.』『What is the great compassion of the Tathagata? Good man! Because of diligently practicing the thirty-two characteristics, the great compassion of the Tathagata arises, and in the boundless worlds of the ten directions, inconceivable appearances are widely manifested, all proceeding from the great compassion of the Tathagata. What are the thirty-two characteristics? They are: first, all dharmas (phenomena) are without self, but sentient beings cannot believe and understand the principle of no-self, therefore the Tathagata arouses great compassion for sentient beings; second, all dharmas are without sentient beings, but sentient beings cling to them as if they exist, therefore the Tathagata arouses great compassion; third, all dharmas are without a life-span, but sentient beings cling to them as if they exist, therefore the Tathagata arouses great compassion; fourth, all dharmas are without a Pudgala (individual), but sentient beings become attached to it, therefore the Tathagata arouses great compassion; fifth, all dharmas are without inherent nature, but sentient beings generate views of inherent nature, therefore the Tathagata arouses great compassion; sixth, all dharmas are without obstruction, but sentient beings are attached to what is obstructed, therefore the Tathagata arouses great compassion; seventh』

者、一切法無含藏，而諸有情生其樂著，是故如來發起大悲；八者、一切法無主宰，而諸有情著於我相，是故如來發起大悲；九者、一切法無攝屬，而諸有情起于執取，是故如來發起大悲；十者、一切法無物像，而諸有情著于境物，是故如來發起大悲；十一者、一切法無種姓，而諸有情生其取著，是故如來發起大悲；十二者、一切法無生無滅，而諸有情著于生滅，是故如來發起大悲；十三者、一切法無染污，而諸有情自生染污，是故如來發起大悲；十四者、一切法離貪，而諸有情生其貪愛，是故如來發起大悲；十五者、一切法離瞋。而諸有情生其瞋恚，是故如來發起大悲；十六者、一切法離癡，而諸有情起于愚癡，是故如來發起大悲；十七者、一切法無來，而諸有情取著諸趣，是故如來發起大悲；十八者、一切法無去，而諸有情著于有生，是故如來發起大悲；十九者、一切法無行，而諸有情諸行中行，是故如來發起大悲；二十者、一切法無戲論，而諸有情樂著戲論，是故如來發起大悲；二十一者、一切法空，而諸有情起于有見，是故如來發起大悲；二十二者、一切法無相，而諸有情著境界相，是故如來發起大悲；二十三者、一切法無愿，而諸有情執行諸愿，是故如來發起大悲；二十四者、世間有情所共集會，互相諍訟

【現代漢語翻譯】現代漢語譯本七、一切法沒有包含和儲藏，但眾生卻執著於此，因此如來發起大悲心；八、一切法沒有主宰，但眾生卻執著于『我』的表象，因此如來發起大悲心；九、一切法沒有歸屬，但眾生卻產生執取，因此如來發起大悲心；十、一切法沒有實體形象，但眾生卻執著于外在事物，因此如來發起大悲心；十一、一切法沒有種姓差別，但眾生卻對此產生執著，因此如來發起大悲心；十二、一切法沒有生滅，但眾生卻執著于生滅，因此如來發起大悲心；十三、一切法沒有染污，但眾生卻自己產生染污，因此如來發起大悲心；十四、一切法遠離貪慾，但眾生卻產生貪愛，因此如來發起大悲心；十五、一切法遠離嗔恨，但眾生卻產生嗔恚，因此如來發起大悲心；十六、一切法遠離愚癡，但眾生卻產生愚癡，因此如來發起大悲心；十七、一切法沒有『來』，但眾生卻執著于輪迴的各個趣向，因此如來發起大悲心；十八、一切法沒有『去』，但眾生卻執著于有生，因此如來發起大悲心；十九、一切法沒有『行』（運動、造作），但眾生卻在各種行為中活動，因此如來發起大悲心；二十、一切法沒有虛妄的言論，但眾生卻樂於虛妄的言論，因此如來發起大悲心；二十一、一切法是空性的，但眾生卻產生『有』的見解，因此如來發起大悲心；二十二、一切法沒有表象，但眾生卻執著于境界的表象，因此如來發起大悲心；二十三、一切法沒有愿求，但眾生卻執行各種愿求，因此如來發起大悲心；二十四、世間的眾生共同（的業力），互相爭訟。

【English Translation】 English version 7. All dharmas are without containment or storage, yet sentient beings are attached to them, therefore the Tathagata (如來，one of the titles of a Buddha, meaning 'the one who has thus come' or 'the one who has thus gone') arouses great compassion; 8. All dharmas are without a master, yet sentient beings are attached to the appearance of 'self', therefore the Tathagata arouses great compassion; 9. All dharmas are without belonging, yet sentient beings give rise to grasping, therefore the Tathagata arouses great compassion; 10. All dharmas are without material form, yet sentient beings are attached to external objects, therefore the Tathagata arouses great compassion; 11. All dharmas are without lineage, yet sentient beings generate attachment to it, therefore the Tathagata arouses great compassion; 12. All dharmas are without arising or ceasing, yet sentient beings are attached to arising and ceasing, therefore the Tathagata arouses great compassion; 13. All dharmas are without defilement, yet sentient beings generate defilement themselves, therefore the Tathagata arouses great compassion; 14. All dharmas are free from greed, yet sentient beings generate craving, therefore the Tathagata arouses great compassion; 15. All dharmas are free from hatred, yet sentient beings generate anger, therefore the Tathagata arouses great compassion; 16. All dharmas are free from delusion, yet sentient beings give rise to ignorance, therefore the Tathagata arouses great compassion; 17. All dharmas are without 'coming', yet sentient beings are attached to the various realms of rebirth, therefore the Tathagata arouses great compassion; 18. All dharmas are without 'going', yet sentient beings are attached to existence, therefore the Tathagata arouses great compassion; 19. All dharmas are without 'action' (movement, fabrication), yet sentient beings act within various actions, therefore the Tathagata arouses great compassion; 20. All dharmas are without frivolous talk, yet sentient beings delight in frivolous talk, therefore the Tathagata arouses great compassion; 21. All dharmas are empty, yet sentient beings give rise to the view of 'existence', therefore the Tathagata arouses great compassion; 22. All dharmas are without appearance, yet sentient beings are attached to the appearance of realms, therefore the Tathagata arouses great compassion; 23. All dharmas are without wishes, yet sentient beings operate with various wishes, therefore the Tathagata arouses great compassion; 24. The sentient beings in the world share (karma), and contend with each other.

起貪瞋等一切過失，如來觀已，為說法要，使令斷除彼貪瞋等一切過失，是故如來發起大悲；二十五者、世間有情所共集會，勤行顛倒履險惡道居邪異處，為令彼等入如實道，是故如來發起大悲；二十六者、世間有情所共集會，慳貪增盛侵取他財而無厭足，為令彼等具戒聞舍慧諸聖法財，是故如來發起大悲；二十七者、世間有情于諸舍宅，財物妻子生貪愛故，卑賤其身猶如僕使，于不真實中計真實想，佛為彼等宣說法要，令知畢竟無常之法，是故如來發起大悲；二十八者、世間有情以其艱苦求活命故互相欺誑，佛為彼等宣說法要，咸使有情凈命自資，是故如來發起大悲；二十九者、世間有情于名聞利養，固起追求不生厭足，為令彼等如實了知而生厭足，究竟息苦獲涅槃樂，是故如來發起大悲；三十者、世間有情常生貪愛，居苦器中一向染污，佛為彼等宣說法要，令其出離超越三界，是故如來發起大悲；三十一者、以一切法離因緣故，世間有情生懈怠心，乃于聖法解脫門中而起障礙，佛為彼等宣說解脫真實之法，令諸有情行於精進，是故如來發起大悲；三十二者、世間有情，棄捨最上無著妙智殊勝涅槃，樂求聲聞緣覺下乘涅槃，為令彼等愛樂廣大趣求佛智，是故如來發起大悲。

「善男子！勤行如是三十二種相故

【現代漢語翻譯】現代漢語譯本如來觀察到眾生生起貪婪、嗔恨等一切過失后，爲了使他們斷除這些貪婪、嗔恨等一切過失，便宣說佛法要義，因此如來發起大悲心；世間眾生共同的習性是，常常顛倒行事，行走在充滿危險的道路上，居住在邪惡的地方，爲了使他們進入真實之道，因此如來發起大悲心；世間眾生共同的習性是，慳吝貪婪之心日益增長，侵佔掠奪他人的財物而沒有滿足的時候，爲了使他們具備戒律、聽聞、佈施、智慧等聖法之財，因此如來發起大悲心；世間眾生對於自己的住宅、財物、妻子產生貪愛，因此降低自己的身份，如同奴僕一般，在不真實的事物中認為真實，佛陀爲了他們宣說佛法要義，使他們知道一切終究是無常的，因此如來發起大悲心；世間眾生爲了艱難地求取生存，互相欺騙，佛陀爲了他們宣說佛法要義，使所有眾生都能以清凈的職業來維持生計，因此如來發起大悲心；世間眾生對於名譽、利益、供養，執著地追求而不生厭倦滿足，爲了使他們如實地瞭解這些，從而產生厭倦滿足之心，最終止息痛苦，獲得涅槃的快樂，因此如來發起大悲心；世間眾生常常生起貪愛之心，居住在充滿痛苦的容器中，一直被染污，佛陀爲了他們宣說佛法要義，使他們能夠出離，超越三界，因此如來發起大悲心；由於認為一切法沒有因緣，世間眾生生起懈怠之心，甚至對於聖法解脫之門也產生障礙，佛陀爲了他們宣說解脫的真實之法，使眾生能夠精進行進，因此如來發起大悲心；世間眾生，捨棄最上無執著的妙智和殊勝的涅槃，喜歡追求聲聞、緣覺等下乘涅槃，爲了使他們喜愛廣大的佛智，追求佛的智慧，因此如來發起大悲心。『善男子！因為精勤修行這三十二種相的緣故，……』

【English Translation】 English version Having observed that sentient beings generate all faults such as greed and hatred, the Tathagata (Thus Come One) preaches the Dharma (teachings) to enable them to eliminate all these faults such as greed and hatred. Therefore, the Tathagata arouses great compassion; It is common for sentient beings in the world to act perversely, walk on dangerous paths, and dwell in evil places. To lead them onto the path of truth, the Tathagata arouses great compassion; It is common for sentient beings in the world to have increasing avarice and greed, seizing and plundering the wealth of others without satisfaction. To enable them to possess the wealth of the sacred Dharma, such as precepts, learning, generosity, and wisdom, the Tathagata arouses great compassion; Sentient beings in the world develop attachment to their houses, property, wives, and children, thereby debasing themselves like servants, considering the unreal as real. The Buddha (awakened one) preaches the Dharma to them, enabling them to know the ultimate impermanence of all things. Therefore, the Tathagata arouses great compassion; Sentient beings in the world deceive each other in order to eke out a living. The Buddha preaches the Dharma to them, enabling all sentient beings to sustain themselves with pure livelihoods. Therefore, the Tathagata arouses great compassion; Sentient beings in the world persistently seek fame, gain, and offerings without satisfaction. To enable them to truly understand these and generate a sense of satiety, ultimately ceasing suffering and attaining the bliss of Nirvana (liberation), the Tathagata arouses great compassion; Sentient beings in the world constantly generate greed and dwell in vessels of suffering, always being defiled. The Buddha preaches the Dharma to them, enabling them to escape and transcend the three realms. Therefore, the Tathagata arouses great compassion; Because they believe that all dharmas (phenomena) lack causes and conditions, sentient beings in the world develop laziness, thereby creating obstacles to the gate of liberation in the sacred Dharma. The Buddha preaches the true Dharma of liberation to them, enabling sentient beings to practice diligently. Therefore, the Tathagata arouses great compassion; Sentient beings in the world abandon the supreme, non-attached, wonderful wisdom and the excellent Nirvana, preferring to seek the inferior Nirvana of Sravakas (voice-hearers) and Pratyekabuddhas (solitary realizers). To enable them to love the vast and seek the wisdom of the Buddha, the Tathagata arouses great compassion. 'Good man! Because of diligently practicing these thirty-two characteristics, ...'

，如來乃起大悲之心。如是所說如來大悲之行，若有菩薩勤行如是三十二種之相，發起大悲心者，而此菩薩摩訶薩于福功德剎中，而能圓滿廣大威光，利樂有情相應事業得不退轉。是故當知，如是等無量無數自在之法所有分位，若諸如來若諸菩薩乃至住後邊際劫中廣宣說者，而悉不能得其邊際。今此所說而極少分，但為令諸有情發生最上凈信歡喜，是為菩薩不動一切有情善法濟命長養。

「善男子！云何是菩薩無量法雲含潤任持廣大法雨？如世間風無其邊際，而彼風輪廣大安固，普遍任持一切世界，若成時若壞時，及其水云，並於大海與四大洲、須彌山、目真鄰陀山、摩訶目真鄰陀山、雪山、鐵圍山、大鐵圍山、香醉山，樹林宮殿諸樓閣等，菩薩摩訶薩無邊陀羅尼風輪亦復如是，悉能任持一切正等正覺之云，流注廣大無礙法雨，於一切世界悉能成辦佛功德法，如其所說須彌山等世間差別之相，即是百福勝相、十地、十波羅蜜多、十三摩地、十二陀羅尼、六通、十自在、十力、四無所畏、四無礙解、十八不共法，大悲心等一切佛菩薩法，悉能任持具足。又復常持一切世出世間百千法蘊而悉成就，是為菩薩無量法雲含潤任持廣大法雨。

「善男子！云何是菩薩大法種種莊嚴樓閣布飾妙好？如世間風悉能普遍吹

【現代漢語翻譯】現代漢語譯本：如來於是生起大悲之心。像這樣所說的如來大悲之行，如果有菩薩勤奮修行這三十二種相，發起大悲心，那麼這位菩薩摩訶薩在福德功德的剎土中，就能圓滿廣大威光，利益安樂一切有情眾生，相應的事業也不會退轉。因此應當知道，像這樣等無量無數自在之法的所有部分，無論是諸如來還是諸菩薩，乃至住在後邊際劫中廣為宣說，都不能窮盡其邊際。現在所說的只是極少部分，只是爲了讓一切有情眾生髮生最上清凈的信心和歡喜，這是菩薩不動一切有情眾生的善法，救濟生命，長養善根。

『善男子！什麼是菩薩無量法雲含潤任持廣大法雨？就像世間的風沒有邊際，而那風輪廣大安固，普遍任持一切世界，無論是成劫時還是壞劫時，以及水云，並於大海與四大洲、須彌山（Mount Sumeru，宇宙中心的神山）、目真鄰陀山（Mucalinda，蛇王守護佛陀的山）、摩訶目真鄰陀山（Mahamucalinda，大目真鄰陀山）、雪山（Himalayas，喜馬拉雅山）、鐵圍山（Cakravāḍa，環繞世界的鐵山）、大鐵圍山（Mahācakravāḍa，更大的鐵圍山）、香醉山，樹林宮殿諸樓閣等，菩薩摩訶薩無邊陀羅尼風輪也像這樣，悉能任持一切正等正覺之云，流注廣大無礙的法雨，在一切世界都能成就佛的功德法，如其所說須彌山等世間差別的相，就是百福勝相、十地（Ten Bhumis，菩薩修行的十個階段）、十波羅蜜多（Ten Paramitas，十種圓滿的德行）、十三摩地（Thirteen Samadhis，十三種三摩地）、十二陀羅尼（Twelve Dharanis，十二種總持）、六通（Six Abhijñās，六種神通）、十自在（Ten Vasitas，十種自在）、十力（Ten Powers of a Buddha，佛的十種力量）、四無所畏（Four Fearlessnesses，四種無所畏懼）、四無礙解（Four Analytical Knowledges，四種無礙解）、十八不共法（Eighteen Unshared Qualities of a Buddha，佛的十八種不共之法），大悲心等一切佛菩薩法，都能任持具足。又常常持有一切世間和出世間的百千法蘊而全部成就，這就是菩薩無量法雲含潤任持廣大法雨。

『善男子！什麼是菩薩大法種種莊嚴樓閣布飾妙好？就像世間的風能夠普遍吹動

【English Translation】 English version: Then, the Tathagata arose with a heart of great compassion. Such as the aforementioned practice of great compassion of the Tathagata, if there is a Bodhisattva who diligently cultivates these thirty-two characteristics, generating a heart of great compassion, then this Bodhisattva-Mahasattva, in the Buddha-field of merit and virtue, will be able to perfect vast and great radiance, benefiting and bringing joy to all sentient beings, and their corresponding endeavors will not regress. Therefore, it should be known that all aspects of such immeasurable and countless self-existent Dharmas, whether spoken by the Tathagatas or the Bodhisattvas, even if extensively expounded throughout the final eon, cannot be fully exhausted. What is spoken now is only a very small portion, solely to cause all sentient beings to generate the highest pure faith and joy. This is the Bodhisattva's unwavering support of all sentient beings' virtuous Dharmas, rescuing lives, and nurturing good roots.

'Good man! What is the Bodhisattva's immeasurable Dharma cloud containing moisture, upholding and maintaining the vast Dharma rain? Like the wind in the world, which has no boundaries, and that wind-wheel is vast and secure, universally upholding all worlds, whether in times of formation or destruction, as well as water clouds, and in the great ocean and the four continents, Mount Sumeru (the divine mountain at the center of the universe), Mount Mucalinda (the mountain where the serpent king protected the Buddha), Mount Mahamucalinda (the great Mucalinda mountain), the Snow Mountains (Himalayas), Mount Cakravāḍa (the iron mountains surrounding the world), Mount Mahācakravāḍa (the greater iron mountains), Fragrant Intoxication Mountain, forests, palaces, and various pavilions, so too is the Bodhisattva-Mahasattva's boundless Dharani wind-wheel, which is able to uphold all clouds of perfect and complete enlightenment, flowing forth vast and unobstructed Dharma rain, and in all worlds is able to accomplish the Buddha's meritorious Dharmas. As the worldly distinctions of Mount Sumeru and the like are described, they are the auspicious marks of a hundred blessings, the Ten Bhumis (the ten stages of a Bodhisattva's practice), the Ten Paramitas (the ten perfections), the Thirteen Samadhis (thirteen kinds of samadhi), the Twelve Dharanis (twelve kinds of dharani), the Six Abhijñās (six superknowledges), the Ten Vasitas (ten kinds of mastery), the Ten Powers of a Buddha (the ten powers of a Buddha), the Four Fearlessnesses (four kinds of fearlessness), the Four Analytical Knowledges (four kinds of unimpeded understanding), the Eighteen Unshared Qualities of a Buddha (eighteen unique qualities of a Buddha), great compassion, and all the Dharmas of all Buddhas and Bodhisattvas, all of which it is able to uphold and fully possess. Moreover, it constantly holds all worldly and transmundane collections of hundreds of thousands of Dharmas and completely accomplishes them. This is the Bodhisattva's immeasurable Dharma cloud containing moisture, upholding and maintaining the vast Dharma rain.'

'Good man! What is the Bodhisattva's great Dharma, with various adorned pavilions, beautifully decorated? Like the wind in the world, which is able to universally blow'

布一切莊嚴樓閣，種種安置殊妙可愛，及一切樹林枝葉牙莖華果蕊等，及一切有情身諸分位，悉由風力常所吹布。菩薩之風亦復如是，以無邊無礙無著解力辯才之智，悉能施設一切世出世間種種法門，行列具足照明開示最勝殊妙種種法者，所謂此相是惡趣所成之法，此是善趣所成之法，此是增上所成之法，此是地獄，此是餓鬼，此是畜生，此是人，此是天，此是轉輪聖王，此是帝釋、梵王、護世諸天，此是色相眷屬聰利福力，此是明慧善計，此是藝能，此是善解種種諸教典籍，此是聲聞乘法成聲聞果，此是緣覺乘法成緣覺果，此是大乘之法具諸勝相，自利利他事業圓滿，成就普賢一切勝智，乃至此是十地、十波羅蜜多、十三摩地、十二陀羅尼、六通、三明、十自在、八解脫、十力、四無所畏、四無礙解、十八不共法。

「善男子！菩薩善能施設此如是等無量種法，蓮華莊嚴等陀羅尼門，為法莊嚴妙巧安布，是為菩薩大法種種莊嚴樓閣布飾妙好。

「善男子！云何是菩薩一切眾會劫樹莊嚴，決定常出正妙法音雨華悅意？如劫樹林為風吹擊，常雨種種香華、妙寶、衣服、鼓樂等莊嚴具而悉具足。是諸嚴具相續流出，令諸天人咸生最上適悅歡喜無憂自在，嬉戲娛樂常具色相，力勢勤勇悅樂無減。菩薩智風亦復如

【現代漢語翻譯】現代漢語譯本：佈置一切莊嚴的樓閣，以種種方式安置，使其殊勝美妙，令人喜愛；以及一切樹林，包括枝葉、牙莖、花果花蕊等；以及一切有情眾生的身體各部分，都由風的力量經常吹拂佈置。菩薩的風也是這樣，以無邊無礙、無執著的解脫力量和辯才智慧，能夠施設一切世間和出世間的種種法門，使其行列整齊，具足光明，開示最殊勝美妙的種種法，也就是說明：這種相是惡趣所成就的法，這種是善趣所成就的法，這種是增上所成就的法，這是地獄，這是餓鬼，這是畜生，這是人，這是天，這是轉輪聖王（Chakravartin，統治世界的理想君主），這是帝釋（Indra，天神之王）、梵王（Brahma，創造之神）、護世諸天（Lokapala，守護世界的諸神），這是美好的外貌和眷屬，聰慧和福德力量，這是明智和善於計劃，這是技藝才能，這是善於理解種種經典教義，這是聲聞乘法成就聲聞果，這是緣覺乘法成就緣覺果，這是大乘的法，具備種種殊勝的相，自利利他的事業圓滿，成就普賢（Samantabhadra，象徵一切諸佛的理德與行德）的一切殊勝智慧，乃至這是十地（Bhumi，菩薩修行的十個階段）、十波羅蜜多（Paramita，到達彼岸的十種方法）、十三摩地（Samadhi，十三種禪定）、十二陀羅尼（Dharani，總持法門，記憶和理解佛法的能力）、六通（Abhijnana，超自然能力）、三明（Vidya，三種智慧）、十自在（Vasita，十種自在力）、八解脫（Vimoksha，八種解脫境界）、十力（Bala，佛的十種力量）、四無所畏（Vaisharadya，佛的四種無所畏懼的品質）、四無礙解（Pratisambheda，四種無礙的智慧）、十八不共法（Avenika-dharma，佛獨有的十八種功德）。『善男子！菩薩善於施設這些如此等等無量種法，蓮華莊嚴等陀羅尼門，作為法莊嚴，巧妙地安置佈置，這就是菩薩大法種種莊嚴樓閣的佈置和美化。『善男子！什麼是菩薩一切眾會劫樹莊嚴，決定經常發出正妙的法音，降下令人愉悅的華雨？就像劫樹林（Kalpa-vriksha，能滿足願望的樹）被風吹擊，經常降下種種香花、妙寶、衣服、鼓樂等莊嚴器具，而且完全具備。這些莊嚴器具相續不斷地流出，使諸天和人們都產生最上等的舒適、喜悅、無憂自在，嬉戲娛樂，經常具備美好的色相，力量和勇猛，喜悅和快樂沒有減少。菩薩的智慧之風也是這樣。』

【English Translation】 English version: Arranging all the adorned pavilions, placing them in various ways, making them exceptionally beautiful and delightful; and all the forests, including branches, leaves, shoots, flowers, fruits, stamens, etc.; and all the parts of the bodies of sentient beings, are constantly arranged and distributed by the power of the wind. The wind of the Bodhisattva is also like this, with the boundless, unobstructed, and unattached power of liberation and the wisdom of eloquence, it can establish all the various Dharma gates of the world and beyond, arranging them in order, fully illuminating and revealing the most supreme and wonderful various Dharmas, that is, explaining: this characteristic is the Dharma accomplished by the evil realms, this is the Dharma accomplished by the good realms, this is the Dharma accomplished by the higher realms, this is hell, this is a hungry ghost, this is an animal, this is a human, this is a Deva (god), this is a Chakravartin (ideal universal ruler), this is Indra (king of the gods), Brahma (creator god), the Lokapalas (guardian deities of the world), this is beautiful appearance and retinue, intelligence and the power of merit, this is wisdom and skillful planning, this is artistic talent, this is skillful understanding of various scriptures and teachings, this is the Dharma of the Shravaka-yana (vehicle of the hearers) achieving the fruit of a Shravaka (one who attains enlightenment by hearing the teachings), this is the Dharma of the Pratyekabuddha-yana (vehicle of solitary Buddhas) achieving the fruit of a Pratyekabuddha (one who attains enlightenment on their own), this is the Dharma of the Mahayana (Great Vehicle), possessing all kinds of excellent characteristics, the activities of benefiting oneself and others are complete, achieving the all-surpassing wisdom of Samantabhadra (universal worthy), and even this is the ten Bhumis (stages of a Bodhisattva's path), the ten Paramitas (perfections), the thirteen Samadhis (meditative states), the twelve Dharanis (mantras for retaining and understanding the Dharma), the six Abhijanas (supernatural powers), the three Vidyas (knowledges), the ten Vasitas (masteries), the eight Vimokshas (liberations), the ten Balas (powers of a Buddha), the four Vaisharadyas (fearlessnesses of a Buddha), the four Pratisaṃbhidās (analytical knowledges), and the eighteen Avenika-dharmas (unique qualities of a Buddha). 『Good man! The Bodhisattva is skilled in establishing these countless kinds of Dharmas, such as the Lotus Adornment Dharani gate, as Dharma adornments, skillfully arranging and placing them, this is the Bodhisattva's great Dharma, the arrangement and beautification of various adorned pavilions.』『Good man! What is the Bodhisattva's adornment of the Kalpa-vriksha (wish-fulfilling tree) in all assemblies, which constantly emits the correct and wonderful Dharma sound, and rains down delightful flower rain? Just like the Kalpa-vriksha forest being struck by the wind, constantly raining down various fragrant flowers, wonderful treasures, clothing, drums, and other adornments, and being fully equipped. These adornments continuously flow out, causing all Devas and humans to generate the most supreme comfort, joy, freedom from worry, and ease, playing and enjoying themselves, constantly possessing beautiful appearances, strength and vigor, joy and happiness without diminishing. The Bodhisattva's wind of wisdom is also like this.』

是，菩薩常于如來清凈世界大法會中，為諸有情宣說契經、應頌、記別、諷頌、譬喻、緣起、自說、本事、本生、方廣、希法、論義十二分教，常雨如是正法寶華，為諸有情，于其順違慣習事中，從初次第宣說教授，及一切世間諸所緣事，引發示誨無我寂滅清凈法性，開示普遍一切法門，總攝法性，引示令入不可思議如幻法中，顯發大智如幻法門。復令有情增長遊戲一切法樂，諸有問答無中無邊，能善起發普使歡喜，常令于其正法園林，以無過身語意業，適悅戲樂不生懈退，令諸天人受用具足，善法無減慧光明照，常住最勝清凈法中。是為菩薩一切眾會劫樹莊嚴決定，常出正妙法音雨華悅意。

「善男子！云何是菩薩阿僧祇劫潔白聖會，建立積集三摩地解脫總持門，海布妙高山日月光明法教，叢林善妙宮殿輪圍山等，及一切有情成熟調伏，莊嚴善住無上無身，依止隨轉智風曼拏羅解脫因故？譬如劫風，世界壞時其風無礙，力勢迅猛普遍吹擊三千大千世界俱胝那庾多百千諸鐵圍山、須彌山、大海等，皆悉破散磨滅無餘同太虛空。菩薩之風亦復如是，于多百千劫中，積集種種福智莊嚴，菩薩以廣大力勢，能現種種神通變化，善轉無礙清凈法輪，出妙音聲，普遍調伏一切眾會。由如是故，從智風輪出諸法蘊，彼所調伏

【現代漢語翻譯】現代漢語譯本：是的，菩薩常常在如來清凈世界的盛大法會中，為一切有情眾生宣說契經（符合真理的經典）、應頌（以詩歌形式表達的經典）、記別（對未來成就的預言）、諷頌（以諷刺形式表達的經典）、譬喻（以比喻故事形式表達的經典）、緣起（事物產生的原因和條件）、自說（佛陀自己宣說的經典）、本事（關於佛陀過去世的經典）、本生（關於佛陀前世的故事）、方廣（廣大的經典）、希法（稀有和殊勝的經典）、論義（關於教義的討論）這十二分教，經常降下這樣的正法寶華，爲了讓一切有情眾生，在他們順從或違逆的慣習事物中，從最初的次第開始宣說教授，以及一切世間所緣之事，引發、指示、教誨無我寂滅清凈的法性，開示普遍一切法門，總攝法性，引導指示他們進入不可思議如幻的法中，顯發大智慧如幻的法門。又使有情眾生增長遊戲一切法樂，所有問答沒有中間也沒有邊際，能夠很好地啓發，普遍使他們歡喜，常常使他們在正法的園林中，以沒有過失的身語意業，適悅戲樂而不產生懈怠退縮，使諸天和人們受用具足，善法沒有減少，智慧光明照耀，常住在最殊勝清凈的法中。這是菩薩一切眾會劫樹莊嚴的決定，經常發出正妙的法音，降下悅意的花雨。

『善男子！什麼是菩薩阿僧祇劫（無數劫）潔白聖會，建立積集三摩地（禪定）解脫總持門，像大海一樣分佈妙高山（須彌山），日月光明法教，叢林善妙宮殿輪圍山等，以及一切有情成熟調伏，莊嚴善住無上無身，依止隨轉智風曼拏羅（壇城）解脫的原因呢？譬如劫風，世界壞滅的時候，那風沒有阻礙，力量迅猛普遍吹擊三千大千世界俱胝（萬億）那庾多（千億）百千諸鐵圍山、須彌山、大海等，都全部破散磨滅無餘，如同太虛空。菩薩的風也像這樣，在多百千劫中，積集種種福德智慧莊嚴，菩薩以廣大的力量，能現種種神通變化，善於運轉無礙清凈的法輪，發出美妙的聲音，普遍調伏一切眾會。由於這樣，從智風輪中出諸法蘊，他們所調伏

【English Translation】 English version: Yes, Bodhisattvas constantly, in the great Dharma assemblies of the pure lands of the Tathāgatas (Those Who Have Thus Come), proclaim to all sentient beings the twelve divisions of teachings: Sūtras (discourses), Geyas (verses), Vyākaraṇas (prophecies), Gāthās (hymns), Udānas (inspired utterances), Nidānas (accounts of origins), Avadānas (tales of past lives), Itivṛttakas (sayings of the Buddha), Jātakas (birth stories), Vaipulyas (extensive texts), Adbhūta-dharmas (accounts of wonders), and Upadeśas (instructions). They constantly rain down such precious flowers of the true Dharma, for all sentient beings, in their habitual matters of compliance and opposition, proclaiming and teaching from the initial order, as well as all worldly objects of perception, evoking, indicating, and instructing the nature of selflessness, quiescence, and purity, revealing universally all Dharma gates, comprehensively gathering the Dharma nature, guiding and indicating them to enter the inconceivable, illusion-like Dharma, manifesting the great wisdom of the illusion-like Dharma gate. Furthermore, they cause sentient beings to increase and play in the joy of all Dharmas, all questions and answers being without middle or boundary, able to skillfully inspire and universally cause joy, constantly causing them to, in the garden of the true Dharma, with faultless actions of body, speech, and mind, pleasantly play and rejoice without generating laziness or regression, causing all gods and humans to fully receive and use, good Dharmas not diminishing, the light of wisdom shining, constantly abiding in the most supreme and pure Dharma. This is the determination of the Bodhisattva's adornment of the Kalpa-tree in all assemblies, constantly emitting the sound of the true and wonderful Dharma, raining down pleasing flower rain.

'Good man! What is the Bodhisattva's Asaṃkhyeya-kalpa (countless eons) pure and holy assembly, establishing and accumulating the gates of Samādhi (meditative absorption), liberation, and Dhāraṇī (retention), spreading like the ocean the Dharma teachings of Mount Myōkō (Mount Sumeru), the light of the sun and moon, the forests of excellent and wonderful palaces, the Cakravāla Mountains (outermost mountain range), etc., and the maturing and taming of all sentient beings, adorning and dwelling well in the unsurpassed and bodiless, relying on and following the turning of the wisdom-wind Mandala (sacred circle) as the cause of liberation? For example, like the wind of the Kalpa, when the world is destroyed, that wind is unimpeded, its force swift and fierce, universally blowing and striking the trillions of hundreds of thousands of Iron Mountain Ranges, Mount Sumeru, great oceans, etc., of the three thousand great thousand worlds, all completely shattering, grinding, and annihilating without remainder, like empty space. The Bodhisattva's wind is also like this, in many hundreds of thousands of Kalpas, accumulating various adornments of merit and wisdom, the Bodhisattva, with great power, is able to manifest various supernatural powers and transformations, skillfully turning the unimpeded and pure Dharma wheel, emitting wonderful sounds, universally taming all assemblies. Because of this, from the wheel of the wisdom-wind emerge the aggregates of Dharmas, those who are tamed by them.'

觀察最上妙法光明無著諸行，勝力具足深固作意，內心正住成三摩地，想蘊處界及三有身所作諸行而悉破散，無身所作了知皆是虛妄分別，超越一切世間，然後乃現不可思議無相出世勝福圓滿，依止隨轉獲勝清凈，住後邊際離諸憂惱。是為菩薩阿僧祇劫潔白聖會，建立積集三摩地解脫總持門，海布妙高山日月光明法教，叢林善妙宮殿輪圍山等，及一切有情成熟調伏，莊嚴善住無上無身，依止隨轉智風曼拏羅解脫因故。善男子！菩薩若修如是十種法者，即得如風。」

爾時，除蓋障菩薩摩訶薩前白佛言：「希有世尊！希有善逝！善說如是廣大之法，乃至具足一切勝相，而能令諸菩薩大士咸生歡喜。世尊！若天及人，能于如是法中信解修行者，如佛所說，是人即得一切具足受勝妙樂，適悅自在，乃同梵王帝釋護世天等。所有此世他生，得一切圓滿利他勝行，今此不說。」

佛言：「善男子！如是，如是。如汝所說，彼之有情出過一切世間，普為多人所共瞻仰，斷諸惡法具諸善法，一切世間之所歸向。

「善男子！若諸有情，於此法中能修行者，或復有人返生輕謗，我說彼人是愚癡者，當墮黑暗大地獄中受諸苦惱，世間、天人、阿修羅等所共悲愍。

「又，善男子！菩薩若修十種法者，即如虛空。

【現代漢語翻譯】現代漢語譯本：觀察最上妙法光明，沒有執著地進行各種修行，以殊勝的力量和完備的條件，深入而堅定地專注于修行，使內心安住于正定（三摩地，Samadhi），觀想五蘊（想蘊，Skandha）、十二處（處，Ayatana）、十八界（界，Dhatu）以及欲界、色界、無色界（三有，Three Realms）之身所造作的種種行為，並將它們完全破除消散。了知一切沒有形體的行為，都只是虛妄的分別念。超越一切世間，然後才能顯現不可思議、無形無相、出世間的殊勝福德圓滿，依靠並隨順這種狀態而轉變，獲得殊勝的清凈，安住在最終的境界，遠離各種憂愁煩惱。這就是菩薩經歷無數劫（阿僧祇劫，Asankhyeya-kalpa）所成就的潔白聖會，建立並積聚三摩地解脫的總持法門，像大海一樣廣佈妙高山（須彌山，Mount Meru）、日月光明等佛法教義，如同叢林般美好，如同宮殿般莊嚴，乃至輪圍山等，以及一切有情眾生，使他們成熟並得到調伏，莊嚴地安住于無上無身的狀態，依靠並隨順智慧之風的壇城（曼拏羅，Mandala），這是解脫的因緣。善男子！菩薩如果修習這十種法，就能像風一樣自在無礙。

這時，除蓋障菩薩摩訶薩（Sarvanivaranaviskambhin，All Obstructions are Removed）向前對佛說：『希有啊，世尊！希有啊，善逝（Sugata，Well-gone）！您善於宣說如此廣大的佛法，乃至具足一切殊勝的相，而能夠讓各位菩薩大士都心生歡喜。世尊！如果天人和人，能夠對這樣的佛法信解並修行，就像佛所說的那樣，這個人就能得到一切具足的殊勝妙樂，適意快樂而自在，乃至如同梵天王（梵王，Brahma）、帝釋天（帝釋，Indra）和護世天等。所有此生和來生，都能得到一切圓滿的利益眾生的殊勝行為，現在就不多說了。』

佛說：『善男子！是的，是的。就像你所說的那樣，那些有情眾生超越一切世間，普遍被眾人所共同瞻仰，斷除各種惡法，具足各種善法，是一切世間所歸向的對象。』

『善男子！如果各位有情眾生，能夠在這種佛法中修行，或者有人反而心生輕慢和誹謗，我說這個人是愚癡的人，應當墮入黑暗的大地獄中，遭受各種苦惱，被世間、天人、阿修羅等共同悲憫。』

『還有，善男子！菩薩如果修習這十種法，就能像虛空一樣廣大無邊。』

【English Translation】 English version: Observing the supreme and wonderful Dharma light, practicing all kinds of conduct without attachment, with superior strength and complete conditions, deeply and firmly focusing on practice, settling the mind in right concentration (Samadhi), contemplating the aggregates (Skandha), the twelve sense bases (Ayatana), the eighteen realms (Dhatu), and the actions performed by the bodies of the desire realm, form realm, and formless realm (Three Realms), and completely breaking them apart and dissipating them. Knowing that all formless actions are merely false discriminations. Transcending all worlds, and then manifesting inconceivable, formless, and transcendent supreme blessings and perfection, relying on and following this state to transform, attaining supreme purity, dwelling in the ultimate state, and being free from all worries and afflictions. This is the pure and holy assembly achieved by Bodhisattvas through countless eons (Asankhyeya-kalpa), establishing and accumulating the Dharani (總持) gate of Samadhi liberation, spreading the Dharma teachings like the ocean, like Mount Meru, the light of the sun and moon, like beautiful forests, like magnificent palaces, and even the Chakravada Mountains, and maturing and subduing all sentient beings, dwelling in the supreme and formless state with dignity, relying on and following the Mandala of the wind of wisdom, which is the cause of liberation. Good man! If a Bodhisattva cultivates these ten dharmas, he will be like the wind.

At that time, Sarvanivaranaviskambhin Bodhisattva stepped forward and said to the Buddha: 'Rare indeed, World Honored One! Rare indeed, Sugata! You are skilled at expounding such vast Dharma, even possessing all the supreme characteristics, and are able to make all the Bodhisattvas rejoice. World Honored One! If gods and humans can believe, understand, and practice this Dharma, as the Buddha said, this person will obtain all the complete and wonderful joys, be comfortable, happy, and free, even like Brahma, Indra, and the Lokapalas. All the supreme actions of benefiting others, complete in this life and the next, I will not say more about now.'

The Buddha said: 'Good man! It is so, it is so. Just as you said, those sentient beings transcend all worlds, are universally admired by all, cut off all evil dharmas, possess all good dharmas, and are the objects to which all worlds turn.'

'Good man! If sentient beings can practice this Dharma, or if someone instead gives rise to contempt and slander, I say that this person is foolish and should fall into the dark great hell, suffering all kinds of afflictions, and be pitied by the world, gods, humans, Asuras, and others.'

'Furthermore, good man! If a Bodhisattva cultivates these ten dharmas, he will be as vast and boundless as space.'

何等為十？所謂一者、無垢；二者、無礙；三者、寂靜；四者、無相；五者、無邊智；六者、平等隨知一切法；七者、了一切法如虛空自性解脫；八者、無住；九者、出過諸境界相；十者、出過尋伺。菩薩若修如是十種法者，即如虛空。

「善男子！復有十法，菩薩若修即如虛空。何等為十？所謂一者、于可意不可意一切色中不愛不惡；二者、于可意不可意一切聲中不愛不惡；三者、于可意不可意一切香中不愛不惡；四者、于可意不可意一切味中不愛不惡；五者、于可意不可意一切觸中不愛不惡；六者、于可意不可意一切法中不愛不惡；七者、于利衰法中不愛不惡；八者、於樂苦法中不愛不惡；九者、于稱譏法中不愛不惡；十者、于譽毀法中不愛不惡。菩薩若修如是十種法者，即如虛空。

「又，善男子！菩薩若修十種法者，即得如月。何等為十？所謂一者、令諸有情皆生歡喜；二者、眾所樂見；三者善法增長；四者、惡法損減；五者、咸皆稱讚；六者、體相清凈；七者、乘最上乘；八者、常自莊嚴；九者、遊戲法樂；十者、具大神通威德。

「善男子！云何是菩薩令諸有情皆生歡喜？如月初出，一切有情皆得清涼，及悅意故咸生歡喜，菩薩之月亦復如是，當初出時，一切有情悉得遠離煩惱炎熾生

【現代漢語翻譯】現代漢語譯本什麼是這十種法？第一是無垢（Wugou，沒有污垢）；第二是無礙（Wuai，沒有阻礙）；第三是寂靜（Jijing，平靜）；第四是無相（Wuxiang，沒有表象）；第五是無邊智（Wubian Zhi，無限的智慧）；第六是平等隨知一切法（Pingdeng Suizhi Yiqie Fa，平等地瞭解一切事物）；第七是了一切法如虛空自性解脫（Liao Yiqie Fa Ru Xukong Zixing Jietuo，明白一切事物的本質如同虛空般解脫）；第八是無住（Wuzhu，沒有執著）；第九是出過諸境界相（Chuguo Zhu Jingjie Xiang，超越所有境界的表象）；第十是出過尋伺（Chuguo Xunsi，超越尋找和思考）。菩薩如果修習這十種法，就如同虛空一樣。

『善男子！還有十種法，菩薩如果修習就如同虛空一樣。什麼是這十種法？第一是對於可喜和不可喜的一切色（Se，顏色、形態）不愛也不厭惡；第二是對於可喜和不可喜的一切聲（Sheng，聲音）不愛也不厭惡；第三是對於可喜和不可喜的一切香（Xiang，氣味）不愛也不厭惡；第四是對於可喜和不可喜的一切味（Wei，味道）不愛也不厭惡；第五是對於可喜和不可喜的一切觸（Chu，觸感）不愛也不厭惡；第六是對於可喜和不可喜的一切法（Fa，事物、現象）不愛也不厭惡；第七是對於順利和衰敗不愛也不厭惡；第八是對於快樂和痛苦不愛也不厭惡；第九是對於稱讚和譏諷不愛也不厭惡；第十是對於讚譽和誹謗不愛也不厭惡。菩薩如果修習這十種法，就如同虛空一樣。

『還有，善男子！菩薩如果修習十種法，就能像月亮一樣。什麼是這十種法？第一是令一切有情（Youqing，眾生）都生起歡喜心；第二是為大眾所樂見；第三是善法增長；第四是惡法損減；第五是大家都稱讚；第六是體相清凈；第七是乘坐最上乘（Zui Shang Cheng，最高的教義）；第八是常常自我莊嚴；第九是遊戲于佛法的快樂之中；第十是具有大神力威德。

『善男子！什麼是菩薩令一切有情都生起歡喜心？就像新月出現時，一切有情都感到清涼和喜悅，因此生起歡喜心，菩薩之月也是如此，當初出現時，一切有情都能遠離煩惱的熾熱，生起歡喜心。

【English Translation】 English version What are the ten? The so-called first is Wugou (無垢, without defilement); the second is Wuai (無礙, without obstruction); the third is Jijing (寂靜, tranquility); the fourth is Wuxiang (無相, without characteristics); the fifth is Wubian Zhi (無邊智, boundless wisdom); the sixth is Pingdeng Suizhi Yiqie Fa (平等隨知一切法, equally knowing all dharmas); the seventh is Liao Yiqie Fa Ru Xukong Zixing Jietuo (了一切法如虛空自性解脫, understanding all dharmas as liberated in their nature like the void); the eighth is Wuzhu (無住, non-abiding); the ninth is Chuguo Zhu Jingjie Xiang (出過諸境界相, transcending the characteristics of all realms); the tenth is Chuguo Xunsi (出過尋伺, transcending seeking and contemplation). If a Bodhisattva cultivates these ten dharmas, they are like the void.

'Good man! There are also ten dharmas that, if cultivated by a Bodhisattva, make them like the void. What are the ten? The so-called first is not loving or hating all agreeable and disagreeable Se (色, forms); the second is not loving or hating all agreeable and disagreeable Sheng (聲, sounds); the third is not loving or hating all agreeable and disagreeable Xiang (香, smells); the fourth is not loving or hating all agreeable and disagreeable Wei (味, tastes); the fifth is not loving or hating all agreeable and disagreeable Chu (觸, tactile sensations); the sixth is not loving or hating all agreeable and disagreeable Fa (法, dharmas); the seventh is not loving or hating gain and loss; the eighth is not loving or hating pleasure and pain; the ninth is not loving or hating praise and blame; the tenth is not loving or hating honor and disgrace. If a Bodhisattva cultivates these ten dharmas, they are like the void.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they will be like the moon. What are the ten? The so-called first is causing all Youqing (有情, sentient beings) to generate joy; the second is being pleasing to all; the third is increasing good dharmas; the fourth is decreasing evil dharmas; the fifth is being praised by all; the sixth is having a pure form; the seventh is riding the Zui Shang Cheng (最上乘, supreme vehicle); the eighth is constantly adorning oneself; the ninth is delighting in the joy of the Dharma; the tenth is possessing great supernatural power and virtue.

'Good man! How does a Bodhisattva cause all sentient beings to generate joy? Just as when the new moon appears, all sentient beings feel coolness and joy, and therefore generate joy, so too is the Bodhisattva's moon. When it first appears, all sentient beings are able to be far from the burning heat of afflictions and generate joy.'

喜樂故，是為菩薩令諸有情皆生歡喜。

「云何是菩薩眾所樂見？如月初出，一切有情悉樂瞻睹，所謂善妙潔白令諸有情心生喜故。菩薩之月亦復如是，當初出時，一切有情愛樂悅意，所謂諸根清凈種子潔白，于諸所行威儀具足，是為菩薩眾所樂見。

「云何是菩薩善法增長？如白分月從初出已，日日漸增，至十五日其月盛滿諸相圓具。菩薩之月亦復如是，從初發心乃至坐于道場，日日善法漸漸增長，至坐道場已一切勝相皆悉圓滿，是為菩薩善法增長。

「云何是菩薩惡法損減？如至黑分月時，其月輪相光明漸減，如其所減，至月盡日一切不現。菩薩之月亦復如是，至具出世智時惡法漸減，如其所減，乃至坐于道場，一切滅盡無復遺余，是為菩薩惡法損減。

「云何是菩薩咸皆稱讚？如月初出時，諸婆羅門、剎帝利、男女大小、一切人民咸悉稱讚，菩薩之月亦復如是，當初出時，一切世間天、人、阿修羅、乾闥婆等咸悉稱讚，是為菩薩咸皆稱讚。

「云何是菩薩體相清凈？如月天子體相清凈潔白無染，謂勝業報之所成故，菩薩體相亦復如是，本來無染潔白所成清凈化生，非從父母羯邏藍等不凈所生，是為菩薩體相清凈。

「云何是菩薩乘最上乘？如月天子乘清凈乘照四天下，菩

【現代漢語翻譯】現代漢語譯本因為喜樂的緣故，菩薩能令一切有情眾生都生起歡喜心。

『什麼是菩薩為大眾所樂意見到的？就像新月初升，一切有情眾生都樂於瞻仰觀望，因為它美好、潔白，能令一切有情心生喜悅。菩薩的出現也像這樣，最初出現時，一切有情都喜愛並感到愉悅，因為菩薩諸根清凈，具有潔白的種子（指菩提心），在一切行為舉止上都具足威儀，這就是菩薩為大眾所樂意見到的原因。

『什麼是菩薩的善法增長？就像白分月（指農曆上半月）從初一開始，每天逐漸增長，到十五日時，月亮達到最圓滿的狀態，各種吉相都具備。菩薩也像這樣，從最初發菩提心開始，直到坐在菩提樹下的道場，每天善法漸漸增長，到坐在道場時，一切殊勝的相都圓滿具足，這就是菩薩的善法增長。

『什麼是菩薩的惡法損減？就像到了黑分月（指農曆下半月）時，月亮的光明逐漸減弱，隨著光明的減弱，直到月末完全消失。菩薩也像這樣，當具備出世智慧時，惡法逐漸減少，隨著惡法的減少，乃至坐在道場時，一切惡法都滅盡無餘，這就是菩薩的惡法損減。

『什麼是菩薩為大眾所稱讚？就像新月初升時，婆羅門（Brahman，古印度祭司階層）、剎帝利（Kshatriya，古印度武士階層）、男女老少、一切人民都稱讚它。菩薩的出現也像這樣，最初出現時，一切世間的天（Deva，天神）、人（human）、阿修羅（Asura，非天）、乾闥婆（Gandharva，天上的樂神）等都稱讚他，這就是菩薩為大眾所稱讚。

『什麼是菩薩的體相清凈？就像月天子（Chandra, the moon god）的體相清凈潔白沒有污染，這是殊勝的業報所成就的緣故。菩薩的體相也像這樣，本來沒有污染，由潔白所成就，是清凈的化生，不是從父母的羯邏藍（Kalala，受精卵）等不凈之物所生，這就是菩薩的體相清凈。

『什麼是菩薩所乘的最上乘？就像月天子乘坐清凈的座駕照耀四天下，菩

【English Translation】 English version Because of joy and happiness, a Bodhisattva causes all sentient beings to generate joy.

『What is it that makes a Bodhisattva pleasing to see for the assembly? It is like the newly rising moon, which all sentient beings delight in gazing upon, because it is beautiful, pure, and white, causing joy to arise in the hearts of all sentient beings. The Bodhisattva's appearance is also like this: when they first appear, all sentient beings love and are pleased, because the Bodhisattva's faculties are pure, their seed (referring to Bodhicitta) is immaculate, and they are complete in all aspects of their conduct and demeanor. This is why a Bodhisattva is pleasing to see for the assembly.』

『What is the increase of a Bodhisattva's wholesome qualities? It is like the waxing moon, which, from its first appearance, gradually increases day by day, until on the fifteenth day, the moon is full and complete with all auspicious signs. The Bodhisattva's progress is also like this: from the initial arising of the aspiration for enlightenment until sitting at the Bodhi tree, wholesome qualities gradually increase day by day, until, upon sitting at the Bodhi tree, all excellent signs are fully perfected. This is the increase of a Bodhisattva's wholesome qualities.』

『What is the decrease of a Bodhisattva's unwholesome qualities? It is like the waning moon, when the light of the moon gradually diminishes, and as it diminishes, until the last day of the month, it disappears completely. The Bodhisattva's progress is also like this: when they possess transcendent wisdom, unwholesome qualities gradually decrease, and as they decrease, until sitting at the Bodhi tree, all are extinguished without remainder. This is the decrease of a Bodhisattva's unwholesome qualities.』

『What is it that causes a Bodhisattva to be praised by all? It is like when the new moon rises, Brahmins (Brahman, the priestly class in ancient India), Kshatriyas (Kshatriya, the warrior class in ancient India), men and women, young and old, all people praise it. The Bodhisattva's appearance is also like this: when they first appear, all beings in the world, including Devas (Deva, gods), humans (human), Asuras (Asura, demigods), Gandharvas (Gandharva, celestial musicians), and others, all praise them. This is why a Bodhisattva is praised by all.』

『What is the purity of a Bodhisattva's form? It is like the moon deity (Chandra, the moon god), whose form is pure, immaculate, and undefiled, because it is the result of superior karmic actions. The Bodhisattva's form is also like this: it is originally undefiled, accomplished by purity, and born through pure manifestation, not born from the impure substances of parents, such as the kalala (Kalala, the fertilized egg). This is the purity of a Bodhisattva's form.』

『What is the supreme vehicle that a Bodhisattva rides? It is like the moon deity riding a pure vehicle, illuminating the four continents, the Bodh

薩之月亦復如是，乘于最上菩薩之乘，廣照無邊一切世界，是為菩薩乘最上乘。

「云何是菩薩常自莊嚴？如月天子本相清凈常自莊嚴，不以澡沐所莊嚴故，菩薩之月亦復如是，諸勝功德常自莊嚴，是為菩薩常自莊嚴。

「云何是菩薩遊戲法樂？如月天子常受天樂，菩薩之月亦復如是，常所遊戲勝妙法樂，不染世間諸欲境界，是為菩薩遊戲法樂。

「云何是菩薩具大神通威德？如月天子具大神通有大威德廣照一切，菩薩之月亦復如是，具大福智勝功德故，是為菩薩具大神通威德。善男子！菩薩若修如是十種法者，即得如月。

佛說除蓋障菩薩所問經卷第八大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第九

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！菩薩若修十種法者，即得如日。何等為十？一者、破無明暗；二者、開敷一切；三者、普遍十方鹹得和暖；四者、起諸善法；五者、有漏滅沒；六者、作光明照；七者、制諸邪異；八者、高下開顯；九者、成諸事業；十者、善人樂欲。

「善男子！云何是菩薩破無明暗？如日初出，悉能除去一切昏暗，菩薩之日亦復如是，當初

【現代漢語翻譯】現代漢語譯本：薩之月（Sazhi moon，指菩薩的智慧之月）也同樣如此，乘坐在最上的菩薩之乘（Bodhisattva vehicle，指引導眾生達到菩提的途徑），廣泛照耀無邊的一切世界，這就是菩薩乘中最上的乘。

『什麼是菩薩恒常自我莊嚴？如同月天子（Moon deity，月亮之神）的本相清凈，恒常自我莊嚴，不是通過沐浴等外在方式來莊嚴，菩薩的智慧之月也同樣如此，以各種殊勝的功德恒常自我莊嚴，這就是菩薩恒常自我莊嚴。』

『什麼是菩薩遊戲法樂？如同月天子恒常享受天上的快樂，菩薩的智慧之月也同樣如此，恒常遊戲于殊勝微妙的佛法之樂，不被世間的各種慾望境界所污染，這就是菩薩遊戲法樂。』

『什麼是菩薩具備大神通道和威德？如同月天子具備大神通道，有大威德，廣泛照耀一切，菩薩的智慧之月也同樣如此，具備廣大的福德和智慧，殊勝的功德，所以說菩薩具備大神通道和威德。善男子！菩薩如果修習像這樣的十種法，就能像月亮一樣。』

《佛說除蓋障菩薩所問經》卷第八大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第九

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

『再次，善男子！菩薩如果修習十種法，就能像太陽一樣。哪十種呢？一是破除無明黑暗；二是開敷一切（Open and blossom everything）；三是普遍十方，使一切都得到溫暖；四是生起各種善法；五是有漏（Leaking，指煩惱）滅沒；六是作光明照耀；七是制伏各種邪惡異端；八是高下都開顯；九是成就各種事業；十是善人樂於追求。』

『善男子！什麼是菩薩破除無明黑暗？如同太陽初升，能夠完全除去一切昏暗，菩薩的智慧之日也同樣如此，當初

【English Translation】 English version: The moon of Sazhi (Sazhi moon, referring to the moon of wisdom of a Bodhisattva) is also like this, riding on the supreme Bodhisattva vehicle (Bodhisattva vehicle, referring to the path that guides sentient beings to achieve Bodhi), widely illuminating all boundless worlds, this is the supreme vehicle of the Bodhisattva vehicle.

'What is the constant self-adornment of a Bodhisattva? Just as the Moon deity (Moon deity, the god of the moon) is inherently pure and constantly self-adorned, not adorned by bathing or other external means, the moon of wisdom of a Bodhisattva is also like this, constantly self-adorned with various excellent merits, this is the constant self-adornment of a Bodhisattva.'

'What is the joyful play in the Dharma of a Bodhisattva? Just as the Moon deity constantly enjoys heavenly bliss, the moon of wisdom of a Bodhisattva is also like this, constantly playing in the excellent and subtle joy of the Dharma, not defiled by the various realms of desire in the world, this is the joyful play in the Dharma of a Bodhisattva.'

'What is it for a Bodhisattva to possess great supernatural powers and majestic virtue? Just as the Moon deity possesses great supernatural powers and has great majestic virtue, widely illuminating everything, the moon of wisdom of a Bodhisattva is also like this, possessing great blessings and wisdom, and excellent merits, therefore it is said that a Bodhisattva possesses great supernatural powers and majestic virtue. Good man! If a Bodhisattva cultivates these ten dharmas, he will be like the moon.'

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 8 Taisho Tripitaka Volume 14 No. 0489 The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 9

Translated by the Tripitaka Master of Western India, Chao San Da Fu Shi Honglu Qing Chuan Fan Da Shi, bestowed with purple robe, Shramana Chen Fahu and others, by Imperial Decree

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be like the sun. What are the ten? First, destroying the darkness of ignorance; second, opening and blossoming everything (Open and blossom everything); third, universally reaching the ten directions, so that all receive warmth; fourth, generating all good dharmas; fifth, the extinction of outflows (Leaking, referring to afflictions); sixth, creating light and illumination; seventh, subduing all evil heresies; eighth, revealing both high and low; ninth, accomplishing all undertakings; tenth, good people delight in pursuing.'

'Good man! What is it for a Bodhisattva to destroy the darkness of ignorance? Just as the sun rises, it can completely remove all darkness, the sun of wisdom of a Bodhisattva is also like this, initially'

出時，能破一切無明黑暗，是為菩薩破無明暗。

「云何是菩薩開敷一切？如日出時，悉能開敷凈蓮華等一切華卉，菩薩之日亦復如是，所應受化諸有情等而悉開覺，是為菩薩開敷一切。

「云何是菩薩普遍十方鹹得和暖？如日出時，普遍十方鹹得和暖；菩薩之日亦復如是，當初出時，智光普照十方一切咸悉和暖，而亦不嬈世間有情，是為菩薩普遍十方鹹得和暖。

「云何是菩薩起諸善法？如日將出，閻浮提內先現明相則知日出，菩薩之日亦復如是，將欲出時先現智光明相，有情則知菩薩出現，是為菩薩起諸善法。

「云何是菩薩有漏滅沒？如閻浮提日光隱時則知日入，菩薩亦復如是，諸染煩惱隱不現時，則知菩薩諸漏已盡，是為菩薩有漏滅沒。

「云何是菩薩作光明照？如日初出，閻浮提內諸有情類蒙光普照，菩薩之日亦復如是，當初出時，智光普照一切有情，除去一切癡冥暗蔽，是為菩薩作光明照。

「云何是菩薩制諸邪異？如日光現翳諸小明，而日不作是念：『我能翳彼諸小光明。』何以故？日光出時法爾如是故。菩薩之日亦復如是，智光出時，一切邪異外道小明皆悉映蔽，而此菩薩亦不作是念：『我能映蔽邪異諸小光明。』何以故？而諸小明法爾如是，映不現故。是為

【現代漢語翻譯】現代漢語譯本當（菩薩）出現時，能夠破除一切無明黑暗，這就是菩薩破除無明黑暗。

『什麼是菩薩開敷一切？如同太陽出來時，能夠使凈蓮花等一切花卉開放，菩薩的智慧之日也像這樣，使所有應該被教化的眾生都覺醒，這就是菩薩開敷一切。

『什麼是菩薩普遍十方都感到溫暖？如同太陽出來時，普遍十方都感到溫暖；菩薩的智慧之日也像這樣，當初出現時，智慧之光普照十方，一切都感到溫暖，而且也不會擾亂世間的眾生，這就是菩薩普遍十方都感到溫暖。

『什麼是菩薩發起各種善法？如同太陽將要出來時，閻浮提（Jambudvipa，指我們所居住的這個世界）內先出現明亮的光芒，就知道太陽要出來了，菩薩的智慧之日也像這樣，將要出現時先出現智慧光明的景象，眾生就知道菩薩出現了，這就是菩薩發起各種善法。

『什麼是菩薩的有漏滅沒？如同閻浮提的日光隱沒時就知道太陽落山了，菩薩也像這樣，各種染污煩惱隱沒不出現時，就知道菩薩的各種煩惱已經斷盡，這就是菩薩的有漏滅沒。

『什麼是菩薩作光明照耀？如同太陽剛出來時，閻浮提內的各種眾生都蒙受陽光的普遍照耀，菩薩的智慧之日也像這樣，當初出現時，智慧之光普遍照耀一切眾生，除去一切愚癡黑暗的遮蔽，這就是菩薩作光明照耀。

『什麼是菩薩制伏各種邪說異端？如同太陽光出現時，會遮蔽各種小的光明，而太陽不會這樣想：『我能夠遮蔽那些小的光明。』為什麼呢？因為太陽光出現時本來就是這樣。菩薩的智慧之日也像這樣，智慧之光出現時，一切邪說異端的小光明都會被遮蔽，而這位菩薩也不會這樣想：『我能夠遮蔽邪說異端的各種小光明。』為什麼呢？因為各種小光明本來就是這樣，會被遮蔽而不顯現。這就是

【English Translation】 English version When (the Bodhisattva) appears, they can break through all ignorance and darkness; this is the Bodhisattva breaking through ignorance and darkness.

'What is the Bodhisattva opening up everything? Just as when the sun rises, it can cause all flowers, such as pure lotus flowers, to bloom, the Bodhisattva's sun of wisdom is also like this, awakening all sentient beings who should be transformed; this is the Bodhisattva opening up everything.

'What is the Bodhisattva universally bringing warmth to all ten directions? Just as when the sun rises, all ten directions feel warmth; the Bodhisattva's sun of wisdom is also like this, when it first appears, its light of wisdom shines universally in all ten directions, bringing warmth to everything, and it also does not disturb sentient beings in the world; this is the Bodhisattva universally bringing warmth to all ten directions.

'What is the Bodhisattva initiating all good dharmas? Just as when the sun is about to rise, a bright light appears in Jambudvipa (the world we live in), and we know the sun is about to rise, the Bodhisattva's sun of wisdom is also like this, when it is about to appear, a sign of wisdom and light appears first, and sentient beings know that the Bodhisattva has appeared; this is the Bodhisattva initiating all good dharmas.

'What is the Bodhisattva's extinction of outflows (asrava)? Just as when the sunlight in Jambudvipa disappears, we know the sun has set, the Bodhisattva is also like this, when all defiled afflictions disappear and do not appear, we know that the Bodhisattva's outflows have been exhausted; this is the Bodhisattva's extinction of outflows.

'What is the Bodhisattva making light shine? Just as when the sun first rises, all sentient beings in Jambudvipa are universally illuminated by the sunlight, the Bodhisattva's sun of wisdom is also like this, when it first appears, its light of wisdom universally illuminates all sentient beings, removing all ignorance, darkness, and obscurations; this is the Bodhisattva making light shine.

'What is the Bodhisattva subduing all heresies and heterodoxies? Just as when the sunlight appears, it obscures all small lights, but the sun does not think, 'I can obscure those small lights.' Why? Because when the sunlight appears, it is naturally like that. The Bodhisattva's sun of wisdom is also like this, when the light of wisdom appears, all small lights of heresies and heterodoxies are obscured, but this Bodhisattva does not think, 'I can obscure the various small lights of heresies and heterodoxies.' Why? Because the various small lights are naturally like that, they are obscured and do not appear. This is

菩薩制諸邪異。

「云何是菩薩高下開顯？如日出時，閻浮提內一切丘墟及平坦處，一切人眾悉能顯視，菩薩之日亦復如是，智光普照令諸有情顯觀一切丘墟平坦——平坦者謂八正道，丘墟者謂八邪道——是為菩薩高下開顯。

「云何是菩薩成諸事業？如日初出，一切農者耕稼事業而悉興作，菩薩日出亦復如是，有情一切善法事業而悉成辦，是為菩薩成諸事業。

「云何是菩薩善人樂欲？如日初出，善人愛樂惡人嫌惡，菩薩日出亦復如是，其智慧者悉生愛樂，趣向邪道奸惡之類、愚蒙無智樂著生死背涅槃者，悉生嫌惡，是為菩薩善人樂欲。善男子！菩薩若修如是十種法者，即得如日。

「又，善男子！菩薩若修十種法者，即如師子。何等為十？一者、自無恐怖；二者、不畏於他；三者、直進不還；四者、能師子吼；五者、無畏觀察；六者、常行林中；七者、樂居山巖；八者、無所結縛；九者、自具勇力摧伏他軍；十者、善作守護。

「善男子！云何是菩薩自無恐怖？譬如師子安詳行步無驚無怖。何以故？不見有能與己等故。菩薩亦復如是，周遍往復無驚無怖。何以故？不見有能與己等故。是為菩薩自無恐怖。

「云何是菩薩不畏於他？如彼師子不畏於他一切邪惡呼叫之音，菩薩

【現代漢語翻譯】現代漢語譯本菩薩制伏各種邪惡和異端。

『什麼是菩薩的高下開顯？就像太陽升起時，閻浮提（Jambudvipa，指我們所居住的這個世界）內所有的丘陵和和平坦的地方，所有的人都能清楚地看見。菩薩的智慧之光也像這樣，普遍照耀，使一切有情眾生都能清楚地觀察到一切丘陵和平坦之地——平坦之地指的是八正道，丘陵指的是八邪道——這就是菩薩的高下開顯。

『什麼是菩薩成就各種事業？就像太陽剛升起時，所有的農民都開始耕種勞作。菩薩的智慧之日昇起也像這樣，有情眾生的一切善法事業都能圓滿成就，這就是菩薩成就各種事業。

『什麼是菩薩讓善人喜悅？就像太陽剛升起時，善人喜愛它，惡人厭惡它。菩薩的智慧之日昇起也像這樣，有智慧的人都心生喜愛，而那些走向邪道、奸詐邪惡之徒，以及愚昧無知、貪戀生死、背離涅槃（Nirvana，佛教術語，指解脫）的人，都心生厭惡，這就是菩薩讓善人喜悅。善男子！菩薩如果修習這十種法，就能像太陽一樣。

『還有，善男子！菩薩如果修習十種法，就能像獅子一樣。是哪十種呢？一是自己沒有恐怖；二是不畏懼他人；三是勇往直前不退縮；四是能發出獅子吼；五是無畏地觀察；六是常在林中行走；七是喜歡居住在山巖；八是沒有任何束縛；九是自身具備勇猛的力量摧毀敵軍；十是善於守護。

『善男子！什麼是菩薩自己沒有恐怖？譬如獅子安詳地行走，沒有驚慌和恐懼。為什麼呢？因為它沒有見到有誰能與自己匹敵。菩薩也像這樣，周遍往復，沒有驚慌和恐懼。為什麼呢？因為他沒有見到有誰能與自己匹敵。這就是菩薩自己沒有恐怖。

『什麼是菩薩不畏懼他人？就像那獅子不畏懼他人一切邪惡的呼叫之聲，菩薩

【English Translation】 English version The Bodhisattva Subdues All Evil and Heresy.

『What is the Bodhisattva's manifestation of high and low? Just as when the sun rises, all the hills and plains within Jambudvipa (Jambudvipa, referring to the world we live in) are clearly visible to all people. The sun of the Bodhisattva is also like this, its light shining universally, enabling all sentient beings to clearly observe all hills and plains—the plains referring to the Eightfold Path, and the hills referring to the Eight Evil Paths—this is the Bodhisattva's manifestation of high and low.』

『What is the Bodhisattva accomplishing all deeds? Just as when the sun first rises, all farmers begin their plowing and cultivation. The sun of the Bodhisattva is also like this, enabling all sentient beings to perfectly accomplish all good deeds, this is the Bodhisattva accomplishing all deeds.』

『What is the Bodhisattva pleasing good people? Just as when the sun first rises, good people love it, and evil people hate it. The sun of the Bodhisattva is also like this, those with wisdom all feel love, while those who go towards evil paths, the treacherous and wicked, the ignorant and foolish who cling to birth and death and turn their backs on Nirvana (Nirvana, a Buddhist term referring to liberation), all feel hatred, this is the Bodhisattva pleasing good people. Good man! If a Bodhisattva cultivates these ten dharmas, he will be like the sun.』

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be like a lion. What are the ten? First, being without fear oneself; second, not fearing others; third, advancing straight ahead without retreating; fourth, being able to roar like a lion; fifth, observing without fear; sixth, always walking in the forest; seventh, delighting in dwelling in mountain caves; eighth, being without any bonds; ninth, possessing courageous strength to destroy enemy armies; tenth, being skilled in guarding.』

『Good man! What is the Bodhisattva being without fear oneself? For example, a lion walks calmly without alarm or fear. Why? Because it does not see anyone who can equal it. The Bodhisattva is also like this, going back and forth everywhere without alarm or fear. Why? Because he does not see anyone who can equal him. This is the Bodhisattva being without fear oneself.』

『What is the Bodhisattva not fearing others? Just as that lion does not fear the sounds of all evil cries from others, the Bodhisattva

亦復如是，若與一切他宗外道論義之時，心無怯弱亦不卑下，是為菩薩不畏於他。

「云何是菩薩直進不還？如彼師子直往不退，菩薩亦復如是，本性直進，不復退還邪異宗教，而復菩薩辯才無盡，是為菩薩直進不還。

「云何是菩薩能師子吼？譬如師子震吼之時，一切獐鹿野干之類，而悉驚怖奔走十方，菩薩亦復如是，若作無我師子吼時，所有一切著我執者，邪異外道，而悉驚怖馳走十方，菩薩亦不嬈惱于彼，但為破于著我見者，震發無我師子吼故，亦復為余有情作調伏故，是為菩薩能師子吼。

「云何是菩薩無畏觀察？如彼師子作無畏相普遍觀視，菩薩亦復如是，志行清凈作無畏相普遍觀察，是為菩薩無畏觀察。

「云何是菩薩常行林中？如彼師子本性樂行林野之中，菩薩亦復如是，自性寂靜遠離憒鬧樂行林中，是為菩薩常行林中。

「云何是菩薩樂居山巖？如彼師子樂居山巖，菩薩亦復如是，樂居智慧禪定山巖，是為菩薩樂居山巖。

「云何是菩薩無所結縛？如彼師子無所結縛，菩薩亦復如是，去除一切煩惱重擔離諸結縛，是為菩薩無所結縛。

「云何是菩薩自具力能摧伏他軍？如彼師子獨無伴侶能摧他眾，菩薩亦復如是，獨無伴侶坐道場時，以自力能摧伏魔軍，

【現代漢語翻譯】現代漢語譯本：也是這樣，如果與一切其他的宗派、外道辯論的時候，內心沒有怯懦，也不卑微低下，這就是菩薩不畏懼其他宗派。

『什麼是菩薩勇往直前永不退轉？就像獅子一樣，一直向前不後退，菩薩也是這樣，本性就是勇往直前，不再退回到邪門歪道的宗教中。而且菩薩辯才無盡，這就是菩薩勇往直前永不退轉。

『什麼是菩薩能夠發出獅子吼？譬如獅子震吼的時候，所有的獐、鹿、野干之類的動物，都會驚恐地四處奔逃。菩薩也是這樣，如果發出『無我』的獅子吼時，所有執著于『我』的人，以及邪門歪道的外道，都會驚恐地四處逃散。菩薩也不會去騷擾他們，只是爲了破除那些執著于『我』的見解的人，才震動發出『無我』的獅子吼，也是爲了其餘的有情眾生能夠被調伏，這就是菩薩能夠發出獅子吼。

『什麼是菩薩無畏的觀察？就像獅子一樣，做出無所畏懼的樣子普遍地觀察，菩薩也是這樣，志向和行為都清凈，做出無所畏懼的樣子普遍地觀察，這就是菩薩無畏的觀察。

『什麼是菩薩經常在樹林中修行？就像獅子一樣，本性就喜歡在林野之中行走，菩薩也是這樣，自性寂靜，遠離喧囂，喜歡在樹林中修行，這就是菩薩經常在樹林中修行。

『什麼是菩薩喜歡居住在山巖？就像獅子一樣，喜歡居住在山巖，菩薩也是這樣，喜歡居住在智慧禪定的山巖，這就是菩薩喜歡居住在山巖。

『什麼是菩薩沒有被任何事物束縛？就像獅子一樣，沒有被任何事物束縛，菩薩也是這樣，去除一切煩惱的重擔，脫離各種束縛，這就是菩薩沒有被任何事物束縛。

『什麼是菩薩自身具有力量能夠摧毀其他軍隊？就像獅子一樣，獨自沒有伴侶也能摧毀其他眾多的野獸，菩薩也是這樣，獨自沒有伴侶坐在道場的時候，用自身的力量就能摧毀魔軍，'

【English Translation】 English version: Likewise, if, when debating with all other sects and non-Buddhist paths, the mind is without timidity and not humble or subservient, this is a Bodhisattva's fearlessness towards others.

'What is a Bodhisattva's direct advance without return? Like a lion that goes straight forward without retreating, a Bodhisattva is also like this, inherently advancing directly, no longer retreating to heterodox religions. Moreover, a Bodhisattva's eloquence is inexhaustible; this is a Bodhisattva's direct advance without return.'

'What is a Bodhisattva's ability to roar like a lion? For example, when a lion roars, all kinds of deer, jackals, and the like are frightened and run in all directions. A Bodhisattva is also like this; if they make a 'no-self' (Anatta) lion's roar, all those attached to the notion of 'self', as well as heterodox non-Buddhists, will be frightened and scatter in all directions. The Bodhisattva also does not harass them, but only shatters the views of those attached to 'self', hence emitting the 'no-self' lion's roar, and also for the sake of taming other sentient beings; this is a Bodhisattva's ability to roar like a lion.'

'What is a Bodhisattva's fearless observation? Like a lion that makes a fearless appearance and observes universally, a Bodhisattva is also like this, with pure aspirations and conduct, making a fearless appearance and observing universally; this is a Bodhisattva's fearless observation.'

'What is a Bodhisattva's constant practice in the forest? Like a lion that inherently enjoys walking in the wilderness, a Bodhisattva is also like this, with a naturally tranquil mind, staying away from noisy disturbances, and enjoying practicing in the forest; this is a Bodhisattva's constant practice in the forest.'

'What is a Bodhisattva's delight in dwelling on mountain cliffs? Like a lion that delights in dwelling on mountain cliffs, a Bodhisattva is also like this, delighting in dwelling on the mountain cliffs of wisdom and meditation; this is a Bodhisattva's delight in dwelling on mountain cliffs.'

'What is a Bodhisattva's freedom from all bonds? Like a lion that is free from all bonds, a Bodhisattva is also like this, removing all heavy burdens of afflictions and being free from all bonds; this is a Bodhisattva's freedom from all bonds.'

'What is a Bodhisattva's ability to subdue other armies with their own strength? Like a lion that, alone without companions, can destroy other multitudes, a Bodhisattva is also like this, alone without companions, when sitting in the place of enlightenment (Bodhimanda), with their own strength, they can destroy the armies of Mara (demons).'

是為菩薩自具力能摧伏他軍。

「云何是菩薩善作守護？如彼師子若或近於聚落而住，諸有獐鹿等類不損苗稼，菩薩亦復如是，所向國邑及諸方處，而彼一切邪異外道獐鹿等類，不損有情善法種子，是為菩薩善作守護。善男子！菩薩若修如是十種法者，即如師子。

「又，善男子！菩薩若修十種法者，即能調伏。何等為十？一者、堅固菩提心；二者、修治菩提行；三者、守護諸根；四者、趣向正道；五者、能荷重擔；六者、為有情故不生懈退；七者、正命自活；八者、離諸諂曲；九者、不起誑惑；十者、身心正直，是為十法。善男子！菩薩若修如是十種法者，即能調伏。

「又，善男子！菩薩若修十種法者，即能善乘。何等為十？一者、雖修定行而常觀空；二者、雖盡諸障而常修善行；三者、雖離諸起作而善順佛教無所違背；四者、平等了知一切諸法而解法界理；五者、能於世間自卑其身如旃陀羅謙下其意；六者、遠離憍慢常於他人起智者想；七者、以現量智了知佛法離諸疑惑；八者、雖知諸法差別得決定相；九者、自取正道不隨他教；十者、善順世間為世福田。善男子！菩薩若修如是十種法者，即能善乘。

「又，善男子！菩薩若修十種法者，即如蓮華。何等為十？一者、離諸染污；二者

【現代漢語翻譯】現代漢語譯本：這是因為菩薩自身具有力量，能夠摧伏其他軍隊。

『什麼是菩薩善於守護？就像獅子如果居住在村落附近，那些獐鹿之類的動物就不敢損害莊稼。菩薩也是這樣，無論前往哪個國家或地區，那些邪惡的外道（邪異外道）獐鹿之類的，就不敢損害眾生的善良之法種子。這就是菩薩善於守護。善男子！菩薩如果修習這十種法，就像獅子一樣。』

『還有，善男子！菩薩如果修習十種法，就能調伏自己。哪十種呢？一是，堅定菩提心（Bodhicitta，覺悟之心）；二是，修習和治理菩提行（Bodhicaryā，菩薩的行為）；三是，守護諸根（indriya-samvara，眼、耳、鼻、舌、身、意六根）；四是，趣向正道（samyak-mārga，正確的道路）；五是，能夠承擔重擔；六是，爲了眾生而不產生懈怠退縮；七是，以正當的職業維持生活；八是，遠離各種諂媚虛偽；九是，不起欺騙迷惑之心；十是，身心正直。這就是十種法。善男子！菩薩如果修習這十種法，就能調伏自己。』

『還有，善男子！菩薩如果修習十種法，就能善於乘御。哪十種呢？一是，雖然修習禪定之行，但常常觀空（śūnyatā，空性）；二是，雖然斷盡各種障礙，但常常修習善行；三是，雖然遠離各種造作，但善於順應佛教的教導，沒有違背；四是，平等了知一切諸法，並且理解法界（dharmadhātu，諸法的本性）的道理；五是，能夠在世間自我謙卑，像旃陀羅（caṇḍāla，印度種姓制度中的賤民）一樣謙下自己的心意；六是，遠離驕慢，常常對他人產生智者的想法；七是，以現量智（pratyakṣa-jñāna，直接的認知）了知佛法，遠離各種疑惑；八是，雖然知道諸法的差別，但得到決定的相；九是，自己選取正道，不隨從他人的教導；十是，善於順應世間，成為世間的福田。善男子！菩薩如果修習這十種法，就能善於乘御。』

『還有，善男子！菩薩如果修習十種法，就像蓮花一樣。哪十種呢？一是，遠離各種染污；二是，

【English Translation】 English version: This is because the Bodhisattva possesses the inherent power to subdue other armies.

'What constitutes a Bodhisattva's skillful protection? It is like a lion that, if dwelling near a village, prevents deer and similar creatures from damaging crops. The Bodhisattva is also like this, for wherever they go, to whatever country or region, those evil heretical (邪異外道) deer-like beings do not harm the seeds of sentient beings' virtuous Dharma. This is what constitutes a Bodhisattva's skillful protection. Good man! If a Bodhisattva cultivates these ten dharmas, they are like a lion.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they can tame themselves. What are the ten? First, firm Bodhicitta (菩提心, the mind of enlightenment); second, cultivating and governing Bodhicaryā (菩提行, Bodhisattva conduct); third, guarding the senses (諸根, indriya-samvara, the six senses of eye, ear, nose, tongue, body, and mind); fourth, heading towards the right path (正道, samyak-mārga, the correct path); fifth, being able to bear heavy burdens; sixth, not generating laziness or retreat for the sake of sentient beings; seventh, living by right livelihood; eighth, being free from all flattery and deceit; ninth, not generating deceptive or deluding thoughts; tenth, being upright in body and mind. These are the ten dharmas. Good man! If a Bodhisattva cultivates these ten dharmas, they can tame themselves.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they can skillfully ride. What are the ten? First, although cultivating the practice of meditation, they constantly contemplate emptiness (空, śūnyatā); second, although exhausting all obstacles, they constantly cultivate virtuous conduct; third, although being apart from all creation, they skillfully accord with the Buddha's teachings, without any contradiction; fourth, equally knowing all dharmas and understanding the principle of the Dharmadhatu (法界, dharmadhātu, the nature of all dharmas); fifth, being able to humble themselves in the world, like a Caṇḍāla (旃陀羅, the lowest caste in the Indian caste system), humbling their minds; sixth, being far from arrogance, constantly generating thoughts of wisdom towards others; seventh, knowing the Buddha Dharma with direct knowledge (現量智, pratyakṣa-jñāna) and being free from all doubts; eighth, although knowing the differences of all dharmas, obtaining a determined aspect; ninth, choosing the right path themselves and not following the teachings of others; tenth, skillfully according with the world, becoming a field of merit for the world. Good man! If a Bodhisattva cultivates these ten dharmas, they can skillfully ride.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they are like a lotus flower. What are the ten? First, being free from all defilements; second,

、不與少惡而俱；三者、戒香充滿；四者、本體清凈；五者、面相熙怡；六者、柔軟不澀；七者、見者皆吉；八者、開敷具足；九者、成熟清凈；十者、生已有想。

「善男子！云何是菩薩離諸染污？譬如蓮華出於水中而水不染。何以故？法爾如是故。菩薩亦復如是，雖處生死流中而不染著。何以故？由慧方便法爾如是故。菩薩以其善巧方便，處生死中不為生死過失所染，以方便慧所攝受故，是為菩薩離諸染污。

「云何是菩薩不與少惡而俱？譬如蓮華而不停留水之微滴，菩薩亦復如是，不與少惡而俱，是為菩薩不與少惡而俱。

「云何是菩薩戒香充滿？譬如蓮華生時隨處妙香廣佈，菩薩亦復如是，所向國邑及諸方處，戒香芬馥廣佈一切，是為菩薩戒香充滿。

「云何是菩薩本體清凈？譬如蓮華生時，自然潔白清凈，隨其方所，婆羅門、剎帝利、一切人民共所稱讚，菩薩亦復如是，隨諸方邑所生之處潔白清凈。何以故？戒清凈故。一切天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等咸共稱讚，諸佛菩薩之所攝受，是為菩薩本體清凈。

「云何是菩薩面相熙怡？譬如蓮華當開敷時，令諸見者心意快然生適悅故，菩薩亦復如是，面相熙怡離諸顰蹙，諸根清凈見者

【現代漢語翻譯】現代漢語譯本：『不與少量罪惡為伍；三者，戒律的芬芳充滿；四者，本體清凈無染；五者，面容和悅喜悅；六者，柔軟而不粗澀；七者，見到的人都吉祥；八者，開放時具足美好；九者，成熟時清凈無染；十者，出生時就具有覺知。

『善男子！什麼是菩薩遠離各種染污？譬如蓮花從水中生長出來，卻不被水沾染。為什麼呢？因為法性本來就是如此。菩薩也是這樣，雖然身處生死輪迴之中，卻不被染著。為什麼呢？因為憑藉智慧和方便，法性本來就是如此。菩薩憑藉善巧的方便，身處生死之中，卻不被生死的過失所染污，因為被方便和智慧所攝受的緣故，這就是菩薩遠離各種染污。

『什麼是菩薩不與少量罪惡為伍？譬如蓮花不會停留微小的水滴，菩薩也是這樣，不與少量罪惡為伍，這就是菩薩不與少量罪惡為伍。

『什麼是菩薩戒律的芬芳充滿？譬如蓮花開放時，美妙的香氣在各處廣泛散佈，菩薩也是這樣，所前往的國家和各個地方，戒律的芬芳廣泛散佈到一切地方，這就是菩薩戒律的芬芳充滿。

『什麼是菩薩本體清凈？譬如蓮花出生時，自然潔白清凈，無論在什麼地方，婆羅門（Bāluómén，古印度僧侶階層）、剎帝利（chàdìlì，古印度武士階層）、所有人民共同稱讚，菩薩也是這樣，無論在什麼地方出生，都潔白清凈。為什麼呢？因為戒律清凈的緣故。一切天（tiān，天神）、龍（lóng，龍族）、夜叉（yèchā，一種守護神）、乾闥婆（qiántàpó，一種天上的樂神）、阿修羅（āxiūluó，一種好戰的神）、迦樓羅（jiālóuluó，一種金翅鳥神）、緊那羅（jǐnnàluó，一種天上的樂神）、摩睺羅伽（móhóuluójiā，一種大蟒神）、人、非人等都共同稱讚，被諸佛菩薩所攝受，這就是菩薩本體清凈。

『什麼是菩薩面容和悅喜悅？譬如蓮花將要開放時，讓見到的人心情愉快，產生舒適喜悅的感覺，菩薩也是這樣，面容和悅喜悅，沒有皺眉蹙額的表情，諸根清凈，見到的人

【English Translation】 English version: 'Not associating with even minor evils; third, being filled with the fragrance of precepts; fourth, having a fundamentally pure essence; fifth, possessing a cheerful and joyful countenance; sixth, being soft and not rough; seventh, bringing auspiciousness to all who see them; eighth, being fully endowed when blooming; ninth, being pure when mature; tenth, having awareness from birth.

'Good man! What is it for a Bodhisattva to be free from all defilements? It is like a lotus flower growing out of water, yet not being stained by the water. Why is that? Because it is naturally so. A Bodhisattva is also like this, although dwelling in the stream of birth and death, they are not attached to it. Why is that? Because of wisdom and skillful means, it is naturally so. A Bodhisattva, through skillful means, dwells in birth and death, yet is not stained by the faults of birth and death, because they are embraced by skillful means and wisdom. This is what it means for a Bodhisattva to be free from all defilements.

'What is it for a Bodhisattva not to associate with even minor evils? It is like a lotus flower not retaining even the smallest drop of water. A Bodhisattva is also like this, not associating with even minor evils. This is what it means for a Bodhisattva not to associate with even minor evils.

'What is it for a Bodhisattva to be filled with the fragrance of precepts? It is like a lotus flower, when it blooms, spreading its wonderful fragrance widely in all directions. A Bodhisattva is also like this, in whatever country or place they go, the fragrance of their precepts spreads widely to all places. This is what it means for a Bodhisattva to be filled with the fragrance of precepts.

'What is it for a Bodhisattva to have a fundamentally pure essence? It is like a lotus flower, when it is born, being naturally white and pure. Wherever it is, Brahmins (Bāluómén, ancient Indian priestly class), Kshatriyas (chàdìlì, ancient Indian warrior class), and all people praise it together. A Bodhisattva is also like this, wherever they are born, they are white and pure. Why is that? Because of the purity of their precepts. All Devas (tiān, gods), Nagas (lóng, dragons), Yakshas (yèchā, a type of guardian spirit), Gandharvas (qiántàpó, a type of celestial musician), Asuras (āxiūluó, a type of warring deity), Garudas (jiālóuluó, a type of golden-winged bird deity), Kinnaras (jǐnnàluó, a type of celestial musician), Mahoragas (móhóuluójiā, a type of great serpent deity), humans, and non-humans all praise them together, and they are embraced by all Buddhas and Bodhisattvas. This is what it means for a Bodhisattva to have a fundamentally pure essence.

'What is it for a Bodhisattva to have a cheerful and joyful countenance? It is like a lotus flower, when it is about to bloom, making those who see it feel happy and joyful. A Bodhisattva is also like this, having a cheerful and joyful countenance, without frowning or scowling, with pure faculties, and those who see them

歡喜，是為菩薩面相熙怡。

「云何是菩薩柔軟不澀？譬如蓮華體性柔軟，菩薩亦復如是，自體清凈柔軟細妙，是為菩薩柔軟不澀。

「云何是菩薩見者皆吉？譬如蓮華乃至夢中於須臾頃見亦善吉。何以故？一切義成故。菩薩亦復如是，若於一切分位之中，見者鹹得最上吉祥，是為菩薩見者皆吉。

「云何是菩薩開敷具足？譬如蓮華若開敷已即名具足，菩薩亦復如是，若慧覺華開敷之時，即名具足，是為菩薩開敷具足。

「云何是成熟清凈？譬如蓮華若成熟已，眼所觀時眼根清凈，鼻所嗅時鼻根清凈，身覺觸時身根清凈，心歡喜時意根清凈。菩薩亦復如是，果成熟時慧光明相，一切有情，若眼見時眼根清凈，若耳聞時耳根清凈，菩薩戒功德香，若鼻嗅時鼻根清凈，身供養時身根清凈，思惟稱讚菩薩勝功德時意根清凈，是為菩薩成熟清凈。

「云何是菩薩生已有想？譬如蓮華所生之時，若人、非人生已有想，菩薩亦復如是，當初生時佛及菩薩，並余帝釋、梵王、護世天等，咸樂護持生已有想，是為菩薩生已有想。善男子！菩薩若修如是十種法者，即如蓮華。

「又，善男子！菩薩若修十種法者，得廣大心。何等為十？一者、為令有情圓滿諸波羅蜜多故，起廣大心；二者、為令圓滿

【現代漢語翻譯】現代漢語譯本歡喜，這就是菩薩面容和藹喜悅的原因。

『什麼是菩薩的柔軟不澀？譬如蓮花，其體性柔軟，菩薩也是這樣，自身清凈柔軟細妙，這就是菩薩的柔軟不澀。

『什麼是菩薩的見者皆吉？譬如蓮花，乃至在夢中短暫一見，也是善妙吉祥。為什麼呢？因為一切都能成就。菩薩也是這樣，如果在一切時位之中，見到的人都能得到最上吉祥，這就是菩薩的見者皆吉。

『什麼是菩薩的開敷具足？譬如蓮花，一旦開放就稱為具足，菩薩也是這樣，當智慧覺悟之花開放之時，就稱為具足，這就是菩薩的開敷具足。

『什麼是成熟清凈？譬如蓮花，一旦成熟，眼睛觀看時，眼根就清凈；鼻子嗅聞時，鼻根就清凈；身體覺觸時，身根就清凈；內心歡喜時，意根就清凈。菩薩也是這樣，當果實成熟時，智慧光明顯現，一切有情，如果眼睛看見時，眼根就清凈；如果耳朵聽見時，耳根就清凈；菩薩戒的功德香，如果鼻子嗅聞時，鼻根就清凈；身體供養時，身根就清凈；思惟稱讚菩薩殊勝功德時，意根就清凈，這就是菩薩的成熟清凈。

『什麼是菩薩的生已有想？譬如蓮花出生之時，無論是人還是非人，都會對其產生想法。菩薩也是這樣，當初出生時，佛（Buddha）以及菩薩（Bodhisattva），還有帝釋（Indra）、梵王（Brahma）、護世天（Lokapala）等，都樂於護持，並對其出生有所想法，這就是菩薩的生已有想。善男子！菩薩如果修習這十種法，就如同蓮花一樣。

『還有，善男子！菩薩如果修習十種法，就能得到廣大的心。是哪十種呢？第一，爲了使有情圓滿諸波羅蜜多（Paramita，到彼岸），而生起廣大的心；第二，爲了令圓滿

【English Translation】 English version Joy is why the Bodhisattva's face is serene and joyful.

『What is the Bodhisattva's softness and non-astringency? Just as the lotus flower is soft in nature, so too is the Bodhisattva, whose self is pure, soft, subtle, and wonderful. This is the Bodhisattva's softness and non-astringency.』

『What is it that all who see the Bodhisattva find auspicious? Just as the lotus flower, even if seen briefly in a dream, is auspicious and good. Why? Because all meanings are accomplished. So too is the Bodhisattva; if seen in any situation, all who see them obtain supreme auspiciousness. This is why all who see the Bodhisattva find auspiciousness.』

『What is the Bodhisattva's full bloom? Just as when a lotus flower blooms, it is called complete, so too is the Bodhisattva; when the flower of wisdom and awakening blooms, it is called complete. This is the Bodhisattva's full bloom.』

『What is mature purity? Just as when a lotus flower is mature, when the eye sees it, the eye-sense is purified; when the nose smells it, the nose-sense is purified; when the body touches it, the body-sense is purified; when the mind rejoices, the mind-sense is purified. So too is the Bodhisattva; when the fruit is mature, the light of wisdom appears, and all sentient beings, if the eye sees it, the eye-sense is purified; if the ear hears it, the ear-sense is purified; the fragrance of the Bodhisattva's precepts, if the nose smells it, the nose-sense is purified; when the body makes offerings, the body-sense is purified; when contemplating and praising the Bodhisattva's supreme merits, the mind-sense is purified. This is the Bodhisattva's mature purity.』

『What is the Bodhisattva's thought upon birth? Just as when a lotus flower is born, whether human or non-human, thoughts arise about it. So too is the Bodhisattva; at the time of their birth, the Buddha (Buddha) and Bodhisattvas (Bodhisattva), as well as Indra (Indra), Brahma (Brahma), and the Lokapalas (Lokapala), all delight in protecting and holding thoughts about their birth. This is the Bodhisattva's thought upon birth. Good man! If a Bodhisattva cultivates these ten dharmas, they are like a lotus flower.』

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they will attain a vast mind. What are the ten? First, to generate a vast mind in order to enable sentient beings to perfect all Paramitas (Paramita, Perfections); second, to perfect

一切佛法故；三者、為令化度諸有情故；四者、安坐道場成就阿耨多羅三藐三菩提故；五者、成正覺已，為諸沙門婆羅門天人魔梵一切世間，轉妙法輪故；六者、為令有情作利樂事，周行無量無邊世界施設化行故；七者、謂以智慧之船渡諸有情，越生死岸故；八者、世間一切無依無救無歸無趣無親屬者，為作依歸親屬故；九者、為令顯示佛、大牛王、妙師子吼，遊戲諸佛神通法門，如大龍王審諦瞻視，普遍觀察沙門、婆羅門、天人魔梵、一切世間，普令同獲佛功德故；十者、為令化度有情，具佛威德無粗澀行，無難行行，無劣弱行，無卑下行，故發廣大心。善男子！菩薩若修如是十種法者，即得廣大之心。

「又，善男子！菩薩若修十種法者，得清凈心。何等為十？一者、深心具足，深心不動，深心安住，深心質直。二者、離不深固作意，不深固作意者，所謂發起聲聞之行，緣覺之行，及起諸小緣。三者、離諸垢染，諸垢染者謂煩惱垢。四者、離身過失，身過失者，謂離虛假諸威儀道。五者、離語過失，語過失者謂不如實開示正義。六者、離心過失，心過失者謂于身語心中復有所離，知身不和合故，常出少欲知足語故，心無求故。七者、知恩念報，受少恩惠尚不忘失況復廣多。八者、施恩於人，不現已德不譏彼

【現代漢語翻譯】現代漢語譯本：一切爲了佛法；三是爲了度化一切有情眾生；四是爲了安坐菩提道場，成就阿耨多羅三藐三菩提（無上正等正覺）；五是爲了成就正覺之後，為所有沙門（出家修行者）、婆羅門（古印度祭司）、天人、魔、梵天以及一切世間眾生，轉動微妙的法輪；六是爲了讓有情眾生做利益安樂之事，周遊無量無邊的世界，施行教化；七是說用智慧之船，運載所有有情眾生，超越生死輪迴的此岸；八是對於世間一切無所依靠、無所救助、無所歸宿、無所依趣、沒有親屬的人，作為他們的依靠、歸宿和親屬；九是爲了顯示佛如大牛王般雄健、如妙師子般勇猛的吼聲，遊戲于諸佛的神通法門之中，如同大龍王審慎諦視，普遍觀察沙門、婆羅門、天人、魔、梵天以及一切世間眾生，普遍讓他們一同獲得佛的功德；十是爲了教化度脫有情眾生，具備佛的威德，沒有粗俗澀滯的行為，沒有難以實行的行為，沒有低劣軟弱的行為，沒有卑微下賤的行為，所以發起廣大的心。善男子！菩薩如果修習這十種法，就能得到廣大的心。

『還有，善男子！菩薩如果修習十種法，就能得到清凈的心。哪十種呢？一是深心具足，深心不動搖，深心安住，深心正直。二是遠離不深刻堅固的作意，不深刻堅固的作意，就是發起聲聞（阿羅漢）的修行，緣覺（辟支佛）的修行，以及生起各種小的因緣。三是遠離各種垢染，各種垢染就是指煩惱垢。四是遠離身體的過失，身體的過失，就是指遠離虛假的各種威儀姿態。五是遠離語言的過失，語言的過失就是指不如實地開示正確的義理。六是遠離內心的過失，內心的過失就是指對於身語意三方面重新有所遠離，知道身體不是恒常和合的，所以常常說少欲知足的話，內心沒有貪求。七是知恩念報，受到少許恩惠尚且不忘記，更何況是廣大的恩惠。八是施恩於人，不顯現自己的功德，不譏諷他人。

【English Translation】 English version: All for the sake of the Buddhadharma; third, to transform and liberate all sentient beings; fourth, to sit peacefully at the Bodhi-mandala and attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment); fifth, having attained perfect enlightenment, to turn the wonderful Dharma wheel for all Shramanas (renunciates), Brahmanas (ancient Indian priests), gods, humans, demons, Brahma, and all beings in the world; sixth, to enable sentient beings to do beneficial and joyful deeds, traveling through immeasurable and boundless worlds, establishing transformative practices; seventh, to use the ship of wisdom to ferry all sentient beings across the shore of birth and death; eighth, for all those in the world who are without reliance, without salvation, without refuge, without recourse, and without relatives, to be their reliance, refuge, and relatives; ninth, to display the Buddha's strength like a great bull king, the roar of a wonderful lion, playing in the supernatural Dharma doors of all Buddhas, like a great dragon king carefully observing, universally observing Shramanas, Brahmanas, gods, humans, demons, Brahma, and all beings in the world, universally enabling them to attain the merits of the Buddha; tenth, to transform and liberate sentient beings, possessing the Buddha's majesty and virtue, without coarse and astringent conduct, without difficult conduct, without inferior and weak conduct, without humble and lowly conduct, therefore generating a vast mind. Good man! If a Bodhisattva cultivates these ten dharmas, he will attain a vast mind.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will attain a pure mind. What are the ten? First, having complete profound mind, profound mind unmoving, profound mind abiding, profound mind upright. Second, being apart from unprofound and unfirm intention; unprofound and unfirm intention is to initiate the practice of a Shravaka (Arhat), the practice of a Pratyekabuddha (Solitary Buddha), and to give rise to various small conditions. Third, being apart from all defilements; all defilements refer to the defilements of afflictions. Fourth, being apart from the faults of the body; the faults of the body refer to being apart from false and artificial dignified conduct. Fifth, being apart from the faults of speech; the faults of speech refer to not truthfully revealing the correct meaning. Sixth, being apart from the faults of the mind; the faults of the mind refer to again being apart from body, speech, and mind, knowing that the body is not constantly harmonious, therefore constantly speaking words of few desires and contentment, the mind being without seeking. Seventh, knowing gratitude and repaying kindness, not forgetting even a small favor, let alone a great one. Eighth, bestowing kindness upon others, not displaying one's own virtues, not criticizing others.

短，乃至少恩亦不望報，歡喜教示稱讚彼德。九者、如說能行，而菩薩者不外發柔軟之語心生恚害，菩薩亦不外發稱讚之語內心思惟損惱方便，菩薩不外發愛語內固冤結，菩薩不外現善相內起惡意，菩薩不外現恭敬之相內起輕慢之心。菩薩無不真實亦無虛妄，復無慳嫉及無諂誑，不起斗諍不破和合。何以故？菩薩於一切時，身起恭敬語宣實義，心念成辦一切善法。十者、于如來教中遠離譭謗，而菩薩者畢竟不于如來教中而生譭謗。何故菩薩于如來教中不譭謗邪？謂諸菩薩發阿耨多羅三藐三菩提心已，剃除鬚髮被袈裟衣，于如來教中清凈出家。不為王難故出家，不為賊難故出家，不為負債逼迫故出家，不為怖不活故出家，但以正信。求出家已尋求善法，近善知識親事恭敬，于其善知識所聽受正法，聽已修行，不起我慢貢高之心，由離慢故除顛倒執，無顛倒故得覺了正道，覺正道故得入法性，得入法性故決定當得阿耨多羅三藐三菩提，是故菩薩于如來教中不生譭謗。善男子！菩薩若修如是十種法者，得清凈心。

「又，善男子！菩薩若修十種法者，即得深信無疑惑心。何等為十？一者、信如來身密；二者、信如來語密；三者、信如來意密；四者、信諸菩薩所行；五者、信如來出生；六者、信菩提法；七者、信如來唯

【現代漢語翻譯】現代漢語譯本：『九者，即使是微小的恩惠也不期望回報，歡喜地教導並稱讚他人的美德。菩薩不會口頭上說柔軟的話語，內心卻懷著嗔恨和傷害；菩薩也不會口頭上稱讚，內心卻想著損害和惱亂的手段；菩薩不會口頭上說愛語，內心卻牢固地結下怨仇；菩薩不會表面上顯現善良的形象，內心卻生起惡毒的念頭；菩薩不會表面上顯現恭敬的樣子，內心卻生起輕慢之心。菩薩沒有不真實的，也沒有虛妄的，更沒有慳吝嫉妒以及諂媚欺騙，不會發起爭鬥，也不會破壞和合。為什麼呢？因為菩薩在任何時候，身體都表現出恭敬，言語都宣說真實的意義，心裡想著成就一切善法。十者，對於如來的教法遠離譭謗，而菩薩絕對不會對如來的教法產生譭謗。為什麼菩薩對於如來的教法不譭謗呢？因為諸位菩薩發了阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）之後，剃除了鬚髮，披上了袈裟，在如來的教法中清凈地出家。不是因為躲避王難而出家，不是因為躲避賊難而出家，不是因為負債逼迫而出家，不是因為害怕無法生存而出家，而是因為真正的信仰。求得允許出家后，尋求善法，親近善知識，親自侍奉恭敬，從善知識那裡聽受正法，聽了之後修行，不生起我慢貢高之心，因為遠離了傲慢，所以去除顛倒的執著，沒有顛倒的緣故，所以覺悟了正道，覺悟正道的緣故，所以得以進入法性，得以進入法性的緣故，必定能夠得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），所以菩薩對於如來的教法不生起譭謗。善男子！菩薩如果修習像這樣的十種法，就能得到清凈的心。

『又，善男子！菩薩如果修習十種法，就能得到深刻的信心，沒有疑惑的心。哪十種呢？一者，相信如來的身密（kaya-guhya，身之秘密）；二者，相信如來的語密（vak-guhya，語之秘密）；三者，相信如來的意密（citta-guhya，意之秘密）；四者，相信諸位菩薩所修行的；五者，相信如來的出生；六者，相信菩提法（bodhi-dharma，覺悟之法）；七者，相信如來唯

【English Translation】 English version: 『Ninth, not expecting reward even for the smallest favor, joyfully teaching and praising the virtues of others. A Bodhisattva does not outwardly speak gentle words while harboring hatred and harm in their heart; a Bodhisattva does not outwardly praise while inwardly contemplating means of harm and annoyance; a Bodhisattva does not outwardly speak loving words while inwardly fostering deep-seated grudges; a Bodhisattva does not outwardly display a virtuous appearance while inwardly harboring malicious thoughts; a Bodhisattva does not outwardly show respect while inwardly harboring contempt. A Bodhisattva is without untruthfulness or falsehood, and is also without stinginess, jealousy, flattery, or deceit. They do not initiate strife and do not break harmony. Why? Because at all times, a Bodhisattva's body manifests reverence, their speech proclaims true meaning, and their mind contemplates accomplishing all good dharmas. Tenth, they stay away from slandering the teachings of the Tathagata (Tathagata, 如來), and a Bodhisattva ultimately does not slander the teachings of the Tathagata. Why does a Bodhisattva not slander the teachings of the Tathagata? Because these Bodhisattvas, having generated the mind of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi-citta, supreme perfect enlightenment), have shaved their heads and beards, donned the kasaya (kasaya, 袈裟) robe, and purely renounced the household life within the teachings of the Tathagata. They do not renounce the household life because of fear of royal punishment, not because of fear of thieves, not because of being pressured by debt, not because of fear of not being able to survive, but because of true faith. Having sought and obtained permission to renounce the household life, they seek good dharmas, draw near to virtuous friends, personally attend to them with respect, and listen to the true Dharma from these virtuous friends. Having listened, they practice, and do not give rise to arrogance or pride. Because they are free from arrogance, they eliminate inverted attachments. Because they are without inversion, they awaken to the right path. Because they awaken to the right path, they are able to enter the nature of Dharma. Because they are able to enter the nature of Dharma, they are certain to attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, supreme perfect enlightenment). Therefore, a Bodhisattva does not give rise to slander within the teachings of the Tathagata. Good man! If a Bodhisattva cultivates these ten dharmas, they will attain a pure mind.』

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they will attain deep faith and a mind without doubt. What are the ten? First, believing in the body-secret of the Tathagata (kaya-guhya, secret of body); second, believing in the speech-secret of the Tathagata (vak-guhya, secret of speech); third, believing in the mind-secret of the Tathagata (citta-guhya, secret of mind); fourth, believing in the practices of the Bodhisattvas; fifth, believing in the birth of the Tathagata; sixth, believing in the Bodhi-dharma (bodhi-dharma, Dharma of Enlightenment); seventh, believing that the Tathagata only

說一乘；八者、信如來說種種教；九者、信如來深遠音聲；十者、信如來隨其所應化度有情。

「善男子！云何是菩薩信如來身密？謂若菩薩起如是念：『我聞如來法身，寂靜身，無等身，無等等身，無限量身，不共身，金剛身，如是真實無有虛妄，我於是處信無疑惑。』是為菩薩信如來身密。

「云何是菩薩信如來語密？菩薩作是念：『我聞如來語密，為諸有情現前授記，或為有情隱密授記，我知如來身無誤失語無卒暴。以是緣故，妄言過失無所從來。何以故？如來已斷諸過失故，離一切垢遠一切塵，息諸炎熾離諸煩惱，潔白自在清凈無染。若言如來身有過失語有卒暴諸過失者，無有是處，如是真實無有虛妄，我於是處信無疑惑。』是為菩薩信如來語密。

「云何是菩薩信如來意密？菩薩作是念：『我聞如來意密者，如來諸有意樂悉與智慧心俱，依其心故，一切聲聞緣覺、一切菩薩及余有情所不能知，唯除如來神力所加。何以故？如來智慧甚深無底不可伺察，過諸尋伺境界，無量廣大等虛空界，亦復超出世間一切度量境界，如是真實無有虛妄，我於是處信無疑惑。』是為菩薩信如來意密。

「云何是菩薩信諸菩薩所行？菩薩作是念：『我聞諸菩薩為有情故，現前施作諸利益事，不生懈倦不

【現代漢語翻譯】現代漢語譯本宣說一乘（Ekayana，唯一乘載之法）；第八，相信如來說法的種種教義；第九，相信如來深遠的聲音；第十，相信如來隨其所應化度有情眾生。

『善男子！什麼是菩薩相信如來的身密（Kaya-guhya，身之秘密）呢？就是菩薩生起這樣的念頭：『我聽聞如來的法身（Dharmakaya，佛法的體現），是寂靜的身，是無等的身，是無等等的身，是無**的身，是不共的身，是金剛身（Vajrakaya，堅不可摧的身），這些都是真實不虛妄的，我對此深信不疑。』這就是菩薩相信如來的身密。

『什麼是菩薩相信如來的語密（Vak-guhya，語之秘密）呢？菩薩這樣想：『我聽聞如來的語密，為有情眾生現前授記（Vyakarana，預言未來成佛），或者為有情眾生隱秘授記，我知道如來的身沒有誤失，語沒有倉促。因為這個緣故，虛妄的言語過失無從產生。為什麼呢？因為如來已經斷除了一切過失，遠離一切垢染，遠離一切塵埃，止息一切煩惱的火焰，脫離一切煩惱，潔白自在，清凈無染。如果說如來的身有過失，語有倉促等過失，這是不可能的，這些都是真實不虛妄的，我對此深信不疑。』這就是菩薩相信如來的語密。

『什麼是菩薩相信如來的意密（Citta-guhya，意之秘密）呢？菩薩這樣想：『我聽聞如來的意密，如來所有的意樂都與智慧心相應，依靠這個智慧心，一切聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，無師自悟者）、一切菩薩以及其他有情眾生都不能瞭解，只有如來的神力才能加持瞭解。為什麼呢？因為如來的智慧非常深奧，沒有底蘊，無法測度，超過了一切尋伺的境界，無量廣大如同虛空界，也超出了世間一切度量的境界，這些都是真實不虛妄的，我對此深信不疑。』這就是菩薩相信如來的意密。

『什麼是菩薩相信諸菩薩所行呢？菩薩這樣想：『我聽聞諸菩薩爲了有情眾生的緣故，現前施作各種利益之事，不生懈怠，不

【English Translation】 English version To speak of the Ekayana (the One Vehicle); eighth, to believe in the various teachings spoken by the Tathagata; ninth, to believe in the profound and far-reaching voice of the Tathagata; tenth, to believe that the Tathagata transforms and liberates sentient beings according to their needs.

'Good man! What is it for a Bodhisattva to believe in the Kaya-guhya (body secret) of the Tathagata? It is when a Bodhisattva generates this thought: 'I have heard that the Dharmakaya (Dharma body) of the Tathagata is a body of tranquility, a body without equal, a body without anything comparable, a body without **, an unshared body, a Vajrakaya (diamond body), and these are true and not false. I have no doubt about this.' This is a Bodhisattva's belief in the Kaya-guhya of the Tathagata.

'What is it for a Bodhisattva to believe in the Vak-guhya (speech secret) of the Tathagata? The Bodhisattva thinks this: 'I have heard of the Vak-guhya of the Tathagata, who gives Vyakarana (predictions of future Buddhahood) to sentient beings in their presence, or secretly gives Vyakarana to sentient beings. I know that the Tathagata's body has no errors and his speech is not hasty. For this reason, false speech and faults cannot arise. Why? Because the Tathagata has already cut off all faults, is far from all defilements, far from all dust, has extinguished all flames of affliction, is free from all troubles, is pure and free, and is clean and unblemished. If it is said that the Tathagata's body has faults and his speech has hasty faults, this is impossible. These are true and not false, and I have no doubt about this.' This is a Bodhisattva's belief in the Vak-guhya of the Tathagata.

'What is it for a Bodhisattva to believe in the Citta-guhya (mind secret) of the Tathagata? The Bodhisattva thinks this: 'I have heard of the Citta-guhya of the Tathagata, that all the Tathagata's intentions are in accordance with the wisdom mind. Because of this mind, all Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), all Bodhisattvas, and other sentient beings cannot know it, except by the power of the Tathagata's divine abilities. Why? Because the Tathagata's wisdom is very deep and bottomless, impossible to fathom, surpassing all realms of seeking and investigation, immeasurable and vast like the realm of empty space, and also exceeding all worldly measurements. These are true and not false, and I have no doubt about this.' This is a Bodhisattva's belief in the Citta-guhya of the Tathagata.

'What is it for a Bodhisattva to believe in the practices of the Bodhisattvas? The Bodhisattva thinks this: 'I have heard that the Bodhisattvas, for the sake of sentient beings, presently perform various beneficial deeds, without laziness, without

起怖畏，荷負重擔，堅固志行，堅固精進，滿足諸波羅蜜多，次第成辦一切佛法。以無礙慧，無邊慧，無等慧，不共慧等，被堅固鎧，堅固精進，堅固誓願，不動誓願，不共誓願，所謂菩提因、菩提相、菩提緣等，如是次第圓滿廣大神通事業，如是真實無有虛妄，我於是處信無疑惑。』是為菩薩信諸菩薩所行。

「云何是菩薩信如來出生？菩薩作是念：『我聞諸菩薩坐道場已，得無著無礙離障天眼智通、天耳智通、他心智通、宿住隨念智通、神境智通、漏盡智通，得如是等無著無礙離諸所緣三世同一相平等之智，能如實觀諸有情界，此類有情造身語意諸惡行業，譭謗賢聖起于邪見具邪見業，由此因緣，身壞命終，墮在惡趣受地獄報。又復見此一類有情造身語意諸善行業，不謗賢聖，起于正見具正見業，由此因緣，身壞命終，生於善趣受天勝報。』菩薩如是如實觀見諸有情界，如實能知善不善業。

「菩薩又作是念：『如我往昔所修菩薩行時，發大誓願，如是諸行自覺了已，令諸有情而悉覺了。如是我當得愿圓滿，我望亦足，如是真實無有虛妄，我於是處信無疑惑。』是為菩薩信如來出生。

「云何是菩薩信菩提法？謂若菩薩于佛菩提而能覺了：『以自智力成正覺果，我於是處信無疑惑。』是為菩薩

【現代漢語翻譯】現代漢語譯本：生起無所畏懼之心，肩負起重大的責任，擁有堅定的志向和精進，圓滿各種波羅蜜多（paramita，到彼岸），次第成就一切佛法。以無礙的智慧、無邊的智慧、無等的智慧、不共的智慧等等，披上堅固的鎧甲，堅定精進，堅定誓願，不動搖的誓願，不共的誓願，也就是菩提（bodhi，覺悟）的因、菩提的相、菩提的緣等等，像這樣次第圓滿廣大神通事業，像這樣真實不虛妄，我對於這些深信不疑。』這就是菩薩相信諸菩薩所修行的法門。

『什麼是菩薩相信如來的出生？菩薩這樣想：『我聽說諸菩薩坐在道場之後，得到無著無礙、遠離障礙的天眼智通、天耳智通、他心智通、宿住隨念智通、神境智通、漏盡智通，得到像這樣無著無礙、遠離一切所緣，過去、現在、未來三世同一相的平等智慧，能夠如實地觀察諸有情界，這一類有情造作身語意諸惡業，譭謗賢聖，生起邪見，具有邪見之業，因為這樣的因緣，身壞命終之後，墮落在惡趣，遭受地獄的果報。又看到這一類有情造作身語意諸善業，不譭謗賢聖，生起正見，具有正見之業，因為這樣的因緣，身壞命終之後，生在善趣，享受天上的殊勝果報。』菩薩像這樣如實地觀察見到諸有情界，如實地能夠知道善與不善的業。

菩薩又這樣想：『像我往昔所修菩薩行的時候，發下大誓願，像這樣諸行自己覺悟了之後，令諸有情都覺悟。像這樣我應當得到誓願圓滿，我的期望也滿足，像這樣真實不虛妄，我對於這些深信不疑。』這就是菩薩相信如來的出生。

『什麼是菩薩相信菩提法？就是如果菩薩對於佛的菩提能夠覺悟：『以自己的智慧力量成就正覺的果位，我對於這些深信不疑。』這就是菩薩

【English Translation】 English version: Generating fearlessness, bearing heavy burdens, with steadfast aspiration, steadfast diligence, fulfilling all paramitas (paramita, perfection), sequentially accomplishing all Buddha-dharmas. With unobstructed wisdom, boundless wisdom, unequalled wisdom, unique wisdom, etc., wearing firm armor, with steadfast diligence, steadfast vows, unwavering vows, unique vows, namely the causes of bodhi (bodhi, enlightenment), the characteristics of bodhi, the conditions of bodhi, etc., thus sequentially perfecting vast miraculous activities, thus truthfully without falsehood, I have no doubt in this regard.』 This is how a Bodhisattva believes in the practices of all Bodhisattvas.

『What is a Bodhisattva's belief in the birth of a Tathagata? A Bodhisattva thinks thus: 『I have heard that all Bodhisattvas, having sat at the bodhimanda (bodhimanda, place of enlightenment), attain unobstructed and unimpeded divine eye wisdom, divine ear wisdom, knowledge of others' minds, knowledge of past lives, miraculous power wisdom, and the wisdom of the extinction of outflows, attaining such unobstructed and unimpeded wisdom that is free from all objects of perception, the same in aspect in the three times, and equal, able to truly observe all sentient realms. This type of sentient being creates evil deeds of body, speech, and mind, slanders the virtuous, gives rise to wrong views, and possesses the karma of wrong views. Due to these causes and conditions, after the body breaks and life ends, they fall into evil destinies and suffer the retribution of hell. Furthermore, they see that this type of sentient being creates good deeds of body, speech, and mind, does not slander the virtuous, gives rise to right views, and possesses the karma of right views. Due to these causes and conditions, after the body breaks and life ends, they are born in good destinies and enjoy the superior rewards of heaven.』 The Bodhisattva thus truly observes all sentient realms and is truly able to know good and bad karma.

The Bodhisattva also thinks thus: 『When I practiced the Bodhisattva path in the past, I made great vows. Having realized these practices myself, I will enable all sentient beings to realize them as well. Thus, I should attain the fulfillment of my vows, and my hopes will be satisfied. Thus, truthfully without falsehood, I have no doubt in this regard.』 This is how a Bodhisattva believes in the birth of a Tathagata.

『What is a Bodhisattva's belief in the Dharma of Bodhi? It is when a Bodhisattva is able to realize the Bodhi of the Buddha: 『With my own wisdom power, I will accomplish the fruit of perfect enlightenment, and I have no doubt in this regard.』 This is the Bodhisattva

信菩提法。

「云何是菩薩信如來唯說一乘之法？菩薩作是念：『我聞一乘法者謂如來乘，如是真實無有虛妄，誠實無異諦無不實。何以故。謂從如來之乘出生諸乘，譬如閻浮提內所有各各諸小洲渚，皆閻浮提之所攝屬，而悉依止於閻浮提，是故同名閻浮提數。如來之乘亦復如是，諸乘悉于如來乘攝，從如來乘之所出生，而悉依止於如來乘，是故一乘即如來乘，我於是處信無疑惑。』是為菩薩信如來唯說一乘之法。

「云何是菩薩信如來說種種教？菩薩作是念：『我聞如來說種種教種種經典，如是真實無有虛妄。何以故？如來觀諸有情所應度者，隨彼信解為說法要，我於是處信無疑惑。』是為菩薩信如來說種種之教。

「云何是菩薩信如來具深遠音聲？菩薩作是念：『我聞如來具足深遠清凈音聲，如是真實無有虛妄。何以故？彼諸天子以修少分善根力故，尚得清凈深妙音聲，況復如來無量無數百千劫中積修勝行？我於是處信無疑惑。』是為菩薩信如來深遠音聲。

「云何是菩薩信如來隨其所應化度有情？菩薩作是念：『我聞如來隨有情心，如其有情所應信解，以種種方便而為化度，佛以一音斷諸疑惑，是諸有情根性成熟所應度者，皆謂如來為我說法而各解了，而佛如來無所分別，非無分別，

【現代漢語翻譯】現代漢語譯本信菩提法。

『什麼是菩薩相信如來說的只有一乘之法？菩薩這樣想：『我聽聞的一乘法是指如來的乘，這是真實不虛妄的，誠實無異，真諦不虛。為什麼呢？因為一切諸乘都是從如來的乘出生的，譬如閻浮提（Jambudvipa，南贍部洲）內所有各個小洲渚，都屬於閻浮提所管轄，並且都依止於閻浮提，所以都同樣被稱作閻浮提。如來的乘也是這樣，一切諸乘都包含在如來的乘中，從如來的乘中出生，並且都依止於如來的乘，所以一乘就是如來的乘，我對此深信不疑。』這就是菩薩相信如來說的只有一乘之法。

『什麼是菩薩相信如來說種種教法？菩薩這樣想：『我聽聞如來說種種教法、種種經典，這是真實不虛妄的。為什麼呢？如來觀察所有應該被度化的有情，隨著他們的信解而為他們宣說佛法要義，我對此深信不疑。』這就是菩薩相信如來說種種教法。

『什麼是菩薩相信如來具有深遠的聲音？菩薩這樣想：『我聽聞如來具有深遠清凈的聲音，這是真實不虛妄的。為什麼呢？那些天子因為修習少分的善根之力，尚且能夠得到清凈深妙的聲音，更何況如來在無量無數百千劫中積累修習殊勝的德行？我對此深信不疑。』這就是菩薩相信如來具有深遠的聲音。

『什麼是菩薩相信如來隨其所應化度有情？菩薩這樣想：『我聽聞如來隨著有情的心意，按照有情所應該相信和理解的，用種種方便來教化度脫他們，佛用一種聲音斷除所有疑惑，那些根性成熟應該被度化的有情，都認為如來是為我說法而各自理解明白，而佛如來沒有分別，也不是沒有分別，』

【English Translation】 English version Belief in the Bodhi Dharma.

『What is it that a Bodhisattva believes that the Tathagata (如來，One Thus Gone) only speaks of the Dharma of the One Vehicle (一乘，Ekayana)? The Bodhisattva thinks thus: 『What I have heard of the One Vehicle Dharma refers to the Tathagata's Vehicle. This is true and not false, honest and without difference, the true meaning is not unreal. Why? Because all vehicles are born from the Tathagata's Vehicle, just as all the various small islands within Jambudvipa (閻浮提，the continent where we live) are governed by Jambudvipa and rely on Jambudvipa, therefore they are all called Jambudvipa. The Tathagata's Vehicle is also like this; all vehicles are contained within the Tathagata's Vehicle, born from the Tathagata's Vehicle, and rely on the Tathagata's Vehicle. Therefore, the One Vehicle is the Tathagata's Vehicle, and I believe in this without doubt.』 This is the Bodhisattva's belief that the Tathagata only speaks of the Dharma of the One Vehicle.

『What is it that a Bodhisattva believes that the Tathagata speaks of various teachings? The Bodhisattva thinks thus: 『I have heard that the Tathagata speaks of various teachings and various sutras (經典，sutras), and this is true and not false. Why? The Tathagata observes all sentient beings who should be saved, and according to their faith and understanding, speaks the essential Dharma. I believe in this without doubt.』 This is the Bodhisattva's belief that the Tathagata speaks of various teachings.

『What is it that a Bodhisattva believes that the Tathagata possesses a deep and far-reaching voice? The Bodhisattva thinks thus: 『I have heard that the Tathagata possesses a deep, far-reaching, and pure voice, and this is true and not false. Why? Those devas (天子，devas) who cultivate a small portion of good roots can still obtain a pure, profound, and wonderful voice, how much more so the Tathagata, who has accumulated and cultivated superior practices for immeasurable, countless hundreds of thousands of kalpas (劫，aeon)? I believe in this without doubt.』 This is the Bodhisattva's belief that the Tathagata possesses a deep and far-reaching voice.

『What is it that a Bodhisattva believes that the Tathagata transforms and saves sentient beings according to their needs? The Bodhisattva thinks thus: 『I have heard that the Tathagata, according to the minds of sentient beings, and according to what they should believe and understand, uses various expedient means to transform and liberate them. The Buddha (佛，Buddha) uses one sound to cut off all doubts. Those sentient beings whose roots are mature and should be saved all think that the Tathagata is speaking the Dharma for me, and each understands it clearly. And the Buddha Tathagata has no discrimination, nor is it without discrimination,』

如是真實無有虛妄，我於是處信無疑惑。』是為菩薩信如來隨其所應化度有情。善男子！菩薩若修如是十種法者，即得無疑惑心。

佛說除蓋障菩薩所問經卷第九大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

「複次，善男子！菩薩若修十種法者，即如大海。何等為十？一者、為大寶聚；二者、深難徹底；三者、廣大無量；四者、次第漸深；五者、不宿死屍；六者、皆同一味；七者、容受眾流；八者、潮不失時；九者、水族所依；十者、無有邊際。

「善男子！云何是菩薩為大寶聚？譬如大海廣積眾寶，閻浮提中一切人眾，咸取其寶無有窮盡，菩薩亦復如是，廣積一切智功德寶，一切有情皆取是寶亦無窮盡，是即菩薩為大寶聚。

「又，善男子！譬如大海深難徹底，菩薩亦復如是，一切有情于菩薩法莫測其際。

「又，善男子！譬如大海廣大無量，菩薩亦復如是，功德智慧廣大無量。

「又，善男子！譬如大海次第漸深，菩薩亦復如是，一切智深、一切智漸深、一切智極深。

「又，善男子！譬如大海不宿死屍。何以故？大海法爾如是故

【現代漢語翻譯】現代漢語譯本：『如果這是真實不虛的，我對於此地所說之法深信不疑。』這就是菩薩相信如來（Tathagata，佛的稱號）會隨順各種情況教化有情眾生。善男子！菩薩如果修習這十種法，就能得到毫無疑惑的心。

《佛說除蓋障菩薩所問經》卷第九大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第十

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯

『再者，善男子！菩薩如果修習十種法，就如同大海一般。是哪十種呢？一是、如同巨大的寶藏；二是、深不可測；三是、廣大無量；四是、次第漸深；五是、不容留死屍；六是、都同一味道；七是、容納眾多的河流；八是、潮汐不失時；九是、水族所依；十是、沒有邊際。

『善男子！為什麼說菩薩如同巨大的寶藏呢？譬如大海廣積各種寶物，閻浮提（Jambudvipa，我們所居住的這個世界）中的一切人眾，都來取用這些寶物也無法窮盡，菩薩也像這樣，廣積一切智（Sarvajna，佛的智慧）的功德之寶，一切有情眾生都來取用這些寶藏也無法窮盡，這就是菩薩如同巨大的寶藏。

『又，善男子！譬如大海深不可測，菩薩也像這樣，一切有情眾生對於菩薩的佛法都無法測度其邊際。

『又，善男子！譬如大海廣大無量，菩薩也像這樣，功德和智慧廣大無量。

『又，善男子！譬如大海次第漸深，菩薩也像這樣，一切智（Sarvajna，佛的智慧）深、一切智漸深、一切智極深。

『又，善男子！譬如大海不容留死屍。為什麼呢？因為大海的法性本來就是這樣。』

【English Translation】 English version: 『If this is true and not false, then I have no doubt about what is said here.』 This is the Bodhisattva's (an enlightened being who delays their own nirvana to help others) belief that the Tathagata (another name for the Buddha) will transform and teach sentient beings according to their needs. Good man! If a Bodhisattva cultivates these ten dharmas (teachings or principles), he will attain a mind free from doubt.

The Sutra Spoken by the Buddha on the Questions of Ksitigarbha Bodhisattva, Volume 9 Taisho Tripitaka Volume 14, No. 0489 The Sutra Spoken by the Buddha on the Questions of Ksitigarbha Bodhisattva

The Sutra Spoken by the Buddha on the Questions of Ksitigarbha Bodhisattva, Volume 10

Translated by the Tripitaka Master Chao San Da Fu, Acting Honglu Qing, Guang Fan Master, Shramana Wei Jing, bestowed with the Purple Robe, and others, under Imperial Decree

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he is like the great ocean. What are the ten? First, like a great treasure trove; second, deep and difficult to fathom; third, vast and immeasurable; fourth, gradually deepening in stages; fifth, not harboring corpses; sixth, all of the same taste; seventh, accommodating many streams; eighth, the tides are never out of time; ninth, a refuge for aquatic creatures; tenth, without boundaries.

『Good man! Why is it said that a Bodhisattva is like a great treasure trove? For example, the great ocean widely accumulates various treasures, and all the people in Jambudvipa (the continent where we live) take these treasures without end. The Bodhisattva is also like this, widely accumulating the treasure of the merit of all-wisdom (Sarvajna, the wisdom of the Buddha), and all sentient beings take these treasures without end. This is why the Bodhisattva is like a great treasure trove.

『Also, good man! Just as the great ocean is deep and difficult to fathom, so too is the Bodhisattva, and all sentient beings cannot fathom the limits of the Bodhisattva's Dharma.

『Also, good man! Just as the great ocean is vast and immeasurable, so too is the Bodhisattva, with vast and immeasurable merit and wisdom.

『Also, good man! Just as the great ocean gradually deepens in stages, so too is the Bodhisattva, with all-wisdom (Sarvajna, the wisdom of the Buddha) being deep, all-wisdom gradually deepening, and all-wisdom being extremely deep.

『Also, good man! Just as the great ocean does not harbor corpses. Why? Because the nature of the great ocean is naturally like this.』

，菩薩亦復如是，不與煩惱結漏及不善知識而所共止。何以故？菩薩法爾如是故。

「又，善男子！譬如大海眾流入中皆同一味，所謂鹹味，菩薩亦復如是，積集一切善法皆同一味，所謂一切智味。

「又，善男子！譬如大海容受眾流，而其海水不增不減，菩薩亦復如是，容受無量一切法水，而菩薩智慧不增不減。

「又，善男子！譬如大海潮不失時，菩薩亦復如是，所應成熟化度有情亦不過時。

「又，善男子！譬如大海為諸水族依止窟宅，菩薩亦復如是，為一切有情一切善法之所依止。

「又，善男子！譬如大海一切有情悉取其水而無邊際，菩薩亦復如是，廣為一切有情宣說法要，亦無邊際。善男子！菩薩若修如是十種法者即如大海。

「複次，善男子！菩薩若修十種法者得微妙智。何等為十？一者、善求出離；二者、善知諸出離法；三者、善知諸法平等；四者、善知諸法如幻；五者、善知一切法相；六者、善解甚深難測緣生之法；七者、善知業不思議；八者、善知諸所說義；九者、善了如實義；十者善觀真實智。

「善男子！云何是菩薩善求出離，乃至善觀真實智？謂若菩薩作是思惟：『我應觀察諸世間相。』觀見世間貪火熾然瞋煙蓬㶿，癡暗覆蔽瞑然無托，菩薩

【現代漢語翻譯】現代漢語譯本：菩薩也是這樣，不與煩惱、結使、過失以及不善知識共同停留。為什麼呢？因為菩薩的法性本來就是這樣的。『又，善男子！譬如大海，眾多河流匯入其中，都成為同一種味道，就是鹹味。菩薩也是這樣，積聚一切善法，都成為同一種味道，就是一切智味（對一切事物和現象的徹底理解和洞察）。』『又，善男子！譬如大海，容納眾多河流，但海水不會因此增加或減少。菩薩也是這樣，容納無量的一切法水，而菩薩的智慧不會因此增加或減少。』『又，善男子！譬如大海的潮汐不會錯過時辰。菩薩也是這樣，對於應該成熟和教化的有情眾生，也不會錯過時機。』『又，善男子！譬如大海是各種水族生物賴以生存的居所。菩薩也是這樣，是一切有情眾生和一切善法所依賴的處所。』『又，善男子！譬如大海，一切有情眾生都可以從中取水，而大海的水量沒有邊際。菩薩也是這樣，廣泛地為一切有情眾生宣說佛法要義，也沒有邊際。善男子！菩薩如果修習這十種法，就如同大海一樣。』『複次，善男子！菩薩如果修習十種法，就能獲得微妙的智慧。是哪十種呢？一是善於尋求出離；二是善於瞭解各種出離之法；三是善於瞭解諸法平等；四是善於瞭解諸法如幻；五是善於瞭解一切法相；六是善於理解甚深難測的緣起之法；七是善於瞭解業的不思議；八是善於瞭解所說的各種意義；九是善於明瞭如實之義；十是善於觀察真實智慧。』『善男子！什麼是菩薩善於尋求出離，乃至善於觀察真實智慧呢？就是說，如果菩薩這樣思維：『我應當觀察諸世間的相狀。』觀察到世間充滿貪慾之火，熾熱燃燒；嗔恨之煙，蓬勃升騰；愚癡之黑暗，覆蓋遮蔽，使人昏昧無所依靠，菩薩

【English Translation】 English version: A Bodhisattva is also like this, not dwelling together with afflictions, bonds, outflows, or unwholesome friends. Why? Because the nature of a Bodhisattva is inherently like this. 『Furthermore, good son! Just as when many streams flow into the great ocean, they all become the same flavor, namely, the salty flavor, so too is a Bodhisattva. Accumulating all wholesome dharmas, they all become the same flavor, namely, the flavor of all-wisdom (complete understanding and insight into all things and phenomena).』『Furthermore, good son! Just as the great ocean accommodates many streams, yet its water neither increases nor decreases, so too is a Bodhisattva. Accommodating immeasurable waters of all dharmas, the wisdom of the Bodhisattva neither increases nor decreases.』『Furthermore, good son! Just as the tides of the great ocean do not miss their time, so too is a Bodhisattva. The sentient beings that should be matured and transformed are not missed in their due time.』『Furthermore, good son! Just as the great ocean is a dwelling place for various aquatic creatures, so too is a Bodhisattva. A Bodhisattva is a place of reliance for all sentient beings and all wholesome dharmas.』『Furthermore, good son! Just as all sentient beings can take water from the great ocean without limit, so too is a Bodhisattva. The Bodhisattva widely proclaims the essential teachings of the Dharma to all sentient beings without limit. Good son! If a Bodhisattva cultivates these ten dharmas, they are like the great ocean.』『Moreover, good son! If a Bodhisattva cultivates ten dharmas, they will attain subtle wisdom. What are the ten? First, skillfully seeking liberation; second, skillfully knowing the various dharmas of liberation; third, skillfully knowing the equality of all dharmas; fourth, skillfully knowing that all dharmas are like illusions; fifth, skillfully knowing the characteristics of all dharmas; sixth, skillfully understanding the profound and unfathomable dharma of dependent origination; seventh, skillfully knowing the inconceivable nature of karma; eighth, skillfully knowing the various meanings that are spoken; ninth, skillfully understanding the true and real meaning; tenth, skillfully contemplating true wisdom.』『Good son! What is it that a Bodhisattva skillfully seeks liberation, and even skillfully contemplates true wisdom? It means that if a Bodhisattva thinks in this way: 『I should observe the characteristics of the world.』 Observing that the world is full of the fire of greed, burning fiercely; the smoke of anger, rising vigorously; the darkness of ignorance, covering and obscuring, leaving people in a state of bewilderment and without reliance, the Bodhisattva

乃起是念：『此諸有情，云何能得出離？』菩薩即為勤求出離及出離法，由得出離法故，即能隨知諸法平等。由知諸法平等故，即能如實知諸法如幻。由知諸法如幻故，即如實知一切法相。由知法相故，即能思察甚深難測緣生之法。由能思察緣生法故，即能解了業不思議。是故，菩薩雖知世間諸法無實，而亦顯示種種業報，由是之故得微妙智，能于諸佛菩薩所說義中而悉了知，由了知故即能開解如實之義。解如實義故，即能觀真實智，見真實故，能度有情出離生死。善男子！菩薩若修如是十種法者，即得微妙智。

「複次，善男子！菩薩若修十種法者，得隨應辯才。何等為十？一者、開示諸法無我；二者、無有情；三者、無壽命；四者、無養育；五者、無補特伽羅；六者、無作者；七者、無受者；八者、無知者；九者、無見者；十者、顯示一切法空都無主宰，皆是虛妄不實分別諸法，但從緣生故有。

「善男子！若得一切法無我相應，彼即隨順法性，由是之故，於一切法無有情、無壽命、無養育、無補特伽羅、無作者、無受者、無知者、無見者等，如理相應即能隨順法性。由是之故，了知一切法空都無主宰，皆是虛妄不實分別，諸法但從緣生故有，如理相應即能隨順法性。

「善男子！若隨順法性

【現代漢語翻譯】現代漢語譯本：於是菩薩生起這樣的念頭：『這些有情眾生，要怎樣才能得出離呢？』菩薩因此勤奮尋求出離以及出離的方法，由於獲得了出離的方法，就能隨之了知諸法平等。由於了知諸法平等，就能如實地了知諸法如幻。由於了知諸法如幻，就能如實地了知一切法相。由於了知法相，就能思察甚深難測的緣生之法。由於能思察緣生之法，就能理解業的不思議。因此，菩薩雖然知道世間諸法沒有實體，但也示現種種業報，因為這個緣故得到微妙的智慧，能對諸佛菩薩所說的義理完全了知，由於了知就能開解如實的意義。理解如實的意義，就能觀察真實的智慧，見到真實，就能度化有情眾生出離生死。善男子！菩薩如果修習像這樣的十種法，就能得到微妙的智慧。『再次，善男子！菩薩如果修習十種法，就能得到隨應的辯才。哪十種呢？一者、開示諸法無我；二者、無有情（沒有感覺的生命）；三者、無壽命（沒有壽命長短）；四者、無養育（沒有被養育）；五者、無補特伽羅（沒有補特伽羅，意為個體）；六者、無作者（沒有創造者）；七者、無受者（沒有接受者）；八者、無知者（沒有知覺者）；九者、無見者（沒有看見者）；十者、顯示一切法空，都沒有主宰，都是虛妄不實的分別，諸法只是從因緣生起而存在。『善男子！如果得到一切法無我相應，那就能隨順法性，因為這個緣故，對於一切法，沒有有情、沒有壽命、沒有養育、沒有補特伽羅、沒有作者、沒有受者、沒有知者、沒有見者等等，如理相應就能隨順法性。因為這個緣故，了知一切法空，都沒有主宰，都是虛妄不實的分別，諸法只是從因緣生起而存在，如理相應就能隨順法性。『善男子！如果隨順法性

【English Translation】 English version: Then he arose with this thought: 'How can these sentient beings attain liberation?' The Bodhisattva then diligently sought liberation and the means of liberation. Because he obtained the means of liberation, he was able to realize the equality of all dharmas. Because he knew the equality of all dharmas, he was able to truly know that all dharmas are like illusions. Because he knew that all dharmas are like illusions, he was able to truly know the characteristics of all dharmas. Because he knew the characteristics of dharmas, he was able to contemplate the profound and unfathomable law of dependent origination. Because he was able to contemplate the law of dependent origination, he was able to understand the inconceivable nature of karma. Therefore, although the Bodhisattva knows that all dharmas in the world are without substance, he also manifests various karmic retributions. Because of this, he obtains subtle wisdom and is able to fully understand the meanings spoken by all Buddhas and Bodhisattvas. Because of this understanding, he is able to reveal the true meaning. Understanding the true meaning, he is able to observe true wisdom. Seeing the truth, he is able to deliver sentient beings from the cycle of birth and death. Good man! If a Bodhisattva cultivates these ten dharmas, he will attain subtle wisdom. 'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will attain eloquence in accordance with what is appropriate. What are the ten? First, revealing that all dharmas are without self; second, without sentient beings (no sentient life); third, without lifespan (no length of life); fourth, without being nurtured (not being raised); fifth, without a pudgala (no pudgala, meaning individual); sixth, without a creator (no creator); seventh, without a receiver (no receiver); eighth, without a knower (no knower); ninth, without a seer (no seer); tenth, revealing that all dharmas are empty, without any master, all are false and unreal discriminations, all dharmas exist only because they arise from conditions.' 'Good man! If one attains correspondence with the non-self of all dharmas, then one will accord with the nature of dharma. Because of this, with regard to all dharmas, there is no sentient being, no lifespan, no being nurtured, no pudgala, no creator, no receiver, no knower, no seer, etc. Corresponding in accordance with reason, one can accord with the nature of dharma. Because of this, knowing that all dharmas are empty, without any master, all are false and unreal discriminations, all dharmas exist only because they arise from conditions, corresponding in accordance with reason, one can accord with the nature of dharma.' 'Good man! If one accords with the nature of dharma'

故，即於法性不相違背，不違背故乃能正說諸法，正說法故善入法性，入法性故乃能開示彼一切法，開示法故彼之辯才乃名隨應。善男子！菩薩若修如是十種法者，即得隨應辯才。

「複次，善男子！菩薩若修十種法者，得樂說辯才。何等為十？一者、辯才無著；二者、無盡；三者、相續；四者、不畏大眾；五者、不卑下；六者、無恐怖；七者、不共；八者、不輕慢；九者、無邊；十者、無礙解。善男子！菩薩若修如是十種法者，即得樂說辯才。

「複次，善男子！菩薩若修十種法者，得清凈辯才。何等為十？一者、無有謇吃；二者、詞無雜亂；三者、遠離卑劣；四者、語不高戾；五者、義無減失；六者、文無缺漏；七者、聲無短闕；八者、無不知時；九者、言無粗獷；十者、無不明瞭。

「善男子！諸菩薩者，所有辯才無有謇吃。何以故？菩薩于大眾中無怯弱故。

「又菩薩者，所有辯才而無雜亂。何以故？菩薩智慧安然無畏。

「又菩薩者，所有辯才而無卑劣。何以故？菩薩處大眾中，猶如師子離諸恐懼。

「又菩薩者，所有辯才語不高戾。何以故？已離煩惱故。若有煩惱語即高戾，無即不爾。

「又菩薩者，所有辯才義無減失。何以故？已得法故。若不得法即于義

【現代漢語翻譯】現代漢語譯本因此，如果能不違背法性（Dharmata，諸法的真實本性），因為不違背法性，才能正確地宣說諸法；因為正確宣說諸法，才能善巧地進入法性；因為進入法性，才能開示那一切法；因為開示諸法，他的辯才才被稱為隨應辯才。善男子！菩薩如果修習這十種法，就能獲得隨應辯才。

『再者，善男子！菩薩如果修習十種法，就能獲得樂說辯才。是哪十種呢？一是辯才無執著；二是辯才無盡；三是辯才相續不斷；四是不畏懼大眾；五是不卑微低下；六是無恐怖；七是不與他人相同；八是不輕視怠慢；九是辯才無邊；十是無礙解。善男子！菩薩如果修習這十種法，就能獲得樂說辯才。』

『再者，善男子！菩薩如果修習十種法，就能獲得清凈辯才。是哪十種呢？一是沒有口吃；二是言辭沒有雜亂；三是遠離卑劣的言語；四是說話不高亢乖戾；五是義理沒有減少或缺失；六是文句沒有缺漏；七是聲音沒有短缺；八是沒有不知道時機；九是言語沒有粗獷；十是沒有不明白曉暢。』

『善男子！諸位菩薩，所有的辯才都沒有口吃。為什麼呢？因為菩薩在大眾之中沒有怯弱。』

『還有，菩薩，所有的辯才都沒有雜亂。為什麼呢？因為菩薩的智慧安然無畏。』

『還有，菩薩，所有的辯才都沒有卑劣。為什麼呢？因為菩薩處在大眾之中，猶如獅子一般遠離各種恐懼。』

『還有，菩薩，所有的辯才說話不高亢乖戾。為什麼呢？因為已經遠離了煩惱。如果有煩惱，說話就會高亢乖戾，沒有煩惱就不會這樣。』

『還有，菩薩，所有的辯才義理沒有減少或缺失。為什麼呢？因為已經獲得了法。如果沒有獲得法，就會在義理上有所缺失。

【English Translation】 English version Therefore, being not contrary to Dharmata (the true nature of all phenomena), because of not being contrary, one can correctly expound all Dharmas; because of correctly expounding Dharmas, one can skillfully enter Dharmata; because of entering Dharmata, one can reveal all those Dharmas; because of revealing Dharmas, his eloquence is called responsive eloquence. Good man! If a Bodhisattva cultivates these ten Dharmas, he will obtain responsive eloquence.

『Furthermore, good man! If a Bodhisattva cultivates ten Dharmas, he will obtain delightful eloquence. What are the ten? First, eloquence without attachment; second, inexhaustible; third, continuous; fourth, not fearing the assembly; fifth, not being humble or lowly; sixth, without terror; seventh, not common; eighth, not contemptuous or negligent; ninth, boundless; tenth, unobstructed understanding. Good man! If a Bodhisattva cultivates these ten Dharmas, he will obtain delightful eloquence.』

『Furthermore, good man! If a Bodhisattva cultivates ten Dharmas, he will obtain pure eloquence. What are the ten? First, without stammering; second, words without confusion; third, far from baseness; fourth, speech not high-pitched or perverse; fifth, meaning without diminution or loss; sixth, text without omissions; seventh, sound without deficiency; eighth, without not knowing the time; ninth, speech without roughness; tenth, without being unclear.』

『Good man! All Bodhisattvas, all eloquence is without stammering. Why? Because Bodhisattvas are not timid in the assembly.』

『Also, Bodhisattvas, all eloquence is without confusion. Why? Because the wisdom of Bodhisattvas is peaceful and fearless.』

『Also, Bodhisattvas, all eloquence is without baseness. Why? Because Bodhisattvas are in the assembly, like a lion, far from all fears.』

『Also, Bodhisattvas, all eloquence is speech not high-pitched or perverse. Why? Because they have already departed from afflictions. If there are afflictions, speech will be high-pitched or perverse; without them, it will not be so.』

『Also, Bodhisattvas, all eloquence is meaning without diminution or loss. Why? Because they have already obtained the Dharma. If one has not obtained the Dharma, there will be diminution in meaning.

中有所減失，得即不爾。

「又菩薩者，所有辯才文無缺漏。何以故？廣解諸論故。若解論鮮少即文有缺漏，廣解即不爾。

「又菩薩者，所有辯才聲無短闕。何以故？菩薩妙解一切音聲故。若不解者即于音聲有所短闕，解即不爾。

「又菩薩者，所有辯才無不知時，所應前說而不后說，若應后說亦不前說。何以故？菩薩善知諸時分故。

「又菩薩者，所有辯才言無粗獷，無不悅意無不樂聽。何以故？已能遠離語過失故。若有語過失者言，即粗獷，無即不爾。

「又菩薩者，所有辯才無不明瞭。何以故？菩薩根性利故。若鈍根者即不明瞭，利即不爾。善男子！菩薩若修如是十種法者，即得清凈辯才。

「複次，善男子！菩薩若修十種法者，得一切有情歡喜辯才。何等為十？一者、愛語；二者、熙怡面相遠離顰蹙；三者、如義語；四者、如法語；五者、平等語；六者、不自高；七者、不輕他；八者、無染著；九者、無觸惱；十者、具種種辯才。善男子！菩薩能以愛語令諸有情咸生歡喜。

「又菩薩者，常現熙怡善相遠離顰蹙，令諸有情咸生歡喜。

「又菩薩者，常出如義語及美妙語，令諸有情咸生歡喜。

「又菩薩者，常出法語及利益語，令諸有情咸生歡喜。

【現代漢語翻譯】現代漢語譯本『如果（菩薩的辯才）有所減少或缺失，那麼就不是這樣（圓滿無缺）。』

『此外，菩薩所擁有的辯才，在文辭上沒有缺漏。為什麼呢？因為他們廣泛地理解各種論典。如果對論典的理解很少，那麼文辭就會有缺漏；如果廣泛地理解，就不會這樣。』

『此外，菩薩所擁有的辯才，在聲音上沒有短促或缺失。為什麼呢？因為菩薩能夠巧妙地理解一切音聲。如果不理解音聲，那麼在音聲上就會有所短缺；如果理解，就不會這樣。』

『此外，菩薩所擁有的辯才，沒有不合時宜的，應該先說的不會後說，應該后說的也不會先說。為什麼呢？因為菩薩善於瞭解各種時機和分寸。』

『此外，菩薩所擁有的辯才，言語沒有粗魯和生硬，沒有不令人愉悅，沒有不令人樂於聽聞的。為什麼呢？因為他們已經能夠遠離言語的過失。如果存在言語的過失，那麼言語就會粗魯生硬；如果沒有，就不會這樣。』

『此外，菩薩所擁有的辯才，沒有不清晰明瞭的。為什麼呢？因為菩薩的根性敏銳。如果根性遲鈍，那麼就不清晰明瞭；如果敏銳，就不會這樣。善男子！菩薩如果修習像這樣的十種法，就能獲得清凈的辯才。』

『再者，善男子！菩薩如果修習十種法，就能獲得一切有情（眾生）都歡喜的辯才。是哪十種呢？一是愛語；二是常懷喜悅的面容，遠離皺眉蹙額；三是說符合正義的話；四是說符合佛法的話；五是說平等的話；六是不自我抬高；七是不輕視他人；八是沒有染著；九是沒有觸惱；十是具備種種辯才。善男子！菩薩能夠用愛語使一切有情都心生歡喜。』

『此外，菩薩常常展現喜悅美好的面容，遠離皺眉蹙額，使一切有情都心生歡喜。』

『此外，菩薩常常說出符合正義的話以及美妙的言語，使一切有情都心生歡喜。』

『此外，菩薩常常說出符合佛法的話以及利益眾生的話，使一切有情都心生歡喜。』

【English Translation】 English version 『If there is any reduction or loss in (a Bodhisattva's eloquence), then it is not so (perfect and flawless).』

『Furthermore, a Bodhisattva's eloquence is without any omissions or deficiencies in its wording. Why? Because they extensively understand various treatises. If the understanding of treatises is limited, then the wording will have deficiencies; if it is extensive, it will not be so.』

『Furthermore, a Bodhisattva's eloquence is without any shortness or lack in its sound. Why? Because the Bodhisattva skillfully understands all sounds. If one does not understand sounds, then there will be some shortness or lack in the sound; if one understands, it will not be so.』

『Furthermore, a Bodhisattva's eloquence is always timely, what should be said first is not said last, and what should be said last is not said first. Why? Because the Bodhisattva is skilled in knowing all times and seasons.』

『Furthermore, a Bodhisattva's eloquence is without roughness or harshness, without anything unpleasant, and without anything that is not pleasing to hear. Why? Because they have been able to avoid the faults of speech. If there are faults of speech, then the speech will be rough and harsh; if there are none, it will not be so.』

『Furthermore, a Bodhisattva's eloquence is without anything unclear or obscure. Why? Because the Bodhisattva's faculties are sharp. If the faculties are dull, then it will be unclear and obscure; if they are sharp, it will not be so. Good man! If a Bodhisattva cultivates these ten dharmas, then they will obtain pure eloquence.』

『Moreover, good man! If a Bodhisattva cultivates ten dharmas, they will obtain eloquence that pleases all sentient beings. What are the ten? First, loving speech; second, a joyful countenance, far from frowning; third, speech that accords with righteousness (dharma); fourth, speech that accords with the Dharma (Buddha's teachings); fifth, impartial speech; sixth, not exalting oneself; seventh, not belittling others; eighth, without attachment; ninth, without causing annoyance; tenth, possessing various kinds of eloquence. Good man! A Bodhisattva can use loving speech to make all sentient beings rejoice.』

『Furthermore, a Bodhisattva constantly manifests a joyful and auspicious countenance, far from frowning, causing all sentient beings to rejoice.』

『Furthermore, a Bodhisattva constantly utters speech that accords with righteousness and beautiful speech, causing all sentient beings to rejoice.』

『Furthermore, a Bodhisattva constantly utters speech that accords with the Dharma and beneficial speech, causing all sentient beings to rejoice.』

「又菩薩者，常為有情平等說法，令諸有情咸生歡喜。

「又菩薩者，而不自高，遠離驕慢高舉之咎，令諸有情咸生歡喜。

「又菩薩者，不輕於他，常為有情恭敬說法，令諸有情咸生歡喜。

「又菩薩者，離諸染著具凈尸羅，令諸有情咸生歡喜。

「又菩薩者，離諸觸惱具多忍力，令諸有情咸生歡喜。

「又菩薩者，具種種辯才常出悅意之語，令諸有情咸生歡喜。善男子！菩薩若修如是十種法者，即得一切有情歡喜辯才。

「複次，善男子！菩薩若修十種法者，得信順說法。何等為十？一者、非法器有情菩薩不為說法；二者有障礙者不為說法；三者、有所得見者不為說法；四者、邪異外道不為說法；五者、不起樂欲心者不為說法；六者、不發清凈心者不為說法；七者、諂曲心者不為說法；八者、求活命者不為說法；九者、貪著利養慳嫉所纏者不為說法；十者、盲聾瘖啞者不為說法。

「何以故？善男子！菩薩不作法慳亦不秘法，于諸有情無不憐愍，為利有情而不棄背。所以者何？若有有情非法器者，菩薩乃起是念：『此等有情，而於如來法律之中起于舍行。』」

除蓋障菩薩白佛言：「世尊！若然者，諸佛菩薩當爲何等有情說法？」

佛言：「善

【現代漢語翻譯】現代漢語譯本『又菩薩，常常爲了眾生平等地說法，讓所有眾生都心生歡喜。『又菩薩，不自我抬高，遠離驕傲自滿的過失，讓所有眾生都心生歡喜。『又菩薩，不輕視他人，常常爲了眾生恭敬地說法，讓所有眾生都心生歡喜。『又菩薩，遠離各種染著，具足清凈的戒律（尸羅，śīla），讓所有眾生都心生歡喜。『又菩薩，遠離各種觸惱，具足廣大的忍耐力，讓所有眾生都心生歡喜。『又菩薩，具足種種辯才，常常說出令人喜悅的話語，讓所有眾生都心生歡喜。善男子！菩薩如果修習這十種法，就能獲得一切眾生歡喜的辯才。『再者，善男子！菩薩如果修習十種法，就能得到信順的說法。哪十種呢？第一，對於不是法器（非法器，afǎqì）的眾生，菩薩不為他們說法；第二，對於有障礙的人，不為他們說法；第三，對於有所得見的人，不為他們說法；第四，對於邪異外道（邪異外道，xiéyì wàidào）不為他們說法；第五，對於不生起喜愛和慾望心的人，不為他們說法；第六，對於不發起清凈心的人，不為他們說法；第七，對於心懷諂媚彎曲的人，不為他們說法；第八，對於爲了活命而修行的人，不為他們說法；第九，對於貪著利養、被慳吝嫉妒所纏繞的人，不為他們說法；第十，對於盲、聾、喑、啞的人，不為他們說法。『為什麼呢？善男子！菩薩不作法慳，也不秘藏佛法，對於所有眾生沒有不憐憫的，爲了利益眾生而不捨棄背離。為什麼這樣說呢？如果有的眾生不是法器，菩薩就會這樣想：『這些眾生，在如來（如來，Rúlái）的法律之中會產生捨棄的行為。』除蓋障菩薩（除蓋障菩薩，Chúgàizhàng Púsà）對佛說：『世尊！如果這樣，諸佛菩薩應當為哪些眾生說法呢？』佛說：『善

【English Translation】 English version 『Furthermore, a Bodhisattva constantly expounds the Dharma equally for all sentient beings, causing all sentient beings to generate joy. 『Furthermore, a Bodhisattva does not exalt himself, avoids the faults of arrogance and haughtiness, causing all sentient beings to generate joy. 『Furthermore, a Bodhisattva does not belittle others, constantly expounds the Dharma respectfully for sentient beings, causing all sentient beings to generate joy. 『Furthermore, a Bodhisattva is free from all attachments and possesses pure morality (śīla), causing all sentient beings to generate joy. 『Furthermore, a Bodhisattva is free from all vexations and possesses great patience, causing all sentient beings to generate joy. 『Furthermore, a Bodhisattva possesses various eloquence and constantly utters pleasing words, causing all sentient beings to generate joy. Good man! If a Bodhisattva cultivates these ten dharmas, he will obtain the eloquence that pleases all sentient beings. 『Moreover, good man! If a Bodhisattva cultivates ten dharmas, he will obtain faithful and compliant Dharma exposition. What are the ten? First, a Bodhisattva does not expound the Dharma to sentient beings who are not vessels for the Dharma (afǎqì); second, he does not expound the Dharma to those who have obstacles; third, he does not expound the Dharma to those who have views of attainment; fourth, he does not expound the Dharma to heretical and non-Buddhist paths (xiéyì wàidào); fifth, he does not expound the Dharma to those who do not generate a desire for joy; sixth, he does not expound the Dharma to those who do not generate a pure mind; seventh, he does not expound the Dharma to those who are deceitful and crooked; eighth, he does not expound the Dharma to those who seek to sustain their lives; ninth, he does not expound the Dharma to those who are attached to gain and sustenance, and are entangled by stinginess and jealousy; tenth, he does not expound the Dharma to those who are blind, deaf, mute, or dumb. 『Why is this? Good man! A Bodhisattva does not act with Dharma stinginess, nor does he conceal the Dharma. He has compassion for all sentient beings without exception, and he does not abandon or turn away from them for the sake of benefiting sentient beings. Why is this so? If there are sentient beings who are not vessels for the Dharma, the Bodhisattva will think: 『These sentient beings will develop the act of abandoning within the Tathagata』s (Rúlái) teachings.』 The Bodhisattva Who Removes All Obstacles (Chúgàizhàng Púsà) said to the Buddha: 『World Honored One! If that is the case, for what kind of sentient beings should the Buddhas and Bodhisattvas expound the Dharma?』 The Buddha said: 『Good

男子！具信有情，諸佛菩薩當爲說法。又若善根已成熟者，是法器者，于先佛所植眾德本者，無諂誑者，不詐現威儀者，不耽著利養者，深心具足者，為善知識所攝受者，具足善相人所樂見者，根性明利於所聞法中解其義者，隨所得法勤行精進者，如佛所說能修行者，此等有情，諸佛菩薩乃為說法。

「善男子！菩薩若修如是十種法者，即得信順說法。

「複次，善男子！菩薩若修十種法者為說法師。何等為十？一者、修集佛法故說法，不見有佛法可得，亦復不見有所修集；二者、修集波羅蜜多故說法，不見波羅蜜多可得，亦復不見有所修集；三者、修集菩薩法故說法，不見有菩薩法可得，亦復不見有所修集；四者、斷煩惱故說法，不見有煩惱可得，亦不見斷；五者、厭離離貪寂滅故說法，不見有厭離離貪寂滅可得；六者、為得須陀洹、斯陀含、阿那含果故說法，不見有須陀洹、斯陀含、阿那含可得，亦不見果；七者、為得阿羅漢果故說法，不見有阿羅漢可得，亦不見果；八者、為得緣覺果故說法，不見有緣覺可得，亦不見果；九者、斷我執取著故說法，不見有我可得，亦不見執著；十者、顯示業報故說法，不見有業可得，亦不見報。

「何以故？如是等一切法皆無實體，但以假名宣說，名亦無所

【現代漢語翻譯】現代漢語譯本：『善男子！』對於那些具有信心和情感的有情眾生，諸佛菩薩應當為他們說法。此外，如果有人善根已經成熟，是堪受佛法的法器，過去在諸佛那裡種下了眾多功德的根本，沒有虛偽和欺騙，不偽裝威儀，不貪戀利益供養，內心深沉而具足，被善知識所攝受，具備美好的品行而受人喜愛，根性聰慧敏銳，能夠理解所聽聞佛法的含義，能夠根據所獲得的佛法勤奮修行精進，能夠按照佛所說的教導去修行，對於這些有情眾生，諸佛菩薩才會為他們說法。

『善男子！』菩薩如果修習這十種法，就能獲得信順的說法。

『複次，善男子！』菩薩如果修習以下十種法，就能成為說法師。是哪十種呢？第一，爲了修集佛法而說法，但不見有佛法可以獲得，也不見有所修集；第二，爲了修集波羅蜜多（Pāramitā，到彼岸）而說法，但不見波羅蜜多可以獲得，也不見有所修集；第三，爲了修集菩薩法而說法，但不見有菩薩法可以獲得，也不見有所修集；第四，爲了斷除煩惱而說法，但不見有煩惱可以獲得，也不見有斷除；第五，爲了厭離、離貪、寂滅而說法，但不見有厭離、離貪、寂滅可以獲得；第六，爲了獲得須陀洹（Srotaāpanna，入流果）、斯陀含（Sakrdāgāmin，一來果）、阿那含（Anāgāmin，不還果）果位而說法，但不見有須陀洹、斯陀含、阿那含可以獲得，也不見有果位；第七，爲了獲得阿羅漢（Arhat，無學）果位而說法，但不見有阿羅漢可以獲得，也不見有果位；第八，爲了獲得緣覺（Pratyekabuddha，獨覺）果位而說法，但不見有緣覺可以獲得，也不見有果位；第九，爲了斷除我執和取著而說法，但不見有我可以獲得，也不見有執著；第十，爲了顯示業報而說法，但不見有業可以獲得，也不見有果報。

『為什麼呢？』因為這些法都沒有實體，只是用假名來宣說，名相本身也沒有實體。

【English Translation】 English version: 『Good man!』 To sentient beings who possess faith and emotion, the Buddhas and Bodhisattvas should expound the Dharma. Furthermore, if there are those whose roots of goodness have matured, who are vessels capable of receiving the Dharma, who have planted roots of virtue with past Buddhas, who are without hypocrisy or deceit, who do not falsely display dignified conduct, who are not attached to gain and offerings, whose minds are profound and complete, who are embraced by virtuous teachers, who possess good qualities and are pleasing to people, whose faculties are sharp and clear and who understand the meaning of the Dharma they hear, who diligently practice and strive according to the Dharma they receive, and who can practice as the Buddha taught, to these sentient beings, the Buddhas and Bodhisattvas will expound the Dharma.

『Good man!』 If a Bodhisattva cultivates these ten dharmas, he will attain faithful and compliant exposition of the Dharma.

『Moreover, good man!』 If a Bodhisattva cultivates these ten dharmas, he will become a Dharma master. What are the ten? First, he expounds the Dharma for the sake of cultivating the Buddha-dharma, but he does not see any Buddha-dharma to be obtained, nor does he see anything to be cultivated; second, he expounds the Dharma for the sake of cultivating the Pāramitās (perfections, reaching the other shore), but he does not see any Pāramitās to be obtained, nor does he see anything to be cultivated; third, he expounds the Dharma for the sake of cultivating the Bodhisattva-dharma, but he does not see any Bodhisattva-dharma to be obtained, nor does he see anything to be cultivated; fourth, he expounds the Dharma for the sake of cutting off afflictions, but he does not see any afflictions to be obtained, nor does he see any cutting off; fifth, he expounds the Dharma for the sake of renunciation, detachment from greed, and quiescence, but he does not see any renunciation, detachment from greed, or quiescence to be obtained; sixth, he expounds the Dharma for the sake of attaining the fruits of Srotaāpanna (stream-enterer), Sakrdāgāmin (once-returner), and Anāgāmin (non-returner), but he does not see any Srotaāpanna, Sakrdāgāmin, or Anāgāmin to be obtained, nor does he see any fruit; seventh, he expounds the Dharma for the sake of attaining the fruit of Arhat (worthy one), but he does not see any Arhat to be obtained, nor does he see any fruit; eighth, he expounds the Dharma for the sake of attaining the fruit of Pratyekabuddha (solitary Buddha), but he does not see any Pratyekabuddha to be obtained, nor does he see any fruit; ninth, he expounds the Dharma for the sake of cutting off attachment to self, but he does not see any self to be obtained, nor does he see any attachment; tenth, he expounds the Dharma to reveal karmic retribution, but he does not see any karma to be obtained, nor does he see any retribution.

『Why is this so?』 Because all these dharmas have no substance; they are only spoken of by means of provisional names, and the names themselves have no substance.

有。所以者何？文字無自性，法離文字故，但以世俗虛假施設，于無名中是故建立諸法名字。由彼名空本虛假故，勝義諦中無虛假名，無假名故，于勝義中無虛妄法，彼虛妄法者誑惑愚人故。善男子！菩薩若修如是十種法者即為說法師。

「複次，善男子！菩薩若修十種法者，能順觀法性。何等為十？一者、菩薩雖順觀法性而不壞色相，雖順觀法性不壞受想行識相；二者、雖順觀法性，不壞欲界相；三者、雖順觀法性，不壞色界相；四者、雖順觀法性，不壞無色界相；五者、雖順觀法性，不壞諸法相；六者、雖順觀法性，不見諸法隨順相；七者、雖順觀法性，不見有情相；八者、雖順觀法性，亦不墮斷見；九者、雖順觀法性，而不失正道；十者、雖順觀法性，亦不離智慧方便。善男子！菩薩若修如是十種法者，即能順觀法性。

「複次，善男子！菩薩若修十種法者，善解法界理。何等為十？一者、有慧；二者、為善知識攝受；三者、發起精進；四者、離諸障染；五者、善修凈行；六者、尊重贊法；七者、善修空觀；八者、離有所得見；九者、趣向正道；十者、見真實法。善男子！菩薩具智慧故，而能勤求諸善知識，見善知識已心生歡喜，如師尊想親近依止。由能依止善知識故，即發起精進，斷除一切不善

【現代漢語翻譯】現代漢語譯本：有。為什麼呢？文字本身沒有自性，因為法離開了文字。只是用世俗的虛假概念來施設，在沒有名稱的狀態下，因此建立各種法的名字。由於這些名字的空性本質是虛假的，所以在勝義諦（Paramārtha-satya， ultimate truth）中沒有虛假的名字，沒有虛假的名字，所以在勝義中沒有虛妄的法，這些虛妄的法會迷惑愚人。善男子！菩薩如果修習這十種法，就是說法師。

『再者，善男子！菩薩如果修習十種法，就能順應觀察法性。哪十種呢？第一，菩薩雖然順應觀察法性，但不破壞色相（rūpa-lakṣaṇa， form aspect）；雖然順應觀察法性，但不破壞受（vedanā， feeling）、想（saṃjñā， perception）、行（saṃskāra， mental formations）、識（vijñāna， consciousness）相；第二，雖然順應觀察法性，但不破壞慾界相（Kāmadhātu-lakṣaṇa， desire realm aspect）；第三，雖然順應觀察法性，但不破壞色界相（Rūpadhātu-lakṣaṇa， form realm aspect）；第四，雖然順應觀察法性，但不破壞無色界相（Arūpadhātu-lakṣaṇa， formless realm aspect）；第五，雖然順應觀察法性，但不破壞諸法相（dharma-lakṣaṇa， phenomena aspect）；第六，雖然順應觀察法性，不見諸法的隨順相；第七，雖然順應觀察法性，不見有情相（sattva-lakṣaṇa， sentient being aspect）；第八，雖然順應觀察法性，也不墮入斷見（uccheda-diṣṭi， annihilationism）；第九，雖然順應觀察法性，而不失去正道（samyak-mārga， right path）；第十，雖然順應觀察法性，也不離開智慧方便（prajñā-upāya， wisdom and skillful means）。善男子！菩薩如果修習這十種法，就能順應觀察法性。

『再者，善男子！菩薩如果修習十種法，就能善於理解法界的道理。哪十種呢？第一，有智慧（prajñā， wisdom）；第二，被善知識（kalyāṇa-mitra， spiritual friend）攝受；第三，發起精進（vīrya， diligence）；第四，遠離各種障礙和染污；第五，善於修習清凈的行為；第六，尊重讚歎法；第七，善於修習空觀（śūnyatā-dṛṣṭi， emptiness contemplation）；第八，遠離有所得見（satkāya-dṛṣṭi， view of inherent existence）；第九，趣向正道；第十，見到真實法（satya-dharma， true dharma）。善男子！菩薩因為具有智慧，所以能夠勤奮尋求各種善知識，見到善知識後心中生起歡喜，像對待師長一樣親近依靠。由於能夠依靠善知識，就能發起精進，斷除一切不善。'

【English Translation】 English version: Yes. Why is that? Because letters have no intrinsic nature, as the Dharma is apart from letters. It is only through conventional, false designations that names for all dharmas are established within the nameless. Because the empty nature of these names is fundamentally false, there are no false names in the ultimate truth (Paramārtha-satya). Because there are no false names, there are no false dharmas in the ultimate truth. These false dharmas delude foolish people. Good man! If a Bodhisattva cultivates these ten dharmas, he is a Dharma teacher.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he can accord with and contemplate the nature of dharmas. What are the ten? First, although a Bodhisattva accords with and contemplates the nature of dharmas, he does not destroy the aspect of form (rūpa-lakṣaṇa); although he accords with and contemplates the nature of dharmas, he does not destroy the aspects of feeling (vedanā), perception (saṃjñā), mental formations (saṃskāra), and consciousness (vijñāna); second, although he accords with and contemplates the nature of dharmas, he does not destroy the aspect of the desire realm (Kāmadhātu-lakṣaṇa); third, although he accords with and contemplates the nature of dharmas, he does not destroy the aspect of the form realm (Rūpadhātu-lakṣaṇa); fourth, although he accords with and contemplates the nature of dharmas, he does not destroy the aspect of the formless realm (Arūpadhātu-lakṣaṇa); fifth, although he accords with and contemplates the nature of dharmas, he does not destroy the aspects of all dharmas (dharma-lakṣaṇa); sixth, although he accords with and contemplates the nature of dharmas, he does not see the conforming aspects of all dharmas; seventh, although he accords with and contemplates the nature of dharmas, he does not see the aspect of sentient beings (sattva-lakṣaṇa); eighth, although he accords with and contemplates the nature of dharmas, he does not fall into annihilationism (uccheda-diṣṭi); ninth, although he accords with and contemplates the nature of dharmas, he does not lose the right path (samyak-mārga); tenth, although he accords with and contemplates the nature of dharmas, he does not depart from wisdom and skillful means (prajñā-upāya). Good man! If a Bodhisattva cultivates these ten dharmas, he can accord with and contemplate the nature of dharmas.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be skilled in understanding the principles of the Dharma realm. What are the ten? First, having wisdom (prajñā); second, being embraced by good spiritual friends (kalyāṇa-mitra); third, generating diligence (vīrya); fourth, being apart from all hindrances and defilements; fifth, being skilled in cultivating pure conduct; sixth, respecting and praising the Dharma; seventh, being skilled in cultivating the contemplation of emptiness (śūnyatā-dṛṣṭi); eighth, being apart from the view of inherent existence (satkāya-dṛṣṭi); ninth, proceeding towards the right path; tenth, seeing the true Dharma (satya-dharma). Good man! Because a Bodhisattva possesses wisdom, he can diligently seek out various good spiritual friends. Having seen good spiritual friends, joy arises in his mind, and he draws near and relies on them as if they were his teachers. Because he is able to rely on good spiritual friends, he generates diligence and cuts off all unwholesome things.'

之法，圓滿一切清凈善法，勤行遠離一切障染，離障染故獲得輕安，善修凈行離身語心一切過失。由清凈故於所得法尊重稱讚，由重法故多習空觀，習空觀故不起有所得見，離有所得見故順行正道，入正道故能觀真實。」

除蓋障菩薩白佛言：「世尊！何名真實？」

佛言：「善男子！如實之義，乃名真實。」

除蓋障菩薩白佛言：「何名如實？」

佛言：「不虛妄故，名為如實。」

除蓋障菩薩白佛言：「何名不虛妄？」

佛言：「所謂真如，無不真如、無異真如。」

除蓋障菩薩白佛言：「何名真如？」

佛言：「善男子！此法唯內所證，非文字語言而能表示。何以故？此法出過諸文字故，離諸言說故，超越一切語言境界，出於言道離諸戲論，離作非作無動無靜，離諸尋伺，是不思議境界。無相非無相而悉遠離出諸相境，超諸凡境，出凡夫行，過諸魔境，超越一切煩惱境界。離諸識境，安處無住最上寂靜聖智境界，是故此法唯內所證，是即無垢無染潔白清凈，最上最勝第一無比，常住堅固究竟無壞之法，如來出世若不出世，是法常住。

「善男子！菩薩為求此法，歷百千種難行苦行故得是法，得是法已，令諸有情悉住此法。

「善男子！故說此法

【現代漢語翻譯】現代漢語譯本：這種方法能夠圓滿一切清凈的善法，勤奮修行以遠離一切障礙和染污。因為遠離了障礙和染污，所以能夠獲得輕安。好好地修習清凈的行為，遠離身、語、意的一切過失。由於清凈的緣故，對於所獲得的佛法尊重和稱讚。由於尊重佛法的緣故，多多修習空觀。由於修習空觀的緣故，不會生起有所得的見解。遠離有所得的見解的緣故，能夠順著正道而行。進入正道的緣故，能夠觀照真實。

除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）對佛說：『世尊！什麼叫做真實？』

佛說：『善男子！如實的意義，就叫做真實。』

除蓋障菩薩對佛說：『什麼叫做如實？』

佛說：『不虛妄的緣故，叫做如實。』

除蓋障菩薩對佛說：『什麼叫做不虛妄？』

佛說：『所謂的真如（Tathata，事物的真實本性），沒有不真如，沒有不同於真如的。』

除蓋障菩薩對佛說：『什麼叫做真如？』

佛說：『善男子！這種佛法只能由內心親自證悟，不是文字語言所能表達的。為什麼呢？因為這種佛法超越了一切文字，遠離了一切言說，超越了一切語言的境界，超出了言語之道，遠離了一切戲論，遠離了造作和不造作，沒有動和靜，遠離了一切尋伺，是不可思議的境界。沒有相也不是沒有相，而是一切都遠離，超出了一切相的境界，超越了一切凡夫的境界，超出了凡夫的行為，超過了一切魔的境界，超越了一切煩惱的境界。遠離了一切識的境界，安住在無住的最上寂靜的聖智境界。所以這種佛法只能由內心親自證悟，這就是沒有垢染、潔白清凈、最上最勝、第一無比、常住堅固、究竟沒有壞滅的佛法。如來（Tathagata，佛的稱號）出世或者不出世，這種佛法都是常住不變的。』

『善男子！菩薩爲了尋求這種佛法，經歷了百千種難以實行的苦行，所以才得到這種佛法。得到這種佛法之後，讓一切有情眾生都安住于這種佛法。』

『善男子！所以宣說這種佛法』

【English Translation】 English version: This Dharma (law, teaching) perfects all pure and wholesome Dharmas, diligently practicing to be far from all hindrances and defilements. Because of being far from hindrances and defilements, one obtains ease and comfort. Well cultivating pure conduct, one is far from all faults of body, speech, and mind. Because of purity, one respects and praises the Dharma one has obtained. Because of valuing the Dharma, one frequently practices emptiness contemplation. Because of practicing emptiness contemplation, one does not give rise to views of attainment. Because of being far from views of attainment, one accords with the right path. Because of entering the right path, one can contemplate reality.

Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who eliminates all obstacles) said to the Buddha: 'World Honored One! What is called reality?'

The Buddha said: 'Good man! The meaning of 'as it is' is called reality.'

Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'What is called 'as it is'?'

The Buddha said: 'Because it is not false, it is called 'as it is'.'

Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'What is called 'not false'?'

The Buddha said: 'What is called Suchness (Tathata, the true nature of things), there is no non-Suchness, no different Suchness.'

Sarvanivaranaviskambhin Bodhisattva said to the Buddha: 'What is called Suchness?'

The Buddha said: 'Good man! This Dharma can only be inwardly realized, and cannot be expressed by words and language. Why? Because this Dharma transcends all words, is far from all speech, transcends all realms of language, goes beyond the path of words, is far from all conceptual proliferation, is far from making and not making, without movement and without stillness, is far from all seeking and investigation, is an inconceivable realm. It is without form and not without form, but is completely far from all realms of form, transcends all mundane realms, goes beyond the conduct of ordinary beings, surpasses all realms of demons, and transcends all realms of afflictions. It is far from all realms of consciousness, dwells in the unsurpassed, stillest, and most peaceful realm of sacred wisdom. Therefore, this Dharma can only be inwardly realized. It is immaculate, undefiled, pure white, most supreme, most victorious, first and incomparable, permanent, firm, ultimately indestructible Dharma. Whether the Tathagata (the Thus-Gone One, an epithet of the Buddha) appears in the world or does not appear, this Dharma is always abiding.'

'Good man! Bodhisattvas, in order to seek this Dharma, undergo hundreds of thousands of kinds of difficult practices, and thus obtain this Dharma. Having obtained this Dharma, they cause all sentient beings to abide in this Dharma.'

'Good man! Therefore, this Dharma is spoken.'

名為真如，說名實際，說名一切智，說名一切種智，說名不思議界，說名不二界。」

佛說除蓋障菩薩所問經卷第十大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十一

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

爾時，除蓋障菩薩白佛言：「世尊！此法雲何能證？云何能解？」

佛言：「善男子！出世間慧，乃能證入內自明解。」

除蓋障菩薩言：「豈非慧證，即是自心內解入邪？」

佛言：「不也。善男子！何以故？慧但如實能觀諸法，由身作證故。」

除蓋障菩薩言：「若諸善男子！豈非以彼聞思修慧能證法時，便能內自得解入邪？」

佛言：「不也。善男子！非彼聞思修慧才得聞時，便能內自解入。我今當以譬喻略明斯義。

「善男子！譬如大曠野中夏盛熱時，或有一人自東而西，復有一人自西而東，當其炎毒渴乏所逼時，西至人謂東來者：『我今極熱為渴所逼，汝所從來善履途道，何處當有流泉池沼清冷之水？愿為我說，令我飲之除其渴惱。』其東來者，善知東方所有道路，亦復悉知有水之處，其味甘美及深淺等，即告之云：『汝今前去，當觀一處有二道路，出於左

【現代漢語翻譯】現代漢語譯本名為真如（Tathata，事物的真實本性），又名實際（Reality，真實不虛），又名一切智（Sarvajna，對一切法普遍而無差別的智慧），又名一切種智（Sarvakarajnata，對一切法的各個方面和種類的智慧），又名不思議界（Acintyadhatu，無法用思維衡量的境界），又名不二界（Advayadhatu，超越對立的境界）。

《佛說除蓋障菩薩所問經》卷第十大正藏第 14 冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第十一

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯

爾時，除蓋障菩薩（Sarvanivaranaviskambhin，清除一切障礙的菩薩）問佛說：『世尊！此法如何才能證得？如何才能理解？』

佛說：『善男子！出世間的智慧，才能證入並從內心深處明白理解。』

除蓋障菩薩說：『難道不是通過智慧的證悟，就是從自心內部理解而入于正道嗎？』

佛說：『不是的。善男子！為什麼呢？因為智慧只是如實地觀察諸法，通過親身實踐來證實。』

除蓋障菩薩說：『如果各位善男子，難道不是憑藉聽聞、思惟、修習所生的智慧來證悟佛法時，就能從內心深處獲得理解而入于正道嗎？』

佛說：『不是的。善男子！不是憑藉聽聞、思惟、修習所生的智慧，在剛剛聽聞時，就能從內心深處理解而入于正道。我現在用一個比喻來簡要說明這個道理。

『善男子！譬如在廣闊的曠野中，夏天酷熱的時候，有個人從東向西走，又有個人從西向東走，當他們被炎熱和乾渴所逼迫時，西邊來的人對東邊來的人說：「我現在非常熱，被幹渴所逼迫，你所來的方向熟悉道路，哪裡有流動的泉水、池沼和清涼的水？希望你告訴我，讓我喝了它來消除乾渴的煩惱。」那東邊來的人，熟悉東方所有的道路，也完全知道有水的地方，水的味道甘甜，水的深淺等等，就告訴他說：「你現在往前走，會看到一個地方有兩條路，在左邊』

【English Translation】 English version It is called Tathata (真如, the suchness or true nature of things), also called Reality (實際, the state of being real or true), also called Sarvajna (一切智, omniscience, the wisdom that knows all things universally), also called Sarvakarajnata (一切種智, the wisdom that knows all aspects and kinds of things), also called Acintyadhatu (不思議界, the inconceivable realm), also called Advayadhatu (不二界, the non-dual realm).'

The Sutra Spoken by the Buddha on the Question of Sarvanivaranaviskambhin Bodhisattva, Volume 10 Taisho Tripitaka Volume 14 No. 0489 The Sutra Spoken by the Buddha on the Question of Sarvanivaranaviskambhin Bodhisattva

The Sutra Spoken by the Buddha on the Question of Sarvanivaranaviskambhin Bodhisattva, Volume 11

Translated by the Tripitaka Master Chao San Da Fu Shi Honglu Qing Guang Fan, the Purple-Robed Shramana Minister Wei Jing and others, under Imperial Decree

At that time, Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩, the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! How can this Dharma be realized? How can it be understood?'

The Buddha said: 'Good man! Supramundane wisdom can realize and enter into it, and understand it from within.'

Sarvanivaranaviskambhin Bodhisattva said: 'Isn't it that the realization through wisdom is the internal understanding from one's own mind, entering into the right path?'

The Buddha said: 'No. Good man! Why? Because wisdom only observes all dharmas as they truly are, and it is confirmed through personal experience.'

Sarvanivaranaviskambhin Bodhisattva said: 'If good men, isn't it that when they realize the Dharma through the wisdom gained from hearing, thinking, and cultivating, they can obtain understanding from within and enter into the right path?'

The Buddha said: 'No. Good man! It is not that with the wisdom gained from hearing, thinking, and cultivating, one can immediately understand from within and enter into the right path upon merely hearing it. I will now use a metaphor to briefly explain this meaning.

'Good man! For example, in a vast wilderness during the heat of summer, there is a person walking from east to west, and another person walking from west to east. When they are oppressed by the heat and thirst, the person coming from the west says to the person coming from the east: "I am extremely hot and oppressed by thirst. You are familiar with the roads from where you came. Where are there flowing springs, ponds, and cool water? I hope you can tell me, so that I can drink it and relieve my thirst and distress." The person coming from the east, who is familiar with all the roads in the east, and also knows all the places where there is water, the sweetness of the water, and its depth, tells him: "You go forward now, and you will see a place where there are two roads, on the left side'

者不應當詣，由於右者汝可往之。彼有園林蒼翠滋茂，中有池沼，清流甘美衍漾彌滿。』

「善男子！于汝意云何？彼渴乏人才聞說示有妙池沼起思念時，便能除去渴惱之患，即能內自得清涼邪？」

除蓋障菩薩言：「不也。世尊！而炎渴人，若親詣彼有水之處，于其池中飲其水已，是人乃能除去炎渴內自清涼。」

佛言：「善男子！聞思修慧非才得聞便能內自解入法性，亦復如是。汝今當知，大曠野者是生死境；夏盛熱時受炎渴人，即是一切諸有情類；極炎熾者，即是煩惱六塵愛境；善知路人，即諸菩薩善能知於一切智道；其飲水者即是內自入證解者，得法勝味輕清甘美，第一義諦諸法實性。

「善男子！汝今當聽，復說譬喻。假使如來住壽一劫，于閻浮提一切人前，稱讚天蘇陀妙色妙香，最上清凈精美之味，其所飲者得妙樂觸。善男子！閻浮提人聞如是說，於色香等內了知邪？」

除蓋障菩薩言：「不也。世尊！」

佛言：「善男子！由是之故，當知聞思修慧非才聞時便能內自解入法性。汝今復聽，譬若有人于果實中知一果名，自先食已，與未食人說其果味及色香等。善男子！于汝意云何？彼未食人而能了知其果味邪？」

除蓋障菩薩言：「不也。世尊！」

【現代漢語翻譯】現代漢語譯本：『那些人不應該去，你可以去右邊那條路。那裡有蒼翠繁茂的園林，其中有池塘，清澈甘甜的水流充盈滿溢。』『善男子！你認為如何？那些乾渴的人僅僅聽到描述有美妙的池塘，併產生想念時，就能消除乾渴的煩惱，就能內心獲得清涼嗎？』除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）說：『不能。世尊！那些被炎熱乾渴的人，如果親自去到有水的地方，在池塘中飲用池水，才能消除炎熱乾渴，內心獲得清涼。』佛說：『善男子！聽聞、思考、修習所產生的智慧，不是僅僅聽聞就能內心理解並進入法性的，也是如此。你現在應當知道，大曠野就是生死輪迴的境界；夏日炎熱時遭受乾渴的人，就是一切有情眾生；極度的炎熱，就是煩惱和六塵（色、聲、香、味、觸、法）所引發的愛慾；善於辨識道路的人，就是諸位菩薩，他們善於瞭解通往一切智慧的道路；飲水的人，就是內心進入證悟境界的人，他們獲得了殊勝的法味，輕盈清澈甘甜美好，這是第一義諦（Paramārtha，佛教的最高真理）和諸法的實性。』『善男子！你現在應當聽，我再說一個比喻。假設如來住世一劫（kalpa，極長的時間單位），在閻浮提（Jambudvipa，我們所居住的這個世界）所有人的面前，稱讚天上的蘇陀（Amrita，甘露）具有美妙的顏色和香味，是最上等的清凈精美的味道，飲用它的人能獲得美妙的快樂感受。善男子！閻浮提的人僅僅聽聞這些描述，就能在內心瞭解它的顏色、香味等嗎？』除蓋障菩薩說：『不能。世尊！』佛說：『善男子！因為這個緣故，應當知道聽聞、思考、修習所產生的智慧，不是僅僅聽聞就能內心理解並進入法性的。你現在再聽，比如有人在果實中知道一種果實的名字，自己先吃了，然後對沒有吃過的人描述這種果實的味道以及顏色、香味等。善男子！你認為如何？那些沒有吃過的人能夠了解這種果實的味道嗎？』除蓋障菩薩說：『不能。世尊！』

【English Translation】 English version: 『Those people should not go there; you can go to the right. There are lush and verdant gardens there, with ponds in them, and clear, sweet streams flowing abundantly.』『Good man! What do you think? When those thirsty people merely hear the description of a wonderful pond and have thoughts about it, can they eliminate the suffering of thirst and attain coolness within themselves?』 Sarvanivaranaviskambhin (the bodhisattva who eliminates all obstacles) said, 『No, World Honored One! If those who are parched with heat personally go to a place where there is water, and drink the water from the pond, then they can eliminate the heat and thirst and attain coolness within themselves.』 The Buddha said, 『Good man! It is the same with the wisdom that arises from hearing, thinking, and cultivating; it is not that merely hearing it enables one to understand and enter the Dharma-nature within oneself. You should know now that the great wilderness is the realm of birth and death; the people suffering from thirst in the heat of summer are all sentient beings; the extreme heat is the afflictions and the objects of desire arising from the six sense objects (form, sound, smell, taste, touch, and dharma); the person who knows the road well is the bodhisattvas, who are skilled at understanding the path to all wisdom; the person who drinks the water is the one who enters the state of realization within themselves, and they obtain the supreme taste of the Dharma, which is light, clear, sweet, and wonderful, this is the Paramārtha (the ultimate truth) and the true nature of all dharmas.』『Good man! You should listen now, and I will give another analogy. Suppose the Tathagata (如來，the Thus Come One) lives for one kalpa (劫，an extremely long unit of time), and in front of all the people in Jambudvipa (閻浮提，the world we live in), praises the Amrita (蘇陀，nectar) of the heavens, which has wonderful color and fragrance, and is the most supreme, pure, exquisite taste, and those who drink it obtain wonderful pleasure. Good man! Can the people of Jambudvipa understand its color, fragrance, and so on within themselves merely by hearing these descriptions?』 Sarvanivaranaviskambhin said, 『No, World Honored One!』 The Buddha said, 『Good man! For this reason, you should know that the wisdom that arises from hearing, thinking, and cultivating is not that merely hearing it enables one to understand and enter the Dharma-nature within oneself. Listen again, for example, someone knows the name of a fruit among fruits, and having eaten it themselves, then describes the taste, color, fragrance, and so on of this fruit to someone who has not eaten it. Good man! What do you think? Can those who have not eaten it understand the taste of this fruit?』 Sarvanivaranaviskambhin said, 『No, World Honored One!』

佛言：「善男子！由是之故，當知聞思修慧非才聞時便能內自解入法性。」

爾時，除蓋障菩薩前白佛言：「善說世尊！善說善逝！如是內證理法，若有善男子能一歷耳，當知是人即能具足聞思修法。何以故？是人已具不顛倒因，故得此法。」

佛言：「如是，如是。善男子！菩薩若修如是十種法者，即得善解法界之理。

「複次，善男子！菩薩若修十種法者，善知空境界。何等為十？一者、知力空；二者、知無畏空；三者、知不共佛法空；四者、知戒蘊空；五者、知定蘊空；六者、智慧蘊空；七者、知解脫蘊空；八者、知解脫知見蘊空；九者、知空空；十者、知勝義空。雖知是空，亦不以其空因緣故，而於彼空有所得相，亦不執空，不起空見，不依止空，復不以其空因緣故，墮于斷見。善男子！菩薩若修如是十種法者，即善知空境界。

「複次，善男子！菩薩若修十種法者，即能善修無相之行。何等為十？一者、離外相；二者、離內相；三者、離戲論相；四者、離一切遍計相；五者、離一切有所得相；六者、離一切舉動相；七者、離一切虛假相；八者、離一切所緣相；九者、離識有得相；十者、離識所知境相。善男子！菩薩若修如是十種法者，即能善修無相之行。」

爾時，除蓋障

【現代漢語翻譯】現代漢語譯本：佛說：『善男子！因此緣故，應當知道聞、思、修三種智慧，不是僅僅聽聞的時候就能自然而然地理解並深入法性的。』當時，除蓋障菩薩（Sarvanivaranaviskambhin，意為去除一切障礙的菩薩）上前對佛說：『世尊善說！善逝善說！像這樣內在證悟的理法，如果有善男子能夠一次聽聞，應當知道這個人就能具足聞、思、修的方法。為什麼呢？因為這個人已經具備了不顛倒的因，所以能夠獲得此法。』佛說：『是這樣的，是這樣的。善男子！菩薩如果修習這十種法，就能很好地理解法界的道理。』『再者，善男子！菩薩如果修習十種法，就能很好地瞭解空的境界。哪十種呢？一者、知力空（balya sunyata，指力量的空性）；二者、知無畏空（vaisaradya sunyata，指無所畏懼的空性）；三者、知不共佛法空（avenika-buddhadharma sunyata，指不與其他修行者共有的佛法的空性）；四者、知戒蘊空（sila-skandha sunyata，指戒律的空性）；五者、知定蘊空（samadhi-skandha sunyata，指禪定的空性）；六者、智慧蘊空（prajna-skandha sunyata，指智慧的空性）；七者、知解脫蘊空（vimukti-skandha sunyata，指解脫的空性）；八者、知解脫知見蘊空（vimukti-jnana-darsana-skandha sunyata，指解脫知見的空性）；九者、知空空（sunyata-sunyata，指空性的空性）；十者、知勝義空（paramartha sunyata，指勝義諦的空性）。雖然知道這些是空，也不因為空的緣故，而對空有所得之想，也不執著于空，不生起空見，不依賴於空，也不因為空的緣故，而墮入斷見。善男子！菩薩如果修習這十種法，就能很好地瞭解空的境界。『再者，善男子！菩薩如果修習十種法，就能很好地修習無相之行。哪十種呢？一者、離外相（bahirmukha nimitta，指脫離外在的表象）；二者、離內相（adhyatmika nimitta，指脫離內在的表象）；三者、離戲論相（prapanca nimitta，指脫離虛妄的言論）；四者、離一切遍計相（sarva parikalpita nimitta，指脫離一切虛妄分別的表象）；五者、離一切有所得相（sarva labha nimitta，指脫離一切有所得的表象）；六者、離一切舉動相（sarva irya nimitta，指脫離一切行為舉止的表象）；七者、離一切虛假相（sarva mithya nimitta，指脫離一切虛假的表象）；八者、離一切所緣相（sarva alambana nimitta，指脫離一切所攀緣的表象）；九者、離識有得相（vijnana labha nimitta，指脫離意識有所得的表象）；十者、離識所知境相（vijnana jneya visaya nimitta，指脫離意識所知的境界的表象）。善男子！菩薩如果修習這十種法，就能很好地修習無相之行。』當時，除蓋障（Sarvanivaranaviskambhin）

【English Translation】 English version: The Buddha said: 'Good man! Therefore, you should know that the wisdom of hearing, thinking, and cultivating cannot lead to the spontaneous understanding and deep entry into the nature of reality merely upon hearing.' At that time, Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) stepped forward and said to the Buddha: 'Well said, World Honored One! Well said, Sugata! If a good man can hear such internally realized principles and teachings even once, he should be known to possess the methods of hearing, thinking, and cultivating. Why? Because this person already possesses the cause of non-reversal, and therefore can obtain this Dharma.' The Buddha said: 'It is so, it is so. Good man! If a Bodhisattva cultivates these ten dharmas, he will be able to understand the principles of the Dharmadhatu well.' 'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will understand the realm of emptiness well. What are the ten? First, knowing the emptiness of powers (balya sunyata); second, knowing the emptiness of fearlessness (vaisaradya sunyata); third, knowing the emptiness of the unique Buddha-dharmas (avenika-buddhadharma sunyata); fourth, knowing the emptiness of the aggregate of morality (sila-skandha sunyata); fifth, knowing the emptiness of the aggregate of concentration (samadhi-skandha sunyata); sixth, knowing the emptiness of the aggregate of wisdom (prajna-skandha sunyata); seventh, knowing the emptiness of the aggregate of liberation (vimukti-skandha sunyata); eighth, knowing the emptiness of the aggregate of the knowledge and vision of liberation (vimukti-jnana-darsana-skandha sunyata); ninth, knowing the emptiness of emptiness (sunyata-sunyata); tenth, knowing the emptiness of ultimate reality (paramartha sunyata). Although knowing these are empty, one does not, because of emptiness, have any perception of attainment regarding emptiness, nor does one cling to emptiness, nor does one give rise to views of emptiness, nor does one rely on emptiness, nor does one, because of emptiness, fall into nihilistic views. Good man! If a Bodhisattva cultivates these ten dharmas, he will understand the realm of emptiness well.' 'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be able to cultivate the practice of no-characteristics well. What are the ten? First, abandoning external characteristics (bahirmukha nimitta); second, abandoning internal characteristics (adhyatmika nimitta); third, abandoning characteristics of conceptual proliferation (prapanca nimitta); fourth, abandoning all imputed characteristics (sarva parikalpita nimitta); fifth, abandoning all characteristics of attainment (sarva labha nimitta); sixth, abandoning all characteristics of movement (sarva irya nimitta); seventh, abandoning all false characteristics (sarva mithya nimitta); eighth, abandoning all characteristics of objects of focus (sarva alambana nimitta); ninth, abandoning the characteristic of consciousness having attainment (vijnana labha nimitta); tenth, abandoning the characteristic of the realm known by consciousness (vijnana jneya visaya nimitta). Good man! If a Bodhisattva cultivates these ten dharmas, he will be able to cultivate the practice of no-characteristics well.' At that time, Sarvanivaranaviskambhin

菩薩白佛言：「世尊！如是行相是菩薩修無相之行。云何復見如來所修？」佛言：「善男子！當知此是不思議處。何以故？離心境界故。一切有情若謂如來有所思者，彼即狂亂。所有如來，若此岸事、若彼岸事，乃至疲極終不可見，亦不可得。所以者何？如來之法不可思議，甚深難測，莫究其際，與虛空等，超出一切尋伺境界，超出一切有所得相，非諸惟忖較計度量之所能及。」

除蓋障菩薩白佛言：「世尊！我有少疑欲伸請問，若如來、應供、正等正覺，見聽我問，愿為略說。」

佛言：「除蓋障！汝今當問斯為常事。」

除蓋障菩薩白佛言：「世尊！諸有自高之者乃非正士，如何世尊為大法王，今自讚說，得非自高邪？」

佛言：「善哉！善哉！善男子！而汝心志深固能發是問，汝應諦聽，極善作意，今為汝說。」時除蓋障菩薩受教而聽。

佛言：「善男子！如來無我慢心亦不自高，不為利養名稱所欲生於我慢，亦不為求人所知故，亦不起于諂誑心故生於我慢，但以己所得法，廣為利益安樂一切有情。何以故？欲令有情于如來所發生清凈歡喜之心，堪任法器者令彼獲得一切善法，使其長夜得大利樂。」

除蓋障菩薩白佛言：「世尊！云何有情而不能知如來勝德？」

【現代漢語翻譯】現代漢語譯本：菩薩對佛說：『世尊！這樣的行相是菩薩修習無相之行。又如何能見到如來所修的境界呢？』佛說：『善男子！應當知道這是不可思議的境界。為什麼呢？因為遠離了心的境界。一切有情如果認為如來有所思慮，那就是狂亂的想法。所有如來，無論是此岸之事，還是彼岸之事，乃至疲憊到極點，都是不可見的，也是不可得的。為什麼呢？如來的法不可思議，非常深奧難以測度，無法窮盡它的邊際，與虛空相等，超出了所有尋伺的境界，超出了所有有所得的表相，不是那些用揣測、比較、計算、度量所能達到的。』除蓋障菩薩（Sarvanivaranaviskambhin，意為消除一切障礙的菩薩）對佛說：『世尊！我有一些疑惑想要請問，如果如來、應供（Arhat，值得供養的人）、正等正覺（Sammasambuddha，完全覺悟的人）允許聽我發問，希望您能為我簡略地說說。』佛說：『除蓋障！你現在可以發問，這是很正常的事情。』除蓋障菩薩對佛說：『世尊！那些自高自大的人不是真正的修行人，為什麼世尊您作為大法王，現在卻自我讚揚，難道不是自高自大嗎？』佛說：『好啊！好啊！善男子！你的心志深厚堅定，能夠提出這樣的問題，你應該仔細聽，盡力用心思考，現在我為你解說。』當時除蓋障菩薩接受教誨，專心聽講。佛說：『善男子！如來沒有我慢之心，也不自高自大，不爲了利益供養和名聲而生起我慢，也不爲了求人知曉的緣故，也不因為虛偽欺騙的心而生起我慢，只是把自己所證得的法，廣泛地用來利益安樂一切有情。為什麼呢？想要讓有情對如來產生清凈歡喜之心，使堪能成為法器的人能夠獲得一切善法，使他們長夜得到巨大的利益和安樂。』除蓋障菩薩對佛說：『世尊！為什麼有情不能夠了解如來的殊勝功德呢？』

【English Translation】 English version: The Bodhisattva said to the Buddha: 'World Honored One! Such conduct is the Bodhisattva's practice of the formless conduct. How can one see what the Tathagata (如來，another name for Buddha) cultivates?' The Buddha said: 'Good man! Know that this is an inconceivable realm. Why? Because it is apart from the realm of the mind. If all sentient beings think that the Tathagata has thoughts, they are deluded. All Tathagatas, whether matters of this shore or the other shore, even to the point of exhaustion, are neither visible nor attainable. Why? The Dharma (法，teachings) of the Tathagata is inconceivable, profound and difficult to fathom, its boundary cannot be reached, it is equal to space, surpassing all realms of seeking and pondering, surpassing all appearances of attainment, beyond the reach of all conjecture, comparison, calculation, and measurement.' Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! I have some doubts that I wish to ask. If the Tathagata (如來，another name for Buddha), Arhat (應供，one who is worthy of offerings), Sammasambuddha (正等正覺，perfectly enlightened one) allows me to ask, I wish you would briefly explain.' The Buddha said: 'Sarvanivaranaviskambhin (除蓋障，remover of obstacles)! You may ask now, it is a common thing.' Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! Those who are arrogant are not true practitioners. Why is it that the World Honored One, as the Great Dharma King, now praises himself? Is this not arrogance?' The Buddha said: 'Good! Good! Good man! Your aspiration is deep and firm to be able to ask this question. You should listen carefully and pay close attention, and now I will explain it to you.' At that time, Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the Bodhisattva who removes all obstacles) received the teaching and listened attentively. The Buddha said: 'Good man! The Tathagata (如來，another name for Buddha) has no arrogance and does not exalt himself. He does not generate arrogance for the sake of profit, offerings, and fame, nor does he generate arrogance to seek to be known by others, nor does he generate arrogance because of a deceitful mind. He only uses the Dharma (法，teachings) he has attained to broadly benefit and bring happiness to all sentient beings. Why? He wants to cause sentient beings to generate pure joy in the Tathagata (如來，another name for Buddha), so that those who are capable vessels of the Dharma (法，teachings) can obtain all good Dharmas (法，teachings), and that they may obtain great benefit and happiness throughout the long night.' Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! Why are sentient beings unable to know the supreme virtues of the Tathagata (如來，another name for Buddha)?'

佛言：「善男子！彼實不知。何以故？此佛剎中諸有情類，信解狹劣志著粗弊，少慧少信善根微鮮，而不能知如來勝德，是故如來乃自讚說所有功德，意欲令諸有情發生凈信，能成如來諸勝功德。

「善男子！譬如有人為大醫師，善療眾病，國中第一無有倫比，然其國中不知是人，明善方藥具醫勝德。時彼醫師，見有疾苦所逼惱者即起是念：『是人疾苦不善方藥，我今應當為其治療。』是時，醫師詣病人所語其人言：『我是醫師，明練方術，善知眾病及病所因，汝之病惱善為治療。』時彼病人聞是言已，即于醫師起信重心而作依仗。醫師即時為其治療，病得除愈。

「善男子！于汝意云何？而彼醫師于病人前說已能解，為自讚邪？」

除蓋障菩薩白佛言：「不也。世尊！」

佛言：「善男子！如來亦復如是，為大醫王，善療有情諸煩惱病，知病所因施大法藥，而諸有情為無明等諸煩惱病之所逼迫，如來見已即詣其前，稱說如來具勝功德。令諸有情為其病苦所逼惱者，聞說如來勝功德已，能生清凈信重之心，以佛如來而為依仗。是故如來勝大醫王，為彼病者施大法藥，使諸有情煩惱重病鹹得銷滅。

「善男子！何等是大法藥？所謂多貪有情作不凈觀，多瞋有情作慈悲觀，愚癡有情作緣生

【現代漢語翻譯】現代漢語譯本：佛說：『善男子！他們實際上是不瞭解。為什麼呢？因為這個佛土中的所有眾生，信解狹隘低下，心志執著于粗俗鄙陋的事物，缺少智慧和信心，善根也微弱稀少，所以不能瞭解如來的殊勝功德。因此，如來才自己讚歎宣說自己所有的功德，目的是要讓這些眾生生起清凈的信心，從而成就如來的各種殊勝功德。』『善男子！譬如有一個人是大醫師，擅長治療各種疾病，在全國是第一，沒有人可以相比，但是國內的人卻不知道這個人，精通各種藥方，具備高超的醫術。這時，這位醫師看到有人被疾病痛苦所折磨，就產生這樣的想法：『這個人因為疾病痛苦，又不懂得好的藥方，我現在應當為他治療。』於是，這位醫師來到病人那裡，對他說：『我是醫師，精通各種醫術，善於瞭解各種疾病以及疾病的原因，能夠很好地為你治療疾病。』這時，病人聽了這些話后，就對這位醫師產生了深厚的信任和依靠。醫師立刻為他治療，病就痊癒了。』『善男子！你認為怎麼樣？那位醫師在病人面前說自己能夠解除病痛，是自我讚揚嗎？』除蓋障菩薩（Sarvanivaranaviskambhin，意為清除所有障礙的菩薩）回答佛說：『不是的，世尊！』佛說：『善男子！如來也是這樣，是大醫王，善於治療眾生各種煩惱的疾病，知道疾病的原因，施予大法藥。而眾生被無明等等各種煩惱的疾病所逼迫，如來看到后就來到他們面前，稱揚宣說如來所具有的殊勝功德，讓那些被疾病痛苦所折磨的眾生，聽聞宣說如來的殊勝功德后，能夠生起清凈的信心和依靠，以佛如來作為依靠。所以如來這位殊勝的大醫王，為那些病人施予大法藥，使眾生各種煩惱的重病都能夠消滅。』『善男子！什麼才是大法藥呢？就是對於貪慾心重的眾生，教導他們修不凈觀；對於嗔恨心重的眾生，教導他們修慈悲觀；對於愚癡的眾生，教導他們修習緣起觀。

【English Translation】 English version: The Buddha said: 'Good man! They truly do not know. Why is that? Because the sentient beings in this Buddha-field have narrow and inferior faith and understanding, their minds are attached to coarse and base things, they have little wisdom and faith, and their roots of goodness are meager and scarce. Therefore, they cannot know the supreme virtues of the Tathagata (如來，one of the titles of a Buddha, meaning 'Thus Gone One' or 'Thus Come One'). That is why the Tathagata praises and speaks of all his merits, intending to cause all sentient beings to generate pure faith and be able to accomplish the various supreme merits of the Tathagata.' 'Good man! For example, there is a great physician who is skilled in treating all kinds of diseases, the best in the country, without equal. However, the people in the country do not know that this person is knowledgeable in prescriptions and possesses supreme medical virtues. At that time, the physician, seeing those who are afflicted by suffering, immediately thinks: 'These people are suffering from illness and do not know good prescriptions. I should now treat them.' Then, the physician goes to the sick person and says to him: 'I am a physician, skilled in medical arts, knowledgeable in all kinds of diseases and their causes, and I can treat your illness well.' When the sick person hears these words, he immediately develops deep trust and reliance on the physician. The physician immediately treats him, and the disease is cured.' 'Good man! What do you think? Is the physician praising himself when he says in front of the patient that he can relieve the pain?' Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the Bodhisattva who removes all obstacles) said to the Buddha: 'No, World Honored One!' The Buddha said: 'Good man! The Tathagata is also like this, a great king of medicine, skilled in treating the various diseases of afflictions of sentient beings, knowing the causes of diseases, and administering the great Dharma medicine. And sentient beings are afflicted by the diseases of ignorance and other afflictions. When the Tathagata sees this, he comes before them and praises the supreme virtues of the Tathagata, so that those sentient beings who are afflicted by the suffering of diseases, after hearing the supreme virtues of the Tathagata, can generate pure faith and reliance, and take the Buddha Tathagata as their refuge. Therefore, the Tathagata, the supreme great king of medicine, administers the great Dharma medicine to those patients, so that the heavy diseases of afflictions of all sentient beings can be eliminated.' 'Good man! What is the great Dharma medicine? It is teaching those sentient beings who are heavily afflicted by greed to practice the contemplation of impurity; teaching those sentient beings who are heavily afflicted by anger to practice the contemplation of loving-kindness and compassion; and teaching those sentient beings who are heavily afflicted by ignorance to practice the contemplation of dependent origination.'

觀。以是緣故，乃見如來自讚勝得。

「複次，善男子！菩薩若修十種法者，得諸愿離著。何等為十？一者、雖行佈施而有愿求，亦不著于佈施；二者、雖持禁戒，亦不著于持戒；三者、雖行忍辱，亦不著于忍辱；四者、雖起精進，亦不著于精進；五者、雖習禪定，亦不著于禪定；六者、雖修智慧，亦不著于智慧；七者、雖依三界，亦不著於三界；八者、雖求菩提，亦不著于菩提；九者、雖行正道，亦不著于正道；十者、雖入涅槃，亦不著于涅槃。何以故？菩薩離諸所著，雖於世間一切所行而悉無著。善男子！菩薩若修如是十種法者，即得諸愿離著。

「複次，善男子！菩薩若修十種法者，得慈身具足。何等為十？一者、無方分慈；二者、無種類慈；三者、法慈；四者、定慈；五者、不害慈；六者、利益慈；七者、於一切有情平等心慈；八者、等心無瞋恚慈；九者、周遍十方廣大慈；十者、出世間慈。善男子！菩薩若修如是十種法者，即得慈身具足。

「複次，善男子！菩薩若修十種法者，得悲身具足。何等為十？一者、見諸苦惱無救無依無歸趣者，菩薩見已發起菩提心；二者、發菩提心已求所得法；三者、歷苦勤求得法成已，普為有情作大利益；四者、慳貪有情令行佈施；五者、毀戒有情令持凈

【現代漢語翻譯】現代漢語譯本觀察。因此緣故，才能見到如來讚歎殊勝的證悟。

『再者，善男子！菩薩如果修習十種法，就能獲得諸愿並遠離執著。哪十種呢？第一，雖然行佈施，但有愿求，也不執著于佈施；第二，雖然持守禁戒，也不執著于持戒；第三，雖然行忍辱，也不執著于忍辱；第四，雖然發起精進，也不執著于精進；第五，雖然修習禪定，也不執著于禪定；第六，雖然修習智慧，也不執著于智慧；第七，雖然依於三界（欲界、色界、無色界），也不執著於三界；第八，雖然尋求菩提（覺悟），也不執著于菩提；第九，雖然行於正道，也不執著于正道；第十，雖然進入涅槃（寂滅），也不執著于涅槃。為什麼呢？菩薩遠離一切執著，雖然在世間一切所行之事，都完全沒有執著。善男子！菩薩如果修習如此十種法，就能獲得諸愿並遠離執著。』

『再者，善男子！菩薩如果修習十種法，就能獲得慈身具足。哪十種呢？第一，無方分慈（沒有特定對象的慈愛）；第二，無種類慈（不分種類的慈愛）；第三，法慈（符合佛法的慈愛）；第四，定慈（禪定中生起的慈愛）；第五，不害慈（不傷害眾生的慈愛）；第六，利益慈（利益眾生的慈愛）；第七，對於一切有情平等心慈（對一切眾生平等慈愛）；第八，等心無瞋恚慈（平等心且沒有嗔恨的慈愛）；第九，周遍十方廣大慈（慈愛遍及十方）；第十，出世間慈（超越世俗的慈愛）。善男子！菩薩如果修習如此十種法，就能獲得慈身具足。』

『再者，善男子！菩薩如果修習十種法，就能獲得悲身具足。哪十種呢？第一，見到諸苦惱無救助、無依靠、無歸宿的有情，菩薩見到后發起菩提心（覺悟之心）；第二，發起菩提心后尋求所應得之法；第三，經歷苦難勤奮尋求，獲得正法成就后，普遍為有情作大利益；第四，對於慳貪的有情，令其行佈施；第五，對於毀犯戒律的有情，令其持守清凈的戒律；

【English Translation】 English version Observe. It is for this reason that one can see the Thus Come One praising the supreme attainment.

『Furthermore, good man! If a Bodhisattva cultivates ten kinds of practices, they will obtain all wishes and be free from attachments. What are the ten? First, although practicing generosity, they have wishes and do not attach to generosity; second, although upholding precepts, they do not attach to upholding precepts; third, although practicing patience, they do not attach to patience; fourth, although initiating diligence, they do not attach to diligence; fifth, although practicing meditation, they do not attach to meditation; sixth, although cultivating wisdom, they do not attach to wisdom; seventh, although relying on the Three Realms (Desire Realm, Form Realm, Formless Realm), they do not attach to the Three Realms; eighth, although seeking Bodhi (enlightenment), they do not attach to Bodhi; ninth, although walking the right path, they do not attach to the right path; tenth, although entering Nirvana (extinction), they do not attach to Nirvana. Why? Bodhisattvas are free from all attachments, and although they engage in all actions in the world, they have no attachments at all. Good man! If a Bodhisattva cultivates these ten kinds of practices, they will obtain all wishes and be free from attachments.』

『Furthermore, good man! If a Bodhisattva cultivates ten kinds of practices, they will obtain the complete embodiment of loving-kindness. What are the ten? First, loving-kindness without direction (impartial loving-kindness); second, loving-kindness without discrimination (loving-kindness without distinction of kind); third, Dharma loving-kindness (loving-kindness in accordance with the Dharma); fourth, Samadhi loving-kindness (loving-kindness arising from meditation); fifth, non-harming loving-kindness (loving-kindness that does not harm sentient beings); sixth, benefiting loving-kindness (loving-kindness that benefits sentient beings); seventh, equal-minded loving-kindness towards all sentient beings (equal loving-kindness towards all beings); eighth, equal-minded loving-kindness without anger (equal-minded loving-kindness without hatred); ninth, all-pervading great loving-kindness throughout the ten directions (loving-kindness that pervades the ten directions); tenth, transcendental loving-kindness (loving-kindness beyond the mundane). Good man! If a Bodhisattva cultivates these ten kinds of practices, they will obtain the complete embodiment of loving-kindness.』

『Furthermore, good man! If a Bodhisattva cultivates ten kinds of practices, they will obtain the complete embodiment of compassion. What are the ten? First, seeing sentient beings suffering without help, without reliance, and without refuge, the Bodhisattva, upon seeing this, generates the Bodhi mind (mind of enlightenment); second, having generated the Bodhi mind, they seek the Dharma to be obtained; third, having diligently sought and obtained the Dharma through suffering, they universally bring great benefit to sentient beings; fourth, for miserly sentient beings, they cause them to practice generosity; fifth, for sentient beings who have broken precepts, they cause them to uphold pure precepts;

戒；六者、瞋心有情令修忍行；七者、懈怠有情令發精進；八者、散亂有情令住定心；九者、無智有情令修智慧；十者、菩薩為利有情故，不以艱苦壞失退轉菩提勝行。善男子！菩薩若修如是十種法者，即得悲身具足。

「複次，善男子！菩薩若修十種法者，善修喜行。何等為十？一者、菩薩自得出離三有熾然，故生歡喜；二者、為斷長時輪迴往來繫縛之索，故生歡喜；三者、菩薩遠離種種尋求，自已得渡生死海中諸惡雜類，故生歡喜；四者、菩薩自已摧折久遠以來高慢之幢，故生歡喜；五者、菩薩以智金剛，自已摧碎煩惱高峰細無塵末，故生歡喜；六者、菩薩自得安隱亦復令他悉得安隱，故生歡喜；七者、菩薩于其世間，貪愛執縛暗瞑所覆不得自在，長眠境中自能醒然睡眼明已，亦復令他悉能開覺，故生歡喜；八者、菩薩自能解脫出離惡趣，亦復令他悉得解脫出離惡趣，故生歡喜；九者、有情久處生死曠野險難之中，獨行無侶周旋往返，不知其道不識方所，菩薩自能超出遠離，而悉為他指導開示，故生歡喜；十者、菩薩得近一切智城，故生歡喜。善男子！菩薩若修如是十種法者，即善修喜行。

「複次，善男子！菩薩若修十種法者，即善修舍行。何等為十？一者、眼雖觀色而行舍行，亦不見眼識色境，

【現代漢語翻譯】現代漢語譯本戒：對於犯戒的有情，令其修持戒行；對於心懷嗔恨的有情，令其修持忍辱；對於懈怠的有情，令其發起精進；對於散亂的有情，令其安住于禪定；對於沒有智慧的有情，令其修習智慧；菩薩爲了利益有情，不因艱難困苦而退失菩提之道的殊勝修行。善男子！菩薩如果修習這十種法，就能圓滿具足悲心。

『再者，善男子！菩薩如果修習十種法，就能善於修習喜行。是哪十種呢？一者，菩薩自己得以出離三有（欲有、色有、無色有，即輪迴的三界）的熾熱痛苦，因此生起歡喜；二者，爲了斷除長久以來輪迴往來的束縛，因此生起歡喜；三者，菩薩遠離種種尋求，自己已經渡過生死之海中的各種惡劣境況，因此生起歡喜；四者，菩薩自己已經摧毀了長久以來的高慢之幢，因此生起歡喜；五者，菩薩以智慧金剛，自己已經摧碎了煩惱高峰，使其細微如塵埃，因此生起歡喜；六者，菩薩自己得到安穩，也令他人都能得到安穩，因此生起歡喜；七者，菩薩對於世間眾生，被貪愛執著束縛，被黑暗矇蔽而不得自在，長久沉睡在夢境中，自己能夠醒來，睡眼明亮，也能令他人都能覺醒，因此生起歡喜；八者，菩薩自己能夠解脫出離惡趣，也能令他人都能解脫出離惡趣，因此生起歡喜；九者，有情眾生長久處於生死曠野的險難之中，獨自行走沒有伴侶，往返周旋，不知道路，不識方向，菩薩自己能夠超出遠離，並且為他們指導開示，因此生起歡喜；十者，菩薩得以接近一切智城，因此生起歡喜。善男子！菩薩如果修習這十種法，就能善於修習喜行。

『再者，善男子！菩薩如果修習十種法，就能善於修習舍行。是哪十種呢？一者，眼睛雖然觀看色相，卻能行舍行，也不見眼睛、意識和色境，

【English Translation】 English version Precepts: For those sentient beings who violate precepts, cause them to cultivate precepts; for those sentient beings with anger, cause them to cultivate patience; for those sentient beings who are lazy, cause them to generate diligence; for those sentient beings who are scattered, cause them to abide in concentration; for those sentient beings without wisdom, cause them to cultivate wisdom; Bodhisattvas, for the sake of benefiting sentient beings, do not let hardship ruin or cause them to regress from the supreme practice of Bodhi. Good man! If a Bodhisattva cultivates these ten dharmas, they will attain the complete embodiment of compassion.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they will skillfully cultivate the practice of joy. What are the ten? First, the Bodhisattva rejoices because they have liberated themselves from the burning suffering of the three realms (desire realm, form realm, formless realm, i.e., the three realms of samsara); second, they rejoice because they have severed the bonds of long-term cycles of rebirth; third, the Bodhisattva rejoices because they have distanced themselves from various pursuits and have already crossed over the various evil and mixed conditions in the ocean of birth and death; fourth, the Bodhisattva rejoices because they have already shattered the banner of arrogance that has been held high for a long time; fifth, the Bodhisattva rejoices because they have already crushed the peak of afflictions into fine dust with the vajra of wisdom; sixth, the Bodhisattva rejoices because they have attained peace and also enable others to attain peace; seventh, the Bodhisattva rejoices because, in this world where sentient beings are bound by greed and attachment, covered by darkness, and unable to be free, they are able to awaken from a long sleep, their eyes clear, and also enable others to awaken; eighth, the Bodhisattva rejoices because they are able to liberate themselves from the evil realms and also enable others to be liberated from the evil realms; ninth, sentient beings have long been in the perilous wilderness of birth and death, walking alone without companions, wandering back and forth, not knowing the path, not recognizing the direction, the Bodhisattva is able to transcend and distance themselves, and also guide and instruct them, therefore they rejoice; tenth, the Bodhisattva rejoices because they are able to approach the city of all-knowing wisdom. Good man! If a Bodhisattva cultivates these ten dharmas, they will skillfully cultivate the practice of joy.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they will skillfully cultivate the practice of equanimity. What are the ten? First, although the eye sees forms, it practices equanimity, and does not see the eye, consciousness, and the realm of forms,

若增若減若成若壞；二者、耳雖聽聲；三者、鼻雖嗅香；四者、舌雖了味；五者、身雖覺觸；六者、意雖知法而行舍行，亦復不見耳聲鼻香舌味身觸意法諸塵，若增若減若成若壞；七者、雖觀行苦而行舍行，亦不見行苦，若增若減若成若壞；八者、雖觀苦苦而行舍行，亦不見苦苦，若增若減若成若壞；九者、雖觀壞苦而行舍行，亦不見壞苦，若增若減若成若壞；十者、觀所作已辦有情，菩薩于彼生歡喜心，乃起是念：『我欲度彼，彼已自度。』故修舍行。善男子！菩薩若修如是十種法者，即善修舍行。

「複次，善男子！菩薩若修十種法者，即得神通遊戲。何等為十？一者、示現舍壽；二者、入胎受生；三者、現童子相宮中游戲；四者、出家；五者、苦行；六者、詣菩提場；七者、成等正覺降伏魔軍；八者、現寂靜相；九者、轉妙法輪；十者、入大涅槃。」

爾時，除蓋障菩薩前白佛言：「世尊！何因緣故，菩薩示現兜率陀天舍壽，乃至示現入大涅槃？」

佛言：「善男子！兜率陀天諸有情等多生常想，而彼有情見菩薩——於一切世間最上最勝，而復高顯觀者無厭，不為五欲境界所染——能起舍壽，而彼有情見已，轉于常想生無常想，由依止無常故，即起不放逸行。

「又復有情起放逸心者

【現代漢語翻譯】現代漢語譯本：或者增長，或者減少，或者成就，或者壞滅；第二，即使耳朵聽見聲音；第三，即使鼻子嗅到香味；第四，即使舌頭嚐到味道；第五，即使身體感覺到觸覺；第六，即使意識知道法，也以舍行對待，同樣不見耳朵、聲音、鼻子、香味、舌頭、味道、身體、觸覺、意識、法這些塵境，或者增長，或者減少，或者成就，或者壞滅；第七，即使觀察行苦，也以舍行對待，也不見行苦，或者增長，或者減少，或者成就，或者壞滅；第八，即使觀察苦苦，也以舍行對待，也不見苦苦，或者增長，或者減少，或者成就，或者壞滅；第九，即使觀察壞苦，也以舍行對待，也不見壞苦，或者增長，或者減少，或者成就，或者壞滅；第十，觀察所作已辦的有情（眾生），菩薩對他們生起歡喜心，於是生起這樣的念頭：『我想要度化他們，但他們已經自我度化了。』所以修習舍行。善男子！菩薩如果修習像這樣的十種法，就是善於修習舍行。

『再者，善男子！菩薩如果修習十種法，就能得到神通遊戲。哪十種呢？第一，示現捨棄壽命；第二，入胎受生；第三，示現童子相在宮中嬉戲；第四，出家；第五，苦行；第六，前往菩提場（Bodhimanda，證悟之地）；第七，成就等正覺（Anuttara-samyak-sambodhi，無上正等正覺）降伏魔軍；第八，示現寂靜相；第九，轉妙法輪（Dharmacakra，佛法之輪）；第十，進入大涅槃（Mahaparinirvana，大解脫）。』

當時，除蓋障菩薩（Sarvanivaranaviskambhin，清除一切障礙的菩薩）向前對佛說：『世尊！因為什麼因緣，菩薩示現從兜率陀天（Tusita Heaven，欲界天之一）捨棄壽命，乃至示現進入大涅槃？』

佛說：『善男子！兜率陀天的眾多有情（眾生）大多生起常想，而那些有情看見菩薩——在一切世間最上最勝，而且高顯，觀看者沒有厭倦，不被五欲境界所染——能夠捨棄壽命，那些有情看見后，就將常想轉變為無常想，由於依止無常的緣故，就生起不放逸行。

『又有一些有情生起放逸心。』

【English Translation】 English version: Either increasing, or decreasing, or becoming, or decaying; second, even though the ear hears sounds; third, even though the nose smells fragrances; fourth, even though the tongue tastes flavors; fifth, even though the body feels touch; sixth, even though the mind knows dharmas (teachings), one treats them with equanimity, and likewise does not see the dusts of ear, sound, nose, fragrance, tongue, taste, body, touch, mind, and dharma, whether increasing, decreasing, becoming, or decaying; seventh, even though observing the suffering of formations (samskara-duhkha), one treats it with equanimity, and does not see the suffering of formations, whether increasing, decreasing, becoming, or decaying; eighth, even though observing the suffering of suffering (duhkha-duhkha), one treats it with equanimity, and does not see the suffering of suffering, whether increasing, decreasing, becoming, or decaying; ninth, even though observing the suffering of change (viparinama-duhkha), one treats it with equanimity, and does not see the suffering of change, whether increasing, decreasing, becoming, or decaying; tenth, observing sentient beings who have done what needs to be done, the Bodhisattva generates joy towards them, and then generates this thought: 『I want to liberate them, but they have already liberated themselves.』 Therefore, one cultivates equanimity. Good man! If a Bodhisattva cultivates these ten dharmas, then they are skillfully cultivating equanimity.

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, then they will attain supernatural powers and play. What are the ten? First, demonstrating the abandonment of life; second, entering the womb and taking birth; third, manifesting the appearance of a child playing in the palace; fourth, renouncing the household life; fifth, practicing asceticism; sixth, going to the Bodhimanda (place of enlightenment); seventh, attaining Anuttara-samyak-sambodhi (perfect enlightenment) and subduing the armies of Mara (demons); eighth, manifesting a state of tranquility; ninth, turning the Dharmacakra (Wheel of Dharma); tenth, entering Mahaparinirvana (Great Nirvana).』

At that time, Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) said to the Buddha: 『World Honored One! What is the cause and condition that the Bodhisattva demonstrates abandoning life in the Tusita Heaven (one of the heavens in the desire realm), and even demonstrates entering Mahaparinirvana?』

The Buddha said: 『Good man! The many sentient beings in the Tusita Heaven mostly generate thoughts of permanence, and those sentient beings see the Bodhisattva—who is the highest and most excellent in all the world, and is lofty and conspicuous, and viewers are never satiated, and is not defiled by the realm of the five desires—able to abandon life, and after those sentient beings see this, they transform their thoughts of permanence into thoughts of impermanence, and because they rely on impermanence, they generate non-negligence.

『Furthermore, some sentient beings generate minds of negligence.』

，于菩薩所雖有愛樂信重之心，然于諸境生愛著故，于菩薩所不來親近恭敬承事，而彼有情乃起是念：『菩薩久住於此，我亦久住。』生放逸心。菩薩為欲令彼有情起于厭離得不放逸，由能不起放逸心故，即得不退轉于阿耨多羅三藐三菩提，菩薩以是緣故，于兜率陀天示現舍壽。

「善男子！若有有情應以入胎受生而可度者，菩薩即現入胎受生之相，令其見已生希有心。菩薩處母胎中，為彼彼有情如應說法，令得不退轉于阿耨多羅三藐三菩提，菩薩以是緣故，示現受生。

「善男子！若有有情應以童子宮中游戲之相而可度者，又以下劣信解諸有情類，菩薩為成熟故為護持故，乃現童子宮中游戲之相。

「善男子！若有有情應以出家之相而可度者，菩薩為成熟故，乃現出家之相。

「善男子！若有志著粗弊天、龍、夜叉、乾闥婆、阿修羅等，應以苦行之相而可度者，菩薩為欲成熟彼故，及為降伏諸外道故，乃現苦行之相。

「善男子！若有有情于長時中，念求菩薩當於何時詣菩提場，我當隨應作供養事。菩薩為欲成熟彼有情故，即為示現詣菩提場。至菩提場已，令諸有情隨應供養，作供養已，而彼有情即得不退轉于阿耨多羅三藐三菩提。

「善男子！若有有情自恃我慢貢高，菩薩

【現代漢語翻譯】現代漢語譯本：即使對於菩薩懷有喜愛、信任和重視之心，但由於對各種境界產生愛戀執著，因此不來親近、恭敬、侍奉菩薩。而那些有情眾生便會產生這樣的想法：『菩薩長久住在這裡，我也長久住在這裡。』從而生起放逸之心。菩薩爲了使那些有情眾生生起厭離心，獲得不放逸，因為能夠不生起放逸心，就能不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），菩薩因此示現在兜率陀天（Tushita Heaven）捨棄壽命。

『善男子！如果有有情眾生應該通過入胎受生的方式才能被度化，菩薩就示現入胎受生的相，讓他們見到後生起稀有之心。菩薩在母親的胎中，為那些有情眾生如其所應地說法，使他們能夠不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），菩薩因此示現受生。

『善男子！如果有有情眾生應該通過在童子宮中游戲玩耍的相才能被度化，又因為要成熟和護持那些具有下劣信解的有情眾生，菩薩就示現在童子宮中游戲玩耍的相。

『善男子！如果有有情眾生應該通過出家的相才能被度化，菩薩爲了成熟他們，就示現出家的相。

『善男子！如果有有情眾生執著于粗俗低劣的天（Deva）、龍（Naga）、夜叉（Yaksa）、乾闥婆（Gandharva）、阿修羅（Asura）等，應該通過苦行的相才能被度化，菩薩爲了成熟他們，以及爲了降伏各種外道，就示現苦行的相。

『善男子！如果有有情眾生長久以來，念想著菩薩會在什麼時候前往菩提場，我應當隨順因緣做供養之事。菩薩爲了成熟那些有情眾生，就示現前往菩提場。到達菩提場后，讓各種有情眾生隨順因緣進行供養，在做完供養后，那些有情眾生就能不退轉于阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

『善男子！如果有有情眾生自恃我慢、貢高自大，菩薩

【English Translation】 English version: Although they may have love, trust, and respect for the Bodhisattva, due to their attachment to various realms, they do not come to approach, revere, or serve the Bodhisattva. And those sentient beings then arise with the thought: 'The Bodhisattva dwells here for a long time, and I also dwell here for a long time,' thus giving rise to a mind of laxity. The Bodhisattva, in order to cause those sentient beings to develop aversion and attain non-laxity, because they are able to not give rise to a mind of laxity, immediately attain non-retrogression from Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment). The Bodhisattva, for this reason, manifests the abandonment of life in Tushita Heaven (兜率陀天).

'Good man! If there are sentient beings who should be liberated by entering the womb and taking birth, the Bodhisattva then manifests the appearance of entering the womb and taking birth, causing them to develop a rare mind upon seeing it. The Bodhisattva, while in the mother's womb, teaches the Dharma to those sentient beings as appropriate, enabling them to not regress from Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment). The Bodhisattva, for this reason, manifests taking birth.'

'Good man! If there are sentient beings who should be liberated by the appearance of playing in the palace as a child, and also for the sake of maturing and protecting those sentient beings with inferior faith and understanding, the Bodhisattva then manifests the appearance of playing in the palace as a child.'

'Good man! If there are sentient beings who should be liberated by the appearance of renunciation, the Bodhisattva, in order to mature them, then manifests the appearance of renunciation.'

'Good man! If there are those who are attached to coarse and base Devas (天), Nagas (龍), Yakshas (夜叉), Gandharvas (乾闥婆), Asuras (阿修羅), etc., who should be liberated by the appearance of ascetic practices, the Bodhisattva, in order to mature them and to subdue various heretics, then manifests the appearance of ascetic practices.'

'Good man! If there are sentient beings who, for a long time, have been thinking about when the Bodhisattva will go to the Bodhi field, and that they should accordingly make offerings. The Bodhisattva, in order to mature those sentient beings, then manifests going to the Bodhi field. Having arrived at the Bodhi field, the Bodhisattva causes the various sentient beings to make offerings accordingly, and after making offerings, those sentient beings immediately attain non-retrogression from Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed perfect enlightenment).'

'Good man! If there are sentient beings who are arrogant and conceited, the Bodhisattva

為欲令彼轉於我慢心故，現坐道場成等正覺降伏魔軍。復為有情樂寂靜者，便謂獲得勝上所證，菩薩乃為示現成等正覺。菩薩成正覺時，三千大千世界種種音聲皆悉寂然，而彼樂寂有情見是三千大千世界皆寂然已，俱發愿言：『愿我亦復如是，得成阿耨多羅三藐三菩提果。』

「善男子！若有有情樂為師尊專志願求，然不能知出離之法，亦復不知後世因果。菩薩為彼有情成熟善根，令其堪任法器，乃為開示正道故，成正覺已，詣迦尸國三轉十二行相聖妙法輪。

「善男子！若有有情應以入涅槃相而可度者，菩薩乃為示現入大涅槃。善男子！菩薩以是因緣，示現兜率陀天舍壽乃至入大涅槃。善男子！菩薩若修如是十種法者，即得神通遊戲。

佛說除蓋障菩薩所問經卷第十一大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十二

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉　詔譯

「複次，善男子！菩薩若修十種法者，能離八難。何等為十？一者、離不善業；二者、如來所立禁戒而不違越；三者、遠離慳吝；四者、于先佛所植眾德本；五者、勤修福行；六者、智慧具足；七者善解方便；八者、勝愿具足；九者、多起厭患

【現代漢語翻譯】現代漢語譯本爲了使那些眾生轉變他們的我慢之心，菩薩示現在菩提樹下成等正覺，降伏魔軍。又爲了那些喜歡寂靜的眾生，讓他們認為自己獲得了殊勝的證悟，菩薩才示現成等正覺。菩薩成正覺時，三千大千世界的所有聲音都寂靜下來，而那些喜歡寂靜的眾生見到這三千大千世界都寂靜之後，都發愿說：『愿我也像這樣，得成阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺）。』

『善男子！如果有眾生喜歡成為師尊，專心一意地誌愿追求，卻不能知道出離之法，也不知道後世的因果。菩薩爲了使這些眾生能夠成熟善根，使他們堪能成為法器，才為他們開示正道，所以在成正覺之後，前往迦尸國（Kasi），三轉十二行相聖妙法輪（Dharma wheel）。』

『善男子！如果有眾生應該以示現入涅槃（Nirvana）之相才能得度的，菩薩就為他們示現入大涅槃。善男子！菩薩因為這些因緣，示現從兜率陀天（Tushita Heaven）舍壽，乃至入大涅槃。善男子！菩薩如果修習像這樣的十種法，就能得到神通遊戲。』

《佛說除蓋障菩薩所問經》卷第十一大正藏第 14 冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第十二

譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟凈等奉詔譯

『再者，善男子！菩薩如果修習十種法，就能遠離八難。是哪十種呢？一是遠離不善業；二是如來所制定的禁戒而不違越；三是遠離慳吝；四是在過去的佛那裡種植各種德本；五是勤奮修習福德之行；六是智慧具足；七是善於瞭解方便之法；八是殊勝的願望具足；九是多多生起厭離之心。

【English Translation】 English version To cause those beings to transform their arrogance, the Bodhisattva manifests sitting at the Bodhimanda (Bodhi tree location) attaining perfect enlightenment, subduing the armies of Mara (demon). Furthermore, for sentient beings who delight in tranquility, so that they believe they have attained superior realization, the Bodhisattva then demonstrates the attainment of perfect enlightenment. When the Bodhisattva attains perfect enlightenment, all sounds in the three thousand great thousand worlds become silent, and those sentient beings who delight in tranquility, seeing that these three thousand great thousand worlds are all silent, all make the vow: 'May I also be like this, attaining the fruit of Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment).'

'Good man! If there are sentient beings who delight in being teachers, single-mindedly aspiring to seek, but are unable to know the methods of liberation, and also do not know the cause and effect of future lives, the Bodhisattva, in order to mature the good roots of these sentient beings, making them capable of being vessels of the Dharma, then reveals the right path to them. Therefore, after attaining perfect enlightenment, he goes to Kasi (Kashi) and turns the holy and wonderful Dharma wheel (Dharma wheel) three times with twelve aspects.'

'Good man! If there are sentient beings who should be saved by showing the appearance of entering Nirvana (Nirvana), the Bodhisattva then demonstrates entering great Nirvana. Good man! The Bodhisattva, because of these causes and conditions, demonstrates relinquishing his life in Tushita Heaven (Tushita Heaven), and even entering great Nirvana. Good man! If the Bodhisattva cultivates these ten kinds of Dharma, he will attain supernatural powers and play.'

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume Eleven Taisho Tripitaka Volume 14, No. 0489 The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume Twelve

Translated by the Tripitaka Master Chao San Da Fu, Test Honglu Qing, Guangfan Master, bestowed with the purple robe, Shramana Chen Weijing, etc., by Imperial Decree

'Furthermore, good man! If the Bodhisattva cultivates ten kinds of Dharma, he can be separated from the eight difficulties. What are the ten? First, to be separated from unwholesome karma; second, not to violate the precepts established by the Tathagata (Thus Come One); third, to be separated from stinginess; fourth, to plant roots of virtue in the presence of past Buddhas; fifth, to diligently cultivate meritorious deeds; sixth, to be complete with wisdom; seventh, to be skilled in understanding expedient means; eighth, to be complete with superior vows; ninth, to frequently generate a sense of weariness.'

。十者、發勤精進。

「善男子！菩薩不造不善業故不墮地獄，設或示現生地獄中，亦不受彼地獄極苦，復不久處地獄之中，又不于彼有情生瞋惱心。何以故？謂以菩薩本性具修十善業故，以是因緣，菩薩不墮地獄。

「又，善男子！菩薩于如來禁戒不違越故，不墮畜生之趣，設或示現生彼趣中，而亦不受畜生之苦。

「又，善男子！菩薩不起慳吝，不以慳因緣故墮餓鬼趣，設或示現生彼趣中，而亦不受餓鬼之苦。

「又，善男子！菩薩不生邪見之家，設生於彼亦不壞凈信，而菩薩者，常得善知識共相會遇。何以故？菩薩久修善法，于先佛所植眾德本，而常于彼正見家生，于彼生已凈信具足，亦復廣大增長凈信。

「又，善男子！菩薩諸根亦不缺壞，若復諸根有所缺壞，即于佛法中不能堪任法器。何以故？菩薩廣集福德勤修福行，常尊重供養如來塔廟若法若僧，常所親近作諸勝行，由勝行廣修於己，乃得諸根圓具。以圓具故，于佛法中即大法器。

「又，善男子！菩薩不生邊國，其中有情愚騃聾啞，色力不具無所堪任，善言惡言不曉其義，于佛法中非其法器，不識父母、沙門、婆羅門。是故菩薩常生中國，其中有情根性明利，多有智者，復為智者所許，是所堪任具有力能，善言

【現代漢語翻譯】現代漢語譯本十者、發勤精進（發起勤奮精進之心）。

『善男子！菩薩因為不造作不善的業，所以不會墮入地獄。即使示現出生在地獄中，也不會承受地獄的極度痛苦，而且不會長久地處於地獄之中，也不會對那裡的眾生生起嗔恨惱怒之心。為什麼呢？因為菩薩的本性具備修習十善業的緣故，因為這個因緣，菩薩不會墮入地獄。

『又，善男子！菩薩對於如來的禁戒不違越，所以不會墮入畜生道。即使示現出生在那一道中，也不會承受畜生的痛苦。

『又，善男子！菩薩不起慳吝之心，不因為慳吝的因緣而墮入餓鬼道。即使示現出生在那一道中，也不會承受餓鬼的痛苦。

『又，善男子！菩薩不出生在具有邪見的家庭中，即使出生在那裡，也不會破壞清凈的信心。而且菩薩常常能夠與善知識相遇。為什麼呢？因為菩薩長久地修習善法，在過去的佛那裡種植了眾多的功德根本，所以常常出生在具有正見的家庭中。在那裡出生后，清凈的信心具足，而且還會廣大地增長清凈的信心。

『又，善男子！菩薩的諸根也不會缺損破壞。如果諸根有所缺損破壞，就不能在佛法中堪能成為法器。為什麼呢？因為菩薩廣泛地積聚福德，勤奮地修習福行，常常尊重供養如來的塔廟、佛法和僧眾，常常親近並做各種殊勝的行為，通過殊勝的行為廣泛地修習自身，才能獲得諸根圓滿具足。因為諸根圓滿具足的緣故，就能在佛法中成為大法器。

『又，善男子！菩薩不出生在邊遠地區，那裡的眾生愚蠢、遲鈍、聾啞，身體和力量不具足，沒有什麼能力，不能理解善言和惡言的含義，在佛法中不是法器，不認識父母、沙門（出家修道者）、婆羅門（祭司）。所以菩薩常常出生在中心地區（中國），那裡的眾生根性明利，有很多有智慧的人，而且被有智慧的人所認可，是堪能勝任的，具有力量和能力，能夠理解善言

【English Translation】 English version 10. Exerting diligent effort.

'Good man! Because Bodhisattvas do not create unwholesome karma, they do not fall into hell. Even if they manifest birth in hell, they do not suffer the extreme pain of hell, nor do they remain in hell for long, nor do they generate anger or annoyance towards the beings there. Why? Because Bodhisattvas by nature possess the practice of the ten wholesome actions. Because of this cause, Bodhisattvas do not fall into hell.'

'Furthermore, good man! Because Bodhisattvas do not violate the precepts of the Tathagata (another name for Buddha), they do not fall into the realm of animals. Even if they manifest birth in that realm, they do not suffer the pain of animals.'

'Furthermore, good man! Bodhisattvas do not generate stinginess, and they do not fall into the realm of hungry ghosts because of stinginess. Even if they manifest birth in that realm, they do not suffer the pain of hungry ghosts.'

'Furthermore, good man! Bodhisattvas are not born into families with wrong views. Even if they are born there, they do not destroy pure faith. Moreover, Bodhisattvas are always able to meet with good spiritual friends (Kalyāṇa-mitta). Why? Because Bodhisattvas have long cultivated good dharmas, planted roots of virtue with past Buddhas, and are therefore always born into families with right views. Having been born there, they are complete with pure faith, and they also greatly increase their pure faith.'

'Furthermore, good man! The faculties of Bodhisattvas are also not deficient or damaged. If the faculties are deficient or damaged, they cannot be suitable vessels for the Dharma in the Buddhadharma. Why? Because Bodhisattvas widely accumulate merit, diligently cultivate meritorious conduct, and always respect and make offerings to the stupas and temples of the Tathagata, the Dharma, and the Sangha (Buddhist monastic community). They always draw near and perform various excellent practices. Through excellent practices, they widely cultivate themselves, and thus obtain the complete perfection of their faculties. Because of this complete perfection, they become great vessels for the Dharma in the Buddhadharma.'

'Furthermore, good man! Bodhisattvas are not born in border countries, where the beings are foolish, dull, deaf, and mute, lacking in physical strength and ability, unable to understand the meaning of good and bad words, not vessels for the Dharma in the Buddhadharma, and do not recognize their parents, śramaṇas (wandering ascetics), or Brahmins (priests). Therefore, Bodhisattvas are always born in central countries (China), where the beings have sharp and bright faculties, many wise people, and are recognized by the wise. They are capable and have the strength and ability to understand good words.'

惡言悉曉其義，于佛法中是大法器，深信沙門、婆羅門。何以故？先所修習智慧力故。

「又，善男子！菩薩不生長壽天，若生其中，雖有無數諸佛出世，亦不值遇，利有情事不能成辦。是故菩薩生於欲界，此中有情值佛出世，愛樂親近而可化度。何以故？菩薩善具方便故。

「又，善男子！菩薩不生無佛世界，若生其中，即不見佛、不聞法、不供僧，是故菩薩生於三寶具足佛剎之中。何以故？由昔所修勝愿具故。

「又，善男子！菩薩若聞諸可厭事，無有不生厭惡心者。何以故？菩薩才聞是事，即起厭患之心，生厭患已發勤精進，修諸善法斷諸惡法。善男子！菩薩若修如是十種法者，即能遠離八難。

「複次，善男子！菩薩若修十種法者，得不忘失菩提心。何等為十？一者、遠離諂誑；二者、正而無曲清凈潔白，遠離追求猶豫分別；三者、受持佛法；四者、於法而不秘惜；五者、遠離法慳；六者、不作障法因緣；七者、無不實語；八者、攝受大乘之法如說能行，于彼受持大乘人所起尊重心；九者、于彼受持大乘人所，為漸入大乘故起親近想；十者、深入大乘故，于說法人起師尊想。善男子！菩薩若修如是十種法者，即得不忘失菩提心。

「複次，善男子！菩薩若修十種法者，得宿命

【現代漢語翻譯】現代漢語譯本：能理解惡劣言語的含義，在佛法中是堪當重任的人，深信沙門（Śrāmaṇa，出家修道者）、婆羅門（Brāhmaṇa，印度教祭司）。為什麼呢？因為他們先前修習了智慧的力量。『此外，善男子！菩薩不生長壽天，如果生在那裡，即使有無數諸佛出世，也無法遇到，利益眾生的事情也無法完成。因此，菩薩生於欲界，這裡的眾生能夠遇到佛出世，喜愛親近佛並可以被教化。為什麼呢？因為菩薩善於運用方便法門。』『此外，善男子！菩薩不生沒有佛的世界，如果生在那裡，就見不到佛、聽不到法、供養不了僧，因此，菩薩生於三寶具足的佛剎之中。為什麼呢？由於過去所修的殊勝願力具足。』『此外，善男子！菩薩如果聽到令人厭惡的事情，沒有不生厭惡之心的。為什麼呢？菩薩一聽到這些事，立刻生起厭惡之心，產生厭惡之心后就發奮精進，修習各種善法，斷除各種惡法。善男子！菩薩如果修習這十種法，就能遠離八難。』『再次，善男子！菩薩如果修習十種法，就能不忘失菩提心。是哪十種呢？一是遠離諂媚虛偽；二是正直而沒有彎曲，清凈潔白，遠離追求、猶豫和分別；三是受持佛法；四是對佛法不加以隱瞞吝惜；五是遠離對佛法的慳吝；六是不製造障礙佛法的因緣；七是沒有不真實的言語；八是攝受大乘佛法，能夠按照所說的去實行，對於那些受持大乘佛法的人，生起尊重之心；九是對於那些受持大乘佛法的人，爲了讓他們逐漸進入大乘佛法而生起親近的想法；十是深入大乘佛法，對於說法的人產生如同對待師長的尊敬之情。善男子！菩薩如果修習這十種法，就能不忘失菩提心。』『再次，善男子！菩薩如果修習十種法，就能獲得宿命（Pūrva-nivāsa-anussati-jñāna，回憶前世的能力）。』

【English Translation】 English version: Understanding the meaning of harsh words, one is a great vessel in the Buddhadharma, deeply believing in Śrāmaṇas (ascetics, renunciates) and Brāhmaṇas (priests). Why? Because of the power of wisdom cultivated in the past. 'Furthermore, good son! Bodhisattvas are not born in the heavens of long life. If they are born there, even if countless Buddhas appear in the world, they will not encounter them, and the work of benefiting sentient beings cannot be accomplished. Therefore, Bodhisattvas are born in the desire realm, where sentient beings can encounter the appearance of Buddhas, love and draw near to them, and be transformed and guided. Why? Because Bodhisattvas are skilled in expedient means.' 'Furthermore, good son! Bodhisattvas are not born in worlds without Buddhas. If they are born there, they will not see the Buddha, hear the Dharma, or make offerings to the Sangha. Therefore, Bodhisattvas are born in Buddha-fields where the Three Jewels are complete. Why? Because of the complete fulfillment of the superior vows cultivated in the past.' 'Furthermore, good son! If Bodhisattvas hear of things that are repulsive, there is no one who does not generate a sense of disgust. Why? As soon as Bodhisattvas hear of these things, they immediately generate a sense of disgust. Having generated a sense of disgust, they diligently strive, cultivate all good dharmas, and cut off all evil dharmas. Good son! If Bodhisattvas cultivate these ten dharmas, they will be able to stay away from the eight difficulties.' 'Furthermore, good son! If Bodhisattvas cultivate ten dharmas, they will not forget the Bodhi-mind. What are the ten? First, to stay away from flattery and deceit; second, to be upright and without crookedness, pure and white, staying away from seeking, hesitation, and discrimination; third, to uphold the Buddhadharma; fourth, not to be secretive or stingy with the Dharma; fifth, to stay away from stinginess with the Dharma; sixth, not to create causes and conditions that obstruct the Dharma; seventh, to have no untrue speech; eighth, to embrace the Mahayana Dharma, to be able to practice as it is said, and to generate respect for those who uphold the Mahayana; ninth, to generate a sense of closeness to those who uphold the Mahayana, in order to gradually enter the Mahayana; tenth, to deeply enter the Mahayana, and to generate respect for the speaker of the Dharma as one would for a teacher. Good son! If Bodhisattvas cultivate these ten dharmas, they will not forget the Bodhi-mind.' 'Furthermore, good son! If Bodhisattvas cultivate ten dharmas, they will attain the knowledge of past lives (Pūrva-nivāsa-anussati-jñāna, the ability to recall past lives).'

通。何等為十？一者、供養諸佛；二者、攝持正法；三者、修持凈戒；四者、除疑離障；五者、多生歡喜；六者、多作觀想；七者、常住定心；八者、生處清凈；九者、常受化生；十者、得明利識。

「善男子！菩薩由廣供養佛故，即能尊重正法，以重法故，乃于持法人所，以彼因緣能于正法受持讀誦，以所得法廣為他說，由是不惜身命，勤行修習受持正法，復能修持凈戒。戒有三種，謂身語心。由其三業戒清凈故，即能除疑離諸障染。何以故？先由戒行清凈，即能除疑離障；離疑障故多生歡喜，以心喜故多作觀想；由觀想故常住定心，心住定故生處清凈；處清凈故常受化生，以化生故得明利識；識明利故能知一生、二生、三、四、五生，若十、二十乃至百千無數生中宿命通事。善男子！菩薩若修如是十種法者，得宿命通。

「複次，善男子！菩薩若修十種法者，得不離善知識。何等為十？一者、不離見佛或聞或念；二者、不離聞法；三者、不離供僧；四者、不離於諸佛菩薩讚歎禮拜合掌恭敬或復頂禮；五者、不離於多聞人所聽受說法；六者、不離聽受波羅蜜多法；七者、不離聽受菩提分法；八者、不離聽受三解脫法；九者、不離聽受四梵行法；十者、不離聽受一切智法。善男子！菩薩若修如是十種法者

【現代漢語翻譯】現代漢語譯本：通達。什麼是十種呢？一是供養諸佛；二是攝持正法；三是修持凈戒；四是消除疑惑，遠離障礙；五是多生歡喜心；六是多多進行觀想；七是常住于禪定之心；八是所生之處清凈；九是常受化生；十是獲得明利的識。

『善男子！菩薩由於廣泛供養佛的緣故，就能尊重正法，因為尊重正法的緣故，就能對於受持正法的人，以這種因緣能夠在正法中受持讀誦，以所得到的法廣泛地為他人解說，因此不惜身命，勤奮地修行受持正法，又能修持清凈的戒律。戒律有三種，即身、語、心。由於這三種行為的戒律清凈的緣故，就能消除疑惑，遠離各種障礙和染污。為什麼呢？首先由於戒行清凈，就能消除疑惑，遠離障礙；遠離疑惑和障礙的緣故，多生歡喜心，因為心中歡喜的緣故，多多進行觀想；由於觀想的緣故，常住于禪定之心，心住于禪定的緣故，所生之處清凈；所生之處清凈的緣故，常受化生，因為化生的緣故，得到明利的識；識明利的緣故，能知道一生、二生、三、四、五生，乃至十、二十乃至百千無數生中的宿命通事。善男子！菩薩如果修習像這樣的十種法，就能得到宿命通。』

『再次，善男子！菩薩如果修習十種法，就能不離開善知識（Kalyāṇa-mitra，指引修行的人）。什麼是十種呢？一是不離開見佛或聽聞佛法或憶念佛；二是不離開聽聞佛法；三是不離開供養僧眾；四是不離開對諸佛菩薩讚歎、禮拜、合掌恭敬或者頂禮；五是不離開在多聞的人那裡聽受說法；六是不離開聽受波羅蜜多（Pāramitā，到達彼岸的方法）法；七是不離開聽受菩提分法（Bodhipakkhiyadhamma，達到覺悟的方法）；八是不離開聽受三解脫法（vimoksha，三種解脫的法門）；九是不離開聽受四梵行法（Brahmaviharas，四種清凈的修行）；十是不離開聽受一切智法（Sarvajnatva，對一切事物徹底瞭解的智慧）。善男子！菩薩如果修習像這樣的十種法，

【English Translation】 English version: Penetration. What are the ten? First, offering to all Buddhas; second, upholding the True Dharma; third, cultivating pure precepts; fourth, eliminating doubts and removing obstacles; fifth, generating much joy; sixth, engaging in much contemplation; seventh, abiding constantly in a state of meditative concentration; eighth, being born in pure realms; ninth, constantly receiving transformation births; tenth, attaining clear and sharp consciousness.

'Good man! Because Bodhisattvas extensively make offerings to the Buddhas, they can respect the True Dharma. Because they respect the Dharma, they can, through this cause, uphold, recite, and study the True Dharma from those who uphold the Dharma. They widely explain the Dharma they have obtained to others, and therefore, without cherishing their lives, diligently practice, cultivate, uphold the True Dharma, and further cultivate pure precepts. There are three kinds of precepts, namely, those of body, speech, and mind. Because the precepts of these three actions are pure, they can eliminate doubts and remove all obstacles and defilements. Why? Because first, through the purity of precept practice, they can eliminate doubts and remove obstacles; because they are free from doubts and obstacles, they generate much joy; because their minds are joyful, they engage in much contemplation; because of contemplation, they constantly abide in a state of meditative concentration; because their minds abide in concentration, they are born in pure realms; because their realms are pure, they constantly receive transformation births; because of transformation births, they attain clear and sharp consciousness; because their consciousness is clear and sharp, they can know one life, two lives, three, four, five lives, even ten, twenty, up to hundreds of thousands of countless lives of past-life events through their power of knowing past lives (宿命通, Sujātasmṛti-jñāna). Good man! If Bodhisattvas cultivate these ten kinds of practices, they will attain the power of knowing past lives.'

'Furthermore, good man! If Bodhisattvas cultivate ten kinds of practices, they will not be separated from good spiritual friends (Kalyāṇa-mitra, guides on the path). What are the ten? First, not being separated from seeing the Buddha, or hearing the Dharma, or recollecting the Buddha; second, not being separated from hearing the Dharma; third, not being separated from making offerings to the Sangha; fourth, not being separated from praising, bowing to, joining palms in reverence, or prostrating to all Buddhas and Bodhisattvas; fifth, not being separated from listening to the Dharma from those who are learned; sixth, not being separated from listening to the Pāramitā (波羅蜜多, perfections) Dharma; seventh, not being separated from listening to the Bodhipakkhiyadhamma (菩提分法, factors of enlightenment); eighth, not being separated from listening to the three vimoksha (三解脫法, liberations) Dharmas; ninth, not being separated from listening to the four Brahmaviharas (四梵行法, divine abodes); tenth, not being separated from listening to the Sarvajnatva (一切智法, all-knowing wisdom) Dharma. Good man! If Bodhisattvas cultivate these ten kinds of practices,

，即得不離善知識。

「複次，善男子！菩薩若修十種法者，得遠離惡知識。何等為十？一者、遠離破戒人故，即能離惡知識；二者、遠離壞正見人；三者、遠離壞軌範人；四者、遠離壞正命人；五者、遠離耽湎之人；六者、遠離懈怠之人；七者、遠離沉沒生死之人；八者、遠離背菩提人；九者、遠離習近白衣之人；十者遠離諸煩惱故，能離惡知識。善男子！菩薩雖于如是等處皆悉遠離，而亦不于彼等人所生恚噁心、生惱害心、生輕慢心，菩薩但起是心：『如佛所說，一切有情諸界緣成，性慾相染習相近故即有所壞，是故我今離所習性。』善男子！菩薩若修如是十種法者，即能遠離惡知識。

「複次，善男子！菩薩若修十種法者，得如來法身。何等為十？一者、得平等身；二者、得清凈身；三者、得無盡身；四者、得積集善身；五者得法身；六者、得不可計度難測之身；七者、得不思議身；八者、得寂靜身；九者、得等虛空身；十者、得妙智身。善男子！菩薩若修如是十種法者，即得如來法身。」

除蓋障菩薩白佛言：「世尊！何等分位菩薩得如來法身？」

佛言：「善男子！初地菩薩得平等身。何以故？而此菩薩能離一切險惡之身，遍知一切菩薩地法；二地菩薩得清凈身，善具凈戒故；三

【現代漢語翻譯】這樣就能不離善知識（Kalyana-mitra）。

『再者，善男子！菩薩如果修習十種法，就能遠離惡知識（papa-mitra）。哪十種呢？一者、遠離破戒的人，就能遠離惡知識；二者、遠離破壞正見的人；三者、遠離破壞軌範的人；四者、遠離破壞正命的人；五者、遠離沉迷放逸的人；六者、遠離懈怠的人；七者、遠離沉沒于生死輪迴的人；八者、遠離背離菩提心的人；九者、遠離親近在家俗人的人；十者、遠離各種煩惱，就能遠離惡知識。善男子！菩薩雖然對於這些人都要遠離，但是也不要對他們生起憎恨、惡意、惱害、輕慢之心。菩薩應當這樣想：『如佛所說，一切有情都是由諸界和合而成，因為互相影響、互相薰染的緣故，所以才會有所敗壞，因此我今天要遠離這些習性。』善男子！菩薩如果修習這十種法，就能遠離惡知識。

『再者，善男子！菩薩如果修習十種法，就能得到如來法身（Dharmakaya）。哪十種呢？一者、得到平等身；二者、得到清凈身；三者、得到無盡身；四者、得到積集善身；五者、得到法身；六者、得到不可計數難以測量的身；七者、得到不可思議身；八者、得到寂靜身；九者、得到等同虛空的身；十者、得到妙智身。善男子！菩薩如果修習這十種法，就能得到如來法身。』

除蓋障菩薩（Sarvanivaranaviskambhin）對佛說：『世尊！什麼位階的菩薩能夠得到如來法身？』

佛說：『善男子！初地菩薩（Bhumis）得到平等身。為什麼呢？因為這位菩薩能夠遠離一切險惡之身，普遍了知一切菩薩地的法；二地菩薩得到清凈身，因為善於具足凈戒的緣故；三

【English Translation】 Thus, one will not be separated from good spiritual friends (Kalyana-mitra).

『Furthermore, noble son! If a Bodhisattva cultivates ten dharmas, they will be able to stay away from bad spiritual friends (papa-mitra). What are these ten? First, by staying away from those who break precepts, one can stay away from bad spiritual friends. Second, by staying away from those who destroy right view. Third, by staying away from those who destroy proper conduct. Fourth, by staying away from those who destroy right livelihood. Fifth, by staying away from those who are addicted to indulgence. Sixth, by staying away from those who are lazy. Seventh, by staying away from those who are submerged in the cycle of birth and death. Eighth, by staying away from those who turn their backs on Bodhi (awakening). Ninth, by staying away from those who associate with laypeople. Tenth, by staying away from all afflictions, one can stay away from bad spiritual friends. Noble son! Although Bodhisattvas stay away from such places, they should not generate hatred, malice, annoyance, or contempt towards those people. Bodhisattvas should only think: 『As the Buddha said, all sentient beings are formed by the aggregation of various elements, and because of mutual influence and habitual proximity, they become corrupted. Therefore, I will now stay away from these habitual tendencies.』 Noble son! If Bodhisattvas cultivate these ten dharmas, they will be able to stay away from bad spiritual friends.

『Furthermore, noble son! If a Bodhisattva cultivates ten dharmas, they will attain the Dharmakaya (Dharmakaya) of the Tathagata (Tathagata). What are these ten? First, attaining the body of equality. Second, attaining the body of purity. Third, attaining the body of inexhaustibility. Fourth, attaining the body of accumulated merit. Fifth, attaining the Dharmakaya. Sixth, attaining a body that is immeasurable and difficult to fathom. Seventh, attaining an inconceivable body. Eighth, attaining a body of tranquility. Ninth, attaining a body that is equal to space. Tenth, attaining a body of wondrous wisdom. Noble son! If Bodhisattvas cultivate these ten dharmas, they will attain the Dharmakaya of the Tathagata.』

Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin) said to the Buddha: 『World Honored One! At what stage does a Bodhisattva attain the Dharmakaya of the Tathagata?』

The Buddha said: 『Noble son! A Bodhisattva on the first Bhumis (Bhumis) attains the body of equality. Why? Because this Bodhisattva can stay away from all dangerous bodies and knows all the dharmas of the Bodhisattva grounds. A Bodhisattva on the second Bhumis attains the body of purity because they are good at upholding pure precepts. Third

地菩薩得無盡身，已離一切瞋恚故；四地菩薩得積集善身，積集諸佛法故；五地菩薩得法身，了知一切法故；六地菩薩得不可計度難測之身，積集一切不可計度甚深法故；七地菩薩得不思議身，積集善巧方便故；八地菩薩得寂靜身，遠離一切戲論及離諸煩惱故；九地菩薩得等虛空身，能現無量廣大身故；十地菩薩得妙智身，積集一切所知法故。」

除蓋障菩薩白佛言：「世尊！如來法身與菩薩法身有別異不？」

佛言：「善男子！身無有別，其功德相而各有異。」

除蓋障菩薩白佛言：「世尊！云何身無有別功德相異？」

佛言：「善男子！身實無異。何以故？身者積集所成，同一相故，然功德相而各有異。」

除蓋障菩薩白佛言：「世尊！功德相異者，其事云何？」

佛言：「善男子！我今說喻以明斯義。譬如摩尼之寶，若不磨治與磨治者，二寶俱名摩尼之數。而彼已磨治者摩尼之寶，光明煥耀瑩潔可愛，與不磨治不可倫比。菩薩身摩尼寶，如來身摩尼寶，亦復如是，如實皆同。然菩薩身摩尼之寶，對如來身摩尼寶前，說其清凈光明之相不可倫比。何以故？以如來身摩尼之寶廣大無量，滿有情界及虛空界，光明顯煥照耀而住。所以者何？如來身摩尼寶者，磨治清凈離一切垢，

【現代漢語翻譯】現代漢語譯本：四地菩薩獲得無盡的身，因為已經遠離一切嗔恚；四地菩薩獲得積聚善的身，因為積聚了諸佛的法；五地菩薩獲得法身（Dharmakaya），因爲了知一切法；六地菩薩獲得不可計數難以測量的身，因為積聚了一切不可計數甚深的法；七地菩薩獲得不可思議的身，因為積聚了善巧方便；八地菩薩獲得寂靜的身，因為遠離一切戲論以及遠離各種煩惱；九地菩薩獲得等同虛空的身，能夠顯現無量廣大的身；十地菩薩獲得妙智的身，因為積聚了一切所知之法。

除蓋障菩薩（Sarvanivaranaviskambhin）對佛說：『世尊！如來的法身（Dharmakaya）與菩薩的法身（Dharmakaya）有區別嗎？』

佛說：『善男子！身沒有區別，但其功德之相各有不同。』

除蓋障菩薩（Sarvanivaranaviskambhin）對佛說：『世尊！為什麼身沒有區別，而功德之相卻不同呢？』

佛說：『善男子！身實際上沒有不同。為什麼呢？身是積聚所成，同一體相，然而功德之相卻各有不同。』

除蓋障菩薩（Sarvanivaranaviskambhin）對佛說：『世尊！功德之相不同，是怎麼回事呢？』

佛說：『善男子！我現在用比喻來說明這個道理。譬如摩尼寶珠（Mani），沒有經過磨治和經過磨治的，都叫做摩尼寶珠（Mani）。但那已經磨治過的摩尼寶珠（Mani），光明煥發，瑩潔可愛，與沒有磨治的不可相比。菩薩的身如同摩尼寶珠（Mani），如來的身也如同摩尼寶珠（Mani），實際上都是一樣的。然而菩薩的身如同摩尼寶珠（Mani），在如來的身如同摩尼寶珠（Mani）面前，要說其清凈光明的相，是不可相比的。為什麼呢？因為如來的身如同摩尼寶珠（Mani），廣大無量，充滿有情眾生的世界以及虛空界，光明明顯煥發照耀而住。這是什麼原因呢？如來的身如同摩尼寶珠（Mani），經過磨治清凈，遠離一切垢染，

【English Translation】 English version: The fourth-stage Bodhisattva obtains an inexhaustible body because they have departed from all hatred; the fourth-stage Bodhisattva obtains a body of accumulated goodness because they have accumulated the Dharmas of all Buddhas; the fifth-stage Bodhisattva obtains the Dharmakaya (法身, Dharma body) because they understand all Dharmas; the sixth-stage Bodhisattva obtains an immeasurable and unfathomable body because they have accumulated all immeasurable and profound Dharmas; the seventh-stage Bodhisattva obtains an inconceivable body because they have accumulated skillful means; the eighth-stage Bodhisattva obtains a tranquil body because they are far from all frivolous talks and have departed from all afflictions; the ninth-stage Bodhisattva obtains a body like space because they can manifest immeasurable and vast bodies; the tenth-stage Bodhisattva obtains a body of wonderful wisdom because they have accumulated all knowable Dharmas.'

Sarvanivaranaviskambhin (除蓋障菩薩, the Bodhisattva who eliminates all obstacles) said to the Buddha, 'World Honored One! Is there a difference between the Dharmakaya (法身, Dharma body) of the Tathagata and the Dharmakaya (法身, Dharma body) of the Bodhisattva?'

The Buddha said, 'Good man! There is no difference in the body, but their aspects of merit and virtue are different.'

Sarvanivaranaviskambhin (除蓋障菩薩, the Bodhisattva who eliminates all obstacles) said to the Buddha, 'World Honored One! How can the body be the same while the aspects of merit and virtue are different?'

The Buddha said, 'Good man! The body is actually not different. Why? The body is formed by accumulation, and it has the same form. However, the aspects of merit and virtue are different.'

Sarvanivaranaviskambhin (除蓋障菩薩, the Bodhisattva who eliminates all obstacles) said to the Buddha, 'World Honored One! If the aspects of merit and virtue are different, what is the matter?'

The Buddha said, 'Good man! I will now use a metaphor to explain this meaning. For example, Mani (摩尼, wish-fulfilling) jewels, whether unpolished or polished, are both called Mani (摩尼, wish-fulfilling) jewels. However, the polished Mani (摩尼, wish-fulfilling) jewel is bright, radiant, and lovely, incomparable to the unpolished one. The Bodhisattva's body is like a Mani (摩尼, wish-fulfilling) jewel, and the Tathagata's body is also like a Mani (摩尼, wish-fulfilling) jewel; in reality, they are the same. However, the Bodhisattva's body, like a Mani (摩尼, wish-fulfilling) jewel, cannot be compared to the Tathagata's body, like a Mani (摩尼, wish-fulfilling) jewel, in terms of its pure and radiant appearance. Why? Because the Tathagata's body, like a Mani (摩尼, wish-fulfilling) jewel, is vast and boundless, filling the world of sentient beings and the realm of space, shining brightly and dwelling in radiance. What is the reason for this? The Tathagata's body, like a Mani (摩尼, wish-fulfilling) jewel, is polished, pure, and free from all defilements,

不可以菩薩身摩尼之寶而為倫比。何以故？菩薩有餘垢故。

「又，善男子！如白分中初二夜月與彼望夕，圓明相遠體無殊異，法有差漸故。如來之身、菩薩之身亦復如是，俱名為身。然菩薩身光明照耀，對如來前不可倫比，其猶初二與十五月。善男子！是故當知，說如來身與菩薩身，雖同一相而功德異。

「複次，善男子！菩薩若修十種法者，得金剛不壞身。何等為十？一者、不為貪瞋癡所壞；二者、不為忿惱疲倦驕慢顛倒見等所壞；三者、不為世間八法所壞；四者、不為惡趣之苦所壞；五者、不為一切苦所壞；六者、不為生老死苦所壞；七者、不為一切外道他論所壞；八者、不為諸魔及魔眷屬所壞；九者、不為聲聞緣覺所壞；十者、不為一切欲境所壞。善男子！菩薩若修如是十種法者，即得金剛不壞之身。

「複次，善男子！菩薩若修十種法者，為大導師。何等為十？一者、得他信許；二者、為他所敬；三者、善作指引；四者、為他依止；五者、能為濟命；六者、善備資糧；七者、富有財寶；八者、無其止足；九者、為作先導；十者、善到一切智城。

「云何是得他信許，乃至善到一切智城？善男子！如海導師，若王若王臣皆悉信許，菩薩大導師亦復如是，若諸佛、若佛之聲聞弟子皆悉

【現代漢語翻譯】現代漢語譯本：不能用菩薩的身和摩尼寶珠相比。為什麼呢？因為菩薩還有剩餘的垢染。

『還有，善男子！就像月初一、初二的月亮和十五的滿月相比，雖然圓明程度相差很遠，但本體並沒有什麼不同，只是顯現的程度有差別。如來的身和菩薩的身也是這樣，都稱為身。然而菩薩身的光明照耀，在如來面前是不能相比的，就像初一初二的月亮和十五的滿月一樣。善男子！所以應當知道，說如來的身和菩薩的身，雖然外相相同，但功德卻有差異。』

『再次，善男子！菩薩如果修習十種法，就能得到金剛不壞之身。是哪十種呢？第一，不被貪（Tanha，渴愛）嗔（Dosa，嗔恨）癡（Moha，愚癡）所破壞；第二，不被忿怒、惱恨、疲倦、驕慢、顛倒見等所破壞；第三，不被世間的八法（利、衰、毀、譽、稱、譏、苦、樂）所破壞；第四，不被惡趣的痛苦所破壞；第五，不被一切痛苦所破壞；第六，不被生老死苦所破壞；第七，不被一切外道和其他理論所破壞；第八，不被諸魔（Mara，魔羅）以及魔的眷屬所破壞；第九，不被聲聞（Sravaka，聽聞佛法而悟道者）緣覺（Pratyekabuddha，靠自己覺悟者）所破壞；第十，不被一切慾望境界所破壞。善男子！菩薩如果修習像這樣的十種法，就能得到金剛不壞之身。』

『再次，善男子！菩薩如果修習十種法，就能成為偉大的導師。是哪十種呢？第一，得到他人的信任和認可；第二，被他人所尊敬；第三，善於指引方向；第四，成為他人的依靠；第五，能夠救濟生命；第六，善於準備資糧；第七，富有財寶；第八，沒有止境和滿足；第九，作為先導者；第十，善於到達一切智城。』

『怎樣是得到他人的信任和認可，乃至善於到達一切智城呢？善男子！就像航海的導師，無論是國王還是國王的臣子都信任和認可他，菩薩大導師也是這樣，無論是諸佛，還是佛的聲聞弟子都信任和認可他。』

English version: One cannot compare a Bodhisattva's (enlightenment being) body to a Mani jewel (wish-fulfilling jewel). Why? Because a Bodhisattva still has residual defilements.

'Furthermore, good man! Just as the moon on the first and second nights of the month is vastly different in brightness from the full moon on the fifteenth night, though their essence is not different, only the degree of manifestation varies. The body of the Tathagata (Buddha) and the body of a Bodhisattva are also like this; both are called 'body.' However, the light and radiance of a Bodhisattva's body cannot be compared to that of a Tathagata, just like the moon on the first and second nights compared to the fifteenth night. Good man! Therefore, you should know that although the body of the Tathagata and the body of a Bodhisattva appear the same, their merits are different.'

'Moreover, good man! If a Bodhisattva cultivates ten dharmas (teachings, principles), he will attain an indestructible diamond body. What are the ten? First, not being destroyed by greed (Tanha, craving), hatred (Dosa, aversion), and delusion (Moha, ignorance); second, not being destroyed by anger, resentment, fatigue, arrogance, distorted views, and the like; third, not being destroyed by the eight worldly conditions (gain, loss, disgrace, fame, praise, criticism, suffering, and happiness); fourth, not being destroyed by the suffering of the evil realms; fifth, not being destroyed by all suffering; sixth, not being destroyed by the suffering of birth, old age, and death; seventh, not being destroyed by all non-Buddhist paths and other theories; eighth, not being destroyed by all demons (Mara, the personification of evil) and their retinues; ninth, not being destroyed by Sravakas (hearers, disciples who attain enlightenment through listening to the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own); tenth, not being destroyed by all objects of desire. Good man! If a Bodhisattva cultivates these ten dharmas, he will attain an indestructible diamond body.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will become a great guide. What are the ten? First, gaining the trust and acceptance of others; second, being respected by others; third, being skilled at giving guidance; fourth, becoming a refuge for others; fifth, being able to save lives; sixth, being skilled at preparing provisions; seventh, being rich in wealth and treasures; eighth, having no limit or satisfaction; ninth, acting as a pioneer; tenth, being skilled at reaching the city of all-knowing wisdom.'

'How does one gain the trust and acceptance of others, and become skilled at reaching the city of all-knowing wisdom? Good man! Just as a nautical guide is trusted and accepted by both the king and the king's ministers, so too is the great Bodhisattva guide trusted and accepted by all Buddhas and their Sravaka disciples.'

【English Translation】 One cannot compare a Bodhisattva's (enlightenment being) body to a Mani jewel (wish-fulfilling jewel). Why? Because a Bodhisattva still has residual defilements.

'Furthermore, good man! Just as the moon on the first and second nights of the month is vastly different in brightness from the full moon on the fifteenth night, though their essence is not different, only the degree of manifestation varies. The body of the Tathagata (Buddha) and the body of a Bodhisattva are also like this; both are called 'body.' However, the light and radiance of a Bodhisattva's body cannot be compared to that of a Tathagata, just like the moon on the first and second nights compared to the fifteenth night. Good man! Therefore, you should know that although the body of the Tathagata and the body of a Bodhisattva appear the same, their merits are different.'

'Moreover, good man! If a Bodhisattva cultivates ten dharmas (teachings, principles), he will attain an indestructible diamond body. What are the ten? First, not being destroyed by greed (Tanha, craving), hatred (Dosa, aversion), and delusion (Moha, ignorance); second, not being destroyed by anger, resentment, fatigue, arrogance, distorted views, and the like; third, not being destroyed by the eight worldly conditions (gain, loss, disgrace, fame, praise, criticism, suffering, and happiness); fourth, not being destroyed by the suffering of the evil realms; fifth, not being destroyed by all suffering; sixth, not being destroyed by the suffering of birth, old age, and death; seventh, not being destroyed by all non-Buddhist paths and other theories; eighth, not being destroyed by all demons (Mara, the personification of evil) and their retinues; ninth, not being destroyed by Sravakas (hearers, disciples who attain enlightenment through listening to the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas, those who attain enlightenment on their own); tenth, not being destroyed by all objects of desire. Good man! If a Bodhisattva cultivates these ten dharmas, he will attain an indestructible diamond body.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will become a great guide. What are the ten? First, gaining the trust and acceptance of others; second, being respected by others; third, being skilled at giving guidance; fourth, becoming a refuge for others; fifth, being able to save lives; sixth, being skilled at preparing provisions; seventh, being rich in wealth and treasures; eighth, having no limit or satisfaction; ninth, acting as a pioneer; tenth, being skilled at reaching the city of all-knowing wisdom.'

'How does one gain the trust and acceptance of others, and become skilled at reaching the city of all-knowing wisdom? Good man! Just as a nautical guide is trusted and accepted by both the king and the king's ministers, so too is the great Bodhisattva guide trusted and accepted by all Buddhas and their Sravaka disciples.'

信許。

「又，善男子！如海導師，得婆羅門、剎帝利等一切人民恭敬供養，菩薩大導師亦復如是，得一切學無學眾，及余天、龍、夜叉、乾闥婆等恭敬供養。

「又，善男子！如海導師能于曠野險難之中為作指引，令其安隱不生疲倦，菩薩大導師亦復如是，能于生死曠野險難之中，為諸有情指引其道，令知煩惱惡賊之處，使獲安隱不生疲倦。又

「善男子！如海導師為諸孤露困苦之者作其依止，使令得出曠野險路，菩薩大導師亦復如是，能為諸外道等而作依止，使令得出生死曠野大險惡道。

「又，善男子！如海導師能為王官及餘人眾設以所須作其濟命，菩薩大導師亦復如是，能為耽著生死諸有情類，設以方便作其濟命。

「又，善男子！如海導師隨諸方處若行若住，與諸商眾同涉曠野險惡道路期至城邑。是時，導師善備資糧，令諸商眾同出曠野險惡之道，乃至安隱得到城邑。菩薩大導師亦復如是，隨欲往詣親近佛所，欲為攝受廣多有情，過大生死險惡道中，欲令有情悉到一切智大城之所，是故菩薩善備福智諸行資糧。

「又，善男子！如海導師欲止諸方富有財寶資生緣具，所謂金銀琉璃摩尼珊瑚車渠等寶，菩薩大導師亦復如是，欲止一切智大城故，廣集一切佛法勝行。

【現代漢語翻譯】現代漢語譯本信許。

『又，善男子！如同航海的導師，得到婆羅門（婆羅門：古代印度社會中的祭司階層）、剎帝利（剎帝利：古代印度社會中的武士和統治者階層）等一切人民的恭敬供養，菩薩（菩薩：佛教中發願要普度眾生的修行者）大導師也同樣如此，得到一切有學位的和沒有學位的僧眾，以及其餘的天、龍（龍：佛教中的護法神）、夜叉（夜叉：佛教中的一種鬼神）、乾闥婆（乾闥婆：佛教中的一種天神，以音樂為食）等恭敬供養。』

『又，善男子！如同航海的導師能夠在荒野險難之中為人們指引方向，使他們平安穩妥，不感到疲倦，菩薩大導師也同樣如此，能夠在生死輪迴的荒野險難之中，為各種有情眾生指引道路，讓他們知道煩惱惡賊的所在，使他們獲得安穩，不感到疲倦。』

『又，善男子！如同航海的導師為那些孤苦伶仃、生活困苦的人們提供依靠，使他們能夠走出荒野險路，菩薩大導師也同樣如此，能夠為那些外道（外道：指不信奉佛教的宗教或哲學）等提供依靠，使他們能夠脫離生死輪迴的荒野大險惡道。』

『又，善男子！如同航海的導師能夠為王公官吏以及其他民眾提供他們所需要的物資，以此來救濟他們的生命，菩薩大導師也同樣如此，能夠為那些沉溺於生死的有情眾生，提供各種方便法門，以此來救濟他們的生命。』

『又，善男子！如同航海的導師，無論去往哪個地方，無論是行走還是停留，都與商人們一同跋涉在荒野險惡的道路上，期望到達城邑。這時，導師會妥善準備好各種資糧，使商人們能夠一同走出荒野險惡的道路，最終平安穩妥地到達城邑。菩薩大導師也同樣如此，隨順著想要前往親近佛陀（佛陀：佛教的創始人，覺悟者）的願望，想要攝受和救度廣大的有情眾生，穿越生死輪迴的險惡道路，想要讓有情眾生都到達一切智（一切智：佛的智慧，能知一切法）的大城。因此，菩薩會妥善準備好福德和智慧等各種修行的資糧。』

『又，善男子！如同航海的導師想要積聚各地的財富和珍寶，以及各種生活所需的物資，比如金銀、琉璃、摩尼（摩尼：寶珠）、珊瑚、車渠（車渠：一種海貝）等寶物，菩薩大導師也同樣如此，爲了到達一切智的大城，廣泛地積聚一切佛法的殊勝修行。』

【English Translation】 English version Trustworthy.

'Furthermore, good man! Just as a sea guide is revered and offered to by all people such as Brahmins (Brahmins: the priestly class in ancient Indian society), Kshatriyas (Kshatriyas: the warrior and ruling class in ancient Indian society), etc., so too is a Bodhisattva (Bodhisattva: a being who has vowed to liberate all sentient beings) great guide, revered and offered to by all learned and unlearned assemblies, as well as other Devas (Devas: gods), Nagas (Nagas: dragon deities, protectors of Buddhism), Yakshas (Yakshas: a type of spirit), Gandharvas (Gandharvas: a type of celestial musician) and others.'

'Furthermore, good man! Just as a sea guide can provide guidance in the wilderness and dangerous places, enabling people to be safe and not feel weary, so too is a Bodhisattva great guide, able to guide all sentient beings in the wilderness and dangerous places of Samsara (Samsara: the cycle of birth, death, and rebirth), enabling them to know the location of afflictions and evil thieves, so that they may obtain peace and not feel weary.'

'Furthermore, good man! Just as a sea guide provides refuge for the orphaned and suffering, enabling them to escape the dangerous roads of the wilderness, so too is a Bodhisattva great guide, able to provide refuge for those of other paths (other paths: religions or philosophies that do not adhere to Buddhism), enabling them to escape the great and evil path of the wilderness of Samsara.'

'Furthermore, good man! Just as a sea guide can provide for the needs of kings, officials, and other people, thereby saving their lives, so too is a Bodhisattva great guide, able to provide various skillful means for sentient beings who are attached to Samsara, thereby saving their lives.'

'Furthermore, good man! Just as a sea guide, wherever he goes, whether walking or staying, travels with merchants through the dangerous roads of the wilderness, hoping to reach the city. At this time, the guide will properly prepare all the necessary provisions, enabling the merchants to leave the dangerous roads of the wilderness together, and finally safely reach the city. So too is a Bodhisattva great guide, following the desire to go and be close to the Buddha (Buddha: the founder of Buddhism, the enlightened one), wanting to gather and save vast numbers of sentient beings, crossing the dangerous roads of Samsara, wanting to enable sentient beings to reach the great city of Omniscience (Omniscience: the wisdom of the Buddha, knowing all things). Therefore, the Bodhisattva properly prepares the provisions of merit, wisdom, and all virtuous practices.'

'Furthermore, good man! Just as a sea guide wants to accumulate wealth and treasures from all places, as well as various necessities for life, such as gold, silver, lapis lazuli, Mani (Mani: precious jewels), coral, Tridacna (Tridacna: a type of giant clam), and other treasures, so too is a Bodhisattva great guide, wanting to reach the great city of Omniscience, widely accumulating all the supreme practices of the Buddhadharma.'

「又，善男子！如海導師于其財寶希取無足，菩薩大導師亦復如是，于聖法財積集無足。

「又，善男子！如海導師與諸商眾善為先導。何以故？為主宰故，善增益故，所作勝上故，能以愛語而攝受故。菩薩大導師亦復如是，能為一切有情而作先導。何以故？于功德法善增益故，分位勝上故，為勝主宰故，出實語故。

「又，善男子！如海導師具力能故得到城邑，菩薩大導師亦復如是，具勝力能得到一切智大城。善男子！此等是為菩薩得他信許乃至善到一切智城。善男子！菩薩若修如是十種法者，為大導師。

「複次，善男子！菩薩若修十種法者，善知正道。何等為十？一者、善知道路平坦；二者、善知道路險惡；三者、善知道路安隱；四者、知其道善；五者、善知道路流潤枯涸；六者、善知道路處所；七者、善知道路之相；八者、善知道路正直；九者、善知道路詰曲；十者、善知道路出要。善男子！菩薩若修如是十種法者，善知正道。

「複次，善男子！菩薩若修十種法者，善能說示無顛倒道。何等為十？一者、應以大乘所度有情，即為宣說菩薩道法，不說聲聞道法；二者、應以聲聞乘所度有情，即為宣說聲聞道法，不說菩薩道法；三者、應以一切智道所度有情，即為宣說一切智法，

【現代漢語翻譯】現代漢語譯本：『再者，善男子！如同航海導師對於財寶的獲取沒有滿足的時候，菩薩大導師也是如此，對於聖法的財富積累沒有滿足的時候。『再者，善男子！如同航海導師與眾多的商人很好地作為先導。為什麼呢？因為是主宰的緣故，善於增益的緣故，所作所為殊勝的緣故，能夠用愛語來攝受的緣故。菩薩大導師也是如此，能夠為一切有情眾生作為先導。為什麼呢？因為對於功德法善於增益的緣故，分位殊勝的緣故，作為殊勝主宰的緣故，說真實語的緣故。『再者，善男子！如同航海導師具備力量能夠到達城邑，菩薩大導師也是如此，具備殊勝的力量能夠到達一切智大城（Sarvajña-mahānagara，指佛的智慧）。善男子！這些是菩薩獲得他人信許乃至順利到達一切智城的原因。善男子！菩薩如果修習像這樣的十種法，就能成為大導師。『再者，善男子！菩薩如果修習十種法，就能善於瞭解正道。是哪十種呢？第一，善於知道道路平坦；第二，善於知道道路險惡；第三，善於知道道路安穩；第四，知道那條道路是好的；第五，善於知道道路是濕潤還是乾涸；第六，善於知道道路的處所；第七，善於知道道路的相狀；第八，善於知道道路正直；第九，善於知道道路彎曲；第十，善於知道道路的出要。善男子！菩薩如果修習像這樣的十種法，就能善於瞭解正道。『再者，善男子！菩薩如果修習十種法，就能善於宣說沒有顛倒的正道。是哪十種呢？第一，應該用大乘佛法所度的有情眾生，就為他們宣說菩薩道法，不說聲聞道法；第二，應該用聲聞乘佛法所度的有情眾生，就為他們宣說聲聞道法，不說菩薩道法；第三，應該用一切智道（Sarvajnata，指佛的智慧之道）所度的有情眾生，就為他們宣說一切智法（Sarvajnata，指佛的智慧），

【English Translation】 English version: 『Furthermore, O good man! Just as a sea guide never feels satisfied with acquiring treasures, so too, the great Bodhisattva guide never feels satisfied with accumulating the wealth of the sacred Dharma. 『Furthermore, O good man! Just as a sea guide skillfully leads the merchants. Why is that? Because he is the master, because he is good at increasing benefits, because his actions are superior, and because he can embrace them with loving speech. The great Bodhisattva guide is also like that, able to act as a guide for all sentient beings. Why is that? Because he is good at increasing meritorious Dharmas, because his position is superior, because he is the supreme master, and because he speaks truthfully. 『Furthermore, O good man! Just as a sea guide, with his strength and ability, can reach a city, so too, the great Bodhisattva guide, with his superior strength and ability, can reach the great city of All-Knowing Wisdom (Sarvajña-mahānagara, referring to the wisdom of the Buddha). O good man! These are the reasons why a Bodhisattva gains the trust of others and successfully reaches the city of All-Knowing Wisdom. O good man! If a Bodhisattva cultivates these ten Dharmas, he becomes a great guide. 『Furthermore, O good man! If a Bodhisattva cultivates ten Dharmas, he will be skilled in knowing the right path. What are the ten? First, being skilled in knowing the road is level; second, being skilled in knowing the road is dangerous; third, being skilled in knowing the road is safe; fourth, knowing which road is good; fifth, being skilled in knowing whether the road is wet or dry; sixth, being skilled in knowing the location of the road; seventh, being skilled in knowing the signs of the road; eighth, being skilled in knowing the road is straight; ninth, being skilled in knowing the road is crooked; tenth, being skilled in knowing the essential way out of the road. O good man! If a Bodhisattva cultivates these ten Dharmas, he will be skilled in knowing the right path. 『Furthermore, O good man! If a Bodhisattva cultivates ten Dharmas, he will be skilled in teaching the undeluded path. What are the ten? First, for sentient beings who should be liberated by the Great Vehicle (Mahāyāna), he should teach the Bodhisattva path and not teach the Śrāvakayāna path; second, for sentient beings who should be liberated by the Śrāvakayāna, he should teach the Śrāvakayāna path and not teach the Bodhisattva path; third, for sentient beings who should be liberated by the path of All-Knowing Wisdom (Sarvajnata, referring to the wisdom of the Buddha), he should teach the Dharma of All-Knowing Wisdom (Sarvajnata, referring to the wisdom of the Buddha),

不說緣覺道法；四者、應以緣覺乘法所度有情，即為宣說緣覺道法，不說一切智道；五者、著於我執法執諸有情類，如應為說空無我法，不說我及有情壽者養育補特伽羅道法；六者、依著二邊有情，即為宣說離二邊法，不說著二邊法；七者、散亂有情，即為宣說止觀道法，不說散亂之法；八者、愛著戲論有情，即為宣說真如道法，不說愚夫愛著戲論之法；九者、樂著生死有情，為說涅槃道法，不說生死之法；十者、住邪道有情，為說離其過失荊棘之法，不說煩惱荊棘之法。善男子！菩薩若修如是十種法者，即能說示無顛倒道。

佛說除蓋障菩薩所問經卷第十二大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十三

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！菩薩若修十種法者，即得常住妙等引心。何等為十？一者、善行身念處；二者、善行受念處；三者、善行心念處；四者、善行法念處；五者、善行境界念處；六者、善行阿蘭若念處；七者、善行王都國城聚落念處；八者、善行名聞利養等事念處；九者、善行如來施設學門念處；十者、善斷煩惱及隨煩惱雜染念處。

「善男子！云何是菩薩善

【現代漢語翻譯】現代漢語譯本：不說緣覺道法（Pratyekabuddha-marga-dharma，即聲聞乘之上，菩薩乘之下的修行道路）；四者，對於應以緣覺乘法所度的眾生，就為他們宣說緣覺道法，而不說一切智道（Sarvajna-marga，即通往一切智慧的道路，指菩薩道）；五者，對於執著於我法二執的眾生，應為他們宣說空無我法，而不說我及有情壽者養育補特伽羅（Pudgala，即人）的道法；六者，對於依著二邊的眾生，就為他們宣說遠離二邊的法，而不說執著二邊的法；七者，對於散亂的眾生，就為他們宣說止觀道法，而不說散亂之法；八者，對於愛著戲論的眾生，就為他們宣說真如道法，而不說愚夫愛著戲論之法；九者，對於樂著生死的眾生，為他們說涅槃道法，而不說生死之法；十者，對於住在邪道的眾生，為他們說遠離其過失荊棘之法，而不說煩惱荊棘之法。善男子！菩薩如果修習如是十種法，就能說示沒有顛倒的道路。

《佛說除蓋障菩薩所問經》卷第十二大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第十三

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

『複次，善男子！菩薩如果修習十種法，就能得到常住的妙等引心（Samahita-citta，即三摩地之心）。哪十種呢？一者，善於修行身念處（Kaya-smrtyupasthana，即對身體的覺察）；二者，善於修行受念處（Vedana-smrtyupasthana，即對感受的覺察）；三者，善於修行心念處（Citta-smrtyupasthana，即對心的覺察）；四者，善於修行法念處（Dharma-smrtyupasthana，即對法的覺察）；五者，善於修行境界念處；六者，善於修行阿蘭若（Aranya，即寂靜處）念處；七者，善於修行王都國城聚落念處；八者，善於修行名聞利養等事念處；九者，善於修行如來施設學門念處；十者，善於斷除煩惱及隨煩惱雜染念處。

『善男子！什麼是菩薩的善

【English Translation】 English version: Do not speak of the Dharma of Pratyekabuddha-marga (the path of self-enlightenment, above the Sravaka-yana and below the Bodhisattva-yana); fourth, for sentient beings who should be liberated by the Dharma of Pratyekabuddha-yana, speak to them of the Dharma of Pratyekabuddha-marga, and do not speak of the Sarvajna-marga (the path to all-knowing wisdom, referring to the Bodhisattva path); fifth, for sentient beings attached to the two attachments of self and Dharma, speak to them of the Dharma of emptiness and non-self, and do not speak of the Dharma of 'I' and 'sentient beings, life-span, nurturing Pudgala (person)'; sixth, for sentient beings attached to the two extremes, speak to them of the Dharma of being apart from the two extremes, and do not speak of the Dharma of being attached to the two extremes; seventh, for distracted sentient beings, speak to them of the Dharma of Samatha-vipassana (calm abiding and insight), and do not speak of the Dharma of distraction; eighth, for sentient beings attached to playful concepts, speak to them of the Dharma of Suchness, and do not speak of the Dharma of foolish people attached to playful concepts; ninth, for sentient beings attached to Samsara (birth and death), speak to them of the Dharma of Nirvana, and do not speak of the Dharma of Samsara; tenth, for sentient beings dwelling in wrong paths, speak to them of the Dharma of being apart from the thorns of their faults, and do not speak of the thorns of afflictions. Good man! If a Bodhisattva cultivates these ten kinds of Dharma, he can show the path without perversion.

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions, Volume 12 Taisho Tripitaka Volume 14, No. 0489 The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions, Volume 13

Translated by the Tripitaka Master Chao San Da Fu Shi Hong Lu Qing Chuan Fan Da Shi, the Purple-Robed Sramana Chen Fa Hu, and others, by Imperial Decree, from the Western Heaven.

'Furthermore, good man! If a Bodhisattva cultivates ten kinds of Dharma, he will attain the constantly abiding wonderful Samahita-citta (mind in Samadhi). What are the ten? First, skillfully practicing Kaya-smrtyupasthana (mindfulness of the body); second, skillfully practicing Vedana-smrtyupasthana (mindfulness of feelings); third, skillfully practicing Citta-smrtyupasthana (mindfulness of the mind); fourth, skillfully practicing Dharma-smrtyupasthana (mindfulness of phenomena); fifth, skillfully practicing mindfulness of realms; sixth, skillfully practicing mindfulness of Aranya (quiet places); seventh, skillfully practicing mindfulness of royal capitals, countries, cities, and villages; eighth, skillfully practicing mindfulness of fame, gain, and other such matters; ninth, skillfully practicing mindfulness of the learning gates established by the Tathagata; tenth, skillfully cutting off afflictions and the defilements of secondary afflictions.

'Good man! What is the Bodhisattva's skillful

行身念處？謂若菩薩所有身中從我所起罪不善法，以其勝慧審細思擇，皆悉遠離。又復觀察身諸過失，下從足心上至頂門，筋脈纏縛，遍觀其身，而悉無我，不得暫停敗壞之法，是身不凈，諸不成熟臭穢可惡，眾惡色相共所積集。菩薩作是觀時，若身中身貪愛諸欲，身計我想身所執著，是等諸法悉不可得。以是緣故，與身俱者諸不善法不得自在，余與身俱一切善法而得自在。如是名為善行身念處。

「云何是菩薩善行受念處？謂若菩薩作是思惟：『所有諸受皆悉是苦。云何愚人，于中顛倒計以為樂？諸愚癡者不識苦樂，唯諸聖人悉知是苦，菩薩自能勤行斷苦受已，復教他人亦悉同己如是修學。』菩薩作是觀時，又于彼受不生染愛，不起瞋恚，自勤行已，復令他人亦如是學，如是名為善行受念處。

「云何是菩薩善行心念處？謂若菩薩作是思惟：『心實無常計執為常，以苦為樂，無我謂我，不凈謂凈，是心動搖不得暫停，如風輕轉，而為煩惱最初根本，亦復為諸隨煩惱緣，開惡趣門破壞善趣。又復為緣生貪瞋癡，與一切法為勝主宰，一切法中心為先導，若心有知，即一切法亦有所知。心如畫師畫諸物像，心不見心，心能積集善不善業，是心循環如旋火輪，是心迅轉其猶奔馬，心如野火熾焰燒然，心如大水滋

【現代漢語翻譯】現代漢語譯本行身念處是什麼？是指菩薩對於自身，由於『我』的觀念而產生的罪惡和不善之法，以其殊勝的智慧仔細地思考和選擇，全部遠離這些不善之法。進一步觀察身體的各種過失，下從足心向上到頭頂，筋脈相互纏繞，普遍地觀察這個身體，實際上是沒有『我』的，不能夠有片刻的停留，是會敗壞的法。這個身體是不清凈的，各種不成熟的、臭穢可憎的，各種醜惡的色相共同積聚而成。菩薩在作這種觀想的時候，如果身體中對身體的貪愛和各種慾望，對身體的計較和『我』的觀念，以及對身體的執著等等這些法，都是不可能得到的。因為這個緣故，與身體一起產生的各種不善之法就不能夠自在，其餘與身體一起產生的一切善法就能夠自在。像這樣就叫做善行身念處。

什麼是菩薩的善行受念處？是指菩薩這樣思考：『所有的感受都是痛苦。為什麼愚蠢的人，在其中顛倒地認為那是快樂呢？那些愚癡的人不認識痛苦和快樂，只有聖人完全知道那是痛苦。菩薩自己能夠勤奮地修行斷除痛苦的感受之後，又教導其他人也像自己一樣如此地修學。』菩薩在作這種觀想的時候，又對於那些感受不產生染愛，不生起嗔恚，自己勤奮地修行之後，又讓其他人也像這樣學習，像這樣就叫做善行受念處。

什麼是菩薩的善行心念處？是指菩薩這樣思考：『心實際上是無常的，卻計較執著認為是常，以苦為樂，無我卻認為是『我』，不清凈卻認為是清凈。這顆心動搖不定，不能夠有片刻的停留，像風一樣輕快地轉動，是煩惱最初的根本，也是各種隨煩惱的因緣，開啟惡趣之門，破壞善趣。又因為心作為因緣而產生貪、嗔、癡，對於一切法來說是殊勝的主宰，一切法中心為先導，如果心有所知，那麼一切法也就有所知。心就像畫師一樣描繪各種物像，心看不見心，心能夠積聚善和不善的業，這顆心循環往復就像旋轉的火輪，這顆心迅速地轉動就像奔跑的馬，心就像野火一樣熾熱地燃燒，心就像大水一樣滋潤萬物，心能夠出生一切世間。』

【English Translation】 English version What is mindfulness of the body in good conduct? It refers to a Bodhisattva who, regarding all sinful and unwholesome dharmas arising from the notion of 'self' within the body, thoroughly and carefully contemplates them with superior wisdom, and completely abandons them. Furthermore, they observe the various faults of the body, from the soles of the feet up to the crown of the head, with sinews and veins intertwined, comprehensively viewing the body and realizing that it is without a 'self'. It cannot remain for even a moment and is subject to decay. This body is impure, with various immature and foul-smelling aspects, an accumulation of various repulsive appearances. When a Bodhisattva makes this observation, any attachment and desires for the body, any calculation of 'self' regarding the body, and any clinging to the body, all these dharmas become unattainable. Because of this reason, all unwholesome dharmas that arise with the body cannot be free, while all wholesome dharmas that arise with the body can be free. This is called mindfulness of the body in good conduct.

What is mindfulness of feeling in good conduct for a Bodhisattva? It refers to a Bodhisattva who contemplates thus: 'All feelings are suffering. Why do foolish people, being deluded, consider them to be pleasure? Those ignorant ones do not recognize suffering and pleasure, only the sages fully know that it is suffering. The Bodhisattva, having diligently practiced to cut off suffering feelings, then teaches others to cultivate and learn in the same way as themselves.' When a Bodhisattva makes this observation, they do not generate attachment or love for those feelings, nor do they arise with anger. Having diligently practiced themselves, they then cause others to learn in the same way. This is called mindfulness of feeling in good conduct.

What is mindfulness of the mind in good conduct for a Bodhisattva? It refers to a Bodhisattva who contemplates thus: 'The mind is actually impermanent, yet it is calculated and clung to as permanent; suffering is taken as pleasure; no-self is regarded as 'self'; impurity is considered pure. This mind is restless and cannot remain still for even a moment, turning as lightly as the wind. It is the initial root of afflictions and also the condition for various secondary afflictions, opening the gate to evil destinies and destroying good destinies. Furthermore, it is the condition for the arising of greed, hatred, and delusion. It is the supreme master of all dharmas, with the mind leading all dharmas. If the mind has knowledge, then all dharmas also have knowledge. The mind is like a painter who paints various images. The mind cannot see the mind. The mind can accumulate wholesome and unwholesome karma. This mind revolves like a spinning fire wheel. This mind swiftly turns like a galloping horse. The mind is like a wildfire burning fiercely. The mind is like great water nourishing all things. The mind can give birth to all the world.'

長眾物。』菩薩作是觀時，而實其心不得自在，諸菩薩者自能調伏，心若調伏，即一切法悉得調伏，如是名為善行心念處。

「云何是菩薩善行法念處？謂若菩薩于不善法如實了知，所謂貪瞋癡等及所依止，貪之對治余不善法，瞋癡對治諸不善法。菩薩於是不善法中，勤斷除已，即能了知一切善法。于善法中，起心愛樂住正念處，而於彼法求所成辦，自能行已，復教他人如是修學，如是名為善行法念處。

「云何是菩薩善行境界念處？謂若菩薩于諸可意及不可意色聲香味觸諸境界中，不生貪著、不起恚心。菩薩作是思惟：『我今不應於此無體相法中而生貪著，若生貪者即是愚人，具愚癡性是不明瞭性，是不善性。如佛所說，若生貪者，即起染著愚癡計執，不能分別善不善法，以是緣故墮惡趣中。』菩薩又作是念：『我今不應於此空法之中而起恚心，起恚心者，即不能忍發生瞋恚，為諸聖人之所譏毀，同梵行者而共厭棄。』菩薩作是觀時，不為境壞不著所得，菩薩自能行已，復教他人亦如是學，如是名為善行境界念處。

「云何是菩薩善行阿蘭若念處？謂若菩薩作是思惟：『修無諍行及寂靜行，是即名為住阿蘭若處。有諸天、龍、夜叉、乾闥婆等他心通者，能知我心及心所法。是故我今應當遠離不如

【現代漢語翻譯】現代漢語譯本：『增長眾生物。』菩薩作這樣的觀想時，其實內心並不能完全自在。諸位菩薩能夠自我調伏，內心如果得到調伏，那麼一切法都能得到調伏，這叫做善行心念處。

『什麼是菩薩的善行法念處？』是指菩薩對於不善法如實地瞭解，例如貪（Tanha，渴愛）、嗔（Dosa，嗔恨）、癡（Moha，愚癡）等以及它們所依止的處所。用貪的對治法來對治其餘的不善法，用嗔和癡的對治法來對治各種不善法。菩薩對於這些不善法，勤奮地斷除之後，就能瞭解一切善法。對於善法，生起喜愛之心，安住在正念處，並且對於這些善法，追求成就和圓滿。自己能夠做到，又教導他人也這樣修學，這叫做善行法念處。

『什麼是菩薩的善行境界念處？』是指菩薩對於各種可意和不可意的色（Rupa，顏色、形狀）、聲（Sadda，聲音）、香（Gandha，氣味）、味（Rasa，味道）、觸（Photthabba，觸感）等境界，不生起貪著，也不生起嗔恨之心。菩薩這樣思維：『我現在不應該對於這些沒有實體和自性的法生起貪著，如果生起貪著，那就是愚人，具有愚癡的本性，是不明瞭的本性，是不善的本性。正如佛所說，如果生起貪著，就會產生染著、愚癡和計執，不能分辨善與不善，因此會墮入惡趣之中。』菩薩又這樣想：『我現在不應該對於這些空性的法生起嗔恨之心，生起嗔恨之心，就不能忍耐，會發生瞋恚，會被諸位聖人所譏諷，會被同修梵行的人所厭棄。』菩薩作這樣的觀想時，不會被外境所擾亂，也不會執著于所得。菩薩自己能夠做到，又教導他人也這樣學習，這叫做善行境界念處。

『什麼是菩薩的善行阿蘭若念處？』是指菩薩這樣思維：『修習無諍行和寂靜行，這就叫做住在阿蘭若（Aranya，寂靜處）。有諸天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）等具有他心通的神祇，能夠知道我的心和心所法。所以我現在應當遠離不如

【English Translation】 English version: 'Increasing the multitude of beings.' When a Bodhisattva makes this contemplation, in reality, their mind is not completely free. Bodhisattvas are able to subdue themselves; if the mind is subdued, then all dharmas are subdued. This is called the Mindful Abiding in Good Conduct.

'What is the Bodhisattva's Mindful Abiding in Good Conduct regarding Dharmas?' It refers to a Bodhisattva truly understanding non-virtuous dharmas, such as greed (Tanha, craving), hatred (Dosa, aversion), and delusion (Moha, ignorance), as well as their underlying causes. Using the antidote to greed to counteract other non-virtuous dharmas, and using the antidotes to hatred and delusion to counteract various non-virtuous dharmas. When a Bodhisattva diligently eliminates these non-virtuous dharmas, they can understand all virtuous dharmas. Towards virtuous dharmas, they generate a loving mind, abide in mindful awareness, and strive to accomplish and perfect these dharmas. They practice it themselves and also teach others to cultivate in this way. This is called the Mindful Abiding in Good Conduct regarding Dharmas.

'What is the Bodhisattva's Mindful Abiding in Good Conduct regarding Realms?' It refers to a Bodhisattva not generating greed or hatred towards pleasant and unpleasant realms of form (Rupa, color and shape), sound (Sadda, sound), smell (Gandha, odor), taste (Rasa, flavor), and touch (Photthabba, tactile sensation). A Bodhisattva thinks: 'I should not generate greed towards these dharmas that have no substance or inherent existence. If I generate greed, I am a fool, possessing the nature of ignorance, the nature of non-clarity, and the nature of non-virtue. As the Buddha said, if one generates greed, one will develop attachment, ignorance, and clinging, unable to distinguish between virtuous and non-virtuous dharmas, and therefore fall into evil realms.' The Bodhisattva also thinks: 'I should not generate hatred towards these empty dharmas. If I generate hatred, I will be unable to endure and will develop anger, which will be criticized by the sages and rejected by fellow practitioners.' When a Bodhisattva makes this contemplation, they are not disturbed by external realms and do not cling to what is obtained. The Bodhisattva practices it themselves and also teaches others to learn in this way. This is called the Mindful Abiding in Good Conduct regarding Realms.

'What is the Bodhisattva's Mindful Abiding in Good Conduct regarding Aranya?' It refers to a Bodhisattva thinking: 'Cultivating the practice of non-contention and the practice of tranquility is called abiding in Aranya (Aranya, a quiet place). There are gods (Deva, deities), dragons (Naga, dragons), yakshas (Yaksa, spirits), gandharvas (Gandharva, celestial musicians), and other beings with the power of knowing others' minds, who can know my mind and mental states. Therefore, I should stay away from things that are not as good as'

理作意及異思惟，於一切處亦復常離不如理作意，于如理法中，起心愛樂增廣修習。』如是名為善行阿蘭若念處。

「云何是菩薩善行王都國城聚落念處？謂若菩薩入于王都國城聚落之時，當起菩薩所行之行，于諸非處皆悉舍離，非出家人所應行處，亦悉舍離。何等是非出家人所應行處？所謂王官之舍、博弈之會、酒肆歡宴、歌舞倡伎所住之處，及餘一切非出家人所應行處，當遠離之而悉不往。如是名為善行王都國城聚落念處。

「云何是菩薩善行名聞利養等事念處？謂若菩薩于諸名聞利養等事，但為施主作福田故，隨所起心而乃受之。然其所受，不起貪愛，不生取著，復不計執，不作己有之想，不起我所之相，隨其所得即與一切有情共之，諸苦惱者濟其資養。以是緣故，乃于名聞利養等事，不生高舉，不起我慢，不恣驕逸。菩薩作是思惟：『諸有名聞利養等事，若自若他，暫時所起而不久停，以暫起故，於一切時及一切處悉無所得。誰諸智者，於此無常不久不堅不安隱法中，生染愛心及生高舉我慢驕逸。』如是名為善行名聞利養等事念處。

「云何是菩薩善行如來施設學門念處？謂若菩薩作是思惟：『所有過去一切如來皆如是學，如是學故，已成正覺入大涅槃；未來世中一切如來皆如是學，如是

【現代漢語翻譯】現代漢語譯本：『如理作意以及遠離異思惟，對於一切處所也經常遠離不如理作意，對於如理的佛法中，生起喜愛之心，增廣修習。』這樣就叫做善行阿蘭若（Aranya，寂靜處）念處。

『什麼是菩薩善行王都國城聚落念處？就是說，如果菩薩進入王都、國城、聚落的時候，應當生起菩薩所應修行的行為，對於各種不適宜的地方都完全捨棄，不是出家人應該去的地方，也完全捨棄。什麼不是出家人應該去的地方呢？就是王官的住所、賭博的場所、酒店的歡宴、歌舞伎女居住的地方，以及其他一切不是出家人應該去的地方，應當遠離這些地方而不前往。這樣就叫做善行王都國城聚落念處。

『什麼是菩薩善行名聞利養等事念處？就是說，如果菩薩對於各種名聞利養等事情，只是爲了給施主做福田的緣故，隨著所生起的念頭而接受這些供養。然而，在接受這些供養的時候，不生起貪愛，不產生執著，也不去計較執取，不產生這是我所有的想法，不生起屬於我的表相，隨著所得到的就與一切有情眾生共同分享，對於那些受苦惱的人給予資助供養。因為這個緣故，對於名聞利養等事情，不生起高傲自大，不起我慢之心，不放縱驕奢。菩薩這樣思維：『各種名聞利養等事情，無論是自己的還是他人的，都是暫時生起而不會長久停留的，因為是暫時生起的緣故，在任何時候和任何地方都沒有什麼可以得到的。哪有智者，對於這種無常、不久、不堅固、不安穩的法中，產生染愛之心以及生起高傲自大、我慢驕奢之心呢？』這樣就叫做善行名聞利養等事念處。

『什麼是菩薩善行如來施設學門念處？就是說，如果菩薩這樣思維：『所有過去的一切如來都是這樣學習的，因為這樣學習的緣故，已經成就正覺而進入大涅槃；未來世中的一切如來也都是這樣學習的，如是

【English Translation】 English version: 『Right mindfulness and detachment from divergent thoughts, constantly remaining apart from inappropriate mindfulness in all places, and cultivating and expanding the practice of Dharma with a mind of love and joy. This is called the mindfulness of a well-practiced Aranya (Aranya, quiet place).』

『What is the mindfulness of a Bodhisattva's well-practiced royal capital, country, city, and village? It means that when a Bodhisattva enters a royal capital, country, city, or village, they should engage in the practices of a Bodhisattva, abandoning all inappropriate places and places that are not suitable for renunciants. What are the places that are not suitable for renunciants? These include the residences of royal officials, gambling gatherings, drinking parties, places where singing and dancing prostitutes reside, and all other places that are not suitable for renunciants, which should be avoided and not frequented. This is called the mindfulness of a Bodhisattva's well-practiced royal capital, country, city, and village.』

『What is the mindfulness of a Bodhisattva's well-practiced fame, gain, and other such matters? It means that when a Bodhisattva encounters fame, gain, and other such matters, they accept them only to serve as a field of merit for donors, according to the thoughts that arise. However, in accepting these offerings, they do not generate greed or attachment, nor do they cling or grasp, or think of them as their own, or create an image of ownership. Whatever they receive, they share with all sentient beings, providing for the needs of those who are suffering. For this reason, they do not become arrogant or conceited regarding fame, gain, and other such matters, nor do they indulge in pride and extravagance. The Bodhisattva thinks: 『All matters of fame, gain, and so on, whether for oneself or others, arise temporarily and do not last long. Because they arise temporarily, there is nothing to be gained at any time or in any place. Who among the wise would generate attachment and love, or arrogance, pride, and extravagance, towards these impermanent, short-lived, insecure, and unstable things?』 This is called the mindfulness of a Bodhisattva's well-practiced fame, gain, and other such matters.』

『What is the mindfulness of a Bodhisattva's well-practiced learning as taught by the Tathagatas (Tathagatas, Thus Come Ones)? It means that the Bodhisattva thinks: 『All the Buddhas of the past learned in this way, and by learning in this way, they attained perfect enlightenment and entered into Great Nirvana (Nirvana, perfect peace); all the Buddhas of the future will also learn in this way, as such

學故，當成正覺入大涅槃；及現在世一切如來亦如是學，如是學故，現成正覺入大涅槃。以是緣故，於此學門起清凈心，而生尊敬勤勇修習。』如是名為善行如來施設學門念處。

「云何是菩薩善斷煩惱及隨煩惱雜染念處？謂若菩薩以正念故，善能了知一切煩惱及隨煩惱、雜染等法。何因所起，何緣所生？菩薩悉知如是因起、如是緣生，以了知故而悉遠離，如是名為善斷煩惱及隨煩惱雜染念處。善男子！菩薩若修如是十種法者，常住妙等引心。

「又，善男子！菩薩若修十種法者，常著糞掃衣。何等為十？一者、堅固誓願；二者、謙下其心；三者、不生疲倦；四者、離諸有著；五者、不觀過失；六者、唯觀功德；七者、不自讚譽；八者、不譭謗他；九者、戒行具足；十者、聖賢親近。

「善男子！云何是菩薩誓願堅固，乃至聖賢親近？謂若菩薩自有凈信志意具足，為諸如來之所信許，設或遇于護命因緣，亦不破毀所發誓愿，能于誓願無所改轉。由能堅固彼誓願故，即能謙下其心不生我慢。心謙下故，能以一切人所嫌棄糞掃之物而悉取之。取已洗滌治染縫綴，不生厭惡而不疲倦。不疲倦故，隨所作已離諸有著，乃至勝業修進得成，而能於此糞掃之衣不觀過失。雖云此衣壞爛故弊復多蚤虱，若被于身而

【現代漢語翻譯】現代漢語譯本：因此，應當學習，成就正覺，進入大涅槃；以及現在世的一切如來也是這樣學習，因為這樣學習，現在成就正覺，進入大涅槃。因為這個緣故，對於這個學習的法門生起清凈的心，並且生起尊敬，勤奮勇猛地修習。』這叫做善行如來施設的學門念處（anussati）。

什麼是菩薩善於斷除煩惱以及隨煩惱雜染的念處（anussati）？就是說，如果菩薩因為有正念的緣故，能夠清楚地瞭解一切煩惱以及隨煩惱、雜染等等的法。這些煩惱是由什麼原因產生的，由什麼條件而生起的？菩薩完全知道這些煩惱是這樣因緣而生起的，因爲了解的緣故而完全遠離它們，這叫做善於斷除煩惱以及隨煩惱雜染的念處。善男子！菩薩如果修習這十種法，就能常住在美妙的等引心中。

還有，善男子！菩薩如果修習十種法，就能常常穿著糞掃衣（pamsukula）。哪十種呢？第一，堅固誓願；第二，謙下自己的心；第三，不生疲倦；第四，遠離各種執著；第五，不觀察過失；第六，只觀察功德；第七，不自我讚譽；第八，不譭謗他人；第九，戒行具足；第十，親近聖賢。

善男子！什麼是菩薩誓願堅固，乃至親近聖賢呢？就是說，如果菩薩自己有清凈的信心和志向，被諸如來所信任和認可，即使遇到危及生命的因緣，也不破壞自己所發的誓願，能夠對自己的誓願毫不改變。由於能夠堅固這些誓願的緣故，就能謙下自己的心，不生起我慢。因為心謙下的緣故，能夠把一切人所嫌棄的糞掃之物全部拿來。拿來之後，洗滌、治理、染色、縫綴，不生厭惡，也不感到疲倦。因為不疲倦的緣故，隨著所作的事情，遠離各種執著，乃至殊勝的行業修習進步得以成就，而能夠對於這糞掃之衣不觀察過失。即使說這衣服破爛陳舊，又有很多跳蚤虱子，如果穿在身上，也能夠安忍。

【English Translation】 English version: 'Therefore, one should learn, accomplish perfect enlightenment, and enter into Great Nirvana; and all the Tathagatas (Thus Come Ones) of the present world also learn in this way, and because of learning in this way, they presently accomplish perfect enlightenment and enter into Great Nirvana. For this reason, generate a pure mind towards this teaching, and cultivate it with respect, diligence, and vigor.' This is called the mindfulness of the training in the well-conducted teachings established by the Tathagata.

'What is the mindfulness of a Bodhisattva (Enlightenment Being) who is skilled at cutting off afflictions and defilements arising from secondary afflictions? It means that if a Bodhisattva, due to right mindfulness, is able to clearly understand all afflictions, secondary afflictions, defilements, and so on. What causes them to arise, and what conditions give rise to them? The Bodhisattva fully knows that they arise from such causes and conditions, and because of this understanding, completely abandons them. This is called the mindfulness of being skilled at cutting off afflictions and defilements arising from secondary afflictions. Good man! If a Bodhisattva cultivates these ten dharmas (teachings), he will constantly abide in a wonderful state of meditative absorption.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will always wear robes made from discarded rags (pamsukula). What are the ten? First, firm vows; second, humility of mind; third, not generating weariness; fourth, detachment from all attachments; fifth, not observing faults; sixth, only observing merits; seventh, not praising oneself; eighth, not slandering others; ninth, complete adherence to precepts; tenth, close association with sages.

'Good man! What is it for a Bodhisattva to have firm vows, and so on, up to close association with sages? It means that if a Bodhisattva has pure faith and aspiration, and is trusted and approved by all the Tathagatas, even if faced with circumstances that threaten his life, he will not break or destroy the vows he has made, and will not alter or change his vows. Because he is able to strengthen these vows, he is able to humble his mind and not generate arrogance. Because his mind is humble, he is able to take all the discarded rags that everyone else despises. After taking them, he washes, treats, dyes, and sews them, without generating disgust or weariness. Because he is not weary, he detaches from all attachments in whatever he does, and even if he achieves progress in superior practices, he does not observe faults in these robes made from discarded rags. Even if the robes are tattered, old, and infested with fleas and lice, he is able to endure wearing them on his body.'

生垢污，菩薩終不觀其過失。何故此衣唯觀功德？謂此糞掃衣者仙人所服，離欲聖者亦悉隨順，順聖種故，佛贊吉祥，佛所稱歎。以是緣故，不自讚譽不譭謗他，由離自讚不謗他故，即得戒行具足。清凈戒具足故，一切聖賢之所親近，諸佛稱讚，及諸菩薩之所守護，人、非人等而共佑助，諸婆羅門及剎帝利，一切人民咸來禮敬，同梵行者而悉咨嗟。善男子！菩薩若修如是十種法者，常著糞掃衣。」

爾時，除蓋障菩薩前白佛言：「世尊！諸菩薩者具廣大心，何故行斯粗劣行耶？」

佛言：「善男子！菩薩為護世間隨順轉故，乃行斯行。善男子！菩薩有具大勢力者、有不具者，為彼不具大勢力者，令起對治未生煩惱，故行斯行。

「又，善男子！于汝意云何？汝謂如來行解為廣大邪？為淺劣邪？」

除蓋障菩薩白佛言：「世尊！我無此辯不堪酬對。所以者何？無能測度如來行解之者，以如來無法可證、無法可見，是故如來無有少法可為行解。」

佛言：「善男子！于汝意云何？汝謂如來以何緣故，於四大洲中諸人非人，及余劣信解者，天、龍、夜叉、乾闥婆等眾中，現斯粗劣之行，及於彼前稱讚頭陀功德？」

除蓋障菩薩白佛言：「世尊！如來為欲化度諸有情故，及為初住大乘菩

【現代漢語翻譯】現代漢語譯本：

'生起污垢，菩薩始終不會觀察它的過失。為什麼這件衣服只看功德呢？因為這糞掃衣是仙人所穿的，遠離慾望的聖者也都隨順穿著，因為它順應聖者的品性，所以佛讚歎它是吉祥的，佛所稱讚的。因為這個緣故，不自我讚揚，也不譭謗他人，由於遠離自我讚揚和不譭謗他人，就能得到戒行具足。清凈的戒行具足，所以一切聖賢都親近他，諸佛稱讚他，以及諸菩薩守護他，人、非人等共同佑助他，諸婆羅門（Brahman，印度教祭司）和剎帝利（Kshatriya，古印度武士階層），一切人民都來禮敬他，同修梵行的人都讚歎他。善男子！菩薩如果修習像這樣的十種法，就常常穿著糞掃衣。'

'這時，除蓋障菩薩（Sarvanivaranaviskambhin，清除所有障礙的菩薩）上前對佛說：『世尊！諸位菩薩具有廣大的心，為什麼修行這種粗劣的行為呢？』'

'佛說：『善男子！菩薩爲了守護世間，隨順世間的運轉，才修行這種行為。善男子！菩薩有具有大勢力的，也有不具有大勢力的，爲了那些不具有大勢力的菩薩，讓他們生起對治未生煩惱的方法，所以修行這種行為。』'

'『還有，善男子！你認為如何？你認為如來的行持和理解是廣大呢？還是淺薄呢？』'

'除蓋障菩薩（Sarvanivaranaviskambhin，清除所有障礙的菩薩）對佛說：『世尊！我沒有這種辯才，不能回答您。為什麼呢？沒有人能夠測度如來的行持和理解，因為如來沒有法可以證得，沒有法可以看見，所以如來沒有絲毫的法可以作為行持和理解。』'

'佛說：『善男子！你認為如何？你認為如來因為什麼緣故，在四大洲中的人和非人，以及其餘信仰理解能力低下的人，天（Deva，天神）、龍（Naga，龍族）、夜叉（Yaksa，夜叉）、乾闥婆（Gandharva，香神）等眾中，示現這種粗劣的行為，以及在他們面前稱讚頭陀（Dhuta，苦行）的功德呢？』'

'除蓋障菩薩（Sarvanivaranaviskambhin，清除所有障礙的菩薩）對佛說：『世尊！如來爲了化度諸有情，以及爲了初住大乘的菩薩。' English version:

'Having generated defilements, a Bodhisattva never observes its faults. Why is it that only merits are observed in this robe? Because this discarded robe is worn by immortals, and those holy ones who are free from desire all follow suit, because it accords with the lineage of the holy ones, the Buddha praises it as auspicious, and the Buddha extols it. For this reason, one does not praise oneself or slander others, and because one is free from self-praise and does not slander others, one attains the complete fulfillment of precepts and conduct. Because one's pure precepts are complete, one is approached by all sages and worthies, praised by all Buddhas, and protected by all Bodhisattvas, and assisted by humans and non-humans alike. All Brahmans (Brahman, Hindu priests) and Kshatriyas (Kshatriya, ancient Indian warrior class), and all people come to pay homage, and those who practice the same pure conduct all admire one. Good man! If a Bodhisattva cultivates these ten dharmas, he will always wear discarded robes.'

'At that time, Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who removes all obstacles) stepped forward and said to the Buddha: 'World Honored One! The Bodhisattvas possess vast minds, why do they practice such coarse and inferior conduct?'

'The Buddha said: 'Good man! Bodhisattvas practice this conduct in order to protect the world and accord with its turning. Good man! Some Bodhisattvas possess great power, and some do not. For those who do not possess great power, to enable them to generate the antidotes to unarisen afflictions, they practice this conduct.'

'『Furthermore, good man! What do you think? Do you consider the Tathagata's (Tathagata, Thus Come One) conduct and understanding to be vast or shallow?』

'Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! I do not have such eloquence and am unable to answer you. Why? No one can fathom the Tathagata's (Tathagata, Thus Come One) conduct and understanding, because the Tathagata (Tathagata, Thus Come One) has no dharma to realize, no dharma to see, therefore the Tathagata (Tathagata, Thus Come One) has no dharma whatsoever that can be considered conduct and understanding.'

'The Buddha said: 'Good man! What do you think? For what reason do you think the Tathagata (Tathagata, Thus Come One) manifests such coarse conduct among humans and non-humans in the four great continents, and among those of inferior faith and understanding, such as Devas (Deva, gods), Nagas (Naga, dragons), Yakshas (Yaksa, spirits), Gandharvas (Gandharva, celestial musicians), and praises the merits of Dhuta (Dhuta, ascetic practices) before them?'

'Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! The Tathagata (Tathagata, Thus Come One) does so in order to transform and liberate all sentient beings, and for the Bodhisattvas who have newly entered the Great Vehicle.'

【English Translation】 English version:

'Having generated defilements, a Bodhisattva never observes its faults. Why is it that only merits are observed in this robe? Because this discarded robe is worn by immortals, and those holy ones who are free from desire all follow suit, because it accords with the lineage of the holy ones, the Buddha praises it as auspicious, and the Buddha extols it. For this reason, one does not praise oneself or slander others, and because one is free from self-praise and does not slander others, one attains the complete fulfillment of precepts and conduct. Because one's pure precepts are complete, one is approached by all sages and worthies, praised by all Buddhas, and protected by all Bodhisattvas, and assisted by humans and non-humans alike. All Brahmans (Brahman, Hindu priests) and Kshatriyas (Kshatriya, ancient Indian warrior class), and all people come to pay homage, and those who practice the same pure conduct all admire one. Good man! If a Bodhisattva cultivates these ten dharmas, he will always wear discarded robes.'

'At that time, Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who removes all obstacles) stepped forward and said to the Buddha: 'World Honored One! The Bodhisattvas possess vast minds, why do they practice such coarse and inferior conduct?'

'The Buddha said: 'Good man! Bodhisattvas practice this conduct in order to protect the world and accord with its turning. Good man! Some Bodhisattvas possess great power, and some do not. For those who do not possess great power, to enable them to generate the antidotes to unarisen afflictions, they practice this conduct.'

'『Furthermore, good man! What do you think? Do you consider the Tathagata's (Tathagata, Thus Come One) conduct and understanding to be vast or shallow?』

'Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! I do not have such eloquence and am unable to answer you. Why? No one can fathom the Tathagata's (Tathagata, Thus Come One) conduct and understanding, because the Tathagata (Tathagata, Thus Come One) has no dharma to realize, no dharma to see, therefore the Tathagata (Tathagata, Thus Come One) has no dharma whatsoever that can be considered conduct and understanding.'

'The Buddha said: 'Good man! What do you think? For what reason do you think the Tathagata (Tathagata, Thus Come One) manifests such coarse conduct among humans and non-humans in the four great continents, and among those of inferior faith and understanding, such as Devas (Deva, gods), Nagas (Naga, dragons), Yakshas (Yaksa, spirits), Gandharvas (Gandharva, celestial musicians), and praises the merits of Dhuta (Dhuta, ascetic practices) before them?'

'Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! The Tathagata (Tathagata, Thus Come One) does so in order to transform and liberate all sentient beings, and for the Bodhisattvas who have newly entered the Great Vehicle.'

薩令起對治未生諸煩惱故，乃行斯行。」

佛言：「善男子！如是，如是。諸有大力菩薩為欲成就化度有情，故著糞掃衣，斯亦非為下劣粗行。以是緣故，菩薩常著糞掃之衣。

「又，善男子！菩薩若修十種法者，但受三衣。何等為十？一者、喜足；二者、少欲；三者、遠離希求；四者、離所積聚；五者、離積聚故無所壞失；六者、無壞失故離諸苦惱；七者、離不悅意；八者、遠離愁嘆；九者、無所受；十者、勤修習故而得漏盡。

「善男子！云何是菩薩喜足，乃至勤修習故而得漏盡？謂若菩薩隨所得衣便生喜足，由喜足故而能少欲，以少欲故無所希求離諸積聚，無積聚故而無壞失；無壞失故，即離壞失所生苦惱；離苦惱故無不悅意，離不悅意故乃無愁嘆；無愁嘆故而無所受，無所受故勤行修習，乃得漏盡。善男子！菩薩若修如是十種法者，但受三衣。

「又，善男子！菩薩若修十種法者，不隨他行。何等為十？一者、不隨貪行；二者、不隨瞋行；三者、不隨癡行；四者、不隨恚害行；五者、不隨慳嫉行；六者不隨我慢行；七者、不隨求他知識名稱事行；八者、不隨希取利養事行；九者、不隨恭敬天魔而行；十者、不隨高舉染愛而行；如是名為不隨他行。善男子！菩薩若修如是十種法者，即

【現代漢語翻譯】現代漢語譯本：薩令起爲了對治尚未生起的各種煩惱，才實行這種苦行。'

佛說：'善男子！正是這樣，正是這樣。那些有大力量的菩薩，爲了成就教化度脫有情眾生，所以穿著糞掃衣（用丟棄的碎布縫製的衣服），這也不是低劣粗俗的行為。因為這個緣故，菩薩常常穿著糞掃衣。'

'還有，善男子！菩薩如果修習十種法，就只接受三衣（僧侶所擁有的三種袈裟）。哪十種呢？一是喜足（滿足於已擁有的）；二是少欲（減少慾望）；三是遠離希求（不追求過多的東西）；四是離所積聚（不積攢財物）；五是離開積聚所以沒有東西會損壞遺失；六是沒有損壞遺失所以遠離各種苦惱；七是遠離不悅意（不讓自己不高興）；八是遠離憂愁嘆息；九是沒有什麼需要接受的；十是勤奮修習所以能夠得到漏盡（斷絕煩惱）。'

'善男子！什麼是菩薩的喜足，乃至勤奮修習而得到漏盡呢？就是說，如果菩薩對於所得到的衣服就感到喜悅滿足，因為喜悅滿足所以能夠減少慾望，因為減少慾望所以沒有什麼需要追求的，遠離各種積聚，沒有積聚所以沒有東西會損壞遺失；沒有損壞遺失，就遠離了損壞遺失所產生的苦惱；遠離苦惱所以沒有不悅意，遠離不悅意所以就沒有憂愁嘆息；沒有憂愁嘆息所以沒有什麼需要接受的，沒有什麼需要接受的所以勤奮修行，就能夠得到漏盡。善男子！菩薩如果修習像這樣的十種法，就只接受三衣。'

'還有，善男子！菩薩如果修習十種法，就不隨順他人而行。哪十種呢？一是不隨順貪慾而行；二是不隨順嗔恨而行；三是不隨順愚癡而行；四是不隨順惱怒傷害而行；五是不隨順慳吝嫉妒而行；六是不隨順我慢而行；七是不隨順追求他人知識名稱的事情而行；八是不隨順希望獲取利益供養的事情而行；九是不隨順恭敬天魔而行；十是不隨順高舉染愛而行；這叫做不隨順他人而行。善男子！菩薩如果修習像這樣的十種法，就……'

【English Translation】 English version: Sālingqi practices this asceticism in order to counteract the unarisen afflictions.'

The Buddha said: 'Good man! So it is, so it is. Those powerful Bodhisattvas wear discarded-rag robes (robes made from discarded rags) in order to accomplish the conversion and liberation of sentient beings; this is not an inferior or coarse practice. For this reason, Bodhisattvas always wear discarded-rag robes.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he only accepts the three robes (the three kasayas possessed by monks). What are the ten? First, contentment (being satisfied with what one has); second, few desires (reducing desires); third, detachment from seeking (not pursuing excessive things); fourth, separation from accumulation (not accumulating wealth); fifth, because of separation from accumulation, there is nothing to be damaged or lost; sixth, because there is no damage or loss, one is free from all suffering; seventh, detachment from unpleasantness (not making oneself unhappy); eighth, detachment from sorrow and lamentation; ninth, having nothing to receive; tenth, diligently cultivating and thus attaining the exhaustion of outflows (cessation of afflictions).'

'Good man! What is the Bodhisattva's contentment, and even diligent cultivation leading to the exhaustion of outflows? It means that if a Bodhisattva is content with whatever clothes he obtains, because of contentment he can have few desires, and because of few desires he has nothing to seek, separating from all accumulation; without accumulation, there is nothing to be damaged or lost; without damage or loss, one is free from the suffering caused by damage or loss; free from suffering, there is no unpleasantness, and free from unpleasantness, there is no sorrow or lamentation; without sorrow or lamentation, there is nothing to receive, and without anything to receive, one diligently practices cultivation, and thus attains the exhaustion of outflows. Good man! If a Bodhisattva cultivates these ten dharmas, he only accepts the three robes.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he does not follow others. What are the ten? First, not following greed; second, not following hatred; third, not following delusion; fourth, not following anger and harm; fifth, not following stinginess and jealousy; sixth, not following arrogance; seventh, not following the pursuit of knowledge and fame from others; eighth, not following the pursuit of profit and offerings; ninth, not following the reverence of celestial demons; tenth, not following the exaltation of attachment and love; this is called not following others. Good man! If a Bodhisattva cultivates these ten dharmas, then...'

不隨他行。

「又，善男子！菩薩若修十種法者，常行乞食。何等為十？一者、為欲攝受有情故行乞食；二者、次第而行乞食；三者、不生疲倦而行乞食；四者、喜足而行乞食；五者、為欲分佈而行乞食；六者、不耽著故而行乞食；七者、善知量故而行乞食；八者、為令善品得現前故而行乞食；九者、令得圓滿諸善根故而行乞食；十者、離身想故而行乞食。

「善男子！云何是菩薩攝受有情，乃至離身想故而行乞食？謂若菩薩見諸有情受苦惱者善根微少，為欲攝受令其具足諸善根故，而行乞食。菩薩若入城邑聚落行乞食時，當住正念端直其身，進止可觀威儀有則，諸根寂靜如理瞻視繫念善法。

「所行乞食依其次第，終不棄捨貧窶之舍而從富乞，謂于婆羅門、剎帝利、長者、居士、諸大族舍，從一至一次第行乞，所獲飲食知量止足，唯除異處而悉不往。謂異處者，惡犬、畜家及有新生犢子之舍，破壞凈戒墮畜生中能起嬈亂之者，若男、若女、童男、童女共所嫌棄，如是等處皆悉遠離。

「由其次第行乞食故，不生疲倦亦無譏毀，于彼有情不生染愛不起瞋恚，亦不厭棄。所得之食，隨應而受便生喜足，受已還復所居僧坊，收其衣缽盥手濯足，于如來像前或如來塔前，尊重恭敬作供養已，入自舍

【現代漢語翻譯】現代漢語譯本：不隨他人而行。

「此外，善男子！菩薩如果修習這十種法，就會經常行乞食。哪十種呢？第一，爲了攝受有情眾生而行乞食；第二，依次而行乞食；第三，不生疲倦而行乞食；第四，心懷喜足而行乞食；第五，爲了佈施分享而行乞食；第六，不貪戀執著而行乞食；第七，善於知量適度而行乞食；第八，爲了使善法現前而行乞食；第九，爲了圓滿各種善根而行乞食；第十，爲了遠離對身體的執著而行乞食。

「善男子！什麼是菩薩爲了攝受有情，乃至爲了遠離對身體的執著而行乞食呢？就是說，如果菩薩見到有情眾生遭受苦惱，善根微少，爲了攝受他們，使他們具足各種善根，所以才行乞食。菩薩如果進入城邑村落行乞食時，應當安住于正念，端正身體，進退舉止合乎禮儀規範，諸根寂靜，如理觀察，繫念善法。

「所行乞食要依循次序，始終不捨棄貧困人家的住所，而去向富人乞討。對於婆羅門（Bāluómén，古印度僧侶階層）、剎帝利（chà dì lì，古印度統治階層）、長者（zhǎngzhě，有德行的年長者）、居士（jūshì，在家信佛的佛教徒）、各大族姓的住所，從一家到另一家，依次行乞。對於所獲得的飲食，知道適量而止，除了特殊情況，一般不去其他地方。所謂特殊情況，是指有惡犬、畜生之家，以及有新生小牛的住所，會破壞凈戒、墮落畜生道、能夠引起擾亂的人，無論是男人、女人、童男、童女共同厭惡的地方，像這些地方都要遠離。

「由於依循次序行乞食的緣故，不會產生疲倦，也不會受到譏諷譭謗，對於那些有情眾生，不會產生染愛，也不會生起嗔恚，也不會厭棄。對於所得到的食物，隨順情況接受，便心生喜悅滿足，接受之後返回所居住的僧房，收拾好衣缽，洗手洗腳，在如來佛像前，或者如來佛塔前，以尊重恭敬的心情作供養，然後進入自己的住所。

【English Translation】 English version: Not following others' ways.

'Furthermore, virtuous man! If a Bodhisattva cultivates these ten practices, they will constantly engage in alms-begging. What are the ten? First, to gather and embrace sentient beings, they engage in alms-begging; second, they engage in alms-begging in sequential order; third, they engage in alms-begging without becoming weary; fourth, they engage in alms-begging with contentment; fifth, to distribute and share, they engage in alms-begging; sixth, without attachment, they engage in alms-begging; seventh, knowing the proper measure, they engage in alms-begging; eighth, to bring forth wholesome qualities, they engage in alms-begging; ninth, to perfect all wholesome roots, they engage in alms-begging; tenth, to detach from the notion of self, they engage in alms-begging.'

'Virtuous man! What does it mean for a Bodhisattva to gather and embrace sentient beings, and even to detach from the notion of self, through alms-begging? It means that if a Bodhisattva sees sentient beings suffering and with meager wholesome roots, to gather and embrace them, enabling them to possess all wholesome roots, they engage in alms-begging. When a Bodhisattva enters cities and villages to engage in alms-begging, they should abide in right mindfulness, straighten their body, their movements should be dignified and orderly, their senses tranquil, observing with reason, and focusing on wholesome dharmas.'

'The alms-begging should follow a sequential order, never abandoning the dwellings of the poor to beg from the rich. Towards the dwellings of Brahmins (Bāluómén, ancient Indian priestly class), Kshatriyas (chà dì lì, ancient Indian ruling class), elders (zhǎngzhě, virtuous elders), lay practitioners (jūshì, Buddhist devotees at home), and great clans, they beg from one to the next in order. They know the proper measure and are content with the food obtained, generally not going to other places except in special circumstances. Special circumstances refer to places with vicious dogs, animal pens, or dwellings with newborn calves, those who can break pure precepts, fall into the animal realm, and cause disturbances, places disliked by men, women, boys, and girls alike; such places should all be avoided.'

'Because of engaging in alms-begging in sequential order, weariness does not arise, nor is there criticism or slander. Towards those sentient beings, attachment and love do not arise, nor does anger arise, nor is there aversion. They accept the food obtained according to the circumstances, and contentment arises. After accepting, they return to their dwelling in the Sangha, tidy their robes and bowl, wash their hands and feet, and before the image of the Tathagata (Rúlái, 'Thus Come One', an epithet of the Buddha) or the stupa of the Tathagata, they make offerings with respect and reverence, and then enter their own dwelling.'

中以所乞食而為四分：一分授彼同梵行者、一分施於貧苦有情、一分當施墮惡趣者、一分自食。菩薩雖受其食不生染愛，不起驕逸亦不取著，其所受食但為資養身故，亦不令其身極羸瘦亦不沉重。何以故？若極羸瘦妨修善法，若極沉重增長睡眠。菩薩為令善品得現前故，隨受食已發起精進離諸懈怠，漸當修進菩提分法令得圓滿，以其修進菩提分法得圓滿故不起我執，無我執故，乃至能以身肉施諸有情。善男子！菩薩若修如是十種法者，即常行乞食。

佛說除蓋障菩薩所問經卷第十三大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十四

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！菩薩若修十種法者，得一坐法。何等為十？一者、一坐菩提場中，諸魔驚怖而永不動；二者、證出世定而永不動；三者、具出世慧而永不動；四者、得出世智而永不動；五者、證悟空性而永不動；六者、如實覺了諸法而永不動；七者、得聖道法而永不動；八者、住于實際而永不動；九者、證真如性而永不動；十者、成一切智智而永不動。善男子！此一坐者是謂一切智座，亦名法座，是故菩薩一登其座而永不動，是即名為一坐

【現代漢語翻譯】現代漢語譯本『乞食所得的食物應分為四份：一份給予一同修行的道友，一份佈施給貧困痛苦的眾生，一份施予墮入惡道的眾生，一份自己食用。菩薩即使接受食物，也不會產生貪戀和執著，不會驕傲放縱，也不會據爲己有。他們接受食物只是爲了滋養身體，既不會讓身體過於瘦弱，也不會讓身體過於沉重。為什麼呢？如果身體過於瘦弱，會妨礙修習善法；如果身體過於沉重，會增長睡眠。菩薩爲了讓善行能夠顯現，在接受食物后，會發起精進，遠離懈怠，逐漸修習增進菩提分法，使其圓滿。因為修習增進菩提分法得以圓滿，所以不會生起我執。沒有我執的緣故，乃至能夠將自己的身肉佈施給眾生。善男子！菩薩如果修習像這樣的十種法，就是經常在行乞食。』『再次，善男子！菩薩如果修習十種法，就能獲得一坐法。是哪十種呢？第一，在菩提道場中一坐，諸魔驚恐害怕而永遠不會動搖；第二，證得出世禪定而永遠不會動搖；第三，具備出世智慧而永遠不會動搖；第四，獲得出世之智而永遠不會動搖；第五，證悟空性而永遠不會動搖；第六，如實覺了諸法而永遠不會動搖；第七，獲得聖道之法而永遠不會動搖；第八，安住于實際而永遠不會動搖；第九，證悟真如之性而永遠不會動搖；第十，成就一切智智而永遠不會動搖。善男子！這一坐被稱為一切智座，也稱為法座，所以菩薩一旦登上這個座位就永遠不會動搖，這就叫做一坐。』

【English Translation】 English version 『The food obtained by begging should be divided into four parts: one part should be given to fellow practitioners, one part should be given to poor and suffering beings, one part should be given to those who have fallen into evil realms, and one part should be eaten by oneself. Even when a Bodhisattva receives food, they do not generate attachment or craving, do not become arrogant or indulgent, and do not claim it as their own. They accept food only to nourish the body, neither allowing the body to become too weak nor too heavy. Why is that? If the body is too weak, it will hinder the practice of good deeds; if the body is too heavy, it will increase sleepiness. In order to bring forth good qualities, the Bodhisattva, after receiving food, will generate diligence, stay away from laziness, and gradually cultivate and advance the Bodhi-part factors (bodhipaksa-dharmas), making them complete. Because the cultivation and advancement of the Bodhi-part factors are complete, they will not generate self-attachment. Because there is no self-attachment, they can even give their own body and flesh to sentient beings. Good man! If a Bodhisattva cultivates these ten kinds of practices, they are constantly practicing begging for food.』『Furthermore, good man! If a Bodhisattva cultivates ten kinds of practices, they will attain the one-sitting Dharma. What are the ten? First, sitting in the Bodhi field, all demons are frightened and will never move; second, attaining transcendental Samadhi and never moving; third, possessing transcendental wisdom and never moving; fourth, obtaining transcendental knowledge and never moving; fifth, realizing emptiness (sunyata) and never moving; sixth, truly understanding all dharmas and never moving; seventh, obtaining the Dharma of the Noble Path and never moving; eighth, abiding in reality and never moving; ninth, realizing the nature of Suchness (tathata) and never moving; tenth, accomplishing all-knowing wisdom (sarvajna-jnana) and never moving. Good man! This one-sitting is called the seat of all-knowing wisdom, also called the Dharma seat, so once a Bodhisattva ascends this seat, they will never move, and this is called one-sitting.』

之法。善男子！菩薩若修如是十種法者，得一坐法。

「又，善男子！菩薩若修十種法者，常受一食。何等為十？一者、不生貪恣；二者、不起染著，所謂一受食已，若時非時余諸所有資身之食，不應受者不復受之，謂蘇油、石蜜、根莖華果，種種美味而悉不受；三者、若見他人受蘇油等諸美味時，不生恚害之心；四者、不生嫉妒之心；五者、菩薩若於非時嬰纏重病，所應食者為療治故而當受之；六者、菩薩若命有難，所應食者而當受之；七者、菩薩若於善法有障難時，所應食者而當受之；八者、菩薩受已不悔；九者、菩薩受已不疑；十者、菩薩隨所受時當作藥想。善男子！菩薩若修如是十種法者，即常受一食。

「又，善男子！菩薩若修十種法者，善住阿蘭若處。何等為十？一者、久修梵行；二者、善解律儀；三者、諸根圓滿；四者、具于多聞；五者、有大力能；六者、離於我執；七者、猶如野獸；八者、身得遠住；九者、寂靜現前；十者、無所厭離亦無愛著。

「善男子！云何是菩薩久修梵行，乃至無所厭離亦無愛著？謂若菩薩于佛最上法律之中，舍家出家三輪清凈，戒行具足體性善巧，妙解律儀進止軌範，于佛所說上中下法諸有修學，不假他緣善自解了，謂即教義及出離法。又知諸罪及罪所

【現代漢語翻譯】現代漢語譯本：這種法門。善男子！菩薩如果修習這十種法，就能得到一坐食之法。

『又，善男子！菩薩如果修習十種法，就能常受一食（Ekāsanāṅga，指一天只吃一頓飯）。哪十種呢？一者、不生貪婪放縱；二者、不起染著，就是說接受一次食物后，對於非時（Vikāla，指正午之後到第二天黎明之前的時間）的、以及其他所有用來資養身體的食物，不應該接受的就不再接受，比如酥油、石蜜、根莖華果，各種美味都完全不接受；三者、如果見到他人接受酥油等各種美味時，不生嗔恚損害之心；四者、不生嫉妒之心；五者、菩薩如果在非時纏繞重病，應該吃的食物爲了療治的緣故可以接受；六者、菩薩如果生命有危險，應該吃的食物就可以接受；七者、菩薩如果在善法上有障礙困難時，應該吃的食物就可以接受；八者、菩薩接受后不後悔；九者、菩薩接受后不懷疑；十者、菩薩在接受食物時應當作藥物想。善男子！菩薩如果修習這十種法，就能常常受一食。

『又，善男子！菩薩如果修習十種法，就能安住在阿蘭若處（Araṇya，指遠離人煙的寂靜處）。哪十種呢？一者、長久修習梵行（Brahmacarya，指清凈的行為）；二者、善於理解律儀（Vinaya，指戒律）；三者、諸根圓滿；四者、具有廣博的學識；五者、有強大的力量；六者、遠離我執（Ātmagrāha，指執著于自我的觀念）；七者、猶如野獸；八者、身體能夠遠離（喧囂）；九者、寂靜現前；十者、沒有厭離也沒有愛著。

『善男子！什麼是菩薩長久修習梵行，乃至沒有厭離也沒有愛著呢？就是說如果菩薩在佛陀最上的法律之中，捨棄家庭出家，身口意三業清凈，戒行具足，體性善巧，精妙地理解律儀的進止規範，對於佛陀所說的上中下法所有修學，不依靠其他因緣就能很好地理解，就是指教義以及出離之法。又知道各種罪以及罪的處所

【English Translation】 English version: This is the Dharma. Good son! If a Bodhisattva cultivates these ten dharmas, he will attain the Dharma of one-sitting meal.

『Furthermore, good son! If a Bodhisattva cultivates ten dharmas, he will always take one meal (Ekāsanāṅga, referring to eating only one meal a day). What are the ten? First, not generating greed and indulgence; second, not arising attachment, that is, after accepting one meal, for non-timely (Vikāla, referring to the time after noon until dawn the next day) and all other foods used to nourish the body, those that should not be accepted are no longer accepted, such as ghee, rock candy, roots, stems, flowers, fruits, and all kinds of delicacies are completely not accepted; third, if seeing others accepting ghee and other delicacies, not generating anger and harmful thoughts; fourth, not generating jealousy; fifth, if a Bodhisattva is entangled with serious illness at an untimely hour, the food that should be eaten can be accepted for the sake of healing; sixth, if a Bodhisattva's life is in danger, the food that should be eaten can be accepted; seventh, if a Bodhisattva has obstacles and difficulties in good dharmas, the food that should be eaten can be accepted; eighth, the Bodhisattva does not regret after accepting; ninth, the Bodhisattva does not doubt after accepting; tenth, the Bodhisattva should think of the food as medicine when accepting it. Good son! If a Bodhisattva cultivates these ten dharmas, he will always take one meal.

『Furthermore, good son! If a Bodhisattva cultivates ten dharmas, he will dwell well in the Araṇya (Araṇya, referring to a quiet place far from human habitation). What are the ten? First, cultivating Brahmacarya (Brahmacarya, referring to pure conduct) for a long time; second, being good at understanding Vinaya (Vinaya, referring to precepts); third, the faculties are complete; fourth, possessing extensive knowledge; fifth, having great strength; sixth, being free from Ātmagrāha (Ātmagrāha, referring to the concept of attachment to the self); seventh, like a wild animal; eighth, the body can stay far away (from the hustle and bustle); ninth, tranquility manifests; tenth, there is no aversion nor attachment.

『Good son! What is it that a Bodhisattva cultivates Brahmacarya for a long time, and has neither aversion nor attachment? It means that if a Bodhisattva, within the Buddha's supreme law, renounces his family and leaves home, the three karmas of body, speech, and mind are pure, the precepts are complete, the nature is skillful, and he understands the rules of conduct of the Vinaya in a subtle way, and for all the upper, middle, and lower dharmas spoken by the Buddha, he can understand them well without relying on other conditions, that is, the teachings and the Dharma of liberation. Also knowing all the sins and the places of sin

有出要之法，于如是處所應遠離，于如是處所應恭敬而悉能知。又于其罪可譏毀者，廣陳懺悔亦不覆藏。又知是處有罪、是處無罪，若輕若重上中下罪而悉能知。又知世間所造業因感異熟果，如實成辦悉了知故，如是菩薩諸根不減身份圓滿，身圓滿故即能棲止阿蘭若處。依彼住故是處寂靜無諸嬈惱，非近非遠乞食易得，甘泉清潔取不為勞是處可樂，樹林青翠華果茂盛而悉具足，離諸蟲獸龕巖安隱雖高而平，快樂調適闃然無侶。

「菩薩依止如是寂靜阿蘭若處，得安住已，以所習誦及先所聞諸有典教，晝夜持誦六時無間，音韻調暢不高不低，容止寂然心不外緣，而悉清凈息諸境界，思惟教義離於睡眠。

「若時住彼阿蘭若處，或有國王及諸王臣，並余沙門婆羅門等，諸剎帝利、一切人眾來菩薩所。即時應起恭敬前迎，作如是言：『善來大王！今可就坐。』乃為隨宜敷設其座。若王坐時已即當坐，若王不坐隨所應立。又復觀王，若見諸根有所動亂，即時贊言：『快哉大王！王得善利統大國界，王之境內多有持戒具大德者，復有多聞沙門婆羅門等而共棲止，亦無盜賊王官等事而為嬈亂。』又復觀王諸根善寂，舉止安詳堪所授法，即為宣說種種之法。王若不樂種種法時，即當爲說諸可厭離隨順之法。若復不樂厭離

【現代漢語翻譯】現代漢語譯本：有出離煩惱的必要方法，對於應該遠離的地方，應該恭敬的地方都能清楚地知道。並且對於那些可以被指責的罪過，廣泛地陳述懺悔，不加以隱瞞。還要知道哪些地方有罪，哪些地方無罪，對於輕重上中下的罪過都能清楚地知道。並且知道世間所造的業因會感得不同的果報，如實地成就並完全瞭解，這樣的菩薩諸根完好無損，身形圓滿，因為身形圓滿就能安住在阿蘭若（Aranya，寂靜處）。依靠在那裡居住，那個地方寂靜沒有各種煩惱，不近不遠容易乞食，甘甜的泉水清澈容易獲取，那個地方令人喜愛，樹林青翠，花果茂盛而全部具備，遠離各種蟲獸，龕巖（山洞）安全隱蔽雖然高卻平坦，快樂舒適，寂靜無人。

菩薩依靠像這樣寂靜的阿蘭若處，得到安住之後，用所學習誦讀以及先前所聽聞的各種典籍教義，晝夜不停地持誦，六時（晝三時，夜三時）沒有間斷，音韻和諧流暢不高不低，容貌舉止寂靜安詳內心不向外攀緣，並且完全清凈，止息各種境界，思考教義遠離睡眠。

如果住在那個阿蘭若處的時候，或者有國王以及各位王臣，以及其他的沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）等，各位剎帝利（Ksatriya，武士階層）、所有的人眾來到菩薩這裡。立刻應該起身恭敬地前去迎接，這樣說：『大王您好！現在可以就坐。』於是為他們隨意地鋪設座位。如果國王坐下之後就坐下，如果國王不坐就按照應該做的站立。又觀察國王，如果看到諸根有所動亂，立刻讚歎說：『大王真是快樂啊！大王得到了很好的利益，統治著廣大的國土，大王的境內有很多持戒具有大德的人，還有很多博學多聞的沙門、婆羅門等一起居住，也沒有盜賊、王官等事情來擾亂。』又觀察國王諸根平靜安寧，舉止安詳可以接受佛法，就為他們宣說各種各樣的佛法。國王如果不喜歡各種佛法的時候，就為他們說可以厭離世間隨順佛法的道理。如果又不樂於厭離世間

【English Translation】 English version: There are essential methods for liberation, and one should know clearly which places to avoid and which places to respect. Furthermore, one should openly confess and not conceal any blameworthy offenses. One should also know which places are sinful and which are not, and be fully aware of the severity of sins, whether light, heavy, or middling. Moreover, one should understand that worldly actions lead to diverse karmic results, accomplishing and fully comprehending them as they truly are. Such a Bodhisattva has complete faculties and a perfect body. Because of this bodily perfection, they can dwell in an Aranya (secluded place). By residing there, the place is peaceful and free from disturbances, neither too near nor too far, easy to obtain alms, with sweet and pure springs readily accessible, a delightful place with lush green forests, abundant flowers and fruits, free from insects and beasts, with safe and secluded caves that are high yet level, providing pleasant comfort and quiet solitude.

Having settled in such a peaceful Aranya, the Bodhisattva, after gaining stability, recites and studies the scriptures and teachings they have previously heard, day and night without interruption during the six periods (three in the day and three at night), with harmonious and fluent tones, neither too high nor too low, with serene demeanor and a mind not drawn to external objects, completely purified, ceasing all worldly concerns, contemplating the meaning of the teachings, and staying awake.

If, while dwelling in that Aranya, a king or royal ministers, or other Sramanas (ascetics), Brahmanas (priests), Ksatriyas (warrior class), or any people come to the Bodhisattva, they should immediately rise and respectfully greet them, saying, 'Welcome, Great King! Please be seated.' Then, they should prepare a seat for them as appropriate. If the king sits, then they should sit; if the king does not sit, they should stand as appropriate. Furthermore, observing the king, if they see any agitation in their faculties, they should immediately praise them, saying, 'How fortunate is the Great King! The King has obtained great benefit, ruling over a vast territory. Within the King's domain, there are many who uphold the precepts and possess great virtue, and many learned Sramanas and Brahmanas dwelling together, without disturbances from thieves or royal officials.' Again, observing the king's faculties to be peaceful and serene, with composed demeanor suitable for receiving the Dharma, they should expound various teachings. If the king does not enjoy the various teachings, they should speak of the teachings that encourage detachment and accord with the Dharma. If they are not pleased with detachment

法時，即當爲說如來其有廣大威德殊勝之法，或余婆羅門、剎帝利等，一切人眾諸有來者，隨其所應皆悉如是。菩薩由此具多聞故，有大勢力能善說法，令其聞者生大歡喜，發起清凈愛樂之心。

「菩薩由是具勢力故，即能發起，為諸有情對治煩惱，獲得多聞及大勢力，是故即能離於我執，離我執故住阿蘭若，自在無畏不生驚怖，乃於是處現前寂靜，離於憒鬧猶如野獸。然其菩薩不同野獸常生驚怖及有過失。何以故？而諸野獸遠離於人及人所居，避走遠去以護命故。

「菩薩遠離憒鬧之處，但為不雜一切世間，若男、若女、童男、童女，憒鬧等事慮其散亂，于誓願心有所障難。以是緣故，修止息行已得現前寂靜，由寂靜故，即能見於阿蘭若處有勝功德。由見功德住寂靜故，即無厭離亦無染著。是故能成無所厭離無染著法，是為菩薩久修梵行，乃至無所厭離亦無染著。善男子！菩薩若修如是十種法者。即得善住阿蘭若處。

「又，善男子！菩薩若修十種法者，常樹下坐。何等為十？一者、不得極近聚落依樹下坐；二者、不得極遠聚落依樹下坐；三者、不于棘刺叢林樹下而坐；四者、不于藤蔓纏縛樹下而坐；五者、不于枯葉樹下而坐；六者、不于有獼猴處樹下而坐；七者、不于有飛鳥處樹下而坐；八者

【現代漢語翻譯】現代漢語譯本：當傳法時，就應當為他們宣說如來所具有的廣大威德和殊勝的佛法。或者其他婆羅門（Brahman，古印度僧侶階層）、剎帝利（Kshatriya，古印度武士階層）等一切前來聽法的人眾，都應當根據他們各自的情況，如是宣說佛法。菩薩因此具備廣博的知識，擁有強大的力量，能夠善巧地說法，使聽聞者生起極大的歡喜，發起清凈的愛慕和樂於修行的心。

菩薩由此具備強大的力量，就能發起為一切有情眾生對治煩惱的願行，從而獲得廣博的知識和強大的力量。因此，就能遠離我執。因為遠離我執，所以能安住在寂靜的處所（阿蘭若，Aranya），自在無畏，不生驚慌恐怖，於是在這樣的地方顯現寂靜，遠離喧囂，如同野獸一般。然而，菩薩不同於常懷驚恐和有過失的野獸。為什麼呢？因為野獸遠離人群和人們居住的地方，是爲了保護自己的生命而逃避遠走。

菩薩遠離喧鬧的地方，只是爲了不與一切世俗之人混雜，無論是男人、女人、男孩、女孩，這些喧鬧的事情會使菩薩的心散亂，對於所發的誓願會產生障礙和困難。因為這個緣故，修習止息的行持，已經得到了現前的寂靜。由於寂靜的緣故，就能見到在寂靜的處所（阿蘭若，Aranya）有殊勝的功德。由於見到功德而安住于寂靜，就不會產生厭離，也不會產生染著。因此，能夠成就無所厭離和無染著的法，這是菩薩長期修習清凈梵行，乃至達到無所厭離也無所染著的狀態。善男子！菩薩如果修習這十種法，就能安住在寂靜的處所（阿蘭若，Aranya）。

還有，善男子！菩薩如果修習十種法，就能常在樹下禪坐。是哪十種呢？第一，不得過於靠近村落而依樹下禪坐；第二，不得過於遠離村落而依樹下禪坐；第三，不在長滿荊棘的樹林下的樹下禪坐；第四，不在被藤蔓纏繞的樹下禪坐；第五，不在枯葉遍地的樹下禪坐；第六，不在有獼猴出沒的地方的樹下禪坐；第七，不在有飛鳥棲息的地方的樹下禪坐；第八，不在……

【English Translation】 English version: When teaching the Dharma, one should explain to them the Dharma of the Tathagata (如來，the thus-gone one), which has vast power and supreme virtue. Or to other Brahmins (婆羅門，ancient Indian priestly class), Kshatriyas (剎帝利，ancient Indian warrior class), and all other people who come to listen, one should explain the Dharma accordingly, as appropriate to each of them. Because of this, the Bodhisattva (菩薩，enlightenment being) possesses extensive knowledge and great power, and is able to skillfully teach the Dharma, causing listeners to generate great joy and to develop pure love and a desire to practice.

Because the Bodhisattva (菩薩，enlightenment being) possesses great power, he can initiate the vow to counteract the afflictions of all sentient beings, thereby gaining extensive knowledge and great power. Therefore, he can be free from attachment to self. Because he is free from attachment to self, he dwells in the Aranya (阿蘭若，quiet place), freely and fearlessly, without being frightened or terrified. Thus, he manifests tranquility in that place, away from the noise and bustle, like a wild animal. However, the Bodhisattva (菩薩，enlightenment being) is different from wild animals, which are constantly fearful and have faults. Why? Because wild animals stay away from people and the places where people live, fleeing far away to protect their lives.

The Bodhisattva (菩薩，enlightenment being) stays away from noisy places only to avoid being mixed up with all worldly people, whether men, women, boys, or girls. These noisy affairs can distract the Bodhisattva's mind and create obstacles and difficulties for the vows he has made. For this reason, by practicing cessation, he has attained present tranquility. Because of tranquility, he can see the supreme merits in the Aranya (阿蘭若，quiet place). Because he sees the merits and dwells in tranquility, he does not develop aversion or attachment. Therefore, he can accomplish the Dharma of non-aversion and non-attachment. This is how the Bodhisattva (菩薩，enlightenment being) cultivates pure conduct for a long time, even reaching a state of non-aversion and non-attachment. Good man! If the Bodhisattva (菩薩，enlightenment being) cultivates these ten Dharmas, he will be able to dwell well in the Aranya (阿蘭若，quiet place).

Furthermore, good man! If the Bodhisattva (菩薩，enlightenment being) cultivates ten Dharmas, he will always sit under a tree. What are the ten? First, one should not sit under a tree too close to a village; second, one should not sit under a tree too far from a village; third, one should not sit under a tree in a thorny thicket; fourth, one should not sit under a tree entangled with vines; fifth, one should not sit under a tree covered with dead leaves; sixth, one should not sit under a tree where there are monkeys; seventh, one should not sit under a tree where there are birds; eighth, one should not...

、不于惡犬住處樹下而坐；九者、不于近道路處樹下而坐；十者、不于惡人住處樹下而坐。何以故？菩薩若能離如是處依樹下坐，即身得輕安心生適悅。善男子！菩薩若修如是十種法者，常樹下坐。

「又，善男子！菩薩若修十種法者，常露地坐。何等為十？一者、于春夏秋冬不依墻壁而坐；二者、不依樹林下坐；三者、不依草積處坐；四者、不依山腹間坐；五者、不依河岸坎側處坐；六者、不置禦寒之具；七者、不置障風之具；八者、不置卻雨之具；九者、不置辟熱之具；十者、不置承露之具。

「善男子！菩薩雖常露地而坐，或時身為重病所嬰胑體羸弱，應當于彼僧坊中住。菩薩爾時，乃作是念：『如佛所說，為令對治煩惱不起及離取著故，佛贊說頭陀功德；我今亦然，雖處僧坊，但為斷除煩惱離愛著故，復為攝受諸施主故，又雖處僧坊，而常起彼露地之想。』善男子！菩薩若修如是十種法者，常露地坐。

「又，善男子！菩薩若修十種法者，能冢間住。何等為十？一者、菩薩隨於處處得好住止皆生厭離；二者、於一切時常起死想；三者、常起殘餘之想；四者、遍觀赤色之想；五者、遍觀青瘀之想；六者、遍觀膿血之想；七者、遍觀膀脹之想；八者、觀于干燋之想；九者、觀于離散之想；十者

【現代漢語翻譯】現代漢語譯本不應在惡犬居住的地方或樹下坐；九，不應在靠近道路的地方或樹下坐；十，不應在惡人居住的地方或樹下坐。為什麼呢？菩薩如果能夠遠離這些地方，依靠樹下而坐，就能身心輕安，感到舒適喜悅。善男子！菩薩如果修習這十種法，就能常在樹下安坐。

『還有，善男子！菩薩如果修習這十種法，就能常在露天而坐。哪十種呢？一，在春夏秋冬不依靠墻壁而坐；二，不依靠樹林下坐；三，不依靠草堆處坐；四，不依靠山腹間坐；五，不依靠河岸邊或坑邊坐；六，不準備禦寒的用具；七，不準備遮擋風的用具；八，不準備躲避雨的用具；九，不準備避暑的用具；十，不準備承接露水的用具。

『善男子！菩薩雖然常在露天而坐，有時身體被重病纏繞，肢體虛弱，應當在那僧伽藍（Sangharama，僧院）中居住。菩薩那時，應當這樣想：『如佛所說，爲了對治煩惱不起，以及遠離執取和貪著，佛讚歎宣說頭陀（Dhuta，苦行）的功德；我現在也是這樣，雖然身處僧伽藍，但只是爲了斷除煩惱，遠離愛慾貪著，並且爲了攝受諸位施主，又雖然身處僧伽藍，但常常生起在露天而坐的想法。』善男子！菩薩如果修習這十種法，就能常在露天而坐。

『還有，善男子！菩薩如果修習這十種法，就能住在墳墓間。哪十種呢？一，菩薩對於任何地方得到好的住所都生起厭離之心；二，在任何時候都常常生起死亡的念頭；三，常常生起殘餘之想；四，普遍觀察赤色之想；五，普遍觀察青瘀之想；六，普遍觀察膿血之想；七，普遍觀察膨脹之想；八，觀察乾燥焦枯之想；九，觀察離散之想；十，

【English Translation】 English version One should not sit near the dwelling of vicious dogs or under a tree; ninth, one should not sit near a road or under a tree; tenth, one should not sit near the dwelling of evil people or under a tree. Why is that? If a Bodhisattva can stay away from such places and sit under a tree, they will feel light in body and peaceful and joyful in mind. Good man! If a Bodhisattva cultivates these ten practices, they will always sit under a tree.

『Furthermore, good man! If a Bodhisattva cultivates these ten practices, they will always sit in the open. What are the ten? First, in spring, summer, autumn, and winter, one should not sit leaning against a wall; second, one should not sit under a forest of trees; third, one should not sit near a pile of grass; fourth, one should not sit in the hollow of a mountain; fifth, one should not sit on the bank of a river or the side of a ditch; sixth, one should not prepare tools for protection against the cold; seventh, one should not prepare tools for protection against the wind; eighth, one should not prepare tools for protection against the rain; ninth, one should not prepare tools for protection against the heat; tenth, one should not prepare tools for collecting dew.

『Good man! Although a Bodhisattva always sits in the open, if they are sometimes afflicted by a serious illness and their limbs are weak, they should dwell in that Sangharama (monastery). At that time, the Bodhisattva should think thus: 『As the Buddha said, in order to counteract the arising of afflictions and to be free from grasping and attachment, the Buddha praised and spoke of the merits of Dhuta (ascetic practices); I am the same now, although I am in the Sangharama, it is only to cut off afflictions, to be free from love and attachment, and to gather in the benefactors; and although I am in the Sangharama, I constantly arise with the thought of sitting in the open.』 Good man! If a Bodhisattva cultivates these ten practices, they will always sit in the open.

『Furthermore, good man! If a Bodhisattva cultivates these ten practices, they can dwell among the tombs. What are the ten? First, the Bodhisattva develops a sense of revulsion for any place where they find good lodging; second, at all times they constantly give rise to thoughts of death; third, they constantly give rise to thoughts of remnants; fourth, they universally contemplate the thought of redness; fifth, they universally contemplate the thought of bluish-purple discoloration; sixth, they universally contemplate the thought of pus and blood; seventh, they universally contemplate the thought of swelling; eighth, they contemplate the thought of dryness and scorching; ninth, they contemplate the thought of disintegration; tenth,

、常觀骨鎖之想。

「善男子！冢間住者，諸菩薩等常起慈心，廣利益心，悲愍一切有情之心，戒行清凈修持具足而不食肉。何以故？而諸冢間周匝多有非人鬼神依止而住，或見菩薩若食肉時，不起清凈愛樂之心返生嬈惱。

「又，善男子！冢間菩薩若入僧坊，先當詣于如來塔前恭敬禮拜，次當禮奉耆年尊者，后應問訊少年苾芻，不坐眾僧床敷坐具。何以故？菩薩為護世間相故。又覆住于冢間菩薩隨順聖者，違背世間諸愚夫等。若有苾芻獨居之者，以己床座而來，奉彼冢間菩薩請就於座。菩薩爾時堅辭不坐，然複審察斯苾芻意后無變悔，乃至觀于余苾芻眾不生譭謗，而可就坐。即時亦當卑下其心，與旃陀羅童子等無有異。善男子！菩薩若修如是十種法者，能冢間住。

「又，善男子！菩薩若修十種法者，即能常坐。何等為十？一者、不為逼惱身故常坐；二者、不為逼惱心故常坐；三者、不為離睡眠故常坐；四者、不為身疲倦故常坐；五者、菩薩為欲圓滿菩提行故常坐；六者、為住心一境性故常坐；七者、為令聖道得現前故常坐；八者、為登菩提場故常坐；九者、為利諸有情故常坐；十者、為斷諸煩惱故常坐。善男子！菩薩若修如是十種法者，即能常坐。

「又，善男子！菩薩若修十種法者，

【現代漢語翻譯】現代漢語譯本常觀白骨鎖鏈的景象。

『善男子！居住在墳墓間的菩薩們，常常生起慈悲之心，廣大的利益眾生之心，憐憫一切有情眾生之心，戒律清凈，修行圓滿，並且不吃肉。為什麼呢？因為墳墓周圍有很多非人（指鬼神等），他們依靠墳墓而住，如果看到菩薩吃肉，就不會生起清凈的愛慕之心，反而會生起惱怒之心。

『還有，善男子！居住在墳墓間的菩薩如果進入僧院，應當先到如來塔前恭敬禮拜，然後禮敬年長的尊者，之後應該問候年輕的比丘（佛教出家男眾），不坐大眾僧人的床鋪坐具。為什麼呢？因為菩薩是爲了守護世間的表相。而且，居住在墳墓間的菩薩隨順聖者的行為，違背世間愚夫的行為。如果有比丘獨自居住，用自己的床座來奉獻給墳墓間的菩薩，請他入座。菩薩這時要堅決推辭不坐，然後仔細觀察這位比丘的心意，看他之後是否會後悔，乃至觀察其他比丘眾是否會因此而生起譭謗，才可以就坐。即使就坐，也要立刻謙卑自己的心，和旃陀羅（古印度社會最低等級的人）的童子一樣，沒有任何區別。善男子！菩薩如果修習這十種法，就能安住在墳墓間。

『還有，善男子！菩薩如果修習十種法，就能經常禪坐。是哪十種呢？一是，不爲了擺脫身體的逼迫而禪坐；二是，不爲了擺脫內心的逼迫而禪坐；三是，不爲了離開睡眠而禪坐；四是，不爲了擺脫身體的疲倦而禪坐；五是，菩薩爲了圓滿菩提（覺悟）的修行而禪坐；六是，爲了使心安住于單一境界而禪坐；七是，爲了使聖道得以顯現而禪坐；八是，爲了登上菩提道場而禪坐；九是，爲了利益一切有情眾生而禪坐；十是，爲了斷除一切煩惱而禪坐。善男子！菩薩如果修習這十種法，就能經常禪坐。

『還有，善男子！菩薩如果修習十種法，

【English Translation】 English version Constantly contemplate the thought of bone locks (skeletal structure).

『Good man! Bodhisattvas dwelling in cemeteries constantly generate a mind of loving-kindness, a mind of vast benefit, a mind of compassion for all sentient beings, maintaining pure precepts and complete practice without eating meat. Why? Because there are many non-human beings (referring to spirits, etc.) dwelling around cemeteries, and if they see a Bodhisattva eating meat, they will not generate a pure mind of love and joy, but instead, give rise to annoyance.

『Furthermore, good man! If a Bodhisattva dwelling in a cemetery enters a monastery, they should first go to the Tathagata's (another name for Buddha) stupa (a dome-shaped structure erected as a Buddhist shrine) to respectfully prostrate and pay homage, then pay respects to the elder venerable ones, and afterwards greet the younger Bhikshus (Buddhist monks), not sitting on the beds or seats of the Sangha (Buddhist monastic order). Why? Because the Bodhisattva is protecting the appearance of the world. Moreover, a Bodhisattva dwelling in a cemetery follows the holy ones and goes against the worldly fools. If there is a Bhikshu dwelling alone, who offers their own bed or seat to the Bodhisattva dwelling in the cemetery, inviting them to sit, the Bodhisattva should firmly decline. Then, carefully observe the Bhikshu's intention to see if they will regret it later, and even observe whether the other Bhikshus will give rise to slander because of it, before accepting the seat. Even then, they should immediately humble their mind, being no different from a Chandala (a person of the lowest caste in ancient India) child. Good man! If a Bodhisattva cultivates these ten dharmas (teachings or principles), they can dwell in a cemetery.

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, they can constantly sit in meditation. What are the ten? First, not sitting in meditation to escape bodily distress; second, not sitting in meditation to escape mental distress; third, not sitting in meditation to escape sleepiness; fourth, not sitting in meditation to escape bodily fatigue; fifth, the Bodhisattva sits in meditation to perfect the practice of Bodhi (enlightenment); sixth, sitting in meditation to keep the mind in a state of one-pointedness; seventh, sitting in meditation to allow the holy path to manifest; eighth, sitting in meditation to ascend the Bodhi field (place of enlightenment); ninth, sitting in meditation to benefit all sentient beings; tenth, sitting in meditation to cut off all afflictions. Good man! If a Bodhisattva cultivates these ten dharmas, they can constantly sit in meditation.

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas,

即隨宜敷座。何等為十？一者、不耽著床座；二者、不自敷設床座；三者、不令他人敷設床座；四者、不作相故敷設床座；五者、或於他處若草若葉隨得便坐；六者、于諸方處，若有毒蟲蚊虻等類所居窟穴，當遠避之不應敷座；七者、菩薩臥時右脅著床，累足而臥以衣覆身，正念正知專作明想專念起想；八者、不著睡眠樂味；九者、右臥疲倦不左迴轉，而更求于睡眠之樂，但為資養諸大種故；十者、常念諸善品法而得現前。善男子！菩薩若修如是十種法者，即隨宜敷座。

「又，善男子！菩薩若修十種法者，成瑜伽行。何等為十？一者、多修不凈觀行；二者、多修慈心觀行；三者、多修緣生觀行；四者、于諸過患善能除斷；五者、多修空觀；六者、多修無相觀行；七者、多修瑜伽觀行；八者、常能勤加修習；九者、心不變悔；十者、戒行具足。

「善男子！云何是菩薩修不凈觀行？謂若菩薩獨居異處，現前寂靜端身詳緩，起明瞭意加趺而坐，安住正念心不外緣，作是思惟：『人間所有一切飲食，若清凈味若最上味，妙香具足或粗糲味，是諸飲食身火所觸，皆成不凈臭穢可惡。世間愚夫執見違背，于其味中耽染愛著；我等聖者依正法律，宜以正慧如實伺察，於斯等身不應愛染而生耽著。』以是緣故，常當發

【現代漢語翻譯】現代漢語譯本即隨順情況鋪設座位。哪十種情況呢？第一，不貪戀床座；第二，不親自鋪設床座；第三，不讓其他人鋪設床座；第四，不爲了某種目的而鋪設床座；第五，在其他地方，無論是草地還是樹葉，隨處都可以坐下；第六，在各個地方，如果有毒蟲、蚊子等生物居住的洞穴，應當遠離，不應在那裡鋪設座位；第七，菩薩睡覺時右側身體著床，雙腳交疊而臥，用衣服覆蓋身體，以正確的念頭和覺知，專注于光明之想，專注于起身之想；第八，不貪著睡眠的快樂滋味；第九，右側臥睡疲倦后，不向左側翻身，貪求睡眠的快樂，只是爲了滋養身體的各個組成部分；第十，經常憶念各種善法，使其顯現在眼前。善男子！菩薩如果修習這十種方法，就能隨順情況鋪設座位。

又，善男子！菩薩如果修習十種方法，就能成就瑜伽行。哪十種呢？第一，多修不凈觀；第二，多修慈心觀；第三，多修緣起觀；第四，對於各種過患，能夠很好地斷除；第五，多修空觀；第六，多修無相觀；第七，多修瑜伽觀；第八，經常能夠勤奮地修習；第九，內心不改變後悔；第十，戒行圓滿具足。

善男子！什麼是菩薩修習不凈觀呢？就是說，如果菩薩獨自居住在安靜的地方，身心寂靜，端正身體，緩慢地調整呼吸，生起清晰的意念，結跏趺坐，安住在正念中，心不向外攀緣，這樣思維：『人間所有的一切飲食，無論是清凈的美味還是最上等的美味，香氣十足的食物還是粗糙的食物，這些飲食經過身體的火熱消化，都會變成不乾淨、臭穢、令人厭惡的東西。世間的愚夫因為錯誤的見解，對其中的味道貪戀執著；我們這些聖者，依據正確的教法和戒律，應該用正確的智慧如實地觀察，對於這個身體，不應該愛戀執著。』因為這個緣故，應當經常發起

【English Translation】 English version Then, arrange the seat according to the suitability. What are the ten? First, not being attached to the bed or seat; second, not setting up the bed or seat oneself; third, not having others set up the bed or seat; fourth, not setting up the bed or seat for a specific purpose; fifth, in other places, whether it be grass or leaves, sitting wherever convenient; sixth, in all directions, if there are dens or burrows inhabited by poisonous insects, mosquitoes, or similar creatures, one should avoid them and not set up a seat there; seventh, when a Bodhisattva lies down, he rests on his right side, with his feet overlapping, covering his body with a robe, with right mindfulness and right knowledge, focusing on the thought of light and the thought of rising; eighth, not being attached to the pleasure of sleep; ninth, when tired from lying on the right side, not turning to the left to seek the pleasure of sleep, but only to nourish the various elements of the body; tenth, constantly remembering the qualities of wholesome Dharma and bringing them to the present. Good man! If a Bodhisattva cultivates these ten practices, he will arrange the seat according to the suitability.

Furthermore, good man! If a Bodhisattva cultivates ten practices, he will accomplish Yogic practice. What are the ten? First, frequently cultivating the contemplation of impurity; second, frequently cultivating the contemplation of loving-kindness; third, frequently cultivating the contemplation of dependent origination; fourth, being skilled in eliminating all faults; fifth, frequently cultivating the contemplation of emptiness; sixth, frequently cultivating the contemplation of signlessness; seventh, frequently cultivating the contemplation of Yoga; eighth, constantly being diligent in practice; ninth, having an unchangeable and unrepentant mind; tenth, being complete in precepts and conduct.

Good man! What is the Bodhisattva's cultivation of the contemplation of impurity? It means that if a Bodhisattva dwells alone in a secluded place, being quiet and peaceful, straightening his body, breathing slowly and deliberately, generating a clear intention, sitting in the lotus position, abiding in right mindfulness, with his mind not wandering outward, he thinks thus: 'All food in the human realm, whether it is pure and delicious or the most superior flavor, food with wonderful fragrance or coarse food, all these foods, when touched by the fire of the body, become impure, foul-smelling, and disgusting. The foolish people of the world, with their wrong views, are attached to and crave their taste; we, the noble ones, according to the correct Dharma and discipline, should observe with right wisdom and in accordance with reality, and we should not love or be attached to this body.' For this reason, one should constantly generate

起厭離之心，是為菩薩修不凈觀。

「云何是菩薩修慈心觀？謂若菩薩獨居異處端身詳緩，起明瞭意加趺而坐，安住正念心不外緣，作是思惟：『若諸有情多生恚害造不善業，於我無狀而起怨害。若過去、若未來、若現在，三世之中一切有情，於我所起一切恚害皆令斷滅，使彼悉當坐菩提場。』此是菩薩甚深意樂常所思惟，非但語說皆悉如實，是為菩薩修慈心觀。

「云何是菩薩修緣生觀？謂若菩薩于已生貪，及已生瞋、已生害心此等法中，作是思惟：『若法有生皆從緣起，即此緣法亦從緣生，能生之緣既屬緣法，豈諸智者於此緣生空法之中計有我想？』是為菩薩修緣生觀。

佛說除蓋障菩薩所問經卷第十四大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十五

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！云何是菩薩于諸過患善能除斷？謂若菩薩于自身中所有過患勤行除斷，若他身中有諸過患教令斷滅，不堪任者即當舍離。何等是過患？所謂于佛法僧不生尊重，及於戒學並諸聖人，同梵行者上中下位，於是等處不生尊重，自生我慢輕易於他，順諸愛境逆背涅槃，起於我見，有情、壽者

【現代漢語翻譯】現代漢語譯本生起厭離之心，這是菩薩修習不凈觀。

『什麼是菩薩修習慈心觀？』菩薩獨自居住在安靜的地方，端正身姿，放緩心神，以清晰的意念，結跏趺坐，安住于正念，心不向外攀緣，這樣思惟：『如果眾生多生嗔恨和傷害，造作不善的業，無緣無故地對我產生怨恨和傷害。無論是過去、未來還是現在，三世中的一切眾生，對我所產生的一切嗔恨和傷害，都令其斷滅，使他們都能夠坐在菩提樹下。』這是菩薩甚深的意樂，常常思惟，不僅僅是口頭上說說而已，而是都如實地做到，這就是菩薩修習慈心觀。

『什麼是菩薩修習緣生觀？』菩薩對於已經生起的貪慾，以及已經生起的嗔恨、已經生起的害人之心等法，這樣思惟：『如果法有生起，都是從因緣而生起，而這因緣法也是從因緣而生起，能生起（諸法）的因緣既然屬於因緣法，那麼有智慧的人怎麼會在這因緣生起的空性之法中，認為有「我」的存在呢？』這就是菩薩修習緣生觀。

《佛說除蓋障菩薩所問經》卷第十四大正藏第 14 冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第十五

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護（Dharmapala）等奉詔譯

『再者，善男子！什麼是菩薩對於各種過患能夠很好地去除斷滅？』菩薩對於自身中所有的過患，勤奮地修行以去除斷滅；對於他人身上有的各種過患，教導他們斷滅，對於不堪教化的人，就應當捨棄離開。什麼是過患？就是對於佛（Buddha）、法（Dharma）、僧（Sangha）不生起尊重之心，以及對於戒律的學習和各種聖人，以及同修梵行的人，無論是上位、中位、下位，對於這些人不生起尊重之心，自己生起我慢之心，輕視他人，順從各種貪愛的境界，違背涅槃（Nirvana），生起我見，認為有有情（sentient beings）、壽者（one who lives long）……

【English Translation】 English version To generate a mind of revulsion is the Bodhisattva's practice of contemplating impurity.

『What is the Bodhisattva's practice of cultivating the contemplation of loving-kindness (慈心觀, Cíxīn guān)?』 If a Bodhisattva dwells alone in a secluded place, upright in body and composed in mind, generating a clear intention, sits cross-legged, abides in right mindfulness, and does not let the mind wander externally, contemplating thus: 『If sentient beings generate much hatred and harm, creating unwholesome karma, and without cause, arise with resentment and harm towards me, whether in the past, future, or present, may all hatred and harm that all sentient beings in the three times generate towards me be completely extinguished, so that they may all sit at the Bodhi tree.』 This is the Bodhisattva's profound intention and constant contemplation, not merely spoken words, but all done truthfully. This is the Bodhisattva's practice of cultivating the contemplation of loving-kindness.

『What is the Bodhisattva's practice of cultivating the contemplation of dependent origination (緣生觀, Yuán shēng guān)?』 If a Bodhisattva, with regard to greed that has already arisen, and hatred that has already arisen, and the intention to harm that has already arisen, contemplates thus: 『If a dharma arises, it all arises from conditions. And these conditions also arise from conditions. Since the conditions that give rise to (dharmas) belong to conditioned dharmas, how can wise people, in this empty dharma of dependent origination, conceive of a 「self」?』 This is the Bodhisattva's practice of cultivating the contemplation of dependent origination.

The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Who Removes All Obstructions, Volume 14 Taisho Tripitaka Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Who Removes All Obstructions

The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Who Removes All Obstructions, Volume 15

Translated by the Tripiṭaka Master of Western India, Chao San Da Fu Shi Honglu Qing Chuan Fan Da Shi, Purple-Robed Shramana Minister Fa Hu (Dharmapala) and others by Imperial Decree

『Furthermore, good man! What is it that enables a Bodhisattva to skillfully remove and sever all faults?』 If a Bodhisattva diligently practices to remove and sever all faults within himself, and teaches others to remove and extinguish all faults in others, and abandons those who are incapable of being taught. What are faults? They are not generating respect for the Buddha (Buddha), the Dharma (Dharma), and the Sangha (Sangha), and for the study of precepts and all the sages, and those who practice the Brahma-faring together, whether they are of superior, middle, or inferior rank, not generating respect for these people, generating arrogance in oneself, looking down on others, following the realms of craving, turning away from Nirvana (Nirvana), generating the view of self, thinking there are sentient beings (sentient beings), those who live long (one who lives long)...

、士夫、養者、補特伽羅等見，執空斷見執常無常。不樂諸聖親附愚人，遠離清凈持戒之者，尊重供養破戒之者，隨逐惡友棄捨善友，譭謗如來甚深經典。復于深經而生驚怖，懶墮懈怠輕賤己身，志性下劣無有威光，亦無辯才非處造惡，不應疑處乃生疑惑，所應疑處而不能疑，蓋障纏縛諂誑隨逐，惛沉睡眠之所覆蔽。

「樂著利養貪愛種族眷屬國土，起諸愛見貪愛眾會，復常習近外道典籍，厭離正法破毀誓願。慣習修作不善之法，于諸善法而不慣習，親洽于彼非出家人，又復親洽男子、女人、童男、童女及諸外道。不樂阿蘭若處，食不知量，而不親附師尊長宿，凡所習誦亦不知時。

「又復，不知所行方處，微細戒學亦不尊敬，觀其小罪不生怖畏，于其癡暗根性之者計為寂靜，于其高勝利根之者，倨傲而行起諸邪執，常出惡言。于諸可愛及不可愛色相之中隨順執著，見瞋恚者不起慈心，見苦惱者不生悲慜，見疾病者不起厭離，見彼死者不懷驚怖。於火宅中不求出離，不能審細伺察其身，不觀戒行。何者已作？何者當作？何者現作？而悉不能審細伺察。不應思惟而起思惟，不應計度而起計度，不應追求而起追求，非出離中計出離想，非道之中計正道想，未得所證計已得想。

「世俗所作專一其心，非

【現代漢語翻譯】現代漢語譯本：他們會見到『士夫』（pudgala，補特伽羅，人）、『養者』（posaka，滋養者）、『補特伽羅』（pudgala，人）等，執著于空見，斷滅見，執著于常、無常。他們不喜好親近聖賢，反而親近愚人，遠離清凈持戒之人，尊重供養破戒之人，追隨惡友，拋棄善友，譭謗如來的甚深經典。他們對於甚深經典感到驚恐，懶惰懈怠，輕賤自己，志向低下，沒有威嚴光彩，也沒有辯才，在不該作惡的地方造惡，不應該疑惑的地方反而產生疑惑，應該疑惑的地方卻不能生起疑惑，被蓋障纏縛，被諂媚和欺騙所跟隨，被昏沉和睡眠所覆蓋。他們貪戀利養，貪愛種族、眷屬和國土，生起各種愛見，貪愛大眾集會，經常習近外道的典籍，厭離正法，破壞毀壞誓願。他們習慣於修作不善之法，對於各種善法卻不習慣，親近那些非出家人，又親近男子、女人、童男、童女以及各種外道。他們不喜好阿蘭若（arañña，寂靜處），飲食不知節制，不親近師長，凡所學習誦讀也不知時宜。他們又不知道該去的地方，對於微細的戒律也不尊敬，看到小罪也不生起怖畏，把那些愚癡黑暗根性的人看作是寂靜之人，對於那些具有高超勝利根性的人，傲慢而行，生起各種邪見，經常說出惡語。對於各種可愛和不可愛的色相，隨順執著，見到瞋恚的人不生起慈心，見到苦惱的人不生起悲憫，見到疾病的人不生起厭離，見到死亡的人不懷有驚恐。在火宅中不尋求出離，不能仔細地觀察自己的身心，不觀察戒行。哪些已經做了？哪些應該做？哪些正在做？都不能仔細地觀察。不應該思惟的卻去思惟，不應該計度的卻去計度，不應該追求的卻去追求，在非出離中卻認為是出離，在非正道中卻認為是正道，沒有得到證悟卻認為自己已經得到。他們對於世俗的事情專心致志，而不是...

【English Translation】 English version: They will see 'pudgala' (person), 'posaka' (nourisher), 'pudgala' (person), etc., clinging to the view of emptiness, annihilationism, clinging to permanence and impermanence. They do not like to be close to the saints, but instead associate with fools, stay away from those who are pure and uphold the precepts, respect and make offerings to those who break the precepts, follow bad friends, abandon good friends, and slander the profound sutras of the Tathagata. They are terrified of the profound sutras, lazy and indolent, despise themselves, have low aspirations, have no majesty or radiance, have no eloquence, commit evil in places where they should not, doubt where they should not, and fail to doubt where they should. They are bound by coverings and hindrances, followed by flattery and deceit, and covered by dullness and sleep. They are attached to gain and offerings, greedy for their race, relatives, and country, generate various views of attachment, are greedy for assemblies, and constantly associate with the scriptures of external paths, detest the right Dharma, and break their vows. They are accustomed to practicing unwholesome dharmas, but are not accustomed to wholesome dharmas, associating with those who are not renunciates, and also associating with men, women, boys, girls, and various externalists. They do not like the aranya (quiet place), do not know moderation in eating, and do not associate with teachers and elders, and do not know the proper time for what they learn and recite. Furthermore, they do not know where to go, do not respect even the subtle precepts, do not fear small offenses, regard those with dull and ignorant natures as being peaceful, and act arrogantly towards those with superior and victorious natures, generating various wrong views, and constantly uttering evil words. They cling to all kinds of lovely and unlovely appearances, do not generate loving-kindness towards those who are angry, do not generate compassion towards those who are suffering, do not generate revulsion towards those who are sick, and do not feel fear towards those who are dying. They do not seek liberation from the burning house, cannot carefully observe their own body and mind, and do not observe the precepts. What has been done? What should be done? What is being done? They cannot carefully observe. They think about what should not be thought about, they measure what should not be measured, they pursue what should not be pursued, they think of liberation in what is not liberation, they think of the right path in what is not the right path, and they think they have attained what they have not attained. They are single-minded in what is done in the world, and not...

所作中而生勤勇，廣大善法常所遠離，譭謗大乘之法，稱讚聲聞乘法，譭謗深信大乘之人，稱讚修行聲聞道人，常與他人而共言訟，常興斗諍惡口粗言。為性高倨自恃胸臆，磣毒暴惡恣其貪婪，語無誠信輕毀他人，非說而說言多虛妄，愛樂計著諸有戲論。此等是為種種過患。

「菩薩善斷如是過患已，離諸戲論勤修空觀。菩薩雖復多修空觀，然于處處其心流散有所樂住。菩薩即時于諸境處遍求自性，皆悉是空了不可得。由境空故，觀察彼心亦悉是空，心境空故能觀察智，而亦是空了不可得。菩薩又復勤行觀察諸相皆空，菩薩雖觀無相，猶有彼彼諸相現前而為對礙，是故乃觀無有內相，無內相故身不可得，及身念住亦不可得，亦不繫心於身亦無外相可得，亦無外相念住可得，心不繫著，外相離故身相亦離。

「由內諸相得斷滅已，勤行發起修習意樂，由多修習諸觀行故，能常勤修于奢摩他毗缽舍那，所修之行中無間斷。所謂心一境性是奢摩他，如實觀察諸法自性是毗缽舍那。由心一境性住奢摩他故，即於三摩呬多心歡喜無悔。何以故？若戒清凈及戒具足，是即菩薩瑜伽之行。以戒具足故增長瑜伽，戒具足故修習瑜伽，此說名為修瑜伽行。善男子！菩薩若修如是十種法者，善修瑜伽之行。

「又，善男

【現代漢語翻譯】現代漢語譯本：

在所作的事情中產生懈怠，遠離廣大的善法，詆譭大乘佛法，稱讚聲聞乘佛法，詆譭深信大乘的人，稱讚修行聲聞道的人，經常與他人爭論訴訟，經常引發爭鬥，惡語傷人。生性高傲自大，剛愎自用，心懷惡意，殘暴兇狠，放縱自己的貪慾，說話沒有誠信，輕視詆譭他人，不該說的時候亂說，說很多虛假不實的話，喜歡執著于各種世俗的戲論。這些都是種種過患。『菩薩能夠妥善斷除這些過患之後，遠離各種戲論，勤奮修習空觀。菩薩即使修習很多空觀，然而內心仍然容易散亂，對某些事物產生執著。菩薩這時應當在各種境界中尋求自性，發現一切都是空性，了不可得。因為境界是空性的，所以觀察內心也是空性的，心和境都是空性的，能觀察的智慧也是空性的，了不可得。菩薩還要勤奮地觀察諸相皆空，菩薩即使觀察無相，仍然會有各種相顯現出來，成為障礙，所以應當觀察沒有內在的相，沒有內在的相，身體就不可得，以及對身體的念住也不可得，也不把心繫于身體，也沒有外在的相可以得到，也沒有對外在的相的念住可以得到，心不執著，因為外在的相離開了，身體的相也離開了。『由於內在的各種相得以斷滅，勤奮發起修習意樂，因為多次修習各種觀行，所以能夠經常勤奮地修習奢摩他（止，samatha）和毗缽舍那（觀，vipasyana），所修行的過程中沒有間斷。所謂心專注於一個境界就是奢摩他，如實觀察諸法自性就是毗缽舍那。因為心專注於一個境界，安住于奢摩他，所以對三摩呬多（samahita）的心感到歡喜，沒有後悔。為什麼呢？如果戒律清凈，並且具足戒律，這就是菩薩瑜伽的修行。因為具足戒律，所以增長瑜伽，因為具足戒律，所以修習瑜伽，這叫做修瑜伽行。善男子！菩薩如果修習這十種法，就是善於修習瑜伽之行。『此外，善男子！』

【English Translation】 English version:

Generating laziness in one's actions, constantly staying away from vast good dharmas, slandering the Dharma of the Mahayana (Great Vehicle), praising the Dharma of the Sravaka (Hearer) Vehicle, slandering those who deeply believe in the Mahayana, praising those who practice the Sravaka path, constantly engaging in disputes and lawsuits with others, constantly instigating fights, using harsh and coarse language. Being arrogant and self-important, relying on one's own opinions, harboring malice, being cruel and violent, indulging in one's own greed, speaking without integrity, belittling and slandering others, speaking inappropriately, uttering many false and untrue words, delighting in and clinging to various worldly amusements. These are all kinds of faults. 『Having skillfully eradicated these faults, the Bodhisattva (Enlightenment Being) should stay away from all kinds of amusements and diligently cultivate the contemplation of emptiness (sunyata). Even if the Bodhisattva cultivates much contemplation of emptiness, the mind is still easily scattered and attached to certain things. At this time, the Bodhisattva should seek the self-nature in all kinds of realms and discover that everything is empty and unattainable. Because the realm is empty, the observation of the mind is also empty, and because the mind and realm are both empty, the wisdom that observes is also empty and unattainable. The Bodhisattva should also diligently observe that all phenomena are empty. Even if the Bodhisattva contemplates no-form, various forms still appear and become obstacles. Therefore, one should contemplate that there is no inner form. Because there is no inner form, the body is unattainable, and mindfulness of the body is also unattainable. One should not fix the mind on the body, and there is no outer form to be attained, and there is no mindfulness of outer form to be attained. The mind is not attached, and because the outer form is gone, the form of the body is also gone.』『Because the various inner forms are extinguished, one should diligently arouse and cultivate the joy of intention. Because of the frequent cultivation of various contemplations, one can constantly and diligently cultivate samatha (tranquility) and vipasyana (insight), without interruption in the practice. What is called samatha is the mind being focused on one object, and what is called vipasyana is the truthful observation of the self-nature of all dharmas. Because the mind is focused on one object and dwells in samatha, one feels joy and no regret in the samahita (concentrated) mind. Why? If the precepts are pure and complete, this is the practice of Bodhisattva Yoga. Because of the completeness of the precepts, Yoga is increased, and because of the completeness of the precepts, Yoga is cultivated. This is called the practice of Yoga. Good man! If a Bodhisattva cultivates these ten dharmas, he is skillful in cultivating the practice of Yoga.』『Furthermore, good man!』

子！菩薩若修十種法者，能持如來修多羅教。何等為十？一者、為護正法故聽聞受持，不為資財；二者、為守護教故聽聞受持，不為利養；三者、令三寶種得不斷故聽聞受持，不為求他恭敬；四者、為欲攝受安住大乘諸有情故聽聞受持，不為名稱；五者、為利益無依無救諸有情故聽聞受持；六者、為令苦惱有情得安樂故聽聞受持；七者、為令無慧眼者得慧眼故聽聞受持；八者、為彼住聲聞乘者說示聲聞道故聽聞受持；九者、為彼住大乘者說示大乘法故聽聞受持；十者、為自取證無上智故聽聞受持，不為求彼下劣乘故。善男子！菩薩若修如是十種法者，能持如來修多羅教。

「又，善男子！菩薩若修十種法者，能持律教。何等為十？一者、善知于律；二者、善知律之儀範；三者、善知律甚深義；四者、善知律微細相；五者、善知應作不應作；六者、善知自性違犯；七者、善知施設違犯；八者、善知波羅提木叉所起因緣；九者、善知聲聞律法；十者、善知菩薩律法。善男子！菩薩若修如是十種法者，善持律教。

「又，善男子！菩薩若修十種法者，善解軌則所行境界威儀具足。何等為十？一者、善學聲聞學處；二者、善學緣覺學處；三者、善學菩薩學處；四者、于彼一切學處修習具足；五者、于所行軌則得具

【現代漢語翻譯】現代漢語譯本：『善男子！菩薩如果修習以下十種法，就能受持如來的修多羅教（Sutra-teaching，經教）。是哪十種呢？第一，爲了守護正法而聽聞受持，不是爲了獲取資財；第二，爲了守護佛法教義而聽聞受持，不是爲了獲得利養；第三，爲了使三寶（佛、法、僧）的種子得以延續不斷而聽聞受持，不是爲了尋求他人的恭敬；第四，爲了攝受安住于大乘（Mahayana）的眾生而聽聞受持，不是爲了追求名聲；第五，爲了利益無依無靠、無救助的眾生而聽聞受持；第六，爲了使痛苦煩惱的眾生得到安樂而聽聞受持；第七，爲了使沒有智慧之眼的人得到智慧之眼而聽聞受持；第八，爲了給那些安住于聲聞乘（Śrāvakayāna）的人宣說聲聞之道而聽聞受持；第九，爲了給那些安住于大乘的人宣說大乘佛法而聽聞受持；第十，爲了自己證得無上智慧而聽聞受持，不是爲了追求下劣的乘法。善男子！菩薩如果修習以上這十種法，就能受持如來的修多羅教。』

『又，善男子！菩薩如果修習以下十種法，就能受持律教。是哪十種呢？第一，善於瞭解戒律；第二，善於瞭解戒律的儀軌規範；第三，善於瞭解戒律甚深的含義；第四，善於瞭解戒律細微的相狀；第五，善於瞭解什麼應該做，什麼不應該做；第六，善於瞭解自性違犯（根本戒）；第七，善於瞭解施設違犯（遮戒）；第八，善於瞭解波羅提木叉（Prātimokṣa，戒經）產生的因緣；第九，善於瞭解聲聞的律法；第十，善於瞭解菩薩的律法。善男子！菩薩如果修習以上這十種法，就能很好地受持律教。』

『又，善男子！菩薩如果修習以下十種法，就能很好地理解軌則，所行境界和威儀都具足。是哪十種呢？第一，善於學習聲聞的學處；第二，善於學習緣覺的學處；第三，善於學習菩薩的學處；第四，對於所有這些學處都能圓滿修習；第五，對於所行的軌則能夠完全掌握』

【English Translation】 English version: 『Good man! If a Bodhisattva cultivates these ten dharmas, he can uphold the Sutra-teaching (Sutra-teaching) of the Tathagata. What are the ten? First, he listens, learns, and upholds for the sake of protecting the True Dharma, not for the sake of material gain; second, he listens, learns, and upholds for the sake of protecting the teachings, not for the sake of profit and support; third, he listens, learns, and upholds so that the seed of the Three Jewels (Buddha, Dharma, Sangha) may not be cut off, not for seeking the respect of others; fourth, he listens, learns, and upholds for the sake of embracing and settling sentient beings in the Mahayana, not for the sake of fame; fifth, he listens, learns, and upholds for the sake of benefiting sentient beings who are without support or refuge; sixth, he listens, learns, and upholds for the sake of bringing peace and happiness to sentient beings who are suffering; seventh, he listens, learns, and upholds for the sake of giving the eye of wisdom to those who have no eye of wisdom; eighth, he listens, learns, and upholds for the sake of showing and explaining the path of the Śrāvakayāna (Hearer Vehicle) to those who abide in the Śrāvakayāna; ninth, he listens, learns, and upholds for the sake of showing and explaining the Mahayana Dharma to those who abide in the Mahayana; tenth, he listens, learns, and upholds for the sake of attaining unsurpassed wisdom for himself, not for seeking inferior vehicles. Good man! If a Bodhisattva cultivates these ten dharmas, he can uphold the Sutra-teaching of the Tathagata.』

『Furthermore, good man! If a Bodhisattva cultivates these ten dharmas, he can uphold the Vinaya-teaching (teachings on monastic discipline). What are the ten? First, he is skilled in knowing the Vinaya; second, he is skilled in knowing the rules and regulations of the Vinaya; third, he is skilled in knowing the profound meaning of the Vinaya; fourth, he is skilled in knowing the subtle aspects of the Vinaya; fifth, he is skilled in knowing what should be done and what should not be done; sixth, he is skilled in knowing offenses by nature (fundamental precepts); seventh, he is skilled in knowing offenses by enactment (secondary precepts); eighth, he is skilled in knowing the causes and conditions that give rise to the Prātimokṣa (code of monastic discipline); ninth, he is skilled in knowing the Vinaya of the Hearers; tenth, he is skilled in knowing the Vinaya of the Bodhisattvas. Good man! If a Bodhisattva cultivates these ten dharmas, he can uphold the Vinaya-teaching well.』

『Furthermore, good man! If a Bodhisattva cultivates these ten dharmas, he will be skilled in understanding the rules, the realm of conduct, and will be complete in dignified behavior. What are the ten? First, he is skilled in learning the precepts of the Hearers; second, he is skilled in learning the precepts of the Pratyekabuddhas; third, he is skilled in learning the precepts of the Bodhisattvas; fourth, he cultivates all these precepts completely; fifth, he fully masters the rules of conduct』

足已，而能遠離非沙門行；六者、以是因緣故，菩薩不于非處非方非時所行；七者、于其沙門軌則所行得具足已，不為諸沙門或婆羅門非理譏毀；八者、令他亦如是學；九者、所行軌則得具足故，容相端嚴威儀寂靜；十者、具足威儀而無詐異。善男子！菩薩若修如是十種法者，善解軌則所行境界威儀具足。

「又，善男子！菩薩若修十種法者，能離慳嫉。何等為十？一者、自為施主；二者、教他行施；三者、讚歎佈施；四者、見他施時心生隨喜；五者、令余施主慶快利喜；六者、見施他時，不應生念：『此應施我勿施於他，我族應得他族非得。』七者、菩薩發如是心，令諸有情一切皆得濟命資具悉獲安樂；八者、令諸有情悉能成就勝出世間最上安樂；九者、菩薩作如是念：『我常勤修利有情事。』十者、菩薩作如是念：『我終不起慳嫉之心。』善男子！菩薩若修如是十種法者，能離慳嫉。

「又，善男子！菩薩若修十種法者，能於一切有情住平等心。何等為十？一者、於一切有情起平等方便；二者、於一切有情起無障礙心；三者、於一切有情起無瞋惱心；四者、為一切有情廣行佈施；五者、守護戒行；六者、修持忍辱；七者、發勤精進；八者、安住禪定；九者、修習勝慧；十者、積集彼一切智，菩薩如是

【現代漢語翻譯】現代漢語譯本：如果能夠遠離不屬於沙門（Śrāmaṇa，指修行者）的行為，這是第一點；第二點，因為這個原因，菩薩不在不適當的地方、不適當的方向、不適當的時間行動；第三點，對於沙門的規範行爲能夠完全遵守；第四點，不被沙門或婆羅門（Brāhmaṇa，指祭司）無理地批評指責；第五點，教導他人也像自己一樣學習；第六點，因為能夠完全遵守行爲規範，所以容貌端正莊嚴，威儀寂靜；第七點，具備威儀卻不虛偽做作。善男子！菩薩如果修習這十種法，就能很好地理解行爲規範所適用的範圍，以及威儀的完整性。又，善男子！菩薩如果修習十種法，就能遠離慳吝和嫉妒。是哪十種呢？第一，自己成為施主；第二，教導他人行佈施；第三，讚歎佈施的行為；第四，看到他人佈施時內心隨喜；第五，讓其他施主感到快樂和滿足；第六，看到他人接受佈施時，不應該產生這樣的念頭：『這應該施捨給我，不應該施捨給他人，我的族人應該得到，其他族人不應該得到。』第七，菩薩發起這樣的心願，讓一切有情眾生都能得到維持生命的資具，都能夠獲得安樂；第八，讓一切有情眾生都能夠成就超越世間的最上安樂；第九，菩薩這樣想：『我經常勤奮地修習利益有情眾生的事情。』第十，菩薩這樣想：『我終究不會生起慳吝和嫉妒之心。』善男子！菩薩如果修習這十種法，就能遠離慳吝和嫉妒。又，善男子！菩薩如果修習十種法，就能對一切有情眾生保持平等心。是哪十種呢？第一，對一切有情眾生髮起平等的方便；第二，對一切有情眾生髮起沒有障礙的心；第三，對一切有情眾生髮起沒有嗔恨惱怒的心；第四，為一切有情眾生廣泛地行佈施；第五，守護戒律；第六，修持忍辱；第七，發起勤奮精進；第八，安住于禪定；第九，修習殊勝的智慧；第十，積聚通達一切的智慧，菩薩像這樣

【English Translation】 English version: If one can stay away from actions that are not those of a Śrāmaṇa (ascetic, religious practitioner), this is the first; second, because of this reason, a Bodhisattva does not act in inappropriate places, inappropriate directions, or at inappropriate times; third, one can fully comply with the rules of conduct for Śrāmaṇas; fourth, one is not unreasonably criticized or blamed by Śrāmaṇas or Brāhmaṇas (priests); fifth, one teaches others to learn as oneself does; sixth, because one can fully comply with the rules of conduct, one's appearance is upright and dignified, and one's demeanor is serene; seventh, one possesses dignity without being deceitful or artificial. Good man! If a Bodhisattva cultivates these ten dharmas, he will well understand the scope of the rules of conduct and the completeness of his demeanor. Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he can be free from stinginess and jealousy. What are the ten? First, being a donor oneself; second, teaching others to practice giving; third, praising the act of giving; fourth, rejoicing in one's heart when seeing others give; fifth, making other donors feel happy and satisfied; sixth, when seeing others receive gifts, one should not have thoughts such as: 'This should be given to me, not to others; my family should receive it, not other families.' Seventh, the Bodhisattva makes such a vow, so that all sentient beings can obtain the means to sustain life and obtain peace and happiness; eighth, enabling all sentient beings to achieve the supreme happiness that transcends the world; ninth, the Bodhisattva thinks: 'I am constantly diligently cultivating the affairs that benefit sentient beings.' Tenth, the Bodhisattva thinks: 'I will never give rise to stinginess and jealousy.' Good man! If a Bodhisattva cultivates these ten dharmas, he can be free from stinginess and jealousy. Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he can maintain equanimity towards all sentient beings. What are the ten? First, generating equal means for all sentient beings; second, generating unobstructed minds for all sentient beings; third, generating minds without anger or annoyance for all sentient beings; fourth, extensively practicing giving for all sentient beings; fifth, guarding the precepts; sixth, cultivating patience; seventh, generating diligent effort; eighth, abiding in dhyana (meditative absorption); ninth, cultivating superior wisdom; tenth, accumulating the wisdom that understands everything, the Bodhisattva like this

依無二心之所積集。何以故？菩薩於一切有情平等積集故，以一切有情為所緣境而積集故，如是速能普令一切證得法性，菩薩自能出離大火宅已，復令他人亦悉出離，以其安住平等心故心無高下。

「善男子！譬如長者有其六子，而一一子稱可父意，慈愛憐惜而悉同等，是等諸子幼無所識復不明瞭，其父同以方便訓育。一時父舍欻然火起，而彼諸子各各異處。善男子！于汝意云何？時彼長者可作是念：『此諸子等令同出邪？前後出邪？』」

除蓋障菩薩白佛言：「不也。世尊！何以故？而彼長者以平等心憐愛無異，是時諸子雖各異處，以等愛心俱時令出。」

佛言：「善男子！菩薩亦復如是，一切有情悉是愚夫而非聖者。久處生死大火宅中，愚癡無識復不明瞭，各各散在諸趣之中。菩薩為救度故，隨以方便俱時令出彼大火宅，出火宅已，普令安住寂靜界中。善男子！菩薩若修如是十種法者，能於一切有情住平等心。

「又，善男子！菩薩若修十種法者，善能承事供養如來。何等為十？一者、以法供養是為承事供養如來非財供養；二者、如說修行，是為供養；三者、為諸有情作利樂事，是為供養；四者、攝受有情，是為供養；五者、為諸有情隨順所行，是為供養；六者、不捨誓願，是為供養；

七者、不捨菩薩事業，是為供養；八者、如說能行，是為供養；九者、諸有所作不生懈倦，是為供養；十者不捨菩提心，是為承事供養如來非財供養。何以故？善男子！法身即是如來，是故以法供養即為供養如來。又積集如來所說，是即如說修行；發起諸利樂事，是即利樂有情；施作有情事業，是即攝受有情。

「善男子！若不能作利有情事，誓願微劣棄捨菩薩事業之者，即不能順有情行增長誓願，堅固菩薩事業。又若起虛妄語志意缺減，即不能如說能行。又若生其懈倦，即不能于諸所作不生懈倦。又若於菩提心有所退失而無所證，即不能不捨菩提之心。何以故？善男子！菩薩于阿耨多羅三藐三菩提，本無所得亦無所證，是故汝今應如是知，以法供養，是為承事供養如來非財供養。善男子！菩薩若修如是十種法者，善能承事供養如來。

「又，善男子！菩薩若修十種法者，能摧伏我慢。何等為十？一者、菩薩舍家出家，離諸親友、眷屬、知識，猶如死故摧伏我慢；二者、毀己形好被服壞色，隨順正法故摧我慢；三者、剃除鬚髮執持應器，巡家行乞故摧我慢；四者、為乞食因緣卑下其心，與旃陀羅童子而無有異故摧我慢；五者、常作是念：『我從他乞，我之身命系屬於他。』故摧我慢；六者、我所受食以清

【現代漢語翻譯】現代漢語譯本：第七，不捨棄菩薩的事業，這便是供養；第八，能夠按照佛所說的去做，這便是供養；第九，對於所做的一切事情不產生懈怠疲倦，這便是供養；第十，不捨棄菩提之心（Bodhicitta，覺悟之心），這便是承事供養如來（Tathagata，如來），而不是用財物供養。為什麼呢？善男子！法身（Dharmakaya，佛的法性之身）就是如來，所以用佛法供養就是供養如來。而且，積累如來所說的教法，就是按照佛所說的去修行；發起各種利益眾生的事情，就是利益和快樂有情（sentient beings，有感覺的生命）；施作有情的事業，就是攝受有情。

『善男子！如果不能做利益有情的事情，誓願微弱而放棄菩薩事業的人，就不能順應有情的行為，增長誓願，堅固菩薩的事業。而且，如果生起虛妄的語言，意志減退，就不能按照佛所說的去做。而且，如果產生懈怠疲倦，就不能對於所做的一切事情不產生懈怠疲倦。而且，如果對於菩提之心有所退失而沒有什麼證悟，就不能不捨棄菩提之心。為什麼呢？善男子！菩薩對於阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），本來就沒有什麼可以得到，也沒有什麼可以證悟，所以你現在應當這樣知道，用佛法供養，這是承事供養如來，而不是用財物供養。善男子！菩薩如果修習這十種法，就能很好地承事供養如來。』

『又，善男子！菩薩如果修習十種法，就能摧伏我慢（pride，傲慢）。哪十種呢？第一，菩薩捨棄家庭出家，離開各種親友、眷屬、知識，就像死了一樣，以此摧伏我慢；第二，毀壞自己的美好形象，穿上破舊的衣服，隨順正法，以此摧伏我慢；第三，剃除鬚髮，拿著缽器，挨家挨戶地乞食，以此摧伏我慢；第四，爲了乞食的緣故，降低自己的心，和旃陀羅（Candala，印度種姓制度中最低等級的人）的童子沒有什麼區別，以此摧伏我慢；第五，經常這樣想：『我從別人那裡乞討，我的身命系屬於別人。』以此摧伏我慢；第六，我所接受的食物以清

【English Translation】 English version: Seventh, not abandoning the activities of a Bodhisattva (Bodhisattva, one who seeks enlightenment), this is offering; eighth, being able to act according to what the Buddha has said, this is offering; ninth, not generating laziness or weariness in all that one does, this is offering; tenth, not abandoning the Bodhicitta (Bodhicitta, the mind of enlightenment), this is serving and offering to the Tathagata (Tathagata, the Thus Come One), not offering with material possessions. Why? Good man! The Dharmakaya (Dharmakaya, the body of the Dharma) is the Tathagata, therefore offering with the Dharma is offering to the Tathagata. Furthermore, accumulating what the Tathagata has said is practicing according to what was said; initiating all beneficial and joyful activities is benefiting and bringing joy to sentient beings (sentient beings, beings with consciousness); performing the activities of sentient beings is embracing sentient beings.

『Good man! If one cannot perform activities that benefit sentient beings, if one's vows are weak and one abandons the activities of a Bodhisattva, then one cannot accord with the conduct of sentient beings, increase one's vows, and strengthen the activities of a Bodhisattva. Furthermore, if one generates false speech and one's will is diminished, then one cannot act according to what was said. Furthermore, if one generates laziness and weariness, then one cannot avoid generating laziness and weariness in all that one does. Furthermore, if one regresses from the Bodhicitta and has no realization, then one cannot avoid abandoning the Bodhicitta. Why? Good man! For a Bodhisattva, with regard to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment), there is originally nothing to be obtained and nothing to be realized, therefore you should now know in this way that offering with the Dharma is serving and offering to the Tathagata, not offering with material possessions. Good man! If a Bodhisattva cultivates these ten dharmas, they will be able to serve and offer to the Tathagata well.』

『Moreover, good man! If a Bodhisattva cultivates ten dharmas, they will be able to subdue their pride (pride, arrogance). What are the ten? First, a Bodhisattva abandons their home and goes forth, leaving behind all relatives, family, and acquaintances, as if they were dead, thereby subduing their pride; second, destroying their own beautiful form and wearing tattered clothes, according with the true Dharma, thereby subduing their pride; third, shaving their head and beard, holding an alms bowl, and begging from house to house, thereby subduing their pride; fourth, for the sake of begging for food, lowering their mind, being no different from a Candala (Candala, an outcaste in the Indian caste system) child, thereby subduing their pride; fifth, constantly thinking: 『I beg from others, my life is dependent on others,』 thereby subduing their pride; sixth, the food that I receive, with a clean

凈故，諸佛所許故摧我慢；七者、為欲親近阿阇梨、師長、聖眾故摧我慢；八者、我具威儀軌則所行如法，欲令同梵行者見皆歡喜，故摧我慢；九者、于諸未具佛法之者愿當得具，故摧我慢；十者、于彼忿恚惱害諸有情中，我當常行忍辱之行故摧我慢。善男子！菩薩若修如是十種法者，能摧我慢。

「又，善男子！菩薩若修十種法者，能生凈信。何等為十？一者、福行成辦；二者、具正因故得宿世善根圓滿；三者、不起邪信故而具正見；四者、不依邪師故得意樂具足；五者、離諂誑故得正行無曲；六者、根性利故而得勝慧；七者、相續清凈故得離諸障；八者、遠離惡知識故常得親近諸善知識；九者、常求諸善說故而能除彼增上慢心；十者、于佛所說法中具大信故而能離諸邪執，了知如來廣大威德。善男子！菩薩若修如是十種法者，能生凈信。」

佛說除蓋障菩薩所問經卷第十五大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十六

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

爾時，除蓋障菩薩白佛言：「世尊！所有如來廣大威德，愿佛、世尊為說少分。」

佛言：「善男子！汝當諦聽！我今為汝，略說

【現代漢語翻譯】現代漢語譯本：

『因為清凈的緣故，諸佛所允許的緣故，所以摧毀我慢；第七，爲了親近阿阇梨（Acharya，導師）、師長、聖眾的緣故，所以摧毀我慢；第八，我具備威儀軌則，所行如法，想要讓同修梵行的人見到都歡喜，所以摧毀我慢；第九，對於那些尚未具備佛法的人，希望他們能夠得到具備，所以摧毀我慢；第十，對於那些忿怒惱害眾生的有情，我應當常常奉行忍辱之行，所以摧毀我慢。善男子！菩薩如果修習像這樣的十種法，就能夠摧毀我慢。』『又，善男子！菩薩如果修習十種法，就能夠生起清凈的信心。是哪十種呢？第一，福德之行成就圓滿；第二，因為具備正因，所以得到宿世善根圓滿；第三，不起邪信，所以具備正見；第四，不依止邪師，所以意樂具足；第五，遠離諂媚欺誑，所以得到正行沒有邪曲；第六，根性銳利，所以得到殊勝的智慧；第七，相續清凈，所以能夠遠離各種障礙；第八，遠離惡知識，所以常常能夠親近各種善知識；第九，常常尋求各種善說，所以能夠去除他們的增上慢心；第十，對於佛所說的法具有大信心，所以能夠遠離各種邪執，瞭解如來廣大的威德。善男子！菩薩如果修習像這樣的十種法，就能夠生起清凈的信心。』《佛說除蓋障菩薩所問經》卷第十五大正藏第 14 冊 No. 0489 《佛說除蓋障菩薩所問經》《佛說除蓋障菩薩所問經》卷第十六西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯這時，除蓋障菩薩（Sarvanivaranaviskambhin，斷除一切障礙的菩薩）對佛說：『世尊！所有如來廣大的威德，希望佛、世尊為我說少許。』佛說：『善男子！你應當仔細聽！我現在為你，簡略地說說。

【English Translation】 English version:

'Because of purity, because it is permitted by all Buddhas, therefore destroy arrogance; seventh, in order to be close to the Acharya (teacher), teachers, and holy assembly, therefore destroy arrogance; eighth, I possess dignified conduct and act according to the Dharma, wanting to make fellow practitioners happy when they see me, therefore destroy arrogance; ninth, for those who have not yet possessed the Buddhadharma, I hope they can obtain it, therefore destroy arrogance; tenth, towards those sentient beings who are angry and harmful, I shall always practice the conduct of patience, therefore destroy arrogance. Good man! If a Bodhisattva cultivates these ten kinds of Dharma, he can destroy arrogance.' 'Furthermore, good man! If a Bodhisattva cultivates ten kinds of Dharma, he can generate pure faith. What are the ten? First, the practice of blessings is accomplished and complete; second, because he possesses the right cause, he obtains the complete merits of good roots from past lives; third, he does not give rise to wrong beliefs, therefore he possesses right views; fourth, he does not rely on evil teachers, therefore his intentions are complete; fifth, he is free from flattery and deceit, therefore he obtains right conduct without crookedness; sixth, his faculties are sharp, therefore he obtains superior wisdom; seventh, his continuum is pure, therefore he is able to be free from all obstacles; eighth, he stays away from evil friends, therefore he is always able to be close to good friends; ninth, he constantly seeks good teachings, therefore he is able to remove their arrogance; tenth, he has great faith in the Dharma spoken by the Buddha, therefore he is able to be free from all wrong attachments and understand the vast power and virtue of the Tathagata (如來). Good man! If a Bodhisattva cultivates these ten kinds of Dharma, he can generate pure faith.' The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Sarvanivaranaviskambhin, Volume Fifteen Taisho Tripitaka Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Sarvanivaranaviskambhin The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Sarvanivaranaviskambhin, Volume Sixteen Translated by the Tripitaka Master of the Western Heaven, Chao San Da Fu, Shi Honglu Qing, Chuan Fan Da Shi, bestowed with the Purple Robe, Shramana Chen Fa Hu, etc., under Imperial Decree At that time, the Bodhisattva Sarvanivaranaviskambhin (the Bodhisattva who eliminates all obstacles) said to the Buddha: 'World Honored One! Of all the vast power and virtue of the Tathagatas, may the Buddha, the World Honored One, speak a small portion.' The Buddha said: 'Good man! You should listen carefully! I will now, for you, briefly explain.'

如來廣大威德。」

除蓋障菩薩白佛言：「善哉！世尊！愿樂欲聞。」於是除蓋障菩薩受教而聽。

佛言：「善男子！如來成就大慈無量平等，普及一切有情。如來於一有情行其慈已，于餘一切盡有情界，普遍行慈亦復如是，乃至等虛空界所行亦然，而實不能得知如來大慈邊際。

「又，善男子！如來成就大悲功德，不與一切聲聞菩薩同等。如來於一有情行大悲已，于余普遍盡有情界所行亦然，為彼有情廣作利益。

「又，善男子！如來成就說法無盡。如所成就，若或一劫、百劫、千劫，乃至無量無數劫中，爾所有情若干種類，名言各異理趣不同，如來同時能為說法，然實不能得知如來說法邊際。

「又，善男子！如來成就無量問答。若諸有情乃至在於有情數者，同時各以種種差別名句文義問佛、世尊，如來於一剎那、一臘縛、一牟呼栗多中皆悉能答。然實不能得知如來應答辯才究盡之相。

「又，善男子！如來成就禪定無礙境界。正使一切有情悉住十地，彼等有情同時俱入無數百千三摩地門，如是入時，經于無數億百千劫，所入三摩地各各別異，然亦不能得知如來所有三摩地門及三摩地境界。

「又，善男子！如來成就無量色身化門。若諸有情應以如來色相而得度者，

【現代漢語翻譯】現代漢語譯本：『如來廣大威德。』

除蓋障菩薩（Sarvanivaranaviskambhin，意為清除所有障礙的菩薩）對佛說：『太好了，世尊！我非常樂意聽聞。』於是除蓋障菩薩接受教誨，恭敬地聽著。

佛說：『善男子！如來成就了大慈，無量而平等，普及一切有情（sentient beings）。如來對一個有情行慈愛之後，對於其餘一切有情，乃至遍及整個有情界，普遍地行慈愛也是如此。乃至等同虛空界所行也是這樣，但實際上無法得知如來大慈的邊際。

『又，善男子！如來成就了大悲功德，不與一切聲聞（Śrāvaka，意為聽聞佛法而證悟者）菩薩（Bodhisattva，意為追求覺悟的眾生）同等。如來對一個有情行大悲之後，對於其餘普遍的整個有情界所行也是如此，為那些有情廣泛地帶來利益。

『又，善男子！如來成就了說法無盡。如所成就，若或一劫（kalpa，佛教時間單位，極長的時間）、百劫、千劫，乃至無量無數劫中，所有那些有情，有若干種類，名言各異，理趣不同，如來同時能為他們說法，但實際上無法得知如來說法的邊際。

『又，善男子！如來成就了無量問答。如果所有有情，乃至在於有情數中的，同時各自以種種差別的名句文義問佛、世尊，如來在一剎那（ksana，極短的時間）、一臘縛（lava，時間單位）、一牟呼栗多（muhurta，時間單位）中都能全部回答。但實際上無法得知如來應答辯才的究竟之相。

『又，善男子！如來成就了禪定無礙境界。即使一切有情都住在十地（bhumi，菩薩修行的十個階段），他們這些有情同時都進入無數百千三摩地（samadhi，禪定）之門，這樣進入時，經過無數億百千劫，所進入的三摩地各自不同，但也無法得知如來所有的三摩地之門以及三摩地境界。

『又，善男子！如來成就了無量色身化門。如果所有有情應該以如來的色相而得度，』

【English Translation】 English version: 『The Tathagata's (如來，one who has thus come) vast and mighty virtue.』

Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the Bodhisattva who removes all obstacles) said to the Buddha: 『Excellent, World Honored One! I am eager to hear.』 Thereupon, Sarvanivaranaviskambhin Bodhisattva received the teaching and listened respectfully.

The Buddha said: 『Good man! The Tathagata has achieved great compassion, immeasurable and equal, extending to all sentient beings. After the Tathagata has exercised compassion towards one sentient being, He exercises compassion towards all other sentient beings, even throughout the entire realm of sentient beings, and even as far as the realm of empty space. But in reality, it is impossible to know the boundary of the Tathagata's great compassion.

『Moreover, good man! The Tathagata has achieved the merit of great compassion, which is not equal to that of all Śrāvakas (聲聞，hearers of the Dharma) and Bodhisattvas (菩薩，beings seeking enlightenment). After the Tathagata has exercised great compassion towards one sentient being, He does so towards the rest of the universal realm of sentient beings, extensively benefiting those sentient beings.

『Moreover, good man! The Tathagata has achieved endless Dharma teaching. As He has achieved, whether in one kalpa (劫，an aeon), a hundred kalpas, a thousand kalpas, or even in immeasurable and countless kalpas, all those sentient beings, of various kinds, with different names and languages, and different rationales, the Tathagata can teach them simultaneously. But in reality, it is impossible to know the boundary of the Tathagata's Dharma teaching.

『Moreover, good man! The Tathagata has achieved immeasurable question-and-answer abilities. If all sentient beings, even those within the number of sentient beings, simultaneously ask the Buddha, the World Honored One, with various different names, phrases, and meanings, the Tathagata can answer them all in one ksana (剎那，an instant), one lava (臘縛，a unit of time), and one muhurta (牟呼栗多，a unit of time). But in reality, it is impossible to know the ultimate aspect of the Tathagata's eloquence in answering.

『Moreover, good man! The Tathagata has achieved the unobstructed realm of meditative concentration. Even if all sentient beings dwell in the ten bhumis (地，stages of a Bodhisattva's practice), and these sentient beings simultaneously enter countless hundreds of thousands of samadhi (三摩地，meditative absorption) gates, and as they enter in this way, passing through countless hundreds of thousands of millions of kalpas, the samadhis they enter are each different, but they still cannot know all the samadhi gates and samadhi realms of the Tathagata.

『Moreover, good man! The Tathagata has achieved immeasurable transformation gates of physical forms. If sentient beings should be liberated by the physical form of the Tathagata,』

如來於一剎那、一臘縛、一牟呼栗多中，各各能于彼彼之前現如來身。若諸有情應以別異色相而得度者，如來於剎那中，悉現種種別異之身。

「又，善男子！如來成就無量天眼境界。若有有情具天眼光明非肉眼者盡有情界，彼如是等諸有情類，超過算數思惟較計。是等世界，如來悉能一一觀見，如觀掌中庵摩勒果。

「又，善男子！如來成就無量天耳境界。若無邊世界充滿其中，如前所說一切有情，彼如是等諸有情類，同於一剎那中俱時發聲，音韻詰曲各各差別，如來悉能同時聞彼一一音聲各各解了。

「又，善男子！如來成就無量勝智。假使無量無邊盡有情界等虛空界諸有情類，各各思惟，各各計度。隨其種種思惟計度，各各造業差別不同。如來於一剎那、一臘縛、一牟呼栗多中，悉能了知此類有情，如是思惟：『此類有情如是計度，此類有情造如是業得如是果。』如來以其三世無礙清凈智力，而悉能知。

「善男子！如來常住三摩呬多，不離三摩呬多。何以故？如來無失念故，諸根不散亂故，無異思惟故，已斷一切煩惱故，如來寂靜極寂靜故。

「善男子！若有煩惱心即散亂，心散亂故，不能積集一切善法。是故如來已斷煩惱，離諸塵染得諸漏盡，獲一切法平等自在，成辦三摩

【現代漢語翻譯】現代漢語譯本：如來在一剎那（ksana，極短的時間單位）、一臘縛（lava，更短的時間單位）、一牟呼栗多（muhurta，較短的時間單位）中，都能在他們各自面前顯現如來之身。如果眾生應該以不同的色相才能得到度化，如來就能在一剎那間，全部顯現種種不同的身形。

『還有，善男子！如來成就了無量的天眼境界。如果有眾生具有天眼光明而非肉眼，遍滿整個有情世界，像這些眾生，超過算數和思惟所能計算的。對於這些世界，如來都能一一看見，就像觀看掌中的庵摩勒果（amalaka，一種果實）一樣。

『還有，善男子！如來成就了無量的天耳境界。如果無邊的世界充滿著像前面所說的一切眾生，這些眾生在同一剎那同時發出聲音，音韻複雜多樣，各有差別，如來都能同時聽到他們的每一種聲音，並且一一瞭解。

『還有，善男子！如來成就了無量的殊勝智慧。假使無量無邊的充滿整個有情世界，如同虛空界的眾生，各自思惟，各自計度。隨著他們種種的思惟和計度，各自造作的業也差別不同。如來在一剎那、一臘縛、一牟呼栗多中，都能瞭解這些眾生，這樣思惟：『這些眾生這樣思惟，這些眾生這樣計度，這些眾生造作這樣的業，得到這樣的果報。』如來憑藉其三世無礙的清凈智慧，都能完全知曉。

『善男子！如來常住在三摩呬多（samahita，等持），不離開三摩呬多。為什麼呢？因為如來沒有失念，諸根不散亂，沒有其他的思惟，已經斷除了一切煩惱，如來寂靜，極其寂靜。

『善男子！如果有煩惱，心就會散亂，心散亂，就不能積聚一切善法。所以如來已經斷除了煩惱，遠離了各種塵染，得到了諸漏已盡的境界，獲得了對一切法的平等自在，成就了三摩地（samadhi，禪定）。』

【English Translation】 English version: The Tathagata (如來，one who has thus gone) can manifest the body of the Tathagata before each and every one of them in a single ksana (剎那，instant), a single lava (臘縛，a shorter unit of time), and a single muhurta (牟呼栗多，a relatively short unit of time). If sentient beings should be liberated by means of different appearances, the Tathagata can manifest all kinds of different bodies in a single ksana.

'Furthermore, noble son! The Tathagata has attained immeasurable realms of divine eye. If there are sentient beings with divine eye light, not physical eyes, filling the entire realm of sentient beings, such sentient beings are beyond calculation and contemplation. The Tathagata can see each and every one of these worlds as clearly as an amalaka fruit (庵摩勒果，a type of fruit) in the palm of his hand.

'Furthermore, noble son! The Tathagata has attained immeasurable realms of divine ear. If boundless worlds are filled with all the sentient beings as mentioned before, and these sentient beings utter sounds simultaneously in a single ksana, with complex and diverse tones, the Tathagata can simultaneously hear each of their sounds and understand them individually.

'Furthermore, noble son! The Tathagata has attained immeasurable supreme wisdom. Suppose countless sentient beings filling the entire realm of sentient beings, like the realm of space, each thinking and contemplating differently. According to their various thoughts and contemplations, the karmas they create are also different. In a single ksana, a single lava, and a single muhurta, the Tathagata can understand these sentient beings, thinking: 『These sentient beings are thinking this way, these sentient beings are contemplating this way, these sentient beings are creating such karma and will receive such results.』 The Tathagata, with his unobstructed and pure wisdom of the three times, can fully know all of this.

'Noble son! The Tathagata constantly abides in samahita (三摩呬多，concentration), without departing from samahita. Why? Because the Tathagata has no loss of mindfulness, his senses are not scattered, he has no different thoughts, he has already cut off all afflictions, the Tathagata is tranquil, extremely tranquil.

'Noble son! If there are afflictions, the mind will be scattered, and if the mind is scattered, it cannot accumulate all good dharmas. Therefore, the Tathagata has already cut off afflictions, is separated from all defilements, has attained the exhaustion of all outflows, has obtained equality and freedom over all dharmas, and has accomplished samadhi (三摩地，meditative absorption).'

地三摩缽底境界勝行。

「善男子！如來於一一威儀道、一一三摩地常所修行，乃至入涅槃時所行無失，況復一三摩呬多？善男子！如來如是于無數劫積集功德，是故如來所有功德不可量、不可稱、不可思、不可計。」

爾時，除蓋障菩薩白佛言：「世尊！豈非如來於三阿僧祇劫積集功德耶？」

佛言：「不也。善男子！如來境界不思議故，若住不可思議菩薩方能積集，非三阿僧祇劫所能積集。何以故？若菩薩得入一切法平等者，方入劫數，非初發心者之所能入。」

除蓋障菩薩復白佛言：「世尊！如是所說如來廣大威德，若人聞已，能生凈信歡喜適悅，當知是人具大福德者，作諸善業者，斷諸業障者，廣多信解者，是人得近菩提，況復有能於是法中，聞已受持讀誦通利，復能廣為他人說者，必知是人不久應當得如是等如來廣大威德出生。」

佛言：「如是，如是。善男子！如汝所說，彼人當得諸佛攝護深種善根，于多佛所尊重恭敬。是故，若善男子、善女人聞說如來大威德已，勿生疑惑勿起猶豫。若彼善男子、善女人，能於七晝夜中，專注繫念心不散亂，思惟如來廣大威德。隨所思惟，深固作意深固信解，隨其悟入過七晝夜已，應當嚴潔敷設種種供養之具，著新凈衣起清凈心現前諦

【現代漢語翻譯】現代漢語譯本：地三摩缽底（Dhyana-samapatti，禪定）境界的殊勝修行。

『善男子！如來在每一個威儀道、每一個三摩地（Samadhi，禪定）中，都經常修行，乃至進入涅槃（Nirvana，寂滅）時所行持的也不會有缺失，更何況只是一個三摩地？善男子！如來就是這樣在無數劫中積聚功德，所以如來所有的功德是不可衡量、不可稱量、不可思議、不可計量的。』

這時，除蓋障菩薩（Sarvanivaranaviskambhin，清除一切障礙的菩薩）對佛說：『世尊！難道不是如來在三大阿僧祇劫（asamkhya kalpas，無數劫）中積聚功德嗎？』

佛說：『不是的。善男子！如來的境界是不可思議的，只有安住于不可思議境界的菩薩才能積聚，不是三大阿僧祇劫所能積聚的。為什麼呢？如果菩薩能夠進入一切法平等的境界，才能進入劫數的概念，不是初發心的菩薩所能進入的。』

除蓋障菩薩又對佛說：『世尊！像這樣所說的如來廣大威德，如果有人聽了之後，能夠生起清凈的信心、歡喜和愉悅，應當知道這個人是具有大福德的人，是造作各種善業的人，是斷除各種業障的人，是具有廣泛而深刻的信解的人，這個人能夠接近菩提（Bodhi，覺悟），更何況有人能夠在這法中，聽了之後受持、讀誦、通達、流利，又能廣泛地為他人解說，必定知道這個人不久之後應當能夠得到像這樣如來廣大威德的出生。』

佛說：『是的，是的。善男子！正如你所說，那個人應當得到諸佛的攝護，深深地種下善根，在許多佛的處所受到尊重和恭敬。因此，如果善男子、善女人聽聞宣說如來大威德之後，不要產生疑惑，不要猶豫不決。如果那善男子、善女人，能夠在七個晝夜之中，專注地繫念，心不散亂，思惟如來廣大威德。隨著所思惟的內容，深刻地堅定意念，深刻地堅定信解，隨著他的領悟進入，過了七個晝夜之後，應當莊嚴地清潔，鋪設各種供養的器具，穿上新的乾淨衣服，生起清凈的心，現前真誠地'

【English Translation】 English version: The Supreme Practice of the Dhyana-samapatti State.

'Good man! The Tathagata (如來，one who has thus gone) constantly practices in every dignified conduct, in every Samadhi (三摩地，concentration), and what he practices will not be lost even when entering Nirvana (涅槃，liberation). How much more so with just one Samadhi? Good man! The Tathagata has accumulated merits in countless kalpas (劫，eons). Therefore, all the merits of the Tathagata are immeasurable, incalculable, inconceivable, and uncountable.'

At that time, Sarvanivaranaviskambhin Bodhisattva (除蓋障菩薩，the bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! Isn't it that the Tathagata accumulated merits in three asamkhya kalpas (阿僧祇劫，innumerable eons)?'

The Buddha said: 'No. Good man! The realm of the Tathagata is inconceivable. Only a Bodhisattva who abides in the inconceivable state can accumulate merits, not what can be accumulated in three asamkhya kalpas. Why? If a Bodhisattva can enter the equality of all dharmas (法，teachings), then he can enter the concept of kalpas, which is not something that a beginner can enter.'

Sarvanivaranaviskambhin Bodhisattva again said to the Buddha: 'World Honored One! If someone hears about the Tathagata's vast majestic virtue as described, and can generate pure faith, joy, and delight, it should be known that this person is one with great merit, one who performs various good deeds, one who cuts off various karmic obstacles, and one who has broad and deep faith and understanding. This person can approach Bodhi (菩提，enlightenment). How much more so if someone can hear, receive, uphold, read, recite, understand, and fluently explain this Dharma (法，teachings), and can widely explain it to others? It must be known that this person will soon be able to attain the birth of such vast majestic virtue of the Tathagata.'

The Buddha said: 'So it is, so it is. Good man! As you said, that person should receive the protection of all Buddhas, deeply plant good roots, and be respected and honored in the presence of many Buddhas. Therefore, if a good man or good woman hears the great majestic virtue of the Tathagata being spoken, do not generate doubt, do not hesitate. If that good man or good woman can, for seven days and nights, focus their mind and not be distracted, contemplate the vast majestic virtue of the Tathagata. According to what they contemplate, deeply and firmly establish their intention, deeply and firmly establish their faith and understanding. According to their realization and entry, after seven days and nights, they should solemnly and cleanly prepare various offerings, wear new and clean clothes, generate a pure mind, and sincerely'

想，即於是夜得見如來。若復不能依其法式或有所減，但能專注一心者，是人臨命終時，亦得如來為現其前。」

除蓋障菩薩復白佛言：「世尊！或有人聞宣說如來大威德時，生不信不？」

佛言：「善男子！亦有有情聞說如來大威德已，起粗惡意極損害心，于其說法師所起惡友想。以是緣故，身壞命終墮地獄中。

「善男子！若復有人聞說如來大威德時生凈信心，于彼說法師所起善知識想，起師尊想。如是之人，決定於先世中，曾聞如來如是廣大威德之法，世世已來至於今生，而此眾會之中，亦復得聞如來功德。善男子！如佛所說，若人得聞此正法者，是人先世已曾聞故。」

爾時，世尊即乃舒其清凈舌相遍覆面輪，覆面輪已次覆頂輪，覆頂輪已旋覆身輪，覆身輪已周匝覆于師子之座。次第覆于菩薩眾會及聲聞眾，乃至帝釋、梵王、護世天等一切大會。如是次第周廣遍覆，攝其舌相旋復如故，普告眾會而作是言：「諸善男子！汝觀如來如是舌相，表佛如來言無虛妄，汝等應當各起增上清凈信心，當令汝等於長夜中得大利樂。」

說是法時，會中八萬四千菩薩得無生法忍，無數百千有情，遠塵離垢得法眼凈。復有無數有情，先未曾發菩提心者，皆發阿耨多羅三藐三菩提心。

爾

【現代漢語翻譯】現代漢語譯本：『想』，就是說如果有人這樣觀想，那麼他就在當晚能夠見到如來（Tathagata，如來）。如果不能完全按照這些方法或有所減少，但能夠專注一心，那麼這個人臨終的時候，也能見到如來顯現在他面前。

除蓋障菩薩（Sarvanivaranaviskambhin，一切煩惱的清除者）又對佛說：『世尊！如果有人聽聞宣說如來的大威德時，會生起不相信的心嗎？』

佛說：『善男子！也有眾生聽聞宣說如來的大威德后，生起粗暴的惡意和極大的損害心，對說法師產生惡友的想法。因為這個緣故，身死命終後會墮入地獄之中。

『善男子！如果有人聽聞宣說如來的大威德時，生起清凈的信心，對說法師產生善知識的想法，產生像對待師長的尊敬。這樣的人，必定在前世中，曾經聽聞過如來這樣廣大的威德之法，世世代代以來直到今生，而在此集會之中，也能夠聽聞如來的功德。善男子！正如佛所說，如果有人能夠聽聞此正法，那麼這個人前世就已經聽聞過了。』

這時，世尊就伸出他清凈的舌相，遍覆他的面輪，覆面輪後接著覆頂輪，覆頂輪后旋轉覆蓋身輪，覆身輪後周匝覆蓋師子座。依次覆蓋菩薩眾會和聲聞眾，乃至帝釋（Indra，眾神之王）、梵王（Brahma，創造之神）、護世天等一切大會。這樣依次周遍廣闊地覆蓋，然後收回舌相恢復如初，普告大眾說：『諸位善男子！你們看如來這樣的舌相，表明佛如來說話沒有虛妄，你們應當各自生起增上清凈的信心，應當讓你們在長夜中得到大利益和快樂。』

在宣說此法時，會中有八萬四千菩薩得到無生法忍（anutpattika-dharma-ksanti，對法不生不滅的證悟），無數百千眾生，遠離塵垢得到法眼凈（dharma-caksu，對佛法的清晰洞察力）。又有無數眾生，先前沒有發菩提心（bodhicitta，覺悟之心）的，都發起了阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。'

爾

【English Translation】 English version: 『Thought』 means that if someone contemplates in this way, then he will be able to see the Tathagata (Tathagata, Thus Come One) that very night. If one cannot fully follow these methods or if something is reduced, but one can focus with a single mind, then this person, at the time of death, will also be able to see the Tathagata appear before him.』

Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, the remover of all obstacles) then said to the Buddha: 『World Honored One! If someone hears the proclamation of the Tathagata』s great power and virtue, will they give rise to disbelief?』

The Buddha said: 『Good man! There are also sentient beings who, upon hearing the proclamation of the Tathagata』s great power and virtue, give rise to coarse malice and extremely harmful thoughts, and think of the Dharma teacher as an evil friend. Because of this reason, after their body breaks and their life ends, they will fall into hell.

『Good man! If someone hears the proclamation of the Tathagata』s great power and virtue and gives rise to pure faith, and thinks of the Dharma teacher as a good friend, and has the respect of a teacher. Such a person, certainly in a previous life, has heard of the Tathagata』s vast power and virtue of the Dharma, from lifetime to lifetime until this life, and in this assembly, they will also be able to hear the Tathagata』s merits. Good man! Just as the Buddha said, if someone can hear this true Dharma, then this person has already heard it in a previous life.』

At that time, the World Honored One then extended his pure tongue, completely covering his face, after covering his face, he then covered his crown, after covering his crown, he rotated and covered his body, after covering his body, he completely covered the lion throne. He successively covered the assembly of Bodhisattvas and the assembly of Sravakas, and even Indra (Indra, King of the Gods), Brahma (Brahma, Creator God), the Guardian Devas, and all the great assemblies. In this way, he successively covered them completely and widely, then retracted his tongue and restored it to its original state, and proclaimed to the assembly, saying: 『Good men! You see the Tathagata』s tongue like this, indicating that the Buddha Tathagata』s words are not false, you should each give rise to increasing pure faith, and you should allow yourselves to obtain great benefits and happiness in the long night.』

When this Dharma was being proclaimed, eighty-four thousand Bodhisattvas in the assembly attained the Anutpattika-dharma-ksanti (anutpattika-dharma-ksanti, the realization of the non-arising and non-ceasing of the Dharma), countless hundreds of thousands of sentient beings, far from dust and defilement, attained the Dharma-caksu (dharma-caksu, clear insight into the Dharma). Furthermore, countless sentient beings, who had not previously generated Bodhicitta (bodhicitta, the mind of enlightenment), all generated the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed complete and perfect enlightenment).』

Er

時，世尊復告除蓋障菩薩言：「善男子！菩薩若修十種法者，善知世俗。何等為十？一者、雖復施設色蘊，于勝義諦中色蘊不可得亦無取著，雖復施設受想行識等蘊，于勝義諦中識蘊不可得亦無取著；二者、雖復施設地界，于勝義諦中地界不可得亦無取著，雖復施設水火風空識界，于勝義諦中識界不可得亦無取著；三者、雖復施設眼處，于勝義諦中眼處不可得亦無取著。雖復施設耳鼻舌身意處，于勝義諦中意處不可得亦無取著；四者雖復施設於我，而勝義諦中我不可得亦無取著；五者、雖復施設有情，于勝義諦中，有情不可得亦無取著；六者、雖復施設壽者、養者、士夫、補特伽羅、摩拏嚩迦，于勝義諦中皆不可得亦無取著；七者、雖復施設世間，于勝義諦中世間不可得亦無取著；八者、雖復施設世間法，于勝義諦中世間法不可得亦無取著；九者、雖復施設佛法，于勝義諦中佛法不可得亦無取著；十者、雖復施設菩提，于勝義諦中菩提不可得亦無取著，復無得菩提者。

「善男子！名相施設此說是為世俗之法，而勝義諦亦不離世俗法有。若無世俗之法，即不能得從勝義諦。若菩薩于如是處了知世俗，是即名為善解世俗之法。善男子！菩薩若修如是十種法者，善知世俗。

佛說除蓋障菩薩所問經卷第十六

【現代漢語翻譯】現代漢語譯本這時，世尊又告訴除蓋障菩薩（Sarvanivaranaviskambhin，意為清除所有障礙的菩薩）說：『善男子！菩薩如果修習這十種法，就能善巧地瞭解世俗。是哪十種呢？第一，雖然施設色蘊（Rupaskandha，構成物質存在的要素），但在勝義諦（Paramarthasatya，最高真理）中，色蘊是不可得的，也不對其產生執著；雖然施設受蘊（Vedanaskandha，感受）、想蘊（Samjnaskandha，認知）、行蘊（Samskaraskandha，意志）、識蘊（Vijnanaskandha，意識）等蘊，但在勝義諦中，識蘊是不可得的，也不對其產生執著；第二，雖然施設地界（Prthvidhatu，地的元素），但在勝義諦中，地界是不可得的，也不對其產生執著；雖然施設水界（Apo-dhatu，水的元素）、火界（Tejo-dhatu，火的元素）、風界（Vayo-dhatu，風的元素）、空界（Akasa-dhatu，空的元素）、識界（Vijnana-dhatu，意識的元素），但在勝義諦中，識界是不可得的，也不對其產生執著；第三，雖然施設眼處（Caksurayatana，視覺器官），但在勝義諦中，眼處是不可得的，也不對其產生執著；雖然施設耳處（Srotrayatana，聽覺器官）、鼻處（Ghranayatana，嗅覺器官）、舌處（Jihvayayatana，味覺器官）、身處（Kayayatana，觸覺器官）、意處（Manayatana，意識器官），但在勝義諦中，意處是不可得的，也不對其產生執著；第四，雖然施設『我』，但在勝義諦中，『我』是不可得的，也不對其產生執著；第五，雖然施設有情（Sattva，眾生），但在勝義諦中，有情是不可得的，也不對其產生執著；第六，雖然施設壽者（Jiva，生命）、養者（Posaka，養育者）、士夫（Puruṣa，人）、補特伽羅（Pudgala，個體）、摩拏嚩迦（Manavaka，人），但在勝義諦中，這些都是不可得的，也不對其產生執著；第七，雖然施設世間（Loka，世界），但在勝義諦中，世間是不可得的，也不對其產生執著；第八，雖然施設世間法（Laukikadharma，世俗的規律），但在勝義諦中，世間法是不可得的，也不對其產生執著；第九，雖然施設佛法（Buddhadharma，佛教的教法），但在勝義諦中，佛法是不可得的，也不對其產生執著；第十，雖然施設菩提（Bodhi，覺悟），但在勝義諦中，菩提是不可得的，也沒有證得菩提的人。

『善男子！名相的施設，這被稱為世俗之法，而勝義諦也並不離開世俗法而存在。如果沒有世俗之法，就不能從勝義諦中獲得。如果菩薩在這樣的地方瞭解世俗，這就叫做善於理解世俗之法。善男子！菩薩如果修習像這樣的十種法，就能善巧地瞭解世俗。』

《佛說除蓋障菩薩所問經》卷第十六

【English Translation】 English version At that time, the World Honored One further said to Sarvanivaranaviskambhin Bodhisattva (Sarvanivaranaviskambhin, meaning the bodhisattva who removes all obstacles): 'Good man! If a bodhisattva cultivates these ten dharmas, he will skillfully understand the mundane. What are the ten? First, although the skandha of form (Rupaskandha, the element constituting material existence) is posited, in the ultimate truth (Paramarthasatya, the highest truth), the skandha of form is unattainable, and there is no attachment to it; although the skandhas of feeling (Vedanaskandha, sensation), perception (Samjnaskandha, cognition), volition (Samskaraskandha, will), and consciousness (Vijnanaskandha, consciousness) are posited, in the ultimate truth, the skandha of consciousness is unattainable, and there is no attachment to it; second, although the earth element (Prthvidhatu, the element of earth) is posited, in the ultimate truth, the earth element is unattainable, and there is no attachment to it; although the water element (Apo-dhatu, the element of water), fire element (Tejo-dhatu, the element of fire), wind element (Vayo-dhatu, the element of wind), space element (Akasa-dhatu, the element of space), and consciousness element (Vijnana-dhatu, the element of consciousness) are posited, in the ultimate truth, the consciousness element is unattainable, and there is no attachment to it; third, although the eye base (Caksurayatana, the visual organ) is posited, in the ultimate truth, the eye base is unattainable, and there is no attachment to it; although the ear base (Srotrayatana, the auditory organ), nose base (Ghranayatana, the olfactory organ), tongue base (Jihvayayatana, the gustatory organ), body base (Kayayatana, the tactile organ), and mind base (Manayatana, the mental organ) are posited, in the ultimate truth, the mind base is unattainable, and there is no attachment to it; fourth, although 'I' is posited, in the ultimate truth, 'I' is unattainable, and there is no attachment to it; fifth, although sentient beings (Sattva, beings) are posited, in the ultimate truth, sentient beings are unattainable, and there is no attachment to it; sixth, although a life-span (Jiva, life), a nourisher (Posaka, nurturer), a person (Puruṣa, person), an individual (Pudgala, individual), and a human being (Manavaka, human being) are posited, in the ultimate truth, all of these are unattainable, and there is no attachment to them; seventh, although the world (Loka, world) is posited, in the ultimate truth, the world is unattainable, and there is no attachment to it; eighth, although mundane dharmas (Laukikadharma, worldly laws) are posited, in the ultimate truth, mundane dharmas are unattainable, and there is no attachment to them; ninth, although the Buddha's teachings (Buddhadharma, Buddhist teachings) are posited, in the ultimate truth, the Buddha's teachings are unattainable, and there is no attachment to them; tenth, although enlightenment (Bodhi, awakening) is posited, in the ultimate truth, enlightenment is unattainable, and there is no one who attains enlightenment.'

'Good man! The positing of names and forms, this is called the mundane dharma, and the ultimate truth does not exist apart from the mundane dharma. If there is no mundane dharma, one cannot attain it from the ultimate truth. If a bodhisattva understands the mundane in such a way, this is called skillfully understanding the mundane dharma. Good man! If a bodhisattva cultivates these ten dharmas, he will skillfully understand the mundane.'

The Sixteenth Fascicle of the Sutra Spoken by the Buddha on the Questions of Sarvanivaranaviskambhin Bodhisattva

大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十七

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！菩薩若修十種法者，善知勝義諦。何等為十？一者、成就不生法故；二者、成就不滅法故；三者、成就不壞法故；四者、成就不出不入法故；五者、成就超言境界故；六者、成就無言詮法故；七者、成就無戲論法故；八者、成就不可說法故；九者、成就寂靜法故；十者、成就聖者法故。

「何以故？善男子！勝義諦理本無壞故。若佛出世，若不出世本自如是，不生不滅，不出不入，非文字所說，非文字詮表，離諸戲論取證。善男子！此勝義諦，湛然寂靜不可言說，唯諸聖者自內所證。

「又，善男子！此勝義諦，若佛出世若不出世，本無所壞。以是義故，有善男子發正信心，清凈出家剃除鬚髮被服袈裟，既出家已發勤精進修諸善行，如頭覆繒帛救其火然，求法亦爾。

「善男子！若不得勝義諦法，即所修梵行虛無果利，如來出世亦無果利。是故，善男子！若有勝義諦可說，名為菩薩了知勝義。善男子！菩薩若修如是十種法者，即善知勝義。

「又，善男子！菩薩若修十種法者，善知

【現代漢語翻譯】現代漢語譯本佛說除蓋障菩薩所問經卷第十七

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

『再者，善男子！菩薩如果修習十種法，就能善於瞭解勝義諦（paramārtha-satya，最高的真理）。哪十種呢？一是，成就無生法（anutpāda-dharma）的緣故；二是，成就無滅法（anirodha-dharma）的緣故；三是，成就無壞法（abheda-dharma）的緣故；四是，成就無出無入法（anāgamānirgama-dharma）的緣故；五是，成就超越言語境界（atīta-vacana-gocara）的緣故；六是，成就無法用言語詮釋的法（anabhilāpya-dharma）的緣故；七是，成就無戲論法（nisprapañca-dharma）的緣故；八是，成就不可說法（akathya-dharma）的緣故；九是，成就寂靜法（śānta-dharma）的緣故；十是，成就聖者法（ārya-dharma）的緣故。

『為什麼呢？善男子！勝義諦的道理本來就沒有毀壞。無論佛陀出世還是不出世，它本來就是這樣，不生不滅，不出不入，不是文字所能說，不是文字所能詮釋，遠離各種戲論而證得。善男子！這勝義諦，湛然寂靜，不可言說，只有各位聖者自己內心才能證得。

『還有，善男子！這勝義諦，無論佛陀出世還是不出世，本來就沒有什麼可以毀壞的。因為這個緣故，如果有善男子發起真正的信心，清凈出家，剃除鬚髮，披上袈裟，既然出家了，就應該發奮精進，修習各種善行，就像頭頂上覆蓋著繒帛來救火一樣，求法也應該這樣。

『善男子！如果不能得到勝義諦法，那麼所修的梵行（brahmacarya，清凈行）就沒有果實和利益，如來出世也沒有果實和利益。因此，善男子！如果有什麼勝義諦可以被說出來，就叫做菩薩瞭解勝義。善男子！菩薩如果修習像這樣的十種法，就能善於瞭解勝義。

『還有，善男子！菩薩如果修習十種法，就能善於瞭解……』

【English Translation】 English version The Sutra Spoken by the Buddha on the Questions of the Bodhisattva Sarvanivaranaviskambhin, Volume 17

Translated by the Tripiṭaka Master Fa Hu, Great Master Chanting the Sanskrit Texts, Minister of the Honglu Court with the title Chaosan Daifu, and Purple-Robed Śrāmaṇa, etc., by Imperial Decree from the Western Heaven Translation Bureau

『Furthermore, O noble son! If a Bodhisattva cultivates ten dharmas, he will be able to understand the ultimate truth (paramārtha-satya) well. What are the ten? Firstly, it is because of accomplishing the dharma of non-arising (anutpāda-dharma); secondly, it is because of accomplishing the dharma of non-cessation (anirodha-dharma); thirdly, it is because of accomplishing the dharma of non-destruction (abheda-dharma); fourthly, it is because of accomplishing the dharma of non-coming and non-going (anāgamānirgama-dharma); fifthly, it is because of accomplishing the realm beyond words (atīta-vacana-gocara); sixthly, it is because of accomplishing the dharma that cannot be expressed by words (anabhilāpya-dharma); seventhly, it is because of accomplishing the dharma without conceptual proliferation (nisprapañca-dharma); eighthly, it is because of accomplishing the dharma that cannot be spoken (akathya-dharma); ninthly, it is because of accomplishing the dharma of tranquility (śānta-dharma); tenthly, it is because of accomplishing the dharma of the noble ones (ārya-dharma).』

『Why is that? O noble son! The principle of the ultimate truth is originally indestructible. Whether a Buddha appears in the world or does not appear, it is inherently so, neither arising nor ceasing, neither coming nor going, not spoken by words, not expressed by words, and attained by being apart from all conceptual proliferations. O noble son! This ultimate truth is serene and tranquil, and cannot be spoken, only realized inwardly by the noble ones themselves.』

『Moreover, O noble son! This ultimate truth, whether a Buddha appears in the world or does not appear, is originally indestructible. Because of this reason, if a noble son generates true faith, purely renounces the household life, shaves his head and beard, and wears the kāṣāya robe, having renounced the household life, he should diligently strive to cultivate all good deeds, just like covering his head with silk to save it from burning, so too should he seek the Dharma.』

『O noble son! If the Dharma of the ultimate truth cannot be attained, then the cultivated pure conduct (brahmacarya) will be without fruit or benefit, and the appearance of the Tathāgata will also be without fruit or benefit. Therefore, O noble son! If there is any ultimate truth that can be spoken, it is called a Bodhisattva understanding the ultimate truth. O noble son! If a Bodhisattva cultivates these ten dharmas, he will be able to understand the ultimate truth well.』

『Furthermore, O noble son! If a Bodhisattva cultivates ten dharmas, he will be able to understand...』

緣生。何等為十？一者、知諸法空；二者、知法無所有；三者知法不真實；四者、知法如像；五者、知法如影；六者、知法如響；七者、知法如幻；八者、知法不久停；九者、知法動搖；十者、知法皆從緣生。

「菩薩作是思惟：『此法如是空，如是無所有，如是不真實，如是如像如影如響如幻，如是不久停，如是動搖，如是緣生。雖復了知諸有生法，決定不住速趣破壞，而亦建立生法滅法及彼住法。』又復惟忖：『如是諸法，從何緣生？從何緣滅？』作是思惟已，乃知是法從無明生，因無明有，以其無明而為先導依止無明，依無明已諸行乃生，依諸行已而有諸識。由有識故乃立名色，立名色故乃有六處，六處有故諸觸隨生，以有觸故乃起于受，由其受因愚夫生愛，愛逼迫故而起于取，以有取故纏縛于有，由有故生，生故有老，有老法故，補特伽羅士夫皆死，依死法故，而起憂悲苦惱愁嘆，如是乃得一大苦蘊集。

「是故智者應當勤力斷除無明，破壞無明，拔無明根滅無明法，由無明滅故，即能除滅無智之者所依止法。譬如命根滅已餘根皆滅，無明滅已，無智所依諸法皆滅，亦復如是。何以故？無無智故乃無積集，一切煩惱不轉諸趣，以無煩惱轉諸趣故，即能斷滅生死之因，近於涅槃。善男子！菩薩若修

【現代漢語翻譯】現代漢語譯本緣起。什麼是十種緣起之法？一是，了知諸法是空性的（空：沒有自性）；二是，了知諸法是無所有的（無所有：沒有恒常不變的實體）；三是，了知諸法是不真實的（不真實：虛幻不實）；四是，了知諸法如影像（如像：如鏡中花，水中月）；五是，了知諸法如影子（如影：隨緣而現，無自性）；六是，了知諸法如迴響（如響：空谷迴音，無實體）；七是，了知諸法如幻術（如幻：虛妄不真）；八是，了知諸法不會長久停留（不久停：生滅迅速）；九是，了知諸法是動搖不定的（動搖：變化無常）；十是，了知諸法都是從因緣而生（緣生：依賴條件而存在）。

菩薩這樣思惟：『這些法是如此空性，如此無所有，如此不真實，如此如影像、如影子、如迴響、如幻術，如此不會長久停留，如此動搖不定，如此因緣而生。雖然完全了知一切有生之法，必定不住留，迅速趨向壞滅，但也建立生法、滅法以及它們住留的法。』又進一步思忖：『這些法，從什麼因緣而生？從什麼因緣而滅？』這樣思惟后，才知道這些法從無明而生（無明：對事物真相的迷惑），因為有無明而存在，以無明作為先導和依止，依止無明之後，各種行為（行：身口意的造作）才產生，依止各種行為之後，才有了各種意識（識：對事物的認知）。由於有意識的緣故，才建立名色（名色：精神和物質），建立名色后，才有了六處（六處：眼耳鼻舌身意六種感覺器官），六處存在後，各種接觸（觸：感覺器官與外境的接觸）隨之產生，因為有接觸的緣故，才產生了感受（受：苦樂等感覺），由於感受的原因，愚昧的人產生愛慾（愛：貪愛執著），愛慾逼迫的緣故，而產生了執取（取：對事物的強烈佔有慾），因為有執取的緣故，就被纏縛于存在（有：三有，即欲有、色有、無色有），由於有（存在）的緣故而有生，有生就有老，有衰老之法，補特伽羅（補特伽羅：人，眾生）和士夫（士夫：人，眾生）都會死亡，依靠死亡之法，而產生憂愁、悲傷、痛苦、煩惱、嘆息，這樣就形成了一個巨大的苦蘊（苦蘊：痛苦的集合）。

因此，智者應當勤奮努力斷除無明，破壞無明，拔除無明的根源，滅除無明的法，由於無明滅除的緣故，就能除滅沒有智慧的人所依止的法。譬如命根滅亡后，其餘的根都滅亡，無明滅亡后，沒有智慧的人所依止的各種法都滅亡，也是這樣。為什麼呢？因為沒有無智的緣故，就沒有積聚，一切煩惱不再流轉于各個趣向（趣：輪迴的去處，如地獄、餓鬼、畜生、人、阿修羅、天），因為沒有煩惱流轉于各個趣向的緣故，就能斷滅生死的因，接近涅槃（涅槃：解脫，寂滅）。善男子！菩薩如果修習……

【English Translation】 English version Origination. What are the ten? First, knowing all dharmas are empty (空: empty of inherent existence); second, knowing dharmas are without anything (無所有: without any permanent substance); third, knowing dharmas are not real (不真實: unreal); fourth, knowing dharmas are like images (如像: like flowers in a mirror, the moon in water); fifth, knowing dharmas are like shadows (如影: appearing according to conditions, without inherent nature); sixth, knowing dharmas are like echoes (如響: echoes in an empty valley, without substance); seventh, knowing dharmas are like illusions (如幻: illusory and untrue); eighth, knowing dharmas do not stay for long (不久停: quickly arising and ceasing); ninth, knowing dharmas are moving and unstable (動搖: constantly changing); tenth, knowing all dharmas arise from conditions (緣生: dependent on conditions to exist).

A Bodhisattva thinks thus: 'These dharmas are so empty, so without anything, so unreal, so like images, like shadows, like echoes, like illusions, so not staying for long, so moving and unstable, so arising from conditions.' Although fully knowing that all dharmas that arise inevitably do not stay and quickly tend towards destruction, they also establish the dharma of arising, the dharma of ceasing, and the dharma of their staying. Furthermore, they ponder: 'From what conditions do these dharmas arise? From what conditions do they cease?' Having thought thus, they then know that these dharmas arise from ignorance (無明: delusion about the true nature of things), exist because of ignorance, with ignorance as the guide and reliance. Having relied on ignorance, various actions (行: actions of body, speech, and mind) then arise. Having relied on various actions, there are then various consciousnesses (識: awareness of objects). Because of consciousness, name and form (名色: mind and matter) are established. Having established name and form, there are then the six sense bases (六處: the six sense organs: eyes, ears, nose, tongue, body, and mind). Because the six sense bases exist, various contacts (觸: contact between sense organs and external objects) arise accordingly. Because of contact, feelings (受: sensations of pleasure, pain, etc.) arise. Because of feelings, foolish beings generate craving (愛: attachment and desire). Because of the pressure of craving, grasping (取: strong desire to possess) arises. Because of grasping, one is bound to existence (有: the three realms of existence: desire realm, form realm, formless realm). Because of existence, there is birth. Because of birth, there is aging. Because there is the dharma of aging, Puddgalas (補特伽羅: persons, beings) and Purushas (士夫: persons, beings) all die. Relying on the dharma of death, sorrow, grief, suffering, distress, and lamentation arise. Thus, a great mass of suffering (苦蘊: aggregate of suffering) is formed.

Therefore, the wise should diligently strive to cut off ignorance, destroy ignorance, uproot the root of ignorance, and extinguish the dharma of ignorance. Because of the extinction of ignorance, one can extinguish the dharmas relied upon by those without wisdom. Just as when the life-force is extinguished, the remaining roots are all extinguished, so too, when ignorance is extinguished, the various dharmas relied upon by those without wisdom are all extinguished. Why? Because without ignorance, there is no accumulation, and all afflictions no longer revolve in the various destinies (趣: destinations of rebirth, such as hell, hungry ghosts, animals, humans, asuras, and gods). Because there are no afflictions revolving in the various destinies, one can cut off the cause of birth and death and approach Nirvana (涅槃: liberation, extinction). Good man! If a Bodhisattva cultivates...

如是十種法者，善知緣生。

「又，善男子！菩薩若修十種法者，能自了知。何等為十？一者、菩薩善自觀察：『今我此身何族中生？婆羅門族邪？剎帝利族邪？長者族邪？而或高尚富貴族邪？其或卑賤下種族邪？若在高尚富貴族生，我當不恃此緣而生憍倨，設使于其卑賤族生。』當起是念：『由我宿昔造雜業故生如是族。』即以此緣厭離於世，生厭離故而求出家。

「二者、菩薩既出家已，即當觀察：『我今為何義故而求出家？』乃自思忖：『我今出家，自得度已令他亦度，自解脫已亦令他人悉得解脫。』以是緣故，終不生於懶墮懈怠。

「三者、菩薩如是觀察：『我今出家，應斷一切罪不善法滅盡無餘。我若已斷諸不善法，生大歡喜適悅慶快；我若未斷諸不善法，應當策勤速令除斷。』

「四者、菩薩如是觀察：『我今出家宜應廣大增長修習一切善法。我若已能廣大增長一切善法，心生歡喜適悅慶快；我若曾未增修善法，應當策勤速令增長。』

「五者、菩薩如是觀察：『我若依止於師尊已，即能增長一切善法，壞滅一切不善之法。』由此因緣，于其親教師所，不以鮮聞、多聞、有智、無智、持戒、毀戒，應當悉起佛大師想。于彼師尊之所，愛樂信重恭敬承事，亦于軌範師所，同

【現代漢語翻譯】現代漢語譯本如果能夠了解這十種法，就能很好地理解緣起。

『此外，善男子！菩薩如果修習這十種法，就能自我瞭解。哪十種呢？第一，菩薩應當善於自我觀察：『我現在這個身體，是出生在什麼種族中呢？是婆羅門族（Brahman，印度教祭司階層）嗎？是剎帝利族（Kshatriya，印度教武士階層）嗎？是長者族（wealthy householder）嗎？還是高尚富貴的種族呢？或者卑賤低下的種族呢？』如果在高尚富貴的種族出生，我不應當仗恃這種因緣而生起驕傲自大；即使在卑賤的種族出生，也應當生起這樣的念頭：『由於我過去造作了混雜的業，所以才出生在這樣的種族。』因此就憑藉這種因緣厭離世間，因為厭離的緣故而尋求出家。

第二，菩薩既然已經出家，就應當觀察：『我現在爲了什麼意義而出家呢？』於是自我思量：『我現在出家，自己得到解脫之後，也要讓其他人也得到解脫；自己得到解脫之後，也要讓其他人都能得到解脫。』因為這個緣故，始終不會產生懶惰懈怠。

第三，菩薩這樣觀察：『我現在出家，應當斷除一切罪惡不善之法，使它們完全滅盡，沒有剩餘。』如果我已經斷除了各種不善之法，就會生起極大的歡喜、舒適、喜悅；如果我還沒有斷除各種不善之法，就應當努力勤奮，迅速地使它們斷除。

第四，菩薩這樣觀察：『我現在出家，應當廣泛地增長修習一切善法。』如果我已經能夠廣泛地增長一切善法，內心就會生起歡喜、舒適、喜悅；如果我還沒有增長修習善法，就應當努力勤奮，迅速地使它們增長。

第五，菩薩這樣觀察：『如果我依靠師長，就能增長一切善法，摧毀一切不善之法。』因為這個因緣，對於自己的親教師，不因為他少聞、多聞、有智慧、沒有智慧、持戒、毀戒，都應當生起如同佛陀大師一樣的想法。對於自己的師長，應當愛樂、信重、恭敬、承事；對於軌範師（disciplinary teacher），也應當如此。

【English Translation】 English version If one understands these ten dharmas, one can well understand dependent origination (緣生).

『Furthermore, good man! If a Bodhisattva cultivates these ten dharmas, he can understand himself. What are the ten? First, a Bodhisattva should be good at observing himself: 『In what family am I born in this body? Am I born into a Brahman (婆羅門族, the priestly class in Hinduism) family? A Kshatriya (剎帝利族, the warrior class in Hinduism) family? A wealthy householder (長者族) family? Or a noble and wealthy family? Or a humble and lowly family?』 If born into a noble and wealthy family, I should not rely on this condition to become arrogant. Even if born into a humble family, I should have this thought: 『Because of the mixed karma I created in the past, I was born into such a family.』 Therefore, based on this condition, I should become disgusted with the world, and because of this disgust, I should seek to leave home.

Second, since the Bodhisattva has left home, he should observe: 『For what purpose have I left home?』 Then he should contemplate: 『Now that I have left home, after I have attained liberation, I will also liberate others; after I have attained liberation, I will also liberate others.』 For this reason, he will never become lazy or懈怠.

Third, the Bodhisattva observes: 『Now that I have left home, I should cut off all sinful and unwholesome dharmas, and completely eradicate them without remainder.』 If I have already cut off all unwholesome dharmas, I will feel great joy, comfort, and delight; if I have not yet cut off all unwholesome dharmas, I should strive diligently to quickly eliminate them.

Fourth, the Bodhisattva observes: 『Now that I have left home, I should extensively increase and cultivate all wholesome dharmas.』 If I have already extensively increased all wholesome dharmas, my heart will feel joy, comfort, and delight; if I have not yet increased and cultivated wholesome dharmas, I should strive diligently to quickly increase them.

Fifth, the Bodhisattva observes: 『If I rely on my teacher, I can increase all wholesome dharmas and destroy all unwholesome dharmas.』 Because of this cause, towards his personal teacher, regardless of whether he has little learning, much learning, wisdom, no wisdom, holds precepts, or breaks precepts, he should always have the same thought as the great teacher Buddha. Towards his teacher, he should love, respect, revere, and serve; and he should do the same towards the disciplinary teacher (軌範師).

彼親教之師尊重恭敬。

「六者、菩薩如是觀察：『我若依止軌範師已，當於菩提分法，未圓滿者而能圓滿，諸有未斷一切煩惱而悉能斷。』是故，于彼軌範師所，恭敬承事如親教師想心大歡喜。而彼師尊，能以正道一切善法攝受於我，不以邪道不善之法而為攝受。

「七者、菩薩如是觀察：『誰是我師？』乃審思惟：『一切智者，是我大師，彼一切明瞭悲愍世間，起大悲心，作大福田，能為天人、阿修羅、世間等師。』以是緣故，生大歡喜適悅慶快。又復思惟：『若佛、世尊為我大師，我實得大善利。如佛、世尊施設學道，我當盡其壽命奉教修學，如聞隨轉終不違越。』

「八者、菩薩作是思惟：『我當從誰而行乞食？』遍伺察已：『我應于彼婆羅門、剎帝利、庶民之家周行求乞，令彼施食獲大果報，成大義利具大威德。我以此緣，令彼得果故從乞食。』

「九者、菩薩作是思惟：『彼婆羅門、剎帝利等，為起何想而施我食？』如是審察：『彼婆羅門、剎帝利等，必應於我起沙門想、起苾芻想、起福田想，故施我食。我今宜應積集修行沙門功德、苾芻功德、福田功德。』

「十者、菩薩作是思惟：『我當云何而能出離無始生死？』如是審察：『一者、我得成苾芻相，斯為第一齣離生

【現代漢語翻譯】現代漢語譯本：他（菩薩）對親教師（Upadhyaya，戒師）尊重恭敬。

『六者，菩薩這樣觀察：『我如果依止軌範師（Acharya，行為導師）后，就能使菩提分法（Bodhipakkhiya-dhammas，菩提的組成部分）中未圓滿的部分得以圓滿，使一切未斷的煩惱都能斷除。』因此，對於軌範師，恭敬承事，視其如親教師一般，內心充滿歡喜。而這位師尊，能以正道和一切善法來攝受我，不會用邪道和不善之法來攝受我。

『七者，菩薩這樣觀察：『誰是我的老師？』於是審慎思維：『一切智者（Sarvajna，佛陀），是我的大師。他完全明瞭，悲憫世間，生起大悲心，作為廣大的福田，能成為天人（Deva）、阿修羅（Asura）、世間等的老師。』因為這個緣故，生起極大的歡喜、適悅和慶快。又進一步思維：『如果佛、世尊（Bhagavan，佛陀的尊稱）是我的大師，我實在獲得了極大的善利。如佛、世尊所施設的學道，我應當盡我一生奉行教導，修習佛法，如聽聞教導那樣隨順奉行，終不違越。』

『八者，菩薩這樣思惟：『我應當從誰那裡乞食？』經過普遍的觀察：『我應該在婆羅門（Brahmana）、剎帝利（Kshatriya）、庶民之家周行乞食，使他們施捨食物，獲得大的果報，成就大的義利，具備大的威德。我以此因緣，使他們得到果報，所以才去乞食。』

『九者，菩薩這樣思惟：『那些婆羅門、剎帝利等，會以什麼樣的想法來施捨食物給我呢？』這樣審察：『那些婆羅門、剎帝利等，必定會對我生起沙門（Sramana，出家修行者）之想、生起苾芻（Bhikkhu，比丘）之想、生起福田之想，所以才施捨食物給我。我現在應該積聚修行沙門的功德、苾芻的功德、福田的功德。』

『十者，菩薩這樣思惟：『我應當如何才能出離無始以來的生死輪迴？』這樣審察：『第一，我能夠成就比丘的形象，這是第一種出離生死的途徑。』

【English Translation】 English version: He (the Bodhisattva) respects and reveres his Upadhyaya (preceptor).

'Sixth, the Bodhisattva observes thus: 'If I rely on the Acharya (disciplinary master), I will be able to perfect those Bodhipakkhiya-dhammas (factors of enlightenment) that are not yet perfect, and I will be able to completely eliminate all afflictions that have not yet been eliminated.' Therefore, towards that Acharya, he respectfully serves him as if he were his Upadhyaya, with great joy in his heart. And that revered teacher can receive me with the right path and all good dharmas, and will not receive me with wrong paths and unwholesome dharmas.'

'Seventh, the Bodhisattva observes thus: 'Who is my teacher?' Then he carefully contemplates: 'The Sarvajna (Omniscient One, Buddha), is my great teacher. He is completely enlightened, compassionate to the world, generates great compassion, serves as a vast field of merit, and can be a teacher for Devas (gods), Asuras (demigods), the world, and others.' Because of this reason, he generates great joy, pleasure, and delight. Furthermore, he contemplates: 'If the Buddha, the Bhagavan (Blessed One, an epithet of the Buddha), is my great teacher, I have truly obtained great benefit. As the path of learning established by the Buddha, the Bhagavan, I should dedicate my life to following his teachings, practicing the Dharma, following the teachings as I have heard them, and never transgressing them.'

'Eighth, the Bodhisattva thinks thus: 'From whom should I go begging for food?' After a thorough examination: 'I should go begging for food from the homes of Brahmanas (priests), Kshatriyas (warriors), and common people, so that they may gain great rewards by giving food, achieve great benefits, and possess great power. I beg for food from them for this reason, so that they may receive the fruit of their actions.'

'Ninth, the Bodhisattva thinks thus: 'With what thoughts do those Brahmanas, Kshatriyas, etc., give me food?' He examines thus: 'Those Brahmanas, Kshatriyas, etc., must have the thought of a Sramana (ascetic), the thought of a Bhikkhu (monk), and the thought of a field of merit when they give me food. I should now accumulate and cultivate the merits of a Sramana, the merits of a Bhikkhu, and the merits of a field of merit.'

'Tenth, the Bodhisattva thinks thus: 'How can I escape from beginningless Samsara (cycle of birth and death)?' He examines thus: 'First, if I can attain the appearance of a Bhikkhu, this is the first way to escape from birth and death.'

死；二者、我得成就苾芻所有功德，斯為第二齣離生死；三者、我能發起精進舍離懈怠，修諸善行證得法性，斯為第三齣離生死；四者、遍修諸行，乃至成佛化度有情，斯為第四齣離生死。』菩薩若能如是審諦常所觀察，是即名為善自了知。善男子！菩薩若修如是十種法者，善自了知。

「又，善男子！菩薩若修十種法者，善知世間。何等為十？一者、見高倨人能自卑下；二者、見我慢人能離憍慢；三者、見諂曲人能立正直；四者見妄語人為說實語；五者、見惡語人為說愛語；六者、見粗猛人起柔軟相；七者、見恚惡人能多忍辱；八者、見毒害人為起慈心；九者、見苦惱人為生悲愍；十者、見慳吝人為行佈施。善男子！菩薩若修如是十種法者，善知世間。

「又，善男子！菩薩若修十種法者，得生清凈諸佛剎土。何等為十？一者、具戒清凈不斷不雜，復無染污戒行成就；二者、行平等心，為一切有情設平等方便；三者、成就廣大善根非鮮少故；四者、遠離世間名聞利養等事復不染著；五者、具于凈信無疑惑心；六者、發勤精進舍離懈怠；七者、具修禪定無散亂心；八者、修習多聞而無惡慧；九者、利根利慧無暗鈍性；十者、廣行慈行無損害心。善男子！菩薩若修如是十種法者，即生清凈諸佛剎土。」

【現代漢語翻譯】現代漢語譯本『死亡；第二，我能夠成就比丘（bhiksu）所有的功德，這是第二種脫離生死的方法；第三，我能夠發起精進，捨棄懈怠，修習各種善行，證得法性，這是第三種脫離生死的方法；第四，普遍修習各種行為，乃至成佛，化度有情眾生，這是第四種脫離生死的方法。』菩薩如果能夠這樣審慎諦實地常常觀察，這就叫做善於自己瞭解。善男子！菩薩如果修習這十種法，就是善於自己瞭解。

『還有，善男子！菩薩如果修習十種法，就能善於瞭解世間。哪十種呢？第一，見到高傲自大的人，能夠自己謙卑低下；第二，見到我慢貢高的人，能夠遠離驕慢；第三，見到諂媚虛偽的人，能夠樹立正直；第四，見到說謊的人，為他們說真實的話；第五，見到惡語傷人的人，為他們說慈愛的話；第六，見到粗暴兇猛的人，生起柔軟和善的相貌；第七，見到懷有惡意的人，能夠多多忍辱；第八，見到心懷毒害的人，為他們生起慈悲心；第九，見到痛苦煩惱的人，生起悲憫之心；第十，見到慳吝小氣的人，實行佈施。善男子！菩薩如果修習這十種法，就能善於瞭解世間。

『還有，善男子！菩薩如果修習十種法，就能往生清凈的諸佛剎土。哪十種呢？第一，具足戒律的清凈，沒有間斷，沒有混雜，而且沒有染污，戒行成就；第二，實行平等心，為一切有情眾生設定平等的方便；第三，成就廣大的善根，不是少量的緣故；第四，遠離世間的名聞利養等事，而且不染著；第五，具有清凈的信心，沒有疑惑之心；第六，發起勤奮精進，捨棄懈怠；第七，具足修習禪定，沒有散亂之心；第八，修習多聞，而沒有惡劣的智慧；第九，具有敏銳的根器和智慧，沒有闇昧遲鈍的性質；第十，廣泛實行慈悲的行為，沒有損害之心。善男子！菩薩如果修習這十種法，就能往生清凈的諸佛剎土。』

【English Translation】 English version 'Death; second, I can accomplish all the merits of a Bhiksu (bhiksu), this is the second way to escape birth and death; third, I can initiate diligence, abandon laziness, cultivate all kinds of good deeds, and attain the Dharma-nature, this is the third way to escape birth and death; fourth, universally cultivate all kinds of actions, and even become a Buddha to transform sentient beings, this is the fourth way to escape birth and death.' If a Bodhisattva can observe in this way with careful and truthful consideration, it is called being good at understanding oneself. Good man! If a Bodhisattva cultivates these ten dharmas, he is good at understanding himself.

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be good at understanding the world. What are the ten? First, seeing arrogant people, he can humble himself; second, seeing conceited people, he can stay away from arrogance; third, seeing flattering people, he can establish uprightness; fourth, seeing liars, he speaks the truth to them; fifth, seeing people who speak harshly, he speaks lovingly to them; sixth, seeing violent people, he arises with a gentle appearance; seventh, seeing malicious people, he can endure much insult; eighth, seeing poisonous people, he arises with compassion; ninth, seeing suffering people, he gives rise to compassion; tenth, seeing stingy people, he practices generosity. Good man! If a Bodhisattva cultivates these ten dharmas, he will be good at understanding the world.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be born in the pure Buddha-lands. What are the ten? First, he is complete with the purity of precepts, without interruption, without mixing, and without defilement, and his conduct in precepts is accomplished; second, he practices equality, providing equal means for all sentient beings; third, he accomplishes great roots of goodness, not few; fourth, he stays away from worldly fame, gain, and other things, and is not attached to them; fifth, he has pure faith without doubt; sixth, he initiates diligence and abandons laziness; seventh, he is complete with the cultivation of meditation without distraction; eighth, he cultivates much learning without evil wisdom; ninth, he has sharp faculties and wisdom without dullness; tenth, he widely practices compassion without harming others. Good man! If a Bodhisattva cultivates these ten dharmas, he will be born in the pure Buddha-lands.'

爾時，除蓋障菩薩白佛言：「云何？世尊！為具修十法乃得生邪？為隨修一法無所缺壞亦得生邪？」

佛言：「善男子！若隨修一法不斷不壞，無雜無染清凈潔白，即能成就余諸法行。善男子！此中意者，若能具修諸法無所缺減，生凈佛剎決定無疑。

「又，善男子！菩薩若修十種法者，不染胎藏垢穢而生。何等為十？一者、修治如來形像；二者、嚴飾破故塔廟；三者、妙香涂治如來寶塔；四者以妙香水洗沐佛像；五者、泥飾涂補掃除濺灑如來塔地；六者、恭事父母；七者、恭事軌範之師及親教師、同梵行等；八者、雖復如是無所悕望；九者、即以如是所有善根而用迴向，愿以此善普令一切有情不染胎藏垢穢而生；十者、深心志固。善男子！菩薩若修如是十種法者，得不染胎藏垢穢而生。

「又，善男子！菩薩若修十種法者，即能在家出家。何等為十？一者、得無所取；二者、不雜亂住；三者、棄背諸境；四者、遠離諸境一切愛著；五者、不染諸境所有過失；六者、能于如來所設學門恭敬修習，加復勤力而無厭足；七者、雖復少分得其飲食衣服臥具病緣醫藥，心常喜足；八者、隨得應器衣服離諸取著；九者、厭離諸境常生怖畏；十者、常勤修習現前寂靜。善男子！菩薩若修如是十種法者，即能

【現代漢語翻譯】現代漢語譯本爾時，除蓋障菩薩（Sarvanivaranaviskambhin，意為「去除一切障礙的菩薩」）對佛說：「世尊，是需要圓滿修習十種法才能避免投生於污穢之處？還是隻要修習其中一種法，並且沒有缺失和破壞，也能避免投生於污穢之處呢？」

佛說：「善男子！如果修習其中一種法，並且不間斷、不破壞，沒有夾雜、沒有污染，清凈潔白，就能成就其餘諸法的修行。善男子！這裡的意思是，如果能夠圓滿修習諸法，沒有缺失和減少，那麼往生清凈佛土是決定無疑的。

「又，善男子！菩薩如果修習十種法，就不會被胎藏的污垢所染污而出生。是哪十種呢？一是修繕如來的形像；二是修飾破舊的塔廟；三是用妙香塗抹如來的寶塔；四是用妙香水洗浴佛像；五是用泥土修飾涂補、掃除濺灑如來塔的地面；六是恭敬侍奉父母；七是恭敬侍奉軌範師（Acharya，行為典範的老師）以及親教師（Upadhyaya，教授戒律的老師）、同梵行（Sabrahmacari，一起修行的道友）等；八是雖然這樣做，卻沒有任何希求和期望；九是用所有這些善根迴向，愿以此善普令一切有情不被胎藏的污垢所染污而出生；十是內心堅定。善男子！菩薩如果修習這十種法，就能不被胎藏的污垢所染污而出生。

「又，善男子！菩薩如果修習十種法，就能在家或出家修行。是哪十種呢？一是沒有執取；二是不雜亂居住；三是捨棄背離各種境界；四是遠離對各種境界的一切愛著；五是不被各種境界的所有過失所染污；六是能夠對如來所設立的學門恭敬修習，更加勤奮努力而沒有厭足；七是即使只得到少量的飲食、衣服、臥具、生病時的醫藥，內心也常常喜悅滿足；八是隨緣得到應器的衣服，遠離各種執著；九是厭離各種境界，常常生起怖畏；十是常常勤奮修習現前的寂靜。善男子！菩薩如果修習這十種法，就能...

【English Translation】 English version At that time, Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One, is it necessary to fully cultivate the ten dharmas in order to avoid being born in impure realms? Or can one avoid being born in impure realms by cultivating one of these dharmas without any deficiency or corruption?'

The Buddha said: 'Good man! If one cultivates one of these dharmas without interruption or corruption, without mixture or defilement, purely and spotlessly, then one can accomplish the practice of all other dharmas. Good man! The meaning here is that if one can fully cultivate all dharmas without any deficiency or reduction, then there is no doubt that one will be born in a pure Buddha-field.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will not be born stained by the filth of the womb. What are these ten? First, repairing the images of the Tathagata (the 'Thus Come One', an epithet of the Buddha); second, adorning dilapidated stupas and temples; third, applying fragrant perfumes to the precious stupas of the Tathagata; fourth, bathing the Buddha's images with fragrant water; fifth, plastering, repairing, sweeping, and sprinkling the ground of the Tathagata's stupas; sixth, respectfully serving one's parents; seventh, respectfully serving one's Acharya (exemplary teacher), Upadhyaya (preceptor), and Sabrahmacari (fellow practitioners); eighth, although doing so, having no expectations or desires; ninth, dedicating all these roots of goodness, wishing that all sentient beings may not be born stained by the filth of the womb; tenth, having a deep and firm resolve. Good man! If a Bodhisattva cultivates these ten dharmas, he will be born without being stained by the filth of the womb.'

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he can practice whether at home or as a renunciate. What are these ten? First, having no attachments; second, not living in a disorderly manner; third, abandoning and turning away from all realms; fourth, staying away from all attachment to all realms; fifth, not being stained by any faults of all realms; sixth, being able to respectfully cultivate the learning established by the Tathagata, with added diligence and without weariness; seventh, even if only obtaining a small amount of food, clothing, bedding, or medicine for illness, always being content; eighth, accepting suitable clothing as it comes, free from all attachment; ninth, being disgusted with all realms, constantly generating fear; tenth, constantly diligently cultivating present moment stillness. Good man! If a Bodhisattva cultivates these ten dharmas, he can...'

在家出家。

佛說除蓋障菩薩所問經卷第十七大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十八

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！菩薩若修十種法者，即得凈命。何等為十？一者、遠離諂求利養；二者、遠離為利養故矯現其相；三者、遠離為利養故虛言激誘；四者、遠離惡求利養；五者、遠離非法利養；六者、遠離不凈利養；七者、不耽著利養；八者、不染愛利養；九者、不為利養故心生熱惱；十者、得如法利養而生喜足。

「善男子！云何是菩薩善能遠離諂求利養？謂若菩薩不以利養因緣故，而身語心行於諂曲。身不行諂者，菩薩若見施主及助施者，而不故意策發威儀，徐緩安詳舉足進步端審前視。或復起于厭惡而視，或作寂住無發悟視，此即名為身不行諂。語不行諂者，菩薩不以利養因緣故發徐緩語，及柔軟語，愛樂之語，或隨順語，此即名為語不行諂。心不行諂者，菩薩若見施主及助施者，以其利養召命之時，而不語現少欲，心起貪愛內懷熱惱，此即名為心不行諂。如是等名為菩薩善能遠離諂求利養。

「云何是善能遠離為利養故矯現其相？謂若菩薩雖為衣服應

【現代漢語翻譯】現代漢語譯本在家出家。

佛說除蓋障菩薩所問經卷第十七大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十八

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

『再者，善男子！菩薩如果修習十種法，就能得到清凈的生命。哪十種呢？一是遠離諂媚以求取利養；二是遠離爲了利養而虛假地顯現某種姿態；三是遠離爲了利養而用虛假的言語來激將和誘導；四是遠離用不正當的手段求取利養；五是遠離不合法的利養；六是遠離不清凈的利養；七是不貪戀利養；八是不染著于利養；九是不因為利養而心中產生煩惱；十是得到如法的利養而心生喜悅和滿足。

『善男子！什麼是菩薩善於遠離諂媚以求取利養呢？就是說，菩薩不因為利養的緣故，而使身、語、意做出諂媚的行為。身體不諂媚，是指菩薩如果見到施主（dana-pati，佈施者）以及幫助佈施的人，不故意地做出某種威儀，而是緩慢安詳地舉足、進步，端正審慎地向前看。或者表現出厭惡的表情，或者保持沉默，沒有啓發和領悟的表情，這就叫做身體不諂媚。語言不諂媚，是指菩薩不因為利養的緣故而發出緩慢的言語，以及柔軟的言語、愛戀的言語，或者隨順的言語，這就叫做語言不諂媚。內心不諂媚，是指菩薩如果見到施主以及幫助佈施的人，因為利養的緣故而受到召請的時候，不口頭上表現出少欲知足，內心卻升起貪愛，內心懷著煩惱，這就叫做內心不諂媚。像這些就叫做菩薩善於遠離諂媚以求取利養。

『什麼是善於遠離爲了利養而虛假地顯現某種姿態呢？就是說，菩薩即使爲了衣服等必需品，應

【English Translation】 English version Staying at Home, Leaving Home.

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 17 Tripitaka, Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes All Obstacles, Volume 18

Translated by the Tripiṭaka Master of Western India, Chao San Da Fu, Acting Honglu Minister, Great Master Chuan Fan, Purple-Robed Shramana, Chen Fa Hu, etc., under Imperial Decree

'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will obtain a pure life. What are the ten? First, abstaining from flattery to seek gain; second, abstaining from falsely displaying appearances for the sake of gain; third, abstaining from using false words to incite and entice for the sake of gain; fourth, abstaining from seeking gain through evil means; fifth, abstaining from unlawful gain; sixth, abstaining from impure gain; seventh, not being attached to gain; eighth, not being tainted by love of gain; ninth, not generating vexation in the mind for the sake of gain; tenth, being joyful and content upon obtaining lawful gain.

'Good man! What is it that a Bodhisattva is skilled at abstaining from flattery to seek gain? It means that a Bodhisattva does not engage in flattery with body, speech, or mind for the sake of gain. Not engaging in flattery with the body means that when a Bodhisattva sees a dana-pati (donor) or those who assist in giving, he does not deliberately create an imposing demeanor, but rather lifts his feet slowly and calmly, advances, and looks forward with upright scrutiny. Or he may show a look of aversion, or remain silent without any expression of enlightenment. This is called not engaging in flattery with the body. Not engaging in flattery with speech means that a Bodhisattva does not utter slow words, gentle words, loving words, or compliant words for the sake of gain. This is called not engaging in flattery with speech. Not engaging in flattery with the mind means that when a Bodhisattva sees a donor or those who assist in giving, and is summoned because of gain, he does not outwardly express little desire and contentment, while inwardly harboring greed and vexation. This is called not engaging in flattery with the mind. These are called the ways in which a Bodhisattva is skilled at abstaining from flattery to seek gain.

'What is it to be skilled at abstaining from falsely displaying appearances for the sake of gain? It means that even if a Bodhisattva needs clothing, etc.,

器病緣醫藥，及余資具之所逼迫，以虛矯故，終不發言求彼施主及助施者，是為菩薩善能遠離為利養故矯現其相。

「云何是善能遠離為利養故虛言激誘？謂若菩薩或見施主及助施者，不發是言：『某甲施主持如是物惠施於我，而彼以我持戒多聞少欲知足，是故以種種物而特見施我，亦為其起悲愍心作饒益事，攝受于彼而乃受之。』是為菩薩善能遠離為利養，故虛言激誘。

「云何是善能遠離惡求利養？謂若菩薩不為求利養故身心行惡——身行惡者所謂往來馳走奔競，歷諸艱苦破毀凈戒。心行惡者，為利養故見余同梵行者得利養已，而於彼所生損害心——是為菩薩善能遠離惡求利養。

「云何是善能遠離非法利養？謂若菩薩不以斗秤而行欺誑，他所委信亦不侵取，復無奸惡積蓄財利，是為菩薩善能遠離非法利養。

「云何是善能遠離不凈利養？謂若菩薩于利養中，若窣睹波物，若法若僧所有諸物，不與不許，菩薩知已悉不受之，是為菩薩善能遠離不凈利養。

「云何是不耽著利養？謂若菩薩雖得利養，不為自己之所攝屬，亦不自謂我所富足，復無積聚。時能普施諸餘沙門婆羅門等，及父母親屬朋友知識，或復以時己所受用，是為菩薩不耽著利養。

「云何是不染愛利養？謂若菩

【現代漢語翻譯】現代漢語譯本因身體疾病需要醫藥，以及其他生活必需品的緣故所迫，（菩薩）也不會虛偽地向施主或幫助佈施的人開口索求。這便是菩薩善於遠離爲了獲得供養而虛假地顯現某種狀態。

『什麼是善於遠離爲了獲得供養而用虛假言語來引誘呢？』如果菩薩看到施主或幫助佈施的人，不說這樣的話：『某某施主用這樣的物品來惠施於我，因為我持戒精嚴、博學多聞、少欲知足，所以用各種各樣的物品特別地佈施給我，也是因為他們對我生起悲憫之心，做饒益的事情，攝受他們之後才接受這些供養。』這便是菩薩善於遠離爲了獲得供養而用虛假言語來引誘。

『什麼是善於遠離用不正當的手段來追求供養呢？』如果菩薩不爲了追求供養而身心造作惡業——身造惡業是指到處奔走，經歷各種艱難困苦，破壞清凈的戒律。心造惡業是指，爲了獲得供養，看到其他同修梵行的人得到供養后，就對他們產生損害之心——這便是菩薩善於遠離用不正當的手段來追求供養。

『什麼是善於遠離非法的供養呢？』如果菩薩不使用斗秤等工具進行欺騙，對於他人委託信任的財物也不侵佔，也沒有奸詐邪惡地積蓄財物，這便是菩薩善於遠離非法的供養。

『什麼是善於遠離不清凈的供養呢？』如果菩薩對於供養中的，無論是佛塔（Stupa）之物，還是佛法，僧侶所有的物品，沒有經過給予或允許，菩薩知道后全部不接受，這便是菩薩善於遠離不清凈的供養。

『什麼是不貪戀供養呢？』如果菩薩即使獲得了供養，也不為自己所佔有，也不自認為我很富足，也沒有積聚。時常能夠普遍地佈施給其他的沙門（Śrāmaṇa）、婆羅門（Brāhmaṇa）等，以及父母親屬朋友知己，或者有時自己也受用，這便是菩薩不貪戀供養。

『什麼是不染著于供養呢？』如果菩薩

【English Translation】 English version Due to illness requiring medicine and other necessities, a Bodhisattva will not falsely request anything from donors or those who help with donations. This is how a Bodhisattva skillfully avoids falsely displaying a certain state for the sake of gain.

『What is skillfully avoiding using false words to entice for the sake of gain?』 If a Bodhisattva sees a donor or someone helping with donations, they do not say things like: 『So-and-so donor is bestowing such-and-such items upon me because I uphold the precepts strictly, am learned and knowledgeable, have few desires, and am content. Therefore, they are especially giving me various items, also because they have compassion for me, do beneficial things, and accept them after embracing them.』 This is how a Bodhisattva skillfully avoids using false words to entice for the sake of gain.

『What is skillfully avoiding seeking gain through evil means?』 If a Bodhisattva does not engage in evil deeds of body and mind for the sake of seeking gain—evil deeds of the body refer to running around, experiencing various hardships, and breaking pure precepts. Evil deeds of the mind refer to, for the sake of gaining offerings, seeing other fellow practitioners of pure conduct receiving offerings and then generating harmful thoughts towards them—this is how a Bodhisattva skillfully avoids seeking gain through evil means.

『What is skillfully avoiding unlawful gain?』 If a Bodhisattva does not use deceptive measures such as false weights and measures, does not encroach upon the property entrusted to them by others, and does not accumulate wealth through deceitful and wicked means, this is how a Bodhisattva skillfully avoids unlawful gain.

『What is skillfully avoiding impure gain?』 If a Bodhisattva, regarding offerings, whether they are objects belonging to a Stupa (窣睹波), the Dharma, or the Sangha, does not accept them without being given or permitted, knowing this fully, this is how a Bodhisattva skillfully avoids impure gain.

『What is not being attached to gain?』 If a Bodhisattva, even having obtained gain, does not possess it for themselves, does not consider themselves wealthy, and does not accumulate it. They are able to universally give to other Śrāmaṇas (沙門), Brāhmaṇas (婆羅門), etc., as well as parents, relatives, friends, and acquaintances, or sometimes use it themselves, this is how a Bodhisattva is not attached to gain.

『What is not being tainted by love of gain?』 If a Bodhisattva

薩雖所受用，不生種種染愛之心，是為菩薩不染愛利養。

「云何是不為利養故心生熱惱？謂若菩薩或於不得利養之時，心不生苦亦無熱惱，而復于彼施主及助施者，不起嫌惡棄捨之心，是為菩薩不為利養故心生熱惱。

「云何是得如法利養而生喜足？謂若菩薩或隨僧次得其如法利養之時，如來許可，諸菩薩眾復不呵責，聖賢稱讚，同梵行者亦不譏毀，如是受已生喜足心，是為菩薩得如法利養而生喜足。善男子！菩薩若修如是十種法者，即得凈命。

「又，善男子！菩薩若修十種法者，心無懈倦。何等為十？一者、為利諸有情故久處生死而無懈倦；二者、為利諸有情故受生死苦而無懈倦；三者、為諸有情作利益故而無懈倦；四者、施作有情諸善事業而無懈倦；五者、為于有情諸所作事而無懈倦；六者、為求聲聞乘人說彼道法而無懈倦；七者、不于聲聞人前言不信彼法；八者、成辦菩提分法而無懈倦；九者、圓滿菩提資糧而無懈倦；十者、不取證涅槃不起趣向涅槃意樂。菩薩以是緣故，即能趣向菩提，漸近菩提取證菩提。善男子！菩薩若修如是十種法者，心無懈倦。

「又，善男子！菩薩若修十種法者，能行一切如來教敕。何等為十？一者、勤修不放逸行，離諸放逸故；二者、具善律儀，身不

【現代漢語翻譯】現代漢語譯本：如果菩薩所接受和使用的東西，不生起各種染污和貪愛之心，這就是菩薩不貪染愛戀利養。『什麼叫做不爲了利養的緣故而心中生起熱惱？』如果菩薩在沒有得到利養的時候，心中不生起痛苦，也沒有熱惱，而且對於那些施主以及幫助佈施的人，不生起嫌惡和拋棄之心，這就是菩薩不爲了利養的緣故而心中生起熱惱。『什麼叫做得到如法的利養而生起喜悅滿足？』如果菩薩或者按照僧團的次序得到如法的利養的時候，如來許可，各位菩薩眾也不呵責，聖賢稱讚，同修梵行的人也不譏諷譭謗，像這樣接受之後生起喜悅滿足的心，這就是菩薩得到如法的利養而生起喜悅滿足。善男子！菩薩如果修習像這樣的十種法，就能得到清凈的生命。『又，善男子！菩薩如果修習十種法，心中就沒有懈怠疲倦。』哪十種呢？第一，爲了利益一切有情眾生，長久地處於生死輪迴之中而沒有懈怠疲倦；第二，爲了利益一切有情眾生，承受生死輪迴的痛苦而沒有懈怠疲倦；第三，爲了給一切有情眾生做利益的事情而沒有懈怠疲倦；第四，佈施和做有情眾生的各種善事而沒有懈怠疲倦；第五，爲了有情眾生所做的事情而沒有懈怠疲倦；第六，爲了給聲聞乘（Śrāvakayāna）的人宣說他們所修行的道法而沒有懈怠疲倦；第七，不在聲聞乘（Śrāvakayāna）的人面前說不相信他們所修行的法；第八，成就菩提分的法而沒有懈怠疲倦；第九，圓滿菩提的資糧而沒有懈怠疲倦；第十，不證取涅槃，不生起趣向涅槃的意樂。菩薩因為這些緣故，就能趣向菩提，逐漸接近菩提，最終證取菩提。善男子！菩薩如果修習像這樣的十種法，心中就沒有懈怠疲倦。『又，善男子！菩薩如果修習十種法，就能奉行一切如來的教敕。』哪十種呢？第一，勤奮修習不放逸的行為，遠離各種放逸的緣故；第二，具足良好的律儀，身體不...

【English Translation】 English version: If a Bodhisattva, in what he receives and uses, does not give rise to various defiled and loving thoughts, this is a Bodhisattva not being attached to gain and offerings. 『What is it called not generating vexation in the mind for the sake of gain and offerings?』 If a Bodhisattva, when not obtaining gain and offerings, does not generate suffering in the mind, nor is there vexation, and furthermore, towards those donors and those who assist in giving, does not give rise to aversion or abandonment, this is a Bodhisattva not generating vexation in the mind for the sake of gain and offerings. 『What is it called generating joy and contentment upon obtaining lawful gain and offerings?』 If a Bodhisattva, when obtaining lawful gain and offerings according to the order of the Sangha, is approved by the Tathagata (如來), not reproached by the Bodhisattva assembly, praised by the sages, and not criticized or slandered by fellow practitioners of the Brahma-conduct, and having received in this way, generates a mind of joy and contentment, this is a Bodhisattva generating joy and contentment upon obtaining lawful gain and offerings. Good man! If a Bodhisattva cultivates these ten dharmas, he will obtain a pure life. 『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, his mind will be without weariness or fatigue.』 What are the ten? First, for the sake of benefiting all sentient beings, dwelling in Samsara (生死輪迴) for a long time without weariness or fatigue; second, for the sake of benefiting all sentient beings, enduring the suffering of Samsara (生死輪迴) without weariness or fatigue; third, for the sake of doing beneficial things for all sentient beings without weariness or fatigue; fourth, giving and doing various good deeds for sentient beings without weariness or fatigue; fifth, for the things done for sentient beings without weariness or fatigue; sixth, for the sake of explaining the Dharma (道法) they practice to those of the Śrāvakayāna (聲聞乘) without weariness or fatigue; seventh, not saying in front of those of the Śrāvakayāna (聲聞乘) that one does not believe in the Dharma (法) they practice; eighth, accomplishing the factors of Bodhi (菩提) without weariness or fatigue; ninth, perfecting the accumulations for Bodhi (菩提) without weariness or fatigue; tenth, not attaining Nirvana (涅槃), not generating the intention to incline towards the joy of Nirvana (涅槃). Because of these reasons, the Bodhisattva can approach Bodhi (菩提), gradually get closer to Bodhi (菩提), and ultimately attain Bodhi (菩提). Good man! If a Bodhisattva cultivates these ten dharmas, his mind will be without weariness or fatigue. 『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he can practice all the Tathagata』s (如來) teachings.』 What are the ten? First, diligently cultivating the practice of non-negligence, being away from all negligence; second, possessing good precepts, the body does not...

行惡故；三者、具善律儀，語不行惡故；四者、具善律儀，意不行惡故；五者、恐畏他世，盡斷諸惡故；六者、說如理語，離非理語故；七者、宣正法語，離非法語故；八者、離不善業，修善業故；九者、常于如來教中不說過惡，離諸煩惱穢惡毒故；十者、隨順守護如來正法，防禦一切不善法故。善男子！菩薩若修如是十種法者，能行一切如來教敕。

「又，善男子！菩薩若修十種法者，得面相熙怡離諸顰蹙。何等為十？一者、諸根勝妙；二者、諸根清凈；三者、諸根無缺；四者、諸根無垢；五者、諸根潔白；六者、遠離瞋恚；七者、遠離隨眠；八者、遠離纏縛；九者、遠離結恨；十者、遠離忿怒。善男子！菩薩若修如是十種法者，得面相熙怡離諸顰蹙。」

爾時，除蓋障菩薩白佛言：「世尊！如我解佛所說之義，由諸根清凈故，菩薩即得面相熙怡，由斷諸煩惱故，得離顰蹙。」

佛言：「如是，如是。善男子！由諸根清凈故，菩薩即得面相熙怡，由斷諸煩惱故得離顰蹙。

「又，善男子！菩薩若修十種法者，即得多聞。何等為十？一者、如實了知于生死中貪火熾然；二者、如實了知瞋火增盛；三者、如實了知癡火昏亂；四者、如實了知有為之法皆悉無常；五者、如實了知諸行是苦；六者、

【現代漢語翻譯】現代漢語譯本：行惡的緣故；三者、具足善良的戒律，言語上不行惡的緣故；四者、具足善良的戒律，意念上不行惡的緣故；五者、畏懼來世的果報，徹底斷絕各種惡行的緣故；六者、說符合真理的話語，遠離不符合真理的話語的緣故；七者、宣揚正確的佛法，遠離不正確的佛法的緣故；八者、遠離不善的行業，修習善良的行業的緣故；九者、常常在如來的教誨中不說過失和惡行，遠離各種煩惱、污穢和惡毒的緣故；十者、隨順守護如來的正法，防禦一切不善的法門的緣故。善男子！菩薩如果修習像這樣的十種法，就能奉行一切如來的教敕。又，善男子！菩薩如果修習十種法，就能得到面容和悅，遠離各種皺眉蹙額。哪十種呢？一者、諸根殊勝美妙；二者、諸根清凈；三者、諸根沒有殘缺；四者、諸根沒有污垢；五者、諸根潔白；六者、遠離瞋恚（krodha，憤怒）；七者、遠離隨眠（anuśaya，煩惱的潛在傾向）；八者、遠離纏縛（paryavasthāna，煩惱的現行）；九者、遠離結恨（baddha-vaira，持續的仇恨）；十者、遠離忿怒（krodha，強烈的憤怒）。善男子！菩薩如果修習像這樣的十種法，就能得到面容和悅，遠離各種皺眉蹙額。這時，除蓋障菩薩（Sarvanivaranaviskambhin，清除所有障礙的菩薩）對佛說：『世尊！依我理解佛所說的意義，由於諸根清凈的緣故，菩薩就能得到面容和悅，由於斷絕各種煩惱的緣故，就能遠離皺眉蹙額。』佛說：『是這樣，是這樣。善男子！由於諸根清凈的緣故，菩薩就能得到面容和悅，由於斷絕各種煩惱的緣故，就能遠離皺眉蹙額。』『又，善男子！菩薩如果修習十種法，就能獲得廣博的學識。哪十種呢？一者、如實了知在生死輪迴中貪慾的火焰熾烈燃燒；二者、如實了知瞋恨的火焰日益增長；三者、如實了知愚癡的火焰使人昏亂迷惑；四者、如實了知有為法（saṃskṛta-dharma，因緣和合而成的法）都是無常的；五者、如實了知諸行（saṃskāra，一切造作）是痛苦的；六者、

【English Translation】 English version: Because of doing evil; third, possessing good precepts, because speech does not engage in evil; fourth, possessing good precepts, because intention does not engage in evil; fifth, fearing the next life, completely cutting off all evils; sixth, speaking truthful words, abandoning untrue words; seventh, proclaiming the correct Dharma, abandoning incorrect Dharma; eighth, abandoning unwholesome actions, cultivating wholesome actions; ninth, constantly not speaking of faults and evils in the Tathagata's teachings, abandoning all afflictions, defilements, and poisons; tenth, following and protecting the Tathagata's true Dharma, defending against all unwholesome dharmas. Good man! If a Bodhisattva cultivates these ten dharmas, he can practice all the Tathagata's instructions. Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will obtain a cheerful countenance, free from all frowns. What are the ten? First, the faculties are excellent and wonderful; second, the faculties are pure; third, the faculties are without defects; fourth, the faculties are without defilements; fifth, the faculties are pure white; sixth, being far from anger (krodha); seventh, being far from latent tendencies (anuśaya); eighth, being far from entanglements (paryavasthāna); ninth, being far from harboring resentment (baddha-vaira); tenth, being far from wrath (krodha). Good man! If a Bodhisattva cultivates these ten dharmas, he will obtain a cheerful countenance, free from all frowns. At that time, Sarvanivaranaviskambhin Bodhisattva (the Bodhisattva who removes all obstacles) said to the Buddha: 'World Honored One! As I understand the meaning of what the Buddha has said, because the faculties are pure, the Bodhisattva obtains a cheerful countenance, and because he has cut off all afflictions, he is free from frowns.' The Buddha said: 'It is so, it is so. Good man! Because the faculties are pure, the Bodhisattva obtains a cheerful countenance, and because he has cut off all afflictions, he is free from frowns.' 'Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will obtain vast learning. What are the ten? First, truly knowing that in the cycle of birth and death, the fire of greed burns fiercely; second, truly knowing that the fire of anger increases; third, truly knowing that the fire of delusion causes confusion; fourth, truly knowing that conditioned dharmas (saṃskṛta-dharma) are all impermanent; fifth, truly knowing that all formations (saṃskāra) are suffering; sixth,

如實了知世間悉空；七者、如實了知諸法無我；八者、能離世間戲論；九者、如實了知彼一切法皆從緣生；十者、如實了知涅槃寂靜。此等諸法要以聞思修所成慧方能證悟，不可但以音聲言說而能解入。菩薩如是知已，即起堅固悲愍之心發勤精進，為諸有情作利益事。善男子！菩薩若修如是十種法者，即得多聞。

「又，善男子！菩薩若修十種法者，即能攝受正法。何等為十？一者、於後時後分后五百歲正法減沒時分轉易，諸有情等於佛教中安立邪道智燈隱滅。當如是時，有能宣演如來所說廣大經典，作大利益具大威德，如諸法母能受持讀誦恭敬承事者，即能攝受正法；二者、為他宣說，令彼聽受開曉其義；三者、于彼修行正法人所，愛樂信重歡喜適悅，為彼攝受；四者、為他宣說正法，無所希望；五者、于說法師所起師尊想；六者、于其正法如甘露想；七者、如聖藥想；八者、如良藥想；九者、為求正法不惜身命；十者、求得法已修行圓滿。善男子！菩薩若修如是十種法者，即能攝受正法。

「又，善男子！菩薩若修十種法者，為法王子。何等為十？一者、具足諸相莊嚴；二者、身得諸隨形好；三者、眾相具足諸根圓滿；四者、于佛如來所親近處隨順親近；五者、于佛如來所行正道隨順而行；六者、于

【現代漢語翻譯】現代漢語譯本：如實了知世間一切皆空；如實了知一切法皆無自性（無我）；能夠遠離世間的虛妄戲論；如實了知一切法都是由因緣和合而生；如實了知涅槃是寂靜的境界。這些法要通過聞、思、修所產生的智慧才能證悟，不能僅僅通過口頭上的言語就能理解和進入。菩薩這樣瞭解之後，就會生起堅固的悲憫之心，發起勤奮精進，為一切眾生做利益的事情。善男子！菩薩如果修習這十種法，就能獲得廣博的聞法。又，善男子！菩薩如果修習十種法，就能攝受正法。哪十種呢？一、在後世、後分、后五百歲，正法衰減隱沒，世道轉移變化，眾生對於佛教安立邪道，智慧之燈隱沒的時候。當這個時候，如果有人能夠宣揚如來所說的廣大經典，作大利益，具有大威德，如同諸法之母，能夠受持、讀誦、恭敬承事，就能攝受正法；二、為他人宣說正法，使他們聽受並開悟其中的意義；三、對於修行正法的人，愛樂、信重、歡喜、適悅，為他們攝受；四、為他人宣說正法，不求任何回報；五、對於說法師生起如同師長的尊敬之心；六、對於正法如同甘露一般珍視；七、如同聖藥一般看待；八、如同良藥一般看待；九、爲了尋求正法不惜犧牲身命；十、求得正法之後修行圓滿。善男子！菩薩如果修習這十種法，就能攝受正法。又，善男子！菩薩如果修習十種法，就能成為法王子。哪十種呢？一、具足各種殊勝的相好莊嚴；二、身體具有各種隨形好；三、各種相好具足，諸根圓滿；四、在佛陀如來所親近的地方隨順親近；五、在佛陀如來所行的正道上隨順而行；六、于

【English Translation】 English version: To truly understand that all in the world is empty; to truly understand that all dharmas are without self (Anatta); to be able to abandon worldly frivolous discussions; to truly understand that all dharmas arise from conditions; to truly understand that Nirvana is quiescence. These dharmas can only be realized through the wisdom gained from hearing, contemplating, and cultivating, and cannot be understood and entered into merely through verbal speech. Having understood this, the Bodhisattva will generate a firm heart of compassion and diligently strive to benefit all sentient beings. Good man! If a Bodhisattva cultivates these ten dharmas, he will gain extensive learning. Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be able to embrace the True Dharma. What are the ten? First, in the later age, the later period, the last five hundred years, when the True Dharma declines and disappears, and the world changes, when sentient beings establish wrong paths in Buddhism and the lamp of wisdom is extinguished. At that time, if someone can proclaim the vast sutras spoken by the Tathagata (Thus Come One), bring great benefit, possess great power and virtue, like the mother of all dharmas, able to uphold, recite, respectfully serve, then he can embrace the True Dharma; second, to explain the True Dharma to others, enabling them to listen and understand its meaning; third, to love, respect, trust, rejoice, and delight in those who cultivate the True Dharma, and to embrace them; fourth, to explain the True Dharma to others without seeking any reward; fifth, to regard the Dharma teacher with the respect of a teacher; sixth, to cherish the True Dharma as if it were nectar; seventh, to regard it as sacred medicine; eighth, to regard it as good medicine; ninth, to be willing to sacrifice one's life for the sake of seeking the True Dharma; tenth, to cultivate to perfection after obtaining the Dharma. Good man! If a Bodhisattva cultivates these ten dharmas, he will be able to embrace the True Dharma. Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will become a Dharma Prince. What are the ten? First, to be adorned with all kinds of auspicious marks; second, to have various minor marks of excellence on the body; third, to have all kinds of marks complete and the faculties perfect; fourth, to closely associate with the places frequented by the Buddha Tathagata; fifth, to follow the right path walked by the Buddha Tathagata; sixth, to

佛如來所覺悟法隨覺悟之；七者、救度世間一切苦惱；八者、善能修學一切聖行；九者、善能修習成諸梵行；十者、善住如來所住一切智城。善男子！菩薩若修如是十種法者，為法王子。

「又，善男子！菩薩若修十種法者，即能超勝帝釋、梵王、護世天等。何等為十？一者、于佛菩提得不退轉；二者、不為諸魔所動；三者、不離一切佛法；四者、隨能解入諸法正理；五者、通達諸法平等；六者、不起他信；七者、于佛法中得善覺智；八者、不共一切聲聞緣覺同等；九者、出過一切世間；十者、證得無生法忍。善男子！菩薩若修如是十種法者，即能超勝帝釋、梵王、護世天等。

「又，善男子！菩薩若修十種法者，能知有情意樂隨眠。何等為十？一者、如實了知一切有情貪慾意樂；二者、了知瞋恚意樂；三者、了知愚癡意樂；四者、了知上品意樂；五者、了知中品意樂；六者、了知下品意樂；七者、了知諸善意樂；八者、了知堅固意樂；九者、了知常起隨眠；十者、了知暴惡隨眠。如是等法，於一有情如實知已，乃至盡于諸有情界所知亦然。善男子！菩薩若修如是十種法者，能知有情意樂隨眠。

「又，善男子！菩薩若修十種法者，善知成熟有情之法。何等為十？一者、應以諸佛色相而調伏者，即

【現代漢語翻譯】現代漢語譯本：佛如來所覺悟的法，菩薩也隨之覺悟；七者，救度世間一切苦惱；八者，善於修學一切聖行；九者，善於修習成就各種梵行；十者，安住于如來所安住的一切智城。善男子！菩薩如果修習這十種法，就是法王子。

又，善男子！菩薩如果修習十種法，就能超越帝釋（Indra，天神之王）、梵王（Brahmā，創造之神）、護世天等。哪十種法呢？一者，對於佛菩提（Bodhi，覺悟）得到不退轉；二者，不被各種魔所動搖；三者，不離開一切佛法；四者，能夠理解並深入諸法正理；五者，通達諸法平等；六者，不生起依賴他人的信心；七者，在佛法中得到良好的覺悟智慧；八者，不與一切聲聞（Śrāvaka，聽聞佛法而證悟者）、緣覺（Pratyekabuddha，獨自證悟者）相同；九者，超越一切世間；十者，證得無生法忍（Anutpattika-dharma-kṣānti，對諸法不生不滅的深刻理解和接受）。善男子！菩薩如果修習這十種法，就能超越帝釋、梵王、護世天等。

又，善男子！菩薩如果修習十種法，能知曉有情（Sattva，眾生）的意樂（Adhyāśaya，傾向、意願）和隨眠（Anuśaya，潛在的煩惱）。哪十種法呢？一者，如實了知一切有情的貪慾意樂；二者，了知瞋恚意樂；三者，了知愚癡意樂；四者，了知上品意樂；五者，了知中品意樂；六者，了知下品意樂；七者，了知諸善意樂；八者，了知堅固意樂；九者，了知常起隨眠；十者，了知暴惡隨眠。像這樣的法，對於一個有情如實知曉之後，乃至對於所有有情界所知也是如此。善男子！菩薩如果修習這十種法，能知曉有情的意樂和隨眠。

又，善男子！菩薩如果修習十種法，善於知曉成熟有情之法。哪十種法呢？一者，應以諸佛色相而調伏者，即

【English Translation】 English version: The Dharma that the Buddha Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) has awakened to, the Bodhisattva (Bodhisattva, an enlightened being) also awakens to; seventh, to save all suffering in the world; eighth, to be good at studying all the holy practices; ninth, to be good at cultivating and accomplishing all the Brahma-conducts (Brahmacarya, pure and virtuous conduct); tenth, to dwell well in the city of all-wisdom where the Tathagata dwells. Good man! If a Bodhisattva cultivates these ten kinds of Dharma, he is a Dharma-prince.

Furthermore, good man! If a Bodhisattva cultivates ten kinds of Dharma, he can surpass Indra (Indra, king of the gods), Brahma (Brahmā, the creator god), and the guardian deities of the world. What are the ten? First, to attain non-retrogression in Bodhi (Bodhi, enlightenment); second, not to be moved by various demons; third, not to be separated from all the Buddha-Dharma; fourth, to be able to understand and enter the true principles of all Dharmas; fifth, to comprehend the equality of all Dharmas; sixth, not to give rise to faith dependent on others; seventh, to attain good awakened wisdom in the Buddha-Dharma; eighth, not to be the same as all Śrāvakas (Śrāvaka, a hearer of the Buddha's teachings) and Pratyekabuddhas (Pratyekabuddha, a solitary Buddha); ninth, to transcend all the world; tenth, to attain the forbearance of non-origination of Dharmas (Anutpattika-dharma-kṣānti, acceptance that phenomena do not arise or cease). Good man! If a Bodhisattva cultivates these ten kinds of Dharma, he can surpass Indra, Brahma, and the guardian deities of the world.

Furthermore, good man! If a Bodhisattva cultivates ten kinds of Dharma, he can know the inclinations (Adhyāśaya, disposition, intention) and latent defilements (Anuśaya, underlying tendencies) of sentient beings (Sattva, living beings). What are the ten? First, to truly know the inclination of greed of all sentient beings; second, to know the inclination of hatred; third, to know the inclination of ignorance; fourth, to know the superior inclination; fifth, to know the middling inclination; sixth, to know the inferior inclination; seventh, to know the inclinations of all good; eighth, to know the steadfast inclination; ninth, to know the constantly arising latent defilements; tenth, to know the violent and evil latent defilements. Having truly known such Dharmas for one sentient being, it is the same even to the extent of knowing all sentient beings. Good man! If a Bodhisattva cultivates these ten kinds of Dharma, he can know the inclinations and latent defilements of sentient beings.

Furthermore, good man! If a Bodhisattva cultivates ten kinds of Dharma, he is good at knowing the Dharmas for maturing sentient beings. What are the ten? First, those who should be subdued by the physical forms of the Buddhas, then

現佛相；二者、應以菩薩色相而調伏者，即現菩薩之相；三者、應以緣覺色相而調伏者，即現緣覺之相；四者、應以聲聞色相而調伏者，即現聲聞之相；五者、應以帝釋色相而調伏者，即現帝釋之相；六者、應以魔王色相而調伏者，即現魔王之相；七者、應以梵王色相而調伏者，即現梵王之相；八者、應以婆羅門色相而調伏者，即現婆羅門之相；九者、應以剎帝利色相而調伏者，即現剎帝利之相；十者、應以長者色相而調伏者，即現長者之相。善男子！諸有情等應以如是種種色相而調伏者，菩薩即能隨所應現別異之相。善男子！菩薩若修如是十種法者，善知成熟有情之法。

「又，善男子！菩薩若修十種法者，得勝樂住。何等為十？一者、正直；二者、柔軟；三者、無諂曲心；四者、無瞋恚心；五者、無染污心；六者、具清凈心；七者、無粗獷語；八者、斷穢惡語；九者、常行忍辱；十者、具善愛樂。善男子！菩薩若修如是十種法者，得勝樂住。

「又，善男子！菩薩若修十種法者，得安樂住。何等為十？一者、正見具足；二者、具見清凈戒行圓滿；三者、儀範清凈；四者、隨順所行境界；五者、不雜諸煩惱住；六者、得無過失；七者、具修梵行；八者、得其同類；九者、住一乘道；十者、不事余師。善

【現代漢語翻譯】現代漢語譯本『現在如果有人應該以佛的形象才能被調伏，菩薩就示現佛的形象；如果有人應該以菩薩的形象才能被調伏，菩薩就示現菩薩的形象；如果有人應該以緣覺（Pratyekabuddha，獨自覺悟者）的形象才能被調伏，菩薩就示現緣覺的形象；如果有人應該以聲聞（Śrāvaka，聽聞佛法而悟道者）的形象才能被調伏，菩薩就示現聲聞的形象；如果有人應該以帝釋（Indra，天神之王）的形象才能被調伏，菩薩就示現帝釋的形象；如果有人應該以魔王（Māra，阻礙修行的惡魔）的形象才能被調伏，菩薩就示現魔王的形象；如果有人應該以梵王（Brahmā，色界天之王）的形象才能被調伏，菩薩就示現梵王的形象；如果有人應該以婆羅門（Brāhmana，印度教祭司）的形象才能被調伏，菩薩就示現婆羅門的形象；如果有人應該以剎帝利（Kshatriya，古印度武士階層）的形象才能被調伏，菩薩就示現剎帝利的形象；如果有人應該以長者（householder，有德行的居士）的形象才能被調伏，菩薩就示現長者的形象。』善男子！對於那些應該以各種形象才能被調伏的有情眾生，菩薩就能隨其所需示現不同的形象。善男子！菩薩如果修習這十種法，就能善於瞭解成熟有情眾生的方法。

『此外，善男子！菩薩如果修習十種法，就能獲得殊勝的安樂。是哪十種呢？一是正直；二是柔軟；三是沒有諂媚虛偽的心；四是沒有嗔恨惱怒的心；五是沒有染污的心；六是具有清凈的心；七是沒有粗暴的話語；八是斷絕污穢惡劣的話語；九是常常實行忍辱；十是具有善良喜樂的心。』善男子！菩薩如果修習這十種法，就能獲得殊勝的安樂。

『此外，善男子！菩薩如果修習十種法，就能獲得安樂的住處。是哪十種呢？一是正見具足；二是具有清凈的戒行並且圓滿；三是儀容規範清凈；四是隨順所行的境界；五是不雜染各種煩惱而住；六是得到沒有過失的狀態；七是具足修習清凈的梵行；八是得到與其同類的人；九是安住于唯一佛乘的道路上；十是不事奉其他的老師。』善

【English Translation】 English version 『Now, if there are beings who should be tamed by appearing as a Buddha, the Bodhisattva appears as a Buddha; if there are beings who should be tamed by appearing as a Bodhisattva, the Bodhisattva appears as a Bodhisattva; if there are beings who should be tamed by appearing as a Pratyekabuddha (one who attains enlightenment on their own), the Bodhisattva appears as a Pratyekabuddha; if there are beings who should be tamed by appearing as a Śrāvaka (a disciple who attains enlightenment by hearing the teachings), the Bodhisattva appears as a Śrāvaka; if there are beings who should be tamed by appearing as Indra (the king of the gods), the Bodhisattva appears as Indra; if there are beings who should be tamed by appearing as Māra (a demon who obstructs spiritual practice), the Bodhisattva appears as Māra; if there are beings who should be tamed by appearing as Brahmā (a celestial king), the Bodhisattva appears as Brahmā; if there are beings who should be tamed by appearing as a Brāhmana (a member of the priestly class), the Bodhisattva appears as a Brāhmana; if there are beings who should be tamed by appearing as a Kshatriya (a member of the warrior class), the Bodhisattva appears as a Kshatriya; if there are beings who should be tamed by appearing as a householder, the Bodhisattva appears as a householder.』 Good man! For those sentient beings who should be tamed by various appearances, the Bodhisattva can manifest different appearances as needed. Good man! If the Bodhisattva cultivates these ten dharmas, he will be skilled in understanding the methods of maturing sentient beings.

『Furthermore, good man! If the Bodhisattva cultivates ten dharmas, he will attain supreme bliss. What are the ten? First, uprightness; second, gentleness; third, having no deceitful mind; fourth, having no angry mind; fifth, having no defiled mind; sixth, possessing a pure mind; seventh, having no coarse speech; eighth, abandoning foul and evil speech; ninth, constantly practicing patience; tenth, possessing good and joyful love.』 Good man! If the Bodhisattva cultivates these ten dharmas, he will attain supreme bliss.

『Furthermore, good man! If the Bodhisattva cultivates ten dharmas, he will attain a peaceful dwelling. What are the ten? First, having complete right view; second, possessing pure conduct and complete precepts; third, having pure demeanor; fourth, conforming to the realm of practice; fifth, not dwelling mixed with various afflictions; sixth, attaining a state without faults; seventh, fully cultivating pure conduct; eighth, attaining those of the same kind; ninth, dwelling on the path of the One Vehicle; tenth, not serving other teachers.』 Good

男子！菩薩若修如是十種法者，得安樂住。

佛說除蓋障菩薩所問經卷第十八大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第十九

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

「複次，善男子！菩薩若修十種法者，即能善知四攝法行。何等為十？一者、行利益施攝化有情；二者、行安樂施；三者、行無盡施；四者、利益語；五者、如義語；六者、如法語；七者、如理語；八者、利益行；九者、同財而行利益；十者、同其濟命受用等事，而行利益攝化有情。

「善男子！利益施者，是謂法施。安樂施者，是謂財施。無盡施者，謂與他人宣示正道。利益語者，所謂宣說諸善品法。如義語者，所謂宣說真實之理。如法語者，所謂隨順如來正教宣說諸法。如理語者，所謂不壞真實之義。利益行者，謂令有情不善不起、善法安立。同財利益者，謂同飲食財物平等受用，同其濟命受用等事。行利益者，所謂金銀摩尼真珠琉璃，螺貝璧玉象馬車乘等，同其受用而行利益。善男子！菩薩若修如是十種法者，即能善知四攝法行。

「又，善男子！菩薩若修十種法者，得妙相具足。何等為十？一者、常修寂靜威儀；二者、

【現代漢語翻譯】現代漢語譯本『善男子！菩薩如果修習這十種法，就能安樂地住于其中。』

《佛說除蓋障菩薩所問經》卷第十八大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》

《佛說除蓋障菩薩所問經》卷第十九

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯

『再者，善男子！菩薩如果修習十種法，就能善巧地瞭解四攝法（佈施、愛語、利行、同事）的修行。哪十種呢？一是，以利益的佈施來攝受教化有情；二是，以安樂的佈施；三是，以無盡的佈施；四是，利益的言語；五是，如義的言語；六是，如法的言語；七是，如理的言語；八是，利益的行為；九是，以共同的財物而行利益；十是，在共同的救濟生命、受用等事情上，行利益來攝受教化有情。

『善男子！利益的佈施，這稱為法施。安樂的佈施，這稱為財施。無盡的佈施，是指為他人宣示正道。利益的言語，是指宣說各種善品之法。如義的言語，是指宣說真實的道理。如法的言語，是指隨順如來正教宣說諸法。如理的言語，是指不破壞真實的意義。利益的行為，是指令有情不生起不善，安立善法。同財利益，是指共同飲食財物平等受用，共同救濟生命受用等事。行利益，是指金銀摩尼（如意寶）真珠琉璃（寶石），螺貝璧玉象馬車乘等，共同受用而行利益。善男子！菩薩如果修習這十種法，就能善巧地瞭解四攝法的修行。

『又，善男子！菩薩如果修習十種法，就能得到妙相具足。哪十種呢？一是，常修寂靜的威儀；二是，』

【English Translation】 English version 『Good man! If a Bodhisattva cultivates these ten dharmas, he will attain peaceful abiding.』

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions, Volume 18 Taisho Tripitaka Volume 14, No. 0489, The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions

The Sutra Spoken by the Buddha on the Question of the Bodhisattva Who Removes Obstructions, Volume 19

Translated by the Tripitaka Master of the Western Heaven, Chao San Da Fu, Shi Hong Lu Qing, Chuan Fan Da Shi, bestowed with the Purple Robe, Shramana Chen Fa Hu, etc., under Imperial Decree

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he will be able to skillfully understand the practice of the Four Means of Attraction (giving, kind speech, beneficial action, and cooperation). What are the ten? First, practicing the giving of benefit to attract and transform sentient beings; second, practicing the giving of ease and comfort; third, practicing the giving of inexhaustibility; fourth, beneficial speech; fifth, speech according to meaning; sixth, speech according to the Dharma; seventh, speech according to reason; eighth, beneficial conduct; ninth, sharing wealth and acting for benefit; tenth, sharing in matters such as saving lives and enjoying things, and acting for benefit to attract and transform sentient beings.

『Good man! Giving benefit is called Dharma giving. Giving ease and comfort is called wealth giving. Giving inexhaustibility means declaring the right path to others. Beneficial speech means proclaiming the dharmas of various virtuous qualities. Speech according to meaning means proclaiming the truth of reality. Speech according to the Dharma means proclaiming the dharmas in accordance with the Tathagata's (如來) correct teaching. Speech according to reason means not destroying the true meaning. Beneficial conduct means causing sentient beings not to generate unwholesome actions and establishing wholesome dharmas. Sharing wealth for benefit means sharing food, drink, and wealth equally, and sharing in matters such as saving lives and enjoying things. Acting for benefit means sharing and acting for benefit with gold, silver, mani (摩尼, wish-fulfilling jewel), pearls, lapis lazuli (琉璃, gemstone), conch shells, cowrie shells, jade, elephants, horses, carriages, etc. Good man! If a Bodhisattva cultivates these ten dharmas, he will be able to skillfully understand the practice of the Four Means of Attraction.

『Also, good man! If a Bodhisattva cultivates ten dharmas, he will attain the perfection of excellent marks. What are the ten? First, constantly cultivating the dignified demeanor of stillness; second,』

常修無矯詐威儀；三者、常修清凈威儀；四者、見者皆生愛樂；五者、見者皆生善相；六者、見者無厭；七者、見者悅意；八者、一切有情見者無礙；九者、一切有情見者皆生歡喜之心；十者、一切有情見者皆生清凈之心。善男子！菩薩若修如是十種法者，即得妙相具足。

「又，善男子！菩薩若修十種法者，為他所依。何等為十？一者、有情久處生死怖畏中者，為作守護；二者、有情久在生死曠野險難者，為作善導；三者、有情沒溺生死大海中者，而為濟渡；四者、有情無親屬者，為作主宰；五者、有情久嬰煩惱重病苦者，為作醫師；六者、有情無救護者，為作救護；七者、有情無棲托者，為作舍宅；八者、有情無歸投者，為作歸投；九者、有情無安止者，為作洲渚；十者、有情無趣曏者，為作趣向。善男子！菩薩若修如是十種法者，即能為他所依。

「又，善男子！菩薩若修十種法者，如大藥樹。善男子！譬如世間有大藥樹，其名善見，若彼有情嬰纏一切病苦之者，隨取受用悉愈其疾。何等為十？一者、受用其根；二者、受用其莖；三者、受用其枝；四者、受用其葉；五者、受用其花；六者、受用其果；七者、見時受用其色；八者、嗅時受用其香；九者、嘗時受用其味；十者、舉動受用其觸。

【現代漢語翻譯】現代漢語譯本：『常修無矯詐威儀』；第二，『常修清凈威儀』；第三，『見者皆生愛樂』；第四，『見者皆生善相』；第五，『見者無厭』；第六，『見者悅意』；第七，『一切有情（指所有眾生）見者無礙』；第八，『一切有情見者皆生歡喜之心』；第九，『一切有情見者皆生清凈之心』；第十，『一切有情見者皆生歡喜之心』。善男子！菩薩如果修習這十種法，就能得到妙相具足。

『又，善男子！菩薩如果修習十種法，就能成為他人所依靠的對象。』哪十種呢？第一，『對於長期處於生死怖畏中的有情，成為他們的守護者』；第二，『對於長期在生死曠野險難中的有情，成為他們的善導』；第三，『對於沉溺在生死大海中的有情，成為他們的救渡者』；第四，『對於沒有親屬的有情，成為他們的主宰』；第五，『對於長期遭受煩惱重病痛苦的有情，成為他們的醫師』；第六，『對於沒有救護的有情，成為他們的救護者』；第七，『對於沒有棲托的有情，成為他們的舍宅』；第八，『對於沒有歸投的有情，成為他們的歸投處』；第九，『對於沒有安止處的有情，成為他們的洲渚』；第十，『對於沒有趣向的有情，成為他們的趣向處』。善男子！菩薩如果修習這十種法，就能成為他人所依靠的對象。

『又，善男子！菩薩如果修習十種法，就像大藥樹一樣。』善男子！譬如世間有一棵大藥樹，名叫善見，如果有情被一切病苦纏繞，只要取用它的任何部分，都能治癒疾病。哪十種呢？第一，『受用它的根』；第二，『受用它的莖』；第三，『受用它的枝』；第四，『受用它的葉』；第五，『受用它的花』；第六，『受用它的果』；第七，『看見時受用它的顏色』；第八，『聞到時受用它的香氣』；第九，『嚐到時受用它的味道』；第十，『舉動時受用它的觸感』。

【English Translation】 English version: 『Constantly cultivate dignified conduct without deceit or pretense』; second, 『Constantly cultivate pure dignified conduct』; third, 『All who see him generate love and joy』; fourth, 『All who see him generate wholesome appearances』; fifth, 『Those who see him are never satiated』; sixth, 『Those who see him are delighted』; seventh, 『All sentient beings (referring to all living beings) who see him are without obstruction』; eighth, 『All sentient beings who see him generate a mind of joy』; ninth, 『All sentient beings who see him generate a mind of purity』; tenth, 『All sentient beings who see him generate a mind of joy』. Good man! If a Bodhisattva cultivates these ten dharmas, he will attain the perfection of excellent marks.

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he becomes a refuge for others.』 What are the ten? First, 『For sentient beings who have long been in the fear of birth and death, he becomes their protector』; second, 『For sentient beings who have long been in the perilous wilderness of birth and death, he becomes their good guide』; third, 『For sentient beings who are drowning in the great ocean of birth and death, he becomes their savior』; fourth, 『For sentient beings who have no relatives, he becomes their master』; fifth, 『For sentient beings who have long suffered from the heavy illness of afflictions, he becomes their physician』; sixth, 『For sentient beings who have no protection, he becomes their protector』; seventh, 『For sentient beings who have no dwelling, he becomes their abode』; eighth, 『For sentient beings who have no refuge, he becomes their refuge』; ninth, 『For sentient beings who have no place of rest, he becomes their island』; tenth, 『For sentient beings who have no direction, he becomes their direction』. Good man! If a Bodhisattva cultivates these ten dharmas, he can become a refuge for others.

『Furthermore, good man! If a Bodhisattva cultivates ten dharmas, he is like a great medicinal tree.』 Good man! For example, in the world, there is a great medicinal tree named Well-Seen. If sentient beings are afflicted by all kinds of illnesses, they can be cured by using any part of it. What are the ten? First, 『Using its roots』; second, 『Using its stem』; third, 『Using its branches』; fourth, 『Using its leaves』; fifth, 『Using its flowers』; sixth, 『Using its fruits』; seventh, 『When seeing it, using its color』; eighth, 『When smelling it, using its fragrance』; ninth, 『When tasting it, using its flavor』; tenth, 『When moving, using its touch』.

「善男子！菩薩亦復如是，從初發心已來，善能治療一切有情諸煩惱病，而諸有情隨所修作悉愈其疾。一者、受用菩薩佈施波羅蜜多；二者、受用菩薩持戒波羅蜜多；三者、受用菩薩忍辱波羅蜜多；四者、受用菩薩精進波羅蜜多；五者、受用菩薩禪定波羅蜜多；六者、受用菩薩般若波羅蜜多；七者、見菩薩身受用其色；八者、聞菩薩名受用其聲；九者、嘗于菩薩清凈功德法味；十者、親近菩薩恭敬供養。善男子！菩薩若修如是十種法者，即得如大藥樹。

「又，善男子！菩薩若修十種法者，而能勤修福行。何等為十？一者、隨力供養三寶；二者、病苦有情為施妙藥；三者、飢渴有情為施飲食；四者、諸有情類若為寒熱所逼惱者，施其覆護；五者、常當尊重恭敬軌範之師及親教師；六者、見諸同梵行人，應起承迎合掌恭敬禮拜問訊；七者、修治園林精舍；八者、於時時中出諸庫藏財谷等物而行給施；九者、于諸奴婢及傭作人，平等養育而為護持；十者、於時時中常行供養持戒沙門及婆羅門。善男子！菩薩若修如是十種法者，即能勤修福行。

「又，善男子！菩薩若修十種法者，善能施作諸變化事。何等為十？一者、於一佛剎不動身相，能于無數佛剎諸如來所請問深義；二者、於一佛剎不動身相，能于無數

【現代漢語翻譯】現代漢語譯本：『善男子！菩薩也是這樣，自從最初發心以來，善於治療一切有情眾生的各種煩惱疾病，而且這些有情眾生隨著所修所作，都能痊癒他們的疾病。第一，受用菩薩的佈施波羅蜜多（Dāna pāramitā，圓滿的佈施）；第二，受用菩薩的持戒波羅蜜多（Śīla pāramitā，圓滿的持戒）；第三，受用菩薩的忍辱波羅蜜多（Kṣānti pāramitā，圓滿的忍耐）；第四，受用菩薩的精進波羅蜜多（Vīrya pāramitā，圓滿的精進）；第五，受用菩薩的禪定波羅蜜多（Dhyāna pāramitā，圓滿的禪定）；第六，受用菩薩的般若波羅蜜多（Prajñā pāramitā，圓滿的智慧）；第七，見到菩薩的身體而受用他的色相；第八，聽到菩薩的名字而受用他的聲音；第九，品嚐菩薩清凈功德的法味；第十，親近菩薩，恭敬供養他。善男子！菩薩如果修習這十種法，就能像一棵大的藥樹一樣。』

『又，善男子！菩薩如果修習十種法，就能勤奮地修習福德之行。哪十種呢？第一，隨自己的能力供養三寶（佛、法、僧）；第二，對於生病痛苦的有情眾生，施與妙藥；第三，對於飢餓乾渴的有情眾生，施與飲食；第四，對於那些被寒冷或炎熱所逼迫惱害的有情眾生，給予遮蔽和保護；第五，經常應當尊重恭敬規範之師以及親教師；第六，見到其他的同梵行者，應當起身迎接，合掌恭敬，禮拜問訊；第七，修繕治理園林精舍；第八，時常拿出庫藏中的財物穀物等來佈施；第九，對於奴婢和傭工，平等地養育和保護；第十，時常供養持戒的沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司）。善男子！菩薩如果修習這十種法，就能勤奮地修習福德之行。』

『又，善男子！菩薩如果修習十種法，就能善於施作各種變化之事。哪十種呢？第一，在一個佛剎（Buddhakṣetra，佛土）中不移動身相，卻能在無數佛剎的諸如來處請問深奧的義理；第二，在一個佛剎中不移動身相，卻能在無數

【English Translation】 English version: 『Good man! Bodhisattvas are also like this. Since their initial aspiration, they are skilled at healing all sentient beings' various afflictions and illnesses. Moreover, these sentient beings, through their practices, are cured of their ailments. First, they benefit from the Bodhisattva's Dāna pāramitā (perfection of giving); second, they benefit from the Bodhisattva's Śīla pāramitā (perfection of morality); third, they benefit from the Bodhisattva's Kṣānti pāramitā (perfection of patience); fourth, they benefit from the Bodhisattva's Vīrya pāramitā (perfection of diligence); fifth, they benefit from the Bodhisattva's Dhyāna pāramitā (perfection of meditation); sixth, they benefit from the Bodhisattva's Prajñā pāramitā (perfection of wisdom); seventh, they see the Bodhisattva's body and benefit from his form; eighth, they hear the Bodhisattva's name and benefit from his voice; ninth, they taste the Dharma flavor of the Bodhisattva's pure merits; tenth, they draw near to the Bodhisattva, respectfully making offerings. Good man! If a Bodhisattva cultivates these ten practices, he becomes like a great medicinal tree.』

『Furthermore, good man! If a Bodhisattva cultivates ten practices, he can diligently cultivate meritorious deeds. What are the ten? First, to offer to the Triple Gem (Buddha, Dharma, Sangha) according to one's ability; second, to provide wonderful medicine to sentient beings suffering from illness; third, to provide food and drink to sentient beings who are hungry and thirsty; fourth, to provide shelter and protection to those sentient beings who are oppressed and afflicted by cold or heat; fifth, to always respect and revere the teachers who set the standards and the preceptors; sixth, upon seeing fellow practitioners of the pure life, one should rise to greet them, join palms in reverence, bow, and inquire after their well-being; seventh, to repair and maintain gardens and monasteries; eighth, to frequently take out treasures, grains, and other items from the storehouses to give as alms; ninth, to treat servants and hired workers equally, nurturing and protecting them; tenth, to regularly make offerings to Śrāmaṇas (ascetics) and Brāhmaṇas (priests) who uphold the precepts. Good man! If a Bodhisattva cultivates these ten practices, he can diligently cultivate meritorious deeds.』

『Furthermore, good man! If a Bodhisattva cultivates ten practices, he can skillfully perform various transformative deeds. What are the ten? First, without moving his physical form from one Buddhakṣetra (Buddha-field), he can inquire about profound meanings from the Tathāgatas in countless Buddha-fields; second, without moving his physical form from one Buddhakṣetra, he can in countless

佛剎諸如來所聽受深法；三者、於一佛剎不動身相，能于無數佛剎諸如來所承事供養；四者、於一佛剎不動身相，能于無數佛剎之中，而悉圓滿菩提資糧；五者、於一佛剎不動身相，能于無數佛剎之中，有諸菩薩成正覺時，悉皆尊重作供養事；六者、於一佛剎不動身相，能于無數佛剎之中，自身示現成等正覺；七者、於一佛剎不動身相，能于無數佛剎之中，示現往詣菩提道場；八者、於一佛剎不動身相，能于無數佛剎之中轉妙法輪；九者、於一佛剎不動身相，能于無數佛剎之中示現涅槃；十者、於一佛剎不動身相，能于無數佛剎之中，乃至有情所可化者，隨其所應而悉為作諸變化事，菩薩雖復作諸化事，而不分別能化所化。」

爾時，除蓋障菩薩白佛言：「世尊！云何菩薩作諸化事而不分別能化所化？」

佛言：「善男子！我今喻說，汝應諦聽。譬如日月照四大洲，隨攝世間一切有情普遍照曜，而彼日月亦不分別，我為能照，一切有情是為所照。何以故？彼之日月，皆由往昔所修業報故能照曜。

「善男子！菩薩亦復如是，雖復作諸化事，亦不分別能化所化，都無發悟亦無造作。何以故？謂由菩薩往昔勝善業報所成，菩薩往昔修菩薩行時，隨其願力隨其行業，故能今時作諸化事無所分別。善男子！

【現代漢語翻譯】現代漢語譯本：在佛剎（Buddhakṣetra，佛的國土）中，諸位如來所聽受的甚深佛法；第三，在一個佛剎中不移動身相，卻能在無數佛剎中承事供養諸位如來；第四，在一個佛剎中不移動身相，卻能在無數佛剎之中，圓滿菩提（Bodhi，覺悟）的資糧；第五，在一個佛剎中不移動身相，卻能在無數佛剎之中，當有菩薩成就正覺（Samyak-saṃbodhi，完全的覺悟）時，都尊重並供養他們；第六，在一個佛剎中不移動身相，卻能在無數佛剎之中，親自示現成就等正覺；第七，在一個佛剎中不移動身相，卻能在無數佛剎之中，示現前往菩提道場（Bodhimanda，證悟之地）；第八，在一個佛剎中不移動身相，卻能在無數佛剎之中轉妙法輪（Dharmacakra，佛法之輪）；第九，在一個佛剎中不移動身相，卻能在無數佛剎之中示現涅槃（Nirvana，寂滅）；第十，在一個佛剎中不移動身相，卻能在無數佛剎之中，乃至對於所有可以被教化的有情（Sattva，眾生），都隨其根器而為他們示現各種變化之事，菩薩雖然示現各種變化之事，卻不分別能教化者和被教化者。

這時，除蓋障菩薩（Sarvanivāraṇaviṣkambhin，清除所有障礙的菩薩）對佛說：『世尊！為什麼菩薩示現各種變化之事，卻不分別能教化者和被教化者呢？』

佛說：『善男子！我現在用比喻來說明，你應該仔細聽。譬如太陽和月亮照耀四大洲，普遍照耀攝受世間一切有情，但是太陽和月亮並不分別，『我是能照耀者，一切有情是被照耀者』。為什麼呢？因為太陽和月亮，都是由於過去所修的業報，所以能夠照耀。

『善男子！菩薩也是這樣，雖然示現各種變化之事，也不分別能教化者和被教化者，心中既沒有發起覺悟的念頭，也沒有任何造作。為什麼呢？這是因為菩薩過去殊勝的善業所成就的。菩薩在過去修行菩薩道時，隨著他的願力和行業，所以現在能夠示現各種變化之事而不分別。善男子！』

【English Translation】 English version: The profound Dharma (law) heard by all the Tathagatas (Thus Come Ones) in the Buddhakṣetras (Buddha-fields); third, without moving their physical form in one Buddhakṣetra, they can attend to and make offerings to countless Tathagatas in countless Buddhakṣetras; fourth, without moving their physical form in one Buddhakṣetra, they can perfect the accumulation of Bodhi (enlightenment) in countless Buddhakṣetras; fifth, without moving their physical form in one Buddhakṣetra, they can, in countless Buddhakṣetras, when Bodhisattvas achieve Samyak-saṃbodhi (perfect enlightenment), respect and make offerings to them; sixth, without moving their physical form in one Buddhakṣetra, they can personally manifest achieving complete and perfect enlightenment in countless Buddhakṣetras; seventh, without moving their physical form in one Buddhakṣetra, they can manifest going to the Bodhimanda (place of enlightenment) in countless Buddhakṣetras; eighth, without moving their physical form in one Buddhakṣetra, they can turn the wonderful Dharmacakra (wheel of Dharma) in countless Buddhakṣetras; ninth, without moving their physical form in one Buddhakṣetra, they can manifest Nirvana (liberation) in countless Buddhakṣetras; tenth, without moving their physical form in one Buddhakṣetra, they can, in countless Buddhakṣetras, even for all sentient beings (Sattva) who can be transformed, according to their needs, manifest all kinds of transformations. Although Bodhisattvas manifest all kinds of transformations, they do not differentiate between the one who transforms and the one who is transformed.』

At that time, Sarvanivāraṇaviṣkambhin Bodhisattva (the Bodhisattva who removes all obstacles) said to the Buddha: 『World Honored One! Why do Bodhisattvas manifest all kinds of transformations without differentiating between the one who transforms and the one who is transformed?』

The Buddha said: 『Good man! I will now explain with a metaphor, you should listen carefully. For example, the sun and moon shine upon the four continents, universally illuminating and embracing all sentient beings in the world, but the sun and moon do not differentiate, 『I am the one who illuminates, and all sentient beings are those who are illuminated.』 Why? Because the sun and moon are able to shine due to the karmic rewards of past deeds.

『Good man! Bodhisattvas are also like this, although they manifest all kinds of transformations, they do not differentiate between the one who transforms and the one who is transformed, having neither the thought of awakening nor any deliberate action. Why? This is because it is accomplished by the superior good karmic rewards of the Bodhisattvas' past. When Bodhisattvas practiced the Bodhisattva path in the past, according to their vows and actions, they are now able to manifest all kinds of transformations without differentiation. Good man!』

菩薩若修如是十種法者，善能施作諸變化事。

「又，善男子！菩薩若修十種法者，即能速證阿耨多羅三藐三菩提果。何等為十？一者、能善具足，及善積集佈施之行；二者、善具足戒，善積集戒，無缺漏戒，不雜染戒，出過一切聲聞緣覺，清凈潔白戒蘊具足；三者、善具忍辱；四者、善具精進；五者、善具禪定；六者、善具勝慧；七者、善具方便；八者、善具諸愿；九者、善具諸力；十者、善具正智善積集智，以菩薩成就不共智故，而能出過一切聲聞緣覺之智，超越菩薩初地，乃至超越菩薩九地之智。善男子！菩薩若修如是十種法者，即能速證阿耨多羅三藐三菩提果。」

世尊宣說如是諸正法時，即此三千大千世界六種震動。

又此三千大千世界所有須彌山王、目真鄰陀山、摩訶目真鄰陀山、小鐵圍山、大鐵圍山，及余寶山、黑山、諸小山等峰岫，自然皆悉低屈向象頭山，而伸供養佛及正法。

又此三千大千世界，一切花樹、一切果樹，皆悉低垂向象頭山，供養世尊及其正法。

是時，復有無數百千俱胝那庾多菩薩，化現種種衣服莊嚴，其積量如須彌山王，供養世尊及其正法。

復有無數百千帝釋、梵王、護世天等，皆悉合掌頂禮世尊，雨天曼陀羅花、摩訶曼陀羅花，散於佛

【現代漢語翻譯】現代漢語譯本：菩薩如果修習這十種法，就能善巧地施展各種變化。

『此外，善男子！菩薩如果修習這十種法，就能迅速證得阿耨多羅三藐三菩提果（anuttara-samyak-sambodhi，無上正等正覺）。是哪十種呢？一是，能夠很好地具足並善於積累佈施之行；二是，善於具足戒律，善於積累戒律，沒有缺漏的戒律，沒有雜染的戒律，超越一切聲聞（śrāvaka，聽聞佛法而修行的弟子）緣覺（pratyekabuddha，獨自悟道的修行者），清凈潔白的戒蘊具足；三是，善於具足忍辱；四是，善於具足精進；五是，善於具足禪定；六是，善於具足殊勝的智慧；七是，善於具足方便；八是，善於具足各種願望；九是，善於具足各種力量；十是，善於具足正智，善於積累智慧，因為菩薩成就了不共之智，所以能夠超越一切聲聞緣覺的智慧，超越菩薩初地，乃至超越菩薩九地的智慧。善男子！菩薩如果修習這十種法，就能迅速證得阿耨多羅三藐三菩提果。』

世尊宣說這些正法時，這個三千大千世界發生了六種震動。

並且這個三千大千世界中所有的須彌山王（Sumeru，佛教宇宙觀中的聖山）、目真鄰陀山（Mucilinda，山名）、摩訶目真鄰陀山（Mahamucilinda，大目真鄰陀山）、小鐵圍山（Cakravāḍa，環繞世界的山脈）、大鐵圍山，以及其他的寶山、黑山、各種小山等的山峰，自然都彎曲地朝向象頭山，伸出以供養佛和正法。

並且這個三千大千世界的一切花樹、一切果樹，都彎曲地朝向象頭山，供養世尊及其正法。

這時，又有無數百千俱胝那庾多（koṭinayuta，巨大的數量單位）菩薩，化現出各種衣服莊嚴，其堆積的數量如同須彌山王，供養世尊及其正法。

又有無數百千帝釋（Indra，天神之王）、梵王（Brahmā，色界天之王）、護世天等，都合掌頂禮世尊，降下天界的曼陀羅花（mandārava，天界之花）、摩訶曼陀羅花（mahāmandārava，大曼陀羅花），散在佛

【English Translation】 English version: If a Bodhisattva cultivates these ten dharmas, they will be skilled in performing various transformations.

'Furthermore, O noble son! If a Bodhisattva cultivates these ten dharmas, they will quickly attain the fruit of Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). What are the ten? First, being able to well and completely possess, and skillfully accumulate the practice of giving; second, skillfully possessing precepts, skillfully accumulating precepts, precepts without deficiency, precepts without contamination, surpassing all Śrāvakas (śrāvaka, disciples who hear and practice the Buddha's teachings) and Pratyekabuddhas (pratyekabuddha, solitary Buddhas who attain enlightenment on their own), possessing a complete, pure, and immaculate aggregate of precepts; third, skillfully possessing patience; fourth, skillfully possessing diligence; fifth, skillfully possessing dhyana (meditative absorption); sixth, skillfully possessing superior wisdom; seventh, skillfully possessing skillful means; eighth, skillfully possessing all vows; ninth, skillfully possessing all powers; tenth, skillfully possessing right knowledge, skillfully accumulating wisdom, because the Bodhisattva has accomplished uncommon wisdom, they are able to surpass the wisdom of all Śrāvakas and Pratyekabuddhas, surpassing the first Bhumi (stage) of a Bodhisattva, and even surpassing the ninth Bhumi of a Bodhisattva. O noble son! If a Bodhisattva cultivates these ten dharmas, they will quickly attain the fruit of Anuttara-samyak-sambodhi.'

When the World Honored One proclaimed these right dharmas, this great trichiliocosm (three-thousand-great-thousand world system) trembled in six ways.

Moreover, all the Sumeru mountain kings (Sumeru, the sacred mountain in Buddhist cosmology), Mucilinda mountains (Mucilinda, name of a mountain), Mahamucilinda mountains (Mahamucilinda, great Mucilinda mountain), small Cakravāḍa mountains (Cakravāḍa, mountain range surrounding the world), great Cakravāḍa mountains, and other jeweled mountains, black mountains, and peaks of various small mountains in this great trichiliocosm, naturally bent down towards Elephant Head Mountain, extending offerings to the Buddha and the right dharma.

Moreover, all the flower trees and all the fruit trees in this great trichiliocosm bent down towards Elephant Head Mountain, offering to the World Honored One and his right dharma.

At that time, there were also countless hundreds of thousands of kotinayutas (koṭinayuta, a huge unit of quantity) of Bodhisattvas, who manifested various adorned garments, the accumulated amount of which was like Mount Sumeru, offering to the World Honored One and his right dharma.

Furthermore, countless hundreds of thousands of Indras (Indra, king of the gods), Brahmās (Brahmā, king of the form realm), and guardian deities of the world, all joined their palms and bowed their heads to the World Honored One, raining down celestial mandārava flowers (mandārava, celestial flower), and mahāmandārava flowers (mahāmandārava, great celestial flower), scattering them upon the Buddha

上。

復有無數百千諸天子眾各持天衣，住虛空中舉身旋轉，作百千種清妙之聲而伸供養。復以天花散於佛上，咸作是言：「我等今日見佛、世尊，于第二時出現世間，于第二時轉正法輪。世尊！若諸有情，具大福德修諸善業，于先佛所植眾德本者，是人方得聞此正法，何況有能聞已發生清凈心者？」

復有無數百千摩睺羅伽，咸悉震發大云雷音。又復化現種種大云，遍覆於此三千大千世界及象頭山，雨眾香水皆悉充滿，是中有情亦不嬈惱，如是施作而伸供養。

復有無數百千龍女，於世尊前出歌詠聲而伸供養。

復有無數百千乾闥婆眾、緊那羅眾，右繞於此三千大千世界及象頭山，出美妙聲歌詠供養。

佛說除蓋障菩薩所問經卷第十九大正藏第 14 冊 No. 0489 佛說除蓋障菩薩所問經

佛說除蓋障菩薩所問經卷第二十

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

爾時，復有無數百千夜叉之眾，雨諸蓮華而伸供養，又復吹擊和風觸者安樂。

復有無數諸佛剎中彼彼如來，為供養世尊釋迦牟尼佛及正法故，各從眉間放大光明。其光具有青、黃、赤、白、紅頗胝迦，及翡翠等種種之色及種種相，種種光明右繞於此三

【現代漢語翻譯】現代漢語譯本又有無數百千的天子們，各自拿著天衣，住在虛空中旋轉身體，發出成百上千種清凈美妙的聲音來表達供養。又用天花散在佛的身上，都這樣說：『我們今天見到佛、世尊，在第二次出現在世間，在第二次轉動正法輪。世尊！如果有些眾生，具有很大的福德，修習各種善業，在過去的佛那裡種下各種功德的根本，這樣的人才能聽到這正法，更何況是能夠聽了之後生起清凈心的人呢？』又有無數百千的摩睺羅伽（Mahoraga，大蟒神），都震動發出巨大的云雷聲音。又變化顯現出各種各樣的大云，遍佈覆蓋這三千大千世界以及象頭山，降下各種香水，都充滿其中，這些眾生也不會受到侵擾，像這樣施行作為來表達供養。又有無數百千的龍女，在世尊面前發出歌唱的聲音來表達供養。又有無數百千的乾闥婆（Gandharva，香神）眾、緊那羅（Kinnara，歌神）眾，右繞這三千大千世界以及象頭山，發出美妙的聲音歌唱供養。《佛說除蓋障菩薩所問經》卷第十九大正藏第14冊 No. 0489 《佛說除蓋障菩薩所問經》《佛說除蓋障菩薩所問經》卷第二十西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉詔譯這時，又有無數百千的夜叉之眾，降下各種蓮花來表達供養，又吹拂和煦的風，接觸到的人都感到安樂。又有無數諸佛剎土中的那些如來，爲了供養世尊釋迦牟尼佛以及正法，各自從眉間放出大光明。那光明具有青、黃、赤、白、紅、頗胝迦（Sphatika，水晶），以及翡翠等等各種顏色和各種形象，各種光明右繞這三

【English Translation】 English version Again, there were countless hundreds of thousands of Deva (gods) assemblies, each holding celestial garments, dwelling in the empty sky, rotating their bodies, making hundreds of thousands of pure and wonderful sounds, and extending their offerings. They also scattered celestial flowers upon the Buddha, all saying: 'Today, we see the Buddha, the World Honored One, appearing in the world for the second time, turning the Dharma wheel for the second time. World Honored One! If sentient beings possess great merit, cultivate various good deeds, and plant roots of virtue in the presence of past Buddhas, then they will be able to hear this true Dharma. How much more so those who can hear it and generate a pure mind?' Again, there were countless hundreds of thousands of Mahoragas (great serpent gods), all shaking and emitting great cloud-thunder sounds. They also manifested various great clouds, covering this three-thousand-great-thousand world and Elephant Head Mountain, raining various fragrant waters that filled everything. The sentient beings within were not disturbed. They made such offerings. Again, there were countless hundreds of thousands of Dragon maidens, uttering songs before the World Honored One to extend their offerings. Again, there were countless hundreds of thousands of Gandharva (celestial musician) assemblies and Kinnara (celestial musician) assemblies, circumambulating this three-thousand-great-thousand world and Elephant Head Mountain, uttering beautiful sounds in song to make offerings. 'The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin, Volume 19' Taisho Tripitaka Volume 14, No. 0489 'The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin' 'The Sutra Spoken by the Buddha on the Questions of Bodhisattva Sarvanivaranaviskambhin, Volume 20' Translated by the Tripitaka Master Chao San Da Fu Shi Hong Lu Qing Chuan Fan Da Shi Ci Zi Shramana Fa Hu and others from the Western Heaven, under Imperial Decree At that time, there were also countless hundreds of thousands of Yaksha (demon) assemblies, raining various lotus flowers to extend their offerings, and blowing gentle breezes that brought comfort to those who touched them. Again, there were countless Tathagatas (Buddhas) in various Buddha lands, each emitting great light from between their eyebrows to make offerings to the World Honored One Shakyamuni Buddha and the true Dharma. The light had various colors and forms, such as blue, yellow, red, white, pink, Sphatika (crystal), and jade. The various lights circumambulated this three-

千大千世界，普遍照耀，而悉除破一切闇冥，光復旋還繞象頭山，后從世尊頂門而入。

復有無數百千婆羅門、剎帝利、士庶人民，各持香花涂香末香，眾妙花鬘衣服幢幡及諸寶蓋，置於佛前以伸供養。

當佛宣說如是正法，及諸天龍神獻供養時，有七十二那庾多菩薩得無生法忍。無數百千俱胝那庾多有情，遠塵離垢得法眼凈。無數百千俱胝那庾多有情，先未曾發菩提心者，皆發無上大菩提心。

爾時，有一天女名曰長壽，久住於此象頭山中，與自眷屬先在佛會。即從座起，為供養佛故往自宮中，取諸供養還來詣佛，到佛所已尊重恭敬，專諦一心獻諸供養。如是至誠作供養已。前白佛言：「世尊！我知過去久久生中，有七萬二千諸佛、如來。悉曾於此象頭山中說此正法。亦如是義、亦如是理、亦如是文。」

佛言：「長壽天女！汝快得善利，值遇如是法寶出世，一一親聞。」

爾時，會中有諸天子咸作是念：「今此天女，久已曾聞如是正法，復曾親近多佛、如來，何故不能轉此女身？」

時，除蓋障菩薩知諸天子心所念已，白佛言：「世尊！何因何緣，此長壽天女具大威德，久已曾聞如是正法，復曾親近多佛如來，何故不轉此女人身？」

佛言：「善男子！不轉女身者，

【現代漢語翻譯】現代漢語譯本光明遍照三千大千世界，消除了所有的黑暗，光明迴旋環繞象頭山（Gajahasta Mountain），最後從世尊的頭頂進入。又有無數百千的婆羅門（Brahmin）、剎帝利（Kshatriya）、士庶人民，各自拿著香花、涂香、末香，各種美妙的花鬘、衣服、幢幡以及各種寶蓋，放置在佛前，以此來表達供養。當佛宣說這樣的正法，以及諸天、龍、神獻上供養時，有七十二那庾多（nayuta，極大數）菩薩獲得了無生法忍。無數百千俱胝那庾多（koti-nayuta，極大的數量）有情，遠離塵垢，得到了清凈的法眼。無數百千俱胝那庾多（koti-nayuta，極大的數量）有情，先前沒有發起菩提心的人，都發起了無上大菩提心。這時，有一位天女名叫長壽（Dirghayu），長久居住在這象頭山（Gajahasta Mountain）中，和她的眷屬先前就在佛的法會中。她立即從座位上站起來，爲了供養佛的緣故，前往自己的宮殿中，取來各種供養品，又回到佛的處所，到達佛的處所后，以尊重恭敬的心，專心致志地獻上各種供養。這樣至誠地作了供養后，上前對佛說：『世尊！我知道在過去很久很久的生命中，有七萬二千諸佛、如來。都曾經在這象頭山（Gajahasta Mountain）中宣說這樣的正法。也如是義、也如是理、也如是文。』佛說：『長壽天女（Dirghayu）！你真是獲得了很大的利益，值遇了這樣的法寶出世，一一親自聽聞。』這時，法會中有諸位天子都這樣想：『現在這位天女，很久以前就曾經聽聞這樣的正法，又曾經親近很多佛、如來，為什麼不能轉變為男子之身呢？』當時，除蓋障菩薩（Sarvanivaranaviskambhin）知道諸位天子心中所想的，就對佛說：『世尊！是什麼原因，什麼緣故，這位長壽天女（Dirghayu）具有很大的威德，很久以前就曾經聽聞這樣的正法，又曾經親近很多佛、如來，為什麼不轉變為這女人之身呢？』佛說：『善男子！不轉女身的原因是，

【English Translation】 English version The great chiliocosm was universally illuminated, and all darkness was removed. The light revolved and circled around Gajahasta Mountain (Elephant Head Mountain), and then entered from the crown of the World-Honored One's head. Again, countless hundreds of thousands of Brahmins (priestly class), Kshatriyas (warrior class), commoners, and people, each holding incense, flowers, scented paste, powdered incense, various wonderful flower garlands, clothing, banners, and jeweled canopies, placed them before the Buddha to offer their devotion. When the Buddha was expounding such a Dharma, and the gods, dragons, and spirits were making offerings, seventy-two nayutas (a very large number) of Bodhisattvas attained the Kshanti (patience, acceptance) of non-origination. Countless hundreds of thousands of kotis-nayutas (extremely large numbers) of sentient beings, far from dust and defilement, obtained the pure Dharma eye. Countless hundreds of thousands of kotis-nayutas (extremely large numbers) of sentient beings, who had never before generated the Bodhi mind, all generated the unsurpassed Great Bodhi mind. At that time, there was a goddess named Dirghayu (Long Life), who had long resided in this Gajahasta Mountain (Elephant Head Mountain), and was previously in the Buddha's assembly with her retinue. She immediately rose from her seat, and for the sake of making offerings to the Buddha, went to her palace, took various offerings, and returned to the Buddha's place. Having arrived at the Buddha's place, with respect and reverence, she single-mindedly offered various offerings. Having made such sincere offerings, she stepped forward and said to the Buddha: 'World-Honored One! I know that in the past, in very long lives, there were seventy-two thousand Buddhas, Tathagatas (Thus Come Ones). All of them have expounded this Dharma in this Gajahasta Mountain (Elephant Head Mountain). Also, the meaning is the same, the principle is the same, and the text is the same.' The Buddha said: 'Dirghayu (Long Life), goddess! You have truly obtained great benefit, encountering such a Dharma treasure appearing in the world, and personally hearing each and every one of them.' At that time, the devas (gods) in the assembly all thought: 'Now, this goddess has long heard such a Dharma, and has also been close to many Buddhas, Tathagatas (Thus Come Ones), why can't she transform this female body?' At that time, Sarvanivaranaviskambhin (Remover of All Obstacles) Bodhisattva, knowing what the devas (gods) were thinking, said to the Buddha: 'World-Honored One! What is the cause, what is the reason, that this Dirghayu (Long Life) goddess possesses great power and virtue, has long heard such a Dharma, and has also been close to many Buddhas, Tathagatas (Thus Come Ones), why doesn't she transform this woman's body?' The Buddha said: 'Good man! The reason for not transforming the female body is,

廣為利樂一切有情大因緣故。所以者何？善男子！今此天女已住不可思議解脫菩薩之位。我知此長壽天女，曾於超過算數諸如來所，勸請發菩提心，乃至入大涅槃。以是緣故，而此天女獲是廣大神通威德。善男子！此長壽天女，即于賢劫中供養諸佛已，此佛剎中當得成佛，號曰長壽如來、應供、正等正覺。」

爾時，世尊復告長壽天女言：「汝今應現自佛國土莊嚴之事。」

時，長壽天女即入現一切色相三摩地。於是三摩地中，現此三千大千世界地平如掌，除去黑山土石山等，及餘一切本有樹木，清凈可愛琉璃所成。處處皆有妙劫波樹，處處皆有清凈嚴好泉源池沼，八功德水充滿其中，除去一切凡常人類，亦復不聞女人之聲。處處皆現廣大蓮花，其一一花量如車輪，諸蓮花中有菩薩像加趺而坐。復現世尊長壽如來、應供、正等正覺，與諸菩薩共會說法。有無數百千俱胝那庾多帝釋、梵王、護世天等之所圍繞，又有無數百千俱胝那庾多菩薩之眾圍繞聽法，所謂亦說如是法門。

爾時，長壽天女如是現已，即從三摩地起，於世尊前，右繞三匝隱而不現。

爾時，除蓋障菩薩前白佛言：「世尊！若有善男子、善女人於此正法，聽聞受持讀誦記念解釋其義，復為他人廣大說者，是人得幾所福？」

【現代漢語翻譯】現代漢語譯本：爲了廣大利益和安樂一切有情眾生的大因緣。這是什麼緣故呢？善男子！現在這位長壽天女已經安住于不可思議解脫菩薩的果位。我知道這位長壽天女，曾經在超過算數那麼多的如來面前，勸請他們發起菩提心，乃至進入大涅槃。因為這個緣故，這位天女獲得瞭如此廣大的神通威德。善男子！這位長壽天女，在賢劫中供養過諸佛之後，在這個佛剎中將會成佛，佛號為長壽如來（Tathagata）、應供（Arhat）、正等正覺（Samyaksambuddha）。」

當時，世尊又告訴長壽天女說：『你現在應該顯現你自己的佛國土莊嚴的景象。』

當時，長壽天女立即進入現一切色相三摩地（Samadhi）。於是在這個三摩地中，顯現出這個三千大千世界（Trisahasra-Mahasahasra-lokadhatu）的地面平坦如手掌，移除了黑山、土石山等等，以及其餘一切原有的樹木，清凈可愛，由琉璃所構成。處處都有美妙的劫波樹（Kalpa tree），處處都有清凈莊嚴美好的泉源池沼，八功德水充滿其中，移除了所有凡常人類，也聽不到女人的聲音。處處都顯現出廣大的蓮花，每一朵蓮花的大小都像車輪一樣，蓮花中有菩薩像結跏趺坐。又顯現出世尊長壽如來、應供、正等正覺，與諸位菩薩共同集會說法。有無數百千俱胝那庾多（Koti-Niyuta）的帝釋（Indra）、梵王（Brahma）、護世天等圍繞，又有無數百千俱胝那庾多的菩薩大眾圍繞聽法，並且也宣說這樣的法門。

當時，長壽天女這樣顯現之後，立即從三摩地中起身，在世尊面前，右繞三圈后隱沒不見。

當時，除蓋障菩薩（Sarvanivaranaviskambhin）上前稟告佛說：『世尊！如果有善男子、善女人對於這個正法，聽聞、受持、讀誦、記念、解釋其中的意義，又為他人廣為宣說，這個人能得到多少福報呢？』

【English Translation】 English version: For the great cause and condition of widely benefiting and bringing happiness to all sentient beings. Why is that? Good son! This Goddess of Long Life now dwells in the position of a Bodhisattva of inconceivable liberation. I know that this Goddess of Long Life has, in the presence of countless Tathagatas, exhorted them to generate the mind of Bodhi, and even to enter into Great Nirvana. It is for this reason that this Goddess has obtained such vast supernatural powers and majestic virtue. Good son! This Goddess of Long Life, after making offerings to all the Buddhas in this Bhadrakalpa (Fortunate Aeon), will attain Buddhahood in this Buddha-field, and will be named Tathagata (Thus Come One) Long Life, Arhat (Worthy One), Samyaksambuddha (Perfectly Enlightened One).'

At that time, the World Honored One further said to the Goddess of Long Life: 'You should now manifest the adornments of your own Buddha-land.'

Then, the Goddess of Long Life immediately entered the Samadhi (state of meditative consciousness) of manifesting all forms. Thereupon, in this Samadhi, she manifested the ground of this Trisahasra-Mahasahasra-lokadhatu (Great Thousandfold World System) as flat as the palm of a hand, removing the Black Mountains, earth and stone mountains, and all other original trees, making it pure and lovely, composed of lapis lazuli. Everywhere there were wonderful Kalpa trees (wish-fulfilling trees), and everywhere there were pure and beautifully adorned springs, ponds, and marshes, filled with water possessing eight qualities. She removed all ordinary human beings, and the sound of women was not heard. Everywhere there appeared vast lotus flowers, each flower as large as a chariot wheel, and in the lotus flowers were images of Bodhisattvas sitting in the lotus position. She also manifested the World Honored One, Tathagata Long Life, Arhat, Samyaksambuddha, together with all the Bodhisattvas, gathering to expound the Dharma. There were countless hundreds of thousands of Kotis-Niyutas (large numbers) of Indras (Lord Shakra), Brahmas (Creator Gods), Guardian Devas, and others surrounding him, and there were also countless hundreds of thousands of Kotis-Niyutas of Bodhisattva assemblies surrounding him, listening to the Dharma, and also expounding such a Dharma.

At that time, after the Goddess of Long Life had manifested this, she immediately arose from the Samadhi, circumambulated the World Honored One three times to the right, and disappeared.

At that time, Sarvanivaranaviskambhin (All Obstacle Removing) Bodhisattva stepped forward and said to the Buddha: 'World Honored One! If there are good men and good women who, with regard to this true Dharma, hear, receive, uphold, recite, remember, explain its meaning, and also widely expound it to others, how much merit will these people obtain?'

佛言：「善男子！正使三千大千世界，滿中有情悉行佈施，經無量時相續不斷。若有善男子、善女人，於此正法發清凈心，如法書寫復善詳校，又以凈心轉施於他，是人所獲福德倍勝於前。何以故？善男子！夫財施者不出生死，而法施者最上最勝。所以者何？一切有情在生死中，貪受種種財利事故，不能受彼最上法味出於世間。

「又，善男子！正使有人，以此三千大千世界滿中有情，悉令安住十善業道。若復有人，於此正法，聽聞受持讀誦記念解釋其義，復為他人廣大說者，是人所獲福德倍勝於前。何以故？善男子！十善業道，從是正法所出生故。

「又，善男子！正使三千大千世界滿中有情，悉令證得須陀洹果、斯陀含果、阿那含果、阿羅漢果。若復有人於此正法，聽聞受持讀誦記念解釋其義，復為他人廣大說者，是人所獲福德倍勝於前。何以故？善男子！當知一切聲聞緣覺，皆悉從是法性中來；諸菩薩者，亦悉從是法性中來；如來亦得是法性故出現世間。

「又，善男子！若人能于如是正法，受持讀誦解其義者，是人即同於諸經中受持讀誦解釋義趣。何以故？此法性者是諸法母。善男子！而諸菩薩若不得此正法性者，即不能得廣大法性。」

爾時，會中諸大聲聞，各從座起偏袒右

【現代漢語翻譯】現代漢語譯本佛說：『善男子！即使整個三千大千世界（Sahasra-cūḍika-lokadhātu，佛教宇宙觀中的一個宇宙層級）都充滿有情眾生，他們都持續不斷地行佈施，經過無量的時間。如果有一位善男子、善女人，對於這正法（Saddharma，真正的佛法）生起清凈的心，如法書寫並且仔細校對，又以清凈的心將它轉施給他人，這個人所獲得的福德比前面所說的還要勝過百倍。為什麼呢？善男子！因為財施不能使人脫離生死輪迴，而法施是最上最殊勝的。為什麼這樣說呢？一切有情眾生在生死輪迴中，貪求種種財物利益，因此不能領受那最上乘的法味，從而脫離世間。』『又，善男子！即使有人，使這三千大千世界充滿的有情眾生，都安住在十善業道（Daśa-kuśala-karma-pathāni，不殺生、不偷盜、不邪淫、不妄語、不兩舌、不惡口、不綺語、不貪慾、不嗔恚、不邪見）。如果又有人，對於這正法，聽聞、受持、讀誦、記念、解釋它的意義，並且為他人廣為宣說，這個人所獲得的福德比前面所說的還要勝過百倍。為什麼呢？善男子！因為十善業道，是從這正法所出生的緣故。』『又，善男子！即使三千大千世界充滿的有情眾生，都證得了須陀洹果（Srotaāpanna，預流果，小乘初果）、斯陀含果（Sakṛdāgāmin，一來果，小乘二果）、阿那含果（Anāgāmin，不還果，小乘三果）、阿羅漢果（Arhat，無學果，小乘四果）。如果又有人對於這正法，聽聞、受持、讀誦、記念、解釋它的意義，並且為他人廣為宣說，這個人所獲得的福德比前面所說的還要勝過百倍。為什麼呢？善男子！應當知道一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟者）、緣覺（Pratyekabuddha，獨自悟道者），都是從這法性（Dharmatā，法的本性）中而來；諸菩薩（Bodhisattva，立志成佛的修行者），也都是從這法性中而來；如來（Tathāgata，佛陀的稱號）也是因為證得這法性才出現在世間。』『又，善男子！如果有人能夠對於這樣的正法，受持、讀誦、理解它的意義，這個人就等同於在諸經中受持、讀誦、解釋義理。為什麼呢？因為這法性是諸法的母親。善男子！而諸菩薩如果不能證得這正法性，就不能證得廣大的法性。』這時，法會中的諸大聲聞，各自從座位上站起，袒露右肩

【English Translation】 English version The Buddha said: 'Good man! Even if the three thousand great thousand worlds (Sahasra-cūḍika-lokadhātu) were filled with sentient beings, and they all continuously practiced giving for immeasurable time, if there is a good man or good woman who generates a pure mind towards this true Dharma (Saddharma), writes it down according to the Dharma and carefully proofreads it, and then with a pure mind transfers it to others, the merit that person obtains is a hundred times greater than before. Why? Good man! Because material giving does not liberate one from birth and death, while Dharma giving is the most supreme and excellent. Why is this so? All sentient beings in the cycle of birth and death, greedily seek various material benefits, and therefore cannot receive that supreme Dharma flavor to escape from the world.' 'Furthermore, good man! Even if someone were to cause all the sentient beings filling this three thousand great thousand worlds to abide in the ten wholesome paths of action (Daśa-kuśala-karma-pathāni), if someone else listens to, upholds, recites, remembers, and explains the meaning of this true Dharma, and extensively proclaims it to others, the merit that person obtains is a hundred times greater than before. Why? Good man! Because the ten wholesome paths of action arise from this true Dharma.' 'Furthermore, good man! Even if the three thousand great thousand worlds were filled with sentient beings, and they all attained the fruit of Srotaāpanna (stream-enterer), the fruit of Sakṛdāgāmin (once-returner), the fruit of Anāgāmin (non-returner), and the fruit of Arhat (worthy one), if someone else listens to, upholds, recites, remembers, and explains the meaning of this true Dharma, and extensively proclaims it to others, the merit that person obtains is a hundred times greater than before. Why? Good man! You should know that all Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers) come from this Dharmatā (Dharma-nature); all Bodhisattvas also come from this Dharma-nature; the Tathāgata (Thus Come One) also appears in the world because of attaining this Dharma-nature.' 'Furthermore, good man! If someone can uphold, recite, and understand the meaning of such a true Dharma, that person is the same as upholding, reciting, and explaining the meaning in all the sutras. Why? Because this Dharma-nature is the mother of all Dharmas. Good man! And if the Bodhisattvas cannot attain this true Dharma-nature, they cannot attain the vast Dharma-nature.' At that time, the great Śrāvakas in the assembly, each rose from their seats, baring their right shoulders

肩，右膝著地，俱白佛言：「世尊！我等獲得此法性已，而能普盡廣大生死邪？」

佛言：「諸苾芻！如是，如是。」

爾時，世尊普告在會諸大眾言：「善男子！若諸地方有能宣說如是正法之處，而彼地方當知即是大菩提場，即是轉法輪處，即是大靈塔處，當起是念：『是我大師所游止處。』何以故？善男子！法性即是菩提，即是轉法輪，法輪即是如來。

「善男子！若供養法者，是即供養諸佛如來。若諸地方有說法師所游止處，當於彼地起靈塔想，于說法師起大師想。又復當起善知識想，又應當起善導師想。由如是故，若時見彼說法師已，當起凈信歡喜之心，尊重恭敬承迎於前，稱揚讚歎白言：『善哉！』

「複次，善男子！我若贊說尊重恭敬法師功德，及說報其法師大恩，如是等事，若經一劫，若過一劫，我亦不能說其少分。

「善男子！若有愛樂法者，諸善男子及善女人，于說法師所履道中，以自身血散灑其地，亦不能報彼說法師少分恩德。何以故？說法師者，以能任持如來法眼，極難行故。

「善男子！是故諸說法師，當說如是正法之時，應現無畏，不應沉下生障礙心，著新凈衣起清凈心。當說法時，若人讚嘆不起高心，不現我相不生慢執，不自稱譽不凌毀他，亦復

【現代漢語翻譯】現代漢語譯本：這時，阿難和賢首菩薩整理好衣服，露出右肩，右膝著地，一起對佛說：『世尊！我們獲得這法性之後，就能夠完全斷絕廣大的生死輪迴嗎？』

佛說：『各位比丘！是的，是的。』

這時，世尊普遍告訴在場的所有大眾說：『善男子！如果任何地方能夠宣說這樣的正法，那麼這個地方應當被認為是大的菩提道場，就是轉法輪的地方，就是大的靈塔所在之處，應當生起這樣的念頭：『這是我的大師所遊歷和居住的地方。』為什麼呢？善男子！法性就是菩提，就是轉法輪，法輪就是如來。

『善男子！如果供養法，那就是供養諸佛如來。如果任何地方有說法師所遊歷和居住的地方，應當對那個地方生起靈塔的想念，對說法師生起大師的想念。又應當生起善知識的想念，又應當生起善導師的想念。因為這個緣故，如果見到說法師，應當生起清凈的信心和歡喜之心，尊重恭敬地迎上前去，稱揚讚歎說：『太好了！』

『再者，善男子！如果我要贊說尊重恭敬法師的功德，以及說報答法師的大恩，像這樣的事情，即使經過一個劫，甚至超過一個劫，我也不能說完其中的少部分。

『善男子！如果有喜愛佛法的人，無論是善男子還是善女人，在說法師所走過的道路上，用自己的血灑在地上，也不能報答說法師少部分的恩德。為什麼呢？說法師能夠任持如來的法眼，這是極其難做到的事情。

『善男子！因此，各位說法師，在宣說這樣的正法時，應當展現無畏的精神，不應當沉悶低落，產生障礙之心，穿著乾淨的新衣服，生起清凈之心。在說法時，如果有人讚嘆，不應當生起高傲之心，不顯現自我之相，不產生傲慢執著，不自我稱讚，不凌辱譭謗他人，也』

【English Translation】 English version: Then, Ānanda (Ānanda, one of the ten principal disciples of the Buddha) and Bodhisattva Ratnaśikhin (Bodhisattva Ratnaśikhin, a bodhisattva) arranged their robes, bared their right shoulders, knelt on their right knees, and said to the Buddha: 'World Honored One! Having attained this Dharma-nature, will we be able to completely exhaust the vast cycle of birth and death?'

The Buddha said: 'Bhikkhus (Bhikkhus, Buddhist monks)! It is so, it is so.'

At that time, the World Honored One universally addressed the entire assembly, saying: 'Good men! If in any place there is the ability to proclaim such a Right Dharma, then that place should be known as the great Bodhi-field (Bodhi-field, the place of enlightenment), the place of turning the Dharma wheel (Dharma wheel, the teachings of the Buddha), the place of the great sacred stupa (stupa, a mound-like or hemispherical structure containing relics), and one should think: 『This is the place where my great teacher has traveled and resided.』 Why? Good men! Dharma-nature is Bodhi, is the turning of the Dharma wheel, and the Dharma wheel is the Tathāgata (Tathāgata, 'one who has thus come', an epithet of the Buddha).'

'Good men! To make offerings to the Dharma is to make offerings to all the Buddhas and Tathāgatas. If in any place there is a Dharma teacher who travels and resides, one should regard that place as a sacred stupa, and regard the Dharma teacher as a great teacher. Furthermore, one should regard them as a good spiritual friend, and one should regard them as a good guide. Therefore, when one sees that Dharma teacher, one should arise with pure faith and joy, respectfully greet them, praise and extol them, saying: 『Excellent!』'

'Furthermore, good men! If I were to praise the merits of respecting and revering a Dharma teacher, and speak of repaying their great kindness, such things, even if it were for one kalpa (kalpa, an aeon, a long period of time), or even more than one kalpa, I would not be able to describe even a small part of it.'

'Good men! If there are those who love the Dharma, whether good men or good women, who sprinkle their own blood on the ground where the Dharma teacher has walked, they still cannot repay even a small part of the Dharma teacher's kindness. Why? Because the Dharma teacher is able to uphold the Dharma-eye (Dharma-eye, the ability to perceive the truth) of the Tathāgata, which is extremely difficult to do.'

'Good men! Therefore, when these Dharma teachers are speaking such Right Dharma, they should manifest fearlessness, and should not be depressed or generate obstructing thoughts, wearing clean and new clothes, and generating pure thoughts. When speaking the Dharma, if people praise them, they should not arise with arrogance, not manifest a sense of self, not generate pride and attachment, not praise themselves, not insult or slander others, and also'

不生染著之心，應當恭敬尊重說法。」

爾時，帝釋天主前白佛言：「世尊！若諸地方有說如是正法之處，我當率諸宮屬往詣彼所，聽受如是甚深正法，及為護助彼說法師。」

佛言：「善哉！善哉！憍尸迦！汝善守護如來正法，如汝所作今正是時。」

爾時，除蓋障菩薩白佛言：「世尊！此經何名？我等云何奉持？」

佛言：「善男子！是經名曰『除蓋障菩薩所問』，亦名『寶云』，亦名『寶積功德』，亦名『智燈』，如是名字汝當受持。」

佛說此經已，除蓋障菩薩等，彼諸菩薩摩訶薩眾，並在會菩薩聲聞之眾，帝釋、梵王、護世諸天、大自在天子等，無數百千諸天子眾，及余無數百千天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等一切大眾，聞佛所說歡喜信受。

佛說除蓋障菩薩所問經卷第二十

【現代漢語翻譯】現代漢語譯本：『不生起染著之心，應當恭敬尊重說法者。』

這時，帝釋天主（Śakra devānām indra，天神之王）上前對佛說：『世尊！如果任何地方有宣說如此正法的地方，我將率領我的所有眷屬前往那裡，聽受如此甚深的正法，並且護持幫助那些說法之法師。』

佛說：『好啊！好啊！憍尸迦（Kauśika，帝釋天的別名）！你能夠善於守護如來正法，如你所做，現在正是時候。』

這時，除蓋障菩薩（Sarvanīvaraṇaviṣkambhin，一位菩薩的名字）對佛說：『世尊！這部經叫什麼名字？我們應當如何奉持？』

佛說：『善男子！這部經名為《除蓋障菩薩所問》，也名為《寶云》，也名為《寶積功德》，也名為《智燈》，你們應當受持這些名字。』

佛說完這部經后，除蓋障菩薩等，那些菩薩摩訶薩眾，以及在法會中的菩薩聲聞之眾，帝釋（Śakra，天神之王）、梵王（Brahmā，創造之神）、護世諸天、大自在天子（Maheśvara，濕婆神）等，無數百千諸天子眾，以及其餘無數百千的天、龍（Nāga，龍族）、夜叉（Yakṣa，夜叉）、乾闥婆（Gandharva，香神）、阿修羅（Asura，阿修羅）、迦樓羅（Garuda，金翅鳥）、緊那羅（Kinnara，歌神）、摩睺羅伽（Mahoraga，大蟒神）、人、非人等一切大眾，聽聞佛所說，都歡喜信受。

《佛說除蓋障菩薩所問經》卷第二十

【English Translation】 English version: 'One should not give rise to a mind of attachment, and should respectfully honor the one who expounds the Dharma.'

At that time, Śakra devānām indra (Lord of the Devas) addressed the Buddha, saying: 'World Honored One! If there are places where such true Dharma is expounded, I will lead all my retinue to those places to listen to such profound true Dharma, and to protect and assist those Dharma masters who expound the Dharma.'

The Buddha said: 'Excellent! Excellent! Kauśika (another name for Śakra)! You are able to skillfully protect the Tathāgata's true Dharma. What you are doing is exactly the right thing to do at this time.'

At that time, Sarvanīvaraṇaviṣkambhin (a Bodhisattva's name) addressed the Buddha, saying: 'World Honored One! What is the name of this Sutra? How should we uphold it?'

The Buddha said: 'Good man! This Sutra is named 'Sarvanīvaraṇaviṣkambhin Bodhisattva's Questions', it is also named 'Treasure Cloud', it is also named 'Treasure Accumulation of Merit', it is also named 'Lamp of Wisdom'. You should uphold these names.'

After the Buddha finished speaking this Sutra, Sarvanīvaraṇaviṣkambhin Bodhisattva and the other Bodhisattva-mahāsattvas, as well as the assembly of Bodhisattvas and Śrāvakas (voice-hearers) present at the gathering, Śakra (Lord of the Devas), Brahmā (the creator god), the guardian deities of the world, Maheśvara (Shiva) and other countless hundreds of thousands of devaputras (sons of gods), and countless hundreds of thousands of devas (gods), nāgas (dragons), yakṣas (yakshas), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (mythical beings, half-human and half-horse), mahoragas (great serpents), humans, non-humans, and all the great assembly, hearing what the Buddha said, rejoiced and accepted it with faith.

The Sutra Spoken by the Buddha on the Questions of Sarvanīvaraṇaviṣkambhin Bodhisattva, Volume Twenty