T17n0847_大乘修行菩薩行門諸經要集

大正藏第 17 冊 No. 0847 大乘修行菩薩行門諸經要集

No. 847

大乘修行菩薩行門諸經要集捲上

大唐至相寺沙門釋智嚴譯

諸經要集四十二部，凡菩薩行門總六十六條，具列如后。

第一、出《象腋經》(顯說三條行)　解六波羅蜜行。　修行菩薩為眾生故，生於六趣受諸快樂。　菩薩行空喻。

第二、出《說妙法決定業障經》(顯說三條行)　教菩薩行，表善知識。退菩提因，雖謗法，法入耳故，當成佛道。　解二十四種大乘名號。

第三、出《維摩詰所問經》(顯說二條行)　解佛種性因，發起修行菩薩行。　解出家因緣功德。

第四、出《方廣如來智經》(顯說二條行)　解非善知識不應同居，挍量聲聞道行與修行菩薩行深淺。

第五、出《勝義諦品經》(顯說二條行)　修行菩薩起十種行愿速成佛道。解修行菩薩十種戒行成就六波羅蜜。

第六、出《大般若波羅蜜多經》(顯說四條行)　修行菩薩初修檀波羅蜜因無散亂髮起菩提。　解修行菩薩恐散亂菩提心故攝念六波羅蜜。　解釋煩惱因緣。　解修行菩薩。初發起菩提心專持六波羅蜜

第七、出《花嚴經善財童子經》(顯說一條行)　初修行菩薩發起

【現代漢語翻譯】現代漢語譯本大正藏第 17 冊 No. 0847 大乘修行菩薩行門諸經要集

No. 847

大乘修行菩薩行門諸經要集捲上

大唐至相寺沙門釋智嚴譯

諸經要集四十二部，凡菩薩行門總六十六條，具列如后。

第一、出《象腋經》(Xiang Ye Jing) (顯說三條行) 解六波羅蜜行 (liu bo luo mi xing)。修行菩薩為眾生故，生於六趣受諸快樂。菩薩行空喻。

第二、出《說妙法決定業障經》(Shuo Miao Fa Jue Ding Ye Zhang Jing) (顯說三條行) 教菩薩行，表善知識。退菩提因，雖謗法，法入耳故，當成佛道。解二十四種大乘名號。

第三、出《維摩詰所問經》(Wei Mo Jie Suo Wen Jing) (顯說二條行) 解佛種性因，發起修行菩薩行。解出家因緣功德。

第四、出《方廣如來智經》(Fang Guang Ru Lai Zhi Jing) (顯說二條行) 解非善知識不應同居，較量聲聞道行與修行菩薩行深淺。

第五、出《勝義諦品經》(Sheng Yi Di Pin Jing) (顯說二條行) 修行菩薩起十種行愿速成佛道。解修行菩薩十種戒行成就六波羅蜜 (liu bo luo mi)。

第六、出《大般若波羅蜜多經》(Da Ban Ruo Bo Luo Mi Duo Jing) (顯說四條行) 修行菩薩初修檀波羅蜜 (tan bo luo mi) 因無散亂髮起菩提。解修行菩薩恐散亂菩提心故攝念六波羅蜜 (liu bo luo mi)。解釋煩惱因緣。解修行菩薩。初發起菩提心專持六波羅蜜 (liu bo luo mi)

第七、出《花嚴經善財童子經》(Hua Yan Jing Shan Cai Tong Zi Jing) (顯說一條行) 初修行菩薩發起

【English Translation】 English version Taisho Tripitaka Volume 17, No. 0847 Collection of Essential Sutras on the Practice of the Bodhisattva Path in Mahayana

No. 847

Collection of Essential Sutras on the Practice of the Bodhisattva Path in Mahayana, Volume 1

Translated by Shramana Shishi Zhiyan of Zhisheng Temple of the Great Tang Dynasty

Forty-two sections of essential sutras, with a total of sixty-six articles on the Bodhisattva path, listed in detail as follows.

First, from the Elephant Axillary Sutra (Xiang Ye Jing) (explicitly stating three practices): Explaining the practice of the Six Paramitas (liu bo luo mi xing). For the sake of sentient beings, the practicing Bodhisattva is born in the six realms to experience various pleasures. An analogy of the Bodhisattva's practice of emptiness.

Second, from the Sutra on Determining Karmic Obstacles by Expounding the Wonderful Dharma (Shuo Miao Fa Jue Ding Ye Zhang Jing) (explicitly stating three practices): Teaching the Bodhisattva's practice, representing virtuous friends. Although slandering the Dharma, the cause of retreating from Bodhi, because the Dharma enters the ears, one will attain Buddhahood. Explaining the twenty-four kinds of Mahayana titles.

Third, from the Vimalakirti Nirdesa Sutra (Wei Mo Jie Suo Wen Jing) (explicitly stating two practices): Explaining the cause of the Buddha-nature, initiating the practice of the Bodhisattva path. Explaining the merits and virtues of the causes and conditions for leaving home.

Fourth, from the Sutra on the Wisdom of the Tathagata of Extensive Light (Fang Guang Ru Lai Zhi Jing) (explicitly stating two practices): Explaining that one should not live with those who are not virtuous friends, comparing the depth of the practice of the Sravaka path with the practice of the Bodhisattva path.

Fifth, from the Sutra on the Supreme Truth (Sheng Yi Di Pin Jing) (explicitly stating two practices): The practicing Bodhisattva generates ten kinds of vows and quickly attains Buddhahood. Explaining that the ten kinds of precepts and practices of the practicing Bodhisattva accomplish the Six Paramitas (liu bo luo mi).

Sixth, from the Great Perfection of Wisdom Sutra (Da Ban Ruo Bo Luo Mi Duo Jing) (explicitly stating four practices): The practicing Bodhisattva initially cultivates the Dana Paramita (tan bo luo mi) and, without distraction, generates Bodhi. Explaining that the practicing Bodhisattva, fearing distraction of the Bodhi mind, concentrates on the Six Paramitas (liu bo luo mi). Explaining the causes and conditions of afflictions. Explaining the practicing Bodhisattva. Initially generating the Bodhi mind and focusing on upholding the Six Paramitas (liu bo luo mi).

Seventh, from the Avatamsaka Sutra, the Chapter on Sudhana (Hua Yan Jing Shan Cai Tong Zi Jing) (explicitly stating one practice): The initial practice of the Bodhisattva generates

菩提，挍量聲聞道行譬喻。

第八、出《寶髻所問經》(顯說一條行)　解修行菩薩清凈持戒，行修六波羅蜜。

第九、出《演法師品經》(顯說二條行)　修行菩薩挍量聲聞法教，又解于諸剎土修行菩薩行門。

第十、出《決定毗尼經》(顯說二條行)　解修行菩薩及聲聞行人如何住持戒行。　解三毒輕重因。

第十一、出《遍清凈毗尼經》(顯說二條行)　挍量修行菩薩戒行、挍授聲聞戒行，調伏其心。

已上一十一部入上卷

第十二、出《海慧菩薩所問經》(顯說八條行)　修行菩薩縱犯六波羅蜜，善巧方便而能成就不犯。　佛說般若波羅蜜深義，引喻挍量聲聞與菩薩輕重。　修行菩薩初發菩提心實能忍辱，不令邪魔退失菩提。　解忍身、口、意三業不動，成就六波羅蜜。　解觀行成就六波羅蜜念門。　解八種功德與煩惱和雜喻。　解四種善行。　解修行菩薩所修道行有十二種邪魔障道央俱余鉤。

第十三、出《戲樂嚴經》(顯說一條行)　解修行菩薩善巧方便五欲因緣，然則勸令發起菩提因而度脫無量眾生。

第十四、出《善巧方便經》(顯說一條行)　修行菩薩習學聲聞行犯重障因。

第十五、出《勝積品經》(顯說一條行)　喻修行菩薩退

【現代漢語翻譯】現代漢語譯本菩提（Bodhi，覺悟），比較聲聞道（Śrāvakayāna，小乘道）的修行譬喻。

第八、出自《寶髻所問經》（Ratnakūṭa Sūtra）（顯說一條行）解釋修行菩薩清凈持戒，修行六波羅蜜（ṣaṭ pāramitā，六度）。

第九、出自《演法師品經》（顯說二條行）修行菩薩比較聲聞法教，又解釋在各個剎土（kṣetra，佛土）修行菩薩的行門。

第十、出自《決定毗尼經》（顯說二條行）解釋修行菩薩及聲聞行人如何住持戒行。解釋三毒（triviṣa，貪嗔癡）輕重的原因。

第十一、出自《遍清凈毗尼經》（顯說二條行）比較修行菩薩的戒行、教授聲聞的戒行，調伏他們的心。

以上一十一部入上卷

第十二、出自《海慧菩薩所問經》（顯說八條行）修行菩薩即使犯了六波羅蜜，也能以善巧方便成就而不犯。佛說般若波羅蜜（Prajñāpāramitā，智慧到彼岸）的深義，引用譬喻比較聲聞與菩薩的輕重。修行菩薩初發菩提心（bodhicitta，菩提心）實能忍辱，不讓邪魔退失菩提。解釋忍身、口、意三業不動，成就六波羅蜜。解釋觀行成就六波羅蜜的念門。解釋八種功德與煩惱混合的比喻。解釋四種善行。解釋修行菩薩所修道行有十二種邪魔障道的障礙。

第十三、出自《戲樂嚴經》（顯說一條行）解釋修行菩薩善巧方便地利用五欲因緣，從而勸導眾生髮起菩提心，從而度脫無量眾生。

第十四、出自《善巧方便經》（顯說一條行）修行菩薩學習聲聞行而犯下重罪的原因。

第十五、出自《勝積品經》（顯說一條行）譬喻修行菩薩退轉。

【English Translation】 English version Bodhi (Enlightenment), comparing the metaphors of Śrāvakayāna (Vehicle of Hearers) practice.

Eighth, from the Ratnakūṭa Sūtra (Inquiry of Ratnakūṭa) (clearly explaining one practice): Explains the pure precepts upheld by practicing Bodhisattvas, and the practice of the six pāramitās (perfections).

Ninth, from the Scripture on the Chapter of the Dharma Speaker (clearly explaining two practices): Practicing Bodhisattvas compare the teachings of the Śrāvakas, and also explain the practices of Bodhisattvas in various kṣetras (Buddha-fields).

Tenth, from the Vinaya-viniścaya Sūtra (clearly explaining two practices): Explains how practicing Bodhisattvas and Śrāvakas maintain their precepts. Explains the causes of the severity of the three poisons (triviṣa, greed, hatred, and delusion).

Eleventh, from the Samantapāsādika-vinaya Sūtra (clearly explaining two practices): Compares the precepts of practicing Bodhisattvas, teaches the precepts of Śrāvakas, and tames their minds.

The above eleven sections are included in the first volume.

Twelfth, from the Sāgaramati-paripṛcchā Sūtra (Inquiry of Sāgaramati) (clearly explaining eight practices): Even if practicing Bodhisattvas violate the six pāramitās, they can skillfully avoid committing offenses. The Buddha explains the profound meaning of Prajñāpāramitā (Perfection of Wisdom), using metaphors to compare the weight of Śrāvakas and Bodhisattvas. Practicing Bodhisattvas who initially generate bodhicitta (the mind of enlightenment) are truly able to endure insults, preventing demons from causing them to lose Bodhi. Explains how to endure the immobility of body, speech, and mind, achieving the six pāramitās. Explains the gates of mindfulness for achieving the six pāramitās through contemplation. Explains the metaphor of the mixture of eight kinds of merits and afflictions. Explains the four kinds of good conduct. Explains that the path practiced by practicing Bodhisattvas has twelve kinds of demonic obstacles.

Thirteenth, from the Lalitavistara Sūtra (clearly explaining one practice): Explains how practicing Bodhisattvas skillfully use the causes and conditions of the five desires to encourage sentient beings to generate the mind of Bodhi, thereby liberating countless beings.

Fourteenth, from the Upāyakauśalya Sūtra (clearly explaining one practice): The causes of practicing Bodhisattvas learning the practices of Śrāvakas and committing serious offenses.

Fifteenth, from the Adhyāśayasamcodana Sūtra (clearly explaining one practice): A metaphor for the regression of practicing Bodhisattvas.

入聲聞行。

第十六、出《如來藏經》(顯說一條行)　觀念如來忍辱因果。

第十七、出《金光上勝毗尼經》(顯說一條行)　金光勝童女發十種行，愿放出家，心開意解。

第十八、出《降伏魔經》(顯說一條行)　魔為菩薩說二十種魔障應當自覺不取。

第十九、出《富婁那所問經》(顯說一條行)　修行菩薩為惡知識故，四種因緣退舍菩提。入聲聞解脫

第二十、出《寶童子天人所問經》(顯說一條行)　修行菩薩與聲聞挍量道行——四種實語不妄、諸行無厭。

第二十一、出《寶積經》(顯說一條行)　修行菩薩與聲聞挍量法行。　　右已上一十部入中卷

第二十二、出《虛空藏菩薩所問經》(顯說一條行)　說修行菩薩有四十五種魔障，若能覺悟兼能超度四魔。

第二十三、出《如來境界經》(顯說一條行)　有諸比丘于迦葉如來問法故於今不忘，當生彌勒三會。

第二十四、出《阿阇世品經》(顯說一條行)　解三乘藏菩薩因，又解上座因。

第二十五、出《離垢菩薩所問經》(顯說一條行)　空中有菩薩眾下佛所，是等現身，是女人為發菩提心故轉為男子。

第二十六、出《文殊師利菩薩所問經》(顯說一條行)　修行菩薩修

【現代漢語翻譯】現代漢語譯本入聲聞行：進入聲聞乘的修行。

第十六、出自《如來藏經》(顯說一條行)：觀想如來忍辱的因果。

第十七、出自《金光上勝毗尼經》(顯說一條行)：金光勝童女發起十種行，發願出家，心開意解。

第十八、出自《降伏魔經》(顯說一條行)：魔為菩薩宣說二十種魔障，應當自覺而不受取。

第十九、出自《富婁那(Purna)所問經》(顯說一條行)：修行菩薩因為惡知識的緣故，有四種因緣退舍菩提心，而進入聲聞解脫。

第二十、出自《寶童子天人所問經》(顯說一條行)：修行菩薩與聲聞比較道行——四種實語不妄、諸行無厭。

第二十一、出自《寶積經》(顯說一條行)：修行菩薩與聲聞比較法行。右邊以上十部經文，收入中卷。

第二十二、出自《虛空藏菩薩(Akasagarbha Bodhisattva)所問經》(顯說一條行)：宣說修行菩薩有四十五種魔障，若能覺悟，兼能超度四魔。

第二十三、出自《如來境界經》(顯說一條行)：有諸比丘在迦葉如來(Kasyapa Buddha)處問法，所以至今不忘，將來會生於彌勒(Maitreya)的三會之中。

第二十四、出自《阿阇世品經》(顯說一條行)：解釋三乘藏菩薩的因，又解釋上座的因。

第二十五、出自《離垢菩薩所問經》(顯說一條行)：空中有菩薩眾來到佛所，這些菩薩現身，是因為這些女人爲了發起菩提心而轉為男子。

第二十六、出自《文殊師利菩薩(Manjusri Bodhisattva)所問經》(顯說一條行)：修行菩薩修……

【English Translation】 English version Entering the Sravaka Path: Entering the practice of the Sravaka vehicle.

Sixteenth, from the Tathagatagarbha Sutra (One line of explicit teaching): Contemplating the causes and effects of the Tathagata's forbearance.

Seventeenth, from the Suvarnaprabhasottama Sutra (One line of explicit teaching): The Golden Light Victorious Maiden initiates ten practices, vows to renounce the household life, and her mind opens and understands.

Eighteenth, from the Subduing Mara Sutra (One line of explicit teaching): Mara speaks to the Bodhisattva about twenty kinds of demonic obstacles, which one should be aware of and not accept.

Nineteenth, from the Purna Pariprccha Sutra (One line of explicit teaching): Because of evil teachers, a practicing Bodhisattva has four causes and conditions for abandoning Bodhi and entering the liberation of the Sravakas.

Twentieth, from the Ratnakumara Devaputra Pariprccha Sutra (One line of explicit teaching): A practicing Bodhisattva compares his practice with that of the Sravakas—four kinds of truthful speech without falsehood, and tireless in all practices.

Twenty-first, from the Ratnakuta Sutra (One line of explicit teaching): A practicing Bodhisattva compares his Dharma practice with that of the Sravakas. The above ten sutras are included in the middle volume.

Twenty-second, from the Akasagarbha Bodhisattva Pariprccha Sutra (One line of explicit teaching): It is said that a practicing Bodhisattva has forty-five kinds of demonic obstacles. If one can awaken to them, one can also transcend the four Maras.

Twenty-third, from the Tathagatajnanadarsana Sutra (One line of explicit teaching): Some Bhikshus asked the Dharma from Kasyapa Buddha, so they have not forgotten it to this day and will be born in the three assemblies of Maitreya in the future.

Twenty-fourth, from the Ajatashatru Sutra (One line of explicit teaching): Explains the cause of the Bodhisattva in the Three Vehicle Pitaka, and also explains the cause of the Sthavira.

Twenty-fifth, from the Vimalakirti Nirdesa Sutra (One line of explicit teaching): A multitude of Bodhisattvas in the sky come to the Buddha. These Bodhisattvas manifest their bodies because these women transformed into men in order to generate the Bodhi mind.

Twenty-sixth, from the Manjusri Bodhisattva Pariprccha Sutra (One line of explicit teaching): A practicing Bodhisattva cultivates...

習二種行，獲十種善根利益。

第二十七、出《光明遍照品經》(顯說一條行)　諸有比丘隨佛在於逝多林中，不見如來威神聖德——喻諸菩薩福力殊勝于聲聞。

第二十八、出《出生菩提經》(顯說二條行)　說三種佛地，又說三乘高下因緣。

第二十九、出《寶聚經》(顯說一條行)　初發菩提心人功德多於恒河沙數羅漢，無能及、可及。

第三十、出《那羅延品經》(顯說一條行)　說修行菩薩生於四種住地。

第三十一、出《集一切功德品經》(顯說一條行)　修行菩薩投刀請殺，愿易生死，救度眾生不離三界。

第三十二、出《密嚴經》(顯說一條行)　挍量聲聞與修行菩薩行業深淺。

第三十三、出《梵剎經》(顯說一條行)　修行菩薩每數發忍辱大行愿速進菩提。

第三十四、出《一切諸佛所念經》(顯說一條行)　修行菩薩忍辱身、口、意，羞恥三業，不復更犯。

第三十五、出《法集經》(顯說二條行)　修行菩薩修持十種戒行，復有十種戒行。

第三十六、出《阿差耶末菩薩經》(顯說一條行)　一切諸色行人戒力皆有盡時，唯修行菩薩戒力無盡。

第三十七、出《集會品經》(顯說一條行)　顯示三乘法教。

第

【現代漢語翻譯】現代漢語譯本修習兩種行，可以獲得十種善根利益。

第二十七、出自《光明遍照品經》(顯說一條行)：如有比丘跟隨佛陀在逝多林（Jetavana）中，卻不能領會如來的威神聖德——這好比菩薩的福力遠勝于聲聞（Śrāvaka）。

第二十八、出自《出生菩提經》(顯說二條行)：經中闡述了三種佛地，並說明了三乘（Triyāna）高下的因緣。

第二十九、出自《寶聚經》(顯說一條行)：初發菩提心（bodhicitta）的人的功德，比恒河沙數羅漢（Arhat）還要多，沒有人能夠比得上，也沒有人可以接近。

第三十、出自《那羅延品經》(顯說一條行)：經中闡述了修行菩薩會生於四種住地。

第三十一、出自《集一切功德品經》(顯說一條行)：修行菩薩甚至可以投刀請殺，願意以此來換取生死，救度眾生，永不離開三界（Tridhātu）。

第三十二、出自《密嚴經》(顯說一條行)：經中比較了聲聞與修行菩薩在行業上的深淺。

第三十三、出自《梵剎經》(顯說一條行)：修行菩薩經常發起忍辱的大行愿，以求迅速證得菩提（bodhi）。

第三十四、出自《一切諸佛所念經》(顯說一條行)：修行菩薩在身、口、意上修習忍辱，對自己的身口意三業感到羞恥，不再重犯。

第三十五、出自《法集經》(顯說二條行)：修行菩薩修持十種戒行，此外還有另外十種戒行。

第三十六、出自《阿差耶末菩薩經》(顯說一條行)：一切諸色行人的戒力都有窮盡的時候，唯有修行菩薩的戒力是無窮無盡的。

第三十七、出自《**品經》(顯說一條行)：經中顯示了三乘的法教。

【English Translation】 English version Practicing two kinds of conduct leads to obtaining ten kinds of meritorious benefits.

From the Guangming Bianzhao Pin Jing (Scripture on Universal Illumination Chapter) (explicitly stating one kind of conduct): If there are monks who follow the Buddha in Jetavana (逝多林), yet do not perceive the Tathagata's (如來) majestic and sacred virtues—it is like the merit and power of Bodhisattvas being far superior to those of Śrāvakas (聲聞).
From the Chusheng Puti Jing (Scripture on the Emergence of Bodhi) (explicitly stating two kinds of conduct): It explains the three Buddha-lands and also the causes and conditions for the superiority and inferiority of the Three Vehicles (三乘, Triyāna).
From the Baoju Jing (Scripture on the Collection of Treasures) (explicitly stating one kind of conduct): The merit of a person who initially generates Bodhicitta (菩提心) is greater than that of countless Arhats (羅漢), as numerous as the sands of the Ganges River; no one can match or even approach it.
From the Naluoyan Pin Jing (Scripture on the Narayana Chapter) (explicitly stating one kind of conduct): It explains that a practicing Bodhisattva is born in four abodes.
From the Ji Yiqie Gongde Pin Jing (Scripture on the Chapter of Accumulating All Merits) (explicitly stating one kind of conduct): A practicing Bodhisattva may even offer himself to be killed with a knife, willing to exchange his life and death to save sentient beings, never departing from the Three Realms (三界, Tridhātu).
From the Miyan Jing (Scripture of Dense Array) (explicitly stating one kind of conduct): It compares the depth and shallowness of the actions of Śrāvakas and practicing Bodhisattvas.
From the Fan Cha Jing (Scripture of Brahma's Temple) (explicitly stating one kind of conduct): A practicing Bodhisattva frequently makes great vows of forbearance and patience, seeking to quickly advance towards Bodhi (菩提).
From the Yiqie Zhufo Suonian Jing (Scripture Contemplated by All Buddhas) (explicitly stating one kind of conduct): A practicing Bodhisattva cultivates forbearance in body, speech, and mind, feeling ashamed of his three karmas (身口意) and not repeating offenses.
From the Faji Jing (Scripture of the Collection of Dharmas) (explicitly stating two kinds of conduct): A practicing Bodhisattva cultivates ten kinds of precepts and conduct, and there are also another ten kinds of precepts and conduct.
From the Achaye Mo Pusa Jing (Scripture of Achaye Mo Bodhisattva) (explicitly stating one kind of conduct): The power of precepts of all those who practice various forms has a limit, only the power of precepts of a practicing Bodhisattva is inexhaustible.
From the [Missing Title] Pin Jing (Scripture on the [Missing Title] Chapter) (explicitly stating one kind of conduct): It reveals the teachings of the Three Vehicles.

三十八、出《郁伽長者所問經》(顯說一條行)　說在家菩薩應修四種行功德不出家因緣。

第三十九、出《殊勝具戒品經》(顯說二條行)　初修行菩薩初發起菩提心應共魔鬥，堪受無衣、食、床臥無障。又釋阿耨達龍王以四太河成。

第四十、出《解深密經》(顯說一條行)　修行菩薩修六波羅蜜住地行。

第四十一、出《勝鬘經》(顯說一條行)　勝鬘夫人以偈讚歎如來，如來則現，夫人受十大受行愿。

第四十二、出《出生無邊門經》(顯說三條行)　說持是經陀羅尼者，臨命終時八十億諸佛親來迎接。又表如來三身。又說修行菩薩修四事——四事無相行門——速成佛道。

右二十一部入下卷

若欲偏尋當條，請依此次第披撿經文。

第一

出《象腋經》(顯說三條行)

解修行菩薩行六波羅蜜空行。　菩薩生入六道救度眾生故，身受快樂。　菩薩修行喻若虛空譬喻。

爾時，文殊師利童子白佛言：「世尊！我有所疑，唯愿如來為眾解說。」

佛告文殊師利童子言：「恣汝所問，我當爲汝解說其義，令汝及眾歡喜奉行。」

爾時，文殊師利童子白佛言：「世尊！修行菩薩如何住于勝上妙法，顯現一切菩薩行門，而能成熟

【現代漢語翻譯】現代漢語譯本三十八、出自《郁伽長者所問經》(顯說一條行)，講述在家菩薩應當修習四種行以獲得功德，以及不出家的因緣。第三十九、出自《殊勝具戒品經》(顯說二條行)，講述初修行的菩薩初次發起菩提心時應當與魔鬥爭，並且能夠承受沒有衣服、食物、床鋪的障礙。又解釋了阿耨達龍王（Anavatapta-nāgarāja，無熱惱龍王）由四大河流構成。第四十、出自《解深密經》(顯說一條行)，講述修行菩薩修習六波羅蜜（六度，Six Pāramitās）以及安住于各個地的修行。第四十一、出自《勝鬘經》(顯說一條行)，勝鬘夫人（Śrīmālādevī，Śrīmālā 夫人）以偈頌讚嘆如來，如來則顯現，夫人接受十大受行愿。第四十二、出自《出生無邊門經》(顯說三條行)，講述持誦此經陀羅尼者，臨命終時八十億諸佛親自前來迎接。又闡述瞭如來的三身（Trikāya）。又講述修行菩薩修習四事——四事無相行門——能夠迅速成就佛道。右邊二十一部經文歸入下卷。如果想要查詢特定條目，請按照此順序翻閱經文。第一出自《象腋經》(顯說三條行) 解釋修行菩薩修習六波羅蜜的空行。菩薩爲了救度六道眾生而化生其中，自身感受快樂。菩薩的修行可以比喻為虛空。當時，文殊師利童子（Mañjuśrīkumārabhūta，妙吉祥童子）對佛說：『世尊！我有一些疑問，希望如來能夠為大眾解釋。』佛告訴文殊師利童子說：『你可以隨意提問，我將為你解釋其中的含義，使你和大眾歡喜奉行。』當時，文殊師利童子對佛說：『世尊！修行菩薩如何安住于殊勝的妙法，顯現一切菩薩的行門，從而能夠成熟眾生？』

【English Translation】 English version Thirty-eighth: From the Ugraparipṛcchā Sūtra (Explicating One Practice), it speaks of the four practices that a lay Bodhisattva should cultivate to gain merit, and the causes and conditions for not renouncing the household life. Thirty-ninth: From the Viśeṣa-śīla-paripṛcchā Sūtra (Explicating Two Practices), it speaks of how a Bodhisattva in initial practice should contend with Māra (魔，demon) upon first arousing the Bodhi-mind (菩提心，mind of enlightenment), and be able to endure the absence of clothing, food, and bedding without obstruction. It also explains how the Anavatapta-nāgarāja (阿耨達龍王，Anavatapta Dragon King) is formed by the four great rivers. Fortieth: From the Saṃdhinirmocana Sūtra (Explicating One Practice), it speaks of a Bodhisattva in practice cultivating the Six Pāramitās (六波羅蜜，Six Perfections) and abiding in the stages of the path. Forty-first: From the Śrīmālādevī Siṃhanāda Sūtra (Explicating One Practice), Śrīmālādevī (勝鬘夫人，Queen Śrīmālā) praises the Tathāgata (如來，Thus Come One) with verses, and the Tathāgata appears. The queen receives the Ten Great Vows. Forty-second: From the Anantamukhanirhāradhāraṇī Sūtra (Explicating Three Practices), it speaks of how those who uphold the dhāraṇī (陀羅尼，mantra) of this sūtra will be greeted by eighty billion Buddhas in person at the time of their death. It also presents the Trikāya (三身，Three Bodies) of the Tathāgata. It also speaks of how a Bodhisattva in practice, by cultivating the Four Matters—the Four Matters of Signlessness—can quickly attain Buddhahood. The twenty-one sūtras on the right are included in the lower volume. If you wish to find a specific item, please examine the scriptures in this order. First From the Hastikakṣya Sūtra (Explicating Three Practices) It explains the practice of emptiness (空行，śūnyatā-caryā) in the Six Pāramitās cultivated by a Bodhisattva. Because the Bodhisattva is born into the six realms (六道，six paths) to save sentient beings, they experience happiness. The Bodhisattva's practice is likened to the analogy of space. At that time, Mañjuśrīkumārabhūta (文殊師利童子，Mañjuśrī, the Prince of Dharma) said to the Buddha: 'World-Honored One! I have some doubts, and I hope that the Tathāgata will explain them to the assembly.' The Buddha said to Mañjuśrīkumārabhūta: 'Ask whatever you wish, and I will explain its meaning to you, so that you and the assembly may joyfully practice it.' At that time, Mañjuśrīkumārabhūta said to the Buddha: 'World-Honored One! How does a Bodhisattva in practice abide in the supreme and wonderful Dharma, manifest all the practices of a Bodhisattva, and thereby be able to mature sentient beings?'

無量眾生，喻如滿月現於一切佛剎？」

爾時，世尊嘆文殊師利童子言：「善哉，善哉。文殊師利！汝以少問，我今為汝廣解所疑，汝當諦聽，善思念之。」

時文殊師利童子言：「唯然，世尊！授教而聽。」

佛言：「修行菩薩有六種相應法，善住於一切甚深法趣。何者為六？所謂：一者、若修行菩薩樂施無吝，不見慳心與身有異，身與慳心俱無所得；二者、堅持戒行，不見身與非戒有異，身與非戒俱無所得；三者、善住忍辱守護自心，不見自身與瞋恚異，身與瞋恚俱無所得；四者、精勤善行，不見自身與慢有異，身與怠慢俱無所得；五者、方便凈住禪定三昧，不見自身離於諸行，亦不和合三昧定心，一切法故俱無所得；六者、正智於一切諸法無所得故，乃至不求涅槃、不見自身與眾生身而為有異，於六趣中見身無異故。文殊師利！當知修行菩薩以此六種法故，成就一切甚深法行。

「複次，文殊師利！修行菩薩復有六種相應法行，善入一切甚深法行。何者為六？所謂：一者、修行菩薩若生地獄受天快樂；二者、若生畜生則受人間上妙快樂；三者、若生貧家則受轉輪聖王快樂；四者、若生六趣，各現本身端嚴殊勝無能過者；五者、善巧方便遊歷十方諸佛剎土，無去、無來，安然不動，於一

【現代漢語翻譯】『無量的眾生，就像滿月一樣顯現在一切佛剎（Buddha-kshetra，佛的國土）嗎？』

這時，世尊（釋迦牟尼佛）讚歎文殊師利（Manjushri）童子說：『好啊，好啊。文殊師利！你以少許提問，我現在為你廣泛地解釋你所疑惑的，你應當仔細聽，好好地思考。』

當時文殊師利童子說：『是的，世尊！我將接受您的教導並認真聽取。』

佛說：『修行的菩薩有六種相應的法，能夠安住在一切甚深法的趣味中。哪六種呢？就是：第一，如果修行的菩薩樂於佈施而不吝嗇，不認為慳吝之心與自身有什麼不同，自身與慳吝之心都無所得；第二，堅持戒律，不認為自身與不持戒有什麼不同，自身與不持戒都無所得；第三，安住于忍辱，守護自己的心，不認為自身與嗔恚有什麼不同，自身與嗔恚都無所得；第四，精進地行善，不認為自身與懈怠有什麼不同，自身與怠慢都無所得；第五，善巧方便地安住在禪定三昧（Samadhi，專注的狀態）中，不認為自身脫離於諸行，也不與三昧定心相和合，因為一切法都是空性的，所以都無所得；第六，以正智看待一切諸法，因為無所得的緣故，乃至不追求涅槃（Nirvana，解脫），不認為自身與眾生的身體有什麼不同，在六道輪迴中看到身體沒有差別。文殊師利！應當知道修行的菩薩因為這六種法，成就一切甚深法行。

『再者，文殊師利！修行的菩薩還有六種相應的法行，能夠善巧地進入一切甚深法行。哪六種呢？就是：第一，修行的菩薩如果生在地獄，卻能享受天上的快樂；第二，如果生在畜生道，卻能享受人間最美好的快樂；第三，如果生在貧窮的家庭，卻能享受轉輪聖王（Chakravartin，理想的統治者）的快樂；第四，如果生在六道中的任何一道，都能顯現自身端正莊嚴殊勝，沒有人能超過；第五，善巧方便地遊歷十方諸佛剎土，沒有去、沒有來，安然不動，於一

【English Translation】 'Are the immeasurable sentient beings like the full moon appearing in all Buddha-kshetras (Buddha-fields)?'

At that time, the World Honored One (Shakyamuni Buddha) praised Manjushri (Manjushri) Bodhisattva, saying: 'Excellent, excellent. Manjushri! You have asked with few questions, and now I will extensively explain your doubts. You should listen carefully and contemplate well.'

Then Manjushri Bodhisattva said: 'Yes, World Honored One! I will receive your teachings and listen attentively.'

The Buddha said: 'A Bodhisattva in practice has six corresponding dharmas, which enable them to dwell well in the interest of all profound dharmas. What are the six? They are: First, if a Bodhisattva in practice delights in giving without stinginess, they do not see any difference between miserly thoughts and their own body; both the body and miserly thoughts are unattainable. Second, upholding the precepts, they do not see any difference between the body and non-precepts; both the body and non-precepts are unattainable. Third, dwelling well in patience, guarding their own mind, they do not see any difference between their own body and anger; both the body and anger are unattainable. Fourth, diligently performing good deeds, they do not see any difference between their own body and arrogance; both the body and indolence are unattainable. Fifth, skillfully abiding in meditative concentration Samadhi (state of focused concentration), they do not see their own body as separate from all actions, nor do they unite with the Samadhi mind, because all dharmas are empty, so all are unattainable. Sixth, with correct wisdom, they view all dharmas as unattainable, and therefore do not even seek Nirvana (liberation), nor do they see any difference between their own body and the bodies of sentient beings; they see no difference in bodies within the six realms of existence. Manjushri! You should know that a Bodhisattva in practice, through these six dharmas, accomplishes all profound dharma practices.

'Furthermore, Manjushri! A Bodhisattva in practice also has six corresponding dharma practices, which enable them to skillfully enter all profound dharma practices. What are the six? They are: First, if a Bodhisattva in practice is born in hell, they experience the happiness of the heavens; Second, if they are born as an animal, they experience the most wonderful happiness of the human realm; Third, if they are born into a poor family, they experience the happiness of a Chakravartin (ideal ruler); Fourth, if they are born in any of the six realms, they manifest their own form as upright, dignified, and supremely excellent, with no one able to surpass them; Fifth, with skillful means, they travel to Buddha-kshetras in the ten directions, without going or coming, remaining still and unmoving, in one'

切佛剎示現其身；六者、以隨類音演說諸法而不雜亂。文殊師利！當知修行菩薩以是六種法故，善得一切甚深法行。」

爾時，文殊師利童子白佛言：「世尊！如何修行菩薩生於地獄而得受天快樂？」

佛告文殊師利童子言：「修行菩薩有三昧名摩訶缽頭摩，得此三昧已，為諸眾生入于地獄受天快樂。是諸獄人見其菩薩受地獄苦，菩薩以福力故與諸罪人普為說法，度脫無量百千眾生。文殊師利！當知修行菩薩生於地獄而受諸天快樂。」

複次，文殊師利童子白佛言：「如何修行菩薩生於畜生而受人間上妙快樂？」

佛告文殊師利童子言：「修行菩薩有三昧名遍寂靜，得此三昧已，則生畜生不失其念，仍受人間上妙快樂。以畜生身故，與諸畜生解說佛法，度脫無量百千眾生。文殊師利！當知修行菩薩為眾生故生於畜生，而受上妙人間快樂。」

文殊師利童子復白佛言：「世尊！如何修行菩薩生於貧里而受輪王快樂？」

佛告文殊師利童子言：「修行菩薩有三昧名離緣寂靜，得此三昧已，而生貧家與諸貧里眾生說法，毀呰慳貪、無戒，讚揚佈施、持戒善因，度脫無量百千眾生，身受轉輪聖王快樂。」

文殊師利童子復白佛言：「如何修行菩薩於六趣中為眾生故，各隨其類現種

【現代漢語翻譯】現代漢語譯本：切佛剎示現其身；六者，以隨類音演說諸法而不雜亂。文殊師利（Manjushri，菩薩名）！當知修行菩薩以是六種法故，善得一切甚深法行。』

爾時，文殊師利童子白佛言：『世尊！如何修行菩薩生於地獄而得受天快樂？』

佛告文殊師利童子言：『修行菩薩有三昧（Samadhi，佛教修行中的一種境界）名摩訶缽頭摩（Mahapadma，偉大的蓮花），得此三昧已，為諸眾生入于地獄受天快樂。是諸獄人見其菩薩受地獄苦，菩薩以福力故與諸罪人普為說法，度脫無量百千眾生。文殊師利！當知修行菩薩生於地獄而受諸天快樂。』

複次，文殊師利童子白佛言：『如何修行菩薩生於畜生而受人間上妙快樂？』

佛告文殊師利童子言：『修行菩薩有三昧名遍寂靜，得此三昧已，則生畜生不失其念，仍受人間上妙快樂。以畜生身故，與諸畜生解說佛法，度脫無量百千眾生。文殊師利！當知修行菩薩為眾生故生於畜生，而受上妙人間快樂。』

文殊師利童子復白佛言：『世尊！如何修行菩薩生於貧里而受輪王快樂？』

佛告文殊師利童子言：『修行菩薩有三昧名離緣寂靜，得此三昧已，而生貧家與諸貧里眾生說法，毀呰慳貪、無戒，讚揚佈施、持戒善因，度脫無量百千眾生，身受轉輪聖王快樂。』

文殊師利童子復白佛言：『如何修行菩薩於六趣中為眾生故，各隨其類現種種身？』

【English Translation】 English version: 'Manifesting their bodies in all Buddha-lands; sixth, expounding all Dharmas in accordance with the sounds of different beings without confusion. Manjushri (Manjushri, name of a Bodhisattva)! Know that cultivating Bodhisattvas, by means of these six Dharmas, can skillfully attain all profound Dharma practices.'

At that time, the youth Manjushri said to the Buddha, 'World Honored One! How can a cultivating Bodhisattva, born in hell, experience heavenly bliss?'

The Buddha told the youth Manjushri, 'A cultivating Bodhisattva possesses a Samadhi (Samadhi, a state in Buddhist practice) named Mahapadma (Mahapadma, Great Lotus). Having attained this Samadhi, they enter hell for the sake of all beings and experience heavenly bliss. The beings in hell see the Bodhisattva enduring the suffering of hell, and the Bodhisattva, through the power of their merit, universally expounds the Dharma to all sentient beings, liberating countless hundreds of thousands of beings. Manjushri! Know that a cultivating Bodhisattva is born in hell and experiences heavenly bliss.'

Furthermore, the youth Manjushri said to the Buddha, 'How can a cultivating Bodhisattva, born as an animal, experience the supreme and wonderful bliss of humans?'

The Buddha told the youth Manjushri, 'A cultivating Bodhisattva possesses a Samadhi named Universal Tranquility. Having attained this Samadhi, they are born as an animal without losing their mindfulness, and still experience the supreme and wonderful bliss of humans. In the form of an animal, they explain the Buddha-dharma to all animals, liberating countless hundreds of thousands of beings. Manjushri! Know that a cultivating Bodhisattva, for the sake of beings, is born as an animal and experiences the supreme and wonderful human bliss.'

The youth Manjushri further said to the Buddha, 'World Honored One! How can a cultivating Bodhisattva, born in a poor village, experience the bliss of a Wheel-Turning King?'

The Buddha told the youth Manjushri, 'A cultivating Bodhisattva possesses a Samadhi named Tranquility Apart from Conditions. Having attained this Samadhi, they are born in a poor family and expound the Dharma to the beings in the poor village, criticizing stinginess and lack of precepts, praising generosity, upholding precepts, and the good causes of virtue, liberating countless hundreds of thousands of beings, and experiencing the bliss of a Wheel-Turning Sage King.'

The youth Manjushri further said to the Buddha, 'How can a cultivating Bodhisattva, in the six realms, for the sake of beings, manifest various bodies according to their respective kinds?'

種形，受諸快樂皆得殊勝？」

佛告文殊師利童子言：「修行菩薩有三昧名一切遍光明，得此三昧力故，遍生六趣，方便示現雜類身形，受諸快樂，相貌殊勝。」

文殊師利童子復白佛言：「世尊！如何修行菩薩善巧方便游於一切佛剎，無去、無來，安然不動，如水中月現於一切佛剎？」

爾時，佛告文殊師利童子言：「修行菩薩有三昧名攝一切語言，得此三昧力故，分身現於十方諸佛剎土而無去、無來，安然不動，現於佛剎見諸如來皆聞法要。如是，修行菩薩善巧方便遍歷一切諸佛剎土，無去、無來，安然不動，如水中月現諸佛剎。」

文殊師利童子復白佛言：「世尊！如何修行菩薩於一切異類眾生隨其類音而為說法，是諸言音而無雜亂？」

佛告文殊師利童子言：「修行菩薩有陀羅尼名阿難哆伐多，得此陀羅尼已，修行菩薩則能了知無量無邊眾生心，各解其言語而無雜亂。」

爾時，文殊師利童子白佛言：「世尊！修行菩薩善巧方便甚難了知。世尊！修行菩薩求于甚深法者，親近何等法行可知可識？」

佛告文殊師利童子言：「若有修行菩薩樂知是法義者，喻若虛空為對。」

文殊師利童子言：「如何虛空為對？」

佛言：「譬如虛空，無貪、瞋、癡。

【現代漢語翻譯】現代漢語譯本：文殊師利童子問道：『世尊！什麼樣的修行菩薩能夠示現各種身形，承受各種快樂，並且相貌都非常殊勝？』佛告訴文殊師利童子說：『修行菩薩有一種三昧（Samadhi，禪定）名叫一切遍光明，得到這種三昧的力量，就能遍生於六道（Six realms of reincarnation），方便地示現各種不同的身形，承受各種快樂，相貌非常殊勝。』文殊師利童子又問佛說：『世尊！什麼樣的修行菩薩能夠巧妙方便地遊歷於一切佛剎（Buddha-land），沒有去、沒有來，安然不動，就像水中的月亮顯現在一切佛剎一樣？』這時，佛告訴文殊師利童子說：『修行菩薩有一種三昧名叫攝一切語言，得到這種三昧的力量，就能分身顯現在十方諸佛剎土，沒有去、沒有來，安然不動，顯現在佛剎中，見到各位如來（Tathagata），聽聞佛法要義。這樣，修行菩薩就能巧妙方便地遍歷一切諸佛剎土，沒有去、沒有來，安然不動，就像水中的月亮顯現在各個佛剎。』文殊師利童子又問佛說：『世尊！什麼樣的修行菩薩能夠針對一切不同種類的眾生，隨著他們的語言而為他們說法，而且這些語言不會混雜錯亂？』佛告訴文殊師利童子說：『修行菩薩有一種陀羅尼（Dharani，總持）名叫阿難哆伐多（Anantavarta），得到這種陀羅尼后，修行菩薩就能瞭解無量無邊的眾生的心，理解他們的語言而不會混雜錯亂。』這時，文殊師利童子對佛說：『世尊！修行菩薩的巧妙方便實在難以瞭解。世尊！修行菩薩如果追求甚深的佛法，親近什麼樣的法行才能被瞭解和認識呢？』佛告訴文殊師利童子說：『如果有修行菩薩喜歡瞭解這種法義，可以把虛空作為參照。』文殊師利童子問：『如何以虛空作為參照呢？』佛說：『譬如虛空，沒有貪、瞋、癡。』

【English Translation】 English version: Manjushri (Manjushri, a Bodhisattva representing wisdom) asked: 'World Honored One! What kind of Bodhisattva (Bodhisattva, an enlightened being) can manifest various forms, experience all kinds of happiness, and have exceedingly superior appearances?' The Buddha (Buddha, the enlightened one) told Manjushri: 'A Bodhisattva who cultivates has a Samadhi (Samadhi, meditative absorption) called All-Pervading Light. By the power of this Samadhi, they can be born in all six realms (Six realms of reincarnation), conveniently manifesting various kinds of forms, experiencing all kinds of happiness, and having exceedingly superior appearances.' Manjushri further asked the Buddha: 'World Honored One! How can a Bodhisattva skillfully and conveniently travel to all Buddha-lands (Buddha-land), without going or coming, remaining still and unmoving, like the moon in the water appearing in all Buddha-lands?' At that time, the Buddha told Manjushri: 'A Bodhisattva who cultivates has a Samadhi called Gathering All Languages. By the power of this Samadhi, they can manifest bodies in the Buddha-lands of the ten directions without going or coming, remaining still and unmoving, appearing in the Buddha-lands, seeing all the Tathagatas (Tathagata, 'one who has thus gone' or 'one who has thus come', an epithet of the Buddha), and hearing the essential Dharma (Dharma, the teachings of the Buddha). Thus, a Bodhisattva who cultivates can skillfully and conveniently travel to all Buddha-lands, without going or coming, remaining still and unmoving, like the moon in the water appearing in all Buddha-lands.' Manjushri further asked the Buddha: 'World Honored One! How can a Bodhisattva preach to all different kinds of beings according to their respective languages, without those languages becoming mixed up and confused?' The Buddha told Manjushri: 'A Bodhisattva who cultivates has a Dharani (Dharani, a mnemonic device, often a mantra) called Anantavarta (Anantavarta). Having obtained this Dharani, a Bodhisattva who cultivates can understand the minds of immeasurable and boundless beings, understanding their languages without any confusion.' At that time, Manjushri said to the Buddha: 'World Honored One! The skillful means of a Bodhisattva who cultivates are truly difficult to understand. World Honored One! If a Bodhisattva who cultivates seeks the profound Dharma, what kind of practice should they be close to in order to be understood and recognized?' The Buddha told Manjushri: 'If there is a Bodhisattva who cultivates and enjoys knowing the meaning of this Dharma, they can take emptiness as a reference.' Manjushri asked: 'How can emptiness be taken as a reference?' The Buddha said: 'For example, emptiness has no greed, hatred, or delusion.'

文殊師利！當知色等諸法亦復如是，無貪、瞋、癡，不異涅槃相故。

「複次，譬如虛空，佈施、持戒、忍辱、精進、禪定、智慧皆無和合，為無相故。一切色等諸法亦復如是，無所相應；施、戒、忍、進、定、慧不異涅槃相故，涅槃亦無和合。

「複次，譬如虛空，無棄、無別。文殊師利！當知色等諸法亦復如是，無棄、無別；涅槃亦爾，無棄、無別。

「複次，譬如虛空，無知、無習。文殊師利！當知一切色等亦復如是，無知、無習；涅槃亦爾，無知、無習。

「複次，譬如虛空，無明、無闇；色等諸法亦復如是，無明、無闇；涅槃亦爾，無明、無闇。

「複次，譬如虛空，於一切處無所執得；當知色等諸法亦復如是，不可執得；涅槃亦爾，無所執故。

「複次，譬如虛空，無道所得、無非道所得；色等諸法亦復如是，無道所得、無非道所得；涅槃亦爾，無道、無非道故。

「複次，譬如虛空，不學聲聞解脫、緣覺解脫、大乘解脫；色等諸法亦復如是，一切乘處無所學故；涅槃亦爾，無所學故。

「複次，譬如虛空，無攀、無受；色等諸法亦復如是，無攀、無受；涅槃亦爾，無攀、無受。

「複次，譬如虛空，不取、不捨；色等諸法亦復如是，不取、不

【現代漢語翻譯】現代漢語譯本文殊師利（Manjushri，菩薩名）！要知道色（Rupa，物質現象）等諸法也是如此，沒有貪（Lobha，貪婪）、瞋（Dvesha，嗔恨）、癡（Moha，愚癡），因為它們與涅槃（Nirvana，寂滅）的體相沒有差別。

『再者，譬如虛空，佈施（Dana，給予）、持戒（Shila，戒律）、忍辱（Kshanti，忍耐）、精進（Virya，努力）、禪定（Dhyana，冥想）、智慧（Prajna，智慧）都不能和合，因為虛空沒有形相。一切色等諸法也是如此，沒有什麼可以相應；佈施、持戒、忍辱、精進、禪定、智慧與涅槃的體相沒有差別，涅槃也沒有和合。』

『再者，譬如虛空，沒有捨棄，沒有分別。文殊師利！要知道色等諸法也是如此，沒有捨棄，沒有分別；涅槃也是這樣，沒有捨棄，沒有分別。』

『再者，譬如虛空，沒有知覺，沒有習性。文殊師利！要知道一切色等也是如此，沒有知覺，沒有習性；涅槃也是這樣，沒有知覺，沒有習性。』

『再者，譬如虛空，沒有光明，沒有黑暗；色等諸法也是如此，沒有光明，沒有黑暗；涅槃也是這樣，沒有光明，沒有黑暗。』

『再者，譬如虛空，在一切處都無法執取；要知道色等諸法也是如此，不可執取；涅槃也是這樣，因為沒有可以執取的。』

『再者，譬如虛空，不是通過道（Marga，道路）可以獲得的，也不是通過非道可以獲得的；色等諸法也是如此，不是通過道可以獲得的，也不是通過非道可以獲得的；涅槃也是這樣，沒有道，沒有非道。』

『再者，譬如虛空，不學習聲聞（Shravaka，聽聞佛法者）的解脫、緣覺（Pratyekabuddha，獨立覺悟者）的解脫、大乘（Mahayana，大乘佛教）的解脫；色等諸法也是如此，在一切乘（Yana，交通工具，比喻教法）中都沒有可以學習的；涅槃也是這樣，沒有什麼可以學習的。』

『再者，譬如虛空，沒有攀緣，沒有領受；色等諸法也是如此，沒有攀緣，沒有領受；涅槃也是這樣，沒有攀緣，沒有領受。』

『再者，譬如虛空，不取，不捨；色等諸法也是如此，不取，不

【English Translation】 English version Manjushri (菩薩名, a Bodhisattva's name)! Know that all dharmas such as Rupa (物質現象, form) are also like this, without greed (Lobha, 貪婪), hatred (Dvesha, 嗔恨), and delusion (Moha, 愚癡), because they are not different from the characteristics of Nirvana (寂滅, liberation).

'Furthermore, like space, giving (Dana, 給予), moral conduct (Shila, 戒律), patience (Kshanti, 忍耐), diligence (Virya, 努力), meditation (Dhyana, 冥想), and wisdom (Prajna, 智慧) cannot be combined, because space has no form. All dharmas such as Rupa are also like this, without anything corresponding; giving, moral conduct, patience, diligence, meditation, and wisdom are not different from the characteristics of Nirvana, and Nirvana also has no combination.'

'Furthermore, like space, there is no abandonment, no distinction. Manjushri! Know that all dharmas such as Rupa are also like this, without abandonment, without distinction; Nirvana is also like this, without abandonment, without distinction.'

'Furthermore, like space, there is no knowing, no habit. Manjushri! Know that all Rupa etc. are also like this, without knowing, without habit; Nirvana is also like this, without knowing, without habit.'

'Furthermore, like space, there is no light, no darkness; all dharmas such as Rupa are also like this, without light, without darkness; Nirvana is also like this, without light, without darkness.'

'Furthermore, like space, there is nothing that can be grasped in all places; know that all dharmas such as Rupa are also like this, impossible to grasp; Nirvana is also like this, because there is nothing to grasp.'

'Furthermore, like space, it is not obtained through the path (Marga, 道路), nor is it obtained through the non-path; all dharmas such as Rupa are also like this, not obtained through the path, nor obtained through the non-path; Nirvana is also like this, without path, without non-path.'

'Furthermore, like space, it does not learn the liberation of the Shravaka (聽聞佛法者, Hearer), the liberation of the Pratyekabuddha (獨立覺悟者, Solitary Buddha), the liberation of the Mahayana (大乘佛教, Great Vehicle); all dharmas such as Rupa are also like this, there is nothing to learn in all vehicles (Yana, 交通工具，比喻教法); Nirvana is also like this, there is nothing to learn.'

'Furthermore, like space, there is no clinging, no receiving; all dharmas such as Rupa are also like this, without clinging, without receiving; Nirvana is also like this, without clinging, without receiving.'

'Furthermore, like space, it does not take, it does not abandon; all dharmas such as Rupa are also like this, it does not take, it does not'

舍；涅槃亦爾，不取、不捨。

「複次，譬如虛空，無有體性、無有濁亂，是以一切眾生於涅槃體性皆無濁亂；涅槃亦爾，無濁、無亂。

「複次，譬如虛空，於一切處無著、無動。文殊師利！當知修行菩薩亦復如是，當知一切眾生於一切法無所著故；涅槃亦爾，無有所著。若能如是悟達正智，當知執想諸法則是涅槃，知無常故。

「文殊師利！一切諸法既無實相，若愿見佛身者不應如是，若非所見則達正位，達正位者于中執相。如是行施，非大福田、亦非利他；如是施者，不獲多福、無所利益。若有所施不求獲多福利者，是名世間乞士，于中所施福利無價；既獲無價福利，則得自無所得福智成就；既獲自無所得福智成就已，則能速得無生法忍。」

第二

出《說妙法決定業障經》(顯說三條行)

解善知識不退菩提。　解邪魔故、聞法故、聞法誹謗已聞法故，后當成佛。　解二十四種大乘名號。

如是我聞：

一時佛在法界藏殿諸佛所會無邊道場，與大比丘眾、菩薩摩訶薩俱。時此道場有一夫人，名曰功德莊嚴開敷花，合掌向佛，退坐一面。

爾時，夫人白佛言：「若有初修行菩薩，何等之人非善知識，不應共住？」

佛告夫人：「若三界中，梵

【現代漢語翻譯】舍（放下）和涅槃也是如此，不執取，也不捨棄。

『再者，譬如虛空，沒有實體，沒有渾濁擾亂，因此一切眾生在涅槃的體性中都沒有渾濁擾亂；涅槃也是如此，沒有渾濁，沒有擾亂。

『再者，譬如虛空，在一切處都沒有執著，沒有動搖。文殊師利（Manjushri，菩薩名）！應當知道修行菩薩也應如此，應當知道一切眾生對於一切法都沒有執著的緣故；涅槃也是如此，沒有絲毫執著。如果能夠這樣領悟通達真正的智慧，應當知道執著于諸法就是涅槃，因為知道諸法是無常的。

『文殊師利！一切諸法既然沒有真實的自性，如果希望見到佛身的人不應該像上面所說的那樣執著于相，如果不是所見之相就能達到正確的地位，達到正確地位的人就不會在其中執著于相。像這樣行佈施，不是大福田，也不是利益他人；像這樣佈施的人，不能獲得很多福報，也沒有什麼利益。如果有所佈施不求獲得很多福利的人，這叫做世間的乞士，在其中所佈施的福利是無法估量的；既然獲得無法估量的福利，就能得到自身無所得的福智成就；既然獲得自身無所得的福智成就，就能迅速得到無生法忍（Anutpattika-dharma-kshanti，對諸法不生不滅的真理的證悟）。』

第二

出自《說妙法決定業障經》（顯說三條行）

解說善知識不退菩提（Bodhi，覺悟）。解說邪魔的緣故、聽聞佛法的緣故、聽聞佛法后誹謗已聽聞佛法的緣故，以後應當成佛。解說二十四種大乘名號。

如是我聞：

一時，佛在法界藏殿諸佛所會無邊道場，與大比丘眾、菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）俱。當時，這個道場有一位夫人，名叫功德莊嚴開敷花，合掌向佛，退坐在一旁。

當時，夫人對佛說：『如果有初修行的菩薩，什麼樣的人不是善知識，不應該和他一起居住？』

佛告訴夫人：『如果在三界（Trailokya，欲界、色界、無色界）中，梵

【English Translation】 English version: Abandonment and Nirvana are also like this, neither grasping nor abandoning.

'Furthermore, like space, which has no substance and no turbidity or disturbance, so all beings have no turbidity or disturbance in the nature of Nirvana; Nirvana is also like this, without turbidity or disturbance.'

'Furthermore, like space, which has no attachment or movement in all places. Manjushri (name of a Bodhisattva)! You should know that a practicing Bodhisattva is also like this, and you should know that all beings have no attachment to all dharmas; Nirvana is also like this, without any attachment. If one can thus awaken to true wisdom, one should know that attachment to all dharmas is Nirvana, because one knows that all dharmas are impermanent.'

'Manjushri! Since all dharmas have no real nature, if one wishes to see the Buddha's body, one should not be like what was said above, attached to form. If it is not the form seen, then one can attain the correct position, and one who attains the correct position will not be attached to form within it. Giving in this way is not a great field of merit, nor is it benefiting others; one who gives in this way will not obtain much merit and will not benefit. If one gives without seeking to obtain much benefit, this is called a beggar in the world, and the benefits given within it are priceless; since one obtains priceless benefits, one obtains the accomplishment of merit and wisdom of self-non-attainment; since one has obtained the accomplishment of merit and wisdom of self-non-attainment, one can quickly obtain Anutpattika-dharma-kshanti (the realization of the truth of the non-arising and non-ceasing of all dharmas).'

Second

From the 'Sutra on Determining Karmic Obstacles by Expounding the Wonderful Dharma' (Explicitly Explaining Three Practices)

Explaining that a good teacher does not regress from Bodhi (Enlightenment). Explaining that because of demons, because of hearing the Dharma, because of slandering the Dharma after hearing it, one should become a Buddha in the future. Explaining the twenty-four names of the Mahayana.

Thus have I heard:

At one time, the Buddha was in the Boundless Assembly of Buddhas in the Dharma Realm Treasury Palace, together with a great assembly of Bhikshus and Bodhisattva-Mahasattvas (Great Bodhisattvas). At that time, there was a lady in this assembly named Adorned with Merit, Opening Flower, who joined her palms and faced the Buddha, retreating to sit on one side.

At that time, the lady said to the Buddha: 'If there is a Bodhisattva who is just beginning to practice, what kind of person is not a good teacher and should not be lived with?'

The Buddha told the lady: 'If in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), Brahma'

釋四王、沙門、婆羅門，皆與修行菩薩為善知識，唯除聲聞非善知識，恐聲聞退修行菩薩大乘道行。何以故？聲聞、緣覺為己利故，勸引初修行菩薩回入小乘，是以聲聞乘人非善知識。

「夫人當知：初修行菩薩不應與聲聞比丘同居房舍、不同坐床、不同行路。若初修行菩薩智慧彌廣、無二分別、悟大乘法，而為方便勸引聲聞令入大乘，方許同住。若聲聞比丘福智狹劣，則修行菩薩不應為說甚深大乘，恐其誹謗。複次，修行菩薩不應數覽小乘經論。何以故？為障佛道故。

「夫人當知：修行菩薩寧捨身命，不棄菩提而入聲聞求羅漢道。菩薩勸請一切眾生已，爾時若舍菩提之心，別起異道入于聲聞、羅漢道果——因惱亂故——菩薩而退菩提，二人俱墮無間地獄。」

佛告夫人：「修行菩薩寧犯殺等五種大罪，不學須陀洹果、不退菩提修行。菩薩寧於一劫、百劫，乃至千劫受地獄苦，不學斯陀含果、不退菩提修行。菩薩寧墮畜生，不學阿那含果、不退菩提修行。菩薩寧殺害眾生墮于地獄，不修阿羅漢果、不退菩提。羅漢獨證、私入涅槃，譬如小賊密入他舍。修行菩薩菩提心故攝諸眾生，寧同火坑，不住聲聞寂滅涅槃、不退菩提。以是義故，為攝眾生令入佛道故，如是修行菩薩一切世間天、人、阿修羅之

【現代漢語翻譯】現代漢語譯本：釋迦牟尼佛說，四天王（佛教護法神）、沙門（出家修道者）、婆羅門（古印度祭司），都可以作為修行菩薩的善知識（良師益友），唯獨聲聞（聽聞佛法而修行的弟子）不是善知識，因為擔心聲聞會使修行菩薩退失大乘道行。為什麼呢？因為聲聞、緣覺（獨自悟道的修行者）爲了自己的利益，會勸誘初修行的菩薩回入小乘（只求自度），因此聲聞乘人不是善知識。

『夫人應當知道：初修行的菩薩不應該與聲聞比丘同住一個房間，不應該同坐一張床，不應該同行一條路。如果初修行的菩薩智慧廣大，沒有二元分別，領悟了大乘佛法，爲了方便引導聲聞進入大乘，才可以允許同住。如果聲聞比丘的福德和智慧狹隘淺薄，那麼修行菩薩不應該為他們講說甚深的大乘佛法，以免他們誹謗。此外，修行菩薩不應該經常閱讀小乘的經書和論著。為什麼呢？因為這會障礙佛道。』

『夫人應當知道：修行菩薩寧可捨棄身命，也不要放棄菩提心（覺悟之心）而進入聲聞道去追求阿羅漢果（小乘最高果位）。菩薩勸請一切眾生之後，如果捨棄菩提之心，另外生起不同的想法而進入聲聞、阿羅漢的道果——因為煩惱擾亂的緣故——菩薩就會退失菩提心，這兩人都會墮入無間地獄（最痛苦的地獄）。』

佛告訴夫人：『修行菩薩寧可犯下殺生等五種大罪，也不要學習須陀洹果（小乘初果）、不退失菩提心而修行。菩薩寧可在一劫（極長的時間單位）、百劫，乃至千劫的時間裡承受地獄的痛苦，也不要學習斯陀含果（小乘二果）、不退失菩提心而修行。菩薩寧可墮入畜生道，也不要學習阿那含果（小乘三果）、不退失菩提心而修行。菩薩寧可殺害眾生而墮入地獄，也不要修阿羅漢果、不退失菩提心。阿羅漢獨自證悟、私自進入涅槃（寂滅），就像小偷偷偷地進入別人的家。修行菩薩因為菩提心的緣故攝受一切眾生，寧可與眾生一同身處火坑，也不要住在聲聞的寂滅涅槃中、不退失菩提心。因為這個緣故，爲了攝受眾生令他們進入佛道，這樣的修行菩薩是一切世間的天人、阿修羅（一種神道生物）的……』

【English Translation】 English version: Shakyamuni Buddha said that the Four Heavenly Kings (Buddhist guardian deities), Shramanas (wandering ascetics), and Brahmins (ancient Indian priests) can all be good advisors (beneficial teachers and friends) for Bodhisattvas who are practicing, but only Shravakas (disciples who practice by listening to the Buddha's teachings) are not good advisors, because it is feared that Shravakas will cause practicing Bodhisattvas to regress from the Mahayana path. Why? Because Shravakas and Pratyekabuddhas (those who attain enlightenment on their own) for their own benefit, will persuade newly practicing Bodhisattvas to return to the Hinayana (path of self-liberation), therefore, those of the Shravaka vehicle are not good advisors.

'Lady, you should know that newly practicing Bodhisattvas should not live in the same room with Shravaka Bhikshus, should not sit on the same bed, and should not walk on the same road. If a newly practicing Bodhisattva has vast wisdom, no dualistic distinctions, and understands the Mahayana Dharma, then in order to conveniently guide Shravakas into the Mahayana, they may be allowed to live together. If the Shravaka Bhikshus have narrow and shallow blessings and wisdom, then the practicing Bodhisattva should not speak to them about the profound Mahayana, lest they slander it. Furthermore, practicing Bodhisattvas should not frequently read Hinayana scriptures and treatises. Why? Because this will obstruct the Buddha's path.'

'Lady, you should know that practicing Bodhisattvas would rather give up their lives than abandon their Bodhicitta (mind of enlightenment) and enter the Shravaka path to seek the Arhat fruit (highest attainment in Hinayana). After Bodhisattvas have invited all sentient beings, if they abandon their Bodhicitta and generate different thoughts, entering the Shravaka and Arhat paths—because of the disturbance of afflictions—the Bodhisattva will regress from Bodhicitta, and both of them will fall into the Avici Hell (the most painful hell).'

The Buddha told the lady: 'Practicing Bodhisattvas would rather commit the five great offenses such as killing, than learn the Srotapanna fruit (first stage of Hinayana), and not regress from Bodhicitta in their practice. Bodhisattvas would rather endure the suffering of hell for one kalpa (extremely long unit of time), hundreds of kalpas, or even thousands of kalpas, than learn the Sakridagamin fruit (second stage of Hinayana), and not regress from Bodhicitta in their practice. Bodhisattvas would rather fall into the animal realm than learn the Anagamin fruit (third stage of Hinayana), and not regress from Bodhicitta in their practice. Bodhisattvas would rather kill sentient beings and fall into hell than cultivate the Arhat fruit, and not regress from Bodhicitta. Arhats attain enlightenment alone and privately enter Nirvana (cessation), like a small thief secretly entering someone else's house. Practicing Bodhisattvas, because of Bodhicitta, embrace all sentient beings, and would rather be in a fire pit together, than dwell in the Shravaka's quiet Nirvana, and not regress from Bodhicitta. For this reason, in order to embrace sentient beings and lead them into the Buddha's path, such practicing Bodhisattvas are the [object of respect for] all the gods, humans, and Asuras (a type of divine being) in all the worlds...'

所尊重，堪任供養，超越聲聞，則邪魔眷屬無能嬈惱。」

爾時，夫人白佛言：「何者邪魔眷屬？」

佛告夫人：「敷演大乘經典之處，若有眾生聞說大乘心不樂聞、調弄誹謗，當知則是邪魔眷屬。誹謗大乘經典心故，死墮阿鼻，受苦無量；復生餓鬼，食火、屎、尿；無量劫中受苦畢已，後生人中，盲、聾、喑、啞、病、癩、不具；此等眾生命終之後，經無量生方得值遇如來，親承供養于諸佛所，還復得聞大乘經典，純一無雜。

「爾時，如來於諸毛孔普出言音，一一毛孔出無量億百千法光，復生無量法音偈贊。時此會中若有聲聞，則聞聲聞乘法；若有緣覺乘人，則聞緣覺乘法；若有大乘行人，則聞大乘妙法；鳥獸之類各隨其音而聞佛法。於此會中，所有眾生過去未曾耳聞佛法，皆見如來默然不語。其餘眾生，過去曾謗大乘經故，雖于多劫墮在地獄、餓鬼受苦，由謗法時大乘入耳，是故佛所親聞大乘，心生歡喜而發無上菩提之心，究竟成就阿耨多羅三藐三菩提。」

爾時，夫人白佛言：「所說大乘，何故名為大乘？何故說為大乘？」

佛告夫人：「善哉，善哉。夫人深樂大乘。以是義故，善思念之，當爲汝說大乘名號。所謂：一者、令人深樂，是名大乘。二者、不動，是名大乘。三者

【現代漢語翻譯】現代漢語譯本：受到尊重，堪當接受供養，超越了聲聞乘的修行者，那麼邪魔的眷屬就無法擾亂他。'

這時，勝鬘夫人對佛說：'什麼是邪魔的眷屬呢？'

佛告訴勝鬘夫人：'在宣講大乘經典的場所，如果有眾生聽聞大乘佛法時心生不悅，戲弄誹謗，應當知道他們就是邪魔的眷屬。因為誹謗大乘經典，死後會墮入阿鼻地獄（Avīci hell，八大地獄中最苦之處），遭受無量的痛苦；之後又會轉生為餓鬼，吞食火焰、糞便、尿液；在無量劫中受盡苦難之後，才轉生為人，卻會成為盲人、聾子、啞巴、殘疾、麻風病人等不健全的人；這些眾生在命終之後，要經過無量世才能再次遇到如來，親自承事供養諸佛，才能再次聽聞到純正無雜的大乘經典。'

'那時，如來從每個毛孔中普遍發出言語音聲，每一個毛孔都發出無量億百千種法光，又生出無量法音偈頌。這時，在這個法會中，如果有聲聞乘的修行者，就能聽到聲聞乘的佛法；如果有緣覺乘的修行者，就能聽到緣覺乘的佛法；如果有大乘的修行者，就能聽到大乘的妙法；鳥獸等各類眾生也各自根據自己的語言聽到佛法。在這個法會中，所有過去未曾聽聞佛法的眾生，都看到如來默然不語。其餘的眾生，因為過去曾經誹謗大乘經典，雖然在多劫中墮入地獄、餓鬼道受苦，但由於誹謗佛法時大乘佛法傳入耳中，因此在佛前親耳聽到大乘佛法時，心中生起歡喜，併發起無上的菩提之心，最終成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。'

這時，勝鬘夫人對佛說：'所說的大乘，為什麼叫做大乘？為什麼說它是大乘呢？'

佛告訴勝鬘夫人：'好啊，好啊。你深深地喜愛大乘佛法。因為這個緣故，好好地思考，我會為你解說大乘的名號。所謂：第一，令人深深地喜愛，這叫做大乘。第二，不可動搖，這叫做大乘。第三，'

【English Translation】 English version: 'Is respected, worthy of offerings, and surpasses the Śrāvakas (hearers), then the retinue of Māra (demon) will be unable to disturb him.'

At that time, Lady Śrīmālā (Victorious Garland) said to the Buddha: 'What are the retinue of Māra?'

The Buddha told Lady Śrīmālā: 'In a place where the Mahāyāna (Great Vehicle) scriptures are expounded, if there are beings who, upon hearing the Mahāyāna teachings, do not rejoice in hearing them and instead ridicule and slander them, know that they are the retinue of Māra. Because of slandering the Mahāyāna scriptures, upon death, they will fall into Avīci hell (the hell of incessant suffering), enduring immeasurable suffering; then they will be reborn as hungry ghosts, consuming fire, excrement, and urine; after enduring suffering for countless kalpas (eons), they will be reborn among humans, but will be blind, deaf, mute, crippled, leprous, and incomplete; after these beings die, they will encounter the Tathāgata (Thus Come One) only after countless lifetimes, personally serving and making offerings to the Buddhas, and then they will hear the pure and unadulterated Mahāyāna scriptures again.'

'At that time, the Tathāgata will emit speech from every pore, and from each pore will emanate immeasurable billions of hundreds of thousands of Dharma lights, and also generate immeasurable Dharma sound verses of praise. At that time, in this assembly, if there are Śrāvakas, they will hear the Dharma of the Śrāvakayāna (Vehicle of Hearers); if there are Pratyekabuddhayāna (Vehicle of Solitary Buddhas) practitioners, they will hear the Dharma of the Pratyekabuddhayāna; if there are Mahāyāna practitioners, they will hear the wonderful Dharma of the Mahāyāna; birds and beasts will each hear the Buddha's teachings according to their own languages. In this assembly, all beings who have never heard the Buddha's teachings in the past will see the Tathāgata silently not speaking. The remaining beings, because they had slandered the Mahāyāna scriptures in the past, although they have fallen into hells and the realm of hungry ghosts for many kalpas, enduring suffering, because the Mahāyāna entered their ears when they slandered the Dharma, therefore, when they personally hear the Mahāyāna from the Buddha, they will rejoice in their hearts and generate the unsurpassed Bodhi mind, ultimately attaining Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment).'

At that time, Lady Śrīmālā said to the Buddha: 'The Mahāyāna that is spoken of, why is it called Mahāyāna? Why is it said to be the Mahāyāna?'

The Buddha told Lady Śrīmālā: 'Excellent, excellent. You deeply delight in the Mahāyāna. For this reason, contemplate it well, and I will explain the names of the Mahāyāna to you. Namely: First, it causes people to deeply delight, this is called Mahāyāna. Second, it is immovable, this is called Mahāyāna. Third,'

、無過，是名大乘。四者、無量，是名大乘。五者、如四大海，是名大乘。六者、金翅及緊那羅、摩睺羅伽雜類所敬，是名大乘。七者、乾闥所贊，是名大乘。八者、諸天恭敬，是名大乘。九者、梵天歸依，是名大乘。十者、天帝所敬，是名大乘。十一者、四王所攝，是名大乘。十二者、龍王供養，是名大乘。十三者、菩薩奉持，是名大乘。十四者、成就佛性，是名大乘。十五者、賢聖歸依，是名大乘。十六者、一切普堪所受，是名大乘。十七者、如藥樹王，是名大乘。十八者、斷諸煩惱，是名大乘。十九者、能轉法輪，是名大乘。二十者、無言、無說，是名大乘。二十一者、如虛空相，是名大乘。二十二者、三寶種性無斷，是名大乘。二十三者、鈍根眾生不信，是名大乘。二十四者、超過一切，是名大乘。」

爾時，佛說大乘威力名號之時，此三千大千世界六種震動，百千樂器不鼓自鳴，則于空中諸天雨花無量，百千天子皆發無上菩提之心，無量百千聲聞皆發阿耨多羅三藐三菩提心，復有初戒菩薩未悟法者皆已悟解。

爾時，阿難白佛言：「世尊！此法何名？如何奉持？」

佛言：「是經名為『大乘巨拏勝斯』受持，又名『說妙法決定業障』受持。」

如來說此經已，阿難及功德莊嚴開敷

【現代漢語翻譯】現代漢語譯本：『沒有過失』，這被稱為大乘（Mahāyāna）。『沒有限量』，這被稱為大乘。『如同四大海』，這被稱為大乘。『被金翅鳥（Garuda）、緊那羅（Kinnara）、摩睺羅伽（Mahoraga）等各種神類所尊敬』，這被稱為大乘。『被乾闥婆（Gandharva）所讚歎』，這被稱為大乘。『被諸天恭敬』，這被稱為大乘。『梵天（Brahma）歸依』，這被稱為大乘。『被天帝（Devendra）所尊敬』，這被稱為大乘。『被四大天王所攝護』，這被稱為大乘。『被龍王（Nāga）供養』，這被稱為大乘。『被菩薩（Bodhisattva）奉持』，這被稱為大乘。『成就佛性』，這被稱為大乘。『賢聖歸依』，這被稱為大乘。『一切眾生普遍能夠接受』，這被稱為大乘。『如同藥樹之王』，這被稱為大乘。『斷除一切煩惱』，這被稱為大乘。『能夠轉法輪』，這被稱為大乘。『無言、無說』，這被稱為大乘。『如同虛空之相』，這被稱為大乘。『三寶（Triratna）的種性不會斷絕』，這被稱為大乘。『鈍根的眾生不相信』，這被稱為大乘。『超越一切』，這被稱為大乘。

當時，佛陀宣說大乘威力名號的時候，這個三千大千世界發生了六種震動，成百上千的樂器不用敲打自己發出聲音，於是在空中諸天降下無量的鮮花，成百上千的天子都發起了無上菩提之心，無量成百上千的聲聞（Śrāvaka）都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta），還有初發心的菩薩沒有領悟佛法的人都已開悟理解。

當時，阿難（Ānanda）對佛陀說：『世尊！這部佛法叫什麼名字？我們應該如何奉持？』

佛陀說：『這部經的名字叫做《大乘巨拏勝斯》，應當受持。又名《說妙法決定業障》，應當受持。』

如來（Tathāgata）說完這部經后，阿難以及功德莊嚴開敷。

【English Translation】 English version: 'Without fault', this is called Mahāyāna (大乘). 'Without limit', this is called Mahāyāna. 'Like the four great oceans', this is called Mahāyāna. 'Revered by Garuda (金翅鳥), Kinnara (緊那羅), Mahoraga (摩睺羅伽), and various other divine beings', this is called Mahāyāna. 'Praised by Gandharva (乾闥婆)', this is called Mahāyāna. 'Respected by the devas (諸天)', this is called Mahāyāna. 'Brahma (梵天) takes refuge', this is called Mahāyāna. 'Revered by Devendra (天帝)', this is called Mahāyāna. 'Protected by the Four Heavenly Kings (四大天王)', this is called Mahāyāna. 'Offered to by the Nāga (龍王)', this is called Mahāyāna. 'Upheld by Bodhisattva (菩薩)', this is called Mahāyāna. 'Accomplishing Buddha-nature', this is called Mahāyāna. 'The wise and holy take refuge', this is called Mahāyāna. 'Universally acceptable to all', this is called Mahāyāna. 'Like the king of medicinal trees', this is called Mahāyāna. 'Cutting off all afflictions', this is called Mahāyāna. 'Able to turn the Dharma wheel', this is called Mahāyāna. 'Without words, without speech', this is called Mahāyāna. 'Like the aspect of space', this is called Mahāyāna. 'The lineage of the Three Jewels (Triratna 三寶) is unbroken', this is called Mahāyāna. 'Beings of dull faculties do not believe', this is called Mahāyāna. 'Surpassing all', this is called Mahāyāna.'

At that time, when the Buddha spoke the names of the power of the Mahāyāna, this three-thousand great thousand world trembled in six ways, hundreds of thousands of musical instruments sounded without being played, and in the sky, the devas rained down immeasurable flowers. Hundreds of thousands of devaputras (天子) all generated the unsurpassed bodhicitta (菩提之心), and immeasurable hundreds of thousands of Śrāvakas (聲聞) all generated the anuttarā-samyak-saṃbodhi-citta (阿耨多羅三藐三菩提心). Furthermore, newly initiated Bodhisattvas who had not yet awakened to the Dharma all awakened and understood.

At that time, Ānanda (阿難) said to the Buddha: 'World Honored One! What is the name of this Dharma? How should we uphold it?'

The Buddha said: 'This sutra is named 'Mahāyāna Guna Śrestha', uphold it. It is also named 'Explaining the Wonderful Dharma, Deciding Karmic Obstacles', uphold it.'

After the Tathāgata (如來) spoke this sutra, Ānanda and the adornments of merit blossomed.

花夫人，及諸天龍八部，皆大歡喜，持受奉行。

第三

出《維摩詰所問經》(顯說二條行)

解佛種性因緣發起菩提。　解出家因緣功德。

爾時，維摩詰長者白文殊師利菩薩言：「汝善明解如來種性。于意云何？何等為種？」

文殊答言：「善男子！是諸佛性，五陰種性、無明生死種性、貪瞋癡種性、四倒妄想種性、五蓋種性、六入種性、七識煩惱種性、九惱滅壞身心種性、十惡不善種性，善男子！略要言之，六十二見及一切煩惱皆是如來種性。」

時維摩詰問言：「汝何義故云一切煩惱是佛種性？」

文殊師利答言：「善男子！若執見無為已住定滅，是人不應發得阿耨多羅三藐三菩提。若菩薩住于煩惱住地，見正位實相，是人堪任發得菩提。譬如陸地不生蓮花，青淤泥中而生蓮種。善男子！亦復如是，若聲聞、緣覺住于無為滅定，佛種花芽無復更生；煩惱淤泥池中能發菩提，因煩惱故，佛種芽生。

「善男子！譬如空中種子不生，糞壤之地乃能茂盛。善男子！亦復如是，不應無為滅定而生菩提；若起我所、非我所心等於須彌，仍堪發生菩提，而生佛種無量智慧。

「善男子！譬如不入四大海水，無由取得無價寶珠。善男子！亦復如是，若不入煩惱大

【現代漢語翻譯】現代漢語譯本：花夫人以及諸天龍八部，都非常歡喜，接受並奉行這些教誨。

第三

出自《維摩詰所問經》（顯說二條行）

解釋佛種性因緣發起菩提（bodhi，覺悟）。解釋出家因緣功德。

這時，維摩詰（Vimalakirti）長者對文殊師利（Manjushri）菩薩說：『您很善於明瞭如來的種性。您認為如何？什麼是種？』

文殊（Manjushri）回答說：『善男子！一切諸佛的佛性，五陰（skandha，構成個體存在的五種要素，即色、受、想、行、識）的種性、無明生死的種性、貪嗔癡（即貪慾、嗔恨、愚癡，佛教中的三毒）的種性、四倒妄想的種性、五蓋（nivarana，五種障礙修行的因素，即貪慾、嗔恚、睡眠、掉悔、疑）的種性、六入（ayatana，六種感覺器官，即眼、耳、鼻、舌、身、意）的種性、七識煩惱的種性、九惱滅壞身心的種性、十惡不善的種性。善男子！簡要地說，六十二見以及一切煩惱都是如來的種性。』

這時維摩詰（Vimalakirti）問道：『您是什麼意思說一切煩惱是佛的種性？』

文殊師利（Manjushri）回答說：『善男子！如果執著于無為，已經安住在寂滅之中，這樣的人不應該發起阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。如果菩薩安住在煩惱之地，見到正位實相，這樣的人才能夠發起菩提（bodhi，覺悟）。譬如在陸地上不生長蓮花，只有在青色的淤泥中才能生長蓮花的種子。善男子！也是這樣，如果聲聞、緣覺安住在無為寂滅的禪定中，佛種的花芽就不會再生長；在煩惱的淤泥池中才能發起菩提（bodhi，覺悟），因為有煩惱的緣故，佛種的芽才能生長。

『善男子！譬如在空中種子不能生長，只有在糞壤的土地上才能茂盛生長。善男子！也是這樣，不應該在無為寂滅的禪定中產生菩提（bodhi，覺悟）；如果生起我所、非我所的心，像須彌山（Sumeru，佛教宇宙觀中的聖山）一樣大，仍然能夠發生菩提（bodhi，覺悟），從而產生佛種的無量智慧。

『善男子！譬如不進入四大海水，就沒有辦法取得無價的寶珠。善男子！也是這樣，如果不進入煩惱的大

【English Translation】 English version: Lady Hua, and all the Devas (gods), Nagas (dragons), and the Eight Classes of beings, were all greatly pleased, accepted, and practiced these teachings.

Third

From the Vimalakirti Nirdesa Sutra (Disclosing Two Aspects of Practice)

Explaining the causes and conditions of the Buddha-nature that give rise to Bodhi (enlightenment). Explaining the merits and virtues of the causes and conditions for leaving home.

At that time, the elder Vimalakirti (Vimalakirti) said to the Bodhisattva Manjushri (Manjushri): 'You are skilled in understanding the Tathagata's (Thus Come One's) Buddha-nature. What do you think? What is the seed?'

Manjushri (Manjushri) replied: 'Good man! The Buddha-nature of all Buddhas, the seed of the five skandhas (skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness), the seed of ignorance and birth and death, the seed of greed, hatred, and delusion (the three poisons), the seed of the four perversions of thought, the seed of the five coverings (nivarana, the five hindrances: sensual desire, ill-will, sloth-torpor, restlessness-worry, and doubt), the seed of the six entrances (ayatana, the six sense organs: eye, ear, nose, tongue, body, and mind), the seed of the seven consciousnesses of affliction, the seed of the nine vexations that destroy body and mind, the seed of the ten evils and unwholesome deeds. Good man! In brief, the sixty-two views and all afflictions are the Buddha-nature of the Tathagata (Thus Come One).'

At that time, Vimalakirti (Vimalakirti) asked: 'What do you mean by saying that all afflictions are the Buddha-nature?'

Manjushri (Manjushri) replied: 'Good man! If one clings to non-action and dwells in fixed extinction, that person should not be able to develop Anuttara-samyak-sambodhi (unexcelled, right and perfect enlightenment). If a Bodhisattva dwells in the ground of afflictions and sees the true nature of the right position, that person is capable of developing Bodhi (enlightenment). For example, lotus flowers do not grow on dry land, but lotus seeds grow in blue mud. Good man! It is also like this: if Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) dwell in non-action and extinction, the flower sprouts of the Buddha-seed will no longer grow; in the muddy pond of afflictions, Bodhi (enlightenment) can be developed, and because of afflictions, the sprouts of the Buddha-seed can grow.

'Good man! For example, seeds do not grow in the air, but they can flourish in fertile soil. Good man! It is also like this: Bodhi (enlightenment) should not arise from non-action and extinction; if one arises with the mind of 'mine' and 'not mine,' as great as Mount Sumeru (Sumeru, the sacred mountain in Buddhist cosmology), one can still develop Bodhi (enlightenment) and generate the immeasurable wisdom of the Buddha-seed.

'Good man! For example, if one does not enter the four great seas, there is no way to obtain priceless pearls. Good man! It is also like this: if one does not enter the great

海，無由取得佛性寶珠，當知菩提種性本從煩惱中來。」

爾時，長老摩訶迦葉嘆文殊師利菩薩言：「誠如所說，真實不虛，如是佛種皆是煩惱種性。何以故？我等聲聞無復堪任發生菩提，我等為燒滅三界煩惱種子。我等寧以無間五逆，不應斷解世間煩惱。何以故？若人已造五逆惡罪，受畢究竟還復發生菩提之心，親聞佛法、顯現佛事。若阿羅漢煩惱已盡，無復後有，無能發得阿耨多羅三藐三菩提。譬如有人五根總壞，是人識心不堪更起。羅漢亦爾，煩惱總壞，諸結已除，既無力故，不堪扶持無上菩提。以是義故，凡夫親近於佛，聲聞、辟支遠離菩提。何以故？凡夫數聞三寶威力、無量種性則發菩提，不斷阿耨多羅三藐三菩提心；若聲聞、緣覺，雖曾聞說如來聖德，十力、無畏、十八不共，亦不堪任發得菩提。」

佛告羅睺羅：「汝詣維摩詰問疾。」

羅睺羅白佛言：「世尊！我不堪任詣彼問疾。所以者何？我念昔時鞞舍離城有諸族姓子來詣我所，稽首作禮而問我言：『唯，羅睺羅！汝佛之子，舍轉輪王位，出家為道。其出家者有何等利？』時我與諸族姓如法為說出家功德因緣。說此法時，維摩詰而來我所，稽首我足而謂我言：『唯，羅睺羅！汝今所說出家功德不應如是。所以者何？夫出家者，無

【現代漢語翻譯】現代漢語譯本：大海之中，沒有辦法直接取得佛性的寶珠，應當知道菩提的種子本來是從煩惱中產生的。

這時，長老摩訶迦葉讚歎文殊師利菩薩說：『確實像您所說的，真實不虛，這樣的佛種都是煩惱的種子。為什麼呢？我們這些聲聞已經沒有能力再發起菩提心了，我們所做的是燒滅三界煩惱的種子。我們寧願犯下無間地獄的五逆重罪，也不應該斷絕世間的煩惱。為什麼呢？如果有人已經造了五逆的惡罪，受報完畢后最終還會發起菩提之心，親自聽聞佛法、顯現佛事。如果阿羅漢煩惱已經斷盡，不再有後來的生命，就沒有能力發起阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。譬如有人五根全部損壞，這個人的識心就不能再起作用。阿羅漢也是這樣，煩惱全部斷盡，各種束縛已經解除，既然沒有力量，就不能扶持無上菩提。因為這個緣故，凡夫親近佛，聲聞、辟支佛遠離菩提。為什麼呢？凡夫經常聽聞三寶的威力、無量的種子，就會發起菩提心，不會斷絕阿耨多羅三藐三菩提心；如果聲聞、緣覺，即使曾經聽聞如來的聖德，十力（Ten Powers of a Buddha）、無畏（Four Fearlessnesses of a Buddha）、十八不共法（Eighteen Unshared Properties of a Buddha），也沒有能力發起菩提心。』

佛告訴羅睺羅（Rahula）：『你去維摩詰（Vimalakirti）那裡問候病情。』

羅睺羅（Rahula）對佛說：『世尊！我沒有能力去他那裡問候病情。為什麼呢？我記得以前在鞞舍離城（Vaishali）有一些貴族子弟來到我這裡，叩頭作禮，問我說：『羅睺羅（Rahula）！您是佛的兒子，捨棄了轉輪王的地位，出家修道。出家有什麼好處呢？』當時我像他們如法地講述了出家的功德因緣。我說法的時候，維摩詰（Vimalakirti）來到我這裡，向我叩頭，對我說：『羅睺羅（Rahula）！您現在所說的出家功德不應該這樣說。為什麼呢？出家的人，沒有

【English Translation】 English version: 'In the great ocean, there is no way to directly obtain the jewel of Buddha-nature; one should know that the seed of Bodhi originally comes from afflictions.'

At that time, the elder Mahakashyapa praised Manjushri Bodhisattva, saying: 'Indeed, as you have said, it is true and not false, such Buddha-seeds are all seeds of affliction. Why? We Shravakas are no longer capable of generating Bodhi, for we are burning the seeds of affliction in the Three Realms. We would rather commit the five heinous offenses of Avici hell than cut off worldly afflictions. Why? If a person has already committed the five heinous offenses, after receiving the consequences, they will ultimately generate the mind of Bodhi again, personally hear the Buddha's Dharma, and manifest Buddha-deeds. If an Arhat has exhausted afflictions and has no further existence, they are unable to attain Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment). It is like a person whose five faculties are completely destroyed; that person's consciousness is incapable of arising again. It is the same with Arhats; afflictions are completely destroyed, all bonds are removed, and since they have no strength, they are unable to support unsurpassed Bodhi. For this reason, ordinary people are close to the Buddha, while Shravakas and Pratyekabuddhas are far from Bodhi. Why? Ordinary people frequently hear the power of the Three Jewels and countless seeds, and thus generate the mind of Bodhi, without cutting off the mind of Anuttara-samyak-sambodhi; if Shravakas and Pratyekabuddhas, even though they have heard of the Tathagata's virtues, the Ten Powers (Ten Powers of a Buddha), the Four Fearlessnesses (Four Fearlessnesses of a Buddha), and the Eighteen Unshared Properties (Eighteen Unshared Properties of a Buddha), are also incapable of generating Bodhi.'

The Buddha said to Rahula: 'Go to Vimalakirti (Vimalakirti) and inquire about his illness.'

Rahula (Rahula) said to the Buddha: 'World Honored One! I am not capable of going there to inquire about his illness. Why? I remember that in the city of Vaishali (Vaishali), some sons of noble families came to me, bowed their heads and paid respects, and asked me: 'Rahula (Rahula)! You are the son of the Buddha, abandoning the position of a Chakravartin king to renounce the world and cultivate the Way. What benefits are there in renouncing the world?' At that time, I explained to those noble families the merits and causes of renunciation according to the Dharma. While I was explaining this Dharma, Vimalakirti (Vimalakirti) came to me, bowed at my feet, and said to me: 'Rahula (Rahula)! The merits of renunciation that you are now speaking of should not be spoken of in this way. Why? A renunciant, without'

利、無功德，是為出家。有為法者，可說有利、有功德。夫出家者無為法故，無為法者，無利、無功德，遠離一切諸行處，于涅槃智趣所受聖所行處降伏眾魔，度五道、凈五眼、定五根，施無畏，不惱於他、不染雜惡，摧諸外道，超越假名，出離犯戒淤泥池中，我所無著，無我所、無所受、亦無擾亂，調伏身心，攝護他眾，隨禪定離外過，一切處而無所取。若能如是出家，名為善出。汝等於正法中宜共出家，善學律儀、諸佛法教。所以者何？人身難得，佛世難逢，無上菩提甚難發起。』

「爾時，此等諸子白維摩詰言：『我等聞佛所說：「若父母不聽，不得出家。」』爾時，維摩詰長者告諸童子言：『汝等但發阿耨多羅三藐三菩提心，常修梵行，是則出家功德。』

「爾時，此三十二族姓子皆發阿耨多羅三藐三菩提心故，我無言可答。以是義故，我不堪任詣彼問疾。」

第四

出《方廣如來智經》(顯說二條行)

解善、惡知識，菩薩不應聲聞同居。　解修行菩薩與聲聞校量道行深淺。

爾時，佛告摩訶目揵連：「善男子當知：善知識故教道諸法，菩薩而成阿耨多羅三藐三菩提，是以初修行菩薩不應學聲聞、緣覺小乘教道。何以故？一切破戒、邪行之人是菩薩善知識，若聲聞

【現代漢語翻譯】現代漢語譯本：『捨棄世俗利益，不求個人功德，這才是真正的出家。有為法（saṃskṛta-dharma）可以談論利益和功德。而出家之人所修的是無為法（asaṃskṛta-dharma），無為法不追求世俗的利益和功德，遠離一切世俗的行為，在趨向涅槃（nirvāṇa）的智慧之路上，接受聖者的行為，降伏一切邪魔，度脫五道（pañca-gati），清凈五眼（pañca cakṣu），堅定五根（pañca indriya），施予無畏，不惱害他人，不沾染邪惡，摧毀外道，超越虛假的名稱，從違犯戒律的污泥池中解脫出來，對一切事物沒有執著，沒有『我所』的觀念，不接受任何事物，也沒有任何擾亂，調伏身心，攝護他人，隨順禪定，遠離外在的過失，在一切處都沒有執取。如果能夠這樣出家，才稱得上是善出家。你們應當在正法（sad-dharma）中共同出家，好好學習戒律和諸佛的教誨。為什麼呢？因為人身難得，佛世難逢，無上菩提（anuttarā-samyak-saṃbodhi）之心更是難以發起。』『當時，這些孩子們對維摩詰（Vimalakīrti）說：『我們聽說佛說：「如果父母不允許，就不能出家。」』當時，維摩詰長者告訴這些孩子們說：『你們只要發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta），經常修持梵行（brahmacarya），這就是出家的功德。』『當時，這三十二位出身不同族姓的年輕人，因為都發起了阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta），所以我無話可說。因為這個緣故，我不適合去那裡問候病人。』第四出自《方廣如來智經》（宣說二條修行）解釋善知識和惡知識，菩薩不應該和聲聞（Śrāvaka）住在一起。解釋修行菩薩和聲聞在道行上的深淺比較。當時，佛告訴摩訶目犍連（Mahāmaudgalyāyana）說：『善男子，你應該知道：因為有善知識的教導，菩薩才能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi），因此，初修行的菩薩不應該學習聲聞（Śrāvaka）、緣覺（Pratyekabuddha）的小乘教法。為什麼呢？因為一切破戒、行為不正的人，都是菩薩的善知識，如果聲聞（Śrāvaka）...

【English Translation】 English version: 'To relinquish worldly benefits and not seek personal merit is true renunciation. Conditioned dharmas (saṃskṛta-dharma) can be spoken of as having benefits and merits. But those who renounce the world cultivate unconditioned dharmas (asaṃskṛta-dharma); unconditioned dharmas have no benefit or merit, are far from all worldly activities, and on the path of wisdom leading to nirvāṇa (nirvāṇa), they accept the conduct of the saints, subdue all demons, cross the five paths (pañca-gati), purify the five eyes (pañca cakṣu), stabilize the five roots (pañca indriya), bestow fearlessness, do not harm others, are not tainted by evil, destroy external paths, transcend false names, emerge from the muddy pond of violating precepts, have no attachment to anything, have no concept of 'mine,' do not accept anything, and have no disturbances, tame body and mind, protect others, follow meditation, are free from external faults, and take nothing in any place. If one can renounce the world in this way, it is called a good renunciation. You should all renounce the world together in the true Dharma (sad-dharma), and diligently study the precepts and the teachings of all Buddhas. Why? Because it is difficult to obtain a human body, difficult to encounter the Buddha's era, and extremely difficult to arouse the mind of unsurpassed Bodhi (anuttarā-samyak-saṃbodhi).' 'At that time, these children said to Vimalakīrti (Vimalakīrti): 'We have heard the Buddha say, 'If parents do not permit, one cannot renounce the world.' At that time, the elder Vimalakīrti told the children, 'You only need to arouse the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta) and constantly cultivate pure conduct (brahmacarya); this is the merit of renunciation.' 'At that time, because these thirty-two youths from different clans all aroused the mind of anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi-citta), I have nothing to say. For this reason, I am not fit to go there to inquire after the sick.' Fourth From the Vimalakīrti-nirdeśa-sūtra (Explaining Two Practices) Explaining good and evil teachers, Bodhisattvas should not live with Śrāvakas (Śrāvaka). Explaining the comparison of the depth of practice between practicing Bodhisattvas and Śrāvakas. At that time, the Buddha told Mahāmaudgalyāyana (Mahāmaudgalyāyana): 'Good man, you should know that because of the guidance of good teachers, Bodhisattvas can attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi). Therefore, Bodhisattvas who are just beginning to practice should not study the teachings of the Small Vehicle of Śrāvakas (Śrāvaka) and Pratyekabuddhas (Pratyekabuddha). Why? Because all those who break precepts and engage in evil conduct are good teachers for Bodhisattvas, if Śrāvakas (Śrāvaka)...'

、緣覺——障佛道故——則非善知識。何以故？犯戒之人不堪破于菩薩正行，是犯戒邪行之人法無力故，不能障于菩薩佛道；若聲聞、緣覺，以世諦無我、復無煩惱，以是智故能令初學菩薩入于聲聞教道，當知聲聞非是菩薩善知識也。

「修行菩薩寧與破戒、邪行交通，不與聲聞、緣覺乘人受法。何以故？犯戒、邪行，雖共交通，身相遠離；若聲聞人，行、坐不離，譬如家賊不離其側。以是義故，菩薩不應與聲聞人習學交往。

「譬如野幹不堪師子同居，當知聲聞與其菩薩亦復如是。何以故？聲聞修學唯利己故；若修行菩薩專求佛道，度脫眾生。聲聞唯見一身趣路；若菩薩善行正路，導引眾生。聲聞唯凈己心；若菩薩能凈己心，亦凈眾生。聲聞唯自除煩惱；若菩薩自除煩惱，亦能除滅眾生煩惱。聲聞入邪疾路，獨避世間；菩薩自入正路，導引眾生。聲聞唯除習氣、煩惱；菩薩成等正覺，習氣都滅、煩惱悉除。聲聞異道入于涅槃；菩薩自證正道無餘涅槃。聲聞入于寂滅涅槃，其法亦滅；若菩薩成等正覺已入無餘涅槃，法仍不滅，十力、無畏、十八不共、四聖諦、三十二相、八十種好，無量佛事神通不滅。當知聲聞及辟支佛皆無是德。」

第五

出《勝義諦品經》(顯說二條行)

修行

【現代漢語翻譯】現代漢語譯本：緣覺（Pratyekabuddha，獨自覺悟者）——因為會障礙佛道——所以不是善知識（Kalyāṇa-mitra，良師益友）。為什麼呢？因為犯戒的人無法破壞菩薩的正行，這是因為犯戒邪行之人本身的力量不足，不能夠障礙菩薩的佛道；如果聲聞（Śrāvaka，聽聞佛法而修行者）、緣覺，以世俗諦（Saṃvṛti-satya，相對真理）的無我（Anātman，無實體）和沒有煩惱為滿足，以這種智慧反而會使初學菩薩進入聲聞的教導，應當知道聲聞不是菩薩的善知識。

『修行菩薩寧願與破戒、邪行的人交往，也不與聲聞、緣覺乘人接受教法。為什麼呢？因為犯戒、邪行，雖然共同交往，但身形可以遠離；如果與聲聞人交往，行住坐臥都不分離，譬如家賊不離其左右。因為這個緣故，菩薩不應該與聲聞人學習交往。

『譬如豺狼不能與獅子同居，應當知道聲聞與菩薩也是這樣。為什麼呢？因為聲聞修學只爲了利益自己；而修行菩薩專心尋求佛道，度脫眾生。聲聞只看見自身解脫的道路；而菩薩善行正路，引導眾生。聲聞只凈化自己的心；而菩薩能凈化自己的心，也能凈化眾生的心。聲聞只去除自己的煩惱；而菩薩去除自己的煩惱，也能去除眾生的煩惱。聲聞進入邪僻的道路，獨自逃避世間；菩薩自己進入正路，引導眾生。聲聞只去除習氣、煩惱；菩薩成就等正覺（Sammasambuddha，正等覺悟），習氣全部滅除、煩惱全部去除。聲聞以不同的道路進入涅槃（Nirvāṇa，寂滅）；菩薩自己證得正道無餘涅槃（Anupadhiśeṣa-nirvāṇa，無餘依涅槃）。聲聞進入寂滅涅槃，其教法也隨之滅亡；如果菩薩成就等正覺已經進入無餘涅槃，教法仍然不會滅亡，十力（Daśa-bala，如來十種力）、無畏（Vaiśāradya，四無畏）、十八不共法（Avenika-dharma，十八不共佛法）、四聖諦（catvāri āryasatyāni，苦集滅道）、三十二相（Lakṣaṇa，三十二大丈夫相）、八十種好（Anuvyañjana，八十隨形好），無量佛事神通都不會滅亡。應當知道聲聞和辟支佛（Pratyekabuddha，緣覺）都沒有這些功德。』

第五

出自《勝義諦品經》（顯說二條行）

修行

【English Translation】 English version: The Pratyekabuddha (Solitary Buddha) – because they obstruct the path to Buddhahood – are therefore not good spiritual friends (Kalyāṇa-mitra). Why is that? Because those who violate precepts are incapable of destroying the Bodhisattva's right conduct, as those who violate precepts and engage in wrong conduct lack the power to obstruct the Bodhisattva's path to Buddhahood; if Śrāvakas (Listeners) and Pratyekabuddhas are content with the absence of self (Anātman) and afflictions in mundane truth (Saṃvṛti-satya), with this wisdom, they can lead novice Bodhisattvas into the teachings of the Śrāvakas. It should be known that Śrāvakas are not good spiritual friends for Bodhisattvas.

'A Bodhisattva in training would rather associate with those who break precepts and engage in wrong conduct than receive teachings from those of the Śrāvaka or Pratyekabuddha vehicle. Why is that? Because although there is association with those who break precepts and engage in wrong conduct, physical separation is possible; if one associates with Śrāvakas, their conduct and presence are inseparable, like a thief in one's own home who never leaves one's side. For this reason, Bodhisattvas should not learn from or associate with Śrāvakas.

'It is like a jackal being unfit to live with a lion; it should be known that Śrāvakas are the same in relation to Bodhisattvas. Why is that? Because Śrāvakas cultivate only for their own benefit; whereas Bodhisattvas in training are dedicated to seeking the path to Buddhahood and liberating sentient beings. Śrāvakas only see the path to their own liberation; whereas Bodhisattvas practice the right path and guide sentient beings. Śrāvakas only purify their own minds; whereas Bodhisattvas can purify their own minds and also purify the minds of sentient beings. Śrāvakas only remove their own afflictions; whereas Bodhisattvas remove their own afflictions and can also remove the afflictions of sentient beings. Śrāvakas enter a crooked path, avoiding the world alone; Bodhisattvas enter the right path themselves, guiding sentient beings. Śrāvakas only remove habitual tendencies and afflictions; Bodhisattvas attain complete and perfect enlightenment (Sammasambuddha), completely eradicating habitual tendencies and removing all afflictions. Śrāvakas enter Nirvāṇa (Extinction) through a different path; Bodhisattvas realize the right path themselves, entering Nirvāṇa without remainder (Anupadhiśeṣa-nirvāṇa). When Śrāvakas enter the quiescent Nirvāṇa, their teachings also cease; if Bodhisattvas attain complete and perfect enlightenment and enter Nirvāṇa without remainder, their teachings still do not cease, the ten powers (Daśa-bala), the four fearlessnesses (Vaiśāradya), the eighteen unshared qualities (Avenika-dharma), the four noble truths (catvāri āryasatyāni), the thirty-two marks (Lakṣaṇa), the eighty minor marks (Anuvyañjana), and the immeasurable Buddha activities and supernatural powers do not cease. It should be known that Śrāvakas and Pratyekabuddhas do not possess these virtues.'

Fifth

From the Supreme Truth Chapter Sutra (Clearly explaining the two practices)

Practice

菩薩起十種行愿速成佛道。　解修行菩薩十種戒行成就六波羅蜜。

爾時，普賢菩薩語普智菩薩言：「佛子！修行菩薩為求阿耨多羅三藐三菩提故，應起十種行愿。何者為十？所謂：一者、愿度一切眾生；二者、令其遠離一切煩惱；三者、除滅相續習氣；四者、於一切佛法無所疑惑；五者、除救眾生一切苦聚；六者、愿救眾生三塗八難；七者、歸依親侍一切諸佛；八者、愿學菩薩一切戒行；九者、升于空中示現毛端無量佛事；十者、以大法鼓擊動一切佛剎，眾生聞者隨機速入無餘涅槃。當知初學菩薩如是修行，若住此地不久而起如來行愿。

「複次，佛子！修行菩薩復有十種戒行。何者為十？所謂：一者、究竟不退菩提是其戒行；二者、遠離聲聞、辟支佛地；三者、常為一切眾生身、心利故；四者、令一切眾生住于佛行；五者、受持菩薩戒行無令缺犯；六者、開悟一切諸法；七者、所修功德回施十方，愿成佛道；八者、不應分別如來法體；九者、一切世法無所貪著；十者、防護六根，無令染著。佛子！是修行菩薩十種戒行，若菩薩能住此地，不久圓滿戒行六波羅蜜，成就無上菩提。

「複次，修行菩薩復有十種退道迷路應當遠離，每自察心。何者為十？所謂：一者、不敬師僧、和尚及善知識，是其

【現代漢語翻譯】現代漢語譯本：菩薩發起十種行愿，迅速成就佛道。理解修行菩薩的十種戒行，成就六波羅蜜（六種到達彼岸的方法）。

當時，普賢菩薩（Samantabhadra Bodhisattva）對普智菩薩（Sarva-buddhi Bodhisattva）說：『佛子！修行菩薩爲了求得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），應當發起十種行愿。哪十種呢？分別是：第一，愿度化一切眾生；第二，令他們遠離一切煩惱；第三，消除相續不斷的習氣；第四，對於一切佛法沒有疑惑；第五，解除救助眾生的一切痛苦聚集；第六，愿救助眾生脫離三塗（三種惡道）八難（八種苦難）；第七，歸依親近侍奉一切諸佛；第八，愿學習菩薩的一切戒行；第九，升到空中示現毛端大小的地方有無量佛事；第十，用大法鼓敲擊震動一切佛剎（佛的國土），眾生聽到后隨著根器迅速進入無餘涅槃（nirvana，完全寂滅的狀態）。應當知道初學菩薩這樣修行，如果安住於此地，不久就能發起如來的行愿。

『再者，佛子！修行菩薩還有十種戒行。哪十種呢？分別是：第一，究竟不退轉于菩提心是其戒行；第二，遠離聲聞（sravaka，聽聞佛法而悟道者）、辟支佛（pratyekabuddha，無師自通的覺悟者）的境界；第三，常常爲了使一切眾生身心受益；第四，令一切眾生安住于佛的行持；第五，受持菩薩戒行，不令其有缺失或違犯；第六，開悟一切諸法；第七，將所修功德迴向施與十方，愿成就佛道；第八，不應該分別如來的法體；第九，對於一切世間法沒有貪戀執著；第十，防護六根（眼、耳、鼻、舌、身、意），不令其被染污執著。佛子！這是修行菩薩的十種戒行，如果菩薩能夠安住於此地，不久就能圓滿戒行六波羅蜜，成就無上菩提。

『再者，修行菩薩還有十種退失道業、迷失方向的情況應當遠離，要經常自我反省內心。哪十種呢？分別是：第一，不尊敬師父、僧人、和尚以及善知識，這是其

【English Translation】 English version: Bodhisattvas who initiate ten kinds of vows and practices quickly attain Buddhahood. Understanding the ten precepts and practices of a cultivating Bodhisattva accomplishes the Six Paramitas (six perfections to cross over to the other shore).

At that time, Samantabhadra Bodhisattva spoke to Sarva-buddhi Bodhisattva, saying: 'Son of Buddha! A cultivating Bodhisattva, in order to seek anuttara-samyak-sambodhi, should initiate ten kinds of vows and practices. What are the ten? They are: First, the vow to liberate all sentient beings; second, to enable them to be free from all afflictions; third, to eliminate the continuous habitual tendencies; fourth, to have no doubts about all the Buddha's teachings; fifth, to relieve and rescue all sentient beings from all suffering; sixth, the vow to save sentient beings from the three evil paths and the eight difficulties; seventh, to take refuge in and attend upon all the Buddhas; eighth, the vow to learn all the precepts and practices of a Bodhisattva; ninth, to ascend into the sky and manifest limitless Buddha-deeds on the tip of a hair; tenth, to strike the great Dharma drum, shaking all Buddha-lands, so that sentient beings who hear it quickly enter nirvana without remainder. It should be known that a beginning Bodhisattva who cultivates in this way, if abiding in this state, will soon initiate the vows and practices of a Tathagata.

'Furthermore, son of Buddha! A cultivating Bodhisattva also has ten kinds of precepts and practices. What are the ten? They are: First, ultimately not regressing from the Bodhi mind is their precept and practice; second, staying away from the realms of Sravakas and Pratyekabuddhas; third, always benefiting all sentient beings in body and mind; fourth, enabling all sentient beings to abide in the conduct of the Buddhas; fifth, upholding the Bodhisattva precepts and practices without any deficiency or violation; sixth, enlightening all dharmas; seventh, dedicating the merits they cultivate to the ten directions, vowing to attain Buddhahood; eighth, one should not discriminate against the Dharma body of the Tathagata; ninth, having no greed or attachment to all worldly dharmas; tenth, guarding the six senses, not allowing them to be defiled or attached. Son of Buddha! These are the ten kinds of precepts and practices of a cultivating Bodhisattva. If a Bodhisattva can abide in this state, they will soon perfect the Six Paramitas of precepts and practices, and attain unsurpassed Bodhi.

'Furthermore, a cultivating Bodhisattva should stay away from ten kinds of situations that cause one to regress from the path and lose direction, and should constantly examine their own mind. What are the ten? They are: First, not respecting the teacher, monks, abbots, and wise advisors, this is their'

迷路；二者、怖畏世苦，是其迷路；三者、所修戒行忽生悔心，是其迷路；四者、不樂住于諸佛剎土，是其迷路；五者、不樂三摩缽低，是其迷路；六者、修少分功德便以為足，是其迷路；七者、誹謗大乘，是其迷路；八者、遠離菩薩戒行，是其迷路；九者、樂阿羅漢、辟支佛道，是其迷路；十者、若見修行菩薩心生憎嫉，是其迷路。佛子！如是十種菩薩迷路能遠離，不久當入解脫法門。

「複次，修行菩薩應有十種行愿。何者為十？所謂：一者、愿我為諸眾生盡未來劫住於世間，如是愿者是普善愿；二者、愿我最後親侍供養一切諸佛，如是愿者是普善愿；三者、愿我令一切眾生住于普賢菩薩行愿，如是愿者是普善愿；四者、愿我積集一切戒行功德，如是愿者是普善愿；五者、愿我普修六波羅蜜，如是愿者是普善愿；六者、愿我滿足菩提戒行，如是愿者是普善愿；七者、愿我莊嚴凈一切佛剎，如是愿者是普善愿；八者、愿我生於十方佛剎，如是愿者是普善愿；九者、愿我深求一切佛法，善自開解，如是愿者是普善愿；十者、于諸佛剎成等正覺，如是愿者是普善愿。佛子當知：是修行菩薩十種大愿，以願力故，速獲菩薩具足行愿。

「複次，修行菩薩復有十種魔障。何者為十？所謂：一者、忽生退心：『我

【現代漢語翻譯】現代漢語譯本迷路：一者，執著於二元對立（二者），以及對世間苦難的恐懼（怖畏世苦），這是迷路；二者，所修持的戒律和行為突然產生後悔之心，這是迷路；三者，不喜歡居住在諸佛的清凈國土（諸佛剎土），這是迷路；四者，不喜歡禪定（三摩缽低），這是迷路；五者，只修行少許功德就認為足夠了，這是迷路；六者，誹謗大乘佛法，這是迷路；七者，遠離菩薩的戒律和行為（菩薩戒行），這是迷路；八者，喜歡阿羅漢和辟支佛的修行道路（阿羅漢、辟支佛道），這是迷路；九者，如果看到其他修行菩薩，心中產生憎恨和嫉妒，這是迷路。佛子！如果能夠遠離這十種菩薩的迷路，不久就能進入解脫的法門。

『再次，修行菩薩應該有十種行愿。哪十種呢？分別是：一者，愿我爲了所有眾生，在未來的無盡時間裡都住在世間，這樣的願望是普遍的善愿（普善愿）；二者，愿我最終能夠親自侍奉和供養一切諸佛，這樣的願望是普遍的善愿；三者，愿我讓一切眾生都安住在普賢菩薩的行愿之中，這樣的願望是普遍的善愿；四者，愿我積累一切戒律和行為的功德，這樣的願望是普遍的善愿；五者，愿我普遍地修習六波羅蜜（六波羅蜜），這樣的願望是普遍的善愿；六者，愿我圓滿菩提的戒律和行為，這樣的願望是普遍的善愿；七者，愿我莊嚴和清凈一切佛的國土，這樣的願望是普遍的善愿；八者，愿我往生到十方諸佛的國土，這樣的願望是普遍的善愿；九者，愿我深入地尋求一切佛法，並且能夠很好地開悟和理解，這樣的願望是普遍的善愿；十者，在諸佛的國土成就無上正等正覺（成等正覺），這樣的願望是普遍的善愿。佛子應當知道：這是修行菩薩的十種大愿，因為有這些願力的緣故，能夠快速獲得菩薩圓滿的修行和願望。

『再次，修行菩薩還有十種魔的障礙（魔障）。哪十種呢？分別是：一者，突然產生退轉之心：『我

【English Translation】 English version Lost Paths: First, attachment to duality (二者, Er Zhe), and fear of worldly suffering (怖畏世苦, Bu Wei Shi Ku), these are lost paths; Second, suddenly regretting the precepts and practices one has cultivated, this is a lost path; Third, disliking to dwell in the pure lands of all Buddhas (諸佛剎土, Zhu Fo Cha Tu), this is a lost path; Fourth, disliking samadhi (三摩缽低, San Mo Bo Di), this is a lost path; Fifth, being content with cultivating only a small portion of merit, this is a lost path; Sixth, slandering the Mahayana (大乘, Da Cheng), this is a lost path; Seventh, distancing oneself from the precepts and practices of a Bodhisattva (菩薩戒行, Pu Sa Jie Xing), this is a lost path; Eighth, delighting in the path of Arhats and Pratyekabuddhas (阿羅漢、辟支佛道, A Luo Han, Pi Zhi Fo Dao), this is a lost path; Ninth, if one sees other Bodhisattvas practicing and generates hatred and jealousy in their heart, this is a lost path. Disciple of the Buddha! If one can stay away from these ten kinds of lost paths of a Bodhisattva, one will soon enter the Dharma gate of liberation.

'Furthermore, a practicing Bodhisattva should have ten kinds of vows and practices. What are the ten? They are: First, may I dwell in the world for the sake of all sentient beings for endless future kalpas, such a vow is a universally good vow (普善愿, Pu Shan Yuan); Second, may I ultimately personally serve and make offerings to all Buddhas, such a vow is a universally good vow; Third, may I cause all sentient beings to abide in the vows and practices of Samantabhadra Bodhisattva (普賢菩薩, Pu Xian Pu Sa), such a vow is a universally good vow; Fourth, may I accumulate the merits of all precepts and practices, such a vow is a universally good vow; Fifth, may I universally cultivate the Six Paramitas (六波羅蜜, Liu Bo Luo Mi), such a vow is a universally good vow; Sixth, may I fulfill the precepts and practices of Bodhi, such a vow is a universally good vow; Seventh, may I adorn and purify all Buddha lands, such a vow is a universally good vow; Eighth, may I be born in the Buddha lands of the ten directions, such a vow is a universally good vow; Ninth, may I deeply seek all the Buddha's teachings and be able to enlighten and understand them well, such a vow is a universally good vow; Tenth, attaining Anuttara-Samyak-Sambodhi (成等正覺, Cheng Deng Zheng Jue) in the Buddha lands, such a vow is a universally good vow. Disciples of the Buddha should know: These are the ten great vows of a practicing Bodhisattva, and because of the power of these vows, one can quickly obtain the complete practices and vows of a Bodhisattva.'

'Furthermore, a practicing Bodhisattva also has ten kinds of demonic obstacles (魔障, Mo Zhang). What are the ten? They are: First, suddenly generating a thought of regression: 'I

不成佛。』是其魔障；二者、正起勤修忽然棄捨，是其魔障；三者、少分功德而生厭足，是其魔障；四者、樂住隱僻，善行俱舍，是其魔障；五者、棄捨一切善愿，是其魔障；六者、舍斷煩惱，樂修滅、定，是其魔障；七者、斷割世法，是其魔障；八者、退舍菩薩道行，是其魔障；九者、不樂勸化眾生，是其魔障；十者、誹謗佛法，是其魔障。佛子當知：是修行菩薩十種魔障，若菩薩遠離是等，不久速得如來十種記別地位。」

第六

出《摩訶般若波羅蜜經》中(顯說四條行)

初修行菩薩初學檀波羅蜜發起菩提心。　無散亂已，菩提心散亂故攝念六波羅蜜行。　解煩惱因緣。　菩薩初發菩提心持六波羅蜜行。

爾時，聖者舍利弗語聖者富婁那言：「複次，富婁那！修行菩薩應當初學檀波羅蜜。何以故？貪惜世業無始習氣，若修行菩薩舍施之時，慳心則舍，因則能發菩提心；若發菩提，則能漸漸增長成就；若漸增長成就，則漸遠離二乘；若漸遠離二乘，則復升進阿耨多羅三藐三菩提。譬如雨中安置瓦瓶，是瓶所入第一雨滴及最後滴，非緣前後二滴水瓶得滿，要其中間雨滴漸入而得盈滿。富婁那當知：亦復如是，若修行菩薩，不應以初發菩提心故而成佛道，亦不以最後菩提樹下而成佛道。以

【現代漢語翻譯】現代漢語譯本『不能成佛。』這是第一種魔障；第二，剛開始精進修行就突然放棄，這是第二種魔障；第三，獲得少許功德就生起厭倦滿足之心，這是第三種魔障；第四，喜歡居住在隱蔽的地方，把好的行為全部捨棄，這是第四種魔障；第五，捨棄一切善愿，這是第五種魔障；第六，捨棄斷除煩惱，喜歡修習滅盡定，這是第六種魔障；第七，斷絕世間法，這是第七種魔障；第八，退失捨棄菩薩道行，這是第八種魔障；第九，不喜歡勸化眾生，這是第九種魔障；第十，誹謗佛法，這是第十種魔障。佛子應當知道：這十種是修行菩薩的魔障，如果菩薩遠離這些魔障，不久就能迅速獲得如來的十種記別地位。」

第六

出自《摩訶般若波羅蜜經》(顯說四條行)

初修行菩薩初學檀波羅蜜（Dānpōluómì，佈施波羅蜜）發起菩提心（Pútíxīn，覺悟之心）。沒有散亂之後，因為菩提心散亂的緣故，收攝念頭修習六波羅蜜行。理解煩惱的因緣。菩薩初發菩提心，奉行六波羅蜜行。

當時，聖者舍利弗（Shèlìfú）對聖者富婁那（Fùlóunà）說：「再者，富婁那！修行菩薩應當首先學習檀波羅蜜。為什麼呢？因為貪婪吝惜世間財物的習氣是無始以來的，如果修行菩薩在佈施的時候，慳吝之心就會捨棄，因此就能發起菩提心；如果發起菩提心，就能漸漸增長成就；如果漸漸增長成就，就能漸漸遠離二乘（聲聞乘和緣覺乘）；如果漸漸遠離二乘，就能再次提升進步到阿耨多羅三藐三菩提（Ānòuduōluósānmiǎosānpútí，無上正等正覺）。譬如在雨中安置瓦瓶，瓦瓶所進入的第一滴雨水和最後一滴雨水，並非是憑藉前後兩滴水就能使瓶子裝滿，而是要靠中間的雨滴漸漸進入才能盈滿。富婁那應當知道：也是這樣，如果修行菩薩，不應該因為最初發起菩提心就能成就佛道，也不應該因為最後在菩提樹下就能成就佛道。而是要憑藉

【English Translation】 English version 'One will not attain Buddhahood.' This is the first demonic obstacle; second, suddenly abandoning diligent practice after just beginning, this is the second demonic obstacle; third, becoming weary and content with only a small amount of merit, this is the third demonic obstacle; fourth, enjoying living in secluded places and abandoning all good deeds, this is the fourth demonic obstacle; fifth, abandoning all good vows, this is the fifth demonic obstacle; sixth, abandoning the cutting off of afflictions and enjoying the practice of cessation and concentration, this is the sixth demonic obstacle; seventh, severing worldly affairs, this is the seventh demonic obstacle; eighth, retreating from and abandoning the path of the Bodhisattva, this is the eighth demonic obstacle; ninth, disliking to encourage and transform sentient beings, this is the ninth demonic obstacle; tenth, slandering the Buddha's teachings, this is the tenth demonic obstacle. Disciples of the Buddha should know: these ten are the demonic obstacles for a Bodhisattva in practice. If a Bodhisattva stays away from these, they will soon quickly attain the ten kinds of predictions of the Tathagata."

Sixth

From the Mahaprajnaparamita Sutra (clearly explaining four practices)

A Bodhisattva beginning practice initially studies Dana Paramita (Dānpōluómì, Perfection of Giving) and arouses Bodhicitta (Pútíxīn, the mind of enlightenment). After being without distraction, due to the distraction of Bodhicitta, one gathers their thoughts and practices the Six Paramitas. Understanding the causes and conditions of afflictions. A Bodhisattva initially arousing Bodhicitta upholds the practice of the Six Paramitas.

At that time, the venerable Shariputra (Shèlìfú) said to the venerable Purna (Fùlóunà): 'Furthermore, Purna! A Bodhisattva in practice should initially study Dana Paramita. Why? Because the habitual tendency to be greedy and stingy with worldly possessions is beginningless. If a Bodhisattva in practice gives generously, then the mind of stinginess will be abandoned, and thus one can arouse Bodhicitta; if one arouses Bodhicitta, then it can gradually grow and be accomplished; if it gradually grows and is accomplished, then one can gradually distance oneself from the Two Vehicles (Shravaka Vehicle and Pratyekabuddha Vehicle); if one gradually distances oneself from the Two Vehicles, then one can again advance to Anuttara-samyak-sambodhi (Ānòuduōluósānmiǎosānpútí, unsurpassed perfect enlightenment). For example, placing a clay pot in the rain, the first and last drops of rain that enter the pot are not the reason the pot becomes full, but rather the intermediate raindrops gradually entering that cause it to be filled. Purna should know: it is also like this, if a Bodhisattva in practice, should not attain Buddhahood because of initially arousing Bodhicitta, nor should they attain Buddhahood because of being under the Bodhi tree at the end. But rather rely on'

是義故，初發菩提心故，乃至最後，于其中間菩薩漸證佛道，發起種種善行，三阿僧祇修行利益資助佛道。是以，仁者富婁那！修行菩薩不應散亂，心無所染。」

爾時，聖者富婁那語聖者舍利弗言：「修行菩薩如何攝心而無散亂？」

舍利弗言：「菩薩助佛道故，若發邪行惡見將為善利。當知我今所發惡行，應是菩提利故。何以故？為我是邪見，不斷世間生死。是以，我身變易，世間方便利益無量眾生。以是義故，修行菩薩如是智慧，心無散亂。」

爾時，富婁那語舍利弗言：「若菩薩菩提心亂，如何相貌而得知耶？」

舍利弗言：「此心散亂是聲聞、緣覺乘人障其道故。若求二乘道果，當知則是散亂心也。何以故？二乘道行不應菩提。若修行菩薩貪、瞋、癡見，尚不散亂。何以故？為此三毒見助佛道故，轉易生死，利益菩提。以是見故，生於世間善巧方便圓滿六波羅蜜。修行菩薩以資助煩惱故，得阿耨多羅三藐三菩提。

「富婁那當知：若修行菩薩攝念心故而生障善，當知則是散亂。復有相應聲聞、辟支佛攝念，菩薩亦是散亂。若非此等，攝念不斷生死，資助道故，不應亂心。何以故？為攝念故。修行菩薩在於世間以善巧方便攝念相續，不斷生於世間。生已，則受檀波羅蜜、持戒

【現代漢語翻譯】現代漢語譯本：因此，因為最初發菩提心（bodhicitta，覺悟之心）的緣故，乃至最後，在這期間菩薩逐漸證得佛道，發起種種善行，經歷三大阿僧祇劫（asamkhya kalpas，極長的時間單位）的修行，利益和資助佛道。所以，仁者富婁那（Purna）！修行菩薩不應該散亂，內心不應有所染著。

當時，聖者富婁那對聖者舍利弗（Sariputra）說：『修行菩薩應該如何攝持內心而不散亂呢？』

舍利弗說：『菩薩爲了幫助佛道，即使發起邪行惡見，也將其視為善利。應當知道我現在所發的惡行，應該是爲了菩提的利益。為什麼呢？因為我是邪見，不斷世間的生死。因此，我身變易，以世間方便利益無量眾生。因為這個緣故，修行菩薩像這樣有智慧，內心就不會散亂。』

當時，富婁那對舍利弗說：『如果菩薩的菩提心散亂了，應該如何從相貌上得知呢？』

舍利弗說：『這種心散亂是聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自覺悟者）乘人障礙其道的原因。如果追求二乘道果，應當知道這就是散亂心。為什麼呢？因為二乘道行不應于菩提。如果修行菩薩有貪、瞋、癡（greed, hatred, delusion）等見解，尚且不算是散亂。為什麼呢？因為這三種毒見可以幫助佛道，轉變生死，利益菩提。因為這種見解，才能生於世間，以善巧方便圓滿六波羅蜜（six paramitas，六種到達彼岸的方法）。修行菩薩因為資助煩惱的緣故，才能得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

『富婁那，你應該知道：如果修行菩薩因為攝念（mindfulness）的緣故而產生障礙善法的行為，應當知道這就是散亂。又有與聲聞、辟支佛相應的攝念，菩薩也算是散亂。如果不是這些情況，攝念不斷生死，資助道業的緣故，不應該算是亂心。為什麼呢？爲了攝唸的緣故。修行菩薩在世間以善巧方便攝念相續，不斷地生於世間。生於世間后，就接受佈施波羅蜜（dana paramita）、持戒

【English Translation】 English version: Therefore, because of the initial arising of bodhicitta (the mind of enlightenment), and even until the very end, in between which the Bodhisattva gradually attains the Buddha-path, initiates various virtuous deeds, and cultivates for three asamkhya kalpas (immeasurably long periods of time), benefiting and assisting the Buddha-path. Therefore, virtuous Purna! A cultivating Bodhisattva should not be distracted, and the mind should not be attached to anything.

At that time, the venerable Purna said to the venerable Sariputra: 'How should a cultivating Bodhisattva gather the mind without being distracted?'

Sariputra said: 'Because the Bodhisattva assists the Buddha-path, even if he initiates wrong actions and evil views, he considers them as beneficial. One should know that the evil actions I now initiate should be for the benefit of Bodhi. Why? Because I am of wrong views, not ceasing worldly birth and death. Therefore, my body transforms, using worldly skillful means to benefit immeasurable sentient beings. For this reason, a cultivating Bodhisattva with such wisdom will not have a distracted mind.'

At that time, Purna said to Sariputra: 'If a Bodhisattva's bodhicitta is distracted, how can it be known from their appearance?'

Sariputra said: 'This distracted mind is the reason why Sravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas) obstruct their path. If one seeks the fruits of the Two Vehicles, one should know that this is a distracted mind. Why? Because the practices of the Two Vehicles are not appropriate for Bodhi. If a cultivating Bodhisattva has greed, hatred, and delusion, they are still not considered distracted. Why? Because these three poisons assist the Buddha-path, transform birth and death, and benefit Bodhi. Because of these views, one is born in the world with skillful means to perfect the six paramitas (six perfections). A cultivating Bodhisattva, because of assisting afflictions, attains anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

'Purna, you should know: if a cultivating Bodhisattva generates actions that obstruct goodness because of gathering the mind (mindfulness), one should know that this is distraction. Also, if the mindfulness corresponds to that of Sravakas and Pratyekabuddhas, the Bodhisattva is also considered distracted. If it is not these cases, gathering the mind without ceasing birth and death, assisting the path, it should not be considered a distracted mind. Why? For the sake of gathering the mind. A cultivating Bodhisattva dwells in the world with skillful means to continuously gather the mind, without ceasing to be born in the world. After being born, they receive dana paramita (perfection of giving), and morality

波羅蜜、忍辱波羅蜜、精進波羅蜜、禪波羅蜜、智慧波羅蜜。修學如是攝念，資助世間生死道故。修行菩薩應當如是授學，乃至成佛而無有舍。

「富婁那當知：修行菩薩不應厭離煩惱。何以故？以智識別煩惱，作是思念：『是等煩惱饒益我身，助我成佛。』若此煩惱有相，可以上妙供養。何以故？為此煩惱故，修行菩薩常所護惜煩惱。以是義故，應當以智識煩惱因。何以故？為我善巧方便，不攝三界繫縛，令我增長圓滿六波羅蜜故，速得菩提。若六波羅蜜漸漸增長，我則解脫世間生死繫縛而得寬慢。

「富婁那當知：譬如車載重物，以車重故，車軸漸漸研磨，載物才入到城，其軸事畢則斷。當知因煩惱故，三界而有生死。修行菩薩若煩惱故續續生於世間，六波羅蜜則得增長圓滿；若六波羅蜜漸得圓滿，則生死煩惱漸得微薄；若生死煩惱漸薄，則能決定漸近佛位；若修行菩薩坐菩提樹已，則起薩婆若智，前後煩惱當則斷滅，無復更生是諸煩惱。所作已辦，菩薩成正覺已，煩惱無復有緣。譬如車軸載重入城，事畢然乃始斷；修行菩薩若成阿耨多羅三藐三菩提已亦復如是，煩惱事辦，無復有緣。是以當知：為是利故，中間不斷煩惱。修行菩薩縱被瞋罵、返從乞求所須，皆是助道善緣，發起菩提心故。若攝羅漢

【現代漢語翻譯】現代漢語譯本：佈施波羅蜜（Dāna-pāramitā，圓滿的佈施）、持戒波羅蜜（Śīla-pāramitā，圓滿的持戒）、忍辱波羅蜜（Kṣānti-pāramitā，圓滿的忍耐）、精進波羅蜜（Vīrya-pāramitā，圓滿的精進）、禪波羅蜜（Dhyāna-pāramitā，圓滿的禪定）、智慧波羅蜜（Prajñā-pāramitā，圓滿的智慧）。修學這樣的攝念，是爲了資助世間眾生的生死輪迴。修行菩薩應當這樣接受和學習，乃至成佛都不應捨棄。『富婁那（Pūrṇa，人名），應當知道：修行菩薩不應厭惡和遠離煩惱。為什麼呢？因為要用智慧來識別煩惱，並這樣思念：『這些煩惱對我的修行有益處，幫助我成就佛果。』如果這些煩惱有形相，可以用最上等的供養來供養它們。為什麼呢？因為爲了這些煩惱的緣故，修行菩薩常常愛護和珍惜煩惱。因為這個緣故，應當用智慧來認識煩惱的因。為什麼呢？爲了我能善巧方便，不被三界（Trailokya，欲界、色界、無色界）的束縛，使我增長和圓滿六波羅蜜（Ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧），迅速證得菩提（Bodhi，覺悟）。如果六波羅蜜漸漸增長，我就可以解脫世間生死的束縛而得到自在。』『富婁那，應當知道：譬如車子載著重物，因為車子很重，車軸漸漸被研磨，等到載的貨物進入城裡，車軸的任務完成也就斷裂了。應當知道因為煩惱的緣故，三界才會有生死。修行菩薩如果因為煩惱的緣故繼續不斷地生於世間，六波羅蜜就可以得到增長和圓滿；如果六波羅蜜漸漸得到圓滿，那麼生死煩惱就會漸漸變得微薄；如果生死煩惱漸漸變薄，就能決定性地逐漸接近佛位；如果修行菩薩坐在菩提樹下，證悟薩婆若智（Sarvajña，一切智）后，之前的煩惱就會斷滅，不再產生這些煩惱。該做的事情已經做完，菩薩成就正覺（Samyak-saṃbuddha，正等覺）后，煩惱就沒有再產生的因緣了。譬如車軸載著重物進入城裡，任務完成後才斷裂；修行菩薩如果成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）也是這樣，煩惱的事情辦完，就沒有再產生的因緣了。因此應當知道：爲了這個利益的緣故，中間不能斷絕煩惱。修行菩薩即使被人嗔罵，反而向他乞求所需之物，這些都是幫助修道的善緣，發起菩提心的緣故。如果攝取羅漢（Arhat，阿羅漢）'

【English Translation】 English version: Dāna-pāramitā (Perfection of Giving), Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Effort), Dhyāna-pāramitā (Perfection of Meditation), Prajñā-pāramitā (Perfection of Wisdom). Cultivating such mindfulness supports beings in the cycle of birth and death. A Bodhisattva should receive and learn in this way, not abandoning it until becoming a Buddha. 『Pūrṇa (name of a person), you should know: A Bodhisattva should not厭離(yanli, detest and distance oneself from) afflictions. Why? Because one should use wisdom to recognize afflictions, thinking, 『These afflictions benefit my practice, helping me to achieve Buddhahood.』 If these afflictions had form, they could be offered the most excellent offerings. Why? Because for the sake of these afflictions, a Bodhisattva constantly cherishes and protects afflictions. For this reason, one should use wisdom to recognize the cause of afflictions. Why? So that I can skillfully use expedient means, not be bound by the three realms (Trailokya, the realm of desire, the realm of form, and the realm of formlessness), allowing me to increase and perfect the six pāramitās (Ṣaṭ-pāramitā, giving, morality, patience, effort, meditation, and wisdom), and quickly attain Bodhi (Enlightenment). If the six pāramitās gradually increase, I will be liberated from the bonds of birth and death in the world and attain ease.』『Pūrṇa, you should know: For example, a cart carries heavy objects. Because the cart is heavy, the axle is gradually worn down. When the load is delivered to the city, the axle's task is complete, and it breaks. You should know that because of afflictions, the three realms have birth and death. If a Bodhisattva continues to be born in the world because of afflictions, the six pāramitās will increase and become perfect. If the six pāramitās gradually become perfect, then the afflictions of birth and death will gradually become thin. If the afflictions of birth and death gradually become thin, then one can decisively approach the position of Buddhahood. If a Bodhisattva sits under the Bodhi tree and attains Sarvajña (all-knowing wisdom), then the previous afflictions will be cut off and will no longer arise. The task is completed. After a Bodhisattva achieves Samyak-saṃbuddha (Perfect Enlightenment), afflictions no longer have a cause to arise. For example, an axle carries a heavy load into the city, and it breaks only after the task is completed. It is the same for a Bodhisattva who achieves Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). The task of afflictions is completed, and there is no longer a cause for them to arise. Therefore, you should know: For this benefit, one should not cut off afflictions in the middle. Even if a Bodhisattva is scolded and cursed, they should instead beg for what they need. These are all good conditions that help the path, because they arouse the Bodhi mind. If one gathers Arhats (worthy ones)'

心智，亦是修行菩薩助佛道故。若無羅漢行門，如來從何制修羅漢道果？以制修故而助佛道。」

爾時，世尊于摩訶般若伽他所說：「譬如世間，若樹木無芽則無樹身；若無樹身，枝、葉、花、果無由盛茂。當知：眾生若無菩提芽種，諸佛不現世間；若佛不出於世，聲聞從何而起？譬如明燈要賴炷心，而是炷心不因第一火焰而能燒盡，亦非不因初焰而盡；復非后焰燒滅而盡，亦非因后焰而盡。以是義故，前、后、中間焰焰相續故，炷心燒盡。菩提亦爾，非緣初心成佛，亦非後心，前後中間相續心故而能成佛。何以故？剎那剎那菩提心故而成佛道。若修行菩薩佈施，不著我相、人相、受者相，心無所求，無慳吝心，如是佈施縱施少分等施無量，則是修行菩薩具足檀波羅蜜行。

「複次，修行菩薩若恒念如來圓滿威神、顯揚聖德，則是菩薩甚深戒行；若菩薩漸減佛說，戒相則虧。若修行菩薩順世法故，雖受五欲，心念三歸：『是故，愿我成等正覺救度眾生。』此則已住持戒波羅蜜行。修行菩薩如是智慧念心不犯，不名犯戒。若修行菩薩于億劫中雖持十善戒行，若樂聲聞、阿羅漢果，當知則是增上纏犯，虧于大乘。是為修行菩薩持戒波羅蜜行。

「複次，若修行菩薩發廣大心，見諸眾生禁閉牢獄、枷鎖、

【現代漢語翻譯】現代漢語譯本：心智也是爲了幫助菩薩修行佛道。如果沒有阿羅漢的修行法門，如來又從何處制定修行阿羅漢道果的方法呢？正因為有了這些修行方法，才能幫助菩薩修行佛道。

當時，世尊在《摩訶般若伽他》中說：『譬如世間，如果樹木沒有芽，就沒有樹身；如果沒有樹身，枝、葉、花、果也就無法繁盛。應當知道：眾生如果沒有菩提的種子，諸佛就不會出現在世間；如果佛不出現在世間，聲聞又從何處興起呢？譬如明燈要依靠燈芯，而燈芯不是因為第一道火焰就能燒盡，也不是不因為第一道火焰而燒盡；也不是因為後面的火焰燒滅而盡，也不是不因為後面的火焰而盡。因為這個緣故，前、后、中間的火焰相互連續，所以燈芯才能燒盡。菩提也是這樣，不是因為最初的心就能成佛，也不是因為最後的心，而是因為前後中間相互連續的心才能成佛。為什麼呢？因為剎那剎那的菩提心才能成就佛道。如果修行菩薩佈施，不執著於我相、人相、受者相，心中沒有所求，沒有慳吝心，這樣的佈施即使施捨很少，也能等同於施捨無量，這就是修行菩薩具足檀波羅蜜（Dānapāramitā，佈施波羅蜜）的修行。』

『再次，修行菩薩如果經常憶念如來圓滿的威神、顯揚的聖德，這就是菩薩甚深的戒行；如果菩薩逐漸減少佛所說的戒律，戒相就會虧損。如果修行菩薩順應世俗的法則，即使接受五欲，心中也要念誦三歸依：『因此，愿我成就等正覺，救度眾生。』這就是已經住持戒波羅蜜（Śīlapāramitā，持戒波羅蜜）的修行。修行菩薩像這樣以智慧念心而不犯戒，就不算犯戒。如果修行菩薩在億劫中即使持守十善戒行，如果貪圖聲聞、阿羅漢的果位，應當知道這就是增上纏犯，虧損了大乘。這就是修行菩薩持戒波羅蜜的修行。

『再次，如果修行菩薩發起廣大的心，看到眾生被禁閉在牢獄、枷鎖、'

【English Translation】 English version: The mind is also for helping Bodhisattvas cultivate the Buddha path. If there were no Arhat practices, from where would the Tathagata establish the methods for cultivating the Arhat path and its fruition? It is precisely through establishing these practices that the Buddha path is aided.

At that time, the World Honored One said in the Mahaprajna Gatha (Mahāprajñā Gāthā, Great Wisdom Gatha): 'For example, in the world, if a tree has no sprout, it has no trunk; if there is no trunk, branches, leaves, flowers, and fruits cannot flourish. Know this: if sentient beings have no seed of Bodhi (Bodhi, enlightenment), Buddhas will not appear in the world; if Buddhas do not appear in the world, from where do Sravakas (Śrāvakas, Hearers) arise? For example, a lamp relies on its wick, but the wick is not burned out by the first flame, nor is it not burned out because of the first flame; nor is it burned out by the later flame, nor is it not burned out because of the later flame. For this reason, the flames before, after, and in between continue, and the wick is burned out. Bodhi is also like this, not achieved by the initial mind, nor by the final mind, but by the continuous minds before, after, and in between. Why? Because of the Bodhi mind in every moment, the Buddha path is achieved. If a Bodhisattva practices generosity, without attachment to the self-image, the person-image, or the receiver-image, with no seeking in the mind, and no miserly heart, such generosity, even if given in small measure, is equal to giving immeasurably. This is a Bodhisattva practicing the Dana Paramita (Dānapāramitā, Perfection of Generosity) completely.'

'Furthermore, if a Bodhisattva constantly remembers the Tathagata's perfect majestic power and proclaims the sacred virtues, this is the Bodhisattva's profound precept practice; if a Bodhisattva gradually diminishes the precepts spoken by the Buddha, the precept aspect will be deficient. If a Bodhisattva follows worldly laws, even if accepting the five desires, the mind should recite the Three Refuges: 'Therefore, may I achieve complete enlightenment and save sentient beings.' This is already abiding in the Sila Paramita (Śīlapāramitā, Perfection of Morality). A Bodhisattva who practices like this, with a wise mind that does not transgress, is not considered to have broken the precepts. If a Bodhisattva, even while upholding the ten wholesome precepts for billions of kalpas (kalpas, eons), desires the fruit of Sravaka or Arhat, know that this is an increasing entanglement and a deficiency in the Mahayana (Mahāyāna, Great Vehicle). This is a Bodhisattva practicing the Sila Paramita.

'Furthermore, if a Bodhisattva generates a vast mind and sees sentient beings confined in prisons, shackles,'

杻械、栲楚、鞭撻、斬其頭項、割截手、足、耳、鼻、身份，爾時菩薩念言：『愿我代彼普受諸苦，令一切眾生皆得安樂。若有惱我，難忍能忍，心無惡對。』當知如是修行菩薩則是慈忍波羅蜜行。

「複次，修行菩薩愿為眾生樂住世間，成熟眾生、清凈佛土，苦行逼惱而無疲倦，當知則是菩薩精進波羅蜜行。

「複次，修行菩薩若色、聲、香、味、觸五欲所纏，不樂聲聞、羅漢道果，專念菩提，當知是人恒在禪波羅蜜行。

「複次，譬如商人慾入大海，船舶不修，商人及財陷沒當盡；若預修船寬廣牢固，商人及財皆達彼岸。修行菩薩雖有道心，若無堅牢智慧，不久退失菩提。是以智慧波羅蜜成就菩提無所缺陷，速成阿耨多羅三藐三菩提。剎那一念無上菩提，則是修行菩薩過於無量二乘功德智慧波羅蜜行。」

第七

出《花嚴經．入法界品》(顯說一條行)

初修菩薩發起菩提心故，喻類聲聞無所能及。

「善男子！譬如師子獸王，為諸獸故哮吼大聲。以其聲故，師子初生子而得肥壯，勇健跳梁；諸獸聞其大聲悉皆逃竄。初修行菩薩喻若師子，初生子息菩提發吼。菩薩亦復如是，是以如來薩婆若智，為初修行菩薩故吼贊佛性，皆以如來善教引故，菩薩而得智慧勇健、菩

【現代漢語翻譯】現代漢語譯本：

用杻械（刑具）、栲楚（刑具）、鞭撻（鞭打）等刑罰，或者斬斷他們的頭顱，割截他們的手、足、耳、鼻、甚至將身體肢解。那時，菩薩心想：『愿我代替他們普遍承受這些痛苦，讓一切眾生都能得到安樂。如果有人惱害我，我能忍受這難以忍受的痛苦，心中沒有絲毫惡念。』應當知道，像這樣修行的菩薩，就是在實踐慈忍波羅蜜（Kshanti Paramita，忍辱到彼岸）。『再者，修行菩薩願意爲了眾生而安住在世間，成熟眾生，清凈佛土，即使經歷苦行逼迫也不感到疲倦，應當知道，這就是菩薩精進波羅蜜（Virya Paramita，精進到彼岸）的修行。『再者，修行菩薩即使被色、聲、香、味、觸這五欲所纏繞，也不貪戀聲聞、羅漢的道果，一心專注于菩提（Bodhi，覺悟），應當知道，這樣的人恒常在禪波羅蜜（Dhyana Paramita，禪定到彼岸）的修行中。『再者，譬如商人想要進入大海，如果船隻不加修理，那麼商人和財物都會沉沒殆盡；如果預先修理船隻，使其寬廣牢固，那麼商人和財物都能到達彼岸。修行菩薩雖然有向道之心，如果沒有堅牢的智慧，不久就會退失菩提。因此，智慧波羅蜜（Prajna Paramita，智慧到彼岸）能成就菩提，使其沒有缺陷，迅速成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。剎那一念的無上菩提，就是修行菩薩超越無量二乘（聲聞乘和緣覺乘）功德的智慧波羅蜜的修行。』第七出自《華嚴經·入法界品》（顯說一條行）初修菩薩發起菩提心，好比聲聞乘人無法比及。『善男子！譬如獅子獸王，爲了所有的野獸而發出巨大的吼聲。因為這吼聲，獅子初生的幼崽得以肥壯，勇健跳躍；而其他的野獸聽到這巨大的吼聲都四處逃竄。初修行的菩薩就像獅子，初生的幼崽好比菩提心發出的吼聲。菩薩也是這樣，因此如來的薩婆若智（Sarvajna，一切智），爲了初修行的菩薩而讚歎佛性，都是因為如來的善巧教導，菩薩才能獲得智慧，變得勇健、勇

【English Translation】 English version:

Using instruments of torture like 'niu xie' (stocks), 'kao chu' (a type of cudgel), whipping, or even beheading, severing hands, feet, ears, nose, and dismembering the body. At that time, the Bodhisattva thinks: 'May I universally bear these sufferings in their place, so that all sentient beings may attain peace and happiness. If anyone harms me, I will endure the unbearable, without any evil thoughts in my mind.' Know that such a practicing Bodhisattva is practicing the 'Kshanti Paramita' (Perfection of Patience). 『Furthermore, a practicing Bodhisattva wishes to dwell in the world for the sake of sentient beings, to mature them, to purify the Buddha-lands, and is not weary even when afflicted by ascetic practices. Know that this is the Bodhisattva's practice of 'Virya Paramita' (Perfection of Diligence). 『Furthermore, a practicing Bodhisattva, even when entangled by the five desires of form, sound, smell, taste, and touch, does not delight in the fruits of the path of 'Shravakas' (Hearers) and 'Arhats' (Enlightened Saints), but focuses solely on 'Bodhi' (Enlightenment). Know that such a person is constantly practicing 'Dhyana Paramita' (Perfection of Meditation). 『Furthermore, just as a merchant wishing to enter the great ocean, if the ship is not repaired, the merchant and his wealth will be completely submerged; if the ship is repaired beforehand, making it wide and sturdy, the merchant and his wealth will reach the other shore. A practicing Bodhisattva, although having a mind for the path, if without firm wisdom, will soon lose 'Bodhi'. Therefore, 'Prajna Paramita' (Perfection of Wisdom) accomplishes 'Bodhi' without any defects, quickly attaining 'Anuttara-samyak-sambodhi' (Unsurpassed Perfect Enlightenment). The unsurpassed 'Bodhi' in a single moment of thought is the practicing Bodhisattva's practice of 'Prajna Paramita', surpassing the merits of the two vehicles ('Shravakayana' and 'Pratyekabuddhayana') immeasurably.』 Seventh From the 'Avatamsaka Sutra', 'Entering the Dharma Realm Chapter' (Clearly Explaining One Practice) A Bodhisattva who has just begun practice, having aroused the 'Bodhi' mind, is like a 'Shravaka' who is incapable of reaching it. 『Good man! Just as the lion king roars loudly for the sake of all beasts. Because of this roar, the lion's newborn cubs become strong and healthy, leaping with vigor; while all other beasts, hearing the great roar, flee in all directions. The Bodhisattva who has just begun practice is like the lion, and the newborn cub is like the roar of the aroused 'Bodhi' mind. The Bodhisattva is also like this; therefore, the 'Sarvajna' (All-Knowing Wisdom) of the 'Tathagata' (Thus Come One), for the sake of the Bodhisattva who has just begun practice, praises the Buddha-nature, all because of the 'Tathagata's' skillful teachings, so that the Bodhisattva can gain wisdom and become courageous, brave

提增長；若諸眾生貪著煩惱而自損減。

「譬如師子身筋造作箏弦，其音若奏，餘弦悉斷。如來以波羅蜜成熟菩提起發心故，若有讚歎，五情俱斷、二乘道行皆悉俱斷。

「譬如以象、牛雜乳盛滿大池，若以師子真乳一滴入池，是諸雜乳悉皆流出，不住同池。菩提心乳亦復如是，百千劫中積惡罪業，以師子菩提心故，罪障悉皆壞滅無餘，二乘解脫與菩提種性不堪同居。

「善男子！譬如迦陵頻伽猶在卵中，若發聲音，雪山大鳥聲不能及。修行菩薩亦復如是，生死卵中發大菩提心故，所修功德大悲勢力，若聲聞、緣覺無能及者。

「善男子！譬如金翅鳥王，其子初生目則明利，飛則勁捷。一切諸鳥雖久成長，無能及者。修行菩薩亦復如是，發菩提心為法王子，智慧清凈、大悲勇猛，一切二乘雖已歷劫久修道行，皆不能及。」

第八

出《寶髻所問經》(顯說一條行)

解修行菩薩一種持戒清凈行波羅蜜。

爾時，佛告寶髻菩薩言：「善男子！何者是修行菩薩持戒波羅蜜清凈行？善男子！修行菩薩有一種持戒清凈行。何者為一？所謂于無上菩提而舍心復有是心，若不相應事者而能相應，是心於三界中勝上為最，是心超越聲聞、緣覺，是心能救一切度達三界眾生至於彼

【現代漢語翻譯】現代漢語譯本：增長；如果眾生貪戀執著于煩惱，反而會自我損減。

『譬如用獅子的筋製作琴絃，一旦彈奏起來，其他的琴絃都會斷裂。如來因為以波羅蜜（Pāramitā，到彼岸）成熟菩提（Bodhi，覺悟）而發起菩提心，所以如果有人讚嘆菩提心，五根（眼、耳、鼻、舌、身）所生的情慾都會斷絕，二乘（聲聞乘和緣覺乘）的道行也都會斷絕。』

『譬如用象乳、牛乳等各種乳汁盛滿一個大池子，如果滴入一滴真正的獅子乳，這些雜乳都會流出，無法留在同一個池子里。菩提心乳也是如此，即使在百千劫中積累了惡業罪障，因為有了獅子般的菩提心，罪障都會完全消滅，二乘的解脫與菩提的種性無法共存。』

『善男子！譬如迦陵頻伽（Kalaviṅka，妙音鳥）還在蛋中時，發出的聲音，雪山的大鳥也無法相比。修行菩薩也是如此，在生死之卵中發起大菩提心，所修的功德和大悲的力量，不是聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己悟道的修行者）所能達到的。』

『善男子！譬如金翅鳥王（Garuda），它的孩子剛出生時眼睛就很明亮銳利，飛翔時迅猛快捷。其他鳥類即使生長很久，也無法相比。修行菩薩也是如此，發起菩提心，成為法王子，智慧清凈，大悲勇猛，一切二乘即使已經經歷劫數長期修行，也無法相比。』

第八

出自《寶髻所問經》（Ratnakūṭa Sūtra）（顯說一條行）

解釋修行菩薩的一種持戒清凈行波羅蜜。

這時，佛告訴寶髻菩薩（Ratnakūṭa Bodhisattva）說：『善男子！什麼是修行菩薩的持戒波羅蜜清凈行？善男子！修行菩薩有一種持戒清凈行。什麼是這一種呢？就是對於無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）而捨棄（一切），心中復有這樣的想法：如果是不相應的事情，也能使之相應。這種心在三界（欲界、色界、無色界）中最為殊勝，這種心超越聲聞、緣覺，這種心能夠救度一切眾生，使他們到達彼岸。』

【English Translation】 English version: Increase; if sentient beings are attached to afflictions, they will diminish themselves.

'For example, if the tendons of a lion's body are used to make zither strings, when the sound is played, all other strings will break. Because the Tathāgata (如來，One Thus Gone) cultivates the Bodhi (菩提，Enlightenment) mind through the perfection of Pāramitā (波羅蜜，Perfection), if there is praise, the five senses will be cut off, and the paths of the Two Vehicles (聲聞乘 and 緣覺乘) will be completely cut off.'

'For example, if a large pond is filled with mixed milk from elephants and cows, and a drop of true lion's milk is added to the pond, all the mixed milk will flow out and not remain in the same pond. The milk of the Bodhi mind is also like this. Even if evil karmas have been accumulated for hundreds of thousands of kalpas (劫，eons), because of the lion-like Bodhi mind, all karmic obstacles will be destroyed without remainder, and the liberation of the Two Vehicles cannot coexist with the Bodhi nature.'

'Good man! For example, when a Kalaviṅka (迦陵頻伽，a mythical bird with a beautiful voice) is still in its egg, its voice cannot be matched by the great birds of the snowy mountains. The practicing Bodhisattva (菩薩，Enlightenment Being) is also like this. Because of generating the great Bodhi mind in the egg of birth and death, the merits and the power of great compassion that are cultivated cannot be matched by Śrāvakas (聲聞，Hearers) or Pratyekabuddhas (緣覺，Solitary Buddhas).'

'Good man! For example, the Garuda (金翅鳥，mythical bird) king, when its child is first born, its eyes are bright and sharp, and its flight is swift and agile. All other birds, even if they have grown for a long time, cannot match it. The practicing Bodhisattva is also like this. Generating the Bodhi mind, becoming a Dharma prince, with pure wisdom and great compassion and courage, all those of the Two Vehicles, even if they have cultivated the path for kalpas, cannot match it.'

Eighth

From the Ratnakūṭa Sūtra (寶髻所問經) (Explicitly explaining one practice)

Explaining the practicing Bodhisattva's one practice of pure precepts, Pāramitā.

At that time, the Buddha told the Bodhisattva Ratnakūṭa (寶髻菩薩): 'Good man! What is the practicing Bodhisattva's pure practice of precepts, Pāramitā? Good man! The practicing Bodhisattva has one pure practice of precepts. What is this one? It is to relinquish (everything) for the sake of Anuttarā-samyak-saṃbodhi (無上菩提， unsurpassed, complete and perfect enlightenment), and to have this thought in mind: if things are not in accordance, one can make them in accordance. This mind is the most supreme in the Three Realms (三界，desire realm, form realm, formless realm), this mind transcends Śrāvakas and Pratyekabuddhas, this mind can save all sentient beings and lead them to the other shore.'

岸，是心能類無價寶珠而為等量，是心深重護念無舍，使無暫忘。

「善男子當知：修行菩薩為十種尸波羅蜜清凈行。何者為十？所謂三種身凈行、四種口凈行、三種意凈行，是為十無盡清凈戒。」

第九

出《演法師品經》(顯說二條行)

修行菩薩挍量聲聞法教。　修行菩薩于諸剎土修學菩薩行門。

爾時，佛告舍利弗言：「舍利弗！譬如有人自言：『我能入大海，至海底坐。』是人既見海已，則于牛跡渦中動搖手腳，自云：『我學拍浮。』他人告言：『汝自昔云：「我入大海，取海底坐。」何故今日不入海中？』其人答言：『我先於此牛跡水中習學，然後方入大海。』舍利弗！于意云何？是人所修邪正以不？所擬作者善巧方便以不——所執『我入海底，先於牛跡渦中習學。』」

舍利弗言：「不也。世尊！若人愿入大海，必須入海習浮。」

佛告舍利弗：「亦復如是，佛入涅槃后，世有法主、比丘、比丘尼、優婆塞、優婆夷，於是大乘經典信心供養，顯揚如來智慧聖德，恭敬尊重。既緣大乘深義，智慧狹劣不達其底、不解其義。后時依止聲聞修習雜學阿含經論，以名聞利養故，與諸檀越交通。若有比丘不習大乘經者，隨順遞相諂曲心故，構引伴侶樂學聲聞，牛跡

【現代漢語翻譯】現代漢語譯本：岸，是指心性具有如同無價寶珠一樣的價值，並且要以同等的重視程度，深切地守護和憶念它，不要有片刻的遺忘。

『善男子，你應該知道：修行菩薩有十種尸波羅蜜（Śīla-pāramitā，戒波羅蜜）的清凈行為。哪十種呢？就是三種身凈行、四種口凈行、三種意凈行，這十種就是無盡的清凈戒。』

第九

出自《演法師品經》（顯說二條行）

修行菩薩衡量聲聞乘的法教。修行菩薩在各個佛土修學菩薩的行門。

當時，佛告訴舍利弗（Śāriputra）說：『舍利弗！譬如有人自己說：「我能進入大海，到達海底坐下。」這個人既然見到了大海，卻在牛蹄印中的小水坑裡動搖手腳，自稱：「我正在學習游泳。」其他人告訴他說：「你以前說『我能進入大海，在海底坐下』，為什麼今天不進入大海呢？」那人回答說：「我先在這牛蹄印的水中學習，然後才進入大海。」舍利弗！你認為怎麼樣？這個人所修習的是正確的還是錯誤的？他所計劃做的事情是善巧方便的嗎？他所堅持的『我進入海底，先在牛蹄印的水坑中學習』的說法對嗎？』

舍利弗說：『不對。世尊！如果有人想要進入大海，必須進入大海學習游泳。』

佛告訴舍利弗：『也是這樣，佛入涅槃（Nirvāṇa）后，世間會有法主、比丘（bhikṣu，男出家人）、比丘尼（bhikṣuṇī，女出家人）、優婆塞（upāsaka，男居士）、優婆夷（upāsikā，女居士），他們對於大乘經典有信心並供養，宣揚如來的智慧和聖德，恭敬尊重。既然接觸了大乘深奧的意義，卻因為智慧狹隘淺薄而不能通達其底蘊、不能理解其中的含義。之後，他們依止聲聞乘，修習雜亂的阿含經論，爲了名聞利養的緣故，與施主們交往。如果有比丘不學習大乘經典，因為隨順和互相諂媚的心，引誘同伴一起學習聲聞乘，就像牛蹄印』

【English Translation】 English version: The shore refers to the mind's ability to be as valuable as a priceless jewel, and it should be cherished and remembered with equal importance, without any moment of forgetfulness.

'Good man, you should know that a Bodhisattva (菩薩) in practice has ten kinds of pure conduct of Śīla-pāramitā (尸波羅蜜, perfection of morality). What are the ten? They are three kinds of pure conduct of body, four kinds of pure conduct of speech, and three kinds of pure conduct of mind. These ten are endless pure precepts.'

Ninth

From the Sutra on the Exposition of the Dharma Master (explicitly explaining two kinds of practice)

A Bodhisattva in practice measures the Dharma teachings of the Śrāvaka (聲聞). A Bodhisattva in practice studies the practices of a Bodhisattva in various Buddha lands.

At that time, the Buddha told Śāriputra (舍利弗), 'Śāriputra! It is like a person who says, 「I can enter the great ocean and sit at the bottom of the sea.」 After seeing the ocean, this person shakes his hands and feet in a cow's footprint puddle, claiming, 「I am learning to swim.」 Others tell him, 「You used to say, 『I can enter the great ocean and sit at the bottom of the sea.』 Why don't you enter the ocean today?」 That person replies, 「I will first learn in this cow's footprint water, and then enter the great ocean.」 Śāriputra! What do you think? Is this person's practice correct or incorrect? Is his planned action skillful and convenient? Is his claim that 「I will enter the bottom of the sea, first learning in a cow's footprint puddle」 correct?'

Śāriputra said, 'No, World Honored One! If someone wants to enter the great ocean, they must enter the ocean to learn to swim.'

The Buddha told Śāriputra, 'It is also like this: after the Buddha enters Nirvāṇa (涅槃), there will be Dharma masters, bhikṣus (比丘, monks), bhikṣuṇīs (比丘尼, nuns), upāsakas (優婆塞, male lay practitioners), and upāsikās (優婆夷, female lay practitioners) in the world who have faith in and make offerings to the Mahāyāna (大乘) scriptures, proclaiming the Tathāgata's (如來) wisdom and virtues, with reverence and respect. Having come into contact with the profound meaning of Mahāyāna, they are unable to penetrate its depths or understand its meaning due to their narrow and shallow wisdom. Later, they rely on the Śrāvakayāna (聲聞乘), studying miscellaneous Āgama (阿含) sutras and treatises, associating with donors for the sake of fame and profit. If there are bhikṣus who do not study the Mahāyāna scriptures, they entice companions to learn Śrāvakayāna due to their compliant and flattering hearts, like a cow's footprint.'

水渦習學拍浮。舍利弗！以是義故，若修行菩薩所將大乘經典而求佛智者，是修行菩薩應學如來威儀集行。若如來在於無智眾中，不共交通、亦不所受，除施法外，默然不語。修行菩薩亦復如是。如聞諸佛剎土、諸大菩薩摩訶薩見在住持百千善巧方便、于諸百千剎土習學教授億百千眾生，令得神通大力而得善行功德，舍利弗！修行菩薩應當于諸剎土隨諸菩薩習學法行，復應學彼威儀行業、禪定解脫、三昧三摩缽帝、善巧方便、威神、五通解脫故，隨其修學，然于空閑靜處心念十方剎土、諸大菩薩隨機方便，不應樂入聲聞智慧、受持習學。」

第十

出《決定毗尼經》(顯說二條行)

解聲聞及菩薩如何授教戒行、律儀相應。　又解三毒類定輕重。

爾時，聖者優波離從禪定起，詣于佛所，稽首頂禮，退坐一面而白佛言：「世尊！我今向來宴坐入定而有所思。世尊先為聲聞、緣覺乘人及初修大乘行菩薩為其制戒清凈律儀，如來所說：『寧捨身命，不得犯戒。』我于毗尼律藏名為上首，今如來在世，若復涅槃，我當云何教授戒律？若聲聞、緣覺乘人修持禁戒不令缺犯，復當云何教授初修大乘行菩薩修持護戒？世尊！是以為我廣說教跡。我今密于佛所聽聞授記，我則以佛威神力故敢當自制。我若

【現代漢語翻譯】現代漢語譯本：譬如水中的漩渦，（修行者）應學習在水中拍打和漂浮的技巧。舍利弗（佛陀的十大弟子之一，以智慧著稱）！因此，如果修行菩薩想要憑藉大乘經典尋求佛的智慧，那麼這位修行菩薩應當學習如來的威儀和行爲規範。如果如來身處愚昧無知的眾人之中，不與他們交往，也不接受他們的供養，除了施予佛法之外，就保持沉默不語。修行菩薩也應當如此。如同聽聞諸佛的剎土（佛國），諸大菩薩摩訶薩（偉大的菩薩）現在安住並運用成百上千種巧妙的方法，在成百上千的剎土中學習和教授億萬眾生，使他們獲得神通和強大的力量，從而獲得良好的行為和功德。舍利弗！修行菩薩應當在各個剎土，跟隨諸位菩薩學習佛法，還應當學習他們的威儀行為、禪定解脫、三昧（專注的狀態）和三摩缽帝（等至，更深層次的禪定狀態）、巧妙的方法、威神之力、五神通，爲了獲得解脫而隨之修學。然而，在空閑安靜的地方，心中憶念十方剎土，諸大菩薩隨機應變的教導方法，不應當喜歡進入聲聞（聽聞佛陀教誨而證悟者）的智慧，不應當受持和學習聲聞的教法。

第十

出自《決定毗尼經》（顯說二條行）

解釋聲聞和菩薩如何傳授教戒和行爲規範，以及如何使之與戒律相符。又解釋三毒（貪嗔癡）的類別，並確定其輕重。

當時，聖者優波離（佛陀的十大弟子之一，持戒第一）從禪定中起身，來到佛陀的住所，稽首頂禮（佛教的一種禮節，以頭觸地），退到一旁坐下，對佛陀說：『世尊！我剛才在靜坐入定時有所思考。世尊先前為聲聞、緣覺（通過自身努力證悟者）乘人以及初修大乘行的菩薩制定了戒律和清凈的行爲規範，如來曾說：『寧可捨棄生命，也不得違犯戒律。』我在毗尼律藏（戒律的彙編）中被稱為上首，現在如來在世，如果如來涅槃（圓寂），我應當如何教授戒律？如果聲聞、緣覺乘人修持禁戒，不使其缺失或違犯，我又應當如何教授初修大乘行的菩薩修持和守護戒律？世尊！因此，請您為我廣泛地講述教化的事蹟。我現在私下在佛陀這裡聽聞授記（預言未來成佛），我將憑藉佛陀的威神之力，敢於自己制定戒律。』我如果

【English Translation】 English version: Just as whirlpools learn to flap and float. Shariputra (one of the Buddha's ten great disciples, known for his wisdom)! Therefore, if a Bodhisattva in training seeks the wisdom of the Buddha through the Mahayana scriptures, then that Bodhisattva in training should learn the dignified conduct and practices of the Tathagata (another name for the Buddha). If the Tathagata is among ignorant people, he does not associate with them, nor does he accept their offerings, remaining silent except when giving Dharma teachings. The Bodhisattva in training should also do the same. Just as one hears of the Buddha lands (Buddha's realms), where great Bodhisattva Mahasattvas (great Bodhisattvas) currently reside and employ hundreds and thousands of skillful means, learning and teaching hundreds and thousands of beings in hundreds and thousands of lands, enabling them to attain supernatural powers and great strength, thereby acquiring good conduct and merit. Shariputra! The Bodhisattva in training should, in various Buddha lands, follow the Bodhisattvas in learning the Dharma practices, and should also learn their dignified conduct, practices, meditative concentration, liberation, Samadhi (state of deep concentration), Samapatti (attainment, a deeper state of meditative concentration), skillful means, majestic power, and five supernatural powers, studying and practicing accordingly for the sake of liberation. However, in quiet and secluded places, one should contemplate in one's mind the ten directions of Buddha lands, and the expedient teachings of the great Bodhisattvas, and should not delight in entering the wisdom of the Shravakas (those who attain enlightenment by hearing the Buddha's teachings), nor should one uphold and study the teachings of the Shravakas.

Chapter Ten

From the 'Definitive Vinaya Sutra' (Exposition of Two Practices)

Explains how Shravakas and Bodhisattvas should impart precepts and conduct, and how to make them consistent with the Vinaya (code of conduct). Also explains the categories of the three poisons (greed, hatred, and delusion) and determines their severity.

At that time, the Venerable Upali (one of the Buddha's ten great disciples, foremost in upholding the precepts) arose from meditative concentration, went to the Buddha's abode, bowed his head to the ground in reverence, retreated to one side and sat down, and said to the Buddha: 'World Honored One! I have been contemplating something while sitting in meditation just now. The World Honored One previously established precepts and pure conduct for Shravakas, Pratyekabuddhas (those who attain enlightenment through their own efforts), and Bodhisattvas who are newly practicing the Mahayana path, and the Tathagata said: 'Rather sacrifice one's life than violate the precepts.' I am known as the foremost in the Vinaya Pitaka (collection of monastic rules), and now that the Tathagata is in the world, if the Tathagata enters Nirvana (passing away), how should I teach the precepts? If Shravakas and Pratyekabuddhas uphold the precepts, not allowing them to be deficient or violated, how should I teach Bodhisattvas who are newly practicing the Mahayana path to cultivate and protect the precepts? World Honored One! Therefore, please extensively explain the events of teaching for me. I now secretly hear the prediction of future Buddhahood from the Buddha, and I will, by the power of the Buddha's majestic strength, dare to establish the precepts myself.' If I

攝授禁斷律儀，愿佛慈悲為我宣說云何犯戒？云何無犯？世尊！今此會中聲聞菩薩無量眾集，堪可表示。」

爾時，優波離說此語已，佛告優波離言：「汝為聲聞應機別說清凈戒行，復為初修大乘行菩薩故善巧方便應機別說清凈戒行。何以故？優波離！若聲聞持戒，當知戒行差別與初修大乘菩薩戒相違背，則非菩薩凈戒。若初修大乘菩薩持戒清凈，則與聲聞戒行違背不同，非是凈戒。所以者何？若聲聞志願力故，乃至剎那不求世間生死，亦無所樂、亦無所愿，是其聲聞清凈戒行。若初修大乘行菩薩志願力故：『愿我無量劫時於此苦海救度眾生，心無疲倦。』是其初修大乘行菩薩清凈戒行。以是義故，優波離當知：各為隨機當說禁戒。

「若為初修大乘行菩薩，說戒順於他心，無惱眾生；若為聲聞，說戒利己，不順他心。若為初修大乘菩薩，說戒寬容方便；若為聲聞，說戒無所寬容，禁戒嚴切。若為初修大乘菩薩，說戒可以長遠，無相所說；若為聲聞，說戒可以嚴切，執見有相為其所說。

「優波離！何故初修大乘行菩薩兼順他意而令修學？何以故聲聞不順他意而令修學？優波離當知：初修大乘行菩薩各各隨機引化眾生，順他心故、無所惱故修持戒行；若聲聞，則非他心故修持戒行。

「何故

【現代漢語翻譯】現代漢語譯本：優波離請求佛陀開示：『請佛陀慈悲地為我宣說，如何算是違犯戒律？如何又算是不違犯戒律？世尊！如今這法會之中，聚集了無量的聲聞和菩薩，堪可作為示現。』

當時，優波離說完這些話后，佛陀告訴優波離：『你既要為聲聞乘的修行者，根據他們的根機差別，分別解說清凈的戒行；又要為初學大乘菩薩道的修行者，以善巧方便，根據他們的根機差別，分別解說清凈的戒行。』為什麼這麼說呢？優波離！如果聲聞乘的修行者持戒，應當知道他們的戒行差別，與初學大乘的菩薩戒是相違背的，那就不是菩薩的清凈戒律。如果初學大乘的菩薩持戒清凈，那麼就與聲聞乘的戒行違背不同，那就不是聲聞乘的清凈戒律。這是什麼原因呢？如果聲聞乘的修行者因為志願力的緣故，乃至一剎那間都不追求世間的生死，也沒有任何的喜好和願望，這就是聲聞乘的清凈戒行。如果初學大乘菩薩道的修行者因為志願力的緣故，發願說：『愿我在無量劫的時間裡，于這苦海之中救度眾生，內心沒有疲倦。』這就是初學大乘菩薩道的清凈戒行。因為這個緣故，優波離應當知道：應當各自根據不同的根機，來宣說禁戒。

『如果為初學大乘菩薩道的修行者說戒，就要順應他人的心意，不惱害眾生；如果為聲聞乘的修行者說戒，就要利益自己，不順應他人的心意。如果為初學大乘菩薩道的修行者說戒，就要寬容方便；如果為聲聞乘的修行者說戒，就不能有所寬容，要嚴格禁制。如果為初學大乘菩薩道的修行者說戒，就可以長遠地、無相地宣說；如果為聲聞乘的修行者說戒，就可以嚴格地、執著于見解、有相地為他們宣說。』

『優波離！為什麼初學大乘菩薩道的修行者要兼顧順應他人的心意而令其修學呢？為什麼聲聞乘的修行者不順應他人的心意而令其修學呢？優波離應當知道：初學大乘菩薩道的修行者各自根據不同的根機來引導教化眾生，因為順應他人的心意、不惱害他人的緣故而修持戒行；如果是聲聞乘的修行者，就不是爲了順應他人的心意而修持戒行。

『為什麼……』

【English Translation】 English version: Upali requested the Buddha to explain: 'May the Buddha, with compassion, explain to me how one violates the precepts and how one does not violate them? World Honored One! Now in this assembly, there is an immeasurable gathering of Shravakas (hearers) and Bodhisattvas (enlightenment beings), who are worthy to be shown.'

At that time, after Upali spoke these words, the Buddha told Upali: 'You should separately explain the pure precepts and conduct for the Shravakas, according to their different capacities, and also skillfully and expediently explain the pure precepts and conduct for the Bodhisattvas who are newly practicing the Mahayana (great vehicle) path, according to their different capacities.' Why is this so? Upali! If a Shravaka upholds the precepts, you should know that the differences in their precepts and conduct contradict the precepts of a Bodhisattva who is newly practicing the Mahayana path, and thus are not the pure precepts of a Bodhisattva. If a Bodhisattva who is newly practicing the Mahayana path upholds the precepts purely, then it contradicts and differs from the precepts and conduct of a Shravaka, and thus are not the pure precepts of a Shravaka. What is the reason for this? If a Shravaka, due to their vow power, does not seek worldly birth and death even for a moment, and has no joy or desire, this is the pure precepts and conduct of a Shravaka. If a Bodhisattva who is newly practicing the Mahayana path, due to their vow power, vows: 'May I, for immeasurable kalpas (eons), deliver sentient beings from this sea of suffering, without weariness in my mind.' This is the pure precepts and conduct of a Bodhisattva who is newly practicing the Mahayana path. For this reason, Upali, you should know that you should speak the precepts separately according to different capacities.

'If you speak the precepts for a Bodhisattva who is newly practicing the Mahayana path, you should accord with the minds of others and not annoy sentient beings; if you speak the precepts for a Shravaka, you should benefit oneself and not accord with the minds of others. If you speak the precepts for a Bodhisattva who is newly practicing the Mahayana path, you should be tolerant and expedient; if you speak the precepts for a Shravaka, you should not be tolerant and should strictly prohibit. If you speak the precepts for a Bodhisattva who is newly practicing the Mahayana path, you can speak them far and wide, without characteristics; if you speak the precepts for a Shravaka, you can speak them strictly, adhering to views and with characteristics.'

'Upali! Why should a Bodhisattva who is newly practicing the Mahayana path also accord with the minds of others and cause them to learn? Why should a Shravaka not accord with the minds of others and cause them to learn? Upali, you should know that a Bodhisattva who is newly practicing the Mahayana path guides and transforms sentient beings according to their different capacities, and cultivates precepts and conduct because they accord with the minds of others and do not annoy others; if it is a Shravaka, they do not cultivate precepts and conduct in order to accord with the minds of others.'

'Why...'

初修大乘行菩薩戒行寬容無犯？何故聲聞禁戒窄狹嚴切？優波離當知：若初修大乘行菩薩，晨朝有犯應當結罪，至午若菩提心無間斷，戒聚成就則非所犯；若當午時有犯，至於黃昏菩提心無間斷，戒積成就則非所犯；若黃昏有犯，至於初夜菩提心無間斷，戒積成就則非所犯；若初夜有犯，至於中夜菩提心無間斷，戒積成就則非所犯；若中夜有犯，至於后夜菩提心無間斷，戒積成就則非所犯。優波離當知：初修大乘行菩薩戒行寬緩，若有菩薩結罪有犯不應悔懼。複次，若聲聞犯戒，戒相則滅，無復更全。何以故？若聲聞持戒除煩惱故，如救頭然、燒衣，心速為求寂滅涅槃，堅持戒行。

「云何初修大乘行菩薩長遠修行無相、無著，不離世間？云何聲聞執相，一生斷滅，現前修學？優波離！若初修大乘行菩薩，喻若恒河沙劫，雖受五欲快樂，菩提心無暫舍，當知是菩薩戒行無缺。何以故？為初修大乘行菩薩后時成熟菩提心故，若在睡眠，五欲尚無所染，況在覺悟。所以者何？若初修大乘行菩薩，不應一生總斷煩惱，若菩提成熟煩惱自滅。若聲聞修習道行猶未成熟，是等其心剎那不願更生世間，是以一生迅速修行，喻若救頭。優波離當知：初修大乘行菩薩長遠，心無厭倦，隨入修行；應知聲聞一生暫時修學。以是義故

【現代漢語翻譯】現代漢語譯本初修大乘道的菩薩，他們的戒行是寬容而不容易觸犯的，這是為什麼呢？為什麼聲聞乘的禁戒卻顯得狹窄而嚴格呢？優波離（Upali，佛陀十大弟子之一，持戒第一）你應該知道，如果初修大乘道的菩薩，早上犯了戒應該結罪，但到了中午，如果菩提心（Bodhi-citta，覺悟之心）沒有間斷，戒律的積聚已經成就，那麼早上所犯的戒就不算犯了；如果在中午犯了戒，到了黃昏，如果菩提心沒有間斷，戒律的積聚已經成就，那麼中午所犯的戒就不算犯了；如果在黃昏犯了戒，到了初夜（晚上剛開始的時候），如果菩提心沒有間斷，戒律的積聚已經成就，那麼黃昏所犯的戒就不算犯了；如果在初夜犯了戒，到了中夜（半夜），如果菩提心沒有間斷，戒律的積聚已經成就，那麼初夜所犯的戒就不算犯了；如果在中夜犯了戒，到了后夜（黎明前），如果菩提心沒有間斷，戒律的積聚已經成就，那麼中夜所犯的戒就不算犯了。優波離你應該知道，初修大乘道的菩薩，他們的戒行是寬緩的，如果有菩薩結罪犯戒，不應該後悔和恐懼。再者，如果聲聞乘的人犯了戒，戒體就滅失了，無法再恢復完整。這是為什麼呢？因為聲聞乘的人持戒是爲了去除煩惱，就像頭著火、衣服被燒一樣，一心只想快速尋求寂滅涅槃（Nirvana，解脫），所以要堅持戒行。『那麼，為什麼初修大乘道的菩薩能夠長遠地修行，做到無相（absence of characteristics）、無著（non-attachment），不離開世間呢？為什麼聲聞乘的人卻執著于相，一生斷滅，只在現前修學呢？』優波離！如果初修大乘道的菩薩，就像恒河沙劫（innumerable eons）那樣長的時間，即使享受五欲（five desires）的快樂，菩提心也沒有片刻捨棄，那麼應當知道這位菩薩的戒行是沒有缺失的。這是為什麼呢？因為初修大乘道的菩薩是爲了將來成熟菩提心，即使在睡眠中，五欲也不能染污他，更何況是在覺悟的時候。這是什麼原因呢？因為初修大乘道的菩薩不應該一生就完全斷除煩惱，如果菩提心成熟了，煩惱自然就會消滅。如果聲聞乘的人修習道行還沒有成熟，他們內心剎那都不願意再投生到世間，因此一生迅速修行，就像救頭一樣。優波離你應該知道，初修大乘道的菩薩修行長遠，內心沒有厭倦，隨順各種情況修行；應當知道聲聞乘的人一生只是暫時修學。因為這個緣故』

【English Translation】 English version Why is it that the Bodhisattvas who are newly practicing the Mahayana path have tolerant and non-offending precepts, while the Sravakas' (Śrāvaka, disciple of Buddha) precepts are narrow, strict, and severe? Upali (Upāli, one of the ten principal disciples of the Buddha, foremost in Vinaya), you should know that if a Bodhisattva who is newly practicing the Mahayana path commits an offense in the morning, they should acknowledge the transgression. However, if their Bodhi-citta (Bodhicitta, the mind of enlightenment) remains uninterrupted until noon, and their accumulation of precepts is complete, then the offense is not considered committed. If they commit an offense at noon, and their Bodhi-citta remains uninterrupted until dusk, and their accumulation of precepts is complete, then the offense is not considered committed. If they commit an offense at dusk, and their Bodhi-citta remains uninterrupted until the early night, and their accumulation of precepts is complete, then the offense is not considered committed. If they commit an offense in the early night, and their Bodhi-citta remains uninterrupted until midnight, and their accumulation of precepts is complete, then the offense is not considered committed. If they commit an offense at midnight, and their Bodhi-citta remains uninterrupted until the late night, and their accumulation of precepts is complete, then the offense is not considered committed. Upali, you should know that the precepts of a Bodhisattva who is newly practicing the Mahayana path are lenient. If a Bodhisattva acknowledges a transgression, they should not feel regret or fear. Furthermore, if a Sravaka violates a precept, the essence of the precept is extinguished and cannot be restored. Why is this? Because Sravakas uphold the precepts to eliminate afflictions, like saving their head from fire or their clothes from burning. They quickly seek Nirvana (Nirvāṇa, liberation) and diligently uphold the precepts. 『Why is it that Bodhisattvas who are newly practicing the Mahayana path can cultivate for a long time without characteristics (absence of characteristics), without attachment (non-attachment), and without leaving the world? Why do Sravakas cling to characteristics, cut off their practice in one lifetime, and only cultivate in the present?』 Upali! If a Bodhisattva who is newly practicing the Mahayana path, even for as many kalpas (innumerable eons) as there are sands in the Ganges River, enjoys the pleasures of the five desires (five desires), but does not abandon their Bodhi-citta even for a moment, then you should know that this Bodhisattva's precepts are without defect. Why is this? Because the Bodhisattva who is newly practicing the Mahayana path is cultivating their Bodhi-citta for future maturation. Even in sleep, they are not defiled by the five desires, let alone when they are awake. What is the reason for this? Because the Bodhisattva who is newly practicing the Mahayana path should not completely cut off afflictions in one lifetime. If their Bodhi-citta matures, the afflictions will naturally disappear. If the Sravakas' cultivation of the path has not yet matured, they do not wish to be reborn in the world even for a moment. Therefore, they cultivate quickly in one lifetime, like saving their head. Upali, you should know that the Bodhisattva who is newly practicing the Mahayana path cultivates for a long time, without weariness, and adapts their practice to various situations. You should know that the Sravakas only cultivate temporarily in one lifetime. For this reason』

，優波離！汝若為初修大乘行菩薩教授說戒寬遮順他意故，長遠深邃，教其修學。若為聲聞教授說戒不應順他，亦無寬緩。何以故。初修大乘行菩薩為大因緣修法器故而成阿耨多羅三藐三菩提，菩薩不應厭懼世間：『愿我無量長遠劫時，為眾生故受生死苦。』是以如來不為修行菩薩而說出離三界生死苦海悔過因緣。所以者何？如來為修行菩薩故喜悅歡心，為說甚深清凈因緣，無過、無纏、無障、空相，如是與其言說。若菩薩聞是說已，樂住世間，無有厭倦，乃至成就阿耨多羅三藐三菩提。」

爾時，聖者優波離白佛言：「世尊說有三種三毒重罪——或緣貪慾相應、或緣瞋恚牽纏、或為愚癡。何者最重？何者最輕？愿為初修大乘行菩薩說其輕重方便戒行。」

爾時，佛告聖者優波離言：「若初修大乘行菩薩以恒河沙劫常犯貪慾種類罪故，若信受大乘而生一念瞋心，結罪重於貪慾。何以故？優波離！若瞋心發動，則能捨棄眾生。若舍瞋、貪，欲心發則攝眾生，菩薩而無厄難。何以故？優波離！佛說若犯貪慾，舍離稍慢，犯罪稍輕；若犯瞋恚，解離稍速，獲罪甚重；若犯愚癡，解離則速，得罪稍深。優波離當知：三毒輕重如是，修行菩薩應當守護善巧方便智慧心故無令缺犯。」

第十一

出《遍清

【現代漢語翻譯】現代漢語譯本：『優波離（Upali，佛陀十大弟子之一，持戒第一）！如果你為初學大乘（Mahāyāna）的菩薩教授戒律，爲了寬容和順應他人的意願，可以從長遠和深入的角度，教導他們修行。如果為聲聞（Śrāvaka，小乘佛教的修行者）教授戒律，則不應順應他人，也不應寬容放緩。為什麼呢？因為初學大乘的菩薩是爲了成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），才成為修法的根器。菩薩不應厭惡和懼怕世間：『愿我于無量長遠劫時，爲了眾生的緣故，承受生死之苦。』因此，如來（Tathāgata，佛的稱號之一）不會為修行的菩薩宣說出離三界生死苦海的懺悔因緣。為什麼呢？如來爲了修行的菩薩而喜悅歡心，為他們宣說甚深清凈的因緣，無過失、無纏縛、無障礙的空相，這樣與他們交談。如果菩薩聽了這些話，就會樂於安住世間，沒有厭倦，乃至成就阿耨多羅三藐三菩提。』

當時，聖者優波離稟告佛陀說：『世尊說有三種三毒重罪——或者因為貪慾相應、或者因為嗔恚牽纏、或者因為愚癡。哪一種最重？哪一種最輕？希望您為初學大乘的菩薩宣說其輕重和方便戒行。』

當時，佛陀告訴聖者優波離說：『如果初學大乘的菩薩以恒河沙劫的時間常常犯貪慾種類的罪過，如果信受大乘而生起一念嗔心，那麼嗔心所結的罪比貪慾更重。為什麼呢？優波離！如果嗔心發動，就能捨棄眾生。如果捨棄嗔心，貪慾心發動則能攝受眾生，菩薩就沒有厄難。為什麼呢？優波離！佛說如果犯貪慾，舍離得慢，犯罪稍輕；如果犯嗔恚，解離得快，獲罪甚重；如果犯愚癡，解離得快，得罪稍深。優波離，你應該知道：三毒的輕重就是這樣，修行的菩薩應當守護善巧方便的智慧心，不要讓它有缺失和犯錯。』

第十一

出自《遍清》

【English Translation】 English version: 『Upali (one of the ten major disciples of the Buddha, foremost in upholding the precepts)! If you are teaching precepts to a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) who is newly practicing the Mahāyāna (Mahāyāna, the Great Vehicle) path, you may, for the sake of leniency and accommodating others' intentions, teach them to cultivate from a long-term and profound perspective. If you are teaching precepts to a Śrāvaka (Śrāvaka, a practitioner of Hinayana Buddhism), you should not accommodate others, nor should you be lenient or lax. Why? Because a Bodhisattva who is newly practicing the Mahāyāna path becomes a vessel for cultivating the Dharma in order to achieve anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). A Bodhisattva should not be disgusted or fearful of the world: 『May I, for countless long kalpas (kalpa, an aeon), endure the suffering of birth and death for the sake of sentient beings.』 Therefore, the Tathāgata (Tathāgata, one of the titles of the Buddha) does not speak of the causes and conditions for repentance to escape the suffering of birth and death in the three realms for a Bodhisattva who is practicing. Why? The Tathāgata rejoices for the sake of the Bodhisattva who is practicing, and speaks to them of profound and pure causes and conditions, the aspect of emptiness that is without fault, without entanglement, and without obstruction. If a Bodhisattva hears these words, they will be happy to dwell in the world, without weariness, until they achieve anuttarā-samyak-saṃbodhi.』

At that time, the venerable Upali said to the Buddha: 『The World Honored One says that there are three kinds of grave offenses arising from the three poisons—either corresponding to greed, or entangled with anger, or due to ignorance. Which is the most serious? Which is the least serious? I hope that you will explain the relative severity and expedient precepts for a Bodhisattva who is newly practicing the Mahāyāna path.』

At that time, the Buddha said to the venerable Upali: 『If a Bodhisattva who is newly practicing the Mahāyāna path constantly commits offenses of greed for as many kalpas as there are sands in the Ganges River, if they believe in the Mahāyāna and give rise to a single thought of anger, the offense resulting from anger is more serious than that of greed. Why? Upali! If anger arises, it can abandon sentient beings. If anger is abandoned, and greed arises, it can gather sentient beings, and the Bodhisattva will have no difficulties. Why? Upali! The Buddha said that if one commits greed, the separation is slow, and the offense is lighter; if one commits anger, the release is quick, and the offense is very serious; if one commits ignorance, the release is quick, and the offense is somewhat deep. Upali, you should know: the relative severity of the three poisons is like this, and a practicing Bodhisattva should guard their skillful and expedient wisdom mind, so as not to let it be deficient or err.』

Eleventh

From the 'Extensive Purity'

凈毗尼經》(顯說二條行)

解釋菩薩行、聲聞行各各如何調伏其心，　類於二乘輕重。

爾時，寂凈天子白文殊師利童子言：「初修行菩薩云何調伏其心？若聲聞比丘云何調伏其心？」

文殊答言：「厭離三界，心驚動故，則是聲聞調伏其心；若攝授世間無量法故，不斷生死，一切眾生而施無畏，利眾生故樂住世間，則是修行菩薩調伏其心。

「若厭離功德資糧，則是聲聞調伏其心；若集智資糧功德無厭，則是修行菩薩調伏其心。

「若厭見一切煩惱，則是聲聞調伏其心；若攝一切眾生煩惱，則是修行菩薩調伏其心。

「若不為眾生故不念諸佛聖德，則是聲聞調伏其心；若為一切眾生故顯現諸佛聖德，則是修行菩薩調伏其心。

「若所修行業諸天不證，則是聲聞調伏其心；若復所修業行三千大千世界諸天普證知聞，則是修行菩薩調伏其心。

「若舍一切魔軍，則是聲聞調伏其心；若三千大千世界所有魔軍令其發動，菩薩而能摧伏，則是修行菩薩調伏其心。

「若不明自身心量，則是聲聞調伏其心；若明一切剎土諸佛、如來聖德，則是修行菩薩調伏其心。

「若唯為自身，則是聲聞調伏其心；若為眾生故修習攝念一切諸佛聖德，則是修行菩薩調伏其

【現代漢語翻譯】現代漢語譯本《凈毗尼經》(顯說二條行)

解釋菩薩行、聲聞行各自如何調伏其心，類似於二乘的輕重差別。

當時，寂凈天子問文殊師利童子：「最初修行的菩薩如何調伏其心？聲聞比丘又如何調伏其心？」

文殊回答說：「如果厭離三界（欲界、色界、無色界），內心驚恐動搖，這就是聲聞調伏其心的方式；如果攝取世間無量的法，不捨棄生死，對一切眾生施予無畏，爲了利益眾生而樂於住在世間，這就是修行的菩薩調伏其心的方式。

「如果厭離功德資糧，這就是聲聞調伏其心的方式；如果積累智慧資糧功德而不知厭倦，這就是修行的菩薩調伏其心的方式。

「如果厭惡見到一切煩惱，這就是聲聞調伏其心的方式；如果攝受一切眾生的煩惱，這就是修行的菩薩調伏其心的方式。

「如果不爲了眾生的緣故而不憶念諸佛的聖德，這就是聲聞調伏其心的方式；如果爲了利益一切眾生的緣故而顯現諸佛的聖德，這就是修行的菩薩調伏其心的方式。

「如果所修的行業諸天不能證明，這就是聲聞調伏其心的方式；如果所修的業行三千大千世界（佛教宇宙觀中的一個大世界）的諸天普遍證明知曉，這就是修行的菩薩調伏其心的方式。

「如果捨棄一切魔軍，這就是聲聞調伏其心的方式；如果三千大千世界所有的魔軍令其發動，菩薩卻能夠摧伏他們，這就是修行的菩薩調伏其心的方式。

「如果不明白自身心量，這就是聲聞調伏其心的方式；如果明白一切剎土（佛土）諸佛、如來（佛的稱號）的聖德，這就是修行的菩薩調伏其心的方式。

「如果僅僅爲了自身，這就是聲聞調伏其心的方式；如果爲了眾生的緣故而修習攝念一切諸佛的聖德，這就是修行的菩薩調伏其心的方式。

【English Translation】 English version 《The Sutra of Pure Vinaya》(Manifestation of the Two Paths)

Explains how Bodhisattva practice and Śrāvaka (Hearer) practice each subdue their minds, similar to the distinction between the lightness and heaviness of the Two Vehicles.

At that time, the Deva (god) Tranquil Purity asked the Manjushri (Bodhisattva of Wisdom) Kumara (youth): 'How does a Bodhisattva who is initially practicing subdue their mind? How does a Śrāvaka Bhikshu (Buddhist monk) subdue their mind?'

Manjushri replied: 'If one is weary of the Three Realms (Realm of Desire, Realm of Form, Realm of Formlessness) and their mind is startled and agitated, this is how a Śrāvaka subdues their mind; if one embraces the immeasurable Dharmas (teachings) of the world, does not abandon Samsara (cycle of birth and death), bestows fearlessness upon all sentient beings, and delights in dwelling in the world for the benefit of sentient beings, this is how a practicing Bodhisattva subdues their mind.'

'If one is weary of the accumulation of merit and resources, this is how a Śrāvaka subdues their mind; if one accumulates wisdom, resources, and merit without weariness, this is how a practicing Bodhisattva subdues their mind.'

'If one is weary of seeing all afflictions, this is how a Śrāvaka subdues their mind; if one embraces the afflictions of all sentient beings, this is how a practicing Bodhisattva subdues their mind.'

'If one does not contemplate the noble virtues of the Buddhas for the sake of sentient beings, this is how a Śrāvaka subdues their mind; if one reveals the noble virtues of the Buddhas for the sake of all sentient beings, this is how a practicing Bodhisattva subdues their mind.'

'If the devas do not attest to the practices one cultivates, this is how a Śrāvaka subdues their mind; if the devas of the Three Thousand Great Thousand Worlds (a large world system in Buddhist cosmology) universally attest to and know the practices one cultivates, this is how a practicing Bodhisattva subdues their mind.'

'If one abandons all the armies of Mara (demon), this is how a Śrāvaka subdues their mind; if one causes all the armies of Mara in the Three Thousand Great Thousand Worlds to mobilize, and the Bodhisattva is able to subdue them, this is how a practicing Bodhisattva subdues their mind.'

'If one does not understand the measure of their own mind, this is how a Śrāvaka subdues their mind; if one understands the noble virtues of all the Buddhas and Tathagatas (title of a Buddha) in all Buddha-fields (Buddha's land), this is how a practicing Bodhisattva subdues their mind.'

'If it is only for oneself, this is how a Śrāvaka subdues their mind; if one cultivates the recollection of all the noble virtues of all the Buddhas for the sake of sentient beings, this is how a practicing Bodhisattva subdues their mind.'

心。

「若為小乘解脫執速，則是聲聞調伏其心；若以剎那智慧成熟菩提，則是修行菩薩調伏其心。

「若斷滅三寶種性，是聲聞調伏其心；若修學三寶種性，則是修行菩薩調伏其心。

「若喻瓦瓶壞破，無復更全，則是聲聞調伏其心；若喻金器破壞，修持如舊，則是修行菩薩調伏其心。

「若以善巧方便不具，則是聲聞調伏其心；若善巧方便相應，則是修行菩薩調伏其心。

「若十力、四無所畏不具，則是聲聞調伏其心；若以十力、四無畏心相應，則是修行菩薩調伏其心。

「若避世間如避火坑，則是聲聞調伏其心；若樂住世間如遊園苑、居住殿堂，則是修行菩薩調伏其心。

「若不具六波羅蜜並四攝事，則是聲聞調伏其心；若修六波羅蜜並四攝事，堅持攝念，則是修行菩薩調伏其心。

「若不斷一切宿緣習氣，則是聲聞調伏其心；若除相續一切習氣，則是修行菩薩調伏其心。

「略要言之：若心著數量、親近量法，習學有量戒行、三昧、智慧、解脫、解脫知見，則是聲聞調伏其心；若非量數、以無量系，親近無量善巧方便，所學戒行、三昧、智慧、解脫，復緣解脫所見，則是修行菩薩調伏其心。」

爾時，如來告文殊師利菩薩言：「善哉，善哉。

【現代漢語翻譯】現代漢語譯本：心。

『如果爲了小乘解脫而執著于快速，這就是聲聞（Śrāvaka，聽聞佛陀教誨者）調伏其心；如果以剎那智慧成熟菩提（Bodhi，覺悟），這就是修行菩薩調伏其心。

『如果斷滅三寶（佛、法、僧）種性，這是聲聞調伏其心；如果修學三寶種性，這就是修行菩薩調伏其心。

『如果比喻瓦瓶壞破，無法再恢復原狀，這是聲聞調伏其心；如果比喻金器破壞，修補后恢復如初，這就是修行菩薩調伏其心。

『如果善巧方便不完備，這是聲聞調伏其心；如果善巧方便相應，這就是修行菩薩調伏其心。

『如果十力（Tathāgatabala，如來十種力量）、四無所畏（catuḥvaiśāradya，四種無所畏懼的自信）不完備，這是聲聞調伏其心；如果以十力、四無畏心相應，這就是修行菩薩調伏其心。

『如果躲避世間如同躲避火坑，這是聲聞調伏其心；如果樂於安住世間如同遊玩園苑、居住殿堂，這就是修行菩薩調伏其心。

『如果不具備六波羅蜜（ṣaṭ pāramitā，六種到達彼岸的方法）並四攝事（catuḥsaṃgrahavastu，四種攝受眾生的方法），這是聲聞調伏其心；如果修習六波羅蜜並四攝事，堅持攝念，這就是修行菩薩調伏其心。

『如果不斷除一切宿緣習氣，這是聲聞調伏其心；如果去除相續的一切習氣，這就是修行菩薩調伏其心。

『簡要地說：如果心執著于數量、親近有限的法，學習有限的戒行、三昧（Samādhi，禪定）、智慧、解脫、解脫知見，這就是聲聞調伏其心；如果不是數量、以無量為系，親近無量善巧方便，所學習的戒行、三昧、智慧、解脫，以及緣于解脫所見，這就是修行菩薩調伏其心。』

這時，如來告訴文殊師利菩薩（Mañjuśrī Bodhisattva）說：『好啊，好啊。』

【English Translation】 English version: Mind.

『If one clings to quickness for the sake of liberation in the Lesser Vehicle, this is how a Śrāvaka (one who hears the Buddha's teachings) tames their mind; if one matures Bodhi (Enlightenment) with wisdom in an instant, this is how a practicing Bodhisattva tames their mind.』

『If one cuts off the lineage of the Three Jewels (Buddha, Dharma, Sangha), this is how a Śrāvaka tames their mind; if one studies and cultivates the lineage of the Three Jewels, this is how a practicing Bodhisattva tames their mind.』

『If it is like a clay pot that is broken and cannot be restored, this is how a Śrāvaka tames their mind; if it is like a golden vessel that is damaged but can be repaired to its original state, this is how a practicing Bodhisattva tames their mind.』

『If skillful means are incomplete, this is how a Śrāvaka tames their mind; if skillful means are in accordance, this is how a practicing Bodhisattva tames their mind.』

『If the Ten Powers (Tathāgatabala, the ten powers of a Tathagata) and Four Fearlessnesses (catuḥvaiśāradya, the four kinds of fearlessness) are incomplete, this is how a Śrāvaka tames their mind; if one's mind is in accordance with the Ten Powers and Four Fearlessnesses, this is how a practicing Bodhisattva tames their mind.』

『If one avoids the world as if avoiding a pit of fire, this is how a Śrāvaka tames their mind; if one delights in dwelling in the world as if strolling in a garden or residing in a palace, this is how a practicing Bodhisattva tames their mind.』

『If one does not possess the Six Perfections (ṣaṭ pāramitā, the six perfections) and the Four Means of Attraction (catuḥsaṃgrahavastu, the four ways of attracting beings), this is how a Śrāvaka tames their mind; if one cultivates the Six Perfections and the Four Means of Attraction, and maintains mindfulness, this is how a practicing Bodhisattva tames their mind.』

『If one does not cut off all habitual tendencies from past causes, this is how a Śrāvaka tames their mind; if one removes all continuous habitual tendencies, this is how a practicing Bodhisattva tames their mind.』

『In brief: if the mind clings to quantity, is close to limited dharmas, and learns limited precepts, samadhi (meditative absorption), wisdom, liberation, and knowledge and vision of liberation, this is how a Śrāvaka tames their mind; if it is not quantity, is bound by the immeasurable, is close to immeasurable skillful means, and what is learned—precepts, samadhi, wisdom, liberation—and also what is seen in relation to liberation, this is how a practicing Bodhisattva tames their mind.』

At that time, the Tathagata said to Mañjuśrī Bodhisattva: 『Excellent, excellent.』

如汝所說，此是修行菩薩初入調心法行。以何義故？文殊師利！聽我所說乃至解脫，此調伏義多應成就圓滿故。文殊師利！譬如二人同居一處，一人讚嘆四大海水、一人讚嘆牛跡渦水。文殊師利！于意云何？牛跡渦水堪贊多不？」

文殊師利言：「是坑微淺，況堪類於四大海水讚歎輕重？」

佛言：「若聲聞調伏現相亦復如是，譬如牛跡渦水，自少不濟，無所贊益，當知小乘輕重若是。其有一人所贊大海者，文殊師利！于意云何？是人堪任贊大海不？」

文殊師利言：「大海功德無量，讚歎無量。」

佛言：「修行菩薩亦復如是，應現修行無量，譬如大海不知滴量，大乘功德亦復如是。」

爾時，說此法已，一萬二千天子皆發阿耨多羅三藐三菩提心，各發是言：「世尊！我等從今修行菩薩行處而能修學，愿引一切眾生令入此道。」

大乘修行菩薩行門諸經要集捲上大正藏第 17 冊 No. 0847 大乘修行菩薩行門諸經要集

大乘修行菩薩行門諸經要集卷中

大唐至相寺沙門釋智嚴譯

第十二

出《海慧菩薩所說經》(顯說八條行)

解菩薩犯戒而能成就六波羅蜜。　解般若波羅蜜深義，挍量聲聞輕重。　解初發菩提心寶忍辱，

【現代漢語翻譯】現代漢語譯本：『正如你所說，這才是修行菩薩最初進入調伏自心的修行方法。』因為什麼緣故呢？文殊師利（Manjushri，菩薩名）！聽我說，乃至解脫，這種調伏的意義大多應該成就圓滿。文殊師利（Manjushri）！譬如兩個人同住在一個地方，一個人讚嘆四大海水，一個人讚嘆牛蹄印中的小水坑。文殊師利（Manjushri）！你認為怎麼樣？牛蹄印中的小水坑值得更多讚歎嗎？」

文殊師利（Manjushri）說：『那個坑非常淺小，怎麼能和四大海水相比，讚歎的輕重根本無法比較？』

佛說：『如果聲聞（Shravaka，小乘修行者）的調伏顯現的境界也是這樣，譬如牛蹄印中的小水坑，自己都很少，不能救濟自己，沒有什麼值得讚美的益處，應當知道小乘的輕重就是這樣。如果有一個人讚美大海，文殊師利（Manjushri）！你認為怎麼樣？這個人能夠勝任讚美大海嗎？』

文殊師利（Manjushri）說：『大海的功德無量，讚歎也是無量的。』

佛說：『修行菩薩也是這樣，應該顯現無量的修行，譬如大海不知道水滴的數量，大乘的功德也是這樣。』

當時，說完這個法之後，一萬二千天子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），各自發愿說：『世尊！我們從今以後修行菩薩的行處，能夠修學，愿引導一切眾生進入這條道路。』

《大乘修行菩薩行門諸經要集》捲上大正藏第 17 冊 No. 0847 《大乘修行菩薩行門諸經要集》

《大乘修行菩薩行門諸經要集》卷中

大唐至相寺沙門釋智嚴譯

第十二

出《海慧菩薩所說經》（顯說八條行）

解菩薩犯戒而能成就六波羅蜜（Paramita，到彼岸）。解般若波羅蜜（Prajna-paramita，智慧到彼岸）深義，比較聲聞的輕重。解初發菩提心（Bodhi-citta，覺悟之心）寶忍辱。

【English Translation】 English version: 『As you say, this is indeed the initial practice of a Bodhisattva entering the path of taming the mind. For what reason? Manjushri (菩薩名)! Listen to what I say, even until liberation, the meaning of this taming should mostly be achieved completely. Manjushri (菩薩名)! For example, two people live in the same place, one praises the four great oceans, and the other praises the water in a cow's footprint. Manjushri (菩薩名)! What do you think? Is the water in a cow's footprint worthy of more praise?』

Manjushri (菩薩名) said: 『That pit is very shallow, how can it be compared to the four great oceans? The weight of praise cannot be compared at all.』

The Buddha said: 『If the manifested state of taming of a Shravaka (小乘修行者) is also like this, like the water in a cow's footprint, it is too little to save oneself, and there is nothing worthy of praise or benefit. One should know that the weight of the Hinayana (小乘) is like this. If there is someone who praises the great ocean, Manjushri (菩薩名)! What do you think? Is this person capable of praising the great ocean?』

Manjushri (菩薩名) said: 『The merits of the great ocean are immeasurable, and the praise is also immeasurable.』

The Buddha said: 『A practicing Bodhisattva is also like this, one should manifest immeasurable practice, just as the great ocean does not know the number of drops of water, the merits of the Mahayana (大乘) are also like this.』

At that time, after speaking this Dharma, twelve thousand devas (天子) all aroused the Anuttara-samyak-sambodhi-citta (無上正等正覺之心), and each made a vow saying: 『World Honored One! From now on, we will practice the Bodhisattva's path, be able to study and learn, and wish to guide all sentient beings into this path.』

The Collection of Essential Sutras on the Practice of the Bodhisattva Path in the Mahayana, Volume 1 Taisho Tripitaka Volume 17, No. 0847, The Collection of Essential Sutras on the Practice of the Bodhisattva Path in the Mahayana

The Collection of Essential Sutras on the Practice of the Bodhisattva Path in the Mahayana, Volume 2

Translated by Shramana (沙門)釋智嚴 of Zhisheng Temple (至相寺) of the Great Tang Dynasty

Twelfth

From the Sutra Spoken by Bodhisattva (菩薩) Haihui (海慧) (Manifestly Explaining the Eight Practices)

Explaining how a Bodhisattva (菩薩) who violates precepts can achieve the Six Paramitas (Paramita, 到彼岸). Explaining the profound meaning of Prajna-paramita (Prajna-paramita, 智慧到彼岸), comparing the weight of the Shravakas (聲聞). Explaining the precious forbearance of the initial arousal of Bodhi-citta (Bodhi-citta, 覺悟之心).

邪魔不退菩提。　解身、口、意三業成就六波羅蜜。　解成就觀行六波羅蜜念門。　解八種功德與煩惱和雜喻。　解四種善行門。　解菩薩行門有十二種魔障鉤。

爾時，有一天子白文殊師利童子言：「文殊師利！頗有初修行菩薩心懷慳吝而能成就檀波羅蜜不？」

文殊師利言：「有是行人。」

天子白言：「以何義故而有是人？」

文殊師利言：「若修行菩薩成熟眾生，不捨菩提故；以不捨故，則是慳吝；以施成熟眾生心故，則能成就檀波羅蜜。」

複次，天子白文殊師利言：「頗有修行菩薩若當犯戒而得成就尸羅波羅蜜不？」

文殊師利言：「有是行人。」

天子白言：「以何義故而有是人？」

文殊師利言：「修行菩薩攝護成熟諸眾生故，若不具戒，而得成就尸羅波羅蜜。」

複次，天子白文殊師利言：「頗有修行菩薩舍于忍辱而得成就羼提波羅蜜不？」

文殊師利答言：「有是行人。」

天子白言：「以何義故而有是人？」

文殊師利言：「若修行菩薩舍外道行，專習無上菩提法忍而得成就羼提波羅蜜。」

複次，天子白文殊師利言：「頗有修行菩薩貢高、我慢而得成就精進波羅蜜不？」

文殊師利言：「有是行人

【現代漢語翻譯】現代漢語譯本邪魔不能阻礙菩提（bodhi，覺悟）。理解身、口、意三業成就六波羅蜜（paramita，到達彼岸的方法）。理解成就觀行六波羅蜜的念門。理解八種功德與煩惱和雜染的比喻。理解四種善行門。理解菩薩行門有十二種魔障鉤。

當時，有一天子問文殊師利（Manjushri）童子說：『文殊師利！有沒有初修行的菩薩，心中懷有慳吝，卻能成就檀波羅蜜（dana-paramita，佈施）呢？』

文殊師利說：『有這樣的人。』

天子問：『根據什麼道理會有這樣的人呢？』

文殊師利說：『如果修行的菩薩成熟眾生，不捨棄菩提心的緣故；因為不捨棄菩提心，所以即使有慳吝；但因為以佈施來成熟眾生的心，就能成就檀波羅蜜。』

再次，天子問文殊師利說：『有沒有修行的菩薩，即使犯戒也能成就尸羅波羅蜜（sila-paramita，持戒）呢？』

文殊師利說：『有這樣的人。』

天子問：『根據什麼道理會有這樣的人呢？』

文殊師利說：『修行的菩薩爲了攝護和成熟眾生，即使不完全持戒，也能成就尸羅波羅蜜。』

再次，天子問文殊師利說：『有沒有修行的菩薩，捨棄忍辱也能成就羼提波羅蜜（kshanti-paramita，忍辱）呢？』

文殊師利回答說：『有這樣的人。』

天子問：『根據什麼道理會有這樣的人呢？』

文殊師利說：『如果修行的菩薩捨棄外道修行，專心修習無上菩提的法忍，就能成就羼提波羅蜜。』

再次，天子問文殊師利說：『有沒有修行的菩薩，即使貢高我慢也能成就精進波羅蜜（virya-paramita，精進）呢？』

文殊師利說：『有這樣的人。

【English Translation】 English version Demons do not retreat from Bodhi (bodhi, enlightenment). Understanding that the three karmas of body, speech, and mind accomplish the Six Paramitas (paramita, perfections). Understanding the mindfulness gate that accomplishes the Six Paramitas through contemplation. Understanding the analogy of eight kinds of merits with afflictions and impurities. Understanding the four kinds of virtuous conduct. Understanding that the Bodhisattva's path has twelve kinds of demonic obstacles.

At that time, a Deva (deva, celestial being) asked Manjushri (Manjushri) Bodhisattva, 'Manjushri! Is there a Bodhisattva who has just begun practicing, who cherishes stinginess in his heart, yet can accomplish Dana-paramita (dana-paramita, generosity)?'

Manjushri said, 'There is such a person.'

The Deva asked, 'According to what principle is there such a person?'

Manjushri said, 'If a practicing Bodhisattva matures sentient beings and does not abandon the Bodhi mind; because he does not abandon the Bodhi mind, he is considered stingy; but because he uses generosity to mature the minds of sentient beings, he can accomplish Dana-paramita.'

Again, the Deva asked Manjushri, 'Is there a practicing Bodhisattva who, even if he violates precepts, can accomplish Sila-paramita (sila-paramita, discipline)?'

Manjushri said, 'There is such a person.'

The Deva asked, 'According to what principle is there such a person?'

Manjushri said, 'A practicing Bodhisattva, in order to gather and mature sentient beings, even if he does not fully uphold the precepts, can accomplish Sila-paramita.'

Again, the Deva asked Manjushri, 'Is there a practicing Bodhisattva who, even if he abandons patience, can accomplish Kshanti-paramita (kshanti-paramita, patience)?'

Manjushri replied, 'There is such a person.'

The Deva asked, 'According to what principle is there such a person?'

Manjushri said, 'If a practicing Bodhisattva abandons the practices of external paths and focuses on cultivating the forbearance of the unsurpassed Bodhi, he can accomplish Kshanti-paramita.'

Again, the Deva asked Manjushri, 'Is there a practicing Bodhisattva who, even with arrogance and pride, can accomplish Virya-paramita (virya-paramita, diligence)?'

Manjushri said, 'There is such a person.'

。」

天子白言：「以何義故而有是人？」

文殊師利言：「若修行菩薩不樂辟支、阿羅漢果故，然為顯揚薩婆若智故，樂於大乘而無怠心，積集善念無上菩提而得成就毗梨耶波羅蜜。」

複次，天子白文殊師利言：「頗有修行菩薩以散亂心而得成就禪波羅蜜不？」

文殊師利言：「有是行人。」

天子白言：「以何義故而有是人？」

文殊師利言：「若修行菩薩乃至睡眠不樂辟支、阿羅漢果，專求無上菩提而得成就禪波羅蜜。」

複次，天子白文殊師利言：「頗有修行菩薩愚癡無智而得成就般若波羅蜜不？」

文殊師利言：「有是行人。」

天子白言：「以何義故而有是人？」

文殊師利言：「若修行菩薩智慧狹劣、見於世俗厭魅咒詛、起尸擾動、驚亂他心，而菩薩無有方便救護之智，然為菩提心故攝唸佛地，而得成就般若波羅蜜。」

爾時，如來嘆文殊師利菩薩言：「善哉，善哉。文殊師利！誠如所說，汝能分別初修行菩薩應作、不作修習行業，真實不虛。所以者何？汝今聽我略說般若波羅蜜圓滿解脫。文殊師利！譬如有人一日之中忍受飢餓，不嘗毒食。修行菩薩亦復如是，寧守慳吝、無持戒心、瞋恚、怠慢、不攝念心，不樂聲聞、緣覺道

【現代漢語翻譯】現代漢語譯本：

天子（Deva，天神）稟告文殊師利（Manjushri，智慧的象徵）說：『根據什麼道理會有這樣的人？』文殊師利回答說：『如果修行的菩薩不喜好辟支佛（Pratyekabuddha，獨覺佛）和阿羅漢（Arhat，已證涅槃的聖者）的果位，而是爲了弘揚薩婆若智（Sarvajna-jnana，一切智），喜好大乘佛法而沒有懈怠之心，積累善念以求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），就能成就毗梨耶波羅蜜（Virya-paramita，精進波羅蜜）。』天子再次稟告文殊師利說：『有沒有修行的菩薩以散亂的心而能成就禪波羅蜜（Dhyana-paramita，禪定波羅蜜）的？』文殊師利回答說：『有這樣的人。』天子稟告說：『根據什麼道理會有這樣的人？』文殊師利回答說：『如果修行的菩薩乃至在睡眠中都不喜好辟支佛和阿羅漢的果位，專心尋求無上菩提，就能成就禪波羅蜜。』天子再次稟告文殊師利說：『有沒有修行的菩薩愚癡沒有智慧而能成就般若波羅蜜（Prajna-paramita，智慧波羅蜜）的？』文殊師利回答說：『有這樣的人。』天子稟告說：『根據什麼道理會有這樣的人？』文殊師利回答說：『如果修行的菩薩智慧狹隘淺薄，見到世俗中用厭魅之術、咒語、使死屍行動、驚嚇擾亂他人心神的事情，而菩薩沒有方便的智慧去救護他們，然而爲了菩提心的緣故，攝取正念于佛的境界，就能成就般若波羅蜜。』當時，如來讚歎文殊師利菩薩說：『好啊，好啊。文殊師利！確實如你所說，你能夠分辨初修行的菩薩應該做和不應該做的修行行為，真實不虛。為什麼這麼說呢？你現在聽我簡略地說般若波羅蜜圓滿解脫的道理。文殊師利！譬如有人一天之中忍受飢餓，也不去嘗試有毒的食物。修行的菩薩也是這樣，寧願守護慳吝、沒有持戒之心、有嗔恚、懈怠、不攝唸的心，也不喜好聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨覺佛）的道。

【English Translation】 English version:

The Deva (Deva, celestial being) said to Manjushri (Manjushri, symbol of wisdom): 'By what reason are there such people?' Manjushri replied: 'If a Bodhisattva (Bodhisattva, an enlightened being who postpones nirvana to help others) in practice does not delight in the fruits of Pratyekabuddha (Pratyekabuddha, a solitary Buddha) and Arhat (Arhat, a perfected being who has attained nirvana), but rather, in order to propagate Sarvajna-jnana (Sarvajna-jnana, all-knowing wisdom), delights in the Mahayana (Mahayana, the Great Vehicle) without laziness, accumulates good thoughts for Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), and thus achieves Virya-paramita (Virya-paramita, the perfection of diligence).' Again, the Deva said to Manjushri: 'Are there Bodhisattvas in practice who, with a distracted mind, can achieve Dhyana-paramita (Dhyana-paramita, the perfection of meditation)?' Manjushri replied: 'There are such people.' The Deva said: 'By what reason are there such people?' Manjushri replied: 'If a Bodhisattva in practice, even in sleep, does not delight in the fruits of Pratyekabuddha and Arhat, but single-mindedly seeks Anuttara-samyak-sambodhi, then they can achieve Dhyana-paramita.' Again, the Deva said to Manjushri: 'Are there Bodhisattvas in practice who, being foolish and without wisdom, can achieve Prajna-paramita (Prajna-paramita, the perfection of wisdom)?' Manjushri replied: 'There are such people.' The Deva said: 'By what reason are there such people?' Manjushri replied: 'If a Bodhisattva in practice has narrow and shallow wisdom, and sees worldly things like enchantment, curses, corpses rising and disturbing others' minds, and the Bodhisattva does not have the skillful wisdom to protect them, but for the sake of Bodhicitta (Bodhicitta, the mind of enlightenment), gathers their thoughts on the Buddha-land, then they can achieve Prajna-paramita.' At that time, the Tathagata (Tathagata, 'one who has thus come', an epithet of the Buddha) praised Manjushri Bodhisattva, saying: 'Excellent, excellent. Manjushri! Truly as you have said, you are able to distinguish the practices that newly practicing Bodhisattvas should and should not do, truly and without falsehood. Why is that? Now listen to me briefly explain the complete liberation of Prajna-paramita. Manjushri! For example, if someone endures hunger for a day and does not taste poisonous food. Practicing Bodhisattvas are also like this, they would rather guard stinginess, have no precepts, have anger, laziness, and an uncollected mind, than delight in the path of Sravaka (Sravaka, a disciple who hears and practices the teachings) and Pratyekabuddha (Pratyekabuddha, a solitary Buddha).

行。若心愛樂修六波羅蜜行則不應爾。何以故？是中菩薩應當有厄。」

天子言：「世尊！修行菩薩不應怖畏煩惱。」

佛言：「修行菩薩實怖煩惱，恐入聲聞地位。天子！于意云何？譬如有人志存身命，忽被加害，寧當截首？寧截身耶？」

天子言：「世尊！若欲存命，寧割身肉，不截其頭。何以故？若存其首，尚得修集功德善蹤，以善蹤故生於天上；若截其首，善蹤俱滅。」

佛告天子言：「修行菩薩亦復如是，寧舍威儀、戒行，不退菩提；寧與煩惱相應，不入聲聞，斷煩惱門。」

天子言：「世尊！修行菩薩如是修行行業，世間稀有，甚為難信；聲聞、緣覺精進行業，乃如修行菩薩犯戒。」

佛言：「誠如所說。譬如貧人家常飯食，若轉輪王暫少嘗之如服毒藥。若聲聞除滅煩惱、堅固精進，類于修行菩薩戒行，亦復如是。

「複次，譬如有人勤求生業莊飾一身，其人不堪富饒一國，況余世間？聲聞亦爾，除己煩惱心故，雖行精進，不堪饒益閻浮眾生，況余世間？

「複次，譬如大富商主多諸眷屬、親侍、部從，勤心好施而能饒益無量眾生。天子當知：修行菩薩亦復如是，修習慈悲，悲心精進，是以饒益一切眾生，勝義諦、世俗諦廣施眾生快樂。」

爾

【現代漢語翻譯】現代漢語譯本：佛說：『如果內心喜愛修習六波羅蜜（六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧）的修行，就不應該那樣做。為什麼呢？因為這樣的菩薩會遇到困厄。』

天子說：『世尊！修行菩薩不應該害怕煩惱。』

佛說：『修行菩薩確實害怕煩惱，是害怕墮入聲聞（通過聽聞佛法而證悟的修行者）的地位。天子！你認為怎麼樣？譬如有一個人立志保全性命，忽然被人加害，寧願被砍頭還是砍身體呢？』

天子說：『世尊！如果想要保全性命，寧願割捨身上的肉，也不願被砍頭。為什麼呢？如果保全了頭，尚且可以修集功德善行，憑藉善行而生到天上；如果砍了頭，善行就都滅絕了。』

佛告訴天子說：『修行菩薩也是這樣，寧願捨棄威儀、戒行，也不退失菩提（覺悟）；寧願與煩惱相應，也不墮入聲聞，斷絕煩惱之門。』

天子說：『世尊！修行菩薩這樣的修行行業，在世間非常稀有，很難令人相信；聲聞、緣覺（通過觀察因緣而證悟的修行者）精進的行業，竟然不如修行菩薩的犯戒。』

佛說：『確實像你所說的。譬如貧窮人家常吃的飯食，如果轉輪王（擁有統治世界的輪寶的國王）稍微嘗一點，就像服用了毒藥一樣。聲聞除滅煩惱、堅固精進，與修行菩薩的戒行相比，也是這樣。』

『再比如，有個人勤勞地謀求生計，裝飾自己的身體，這個人尚且不能使一個國家富饒，更何況整個世間呢？聲聞也是這樣，因為只除滅自己的煩惱，所以即使精進修行，也不能饒益閻浮（Jambudvipa，我們所居住的這個世界）的眾生，更何況其他世間呢？』

『再比如，一個大富商有很多眷屬、親信、部下，勤奮好施，能夠饒益無量眾生。天子你應該知道：修行菩薩也是這樣，修習慈悲，以悲心精進，因此能夠饒益一切眾生，用勝義諦（ परमार्थसत्य， ultimate truth）和世俗諦（ संवृतिसत्य， conventional truth）廣泛地給予眾生快樂。』

就這樣。

【English Translation】 English version: The Buddha said, 'If one's mind delights in practicing the Six Paramitas (the six perfections: generosity, morality, patience, diligence, concentration, and wisdom), then one should not do that. Why? Because such a Bodhisattva will encounter hardships.'

The Deva (heavenly being) said, 'World Honored One! A practicing Bodhisattva should not fear afflictions.'

The Buddha said, 'A practicing Bodhisattva does indeed fear afflictions, fearing to fall into the position of a Sravaka (a disciple who attains enlightenment by hearing the teachings). Deva! What do you think? For example, if someone is determined to preserve their life and is suddenly attacked, would they rather have their head cut off or their body cut off?'

The Deva said, 'World Honored One! If one wants to preserve their life, they would rather cut off the flesh of their body than have their head cut off. Why? If the head is preserved, one can still cultivate meritorious deeds and good traces, and because of these good traces, be born in the heavens; if the head is cut off, all good traces are extinguished.'

The Buddha told the Deva, 'A practicing Bodhisattva is also like this, they would rather abandon demeanor and moral conduct than regress from Bodhi (enlightenment); they would rather be associated with afflictions than enter the state of a Sravaka, cutting off the gate of afflictions.'

The Deva said, 'World Honored One! Such practices of a practicing Bodhisattva are rare in the world and very difficult to believe; the diligent practices of Sravakas and Pratyekabuddhas (one who attains enlightenment on their own) are not even comparable to the transgressions of a practicing Bodhisattva.'

The Buddha said, 'It is indeed as you say. For example, the ordinary food of a poor family, if a Chakravartin (wheel-turning king) were to taste even a little, it would be like taking poison. The Sravaka's elimination of afflictions and steadfast diligence are similar to the moral conduct of a practicing Bodhisattva.'

'Furthermore, for example, if someone diligently seeks a livelihood and adorns their body, that person is not capable of enriching even one country, let alone the rest of the world? Sravakas are also like this, because they only eliminate their own afflictions, even if they practice diligently, they are not capable of benefiting the beings of Jambudvipa (the continent where we live), let alone the rest of the world?'

'Furthermore, for example, a wealthy merchant has many dependents, attendants, and followers, and is diligent in giving alms, and is able to benefit countless beings. Deva, you should know: a practicing Bodhisattva is also like this, cultivating loving-kindness and compassion, and with compassionate diligence, is able to benefit all beings, using the Paramartha Satya (ultimate truth) and Samvriti Satya (conventional truth) to widely bestow happiness upon beings.'

That is all.

時，長老摩訶迦葉白佛言：「世尊！若聲聞修道證無為果，修行菩薩乃在有為，以何義故修行菩薩能過無為證果之人？」

佛言：「迦葉當知，為汝說喻，智者以喻而速聞解。譬如於四大海滿中成酥，而有人取一牛毛分為百分，以一分毛端取其一滴酥。迦葉！于意云何？彼一分毛端一滴酥量，多彼四大海中酥不？」

迦葉言：「不也。世尊！」

佛言：「迦葉！于意云何？此二處酥，何者最上、最尊、最多、最貴？」

迦葉言：「若以一毛端酥類大海酥，過億百千，是酥實為最上、最尊、最多、最貴，其一滴酥不可為比。」

佛言：「迦葉！譬如百分毛端所取得酥，若聲聞于無為智慧類于佛智，亦復如是。修行菩薩修習有為功德、無為行愿，普入佛智。迦葉當知：譬如蚊蟻之屬，唯能取得一粒食味。若復有人三月廣種田苗，迦葉！于意云何？何者數多？」

迦葉言：「三月所種，若至秋收，其數無量，饒益眾生。其一粒食未能利己，況利眾生？」

佛言：「迦葉當知：譬如蚊蟻執一粒食，聲聞亦爾。若三月廣種，收穫甚多。修行菩薩於六波羅蜜並四攝事功德亦復如是，若成熟已，安立利益無量眾生，勝義諦、世俗諦普施快樂，乃得成就無上涅槃。」

佛告迦葉：「

【現代漢語翻譯】現代漢語譯本：這時，長老摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一）對佛說：『世尊！如果聲聞（Śrāvaka，聽聞佛陀教誨而修行的弟子）修道證得無為果（asaṃskṛta-phala，超越生滅的境界），而修行菩薩（Bodhisattva，立志成佛的修行者）還在有為（saṃskṛta，有生滅變化的）的境界中，那麼根據什麼道理，修行菩薩能夠超過證得無為果的人呢？』佛說：『迦葉，你應該知道，我為你打個比方，有智慧的人通過比喻能夠很快理解。比如在四大海中充滿了酥油（ghṛta，一種澄清的奶油），而有人取一根牛毛，將其分為一百份，用一份毛端的尖端去取一滴酥油。迦葉！你認為怎麼樣？那一分毛端上的一滴酥油的量，比四大海中的酥油多嗎？』迦葉說：『不，世尊！』佛說：『迦葉！你認為怎麼樣？這兩處的酥油，哪一個最上、最尊、最多、最貴？』迦葉說：『如果用一毛端上的酥油與大海中的酥油相比，超過億百千倍，大海中的酥油確實是最上、最尊、最多、最貴的，那一滴酥油無法與之相比。』佛說：『迦葉！比如用百分之一的毛端所取得的酥油，如果聲聞的無為智慧與佛的智慧相比，也是如此。修行菩薩修習有為的功德和無為的行愿，普遍進入佛的智慧。迦葉你應該知道：比如蚊蟻之類的生物，只能取得一粒食物。如果有人用三個月的時間廣泛種植田地，迦葉！你認為怎麼樣？哪個數量多？』迦葉說：『三個月所種植的，如果到了秋收的時候，其數量是無量的，能夠饒益眾生。那一粒食物不能利益自己，更何況利益眾生呢？』佛說：『迦葉你應該知道：比如蚊蟻拿著一粒食物，聲聞也是這樣。如果三個月廣泛種植，收穫就會很多。修行菩薩對於六波羅蜜（ṣaṭ-pāramitā，佈施、持戒、忍辱、精進、禪定、智慧）和四攝事（catuḥ-saṃgrahavastu，佈施、愛語、利行、同事）的功德也是如此，如果成熟了，就能安立和利益無量眾生，用勝義諦（paramārtha-satya，最高的真理）和世俗諦（saṃvṛti-satya，相對的真理）普遍施予快樂，才能成就無上涅槃（anuttara-nirvāṇa，最高的寂滅）。』佛告訴迦葉：

【English Translation】 English version: At that time, the Elder Mahākāśyapa (one of the ten great disciples of the Buddha) said to the Buddha: 'World Honored One! If a Śrāvaka (a disciple who practices by hearing the Buddha's teachings) cultivates the path and attains the asaṃskṛta-phala (unconditioned fruit, a state beyond birth and death), while a practicing Bodhisattva (a being who aspires to Buddhahood) is still in the realm of saṃskṛta (conditioned, subject to birth and death), by what principle can a practicing Bodhisattva surpass one who has attained the unconditioned fruit?' The Buddha said: 'Kāśyapa, you should know that I will give you an analogy, and the wise will quickly understand through analogies. For example, if the four great oceans were filled with ghṛta (clarified butter), and someone took a strand of cow hair, divided it into one hundred parts, and used the tip of one part of the hair to take a drop of ghṛta. Kāśyapa! What do you think? Is the amount of that one drop of ghṛta on the tip of that hair more than the ghṛta in the four great oceans?' Kāśyapa said: 'No, World Honored One!' The Buddha said: 'Kāśyapa! What do you think? Of these two sources of ghṛta, which is the most supreme, most honored, most abundant, and most precious?' Kāśyapa said: 'If one compares the ghṛta on the tip of a hair to the ghṛta in the great ocean, exceeding hundreds of thousands of millions of times, the ghṛta in the ocean is indeed the most supreme, most honored, most abundant, and most precious; that one drop of ghṛta cannot be compared to it.' The Buddha said: 'Kāśyapa! Just as the ghṛta obtained from one-hundredth of a hair tip, if the unconditioned wisdom of a Śrāvaka is compared to the wisdom of a Buddha, it is the same. A practicing Bodhisattva cultivates conditioned merits and unconditioned vows, universally entering the wisdom of the Buddha. Kāśyapa, you should know: Just as creatures like mosquitoes and ants can only obtain a single grain of food. If someone extensively cultivates fields for three months, Kāśyapa! What do you think? Which is greater in number?' Kāśyapa said: 'What is planted in three months, if it reaches the autumn harvest, its number is immeasurable, benefiting sentient beings. That one grain of food cannot benefit oneself, let alone benefit sentient beings?' The Buddha said: 'Kāśyapa, you should know: Just as mosquitoes and ants hold onto a single grain of food, so it is with the Śrāvakas. If one cultivates extensively for three months, the harvest will be abundant. The merits of a practicing Bodhisattva in the ṣaṭ-pāramitā (six perfections: generosity, morality, patience, diligence, concentration, and wisdom) and the catuḥ-saṃgrahavastu (four means of attracting disciples: giving, kind speech, beneficial action, and cooperation) are also like this. If they are matured, they can establish and benefit immeasurable sentient beings, universally bestowing happiness with paramārtha-satya (ultimate truth) and saṃvṛti-satya (conventional truth), and then attain anuttara-nirvāṇa (supreme nirvana).' The Buddha said to Kāśyapa:

譬如有琉璃珠百千馱乘般入城邑，復有一顆無價寶珠置於大海舟船之內，若無障礙到閻浮提，是珠普富閻浮眾生，饒益貧苦。迦葉！于意云何？彼百千馱琉璃珠所有價直，頗能過此一寶珠不？」

迦葉言：「不也。世尊！」

佛言：「彼諸琉璃珠無所直故，聲聞修入無為解脫亦復如是。迦葉當知：譬如無價寶珠猶在海船，若無障礙得到閻浮，則能普富一切眾生。若修行菩薩三寶種性相續無斷而能發起無上菩提，喻得寶珠利益無量。」

爾時，佛告海慧菩薩言：「云何初發菩提心寶而能忍辱不退菩提？云何菩提心寶而有障礙？海慧當知：若修行菩薩已發菩提心故，逢惡知識——或魔波旬、或魔眷屬、或事邪魔、或住魔行——被其嬈惱劫奪善心，修行菩薩心有疑惑。是等邪魔來惱菩薩，菩薩爾時心無退散，復不離隔無上菩提、亦不斷絕眾生解脫，以大悲故精進修集，亦不斷絕三寶種性，亦不斷絕一切佛行，亦不斷絕如來三十二相、八十種好，次第修行，顯集功德資糧、顯現清凈諸佛剎土，護持善法修習學故，乃捨身命成熟眾生，不樂染著世間快樂。若修行菩薩為眾生故，大悲忍辱其心堅固，被他輕賤、罵辱不可言說，苦楚打棒皆能忍受，眾生重擔而能荷負，不潛、不縮，精勤不退，其心勇猛至於彼岸亦

【現代漢語翻譯】現代漢語譯本佛言：『譬如有人用百千馱（量詞，馱，負載量）的琉璃珠裝入城邑，又有一顆無價寶珠放置在大海的船隻之中，如果沒有障礙而到達閻浮提（Jambudvipa，指我們所居住的這個世界），這顆寶珠就能普遍使閻浮提的眾生富裕，饒益貧困的人。迦葉（Kasyapa，佛陀的弟子名）！你認為怎麼樣？那些百千馱琉璃珠的所有價值，能夠超過這一顆寶珠嗎？』迦葉說：『不能。世尊！』佛說：『那些琉璃珠沒有什麼價值，聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）修入無為解脫（Nirvana，佛教術語，指脫離輪迴的境界）也是這樣。迦葉你應該知道：譬如無價寶珠還在海船上，如果沒有障礙而到達閻浮提，就能普遍使一切眾生富裕。如果修行菩薩（Bodhisattva，指立志成佛的修行者）的三寶（Buddha，Dharma，Sangha，指佛、法、僧）種性相續不斷，並且能夠發起無上菩提（Anuttara-samyak-sambodhi，指最高的覺悟，即成佛）之心，就好像得到寶珠一樣，利益無量。』這時，佛告訴海慧菩薩（Sagaramati Bodhisattva）說：『怎樣才能使最初發起的菩提心寶（Bodhicitta，指立志成佛的心）能夠忍辱（Ksanti，佛教術語，指忍受侮辱和痛苦）而不退轉菩提（Bodhi，指覺悟）呢？什麼樣的菩提心寶會有障礙呢？海慧你應該知道：如果修行菩薩已經發起了菩提心，遇到惡知識（指引人走向邪道的師友）——或者魔波旬（Mara Papiyas，指佛教中的魔王）、或者魔眷屬、或者事邪魔、或者住在魔行中——被他們擾亂劫奪善心，修行菩薩心中產生疑惑。這些邪魔來惱亂菩薩，菩薩這時心中沒有退散，又不離開無上菩提、也不斷絕眾生解脫，因為大悲心（Maha-karuna，指對眾生的大慈大悲）的緣故而精進修集，也不斷絕三寶種性，也不斷絕一切佛行，也不斷絕如來（Tathagata，佛的稱號之一）的三十二相（Lakshana，佛陀所具有的三十二種殊勝的身體特徵）、八十種好（Anuvyanjana，佛陀所具有的八十種細微的身體特徵），次第修行，顯現聚集功德資糧（Punya-sambhāra，指積累功德的資糧）、顯現清凈的諸佛剎土（Buddha-ksetra，指佛所居住的清凈國土），護持善法修習學習的緣故，甚至捨棄身命來成熟眾生，不樂於染著世間的快樂。如果修行菩薩爲了眾生的緣故，以大悲心忍辱，他的心堅固，被他人輕賤、謾罵侮辱，受到不可言說的痛苦和打棒，都能忍受，眾生的重擔也能承擔，不隱藏、不退縮，精勤不退，他的心勇猛直至彼岸。』

【English Translation】 English version The Buddha said: 'It is like having hundreds of thousands of cartloads of lapis lazuli gems brought into a city, and also having a priceless jewel placed within a large ship on the ocean. If there are no obstacles and it reaches Jambudvipa (the world we live in), this jewel will universally enrich the beings of Jambudvipa and benefit the poor and suffering. Kasyapa (one of the Buddha's disciples)! What do you think? Can the total value of those hundreds of thousands of cartloads of lapis lazuli gems exceed this one jewel?' Kasyapa said: 'No, World Honored One!' The Buddha said: 'Those lapis lazuli gems are worthless, and the Sravakas (disciples who learn by hearing the Buddha's teachings) who cultivate and enter into Nirvana (liberation from the cycle of rebirth) are also like that. Kasyapa, you should know: It is like the priceless jewel still on the ship at sea. If there are no obstacles and it reaches Jambudvipa, it can universally enrich all beings. If a Bodhisattva (one who aspires to become a Buddha) cultivates the lineage of the Three Jewels (Buddha, Dharma, Sangha) without interruption and is able to generate the mind of Anuttara-samyak-sambodhi (supreme enlightenment, Buddhahood), it is like obtaining a jewel that brings immeasurable benefits.' At that time, the Buddha said to Sagaramati Bodhisattva (Ocean of Wisdom Bodhisattva): 'How can the jewel of the initial Bodhicitta (the mind of enlightenment) be able to endure insults (Ksanti) and not regress from Bodhi (enlightenment)? What kind of Bodhicitta jewel has obstacles? Sagaramati, you should know: If a Bodhisattva who is cultivating has already generated the Bodhicitta, and encounters evil teachers—either Mara Papiyas (the demon king), or the demon's retinue, or those who serve evil demons, or those who dwell in demonic practices—and their good mind is disturbed and robbed, the cultivating Bodhisattva's mind has doubts. These demons come to trouble the Bodhisattva, but at that time the Bodhisattva's mind does not scatter, does not separate from Anuttara-samyak-sambodhi, and does not cut off the liberation of beings. Because of great compassion (Maha-karuna), they diligently cultivate and gather, and do not cut off the lineage of the Three Jewels, do not cut off all Buddha practices, do not cut off the Tathagata's (one of the Buddha's titles) thirty-two Lakshanas (major marks of a Buddha) and eighty Anuvyanjanas (minor marks of a Buddha), cultivate in sequence, manifest and gather the accumulation of merit (Punya-sambhāra), manifest pure Buddha-ksetras (Buddha-fields), protect and uphold the good Dharma, and because of studying and learning, they even give up their lives to mature beings, and do not delight in being attached to worldly pleasures. If a cultivating Bodhisattva, for the sake of beings, endures insults with great compassion, their mind is firm, and they can endure being despised, cursed, and insulted, and suffering unspeakable pain and beatings. They can bear the heavy burden of beings, do not hide, do not shrink back, are diligent and do not regress, and their mind is courageous until they reach the other shore.'

不疲倦，修持精進，起方便心，專心堅固。他若惱者，自不惱他；有人打罵，自不瞋他。大乘義故，世間殊別，是心正念籌量善路：『為眾生故順三界行，我今勤求逆行；三界眾生違順我故，我應與其相應和合；是等眾生瞋心勇猛，我求忍辱心懷隨順；世間眾生遞相誑惑，我今唯念智慧圓滿。』若有十方眾生來集，各持兵器——刀、劍、槍、槊——隨我而行，各懷是心：『此修行菩薩若行、若立、若坐、若臥，若發菩提心時、若發施心、若發持戒心、若發忍辱心、若發精進心、若發禪定心、若發智慧心、若發習學經典心、若發修持功德心，修行菩薩念此心時，我等則當斬斷其首，細截身份大如棗葉。』是等眾生專懷忿怒，志在殺人。爾時，修行菩薩專心自念：『我今於他無嫌怨心，我以忍辱而無仇惡。以何義故？我今是身從無始三界已來無邊數量轉易生死，無不經歷經于地獄、餓鬼、畜生，受苦無量；或生人中，五欲貪故而無暫舍、或聞非法隨順他心。以是因緣抂失身命，被解支節百段分張，如是苦時彼此總無所益。今既截我身份、斷我命根，若能盡未來劫不休，我常不捨無上菩提。以何義故？我今所受割截支體苦楚難忍，比于地獄苦過此百倍，愿我入于地獄不捨菩提，以大慈悲度眾生故。何以故？如來所說：少分心

【現代漢語翻譯】現代漢語譯本不感到疲倦，努力修行，發起方便之心（善巧的方法），專心致志，意志堅定。如果有人惱怒他，他自己不惱怒別人；有人打罵他，他自己不嗔恨別人。因為大乘的教義，與世間有所不同，所以他以正念思考，籌劃通往善道的道路：『爲了眾生的緣故，世間之人順著三界（欲界、色界、無色界）的習性而行，我今天要努力追求逆著三界習性而行；三界眾生或者順從我，或者違逆我，我都應當與他們相應和合；這些眾生嗔恨心非常強烈，我要求得忍辱之心，隨順他們；世間眾生互相欺騙迷惑，我今天只念著智慧圓滿。』假如有十方世界的眾生聚集而來，各自拿著兵器——刀、劍、槍、矛——跟隨著我，各自懷著這樣的心思：『這個修行菩薩無論行走、站立、坐著、躺著，無論發起菩提心（覺悟之心）的時候、發起佈施心的時候、發起持戒心的時候、發起忍辱心的時候、發起精進心的時候、發起禪定心的時候、發起智慧心的時候、發起學習經典的時候、發起修持功德的時候，當這個修行菩薩心中念著這些的時候，我們就要斬斷他的頭顱，將他的身體切成棗葉般大小的碎片。』這些眾生專門懷著憤怒，一心想要殺人。這時，修行菩薩專心自念：『我現在對他沒有嫌隙怨恨之心，我以忍辱之心對待，沒有仇恨惡念。因為什麼緣故呢？我現在的這個身體，從無始以來的三界之中，已經經歷了無邊數量的生死輪迴，沒有不經歷過地獄、餓鬼、畜生道的，承受了無量的痛苦；或者生在人道中，因為貪戀五欲而沒有片刻捨棄，或者聽聞非法，隨順他人的心意。因為這些因緣，枉然失去了身命，被肢解成無數段，像這樣的痛苦，彼此都沒有任何益處。現在既然要截斷我的身體，斷絕我的性命，即使能持續到未來無盡的劫數，我也永遠不捨棄無上菩提（最高的覺悟）。因為什麼緣故呢？我現在所承受的割截肢體的痛苦，難以忍受，比地獄的痛苦還要超過百倍，我願進入地獄也不捨棄菩提，爲了以大慈悲心度化眾生。』為什麼呢？如來（佛陀）所說：少許的心

【English Translation】 English version Without weariness, cultivating diligently, generating the mind of skillful means (upaya), being focused and steadfast. If others are annoyed with him, he does not annoy others; if someone strikes or scolds him, he does not become angry with them. Because of the meaning of the Mahayana (Great Vehicle), which is distinct from the world, he contemplates with right mindfulness, planning the path to goodness: 'For the sake of sentient beings, people follow the ways of the three realms (desire realm, form realm, formless realm), but today I will strive to go against the ways of the three realms; whether sentient beings of the three realms comply with me or oppose me, I should be in harmony with them; these beings have fierce anger, I seek the heart of patience and follow them; worldly beings deceive and confuse each other, today I only contemplate the perfection of wisdom.' If beings from the ten directions gather, each holding weapons—knives, swords, spears, lances—following me, each with this thought: 'Whether this practicing Bodhisattva is walking, standing, sitting, or lying down, whether he generates the mind of Bodhi (enlightenment), generates the mind of generosity, generates the mind of upholding precepts, generates the mind of patience, generates the mind of diligence, generates the mind of meditation, generates the mind of wisdom, generates the mind of studying scriptures, generates the mind of cultivating merit, when this practicing Bodhisattva thinks of these things, we will cut off his head and chop his body into pieces as small as jujube leaves.' These beings are filled with anger, intent on killing. At that time, the practicing Bodhisattva focuses his mind and thinks: 'I have no resentment or hatred towards them, I treat them with patience, without enmity or malice. Why? This body of mine, from beginningless time in the three realms, has undergone countless cycles of birth and death, experiencing all the realms of hell, hungry ghosts, and animals, enduring immeasurable suffering; or being born in the human realm, clinging to the five desires without a moment's release, or hearing unlawful teachings and following the minds of others. Because of these causes, I have lost my life in vain, being dismembered into countless pieces, such suffering is of no benefit to anyone. Now that they are cutting off my body and severing my life, even if it continues for endless future kalpas (aeons), I will never abandon Anuttara-samyak-sambodhi (supreme enlightenment). Why? The pain of having my limbs cut off, which I am now enduring, is unbearable, a hundred times worse than the suffering of hell, I vow to enter hell without abandoning Bodhi, in order to liberate sentient beings with great compassion.' Why? As the Tathagata (Buddha) said: A small amount of mind

量能成大事。今世間眾生惡友甚多、善友甚少，當知不應惡友為侶。所以者何？我與眾生而無怨惡，不生恨心。他有與人，我有與他；他唯與人瞋、嫉，我唯慈、忍與他。我今應現不殺忍力、不生瞋力，若能捨身命則速得菩提無礙。于身五欲貪愛所染，命斷悉已，自除瞋心；若起，當舍覺除。』

「若能入是法門，當知如是修行菩薩則能忍受一切眾生惱亂，不共眾生斷絕，常能忍辱三種苦惱。何者為三？所謂：一者、身惱忍，二者、口惱忍，三者、意惱忍。

「複次，何者惱亂身忍？若被割身而能忍受，唯心世法觀念眾生被割身者。若修行菩薩智慧方便，正割體時觀念六波羅蜜，如是觀心捨身命財。施身命故、不吝身故，則能成就檀波羅蜜行。若當被害，悲心普遍，雖有楚痛，心無散亂，則能成就持戒波羅蜜行。若被割身份之時，愿度此人忍受無報，則能成就忍辱波羅蜜行。若以堅固精進不捨菩提心故，不厭世間，修諸功德，則能成就精進波羅蜜行。若割身份之時，應當攝念：『是身猶如草木、瓦石、影壁、如幻，無常、無我，須臾壞滅。』如是觀已，則能成就智慧波羅蜜行。海慧當知：若修行菩薩如是善巧方便，則能圓滿六波羅蜜行不退菩提，則是菩薩成就身忍辱行。

「複次，何者是修行菩薩

【現代漢語翻譯】現代漢語譯本能力能夠成就大事。現在世間的眾生惡友很多，善友很少，應當知道不應該與惡友為伴。為什麼呢？我與眾生之間沒有怨恨，不生恨心。他給予別人，我也給予他；他只給予別人嗔怒、嫉妒，我只用慈悲、忍耐對待他。我現在應當示現不殺的忍耐之力、不生嗔恨之力，如果能夠捨棄身命，就能迅速獲得菩提，沒有障礙。對於身體的五欲貪愛所染，生命斷絕都已經過去了，自己要去除嗔恨心；如果生起嗔恨心，應當捨棄覺悟來去除它。

『如果能夠進入這個法門，應當知道像這樣修行的菩薩就能忍受一切眾生的惱亂，不與眾生斷絕關係，常常能夠忍受三種苦惱。哪三種呢？就是：一、身惱忍，二、口惱忍，三、意惱忍。

『再者，什麼是惱亂身忍呢？如果被割截身體而能夠忍受，只是內心觀想世間法，觀想眾生被割截身體的情形。如果修行的菩薩有智慧方便，在被割截身體的時候，觀想六波羅蜜（Six Paramitas），像這樣觀想內心，捨棄身命財物。因為佈施身命，不吝惜身體，就能成就檀波羅蜜（Dāna-pāramitā）的修行。如果將要被加害，悲憫之心普遍，即使有痛苦，內心也沒有散亂，就能成就持戒波羅蜜（Śīla-pāramitā）的修行。如果被分割身體的時候，發願度化這個人，忍受而不求回報，就能成就忍辱波羅蜜（Kṣānti-pāramitā）的修行。如果以堅固的精進不捨棄菩提心（Bodhi-citta）的緣故，不厭倦世間，修習各種功德，就能成就精進波羅蜜（Vīrya-pāramitā）的修行。如果割截身體的時候，應當攝持正念：『這個身體猶如草木、瓦石、影壁、如幻，無常、無我，須臾就會壞滅。』像這樣觀想之後，就能成就智慧波羅蜜（Prajñā-pāramitā）的修行。海慧（Sāgara-mati），你應該知道：如果修行的菩薩像這樣善巧方便，就能圓滿六波羅蜜的修行，不退轉于菩提，這就是菩薩成就身忍辱的修行。

『再者，什麼是修行菩薩

【English Translation】 English version Capacity can accomplish great things. Now, in this world, there are many evil friends and few good friends. One should know that one should not associate with evil friends. Why? Because I have no resentment or hatred towards sentient beings. He gives to others, and I give to him; he only gives anger and jealousy to others, and I only give him loving-kindness and patience. I should now manifest the power of non-killing patience and the power of non-arising anger. If one can give up one's life, one can quickly attain Bodhi without hindrance. The defilement of the five desires for the body, the cutting off of life, has all passed. One should remove anger from oneself; if it arises, one should abandon enlightenment to remove it.'

'If one can enter this Dharma gate, one should know that a Bodhisattva who practices in this way can endure all the disturbances of sentient beings, not sever relations with sentient beings, and can always endure three kinds of suffering. What are the three? They are: first, endurance of bodily affliction; second, endurance of verbal affliction; and third, endurance of mental affliction.'

'Furthermore, what is the endurance of bodily affliction? If one can endure being cut, one only contemplates the worldly Dharma in one's mind, contemplating the situation of sentient beings being cut. If a practicing Bodhisattva has wisdom and skillful means, when the body is being cut, one contemplates the Six Paramitas (Six Perfections), contemplating the mind in this way, giving up body, life, and wealth. Because of giving body and life, and not being stingy with the body, one can accomplish the practice of Dāna-pāramitā (Perfection of Giving). If one is about to be harmed, one's compassionate heart is universal, and even though there is pain, the mind is not scattered, one can accomplish the practice of Śīla-pāramitā (Perfection of Morality). If one's body is being divided, one vows to liberate this person, enduring without seeking reward, one can accomplish the practice of Kṣānti-pāramitā (Perfection of Patience). If, with firm diligence, one does not abandon the Bodhi-citta (Mind of Enlightenment), and is not weary of the world, cultivating all kinds of merits, one can accomplish the practice of Vīrya-pāramitā (Perfection of Diligence). If one's body is being cut, one should gather one's thoughts: 'This body is like grass, wood, tiles, stones, shadow walls, like an illusion, impermanent, without self, and will perish in an instant.' Having contemplated in this way, one can accomplish the practice of Prajñā-pāramitā (Perfection of Wisdom). Sāgara-mati (Ocean of Wisdom), you should know: if a practicing Bodhisattva is so skillful and expedient, one can perfect the practice of the Six Paramitas, not regress from Bodhi, and this is the Bodhisattva accomplishing the practice of bodily endurance.'

'Furthermore, what is the practicing Bodhisattva

口惱忍辱？若修行菩薩被罵不可言說，一切斗諍、瞋忿、嫌賤、打棒、邪直不可所言，聞他惡口不起瞋怨，皆能忍受，則是菩薩成就口忍辱行。

「複次，云何修行菩薩惱亂意忍？若修行菩薩善巧方便智慧相應，被人毀呰、罵辱、瞋責不可言說。菩薩聞已，意能忍辱，則是修行菩薩成就意忍辱行。

「複次，海慧！如何修行菩薩善巧方便智慧圓滿而能成就六波羅蜜觀行念門？若修行菩薩聞他被罵，難聞、難忍，惡口瞋責不可言說，菩薩應當觀念是人：『今罵我之人，應是過去慳吝、嫉妒、不遇良緣、不授習學、不曾供養三寶，今者罵我，我今應當除其煩惱、瞋恚、怒心。我今可舍怨惡嫉心，無所貪惜，求善知識，修學善路，親侍善人，禁慎口過。』則能成就檀波羅蜜。

「複次，修行菩薩應作是念：『是人犯戒，不識罪咎；我已受戒，不應瞋動。』一心念佛，觀受罪報，則能成就持戒波羅蜜。

「複次，修行菩薩應作是念：『是人習性多瞋惡故，是以罵我。我今無怨，慈心相向。』則能成就忍辱波羅蜜。

「複次，修行菩薩應作是念：『是人不具善行，是以罵我。我今自當策勵身心，一心正念，不忘菩提。此等惡人利益我故，結大因緣，未調伏者當令調伏、未念善者令其念善、未息惡

【現代漢語翻譯】現代漢語譯本什麼是口惱忍辱？如果修行菩薩被辱罵到無法言說的地步，遇到各種爭鬥、嗔怒、嫌棄、打罵、邪曲不正直的事情，難以言說，聽到別人惡語相向而不生嗔恨怨懟，都能忍受，這就是菩薩成就了口忍辱行。

『再者，什麼是修行菩薩惱亂意忍？如果修行菩薩善於運用方便法門，與智慧相應，被人詆譭、辱罵、嗔責到無法言說的地步。菩薩聽了之後，內心能夠忍辱，這就是修行菩薩成就了意忍辱行。』

『再者，海慧（菩薩名）！如何修行菩薩善於運用方便法門，智慧圓滿，從而能夠成就六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）的觀行念門？如果修行菩薩聽到別人被辱罵，聽到難以忍受的惡語，受到無法言說的嗔責，菩薩應當這樣觀想：『現在辱罵我的人，應該是過去慳吝、嫉妒，沒有遇到好的機緣，沒有接受教導學習，不曾供養三寶，所以現在才辱罵我，我現在應當去除他的煩惱、嗔恚、怒心。我現在可以捨棄怨恨、邪惡、嫉妒之心，不貪戀吝惜，尋求善知識，修學善道，親近侍奉善人，謹慎自己的言語。』這樣就能成就檀波羅蜜（佈施）。』

『再者，修行菩薩應當這樣想：『這個人犯了戒律，不認識自己的罪過；我已經受了戒律，不應該嗔怒動搖。』一心念佛，觀想自己承受罪報，就能成就持戒波羅蜜（持戒）。』

『再者，修行菩薩應當這樣想：『這個人習性多嗔恨邪惡，所以才辱罵我。我現在沒有怨恨，用慈悲心對待他。』就能成就忍辱波羅蜜（忍辱）。』

『再者，修行菩薩應當這樣想：『這個人不具備善行，所以才辱罵我。我現在應當自我鞭策身心，一心正念，不忘記菩提（覺悟）。這些惡人利益了我，與我結下大的因緣，對於沒有調伏的人，應當令其調伏；沒有念善的人，令其念善；沒有停止作惡

【English Translation】 English version What is oral endurance of insult? If a Bodhisattva in training is verbally abused beyond description, encountering all kinds of strife, anger, contempt, beatings, and crookedness beyond words, hearing others' harsh words without arising anger or resentment, and being able to endure it all, then this is the Bodhisattva achieving the practice of oral endurance of insult.

『Furthermore, what is a Bodhisattva in training's mental endurance of disturbance? If a Bodhisattva in training is skillful in using expedient means, corresponding with wisdom, and is reviled, insulted, and scolded beyond description. Upon hearing this, the Bodhisattva's mind can endure insult, then this is the Bodhisattva in training achieving the practice of mental endurance of insult.』

『Furthermore, Hai Hui (name of a Bodhisattva)! How does a Bodhisattva in training skillfully use expedient means, perfect wisdom, and thus be able to achieve the contemplation and mindfulness door of the Six Paramitas (giving, morality, patience, diligence, meditation, wisdom)? If a Bodhisattva in training hears others being verbally abused, hears unbearable harsh words, and receives indescribable scolding, the Bodhisattva should contemplate: 『The person who is now scolding me should be stingy and jealous in the past, not encountering good opportunities, not receiving instruction and learning, and never making offerings to the Three Jewels (Buddha, Dharma, Sangha), so now they scold me. Now I should remove their afflictions, anger, and wrath. Now I can abandon resentment, evil, and jealousy, not being greedy or stingy, seeking good teachers, learning good paths, closely serving good people, and being cautious in my speech.』 Then one can achieve Dana Paramita (giving).』

『Furthermore, a Bodhisattva in training should think: 『This person has violated precepts and does not recognize their faults; I have already received precepts and should not be angry or agitated.』 Focusing the mind on the Buddha, contemplating the suffering of karmic retribution, then one can achieve Sila Paramita (morality).』

『Furthermore, a Bodhisattva in training should think: 『This person's habits are full of anger and evil, so they scold me. Now I have no resentment and treat them with loving-kindness.』 Then one can achieve Ksanti Paramita (patience).』

『Furthermore, a Bodhisattva in training should think: 『This person does not possess good deeds, so they scold me. Now I should encourage myself in body and mind, focusing the mind on right mindfulness, not forgetting Bodhi (enlightenment). These evil people benefit me, creating great karmic connections with me. Those who are not tamed should be tamed; those who do not think of good should be made to think of good; those who have not ceased evil

者令其息惡。』如是心念則能成就禪波羅蜜。

「複次，修行菩薩應作是念：『是人自在無智，執見有相、我相、眾生相、貪受財相，是以罵我。我今如法自念，是中有誰？罵者是誰？與、受俱無。』既無自、他，則能除滅一切法相邪行，無怨能忍，則得成就般若波羅蜜。」

佛告海慧菩薩：「若修行菩薩具智慧故，聞他惡口、罵詈、毀辱、不堪聞說，菩薩乃能安忍受故，行愿圓滿，成就波羅蜜定，不離大乘，則能成就口惱忍辱。」

爾時，海慧菩薩言：「何者是修行菩薩被惱意忍？」

「一切魔障令其菩薩遠離菩提、勸生退心；一切外道貪利養故修習邪行，令其菩薩遠離菩提。菩薩已悟正行，心無散亂，不離菩提，縱為化現佛身，其心無所退動。復有大力邪魔訶責菩薩令生邪念，語菩薩言：『汝非有力能集大乘，終不成佛，速棄重擔，舍此精進，菩提難得、如來聖德亦復難求。世間無量難忍苦惱，已入涅槃者現受快樂，汝大丈夫宜亦速入涅槃。』

「海慧當知：修行菩薩正被勸退菩提之時，菩薩不遂他心、不捨正念。菩薩作是念言：『我定當坐菩提樹下，定當摧伏邪魔軍眾，定當成等正覺轉大法輪，於三千大千世界敷演佛法。我已勸請一切眾生令成正覺，普愿於我受凈法施。若一切

【現代漢語翻譯】現代漢語譯本：『應當令他停止作惡。』像這樣用心思考就能成就禪波羅蜜（Dhyana Paramita，禪定到彼岸）。『再者，修行菩薩應當這樣想：『這個人由於自在而沒有智慧，執著于有相、我相（Atma-samjna，自我概念）、眾生相（Sattva-samjna，有情概念）、貪戀財物之相，因此才謾罵我。我現在如法地自我反省，這裡面有誰呢？謾罵者是誰呢？給予和接受都是空無。』既然沒有自我和他者，就能消除一切法相的邪行，沒有怨恨而能夠忍耐，就能成就般若波羅蜜（Prajna Paramita，智慧到彼岸）。』佛告訴海慧菩薩（Sagaramati Bodhisattva）: 『如果修行菩薩因為具有智慧，聽到別人惡語相向、謾罵、譭謗、不堪入耳的話語，菩薩能夠安忍接受，行愿圓滿，成就波羅蜜定（Paramita-samadhi，到彼岸的禪定），不離開大乘（Mahayana，偉大的載具），就能成就口惱忍辱。』當時，海慧菩薩問：『什麼是修行菩薩被惱意忍呢？』『一切魔障使菩薩遠離菩提（Bodhi，覺悟），勸說菩薩產生退轉之心；一切外道貪圖利養，修習邪法，使菩薩遠離菩提。菩薩已經領悟正道，心中沒有散亂，不離開菩提，即使爲了教化而示現佛身，他的心也不會退動。又有大力邪魔呵斥菩薩，使菩薩產生邪念，對菩薩說：『你沒有能力聚集大乘，終究不能成佛，趕快放棄重擔，捨棄這種精進，菩提難以獲得，如來（Tathagata，如來）的聖德也難以求得。世間有無量難以忍受的苦惱，已經進入涅槃（Nirvana，寂滅）的人現在享受快樂，你大丈夫也應該趕快進入涅槃。』『海慧，你應該知道：修行菩薩正被勸退菩提的時候，菩薩不順從他人的心意，不捨棄正念。菩薩這樣想：『我一定會在菩提樹下入座，一定能摧伏邪魔軍眾，一定能成就正等正覺，轉大法輪，在三千大千世界敷演佛法。我已經勸請一切眾生令其成就正覺，普遍希望他們接受我的清凈法施。如果一切

【English Translation】 English version: 'One should cause them to cease evil.' Such mindfulness can accomplish Dhyana Paramita (Perfection of Meditation). 'Furthermore, a Bodhisattva in training should think thus: 'This person is unrestrained and without wisdom, clinging to the appearance of existence, the appearance of self (Atma-samjna, concept of self), the appearance of beings (Sattva-samjna, concept of sentient beings), and the appearance of greed for wealth, and therefore scolds me. I now reflect lawfully on myself, who is there in this? Who is the one scolding? There is neither giving nor receiving.' Since there is neither self nor other, one can eliminate all false practices based on the appearance of things, and by being without resentment and able to endure, one can accomplish Prajna Paramita (Perfection of Wisdom).' The Buddha said to Sagaramati Bodhisattva: 'If a Bodhisattva in training, because of possessing wisdom, hears others speaking harshly, scolding, slandering, and saying things that are unbearable to hear, the Bodhisattva is able to peacefully endure and accept it, fulfilling their vows and accomplishing Paramita-samadhi (Perfection of Samadhi), without departing from the Mahayana (Great Vehicle), then they can accomplish forbearance of verbal abuse.' At that time, Sagaramati Bodhisattva said: 'What is the forbearance of a Bodhisattva in training when afflicted?' 'All demonic obstacles cause the Bodhisattva to distance themselves from Bodhi (Enlightenment), urging them to generate a retreating mind; all heretics, greedy for profit and offerings, cultivate evil practices, causing the Bodhisattva to distance themselves from Bodhi. The Bodhisattva has already awakened to the right practice, their mind is without distraction, they do not depart from Bodhi, even if they manifest a Buddha-body for the sake of transformation, their mind will not retreat or waver. Furthermore, powerful demons rebuke the Bodhisattva, causing them to generate evil thoughts, saying to the Bodhisattva: 'You are not capable of gathering the Mahayana, you will ultimately not become a Buddha, quickly abandon this heavy burden, forsake this diligence, Bodhi is difficult to attain, the Tathagata's (Thus Come One) holy virtues are also difficult to seek. The world has immeasurable and unbearable suffering, those who have already entered Nirvana (Extinguishment) are now enjoying happiness, you great man should also quickly enter Nirvana.' 'Sagaramati, you should know: when a Bodhisattva in training is being urged to retreat from Bodhi, the Bodhisattva does not comply with the minds of others, and does not abandon right mindfulness. The Bodhisattva thinks thus: 'I will definitely sit beneath the Bodhi tree, I will definitely subdue the demonic armies, I will definitely accomplish perfect and complete enlightenment, turn the great Dharma wheel, and expound the Buddha-dharma in the three thousand great thousand worlds. I have already urged all sentient beings to accomplish perfect enlightenment, and I universally hope that they will receive my pure Dharma-giving. If all'

諸佛、他心賢聖知我誠心菩提行愿，我今以此菩提心故，于身忍辱，不敢誑惑諸佛、賢聖及一切眾生，乃至自身。』如是修行菩薩攝心忍受，不退大乘、不斷菩提心寶。

「海慧當知：如是發起菩提心寶，既能發起忍辱波羅蜜，復能不退精進波羅蜜，圓滿二行則是菩薩忍辱意惱。」

爾時，海慧菩薩白佛言：「世尊！何者是世間相續功德與煩惱和雜而能成熟？我等眾生以何義故名為相續世間功德與煩惱和雜？」

佛言：「有八種世間相續功德與煩惱和雜。何者為八？所謂：一者、修行菩薩功德資糧無厭；二者、樂受世間生死；三者、愿值諸佛、如來；四者、愿成就眾生無惓；五者、守護佛法，修行、習學；六者、勤心攝授眾生善行；七者、深樂佛法，不捨菩提；八者、繫著波羅蜜行而無舍心。海慧當知：世間相續功德和雜煩惱修行如是，而此修行菩薩惡見、煩惱無所染著。」

爾時，海慧菩薩白佛言：「是諸功德云何煩惱和雜？」

佛言：「當知所立三界皆因煩惱成就，其修行菩薩以善巧方便功德力故愿住世間救度眾生，恒在三界攝受煩惱。菩薩不為自身，動亂深故，以是義故，功德和雜煩惱。」

爾時，舍利弗白佛言：「世尊！如是無量菩薩行愿，依佛、如來不可思議智慧方

【現代漢語翻譯】現代漢語譯本：『諸佛（Buddhas）、他心賢聖（those with knowledge of others' minds and virtuous sages）知道我真誠的菩提行愿（Bodhicitta vows and practices），我現在因為這菩提心的緣故，在自身上忍受屈辱，不敢欺騙迷惑諸佛、賢聖以及一切眾生，乃至欺騙自身。』這樣修行菩薩攝持內心忍受，不退轉于大乘（Mahayana），不斷絕菩提心寶（the treasure of Bodhicitta）。『海慧（Ocean of Wisdom），你應該知道：這樣發起菩提心寶，既能發起忍辱波羅蜜（Ksanti Paramita，perfection of patience），又能不退轉于精進波羅蜜（Virya Paramita，perfection of diligence），圓滿這兩種修行就是菩薩忍辱的真意。』當時，海慧菩薩（Ocean of Wisdom Bodhisattva）對佛說：『世尊（World Honored One）！什麼是世間相續的功德與煩惱混合而能夠成熟？我們這些眾生因為什麼緣故被稱為相續世間的功德與煩惱混合？』佛說：『有八種世間相續的功德與煩惱混合。哪八種呢？所謂：一者、修行菩薩功德資糧沒有厭足；二者、樂於承受世間的生死；三者、願意見到諸佛、如來（Tathagata）；四者、願意成就眾生沒有疲倦；五者、守護佛法（Dharma），修行、學習；六者、勤奮地攝受眾生的善行；七者、深深地喜愛佛法，不捨棄菩提；八者、執著于波羅蜜行（Paramita practices）而不捨棄。海慧，你應該知道：世間相續的功德和混合煩惱的修行就是這樣，而這種修行菩薩不會被惡見、煩惱所染著。』當時，海慧菩薩對佛說：『這些功德是如何與煩惱混合的呢？』佛說：『你應該知道所建立的三界（Three Realms）都是因為煩惱而成就的，那些修行菩薩以善巧方便的功德力，願意住在世間救度眾生，恒常在三界中攝受煩惱。菩薩不是爲了自身，不擾亂深刻的緣故，因為這個緣故，功德與煩惱混合。』當時，舍利弗（Sariputra）對佛說：『世尊！像這樣無量的菩薩行愿，依靠佛、如來不可思議的智慧才能……』

【English Translation】 English version: 『The Buddhas, those with knowledge of others' minds and virtuous sages know my sincere Bodhicitta vows and practices. Now, because of this Bodhicitta, I endure humiliation in myself, and dare not deceive or confuse the Buddhas, sages, and all sentient beings, or even deceive myself.』 Practicing in this way, the Bodhisattva controls his mind and endures, without regressing from the Mahayana, and without ceasing the treasure of Bodhicitta. 『Ocean of Wisdom, you should know that by generating this treasure of Bodhicitta, one can initiate the Ksanti Paramita (perfection of patience), and also not regress from the Virya Paramita (perfection of diligence). Completing these two practices is the true meaning of the Bodhisattva's patience.』 At that time, Ocean of Wisdom Bodhisattva said to the Buddha, 『World Honored One! What is the continuous worldly merit mixed with afflictions that can mature? For what reason are we sentient beings called the continuous worldly merit mixed with afflictions?』 The Buddha said, 『There are eight kinds of continuous worldly merit mixed with afflictions. What are the eight? They are: First, the practicing Bodhisattva is never satisfied with the accumulation of merit; second, he enjoys enduring the cycle of birth and death in the world; third, he wishes to meet the Buddhas and Tathagatas; fourth, he wishes to accomplish the liberation of sentient beings without weariness; fifth, he protects the Dharma, practices, and studies; sixth, he diligently gathers the good deeds of sentient beings; seventh, he deeply loves the Dharma and does not abandon Bodhi; eighth, he is attached to the Paramita practices without abandoning them. Ocean of Wisdom, you should know that the continuous worldly merit mixed with afflictions is practiced in this way, and this practicing Bodhisattva is not tainted by evil views or afflictions.』 At that time, Ocean of Wisdom Bodhisattva said to the Buddha, 『How are these merits mixed with afflictions?』 The Buddha said, 『You should know that the established Three Realms are all accomplished because of afflictions. Those practicing Bodhisattvas, with the power of skillful means and merit, wish to dwell in the world to save sentient beings, and constantly receive afflictions in the Three Realms. The Bodhisattva is not for himself, and does not disturb the profound reason, therefore, merit is mixed with afflictions.』 At that time, Sariputra said to the Buddha, 『World Honored One! Such immeasurable Bodhisattva practices and vows rely on the inconceivable wisdom of the Buddhas and Tathagatas to be able to...』

便，甚希難有。世尊！又見初修行菩薩——如來智故——隨諸眾生修行無量種種行業，甚難甚難，不可聞說。若修行菩薩如是難行難忍、不驚不懼，其事更難。」

時舍利弗說是語已，佛告舍利弗言：「舍利弗！于意云何？如師子兒，聞父哮吼有驚怖耶？」

舍利弗言：「不也。世尊！」

佛言：「舍利弗當知：修行菩薩若聞菩提師子吼聲不驚不懼，若聞眾生種種異類無量行業亦不驚不動。舍利弗！如微小火不懼一切草木叢林，亦不作是念：『我無力燒世間草木。』修行菩薩亦復如是，以少慧火救諸眾生，不懼一切煩惱，亦不作念：『我不堪任除滅眾生世間煩惱。』何以故？若明識一切眾生煩惱，而此煩惱則助慧炬。」

佛告舍利弗：「譬如世間一切草木、枝葉、根、莖各相謂言：『卻後七日，一切草木宜共火戰，各取為勝。』爾時，此諸草木積聚柴草高如須彌，有告火言：『柴草積集高若須彌，汝火何不集力？必被柴草所勝。』火雲：『我不集眾。何以故？草木是我朋友。若草木多，我則有力；若草木少，我當則滅。』舍利弗！修行菩薩亦復如是，以眾生無量煩惱故而能熾然智慧火炬，修行菩薩漸漸力強。若明識煩惱義已，然持煩惱為智慧炬；若修行菩薩不樂煩惱而有捨棄，便墮聲聞、緣

【現代漢語翻譯】現代漢語譯本：實在是非常稀有難得。世尊！我又見到初修行的菩薩——因為如來的智慧——隨著各種眾生修行無量種種的行業，這非常困難，非常困難，難以用言語描述。如果修行的菩薩能夠這樣難行能忍、不驚不懼，這件事就更加困難了。」

當時，舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說完這些話后，佛陀告訴舍利弗說：「舍利弗！你認為怎麼樣？就像獅子幼崽，聽到父親的吼叫會有驚恐嗎？」

舍利弗說：「不會的，世尊！」

佛陀說：「舍利弗你應該知道：修行的菩薩如果聽到菩提（bodhi，覺悟）的獅子吼聲不會驚慌也不會恐懼，如果聽到眾生種種不同種類無量的行業也不會驚慌也不會動搖。舍利弗！就像微小的火苗不懼怕一切草木叢林，也不會這樣想：『我沒有力量燒燬世間的草木。』修行的菩薩也是這樣，用少許的智慧之火拯救各種眾生，不懼怕一切煩惱，也不會這樣想：『我不堪勝任去除消滅眾生世間的煩惱。』為什麼呢？如果能夠明瞭認識一切眾生的煩惱，那麼這些煩惱就會幫助智慧的火炬。」

佛陀告訴舍利弗：「譬如世間一切草木、枝葉、根、莖各自互相說：『從今往後七天，一切草木應該共同與火戰鬥，各自爭取勝利。』當時，這些草木聚集柴草堆積得像須彌山（Sumeru，佛教宇宙觀中的聖山）一樣高，有人告訴火說：『柴草堆積得像須彌山一樣高，你火為什麼不聚集力量？必定會被柴草所戰勝。』火說：『我不聚集眾人。為什麼呢？草木是我的朋友。如果草木多，我就會有力量；如果草木少，我就會熄滅。』舍利弗！修行的菩薩也是這樣，因為眾生無量的煩惱而能夠熾盛燃燒智慧的火炬，修行的菩薩漸漸地力量強大。如果能夠明瞭認識煩惱的意義之後，就能夠把煩惱當作智慧的火炬；如果修行的菩薩不喜歡煩惱而想要捨棄，就會墮落到聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）、緣

【English Translation】 English version: It is truly rare and difficult to find. World Honored One! I also see newly practicing Bodhisattvas—due to the Tathagata's (如來，Tathāgata, 'Thus Gone One' or 'Thus Come One', an epithet of the Buddha) wisdom—following all sentient beings in practicing immeasurable and various actions, which is very difficult, very difficult, and indescribable. If a practicing Bodhisattva can endure such difficult practices without fear or trepidation, that is even more difficult."

Then, after Śāriputra (舍利弗，one of the Buddha's ten principal disciples, known for his wisdom) spoke these words, the Buddha said to Śāriputra: "Śāriputra, what do you think? Does a lion cub feel fear when it hears its father roar?"

Śāriputra said, "No, World Honored One!"

The Buddha said, "Śāriputra, you should know that if a practicing Bodhisattva hears the lion's roar of Bodhi (菩提，enlightenment) , they will not be frightened or afraid. If they hear the immeasurable actions of various kinds of sentient beings, they will also not be frightened or moved. Śāriputra, just as a small fire does not fear all the grass and forests, nor does it think, 'I have no power to burn the grass and trees of the world,' so too is a practicing Bodhisattva. With a small fire of wisdom, they save all sentient beings, not fearing all afflictions, nor thinking, 'I am not capable of removing and extinguishing the afflictions of sentient beings in the world.' Why? If one clearly recognizes the afflictions of all sentient beings, then these afflictions will help the torch of wisdom."

The Buddha said to Śāriputra, "For example, all the grass, trees, branches, leaves, roots, and stems in the world say to each other, 'After seven days, all the grass and trees should fight together against the fire, each striving for victory.' At that time, these grasses and trees gather firewood as high as Mount Sumeru (須彌山，the sacred mountain in Buddhist cosmology), and someone tells the fire, 'The firewood is piled up as high as Mount Sumeru, why don't you gather your strength? You will surely be defeated by the firewood.' The fire says, 'I do not gather a crowd. Why? Grass and trees are my friends. If there are many grass and trees, I will have strength; if there are few grass and trees, I will be extinguished.' Śāriputra, a practicing Bodhisattva is also like this. Because of the immeasurable afflictions of sentient beings, they can ignite the torch of wisdom, and the practicing Bodhisattva gradually becomes stronger. If one clearly understands the meaning of afflictions, then one can hold afflictions as the torch of wisdom. If a practicing Bodhisattva does not like afflictions and wants to abandon them, they will fall into the path of Śrāvakas (聲聞，'hearers' or 'disciples' who attain enlightenment by hearing the Buddha's teachings) and Pratyeka-

覺之地。舍利弗當知：若修行菩薩正念觀察一切煩惱，修行菩薩漸則力強。聞是語已不驚不動，當知菩薩善巧方便智慧成就。

「複次，修行菩薩有四種相應善行。何者為四？所謂：一者、精進修習六波羅蜜；二者、以大悲心成熟眾生；三者、堅持功德成就圓滿；四者、無量劫時守護三界亦無疲倦，積集一切功德資糧。若修行菩薩能成如是四種功德，則為決定菩薩行業。」

爾時，佛告海慧菩薩言：「善男子！汝識邪魔波旬央俱賒鉤不？」

海慧菩薩言：「世尊！我識知是邪魔障鉤。」

佛言：「汝今愿聞邪魔障鉤解脫義不？」

海慧菩薩言：「愿樂欲聞。」

佛言：「若有菩薩聞是義已，則得解脫邪魔障鉤，而能摧伏一切魔軍，速成阿耨多羅三藐三菩提。」

爾時，海慧菩薩白佛言：「我等今者以佛威神欲說十二種邪魔央俱賒鉤初修行菩薩道故。何者十二？所謂：一者、若修行菩薩修檀波羅蜜，所愛之物而生吝心、不愛之物方能捨施。若有親識，意樂施與；若非親識，心無舍施。施者、受者俱生分別，世尊！此是修行菩薩第一障——佈施魔鉤。

「複次，世尊！若修行菩薩善行精進，堅持戒行，威儀具足，少分所犯則見聞其罪，身心清凈，平等習戒。若見精進比

【現代漢語翻譯】現代漢語譯本：覺悟之地。舍利弗，你應該知道：如果修行菩薩以正念觀察一切煩惱，那麼修行菩薩的力量就會逐漸增強。聽到這些話而不驚慌、不動搖，就應該知道這位菩薩已經成就了善巧方便的智慧。

『再者，修行菩薩有四種相應的善行。哪四種呢？分別是：第一，精進修習六波羅蜜（六種到達彼岸的方法）；第二，以大悲心來成熟眾生；第三，堅持功德，成就圓滿；第四，在無量劫的時間裡守護三界（欲界、色界、無色界）也不感到疲倦，積累一切功德資糧。如果修行菩薩能夠成就這四種功德，那麼就可以確定他是菩薩的行業。』

當時，佛告訴海慧菩薩說：『善男子！你認識邪魔波旬（欲界第六天之魔王）的央俱賒鉤（魔的鉤子）嗎？』

海慧菩薩說：『世尊！我認識這個邪魔的障礙之鉤。』

佛說：『你現在願意聽聞邪魔障礙之鉤的解脫之義嗎？』

海慧菩薩說：『非常願意聽聞。』

佛說：『如果菩薩聽聞了這個意義，就能解脫邪魔的障礙之鉤，並且能夠摧伏一切魔軍，迅速成就阿耨多羅三藐三菩提（無上正等正覺）。』

當時，海慧菩薩對佛說：『我們現在憑藉佛的威神之力，想要宣說十二種邪魔央俱賒鉤，這是初修菩薩道的原因。哪十二種呢？分別是：第一，如果修行菩薩修習檀波羅蜜（佈施），對於所喜愛的東西卻產生吝嗇之心，對於不喜愛的東西才能舍施。如果是有親近關係的人，心裡樂意施與；如果不是親近關係的人，心裡就沒有舍施。施捨的人和接受的人都產生分別心。世尊！這是修行菩薩的第一種障礙——佈施的魔鉤。』

『再者，世尊！如果修行菩薩善於精進行為，堅持戒律，威儀具足，即使稍微犯戒也會見到或聽到自己的罪過，身心清凈，平等地學習戒律。如果見到精進的比

【English Translation】 English version: The place of enlightenment. Shariputra, you should know that if a Bodhisattva cultivates and observes all afflictions with right mindfulness, then the strength of the practicing Bodhisattva will gradually increase. Upon hearing these words, if one is neither startled nor moved, it should be known that the Bodhisattva has achieved skillful means and wisdom.

'Furthermore, a practicing Bodhisattva has four corresponding virtuous practices. What are the four? They are: first, diligently cultivating the Six Paramitas (six perfections); second, maturing sentient beings with great compassion; third, upholding merit and achieving perfection; fourth, guarding the Three Realms (Desire Realm, Form Realm, Formless Realm) for countless eons without fatigue, accumulating all the resources of merit. If a practicing Bodhisattva can accomplish these four merits, then it can be determined that it is the conduct of a Bodhisattva.'

At that time, the Buddha said to Bodhisattva Haihui (Ocean of Wisdom): 'Good man! Do you recognize the Angkusha (hook) of Mara Papiyas (the demon king of the sixth heaven of the Desire Realm)?'

Bodhisattva Haihui said: 'World Honored One! I recognize this obstructive hook of the demon.'

The Buddha said: 'Do you now wish to hear the meaning of liberation from the obstructive hook of the demon?'

Bodhisattva Haihui said: 'I am eager to hear it.'

The Buddha said: 'If a Bodhisattva hears this meaning, they will be liberated from the obstructive hook of the demon, and will be able to subdue all the demon armies, and quickly attain Anuttara-Samyak-Sambodhi (Unsurpassed Perfect Enlightenment).'

At that time, Bodhisattva Haihui said to the Buddha: 'We now, by the power of the Buddha's majesty, wish to speak of the twelve kinds of Angkusha hooks of the demon, which are the reasons for the initial practice of the Bodhisattva path. What are the twelve? They are: first, if a practicing Bodhisattva cultivates Dana Paramita (giving), they develop a stingy mind towards things they love, and are only able to give away things they do not love. If they are close relatives, they are happy to give; if they are not close relatives, they have no intention of giving. The giver and the receiver both generate discrimination. World Honored One! This is the first obstacle for a practicing Bodhisattva—the demon hook of giving.'

'Furthermore, World Honored One! If a practicing Bodhisattva is good at diligent practice, upholds the precepts, is complete in demeanor, and sees or hears of their offenses even in small matters, their body and mind are pure, and they practice the precepts equally. If they see a diligent Bhikshu (monk)

丘及婆羅門而生供養，共其習學；若見犯戒則生瞋心，嫌恨惡賤。所修行業自讚毀他，世尊！此是修行菩薩第二障——持戒魔鉤。

「複次，世尊！若修行菩薩身忍、口忍，意心不忍，返生瞋恚。若見倚世豪族，則為顯揚其德為其忍受；若見卑下庶類，則生瞋恨而無忍心。雖暫忍定，心懷高慢，瞋恚無舍。世尊！此是修行菩薩第三障——忍辱魔鉤。

「複次，世尊！若修行菩薩勤心習學而化眾生令入聲聞、緣覺乘中，不教大乘；而讚聲聞、辟支佛地；專習俗諦，捨棄勝義諦法門；掩覆大乘，專修世俗名利；幢幡、音樂、花香供養尊容以求聲譽，不覽大乘、不求佛法。世尊！此是修行菩薩第四障——精進魔鉤。

「複次，世尊！若修行菩薩起四禪定、三摩缽低，宴坐寂然，成就禪定，而被毀呰成熟眾生處、毀呰說佛法處、毀呰眾生同居處、毀呰善行有為功德處，不動無為法，少分修習，不求禪定。返見欲界及無色界，樂無色天，以鈍心故愿壽長遠。若生無想天上，百千般佛成等正覺，是人無由值遇諸佛、不聞佛法、不值僧徒，不能成就眾生、亦不值受如來妙法、不值積集功德資糧，而無智慧，愚癡、怠慢。若無想天壽生畢已，下生之處少智尪弱。世尊！此是修行菩薩第五障——禪定魔鉤。

「

【現代漢語翻譯】現代漢語譯本：『如果（有）修行人以及婆羅門（Brahman，古印度僧侶階層）前來接受供養，（菩薩）就和他們一起學習；如果看到他們違反戒律，就生起嗔恨心，嫌棄憎恨。（菩薩）所修的行業總是自我讚揚而詆譭他人。世尊！這是修行菩薩的第二重障礙——持戒的魔鉤。』『再者，世尊！如果修行菩薩身體和口能忍耐，但內心不能忍耐，反而生起嗔恚。如果看到倚仗世俗權勢的豪門貴族，就爲了顯揚他們的德行而忍受；如果看到卑微低下的平民百姓，就生起嗔恨而沒有忍耐之心。雖然暫時忍耐安定，內心卻懷著高慢之心，嗔恚始終沒有捨棄。世尊！這是修行菩薩的第三重障礙——忍辱的魔鉤。』『再者，世尊！如果修行菩薩勤奮地學習，卻引導眾生進入聲聞乘（Śrāvakayāna，小乘佛教）和緣覺乘（Pratyekabuddhayāna，又稱獨覺乘）中，不教導大乘（Mahāyāna，大乘佛教）；讚歎聲聞和辟支佛的境界；專門學習世俗的真理（俗諦，saṃvṛti-satya），捨棄勝義諦（paramārtha-satya）的法門；掩蓋大乘，專門修習世俗的名利；用幢幡、音樂、花香供養佛像以求得聲譽，不學習大乘經典，不尋求佛法。世尊！這是修行菩薩的第四重障礙——精進的魔鉤。』『再者，世尊！如果修行菩薩修習四禪定（catuḥ-dhyāna）和三摩缽底（samāpatti，等至），安靜地禪坐，成就禪定，卻詆譭成熟眾生的地方、詆譭說法的地方、詆譭眾生共同居住的地方、詆譭善行有為功德的地方，不修習不動無為法，只是稍微修習，不尋求禪定。反而貪戀欲界和無所有處，喜歡無色界天，因為遲鈍的心而希望壽命長遠。如果生到無想天（asaṃjñā-deva）上，即使有成百上千的佛成等正覺，這個人也沒有機會遇到諸佛、聽聞佛法、遇到僧團，不能成就眾生，也不能接受如來微妙的佛法，不能積累功德資糧，而且沒有智慧，愚癡、怠慢。如果從無想天壽命終結后，下生的地方也會缺少智慧而身體虛弱。世尊！這是修行菩薩的第五重障礙——禪定的魔鉤。』

【English Translation】 English version: 『If practitioners and Brahmins (Brahman, the priestly class in ancient India) come to receive offerings, (the Bodhisattva) studies with them; if they see them violating precepts, they become angry, disgusted, and hateful. (The Bodhisattva)'s practice is to praise themselves and denigrate others. World Honored One! This is the second obstacle for a practicing Bodhisattva—the hook of the demon of precepts.』『Furthermore, World Honored One! If a practicing Bodhisattva can endure with their body and speech, but not with their mind, instead giving rise to anger. If they see powerful and influential people, they endure for the sake of extolling their virtues; if they see humble and lowly commoners, they become angry and have no patience. Although they may endure temporarily, their hearts are filled with arrogance, and they never abandon their anger. World Honored One! This is the third obstacle for a practicing Bodhisattva—the hook of the demon of patience.』『Furthermore, World Honored One! If a practicing Bodhisattva diligently studies but leads beings into the Śrāvakayāna (Vehicle of Hearers, Theravada Buddhism) and Pratyekabuddhayāna (Vehicle of Solitary Buddhas), not teaching the Mahāyāna (Great Vehicle, Mahayana Buddhism); praising the realms of Śrāvakas and Pratyekabuddhas; exclusively studying conventional truth (saṃvṛti-satya), abandoning the Dharma of ultimate truth (paramārtha-satya); concealing the Mahāyāna, exclusively cultivating worldly fame and gain; using banners, music, flowers, and incense to make offerings to Buddha images in order to seek fame, not studying the Mahāyāna scriptures, and not seeking the Buddha Dharma. World Honored One! This is the fourth obstacle for a practicing Bodhisattva—the hook of the demon of diligence.』『Furthermore, World Honored One! If a practicing Bodhisattva cultivates the four dhyānas (catuḥ-dhyāna) and samāpattis (samāpatti, meditative absorption), sits quietly in meditation, attains samādhi, but denigrates places where beings are matured, denigrates places where the Dharma is taught, denigrates places where beings live together, denigrates places of virtuous and conditioned merit, does not cultivate the unmoving and unconditioned Dharma, only cultivates a little, and does not seek samādhi. Instead, they are attached to the desire realm and the realm of nothingness, delight in the formless heavens, and because of their dull minds, they wish for long life. If they are born in the Heaven of Non-Perception (asaṃjñā-deva), even if hundreds of thousands of Buddhas attain perfect enlightenment, this person will have no opportunity to encounter the Buddhas, hear the Dharma, encounter the Sangha, be unable to benefit beings, nor receive the wonderful Dharma of the Tathāgata, nor accumulate the resources of merit, and will be without wisdom, foolish, and lazy. If their lifespan in the Heaven of Non-Perception ends, they will be reborn in a place with little wisdom and a weak body. World Honored One! This is the fifth obstacle for a practicing Bodhisattva—the hook of the demon of meditation.』

複次，世尊！若修行菩薩智慧彌廣，別識習性，知因緣起，所有不立、不行、不住，而乃毀呰有為功德，遂失善巧方便智慧。若佈施、持戒、忍辱、精進、禪定俱不修習，唯贊般若波羅蜜，自言：『般若最勝。』於五波羅蜜心生分別，以四攝事、不攝眾生，心常無相無為將為最妙，是人未熟智故卻墮邪路。世尊！此是修行菩薩第六障——般若魔鉤。

「複次，世尊！若修行菩薩修阿蘭若行，樂住寂靜，獨處山林，無所樂著。迥無儲積，不居道俗，少用功智，不動安然，亦不習學深義、亦不成熟眾生、亦不聽聞佛法、亦不挍量趣路，若有講深義處亦不往就聽聞、亦不求問深教、亦不尋善知識。以其樂住阿蘭若，志存煩惱不動，若不開剝煩惱種子，乃至八聖道路。是修行菩薩雖在獨住，不利他己。世尊！此是修行菩薩第七障——阿蘭若魔鉤。

「複次，世尊！若修行菩薩說法深邃、美言悅豫、威德攝眾，若有眾生堪與授法不為授說、若見鈍根愚癡不堪教授則為顯示佛法。世尊！此是修行菩薩第八障——歸依法海魔鉤。

「複次，世尊！若修行菩薩習學世間外道疏論，捨棄大乘深義，讚揚外道所說。若見有人明閑外論，樂說聽聞，稱美為德。是時會中有諸天眾，心樂聽聞大乘法故來赴道場，既聞所說外道

【現代漢語翻譯】現代漢語譯本：再者，世尊！如果修行菩薩的智慧過於寬泛，只辨別習性，瞭解因緣生起，對於一切不執著、不行動、不駐留，反而譭謗有為的功德，就會失去善巧方便的智慧。如果佈施（Dāna，慷慨施捨）、持戒（Śīla，遵守戒律）、忍辱（Kṣānti，忍耐寬容）、精進（Vīrya，努力不懈）、禪定（Dhyāna，冥想專注）都不修習，只讚歎般若波羅蜜（Prajñāpāramitā，智慧的完美），自稱：『般若最殊勝。』對於五波羅蜜（Pañca-pāramitā，五種達到彼岸的方法）心生分別，不用四攝事（Saṃgraha-vastu，四種攝取眾生的方法）來攝受眾生，內心常常以無相無為作為最妙，這種人因為智慧不成熟反而墮入邪路。世尊！這是修行菩薩的第六種障礙——般若魔鉤。再者，世尊！如果修行菩薩修習阿蘭若行（āraṇyaka，在寂靜處修行），喜歡住在寂靜的地方，獨自在山林中，沒有所愛所執著。完全沒有積蓄，不居住在城市或鄉村，很少運用智慧，不動搖地保持安靜，也不學習深奧的義理，也不成熟眾生，也不聽聞佛法，也不衡量正確的道路，如果有講說深奧義理的地方也不前往聽聞，也不尋求請教深奧的教義，也不尋找善知識（Kalyāṇa-mitra，良師益友）。因為喜歡住在阿蘭若，心思停留在煩惱而不動，如果不開剝煩惱的種子，乃至八聖道（āryāṣṭāṅga-mārga，達到涅槃的八正道）。這種修行菩薩即使獨自居住，也不能利益自己和他人。世尊！這是修行菩薩的第七種障礙——阿蘭若魔鉤。再者，世尊！如果修行菩薩說法深奧精邃、言辭優美動聽、以威德攝受大眾，如果有眾生堪能接受佛法卻不為他們講說，如果看到根器遲鈍愚癡不堪教導的眾生，反而為他們顯示佛法。世尊！這是修行菩薩的第八種障礙——歸依法海魔鉤。再者，世尊！如果修行菩薩學習世間外道的粗疏理論，捨棄大乘（Mahāyāna，大乘佛教）深奧的義理，讚揚外道所說的內容。如果看到有人精通外道理論，喜歡談論聽聞，就稱讚他們有德行。這時法會中有諸天眾，因為喜歡聽聞大乘佛法而來到道場，既然聽到了所說的外道

【English Translation】 English version: Furthermore, World Honored One! If a Bodhisattva's wisdom in practice becomes excessively broad, merely distinguishing habits and understanding the arising of conditions, holding no attachment, taking no action, and dwelling nowhere, yet denigrates meritorious deeds of conditioned existence, they will lose skillful means and wisdom. If they do not cultivate giving (Dāna, generosity), morality (Śīla, ethical conduct), patience (Kṣānti, forbearance), diligence (Vīrya, effort), and meditation (Dhyāna, concentration), but only praise Prajñāpāramitā (perfection of wisdom), proclaiming, 'Prajñā is the most supreme,' and discriminate among the five pāramitās (Pañca-pāramitā, five perfections), not embracing beings with the four means of attraction (Saṃgraha-vastu, four ways of gathering beings), always regarding non-appearance and non-action as the most wonderful, such a person, due to immature wisdom, falls onto a wrong path. World Honored One! This is the sixth obstacle for a Bodhisattva in practice—the hook of the Prajñā demon. Furthermore, World Honored One! If a Bodhisattva in practice cultivates the practice of living in the wilderness (āraṇyaka, forest dwelling), delighting in solitude, dwelling alone in the mountains and forests, without any attachments. Having no possessions, not dwelling in cities or villages, using little effort and wisdom, remaining still and peaceful, neither studying profound meanings, nor maturing beings, nor listening to the Buddha's teachings, nor measuring the correct path, if there is a place where profound meanings are being taught, they do not go to listen, nor do they seek to inquire about profound teachings, nor do they seek good spiritual friends (Kalyāṇa-mitra, virtuous friend). Because they delight in dwelling in the wilderness, their minds remain fixed on afflictions without moving, if they do not uproot the seeds of afflictions, even up to the eight noble paths (āryāṣṭāṅga-mārga, the eightfold path to Nirvana). This Bodhisattva in practice, even though dwelling alone, does not benefit themselves or others. World Honored One! This is the seventh obstacle for a Bodhisattva in practice—the hook of the wilderness demon. Furthermore, World Honored One! If a Bodhisattva in practice speaks profound Dharma, with beautiful and pleasing words, and gathers beings with majestic virtue, if there are beings capable of receiving the Dharma, they do not teach them, but if they see dull-witted and foolish beings incapable of being taught, they instead reveal the Buddha's teachings to them. World Honored One! This is the eighth obstacle for a Bodhisattva in practice—the hook of the demon of taking refuge in the ocean of Dharma. Furthermore, World Honored One! If a Bodhisattva in practice studies the coarse treatises of worldly non-Buddhist paths, abandoning the profound meanings of the Mahāyāna (Great Vehicle), and praises what is said by non-Buddhists. If they see someone who is well-versed in non-Buddhist theories, delighting in speaking and listening, they praise them as virtuous. At that time, there are heavenly beings in the assembly who come to the Dharma assembly because they delight in hearing the Mahāyāna Dharma, but having heard the non-Buddhist

疏論，心生懊惱而還本宮，發如是言：『此善男子今已滅法。如來善教，如是修行菩薩於法棟樑，何故翻教世間外論？樂戲論故，棄捨大乘。何以故？諸佛、如來為甚深法故成等正覺，不因世俗外道戲論成就菩提。』世尊！是等修行菩薩學說外道種種言論，而乃覆藏如來佛法，如是之人于佛法化成等正覺專行斷滅。世尊！此是修行菩薩第九障——覆蓋甚深佛法讚揚外道戲論魔鉤。

「複次，世尊！若修行菩薩逐惡伴侶為善知識，共結朋友，而是惡友專令菩薩棄捨眾生不令成熟、亦復不令扶護佛法，教住空寂少功力處，數為教授聲聞法行，若有大乘相應深義不為宣傳。若修行菩薩習大乘故住寂靜處欲進菩提，惡友為障，令其菩薩攀緣世間，而謂之言：『修行菩薩合攀緣世間俗法。』若應教習世法，他則令住寂靜，為現令悟入於他位，不為顯示菩薩決定無上行門。世尊！何者是菩薩決定無上行門？有其十種。何者為十？所謂：一者、依住信根，受善知識教故；二者、精求妙法如救頭然；三者、于善法教樂住正念，常勤修學；四者、正勤精進，已作法者其心不捨；五者、不樂自樂，唯愿成熟眾生；六者、為求法故不惜身命；七者、三十二相、八十種好、凈佛剎土，修諸功德資糧無厭；八者、總持威德圓滿成就；九者、

【現代漢語翻譯】現代漢語譯本：疏論中，（天女）心中懊惱，返回本宮，說了這樣的話：『這位善男子現在已經滅絕佛法。如來的善妙教導，像這樣修行的菩薩本應是佛法的棟樑，為何反而教導世間外道的理論？因為喜歡戲論，而捨棄了大乘佛法。這是為什麼呢？諸佛、如來是因為甚深佛法才成就正等覺悟，不是因為世俗外道的戲論而成就菩提。』世尊！這些修行的菩薩學習宣說外道的各種言論，卻反而覆蓋隱藏如來的佛法，像這樣的人在佛法教化中成就正等正覺，實際上卻專門行斷滅之法。世尊！這是修行菩薩的第九種障礙——覆蓋甚深佛法，讚揚外道戲論，如同魔的鉤子。

『再者，世尊！如果修行的菩薩追隨惡劣的同伴作為善知識（Kalyana-mitra），與他們結交朋友，這些惡友專門引導菩薩捨棄眾生，不讓他們成熟，也不扶持守護佛法，教導他們住在空寂、少有功德力量的地方，常常教導他們聲聞乘的修行方法，如果有與大乘佛法相應的深奧意義，就不為他們宣說。如果修行的菩薩因為學習大乘佛法而住在寂靜之處，想要進步達到菩提，惡友就成為障礙，讓他們攀緣世間，還說：『修行的菩薩應該攀緣世間的俗法。』如果應該教導他們學習世間法，他們就讓他們住在寂靜之處，為他們展現悟入其他果位的景象，不為他們顯示菩薩決定的無上修行法門。』世尊！什麼是菩薩決定的無上修行法門呢？有十種。什麼是十種呢？就是：第一，依靠安住于信根（sraddha-mula），接受善知識的教導；第二，精勤尋求妙法，如同拯救自己的頭一樣急迫；第三，對於善法教導，喜歡安住于正念，常常勤奮修學；第四，以正精進勤奮，對於已經修習的佛法，內心不捨棄；第五，不貪圖自己的快樂，只希望成熟眾生；第六，爲了尋求佛法，不吝惜自己的身命；第七，對於三十二相（dvātrimśadvaralakṣaṇa）、八十種好（aśītyanuvyañjana）、清凈佛剎（buddhakṣetra），修習各種功德資糧沒有厭倦；第八，總持（dhāraṇī）威德圓滿成就；第九，……

【English Translation】 English version: In the commentary, (the goddess) felt distressed and returned to her palace, uttering these words: 'This good man is now destroying the Dharma. The Tathagata's (Tathāgata) excellent teachings, like this practicing Bodhisattva (Bodhisattva), should be the pillars of the Dharma, why instead teach worldly heretical theories? Because of delighting in frivolous talk, he abandons the Mahayana (Mahāyāna) Dharma. Why is this? The Buddhas (Buddha), the Tathagatas, attain complete and perfect enlightenment because of the profound Dharma, not because of worldly heretical frivolous talk achieving Bodhi (Bodhi).' World-Honored One (Bhagavan)! These practicing Bodhisattvas learn and speak of various heretical doctrines, but instead cover and conceal the Tathagata's Dharma. Such people, in the Dharma's teachings, achieve complete and perfect enlightenment, but in reality, they specialize in the practice of annihilation. World-Honored One! This is the ninth obstacle for practicing Bodhisattvas—covering the profound Dharma, praising heretical frivolous talk, like the hook of a demon.

'Furthermore, World-Honored One! If a practicing Bodhisattva follows evil companions as good teachers (Kalyana-mitra), and makes friends with them, these evil friends specifically lead the Bodhisattva to abandon sentient beings, not allowing them to mature, nor supporting and protecting the Dharma, teaching them to dwell in solitary, desolate places with little merit and power, often teaching them the practices of the Sravaka (Śrāvaka) vehicle. If there are profound meanings corresponding to the Mahayana Dharma, they do not proclaim them. If a practicing Bodhisattva, because of studying the Mahayana Dharma, dwells in a quiet place, desiring to advance towards Bodhi, the evil friends become an obstacle, causing them to cling to the world, and saying: 'A practicing Bodhisattva should cling to worldly, secular matters.' If they should be taught to learn worldly matters, they cause them to dwell in quiet places, showing them the appearance of entering other stages of realization, not showing them the Bodhisattva's definitive, supreme path of practice.' World-Honored One! What is the Bodhisattva's definitive, supreme path of practice? There are ten kinds. What are the ten? They are: First, relying on and dwelling in the root of faith (sraddha-mula), receiving the teachings of good teachers; second, diligently seeking the wonderful Dharma as if saving one's own head; third, delighting in dwelling in right mindfulness regarding the teachings of the good Dharma, constantly diligently studying; fourth, with right diligence and effort, not abandoning the Dharma that has already been practiced; fifth, not delighting in one's own pleasure, only wishing to mature sentient beings; sixth, for the sake of seeking the Dharma, not cherishing one's own life; seventh, for the thirty-two major marks (dvātrimśadvaralakṣaṇa), the eighty minor characteristics (aśītyanuvyañjana), and the pure Buddha-fields (buddhakṣetra), cultivating various accumulations of merit without weariness; eighth, the Dharani (dhāraṇī) power and virtue are perfectly accomplished; ninth,...

一切凡俗世位心無染故，修習摩訶般若波羅蜜行；十者、過一切聲聞、緣覺位地，善巧方便智慧超進。世尊！是為十種決定無上菩薩行業，修行菩薩應當習學。是諸惡友不為顯示善事，翻令障道，謂菩薩言：『汝若勤苦修行然可成佛，不可怠慢心故得成佛道。汝若八劫乃至十劫不成菩提，更無可求阿耨多羅三藐三菩提。』世尊！修行菩薩苦行精進，被他障道令退入聲聞果位，此是修行菩薩第十障——非善知識魔鉤。

「複次，世尊！若修行菩薩貢高、我慢，以貢高故、心不下故，于諸師僧、和尚、威儀羯磨、門徒、檀越乃至父母，心無摧伏。若見修行菩薩已超菩薩行門、悟達善行、已得總持威儀圓滿，不願親近、不共習學，善教亦不尋求請問。若見曾修大乘行人，已被魔鉤鉤著其心。以是義故，是人翻修邪行、愛樂邪伴、專行邪路，退失菩提，如癡母羊無步前進。譬如有人于炕旱時，高原陸地種贍部樹，復不溉灌，縱有流渠堰塞令斷。是人雖種、不溉，不生。世尊！修行菩薩亦復如是，先發菩提，後生貢高、我慢心故，退失善知識教，不聞佛法；已聞受者，更不修治。譬如海水，波浪不動，地勢洼下，水能深厚，所有江、河、泉源湊流就下。世尊！修行菩薩亦復如是，于師僧、父母心為卑下，用少功力獲大深法

【現代漢語翻譯】現代漢語譯本：對於一切凡俗的世間地位，內心沒有被污染的緣故，修習摩訶般若波羅蜜（Maha-prajnaparamita，偉大的智慧到彼岸）的修行；第十種是，超越一切聲聞（Sravaka，聽聞佛法而悟道者）、緣覺（Pratyekabuddha，靠自己領悟佛法者）的地位，以善巧方便的智慧超越前進。世尊！這便是十種決定無疑的最上菩薩行業，修行菩薩應當學習。這些惡友不會為你顯示善事，反而會阻礙你的道路，他們會對菩薩說：『你如果勤苦修行或許可以成佛，但如果因為懈怠的心就無法成就佛道。你如果八劫乃至十劫都不能成就菩提（Bodhi，覺悟），那就更不可能求得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』世尊！修行菩薩如果苦行精進，卻被他人阻礙道路，導致退入聲聞的果位，這就是修行菩薩的第十種障礙——非善知識的魔鉤。

『再者，世尊！如果修行菩薩貢高我慢，因為貢高的緣故，內心不謙下，對於諸位師僧（Sramana，出家修道者）、和尚（Upadhyaya，親教師）、威儀羯磨（Vinaya-karma，戒律儀式）、門徒、檀越（Danapati，施主）乃至父母，內心沒有降伏。如果見到修行菩薩已經超越菩薩的修行門徑、領悟通達善行、已經獲得總持（Dharani，總攝憶持）威儀圓滿，卻不願意親近、不共同學習，對於好的教導也不尋求請問。如果見到曾經修行大乘（Mahayana，佛教宗派，意為『大乘』）的修行人，已經被魔鉤鉤住了他的心。因為這個緣故，這個人反而修習邪行、喜愛邪惡的同伴、專門行走邪路，退失菩提，就像愚癡的母羊無法前進。譬如有人在乾旱的時候，在高原陸地上種植贍部樹（Jambudvipa，閻浮樹，一種樹名），又不灌溉，即使有水渠也堵塞斷絕。這個人雖然種植了，但不灌溉，就不會生長。世尊！修行菩薩也是這樣，先發菩提心，後來因為生起貢高我慢的心，退失善知識的教導，不聽聞佛法；已經聽聞接受的，也不再修習。譬如海水，波浪不動，地勢低窪，水就能深厚，所有的江河泉源都匯聚流向下處。世尊！修行菩薩也是這樣，對於師僧、父母內心謙卑低下，用少許的功力就能獲得廣大的深奧佛法。』

【English Translation】 English version: Because the mind is not defiled by all mundane worldly positions, one cultivates the practice of Maha-prajnaparamita (Great Perfection of Wisdom); the tenth is to surpass all Sravaka (Hearer) and Pratyekabuddha (Solitary Buddha) stages, with skillful means and wisdom advancing beyond. World-Honored One! These are the ten kinds of definite supreme Bodhisattva practices that a cultivating Bodhisattva should learn. These evil friends do not reveal good deeds, but instead obstruct the path, saying to the Bodhisattva: 'If you diligently cultivate, you may become a Buddha, but you cannot attain Buddhahood with a lazy mind. If you do not attain Bodhi (Enlightenment) in eight or even ten kalpas (eons), there is no further possibility of seeking Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).』 World-Honored One! If a cultivating Bodhisattva diligently practices austerities but is obstructed by others, causing them to regress into the Sravaka stage, this is the tenth obstacle for a cultivating Bodhisattva—the hook of a non-virtuous friend.

『Furthermore, World-Honored One! If a cultivating Bodhisattva is arrogant and conceited, and because of this arrogance, their mind is not humble, they are not submissive towards teachers, Sangha (community of monks), Upadhyaya (preceptor), Vinaya-karma (disciplinary procedures), disciples, Danapati (patrons), or even parents. If they see a cultivating Bodhisattva who has surpassed the Bodhisattva's path, understood virtuous conduct, and attained complete Dharani (retentive memory) and perfect deportment, they are unwilling to approach them, do not study together, and do not seek or inquire about good teachings. If they see a practitioner who has previously cultivated the Mahayana (Great Vehicle), their mind has already been hooked by a demonic hook. Because of this, that person instead cultivates wrong practices, loves evil companions, and exclusively walks the wrong path, losing Bodhi, like a foolish ewe unable to move forward. For example, someone plants a Jambudvipa (rose apple tree) on high, dry land during a drought, and does not irrigate it, even if there are streams, they are blocked and cut off. Although this person plants it, without irrigation, it will not grow. World-Honored One! A cultivating Bodhisattva is also like this, first arousing Bodhicitta (the mind of enlightenment), and later, because of arrogance and conceit, losing the teachings of virtuous friends, not hearing the Buddha's teachings; and those who have heard and accepted them no longer cultivate them. For example, the ocean, when the waves are still and the ground is low, the water can be deep and thick, and all rivers and springs flow downwards to it. World-Honored One! A cultivating Bodhisattva is also like this, being humble and submissive towards teachers and parents, using little effort to obtain great and profound Dharma (teachings).』

，隨所記念法入心耳。若貢高、我慢，不伏師僧、父母，當知是人已被魔鉤之所鉤著。世尊！此是修行菩薩第十一障——貢高魔鉤。

「複次，世尊！若修行菩薩形貌端嚴，眾所欽仰，富饒高族、部從、眷屬、倉庫珍寶，其數無量。以其端嚴，眾所觀美；富饒高族部從、眾多功德資糧，貴敬遵崇。是菩薩不求集智資糧，以自威嚴富豪力故，醉心怠慢，不見正路。若見出家初修菩薩戒人已出塵勞，精勤修習，集智資糧智慧力故，為法精誠宴坐風日，血肉乾焦，露骨羸瘦，晨昏修習如救頭然。是貢高修行菩薩若見如是行人而生嫌賤，不共為伴、不隨受教，其心愚昧，闇鈍無智。世尊！此是修行菩薩第十二障——我心所醉魔鉤。」

爾時，菩薩言：「世尊！是為修行菩薩十二種魔障央俱賒鉤，令其修行菩薩障道。若修行菩薩不覺、不知、不離、不遠如是無明，尚不堪習隨逐菩薩幼童行業，況能得成阿耨多羅三藐三菩提？是以初修行菩薩應當精勤攝心，自覺超過邪魔十二障鉤。」

第十三

出《戲樂嚴經》(顯說一條行)

解善巧方便施五欲樂故勸化一切眾生，令發無上菩提。

爾時，長老須菩提告夫人言：「善女人！汝之夫婿今在何處？」

夫人答言：「須菩提當知：我今非

【現代漢語翻譯】現代漢語譯本：隨所憶念的佛法進入內心。如果（有人）貢高自大、傲慢，不服從師父、僧侶、父母，應當知道這個人已經被魔的鉤子鉤住了。世尊（Bhagavan）！這是修行菩薩的第十一重障礙——貢高魔鉤。

再者，世尊（Bhagavan）！如果修行菩薩容貌端正莊嚴，為眾人所欽佩仰慕，富有且出身高貴家族，擁有眾多部下、眷屬，倉庫里充滿無數珍寶。因為他容貌端正莊嚴，被眾人觀賞讚美；富有且出身高貴家族，擁有眾多功德資糧，受人尊重敬仰。這位菩薩不尋求積累智慧資糧，因為自身威嚴和富豪勢力，內心沉醉於此而怠慢修行，看不見正確的道路。如果他看見出家后剛開始修行的菩薩戒人，已經脫離塵世煩惱，精勤修習，積累智慧資糧，因為追求佛法的精誠而安靜地坐在風日之下，血肉乾枯焦躁，露出骨頭，身體羸弱消瘦，早晚都像救燃眉之急一樣努力修行。這位貢高自大的修行菩薩如果看見這樣的修行人，就產生嫌棄輕賤之心，不與他們為伴，不接受他們的教導，他的心愚昧無知，遲鈍沒有智慧。世尊（Bhagavan）！這是修行菩薩的第十二重障礙——我心所醉魔鉤。

當時，菩薩說：『世尊（Bhagavan）！這就是修行菩薩的十二種魔障央俱賒鉤（Yangkusha hook，魔鉤的名稱），使修行菩薩的道路受阻。如果修行菩薩不能察覺、不知曉、不遠離、不擺脫這樣的無明，尚且不能勝任學習跟隨菩薩幼童的行業，更何況能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）？因此，剛開始修行的菩薩應當精勤地收攝內心，自覺地超越邪魔的十二重障礙鉤。』

第十三

出自《戲樂嚴經》（只顯說一條修行）

因為善巧方便地佈施五欲之樂，所以勸化一切眾生，令他們發起無上菩提心。

當時，長老須菩提（Subhuti）告訴夫人說：『善女人！你的丈夫現在在哪裡？』

夫人回答說：『須菩提（Subhuti），你應該知道：我現在不是

【English Translation】 English version: The Dharma that is remembered enters the mind and ears. If one is arrogant and haughty, and does not submit to teachers, monks, parents, know that this person has already been hooked by the hook of Mara (demon). World-Honored One (Bhagavan)! This is the eleventh obstacle for a Bodhisattva in training—the hook of arrogance.

Furthermore, World-Honored One (Bhagavan)! If a Bodhisattva in training has a handsome and dignified appearance, is admired by all, is wealthy and from a noble family, has many subordinates, relatives, and countless treasures in his storehouses. Because of his handsome appearance, he is admired by all; because of his wealth and noble family, he has many merits and resources, and is respected and revered. This Bodhisattva does not seek to accumulate wisdom resources, because of his own power and wealth, he is intoxicated and negligent, and cannot see the right path. If he sees a person who has left home and is newly practicing the Bodhisattva precepts, who has already escaped the troubles of the world, diligently cultivates, accumulates wisdom resources, and because of his sincerity in seeking the Dharma, sits quietly in the wind and sun, his flesh and blood are dry and scorched, his bones are exposed, and he is thin and weak, cultivating diligently morning and evening as if saving his own head from burning. If this arrogant Bodhisattva in training sees such a practitioner, he will develop a feeling of disgust and contempt, not associate with them, and not accept their teachings, his mind is ignorant, dull, and without wisdom. World-Honored One (Bhagavan)! This is the twelfth obstacle for a Bodhisattva in training—the hook of intoxication with one's own mind.

At that time, the Bodhisattva said: 'World-Honored One (Bhagavan)! These are the twelve kinds of demonic obstacles, the Yangkusha hook (Yangkusha hook, name of the hook of Mara), that obstruct the path of a Bodhisattva in training. If a Bodhisattva in training cannot perceive, know, leave, or stay far away from such ignorance, he is not even qualified to learn and follow the practices of a young Bodhisattva, let alone attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment)? Therefore, a Bodhisattva who is just beginning to train should diligently restrain his mind and consciously overcome the twelve obstacle hooks of Mara.'

Thirteenth

From the 'Playful Adornment Sutra' (only explains one practice)

Because of skillfully and expediently giving the pleasures of the five desires, he encourages all sentient beings to arouse the unsurpassed Bodhi mind.

At that time, the elder Subhuti (Subhuti) said to the lady: 'Good woman! Where is your husband now?'

The lady replied: 'Subhuti (Subhuti), you should know: I am not now'

唯一夫。何以故？世間眾生五欲所纏戲樂習故，皆是我夫。」

須菩提言：「何者是善巧方便隨意戲樂？」

夫人答言：「須菩提當知：若有眾生貪求五欲，我當則以資助奉施，然則勸化令發菩提。若有眾生欲心熾盛，我當回施恣情戲樂，是以名為善巧方便隨意戲樂。」

須菩提言：「如來不許眾生耽欲。」

夫人答言：「如聞如來經中所說：『若有比丘受持袈裟、錫杖、臥具、病緣雜藥、什物之屬，不應多畜。是其童子及諸檀越就於聚落所得上妙供具，供養師僧、和尚，同居僧徒隨所樂受，若因此一物惡行滅除而得長道。』以是義故，如來許其比丘受畜是物。」

須菩提言：「誠如所說，真實不虛。」

夫人言：「一切五欲耽著戲樂，如來以是方便，若有利故亦許不遮。」

須菩提言：「善女人！幾何眾生因是善巧方便受諸戲樂成熟無上菩提？」

夫人答言：「若三千大千世界虛空所有星辰數量至於邊際，尚知其數。若與我善巧方便受世戲樂調伏勸化故皆發無上菩提，是等眾生其數多於虛空星數。」

須菩提言：「善女人！汝何能得令諸眾生而獲安樂？」

夫人答言：「須菩提當知：有諸眾生樂事梵天，我以四禪喜樂隨意奉施，然後勸令發菩提心。

【現代漢語翻譯】現代漢語譯本：『唯一丈夫。』為什麼呢？因為世間眾生被五欲（色、聲、香、味、觸）所纏繞，沉溺於嬉戲享樂的習性，所以（他們）都是我的丈夫。須菩提（釋迦牟尼的十大弟子之一，以解空第一著稱）問道：『什麼是善巧方便的隨意嬉戲享樂？』夫人回答說：『須菩提，你應該知道：如果有的眾生貪求五欲，我就用財物資助供養他們，然後勸導教化他們發起菩提心（覺悟之心）。如果有的眾生慾望強烈，我就順應他們的心意，讓他們盡情嬉戲享樂，這叫做善巧方便的隨意嬉戲享樂。』須菩提問道：『如來（佛陀的稱號）不是不允許眾生沉溺於慾望嗎？』夫人回答說：『我聽如來在經中說過：『如果有的比丘（出家男子）接受袈裟（僧衣）、錫杖（僧人用的手杖）、臥具（睡覺的用具）、治病的各種藥物、以及其他物品，不應該過多積蓄。那些童子和各位施主在村落里得到的上等美好的供養，用來供養師父、和尚（寺院住持），以及同住的僧人，讓他們隨意享用，如果因此能消除一種惡行而得到長久的修行之道。』因為這個緣故，如來允許比丘接受和儲蓄這些物品。』須菩提說：『確實像您所說的，真實不虛。』夫人說：『一切五欲的沉溺和嬉戲享樂，如來用這種方便法門，如果對眾生有利，也允許而不加以禁止。』須菩提問道：『善女人！有多少眾生因為這種善巧方便，享受各種嬉戲享樂而成熟無上菩提（最高的覺悟）？』夫人回答說：『如果三千大千世界（佛教宇宙觀中的一個宇宙）虛空中的所有星辰，數量達到邊際，尚且可以知道它們的數目。如果與我用善巧方便，享受世間嬉戲享樂，調伏勸化而發起無上菩提心的眾生相比，這些眾生的數量比虛空中的星辰還要多。』須菩提問道：『善女人！您如何能夠讓這些眾生獲得安樂？』夫人回答說：『須菩提，你應該知道：有的眾生喜歡梵天（色界天的最高天）的樂事，我就用四禪（佛教禪定的一種境界）的喜樂隨意奉獻給他們，然後勸導他們發起菩提心。』

【English Translation】 English version: 『Only one husband.』 Why is that? Because the sentient beings in the world are entangled by the five desires (form, sound, smell, taste, and touch), and are accustomed to indulging in playful pleasures, so (they) are all my husbands.』 Subhuti (one of the ten major disciples of Shakyamuni, known for his understanding of emptiness) asked: 『What is skillful means of freely indulging in playful pleasures?』 The lady replied: 『Subhuti, you should know that if there are sentient beings who crave the five desires, I will assist and provide for them with wealth, and then persuade and transform them to arouse Bodhicitta (the mind of enlightenment). If there are sentient beings whose desires are intense, I will indulge them in playful pleasures according to their wishes, and this is called skillful means of freely indulging in playful pleasures.』 Subhuti asked: 『Does the Tathagata (an epithet of the Buddha) not forbid sentient beings from indulging in desires?』 The lady replied: 『I have heard the Tathagata say in the sutras: 『If there are Bhikshus (ordained monks) who receive robes, staffs, bedding, various medicines for illness, and other items, they should not accumulate too much. Those boys and donors obtain excellent offerings in the villages, and use them to support the teachers, abbots (head of the monastery), and fellow monks, allowing them to enjoy them as they please. If, as a result, one evil deed is eliminated and the path to long-term practice is attained.』 For this reason, the Tathagata allows the Bhikshus to receive and store these items.』 Subhuti said: 『Indeed, as you say, it is true and not false.』 The lady said: 『All indulgence in the five desires and playful pleasures, the Tathagata uses this expedient means, and if it is beneficial to sentient beings, He allows it and does not prohibit it.』 Subhuti asked: 『Good woman! How many sentient beings, through these skillful means, enjoy various playful pleasures and mature into Anuttara-Samyak-Sambodhi (supreme enlightenment)?』 The lady replied: 『If all the stars in the three thousand great thousand worlds (a universe in Buddhist cosmology) in the sky, their number reaching the limit, could still be known. Compared to the sentient beings who, through my skillful means, enjoy worldly playful pleasures, are tamed and persuaded to arouse Bodhicitta, the number of these sentient beings is greater than the number of stars in the sky.』 Subhuti asked: 『Good woman! How are you able to bring happiness to these sentient beings?』 The lady replied: 『Subhuti, you should know that there are sentient beings who enjoy the pleasures of Brahma (the highest heaven in the Form Realm), I will offer them the joy of the four Dhyanas (a state of meditative absorption in Buddhism) as they please, and then persuade them to arouse Bodhicitta.』

復有眾生樂事帝釋，我當奉以帝釋快樂，然後勸令發菩提心。復有眾生樂於諸天、龍王、夜叉、修羅、乾闥、及金翅鳥、諸雜大蛇皆以戲樂，我當各隨所樂施奉無闕，然後勸令發菩提心。復有眾生意樂轉輪聖王遊戲，乃至大臣、國邑、聚落族姓之子，及婆羅門中部、下庶，如是眾生各隨意樂悉皆施與，不令闕乏，然後勸令發菩提心。復有眾生樂於色、聲、香、味、觸、法，復有眾生意所貪著花鬘、瓔珞、涂香、末香、衣服、繒彩以為嚴飾，復有眾生貪著錢財、金、銀、珠玉、頗梨、馬瑙、鼓樂絃歌，如是眾生意所樂者，五欲戲樂皆當施與，然後勸令發菩提心。」

須菩提言：「善女人當知：是諸五慾障八聖道，涅槃趣路善無所得。是等五欲正受之時，亦有眾生以是緣故於善調伏勸入菩提，此義次第甚為難思。善女人！以大菩薩修行甚難之事令是修行菩薩成就善事，當知甚難。何以故？如是等事皆是眾生障道一種之事，亦有諸類眾生還復因調伏而得入善。」

爾時，精舍演法會中有二長者子，曾與夫人交遊，善巧方便隨意戲樂故，勸入無上菩提。是時此二長者子白鬚菩提言：「須菩提！勿以自智簡擇他智。須菩提！于意云何？若有少分油燈，堪以口吹、手扇而能滅不？」

須菩提言：「甚堪吹滅。」

【現代漢語翻譯】現代漢語譯本：還有一些眾生喜歡帝釋天（Indra，佛教的護法神）的快樂，我應當供奉他們帝釋天的快樂，然後勸導他們發起菩提心（Bodhicitta，覺悟之心）。還有一些眾生喜歡諸天、龍王（Nāga，蛇神）、夜叉（Yaksa，守護神）、修羅（Asura，非天）、乾闥婆（Gandharva，天上的樂神）以及金翅鳥（Garuda，一種神鳥）、各種各樣的大蛇的戲樂，我應當各自隨他們所喜歡的東西施捨供奉，沒有缺少，然後勸導他們發起菩提心。還有一些眾生喜歡轉輪聖王（Cakravartin，統治世界的理想君主）的遊戲，乃至大臣、國邑、聚落族姓之子，以及婆羅門（Brahmana，印度教祭司）中部、下等平民，像這樣的眾生，各自隨他們所喜歡的東西全部施與，不讓他們缺乏，然後勸導他們發起菩提心。還有一些眾生喜歡色、聲、香、味、觸、法，還有一些眾生心意貪著花鬘、瓔珞、涂香、末香、衣服、繒彩來作為裝飾，還有一些眾生貪著錢財、金、銀、珠玉、頗梨（Sphatika，水晶）、瑪瑙、鼓樂絃歌，像這樣的眾生心意所喜歡的東西，五欲（五種感官慾望）的戲樂都應當施與，然後勸導他們發起菩提心。

須菩提（Subhuti，佛陀的十大弟子之一）說：『善女人，應當知道：這些五慾障礙八聖道（Eightfold Noble Path，達到涅槃的八個步驟），涅槃（Nirvana，解脫）的道路上什麼也得不到。這些五欲正在享受的時候，也有眾生因為這個緣故，在善巧調伏中勸導進入菩提，這個道理次第非常難以思議。善女人！以大菩薩修行非常困難的事情，讓這些修行菩薩成就善事，應當知道非常困難。為什麼呢？像這些事情都是眾生障礙道的一種事情，也有各種各樣的眾生反而因為調伏而得以進入善道。』

這時，精舍演法會中有兩位長者之子，曾經與夫人交往，善巧方便地隨意戲樂，因此勸導進入無上菩提。這時這兩位長者之子對須菩提說：『須菩提！不要用自己的智慧來衡量別人的智慧。須菩提！你認為怎麼樣？如果有一點點油燈，可以用口吹、用手扇就能熄滅嗎？』

須菩提說：『非常容易吹滅。』

【English Translation】 English version: Furthermore, there are beings who delight in the pleasures of Indra (帝釋, Buddhist protector deity). I shall offer them the pleasures of Indra, and then encourage them to generate Bodhicitta (菩提心, the mind of enlightenment). There are also beings who delight in the amusements of various devas, Nāgas (龍王, serpent deities), Yakshas (夜叉, guardian spirits), Asuras (修羅, demigods), Gandharvas (乾闥, celestial musicians), and Garudas (金翅鳥, mythical birds), as well as various large snakes. I shall provide them with whatever they desire without fail, and then encourage them to generate Bodhicitta. There are also beings who delight in the games of a Cakravartin (轉輪聖王, ideal universal ruler), even ministers, people of cities and villages, sons of noble families, and Brahmins (婆羅門, Hindu priests) of middle and lower classes. To such beings, I shall give whatever they desire, without any lack, and then encourage them to generate Bodhicitta. There are also beings who delight in form, sound, smell, taste, touch, and dharma. There are also beings whose minds are attached to garlands, necklaces, scented unguents, powdered perfumes, clothes, and silks for adornment. There are also beings who are attached to money, gold, silver, pearls, crystal (Sphatika, 頗梨), agate, drums, music, and songs. To such beings, I shall give whatever they desire, all the pleasures of the five senses (五欲), and then encourage them to generate Bodhicitta.'

Subhuti (須菩提, one of the Buddha's ten great disciples) said: 'Good woman, you should know that these five desires obstruct the Eightfold Noble Path (八聖道, the eight steps to Nirvana), and on the path to Nirvana (涅槃, liberation) nothing can be attained. When these five desires are being enjoyed, there are also beings who, because of this, are encouraged to enter Bodhi through skillful means of taming. The order of this meaning is very difficult to comprehend. Good woman! It is very difficult for a great Bodhisattva to accomplish good deeds by practicing extremely difficult things. Why? Because such things are all a kind of obstacle to the path for beings, and there are also various kinds of beings who, through taming, are able to enter the path of goodness.'

At that time, in the Dharma assembly at the monastery, there were two sons of elders who had associated with their wives, skillfully and conveniently enjoying themselves, and thus encouraged them to enter unsurpassed Bodhi. Then these two sons of elders said to Subhuti: 'Subhuti! Do not use your own wisdom to judge the wisdom of others. Subhuti! What do you think? If there is a small oil lamp, can it be extinguished by blowing with the mouth or fanning with the hand?'

Subhuti said: 'It can be easily extinguished.'

長者子言：「若聲聞行善男子、善女人以少智慧明故，以一遊戲智故而能則滅，亦復如是。須菩提當知：譬如劫末之時有七日現，以眾日光世間起大火焰，是火堪以恒河中水滅得以不？」

須菩提言：「百千海水尚不能滅，況恒河水能使滅耶？」

長者子言：「須菩提當知：菩薩如是無量無邊智慧光明、無量無邊功德光明，若修行菩薩于恒河沙數劫中以五欲遊戲娛樂受世快樂，是修行菩薩智慧光明、功德光明無能堪任而能得滅。譬如有一貧病之人求醫療病，以其貧故醫處單方。於時貧人病愿除愈，藥價賤者服之病除。何以故？是貧病人以無力故。聲聞亦爾，十二頭陀修攝心故，獨住阿蘭若，樂弊惡衣，然後解脫世間煩惱。須菩提當知：如貧病人，良醫為其隨機處藥愿求病差，聲聞解脫亦復如是。

「複次，譬如剎利國王已授灌頂，王若有病，良醫為王和合貴藥，光澤香美，唇口甘甜，四支安泰，堪為王服。王服藥已，奉獻音樂、花香、娛樂將為歡樂，以是方便國王病差。須菩提當知：亦復如是，亦有修行菩薩以善巧方便隨意戲樂受諸五欲，以歡樂乘故而成阿耨多羅三藐三菩提。須菩提當知：如王病服上妙藥者，修行菩薩亦復如是，以善巧方便智慧力故而得解脫。」

第十四

【現代漢語翻譯】現代漢語譯本長者子說：『如果聲聞（Śrāvaka，聽聞佛法而修行的弟子）修行的善男子、善女人，因為智慧淺薄，憑藉一點點遊戲般的智慧就能證得寂滅，情況就是這樣。須菩提（Subhūti，佛陀的十大弟子之一），你應該知道：譬如劫末的時候有七個太陽出現，憑藉眾多的日光，世間燃起巨大的火焰，這火焰能夠用恒河（Ganges）中的水撲滅嗎？』須菩提說：『即使是成百上千的海水尚且不能撲滅，更何況恒河的水能夠撲滅呢？』長者子說：『須菩提你應該知道：菩薩（Bodhisattva，立志成佛的修行者）具有這樣無量無邊的智慧光明、無量無邊的功德光明，如果修行菩薩在恒河沙數般的劫數中，以五欲（色、聲、香、味、觸）遊戲娛樂，享受世間的快樂，這位修行菩薩的智慧光明、功德光明，沒有任何力量能夠將之熄滅。譬如有一個貧窮生病的人，尋求醫生治療疾病，因為他貧窮，醫生給他開簡單的藥方。這時，貧窮的人希望病能痊癒，服用藥價低廉的藥，病就痊癒了。為什麼呢？因為這個貧窮病人沒有能力承擔更昂貴的治療。聲聞也是這樣，通過十二頭陀行（十二種苦行）來收攝心念，獨自居住在阿蘭若（Araṇya，寂靜處），喜歡破舊的衣服，然後解脫世間的煩惱。須菩提你應該知道：就像貧窮的病人，良醫為他隨機應變地開藥，希望他的病能痊癒，聲聞的解脫也是這樣。』『再比如，剎利（Kṣatriya，古印度社會中的武士階層）國王已經接受灌頂，如果國王生病了，良醫為國王調和珍貴的藥物，光澤鮮亮，香氣撲鼻，口感甘甜，服用后四肢安泰，適合國王服用。國王服用藥物后，奉獻音樂、花香、娛樂，以此來獲得歡樂，通過這種方式，國王的病就痊癒了。須菩提你應該知道：也是這樣，也有修行菩薩以善巧方便，隨意嬉戲娛樂，享受各種五欲，憑藉歡樂的乘具，最終成就阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。須菩提你應該知道：就像國王生病後服用上妙的藥物，修行菩薩也是這樣，憑藉善巧方便的智慧力量而獲得解脫。』第十四

【English Translation】 English version The elder's son said, 'If a virtuous man or virtuous woman who is a Śrāvaka (a disciple who hears and practices the teachings) can attain extinction with little wisdom and a playful mind, then that is how it is. Subhūti (one of the Buddha's ten great disciples), you should know: It is like at the end of a kalpa (an aeon), seven suns appear, and with the light of many suns, the world is engulfed in great flames. Could that fire be extinguished with the water of the Ganges (a major river in India)?' Subhūti said, 'Even hundreds of thousands of seas could not extinguish it, let alone the water of the Ganges!' The elder's son said, 'Subhūti, you should know: A Bodhisattva (one who seeks enlightenment) has such immeasurable and boundless wisdom light, immeasurable and boundless merit light. If a practicing Bodhisattva, in as many kalpas as there are sands in the Ganges, enjoys worldly pleasures with the play and entertainment of the five desires (form, sound, smell, taste, and touch), the wisdom light and merit light of this practicing Bodhisattva cannot be extinguished by any means. For example, there is a poor and sick person seeking medical treatment. Because he is poor, the doctor prescribes a simple remedy. At that time, the poor person hopes to be cured, and he takes the inexpensive medicine, and his illness is cured. Why? Because this poor patient cannot afford more expensive treatment. The Śrāvakas are also like this, cultivating their minds through the twelve dhūtas (ascetic practices), dwelling alone in the Araṇya (a secluded place), delighting in ragged clothes, and then liberating themselves from worldly afflictions. Subhūti, you should know: Just like the poor patient, the good doctor prescribes medicine according to his condition, hoping for a cure, so too is the liberation of the Śrāvakas.' 'Furthermore, for example, if a Kṣatriya (the warrior class in ancient India) king has received abhiseka (royal consecration) and becomes ill, a good doctor will prepare precious medicine for the king, which is bright and fragrant, sweet to the taste, and brings comfort to the limbs, suitable for the king to take. After the king takes the medicine, music, flowers, and entertainment are offered to bring joy. In this way, the king's illness is cured. Subhūti, you should know: It is also like this, there are also practicing Bodhisattvas who, with skillful means, freely play and enjoy the various five desires, and through the vehicle of joy, attain Anuttarā-samyak-saṃbodhi (supreme perfect enlightenment). Subhūti, you should know: Just as the king takes excellent medicine when he is ill, so too is the practicing Bodhisattva, who attains liberation through the power of skillful means and wisdom.' Fourteenth

出《善巧方便經》(顯說一條行)

為修行菩薩聲聞行故犯重障因。

爾時，佛告無上慧菩薩言：「善男子！若有比丘修菩薩行而犯眾重，以善巧方便而能滅除。以是義故，我今為說不犯因緣。」

爾時，無上慧菩薩白佛言：「世尊！修行菩薩如何所犯？」

佛言：「善男子！若修行菩薩修習聲聞法行，縱使百千劫中服諸藥草根、莖、花、果，及能忍諸眾生善惡言氣，以于聲聞、緣覺行中修習定故，此是修行菩薩重大所犯。善男子！譬如聲聞犯四重已，是五陰現身無復堪任入得涅槃。善男子！亦復如是，若修行菩薩不捨聲聞、不懺其罪，於時修行菩薩無復堪任成等正覺、無能入于佛地無餘涅槃。」

第十五

出《勝積經》(顯說一條行)

說修行菩薩退入聲聞行中。

「複次，善男子！譬如有人患眼，經過一月，以藥醫療，眼漸開見。然有仇人以畢茇末而撲眼中，是人眼光盲闇如舊。若修行菩薩修大乘時退入聲聞，其根闇鈍。譬如無智之人以白栴檀末和青淤泥塗于身體，是其白檀和惡氣故，其檀本香無復更聞。修行菩薩亦復如是，以習聲聞行故污染功德資糧，難遭佛行，無復更堪集諸菩薩會中清凈位地。」

第十六

出《如來藏經》(顯說一條行

【現代漢語翻譯】現代漢語譯本出《善巧方便經》(顯說一條行)

為修行菩薩聲聞行故犯重障因。

爾時，佛告訴無上慧菩薩說：『善男子！如果有比丘修菩薩行而犯了眾多的重罪，能夠以善巧方便來滅除。因為這個緣故，我現在為你們說不犯重罪的因緣。』

爾時，無上慧菩薩問佛說：『世尊！修行菩薩會犯什麼罪呢？』

佛說：『善男子！如果修行菩薩修習聲聞乘的法行，縱然在百千劫中服用各種藥草的根、莖、花、果，以及忍受眾生善惡的言語和氣息，因為在聲聞、緣覺的行中修習禪定，這是修行菩薩所犯的重大罪過。善男子！譬如聲聞乘人犯了四重罪后，這五陰之身就再也不能進入涅槃。善男子！也是這樣，如果修行菩薩不捨棄聲聞乘的修行，不懺悔他的罪過，那麼這個修行菩薩就再也不能成就等正覺，不能進入佛地的無餘涅槃。』

第十五

出《勝積經》(顯說一條行)

說修行菩薩退入聲聞行中。

『再次，善男子！譬如有人得了眼病，經過一個月，用藥物治療，眼睛漸漸能夠看見東西。然而有仇人用畢茇末（一種藥末）撒在他的眼睛裡，這個人眼睛的光明就又像以前一樣變得盲暗。如果修行菩薩修習大乘時退回到聲聞乘，他的根器就會變得闇鈍。譬如沒有智慧的人用白栴檀末（一種香料）和青淤泥塗在身體上，因為白檀和惡臭的氣味混合在一起，白檀原本的香味就再也聞不到了。修行菩薩也是這樣，因為習染了聲聞乘的修行，污染了功德資糧，難以遇到佛的行持，再也不能聚集在菩薩的集會中獲得清凈的地位。』

第十六

出《如來藏經》(顯說一條行)

【English Translation】 English version From the Śaukalyopāyakauśalya Sūtra (Exposition on a Single Practice)

The cause of grave obstacles due to a Bodhisattva practicing the Śrāvakayāna.

At that time, the Buddha said to Anuttama-mati Bodhisattva (Bodhisattva of Supreme Wisdom): 'Good man! If a Bhikṣu (monk) cultivates the Bodhisattva path and commits many grave offenses, he can eradicate them through skillful means. For this reason, I will now explain the causes and conditions for not committing offenses.'

At that time, Anuttama-mati Bodhisattva said to the Buddha: 'World Honored One! What offenses does a Bodhisattva commit in practice?'

The Buddha said: 'Good man! If a Bodhisattva cultivates the practices of the Śrāvakayāna (Vehicle of Hearers), even if he consumes roots, stems, flowers, and fruits of various medicinal herbs for hundreds of thousands of kalpas (eons), and endures the good and bad words and breaths of all beings, because he cultivates samādhi (concentration) in the practices of the Śrāvakas and Pratyekabuddhas (Solitary Buddhas), this is a grave offense for a Bodhisattva in practice. Good man! Just as a Śrāvaka, having committed the four grave offenses, his present body of the five skandhas (aggregates) is no longer capable of entering Nirvāṇa (liberation). Good man! Likewise, if a Bodhisattva in practice does not abandon the Śrāvakayāna and does not repent of his offenses, then this Bodhisattva in practice is no longer capable of attaining complete and perfect enlightenment, and cannot enter the Buddha-ground of Nirvāṇa without remainder.'

Fifteenth

From the Ratnarāśi Sūtra (Exposition on a Single Practice)

Explaining how a Bodhisattva in practice regresses into the Śrāvakayāna.

'Furthermore, good man! Suppose a person suffers from an eye disease. After a month, he receives medical treatment, and his eyes gradually begin to see. However, an enemy throws pippalī powder (long pepper powder) into his eyes, and the person's eyesight becomes as blind and dark as before. If a Bodhisattva in practice, while cultivating the Mahāyāna (Great Vehicle), regresses into the Śrāvakayāna, his roots become dull and obscured. It is like an unwise person who mixes white sandalwood powder (a fragrant powder) with blue mud and smears it on his body. Because the sandalwood is mixed with a foul odor, the original fragrance of the sandalwood is no longer smelled. A Bodhisattva in practice is also like this. Because he is accustomed to the practices of the Śrāvakayāna, he contaminates his accumulation of merit and resources, making it difficult to encounter the practices of the Buddha, and he is no longer capable of gathering in the assembly of Bodhisattvas to attain a pure position.'

Sixteenth

From the Tathāgatagarbha Sūtra (Exposition on a Single Practice)

)

觀念如來因果。

爾時，佛告摩訶迦葉言：「譬如有人倒地，若還拓地而得起立。迦葉當知：亦復如是，若於佛法中傾倒，直墮無間地獄；若拓如來聖德，從地獄中還復得起。何者倚拓如來？若能一心念佛聖德，依教修行。」

爾時，摩訶迦葉白佛言：「縱無凈心觀察如來，尚能獲大利益，況以凈心觀察如來？其福無量。」

佛言：「誠如所說，但種種意行觀察如來，皆當爲說趣涅槃路。」

爾時，摩訶迦葉言：「我今解如來所教，寧于佛法犯罪，不事外道惡行修學。以何義故？若於如來法中行非法罪，所起惡行皆因涅槃能滅；若事外道所起惡行，皆入地獄、餓鬼、畜生，受諸惡報。」

佛言：「誠如所說。迦葉當知：譬如有人罵詈紫檀香木，捶打而擲于地，毀呰不堪受用。迦葉！于意云何？此紫檀香氣更能熏是罵人以不？」

迦葉言：「其紫檀香氣熏彼罵人如本無異。」

佛言：「迦葉當知：若有眾生專念如來，若見如來、若聞佛名，是等眾生皆得資熏解脫法門，亦復如是。」

第十七

出《金光上勝毗尼經》(顯說一條行)

為金光勝童女十種行愿請出家因緣。

爾時，文殊師利童子語金光勝童女言：「汝如何應聽佛法？」

【現代漢語翻譯】現代漢語譯本觀念如來因果。爾時，佛告摩訶迦葉（Mahākāśyapa，佛陀的十大弟子之一，以頭陀行著稱）言：『譬如有人倒地，若還拓地而得起立。迦葉（Mahākāśyapa）當知：亦復如是，若於佛法中傾倒，直墮無間地獄；若拓如來聖德，從地獄中還復得起。何者倚拓如來？若能一心念佛聖德，依教修行。』爾時，摩訶迦葉（Mahākāśyapa）白佛言：『縱無凈心觀察如來，尚能獲大利益，況以凈心觀察如來？其福無量。』佛言：『誠如所說，但種種意行觀察如來，皆當爲說趣涅槃路。』爾時，摩訶迦葉（Mahākāśyapa）言：『我今解如來所教，寧于佛法犯罪，不事外道惡行修學。以何義故？若於如來法中行非法罪，所起惡行皆因涅槃能滅；若事外道所起惡行，皆入地獄、餓鬼、畜生，受諸惡報。』佛言：『誠如所說。迦葉（Mahākāśyapa）當知：譬如有人罵詈紫檀香木，捶打而擲于地，毀呰不堪受用。迦葉（Mahākāśyapa）！于意云何？此紫檀香氣更能熏是罵人以不？』迦葉（Mahākāśyapa）言：『其紫檀香氣熏彼罵人如本無異。』佛言：『迦葉（Mahākāśyapa）當知：若有眾生專念如來，若見如來、若聞佛名，是等眾生皆得資熏解脫法門，亦復如是。』第十七出《金光上勝毗尼經》（Suvarṇaprabhāsottamasūtra，一部重要的佛教經典，強調懺悔和功德）(顯說一條行) 為金光勝童女十種行愿請出家因緣。爾時，文殊師利（Mañjuśrī，象徵智慧的菩薩）童子語金光勝童女言：『汝如何應聽佛法？』

【English Translation】 English version Contemplating the Tathāgata's Cause and Effect. At that time, the Buddha said to Mahākāśyapa (one of the Buddha's ten great disciples, known for his ascetic practices): 'It is like a person who falls to the ground, and then rises again by pushing off from the ground. Kāśyapa, you should know that it is the same; if one falls in the Buddha-dharma, they will fall directly into Avīci Hell; if one relies on the Tathāgata's virtues, they can rise again from hell. What does it mean to rely on the Tathāgata? It means to single-mindedly contemplate the Buddha's virtues and practice according to the teachings.' At that time, Mahākāśyapa said to the Buddha: 'Even without a pure mind to observe the Tathāgata, one can still obtain great benefits; how much more so with a pure mind to observe the Tathāgata? The blessings are immeasurable.' The Buddha said: 'It is as you say, but with various mental activities to contemplate the Tathāgata, I will speak of the path to Nirvana for all of them.' At that time, Mahākāśyapa said: 'Now I understand the Tathāgata's teachings, I would rather commit offenses in the Buddha-dharma than engage in the evil practices and studies of external paths. Why? If one commits unlawful offenses in the Tathāgata's dharma, the evil deeds that arise can be extinguished by Nirvana; if one engages in the evil deeds of external paths, they will enter hell, the realm of hungry ghosts, and the realm of animals, and receive all kinds of evil retribution.' The Buddha said: 'It is as you say. Kāśyapa, you should know that it is like someone who scolds a sandalwood tree, beats it, throws it to the ground, and despises it as unusable. Kāśyapa, what do you think? Can the fragrance of this sandalwood still perfume the person who scolds it?' Kāśyapa said: 'The fragrance of the sandalwood perfumes the person who scolds it just as before.' The Buddha said: 'Kāśyapa, you should know that if there are sentient beings who single-mindedly contemplate the Tathāgata, if they see the Tathāgata, or if they hear the Buddha's name, these sentient beings will all be nourished and perfumed by the Dharma-gate of liberation, and it is just like that.' Seventeenth From the Suvarṇaprabhāsottamasūtra (a significant Buddhist scripture emphasizing repentance and merit) (One Practice Clearly Explained) The cause and conditions for the Golden Light Victorious Maiden requesting ordination based on her ten vows and aspirations. At that time, Mañjuśrī (the Bodhisattva symbolizing wisdom) spoke to the Golden Light Victorious Maiden, saying: 'How should you listen to the Buddha-dharma?'

童女言：「樂聞法故，聽法如來所說修行。」

爾時，此童女以文殊師利菩薩威神兼自善根智慧功德力故，于其會中相續說法，因其一萬二千眾生而發阿耨多羅三藐三菩提心；復有五百天人先於菩薩藏中修集善根，於時是等菩薩發悟無生法門；又有三萬二千天人遠離煩惱，棄除塵垢，於法眼凈。

是時童女說法之際，以其喜悅心故，入隨順深悟解脫法門。既悟法已，則于文殊師利菩薩前五體投地，愿請出家：「伏願文殊師利以大慈悲聽聞法故，我願是生得預緇服。」

文殊師利菩薩言：「童女當知：若修行菩薩自樂出家，割截身發，不應如是出家。何以故？先為一切眾生割截煩惱，令其精進，此則名為菩薩出家。

「若修行菩薩自樂出家，以湯染色修造衣服、袈裟、臥具，不應如是出家。何以故？先除一切眾生貪、瞋、癡色湯，令其精進，此則名為菩薩出家。

「若修行菩薩自樂出家，受具足戒，不應如是出家。何以故？若見犯戒眾生，令其攝行，斷惡修善，此則名為菩薩出家。

「若修行菩薩自樂出家，獨住寂靜，不應如是出家。何以故？菩薩先除五趣眾生愚癡，令住智慧，此則名為菩薩出家。

「若修行菩薩自樂出家，住威儀相，不應如是出家。何以故？先

【現代漢語翻譯】現代漢語譯本童女說：『因為喜歡聽聞佛法，所以聽聞如來所說的修行。』當時，這位童女憑藉文殊師利菩薩（Manjushri Bodhisattva，智慧的象徵）的威神力，以及自身積累的善根智慧功德力，在法會上持續說法，因此有一萬二千眾生髮起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）；又有五百天人先前在菩薩藏中修集善根，當時這些菩薩領悟了無生法門（anutpāda-dharma-kṣānti，對事物不生不滅的深刻理解）；又有三萬二千天人遠離煩惱，去除塵垢，在佛法上獲得了清凈的眼界。當時童女說法之際，因為內心充滿喜悅，進入了隨順、深刻領悟解脫的法門。領悟佛法之後，便在文殊師利菩薩面前五體投地，請求出家：『懇請文殊師利菩薩以大慈悲之心聽聞我的請求，我希望此生能夠披上僧人的法衣。』文殊師利菩薩說：『童女應當知道，如果修行菩薩只是爲了自己喜歡而出家，剃除頭髮，不應該這樣出家。為什麼呢？因為首先要為一切眾生斷除煩惱，使他們精進修行，這才能稱為菩薩的出家。『如果修行菩薩只是爲了自己喜歡而出家，用染色的湯水製作衣服、袈裟、臥具，不應該這樣出家。為什麼呢？因為首先要去除一切眾生貪婪、嗔恨、愚癡的染色湯水，使他們精進修行，這才能稱為菩薩的出家。『如果修行菩薩只是爲了自己喜歡而出家，受持具足戒，不應該這樣出家。為什麼呢？如果看到違犯戒律的眾生，要引導他們遵守戒律，斷除惡行，修習善行，這才能稱為菩薩的出家。『如果修行菩薩只是爲了自己喜歡而出家，獨自居住在寂靜的地方，不應該這樣出家。為什麼呢？菩薩首先要去除五道眾生的愚癡，使他們安住于智慧之中，這才能稱為菩薩的出家。『如果修行菩薩只是爲了自己喜歡而出家，保持威嚴的儀態，不應該這樣出家。為什麼呢？首先

【English Translation】 English version The maiden said, 'Because I delight in hearing the Dharma, I listen to the practices spoken by the Tathagata (如來, one of the titles of a Buddha, meaning 'Thus Gone One' or 'Thus Come One').' At that time, this maiden, through the majestic power of Manjushri Bodhisattva (文殊師利菩薩, the Bodhisattva of wisdom) combined with her own roots of goodness, wisdom, meritorious virtues, continuously expounded the Dharma in that assembly, causing twelve thousand beings to generate the mind of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提心, the mind of unsurpassed, complete, perfect enlightenment); furthermore, there were five hundred devas (天人, celestial beings) who had previously cultivated roots of goodness in the Bodhisattva-pitaka (菩薩藏, the collection of Bodhisattva teachings), and at that time, these Bodhisattvas awakened to the Dharma-gate of non-origination (anutpāda-dharma-kṣānti, 無生法門, acceptance of the non-arising of phenomena); moreover, there were thirty-two thousand devas who distanced themselves from afflictions, discarded defilements, and purified their Dharma-eye (法眼, the eye of wisdom that sees the truth). At the time when the maiden was expounding the Dharma, because of her joyful mind, she entered the Dharma-gate of conforming to, deeply realizing, and liberating from suffering. Having realized the Dharma, she prostrated herself before Manjushri Bodhisattva, touching the ground with her five limbs, and requested ordination: 'I humbly beseech Manjushri, with great compassion, to listen to my request, because I delight in hearing the Dharma, I wish in this life to be able to wear the robes of a monastic.' Manjushri Bodhisattva said, 'Maiden, you should know that if a Bodhisattva practitioner ordains simply because they enjoy it, cutting off their hair, they should not ordain in this way. Why? Because first, they must cut off the afflictions of all beings, causing them to be diligent in practice; this is what is called a Bodhisattva's ordination. 'If a Bodhisattva practitioner ordains simply because they enjoy it, using dyed water to make robes, kasayas (袈裟, monastic robes), and bedding, they should not ordain in this way. Why? Because first, they must remove the dyed water of greed, hatred, and delusion from all beings, causing them to be diligent in practice; this is what is called a Bodhisattva's ordination. 'If a Bodhisattva practitioner ordains simply because they enjoy it, receiving the full precepts, they should not ordain in this way. Why? If they see beings violating the precepts, they must guide them to uphold the precepts, cut off evil deeds, and cultivate good deeds; this is what is called a Bodhisattva's ordination. 'If a Bodhisattva practitioner ordains simply because they enjoy it, dwelling alone in stillness, they should not ordain in this way. Why? The Bodhisattva must first remove the ignorance of beings in the five realms of existence, causing them to abide in wisdom; this is what is called a Bodhisattva's ordination. 'If a Bodhisattva practitioner ordains simply because they enjoy it, maintaining an imposing demeanor, they should not ordain in this way. Why? First

為眾生髮大慈、大悲、喜、舍之心，此則名為菩薩出家。

「若修行菩薩自樂出家，剛修精進善根功德，不應如是出家。何以故？勸化眾生髮起善根，令修功德，此則名為菩薩出家。

「若修行菩薩自樂出家，意求涅槃，不應如是出家。何以故？先為一切眾生堅心為求涅槃趣路，此則名為菩薩出家。

「若修行菩薩自樂出家，除己煩惱，不應如是出家。何以故？先為一切眾生勤求精進，除他煩惱，此則名為菩薩出家。

「若修行菩薩自樂出家，愿悟身心，不應如是出家。何以故？先用成熟諸眾生故，令悟身心，此則名為菩薩出家。

「若修行菩薩自樂出家，解脫己厄，不應如是出家。何以故？先救眾生厄難，令得解脫，此則名為菩薩出家。

「若修行菩薩自樂出家，厭離煩惱，不應如是出家。何以故？先為成熟一切眾生樂住世間，此則名為菩薩出家。

「若修行菩薩自樂出家，愿入涅槃，不應如是出家。何以故？先為圓滿如來一切善根功德，此則名為菩薩出家；復愿一切眾生速得出家，是名出家；復能不見眾生過失，是名出家；復舍一切過患除滅眾罪，是名出家。夫出家者，繫心屬他；若修行菩薩則非所屬。」

童女言：「何故出家名為屬他？」

文殊師利

【現代漢語翻譯】現代漢語譯本：為所有眾生髮起廣大的慈愛（maitrī）、悲憫（karuṇā）、喜悅（muditā）、捨棄（upekṣā）之心，這便稱為菩薩（bodhisattva）出家。

『如果修行的菩薩（bodhisattva）只是爲了自己快樂而出家，剛開始修行精進的善根功德，不應該這樣出家。為什麼呢？應該勸導教化眾生髮起善根，讓他們修習功德，這便稱為菩薩（bodhisattva）出家。

『如果修行的菩薩（bodhisattva）只是爲了自己快樂而出家，一心尋求涅槃（nirvāṇa），不應該這樣出家。為什麼呢？應該先爲了所有眾生堅定地尋求通往涅槃（nirvāṇa）的道路，這便稱為菩薩（bodhisattva）出家。

『如果修行的菩薩（bodhisattva）只是爲了自己快樂而出家，爲了去除自己的煩惱，不應該這樣出家。為什麼呢？應該先爲了所有眾生勤奮精進，去除他們的煩惱，這便稱為菩薩（bodhisattva）出家。

『如果修行的菩薩（bodhisattva）只是爲了自己快樂而出家，希望領悟身心，不應該這樣出家。為什麼呢？應該先用成熟諸位眾生的方法，讓他們領悟身心，這便稱為菩薩（bodhisattva）出家。

『如果修行的菩薩（bodhisattva）只是爲了自己快樂而出家，爲了解脫自己的困境，不應該這樣出家。為什麼呢？應該先拯救眾生的困厄災難，讓他們得到解脫，這便稱為菩薩（bodhisattva）出家。

『如果修行的菩薩（bodhisattva）只是爲了自己快樂而出家，厭惡遠離煩惱，不應該這樣出家。為什麼呢？應該先爲了成熟所有眾生，讓他們快樂地安住世間，這便稱為菩薩（bodhisattva）出家。

『如果修行的菩薩（bodhisattva）只是爲了自己快樂而出家，希望進入涅槃（nirvāṇa），不應該這樣出家。為什麼呢？應該先爲了圓滿如來（Tathāgata）的一切善根功德，這便稱為菩薩（bodhisattva）出家；進一步希望一切眾生迅速地出家，這叫做真正的出家；進一步能夠不見眾生的過失，這叫做真正的出家；進一步捨棄一切過患，消除滅盡所有罪惡，這叫做真正的出家。出家之人，心繫於他人；如果修行的菩薩（bodhisattva）則不屬於任何人。』

童女問道：『為什麼出家叫做屬於他人呢？』

文殊師利（Mañjuśrī）

【English Translation】 English version: To generate great loving-kindness (maitrī), great compassion (karuṇā), joy (muditā), and equanimity (upekṣā) for all beings, this is called the going forth of a Bodhisattva (bodhisattva).

『If a Bodhisattva (bodhisattva) practices and enjoys going forth for their own sake, just beginning to cultivate diligent roots of goodness and merit, they should not go forth in this way. Why? They should encourage and transform sentient beings to generate roots of goodness, causing them to cultivate merit. This is called the going forth of a Bodhisattva (bodhisattva).』

『If a Bodhisattva (bodhisattva) practices and enjoys going forth for their own sake, intending to seek Nirvāṇa (nirvāṇa), they should not go forth in this way. Why? They should first, with a firm heart, seek the path to Nirvāṇa (nirvāṇa) for all sentient beings. This is called the going forth of a Bodhisattva (bodhisattva).』

『If a Bodhisattva (bodhisattva) practices and enjoys going forth for their own sake, to eliminate their own afflictions, they should not go forth in this way. Why? They should first diligently strive for all sentient beings, eliminating their afflictions. This is called the going forth of a Bodhisattva (bodhisattva).』

『If a Bodhisattva (bodhisattva) practices and enjoys going forth for their own sake, wishing to awaken to body and mind, they should not go forth in this way. Why? They should first use methods to mature all sentient beings, causing them to awaken to body and mind. This is called the going forth of a Bodhisattva (bodhisattva).』

『If a Bodhisattva (bodhisattva) practices and enjoys going forth for their own sake, to liberate themselves from difficulties, they should not go forth in this way. Why? They should first save sentient beings from difficulties and disasters, causing them to attain liberation. This is called the going forth of a Bodhisattva (bodhisattva).』

『If a Bodhisattva (bodhisattva) practices and enjoys going forth for their own sake, disliking and distancing themselves from afflictions, they should not go forth in this way. Why? They should first mature all sentient beings, causing them to happily dwell in the world. This is called the going forth of a Bodhisattva (bodhisattva).』

『If a Bodhisattva (bodhisattva) practices and enjoys going forth for their own sake, wishing to enter Nirvāṇa (nirvāṇa), they should not go forth in this way. Why? They should first perfect all the roots of goodness and merit of the Tathāgata (Tathāgata). This is called the going forth of a Bodhisattva (bodhisattva); furthermore, wishing that all sentient beings quickly go forth, this is called going forth; furthermore, being able to not see the faults of sentient beings, this is called going forth; furthermore, abandoning all faults and eliminating all sins, this is called going forth. Those who go forth have their hearts bound to others; if a Bodhisattva (bodhisattva) practices, then they do not belong to anyone.』

The maiden said, 『Why is going forth called belonging to others?』

Mañjuśrī (Mañjuśrī)

菩薩言：「凡出家者當屬禁戒，守護無犯，是名屬他；凡出家者屬禪定故，不應散亂，是名屬他；凡出家者屬智慧，不應愚癡，是名屬他；復屬解脫，是名屬他；不應繫縛，是名屬他。」

童女言：「文殊師利！如何修行菩薩則非屬他？」

文殊師利菩薩言：「若修行菩薩不受他行，則非屬他；亦不隨他顏色、亦不他智他語，菩薩自有薩婆若智，是以不應屬他。」

時文殊師利菩薩說是出家法已，有五百菩薩各脫自身上妙袈裟持奉文殊師利菩薩，掛其身上而作是言：「文殊師利所說出家因緣，誠實不虛，我等從今應當修學。」

爾時，金光勝童女得法本源渡達彼岸、得智慧光滅愚癡闇，見生死過、煩惱緣起，則頂禮文殊師利童子，右繞三匝，升車而還本宮。

第十八

出《降伏魔經》(顯說一條行)

魔為修行菩薩說二十種魔障，菩薩應覺不取。

爾時，善堅天子在於會中，見魔波旬化現佛形坐在道場，天子問波旬言：「向來文殊師利菩薩所說魔波旬能障修行菩薩行業，當愿為說，何者是修行菩薩魔障？」

說是語已，是魔波旬蘇失迷卻，化本形而白天子言：「修行菩薩凡有二十種魔障。所謂：一者、求于解脫，怖畏世間，習瑜伽諸論，供養修學，當知則

【現代漢語翻譯】現代漢語譯本菩薩說：『凡是出家的人，應當遵守禁戒，守護而不違犯，這叫做屬於禁戒；凡是出家的人，因為屬於禪定的緣故，不應該散亂，這叫做屬於禪定；凡是出家的人，因為屬於智慧，不應該愚癡，這叫做屬於智慧；又屬於解脫，這叫做屬於解脫；不應該被束縛，這叫做屬於解脫。』童女問：『文殊師利（Manjushri，智慧的象徵）！如何修行菩薩道才能不屬於其他（魔障）？』文殊師利菩薩說：『如果修行菩薩不接受其他的行為，就不屬於其他（魔障）；也不隨從他人的臉色、也不聽從他人的智慧和言語，菩薩自有薩婆若智（Sarvajna-jnana，一切智），因此不應該屬於其他（魔障）。』當時，文殊師利菩薩說完這出家之法后，有五百位菩薩各自脫下身上精妙的袈裟，奉獻給文殊師利菩薩，披掛在他的身上，並且說道：『文殊師利所說的出家因緣，真實不虛，我們從今以後應當修學。』這時，金光勝童女得到了佛法的根本源流，渡過了生死苦海到達彼岸，得到了智慧之光而消滅了愚癡的黑暗，看清了生死的過患、煩惱的緣起，於是頂禮文殊師利童子，右繞三圈，乘車返回本宮。第十八出自《降伏魔經》（顯說一條行）魔為修行菩薩說二十種魔障，菩薩應當覺察而不接受。當時，善堅天子在法會中，看見魔波旬（Mara Papiyas，魔王）化現成佛的形象坐在道場，天子問波旬說：『先前文殊師利菩薩所說的魔波旬能夠障礙修行菩薩的行業，希望您能為我們說說，什麼是修行菩薩的魔障？』說完這些話后，魔波旬突然昏迷失措，恢復了本來的面目，對天子說：『修行菩薩共有二十種魔障。所謂：第一種，追求解脫，卻害怕世間，學習瑜伽的各種理論，供養和修學，應當知道這就是魔障。』

【English Translation】 English version The Bodhisattva said: 'All who leave home should adhere to precepts, guarding them without transgression; this is called belonging to precepts. All who leave home, because they belong to meditation, should not be distracted; this is called belonging to meditation. All who leave home, because they belong to wisdom, should not be foolish; this is called belonging to wisdom. Furthermore, they belong to liberation; this is called belonging to liberation; they should not be bound; this is called belonging to liberation.' The maiden said: 'Manjushri (Manjushri, symbol of wisdom)! How should a Bodhisattva practice so as not to belong to others (hindrances)?' The Bodhisattva Manjushri said: 'If a practicing Bodhisattva does not accept the actions of others, then he does not belong to others (hindrances); nor does he follow the expressions of others, nor does he listen to the wisdom and words of others. The Bodhisattva has his own Sarvajna-jnana (Sarvajna-jnana, all-knowing wisdom), therefore he should not belong to others (hindrances).' At that time, after the Bodhisattva Manjushri finished speaking about the Dharma of leaving home, five hundred Bodhisattvas each took off their exquisite kasayas (robes) and offered them to the Bodhisattva Manjushri, draping them over his body, and said: 'The causes and conditions for leaving home that Manjushri has spoken of are true and not false; from now on, we should study and practice accordingly.' At this time, the maiden Golden Light Victory obtained the fundamental source of the Dharma, crossed the sea of birth and death to reach the other shore, obtained the light of wisdom and extinguished the darkness of ignorance, saw clearly the faults of birth and death, and the arising of afflictions. Then, she prostrated to the youth Manjushri, circumambulated him three times to the right, and returned to her palace by chariot. Eighteenth From the 'Subduing the Mara Sutra' (Clearly Explaining One Practice) Mara speaks of twenty kinds of demonic obstacles for practicing Bodhisattvas, which Bodhisattvas should be aware of and not accept. At that time, the Deva (god) Good Firm was in the assembly, and saw Mara Papiyas (Mara Papiyas, the demon king) manifested as a Buddha sitting in the Bodhimanda (place of enlightenment). The Deva asked Mara: 'Previously, the Bodhisattva Manjushri spoke of how Mara Papiyas can obstruct the practices of a practicing Bodhisattva. Please tell us, what are the demonic obstacles for a practicing Bodhisattva?' After saying these words, Mara Papiyas suddenly became confused and lost his senses, reverting to his original form, and said to the Deva: 'A practicing Bodhisattva has twenty kinds of demonic obstacles. Namely: First, seeking liberation, yet fearing the world, studying various theories of Yoga, making offerings and practicing, you should know that this is a demonic obstacle.'

是魔障；二者、搜求空相，遠離眾生，當知則是魔障；三者、修無為法，不樂有為善根功德，當知則是魔障；四者、所修禪定不樂世間定門，當知則是魔障；五者、所顯法教不令發大慈心，當知則是魔障；六者、尋求精進有德之徒，于破戒人而生瞋嫌，當知則是魔障；七者、顯揚聲聞道行，覆蓋大乘，當知則是魔障；八者、顯揚世諦所說，若聞大乘空義、無著、無相而能覆蓋，當知則是魔障；九者、已識趣菩薩道更不求六波羅蜜，當知則是魔障；十者、自讚精進，不勸怠慢眾生，當知則是魔障；十一者、修集功德，不念無上菩提，當知則是魔障；十二者、修治鞞缽舍那正見，不見眾生正見，當知則是魔障；十三者、志求斷煩惱，不願處於三界，當知則是魔障；十四者、雖以智慧觀察慈悲而無習行，當知則是魔障；十五者、所修善行若非善巧方便，當知則是魔障；十六者、不修大乘菩薩藏經，習學外道世論，當知則是魔障；十七者、博達慧學，護惜經法，恐他習解，當知則是魔障；十八者、若緣俗事皆當盡心，若習妙法元無學意，當知則是魔障；十九者、若修行菩薩見說大乘而不敬習、亦不供養，若見聲聞、緣覺乘人，隨其習行相應和合，當知則是魔障；二十者、若修行菩薩得大名聞無所乏少，若當親見釋梵四王、帝主

【現代漢語翻譯】現代漢語譯本：是魔障；二者，搜求空相，遠離眾生，當知這是魔障；三者，修無為法，不喜樂有為的善根功德，當知這是魔障；四者，所修的禪定不喜樂世間的禪定法門，當知這是魔障；五者，所宣講的法教不令人發起大慈悲心，當知這是魔障；六者，尋求精進有德之人，對於破戒的人卻生起嗔恨嫌棄，當知這是魔障；七者，宣揚聲聞乘的道行，遮蓋大乘佛法，當知這是魔障；八者，宣揚世俗諦所說，如果聽到大乘的空義、無著、無相，就加以遮蓋，當知這是魔障；九者，已經認識趣入菩薩道，卻不再尋求六波羅蜜（Dāna pāramitā 佈施波羅蜜，Śīla pāramitā 持戒波羅蜜，Kṣānti pāramitā 忍辱波羅蜜，Vīrya pāramitā 精進波羅蜜，Dhyāna pāramitā 禪定波羅蜜，Prajñā pāramitā 智慧波羅蜜），當知這是魔障；十者，自我讚歎精進，不勸勉懈怠的眾生，當知這是魔障；十一者，修集功德，卻不念及無上菩提（Anuttarā-samyak-saṃbodhi 無上正等正覺），當知這是魔障；十二者，修習毗缽舍那（Vipaśyanā 內觀）的正見，卻不見眾生的正見，當知這是魔障；十三者，立志斷除煩惱，卻不願處於三界（Trailokya 欲界、色界、無色界），當知這是魔障；十四者，雖然以智慧觀察慈悲，卻沒有實際的修習，當知這是魔障；十五者，所修的善行如果不是善巧方便，當知這是魔障；十六者，不修習大乘菩薩藏經，卻學習外道的世俗理論，當知這是魔障；十七者，博通廣達的智慧之學，卻護惜經法，害怕他人學習理解，當知這是魔障；十八者，如果對於世俗之事都盡心盡力，如果學習微妙佛法卻根本沒有學習的意願，當知這是魔障；十九者，如果修行菩薩見到宣說大乘佛法的人，卻不恭敬學習，也不供養，如果見到聲聞乘、緣覺乘的人，就隨順他們的習行而相應和合，當知這是魔障；二十者，如果修行菩薩得到很大的名聞利養，沒有什麼缺乏，如果親自見到釋提桓因（Śakra devānām indra 帝釋天）、梵天（Brahmā）四天王（Caturmahārājakāyas）等帝王

【English Translation】 English version: It is a demonic obstacle; secondly, seeking after the aspect of emptiness and distancing oneself from sentient beings, know that this is a demonic obstacle; thirdly, cultivating the unconditioned dharma and not delighting in the conditioned roots of goodness and merit, know that this is a demonic obstacle; fourthly, the samadhi (Samādhi 三昧) one cultivates does not delight in the worldly gates of samadhi, know that this is a demonic obstacle; fifthly, the dharma teachings one expounds do not inspire the great mind of compassion, know that this is a demonic obstacle; sixthly, seeking out diligent and virtuous individuals, yet harboring anger and aversion towards those who have broken precepts, know that this is a demonic obstacle; seventhly, extolling the path of the Śrāvakas (聲聞乘) and concealing the Mahayana (大乘), know that this is a demonic obstacle; eighthly, extolling what is said in conventional truth, and concealing the meaning of emptiness, non-attachment, and non-appearance of the Mahayana when hearing it, know that this is a demonic obstacle; ninthly, having recognized and entered the Bodhisattva path, no longer seeking the Six Perfections (Six Pāramitās 六波羅蜜), know that this is a demonic obstacle; tenthly, praising oneself for diligence and not encouraging lazy sentient beings, know that this is a demonic obstacle; eleventhly, accumulating merits but not thinking of unsurpassed Bodhi (Bodhi 菩提), know that this is a demonic obstacle; twelfthly, cultivating the right view of Vipaśyanā (毗缽舍那), but not seeing the right view of sentient beings, know that this is a demonic obstacle; thirteenthly, aspiring to cut off afflictions but not wishing to remain in the Three Realms (Trailokya 三界), know that this is a demonic obstacle; fourteenthly, although observing compassion with wisdom, but not practicing it, know that this is a demonic obstacle; fifteenthly, if the good deeds one cultivates are not skillful means, know that this is a demonic obstacle; sixteenthly, not cultivating the Mahayana Bodhisattva Piṭaka (大乘菩薩藏經), but studying externalist worldly theories, know that this is a demonic obstacle; seventeenthly, being broadly learned in wisdom, but protecting and cherishing the scriptures, fearing that others will learn and understand them, know that this is a demonic obstacle; eighteenthly, if one is diligent in worldly matters, but has no intention to learn the wonderful Dharma, know that this is a demonic obstacle; nineteenthly, if a Bodhisattva practitioner sees someone expounding the Mahayana but does not respectfully learn from or make offerings to them, and if they see someone of the Śrāvakayāna (聲聞乘) or Pratyekabuddhayāna (緣覺乘), they follow their practices and harmonize with them, know that this is a demonic obstacle; twentiethly, if a Bodhisattva practitioner gains great fame and fortune and lacks nothing, and if they personally see Śakra devānām indra (釋提桓因), Brahmā (梵天), the Four Heavenly Kings (Caturmahārājakāyas 四天王), and other emperors

、大臣、長者，若不顯說如來無量聖德、亦不供養、亦不敬承，當知則是魔障。天子當知：修行菩薩有如是二十種最大魔障，應當攝心覺悟。如教修行菩薩則入大乘次位已，發菩提心，修禪波羅蜜定——若在睡眠，尚不樂入聲聞位地。」

第十九

出《富婁那所問經》(顯說一條行)

修行菩薩為惡知識故四種因緣退菩提，入聲聞解脫。

爾時，佛告聖者富婁那言：「富婁那當知：修行菩薩有四種相應法退失菩提，回入聲聞位地。何者為四？所謂：一者、若修行菩薩伴惡知識、共習惡行，是等惡友令其遠離佛行，捨棄眾生，而謂菩薩言：『汝可厭足如是行業，三界長遠，苦惱無窮，世間受生、煩惱結集暫無停息。成佛甚難，在家棄俗更復甚難，勞心長遠更勿修習。汝亦未曾授記得成阿耨多羅三藐三菩提，汝今力微尪弱，不堪度五趣路，中途不應斷絕。』修行菩薩聞是語已，心生退縮，潛隱萎垂，則于菩薩行中心無所樂。富婁那當知：是第一法故，修行菩薩而退菩提，翻入聲聞解脫。

「二者、若修行菩薩不聞菩薩道行、不聞菩薩藏經、菩薩積集功德、菩薩所說禁戒、趣六波羅蜜路相應法證皆不曾聞，既不曾聞，不能如法習學。不知以何行門修行？以何行門遠離？如何法習業次？如何

【現代漢語翻譯】現代漢語譯本：佛對天子說：『大臣、長者，如果不宣揚如來無量的聖德，也不供養、不尊敬侍奉，應當知道這就是魔的障礙。天子應當知道：修行菩薩有這二十種最大的魔的障礙，應當收攝心神覺悟。如果按照教導修行的菩薩進入大乘的次第位置后，發了菩提心，修習禪定波羅蜜——即使在睡眠中，尚且不樂於進入聲聞的位地。』

第十九

出自《富婁那所問經》(只顯示一條修行)

修行菩薩因為惡知識的緣故，有四種因緣退失菩提心，進入聲聞的解脫。

當時，佛告訴聖者富婁那說：『富婁那應當知道：修行菩薩有四種相應的法會退失菩提心，轉而進入聲聞的位地。哪四種呢？第一種是：如果修行菩薩結交惡知識，共同學習惡行，這些惡友會讓他遠離佛的修行，捨棄眾生，並且對菩薩說：『你可以厭倦滿足於這樣的行業了，三界長遠，苦惱無窮，世間受生、煩惱結集暫時沒有停息。成佛非常困難，在家捨棄世俗更加困難，勞心費力時間長遠不要再修習了。你也沒有被授記將來能夠成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），你現在力量微弱，不能夠度過五趣的路途，中途不應該斷絕。』修行菩薩聽到這些話后，心中產生退縮，潛藏隱沒萎靡不振，對於菩薩的修行中心中沒有樂趣。富婁那應當知道：因為這第一種法，修行菩薩會退失菩提心，反而進入聲聞的解脫。

第二種是：如果修行菩薩沒有聽聞過菩薩的道行、沒有聽聞過菩薩藏經、菩薩積聚功德、菩薩所說的禁戒、趣向六波羅蜜（Six Paramitas，六度）之路相應的法證，都沒有聽聞過，既然沒有聽聞過，就不能夠如法地學習。不知道用什麼修行方法？用什麼方法遠離？如何按照次第學習？如何

【English Translation】 English version: The Buddha said to the celestial being: 'Ministers and elders, if they do not explicitly praise the immeasurable virtues of the Tathagata (如來, Thus Come One), nor make offerings, nor respectfully serve, know that this is a demonic obstacle. Celestial being, know that a Bodhisattva (菩薩, Enlightenment Being) in practice has these twenty kinds of greatest demonic obstacles, and should collect their mind and awaken. If a Bodhisattva practices according to the teachings and enters the sequential position of the Mahayana (大乘, Great Vehicle), having generated the Bodhi mind (菩提心, mind of enlightenment), and cultivates the Samadhi (禪定, meditative absorption) Paramita (波羅蜜, perfection) -- even in sleep, they would not be pleased to enter the position of a Sravaka (聲聞, Hearer).'

Nineteenth

From the 'Purna's Questions Sutra' (showing one practice)

A Bodhisattva in practice retreats from Bodhi (菩提, enlightenment) and enters the liberation of a Sravaka due to four causes related to bad advisors.

At that time, the Buddha told the venerable Purna (富婁那): 'Purna, know that a Bodhisattva in practice has four corresponding dharmas (法, teachings/principles) that cause them to lose Bodhi and return to the position of a Sravaka. What are the four? The first is: if a Bodhisattva in practice associates with bad advisors and practices evil deeds together, these evil friends will cause them to distance themselves from the Buddha's practice, abandon sentient beings, and say to the Bodhisattva: 'You can be weary and satisfied with such practices. The three realms (三界, realms of desire, form, and formlessness) are vast and distant, suffering is endless, and rebirth in the world and the accumulation of afflictions have no rest. Becoming a Buddha is very difficult, and renouncing the world while remaining at home is even more difficult. Laboring the mind for a long time, do not continue to practice. You have not been predicted to attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete enlightenment), and your strength is weak and frail, unable to cross the path of the five destinies (五趣, five realms). You should not give up halfway.' When the Bodhisattva in practice hears these words, their heart shrinks back, they become hidden, withered, and drooping, and they have no joy in the practice of a Bodhisattva. Purna, know that because of this first dharma, a Bodhisattva in practice will retreat from Bodhi and instead enter the liberation of a Sravaka.

The second is: if a Bodhisattva in practice has not heard of the Bodhisattva's path, has not heard of the Bodhisattva's canon, the Bodhisattva's accumulation of merit, the precepts spoken by the Bodhisattva, the corresponding dharma proofs of the path to the Six Paramitas (六波羅蜜, Six Perfections), they have not heard of any of these. Since they have not heard of them, they cannot practice and learn according to the Dharma. They do not know by what practice to cultivate? By what practice to distance themselves? How to practice in sequence? How to

法不應習？何者聲聞法行？何者菩薩法門？既未明閑，不知如何法則修學，應修而不修行、不應修而更修。如是，修行菩薩菩提漸漸損減，道心漸慢，心意回惶，舍昔行愿，退失菩提。富婁那當知：修行菩薩如是退舍菩提而入聲聞解脫。

「三者、若修行菩薩起異見行，厭見己身，執邪、正二邊，不離此行。若聞無上甚深法要，應得開悟，反生誹謗，輕嫌不信。以謗法故，死墮無間地獄，無復見聞佛法、不復更修大乘、不遇善知識。以不值故，退失善行、入于惡行，隔斷善友、和合惡人，忘失本念，棄菩薩乘位，不救三界眾生、不習大乘行業。富婁那當知：此第三法相應故，退失菩提而入聲聞解脫。

「四者、若修行菩薩聽聞甚深法要不為眾生解說，怠慢潛縮，心無樂說，少用力處而生修學，慳惜佛法，不攝眾生。以是罪故，所念漸滅；念行滅已，不應籌量法義、亦不堪任更受法分，舍是身命退失菩提。富婁那當知：此第四法相應故，退失菩提而入聲聞解脫。」

第二十

出《寶童夫人所問經》(顯說一條行)

修行菩薩四種實語不妄，超越聲聞諸行無厭。

爾時，佛告寶童夫人言：「修行菩薩有三種實語不妄。何者為三？所謂：一者、不誑諸佛、如來，不誑一切眾生，亦不

【現代漢語翻譯】現代漢語譯本：法不應該學習嗎？什麼是聲聞（Śrāvakayāna，小乘）的修行方法？什麼是菩薩（Bodhisattva，覺有情）的法門？如果對這些還不明白，就不知道應該如何修學，應該修的卻不修，不應該修的反而去修。這樣，修菩薩的菩提（bodhi，覺悟）就會漸漸減少，道心也會漸漸怠慢，心意動搖，捨棄以前的行愿，退失菩提。富婁那（Pūrṇa），你應該知道：修行菩薩就是這樣退舍菩提而進入聲聞的解脫。第三，如果修行菩薩生起與正見相異的見解和行為，厭惡自己的身體，執著于邪見和正見這兩個極端，不能離開這些行為。如果聽到無上甚深的法要，本應開悟，反而生起誹謗，輕視嫌棄而不相信。因為誹謗佛法，死後會墮入無間地獄（Avīci hell），再也見不到聽不到佛法，不能再修大乘（Mahāyāna，大乘），遇不到善知識（kalyāṇa-mitta，良師益友）。因為遇不到善知識，就會退失善行，進入惡行，隔斷善友，和合惡人，忘記最初的發心，拋棄菩薩的地位，不救度三界（Trailokya，欲界、色界、無色界）的眾生，不學習大乘的行業。富婁那，你應該知道：這第三種法相應，就會退失菩提而進入聲聞的解脫。第四，如果修行菩薩聽聞甚深的法要，卻不為眾生解說，怠惰潛藏，心中沒有樂於宣說的意願，在稍微用點力的地方就停止修學，吝惜佛法，不攝受眾生。因為這樣的罪過，所憶念的法義會漸漸消失；憶念和修行都消失後，就不應該再去籌量法義，也不堪勝任再去接受法義，捨棄這個身命，退失菩提。富婁那，你應該知道：這第四種法相應，就會退失菩提而進入聲聞的解脫。第二十出自《寶童夫人所問經》（顯說一條行）修行菩薩四種實語不虛妄，超越聲聞的各種行為而沒有厭倦。這時，佛告訴寶童夫人說：『修行菩薩有三種實語不虛妄。哪三種呢？就是：第一，不欺騙諸佛、如來（Tathāgata，佛的稱號），不欺騙一切眾生，也不……』

【English Translation】 English version: Should the Dharma not be studied? What is the practice of the Śrāvakayāna (Hearer Vehicle)? What is the Dharma gate of the Bodhisattva (Enlightenment Being)? If one is not clear about these, one does not know how to cultivate and learn. One does not cultivate what should be cultivated, and cultivates what should not be cultivated. In this way, the Bodhi (enlightenment) of a cultivating Bodhisattva will gradually decrease, the mind of the Path will gradually become lazy, the mind will be confused, abandoning the former vows and actions, and losing Bodhi. Pūrṇa, you should know: a cultivating Bodhisattva thus retreats from Bodhi and enters the liberation of the Śrāvakayāna. Third, if a cultivating Bodhisattva arises with different views and actions, disliking his own body, clinging to the two extremes of wrong and right views, and cannot leave these actions. If one hears the supreme and profound Dharma essence, one should attain enlightenment, but instead, one gives rise to slander, despising and disbelieving. Because of slandering the Dharma, after death, one will fall into the Avīci hell (Hell of Incessant Suffering), never again seeing or hearing the Buddha Dharma, never again cultivating the Mahāyāna (Great Vehicle), and not encountering good spiritual friends (kalyāṇa-mitta). Because one does not encounter good spiritual friends, one will lose good deeds, enter into evil deeds, cut off good friends, unite with evil people, forget the original intention, abandon the Bodhisattva position, not save the sentient beings of the Trailokya (Three Realms), and not study the practices of the Mahāyāna. Pūrṇa, you should know: this third Dharma correspondence causes one to retreat from Bodhi and enter the liberation of the Śrāvakayāna. Fourth, if a cultivating Bodhisattva hears the profound Dharma essence but does not explain it to sentient beings, being lazy and hiding away, with no joy in speaking, stopping cultivation in places where little effort is needed, being stingy with the Buddha Dharma, and not gathering sentient beings. Because of this sin, the remembered Dharma meanings will gradually disappear; after remembrance and practice have disappeared, one should not measure the Dharma meanings, nor is one capable of receiving Dharma portions, abandoning this life and losing Bodhi. Pūrṇa, you should know: this fourth Dharma correspondence causes one to retreat from Bodhi and enter the liberation of the Śrāvakayāna. Twentieth From the Sūtra Spoken by Lady Ratnagarbha (Clearly Explaining One Practice) A cultivating Bodhisattva's four kinds of truthful speech are not false, surpassing the various practices of the Hearers without weariness. At that time, the Buddha told Lady Ratnagarbha, 'A cultivating Bodhisattva has three kinds of truthful speech that are not false. What are the three? They are: first, not deceiving the Buddhas, the Tathāgatas (Thus Gone Ones), not deceiving all sentient beings, and not...'

誑自身。夫人當知：如何修行菩薩不誑如來、一切眾生、及以自身？若修行菩薩發菩提心已，然後發願樂證聲聞、阿羅漢果，夫人當知：是菩薩則誑如來，及誑眾生，並誑自身。

「何者名為不誑？若修行菩薩發菩提心已，縱值種種苦惱逼切，乃至邪魔、外道尼干調弄罵辱，以口言氣狀若刀、劍、槍、槊刺心，損其所受，毀呰苦楚；若修行菩薩不驚、不動、不潛、不縮、不憂、不悔，皆能忍受，堅固不棄前言菩提心寶，不移、不動，于其三界救度眾生，歸依無等無上菩提，乃至剎那不念余乘，常念諸佛愿轉法輪，攝受眾生生大威力、現大勢力，善行堅固，修治精進，不隨他語，無能摧伏，夫人當知：如是修行菩薩不誑眾生，不誑自身。若有如是，菩薩則是最大無上實語。

「復有四種因緣，修行菩薩不誑如來。何者為四？所謂：一者、堅固心；二者、威力心；三者、勢力無怠；四者、持戒精進。

「復有四種因不誑一切眾生。何者為四？所謂：一者、堅牢修學；二者、慈心與樂；三者、悲心愍苦；四者、攝受眾生。

「復有四種因不誑自身。何者為四？所謂：一者、堅固心；二者、重複堅固心；三者、無諂惑心；四者、無誑心。

「夫人當知：修行菩薩則入第一實語位，不捨菩提，過

【現代漢語翻譯】現代漢語譯本：欺騙自身。夫人應當知道：如何修行菩薩才能不欺騙如來（Tathagata，佛的稱號之一）、一切眾生、以及自身呢？如果修行菩薩發了菩提心（Bodhi-citta，覺悟之心）之後，反而發願樂於證得聲聞（Sravaka，聽聞佛法而修行的弟子）、阿羅漢（Arhat，斷絕煩惱，達到涅槃境界的聖者）的果位，夫人應當知道：這樣的菩薩就是在欺騙如來，欺騙眾生，並且欺騙自身。什麼叫做不欺騙呢？如果修行菩薩發了菩提心之後，即使遇到種種苦惱逼迫，乃至邪魔、外道尼干（Nigantha，古印度六大外道之一，耆那教的別稱）調戲辱罵，用言語氣勢如同刀、劍、槍、矛刺心，損害他所承受的，詆譭責罵，極其痛苦；如果修行菩薩不驚慌、不動搖、不退縮、不畏懼、不憂愁、不後悔，都能忍受，堅定不放棄先前所發的菩提心寶，不改變、不動搖，在三界（Trailokya，欲界、色界、無色界）救度眾生，歸依無等無上的菩提，乃至剎那間也不念其他乘（Yana，佛教的教法和修行途徑，如聲聞乘、緣覺乘、菩薩乘），常常想著諸佛（Buddha，覺悟者）願望轉法輪（Dharmacakra，佛陀宣講佛法的比喻），攝受眾生生起大威力、顯現大勢力，善行堅定，修習精進，不隨從他人言語，沒有誰能夠摧毀他，夫人應當知道：這樣的修行菩薩不欺騙眾生，不欺騙自身。如果有這樣的菩薩，那就是最大無上的真實語。又有四種因緣，修行菩薩不欺騙如來。哪四種呢？就是：一者、堅固的心；二者、威力的心；三者、勢力不懈怠；四者、持戒精進。又有四種因緣不欺騙一切眾生。哪四種呢？就是：一者、堅牢地修學；二者、慈心給予快樂；三者、悲心憐憫痛苦；四者、攝受眾生。又有四種因緣不欺騙自身。哪四種呢？就是：一者、堅固的心；二者、重複的堅固的心；三者、沒有諂媚迷惑的心；四者、沒有欺騙的心。夫人應當知道：修行菩薩就進入第一真實語的位子，不捨棄菩提，超過……

【English Translation】 English version: Deceiving oneself. Lady, you should know: How does a Bodhisattva practice without deceiving the Tathagata (one of the titles of the Buddha), all sentient beings, and oneself? If a Bodhisattva, after generating the Bodhi-citta (the mind of enlightenment), then makes a vow to delight in attaining the fruit of a Sravaka (a disciple who practices by hearing the Buddha's teachings) or an Arhat (a saint who has cut off afflictions and attained Nirvana), lady, you should know: such a Bodhisattva is deceiving the Tathagata, deceiving sentient beings, and deceiving oneself. What is called not deceiving? If a Bodhisattva, after generating the Bodhi-citta, even if encountering various sufferings and afflictions, even if demons, heretics, or Niganthas (one of the six major heterodox schools in ancient India, another name for Jainism) tease and insult him, using words and gestures like knives, swords, spears, and lances to pierce his heart, harming what he receives, slandering and scolding him, causing extreme pain; if the Bodhisattva does not panic, does not waver, does not retreat, does not shrink, does not worry, does not regret, but can endure all, firmly not abandoning the precious Bodhi-citta previously generated, not changing, not wavering, saving sentient beings in the three realms (Trailokya, the desire realm, the form realm, and the formless realm), taking refuge in unequaled and unsurpassed Bodhi, not even for a moment thinking of other Yanas (vehicles, Buddhist teachings and paths of practice, such as the Sravaka-yana, Pratyekabuddha-yana, and Bodhisattva-yana), constantly thinking of the Buddhas (enlightened ones) wishing to turn the Dharma wheel (Dharmacakra, a metaphor for the Buddha's teaching of the Dharma), gathering sentient beings to generate great power, manifest great strength, practice good deeds firmly, cultivate diligently, not following the words of others, with no one able to subdue him, lady, you should know: such a practicing Bodhisattva does not deceive sentient beings, does not deceive oneself. If there is such a Bodhisattva, then that is the greatest unsurpassed true speech. Furthermore, there are four causes and conditions by which a practicing Bodhisattva does not deceive the Tathagata. What are the four? They are: first, a firm mind; second, a powerful mind; third, strength without懈怠; fourth, upholding precepts with diligence. Furthermore, there are four causes by which one does not deceive all sentient beings. What are the four? They are: first, firmly studying and learning; second, giving joy with a compassionate mind; third, pitying suffering with a compassionate mind; fourth, gathering sentient beings. Furthermore, there are four causes by which one does not deceive oneself. What are the four? They are: first, a firm mind; second, a repeatedly firm mind; third, a mind without flattery or delusion; fourth, a mind without deception. Lady, you should know: a practicing Bodhisattva then enters the position of the first true speech, does not abandon Bodhi, surpasses...

去行愿不移、不動。」

爾時，寶童夫人白舍利弗言：「汝能以女身為諸眾生演說法不？」

舍利弗言：「我今尚厭男子之身，況受女人身耶？」

夫人答言：「舍利弗！汝豈厭離是身耶？」

舍利弗言：「實厭是身。」

夫人言：「以是義故，修行菩薩超越一切眾生。何以故？若聲聞厭者，菩薩殊無厭心；若聲聞所嫌，菩薩無厭；聲聞厭離五陰、六入，菩薩則無厭離；聲聞厭攝身份，菩薩無厭；聲聞厭攝三界，菩薩無厭；聲聞厭世間生死，菩薩無厭；聲聞厭離有為功德，菩薩集功德資糧無厭；聲聞厭與眾生結緣，菩薩成熟眾生心故無厭結緣；聲聞厭離聚落，菩薩無厭入於國邑、聚落、王宮；聲聞厭自煩惱，菩薩能攝眾生不厭煩惱。舍利弗當知：聲聞所嫌厭離諸行，菩薩皆能攝受無厭。」

舍利弗言：「如是修行菩薩以何威力、以何氣勢而無厭心？」

夫人答言：「修行菩薩八種威力相應而無厭心。何者為八？所謂：一者、于諸眾生慈力無惱；二者、悲力成熟眾生；三者、善修行愿無作者；四者、智慧力故為除煩惱；五者、善巧方便力故無倦；六者、功德力故無退；七者、智慧力故愚癡已除；八者、精進力故具足已入，不棄往愿。舍利弗當知：修行菩薩有此八種行力相應

【現代漢語翻譯】現代漢語譯本：去實踐誓願永不改變、永不動搖。

這時，寶童夫人問舍利弗（Sariputra，佛陀十大弟子之一，以智慧著稱）說：『你能夠以女人的身份為眾生演說佛法嗎？』

舍利弗說：『我現在尚且厭惡男子之身，更何況接受女人之身呢？』

夫人回答說：『舍利弗！你難道厭離這個身體嗎？』

舍利弗說：『確實厭惡這個身體。』

夫人說：『因為這個緣故，修行菩薩超越一切眾生。為什麼呢？如果聲聞（Sravaka，聽聞佛陀教誨而修行的弟子）厭惡的，菩薩殊無厭惡之心；如果聲聞所嫌棄的，菩薩沒有厭惡；聲聞厭離五陰（Skandha，構成個體存在的五種要素：色、受、想、行、識）、六入（Ayatana，感覺器官與感覺對像相互作用的六個入口：眼、耳、鼻、舌、身、意），菩薩則沒有厭離；聲聞厭惡攝取身體各部分，菩薩沒有厭惡；聲聞厭惡攝取三界（Triloka，欲界、色界、無色界），菩薩沒有厭惡；聲聞厭惡世間的生死輪迴，菩薩沒有厭惡；聲聞厭離有為功德（Samskrta-dharma，通過努力獲得的功德），菩薩積累功德資糧沒有厭惡；聲聞厭惡與眾生結緣，菩薩爲了成熟眾生的心而無厭地結緣；聲聞厭離村落，菩薩沒有厭惡地進入國都、村落、王宮；聲聞厭惡自己的煩惱，菩薩能夠攝受眾生而不厭惡煩惱。舍利弗應當知道：聲聞所嫌棄厭離的諸種行為，菩薩都能攝受而沒有厭惡。』

舍利弗說：『像這樣修行的菩薩以什麼樣的威力、以什麼樣的氣勢而沒有厭惡之心呢？』

夫人回答說：『修行菩薩有八種威力相應而沒有厭惡之心。哪八種呢？所謂：一者、對於諸眾生以慈悲的力量而不惱害；二者、以悲憫的力量成熟眾生；三者、善於修行誓願而沒有造作者的執著；四者、因為智慧的力量而去除煩惱；五者、因為善巧方便的力量而不疲倦；六者、因為功德的力量而不退轉；七者、因為智慧的力量而愚癡已經去除；八者、因為精進的力量而具足已經進入，不放棄以往的誓願。舍利弗應當知道：修行菩薩有這八種行持的力量相應』

【English Translation】 English version: 'To practice vows without wavering or moving.'

At that time, the Lady Bao Tong (Ratnagarbha) said to Sariputra (Sariputra, one of the ten great disciples of the Buddha, known for his wisdom): 'Can you, in the form of a woman, expound the Dharma for all sentient beings?'

Sariputra said, 'I am already weary of the body of a man, how much more would I be of the body of a woman?'

The Lady replied, 'Sariputra! Do you despise this body?'

Sariputra said, 'Indeed, I despise this body.'

The Lady said, 'For this reason, a Bodhisattva in training surpasses all sentient beings. Why? If a Sravaka (Sravaka, a disciple who practices by listening to the Buddha's teachings) is weary, the Bodhisattva has no weariness; if a Sravaka dislikes something, the Bodhisattva has no dislike; the Sravaka is weary of the five Skandhas (Skandha, the five aggregates that constitute individual existence: form, feeling, perception, volition, and consciousness) and the six Ayatanas (Ayatana, the six sense bases: eye, ear, nose, tongue, body, and mind), but the Bodhisattva is not weary of them; the Sravaka is weary of taking in the parts of the body, but the Bodhisattva is not weary; the Sravaka is weary of taking in the three realms (Triloka, the realm of desire, the realm of form, and the formless realm), but the Bodhisattva is not weary; the Sravaka is weary of the cycle of birth and death in the world, but the Bodhisattva is not weary; the Sravaka is weary of conditioned merits (Samskrta-dharma, merits acquired through effort), but the Bodhisattva is not weary of accumulating the resources of merit; the Sravaka is weary of forming connections with sentient beings, but the Bodhisattva is not weary of forming connections in order to mature the minds of sentient beings; the Sravaka is weary of villages, but the Bodhisattva is not weary of entering cities, villages, and royal palaces; the Sravaka is weary of his own afflictions, but the Bodhisattva is able to embrace sentient beings without being weary of afflictions. Sariputra, you should know that the Bodhisattva can embrace and is not weary of all the practices that the Sravaka dislikes and is weary of.'

Sariputra said, 'With what power and with what vigor does a Bodhisattva who practices in this way have no weariness?'

The Lady replied, 'A Bodhisattva in training is in accordance with eight kinds of power and has no weariness. What are the eight? They are: first, having the power of loving-kindness towards all sentient beings without causing harm; second, having the power of compassion to mature sentient beings; third, being skilled in practicing vows without the attachment of a creator; fourth, removing afflictions through the power of wisdom; fifth, not being weary because of the power of skillful means; sixth, not regressing because of the power of merit; seventh, having eliminated ignorance because of the power of wisdom; eighth, having fully entered because of the power of diligence, and not abandoning past vows. Sariputra, you should know that a Bodhisattva in training is in accordance with these eight kinds of the power of practice.'

，皆無厭心。」

第二十一

出《寶積經》(顯說一條行)

修行菩薩校量聲聞道行。

爾時，佛告摩訶迦葉言：「如月與星，不可棄月先念諸星。智者亦爾、修行菩薩亦復如是，以習學故，不應棄捨，先念聲聞。複次，譬如諸天世人共力磨治琉璃珠，擬令光潔，無由變為頗梨寶珠，縱數揩磨，還復如故。迦葉當知：聲聞亦復如是，縱使持戒清凈、十二頭陀、一切禪定相應，仍不堪任坐于菩提樹下成等正覺。迦葉！譬如磨治頗梨寶珠，價直無量百千，利益無數。迦葉當知：亦復如是，若修行菩薩道行清凈已，爾時令無量百千聲聞、緣覺而入解脫法門。」

大乘修行菩薩行門諸經要集卷中大正藏第 17 冊 No. 0847 大乘修行菩薩行門諸經要集

大乘修行菩薩行門諸經要集卷下

大唐至相寺沙門釋智嚴譯

第二十二

出《虛空藏菩薩所問經》(顯說一條行)

修行菩薩以四十五種魔障覺故超度四魔。

爾時，佛告虛空藏菩薩言：「善男子！如何修行菩薩能伏一切邪魔而得超度四魔？若修行菩薩以智慧故見一切諸法喻如幻化，則能超度陰魔；若聞甚深佛法，依句披尋，則能超度蘊魔；若悟常、樂、我、凈，則能超度死魔；若不

【現代漢語翻譯】現代漢語譯本：都永遠不會感到滿足。"

第二十一

出自《寶積經》(顯說一條行)

修行菩薩衡量聲聞道行。

這時，佛告訴摩訶迦葉（Mahākāśyapa）說：『如同月亮與星星，不能捨棄月亮而先顧念星星。有智慧的人也是這樣，修行菩薩也是如此，因為已經習慣了學習，不應該捨棄，先顧念聲聞。再次，譬如諸天和世人共同努力磨治琉璃珠，想要使它光潔，但它無法變成頗梨寶珠（sphatika），即使多次擦拭磨光，還是恢復原樣。迦葉（Kāśyapa）應當知道：聲聞也是這樣，即使持戒清凈、修持十二頭陀行、與一切禪定相應，仍然不能夠坐在菩提樹下成就正等正覺。迦葉（Kāśyapa）！譬如磨治頗梨寶珠（sphatika），價值無量百千，利益無數。迦葉（Kāśyapa）應當知道：也是這樣，如果修行菩薩道行清凈之後，那時就能使無量百千聲聞、緣覺進入解脫法門。』

《大乘修行菩薩行門諸經要集卷中》大正藏第 17 冊 No. 0847 《大乘修行菩薩行門諸經要集》

《大乘修行菩薩行門諸經要集卷下》

大唐至相寺沙門釋智嚴譯

第二十二

出自《虛空藏菩薩所問經》(顯說一條行)

修行菩薩以四十五種魔障覺悟的緣故，超越四魔。

這時，佛告訴虛空藏菩薩（Ākāśagarbha）說：『善男子！如何修行菩薩能夠降伏一切邪魔而得以超越四魔？如果修行菩薩以智慧的緣故，見到一切諸法都像幻化一樣，就能超越陰魔；如果聽聞甚深佛法，依據文句披閱尋思，就能超越蘊魔；如果領悟常、樂、我、凈，就能超越死魔；如果不

【English Translation】 English version: all never have a sense of satisfaction.'

Twenty-first

From the Ratnakūṭa Sūtra (Manifestation of One Practice)

Comparing the practice of a Bodhisattva with the practice of a Śrāvaka.

At that time, the Buddha told Mahākāśyapa (great Kāśyapa): 'Like the moon and the stars, one cannot abandon the moon to think of the stars first. The wise are also like this, and so are Bodhisattvas in training. Because of their habitual learning, they should not abandon and first think of the Śrāvakas. Furthermore, it is like gods and people working together to polish a lapis lazuli (vaiḍūrya) bead, intending to make it bright and clean, but it cannot be transformed into a crystal (sphatika) jewel. Even if it is rubbed and polished many times, it will still return to its original state. Kāśyapa (great Kāśyapa) should know that Śrāvakas are also like this. Even if they uphold the precepts purely, practice the twelve dhūta practices, and are in accordance with all samādhis, they are still not capable of sitting under the Bodhi tree and attaining complete and perfect enlightenment. Kāśyapa (great Kāśyapa)! It is like polishing a crystal (sphatika) jewel, its value is immeasurable in hundreds of thousands, and its benefits are countless. Kāśyapa (great Kāśyapa) should know that it is also like this: if a Bodhisattva's practice is pure, then at that time, he can cause countless hundreds of thousands of Śrāvakas and Pratyekabuddhas to enter the Dharma gate of liberation.'

Collection of Essential Sūtras on the Practice of the Bodhisattva Path in the Mahāyāna, Volume Middle Taishō Tripiṭaka Volume 17, No. 0847 Collection of Essential Sūtras on the Practice of the Bodhisattva Path in the Mahāyāna

Collection of Essential Sūtras on the Practice of the Bodhisattva Path in the Mahāyāna, Volume Lower

Translated by Śramaṇa Śhì Zhìyán of Zhìxiàng Monastery in the Great Tang Dynasty

Twenty-second

From the Akasagarbha Bodhisattva Pariprccha Sutra (Manifestation of One Practice)

A Bodhisattva in training transcends the four maras (demons) because of the awareness of forty-five kinds of demonic obstacles.

At that time, the Buddha told Ākāśagarbha Bodhisattva (treasury of space): 'Good man! How can a Bodhisattva in training subdue all evil demons and transcend the four maras (demons)? If a Bodhisattva in training sees all dharmas as illusions because of wisdom, then he can transcend the skandha mara (demon of the aggregates); if he hears the profound Buddha-dharma and seeks it according to the sentences, then he can transcend the kleśa mara (demon of afflictions); if he realizes permanence, bliss, self, and purity, then he can transcend the death mara (demon of death); if he does not'

離菩提心故，則能超度天魔。

「然此修行菩薩能伏一切魔障。何者魔障菩薩而能摧伏，不令邪魔嬈亂？善男子當知：凡有魔障四十五種障其正行。所謂：一者、若修行菩薩心樂聲聞，是為魔障；二者、不念菩提，是為魔障；三者、所施而有分別，是為魔障；四者、求生高貴，是為魔障；五者、愿生端正，是為魔障；六者、勤求世事，是為魔障；七者䭕嘗禪定少分欣悅，是為魔障；八者、以智輕嫌少分功德，是為魔障；九者、不樂世間生死，是為魔障；十者、所修功德而不迴向無上菩提，是為魔障；十一者、厭見煩惱，是為魔障；十二者、覆藏所犯，不能懺悔，是為魔障；十三者、于修行菩薩起憎嫉心，是為魔障；十四者、誹謗佛法，是為魔障；十五者、誑惑眾生，是為魔障；十六者、不修六波羅蜜，是為魔障；十七者、于諸佛法不樂聽聞，是為魔障；十八者、慳吝佛法，是為魔障；十九者、為利養故宣說佛法，是為魔障；二十者、不以方便設化眾生，是為魔障；二十一者、不攝受眾生，是為魔障；二十二者、于犯戒人憎嫌輕賤，是為魔障；二十三者、于持戒精進無敬重心，是為魔障；二十四者、修聲聞行，是為魔障；二十五者、順獨覺行，是為魔障；二十六者、非時意修道業，是為魔障；二十七者、舍大慈悲

【現代漢語翻譯】現代漢語譯本：如果遠離了菩提心（Bodhi-citta，覺悟之心），就能超越天魔。

『然而，這位修行的菩薩能夠降伏一切魔障。哪些魔障是菩薩能夠摧伏，而不讓邪魔擾亂的呢？善男子，你應該知道：凡是有四十五種魔障會障礙菩薩的正行。它們是：第一，如果修行的菩薩內心喜愛聲聞乘（Śrāvaka，聽聞佛法而悟道的修行者），這就是魔障；第二，不憶念菩提（Bodhi，覺悟），這就是魔障；第三，佈施時有所分別，這就是魔障；第四，追求投生到高貴的家庭，這就是魔障；第五，希望投生相貌端正，這就是魔障；第六，勤奮追求世俗事務，這就是魔障；第七，稍微體驗到禪定（Dhyāna，冥想）的少許喜悅就感到滿足，這就是魔障；第八，因為自己的智慧而輕視少許的功德，這就是魔障；第九，不樂於世間的生死輪迴，這就是魔障；第十，所修的功德不迴向于無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），這就是魔障；第十一，厭惡見到煩惱，這就是魔障；第十二，隱瞞自己所犯的過錯，不能懺悔，這就是魔障；第十三，對於修行的菩薩產生憎恨嫉妒之心，這就是魔障；第十四，誹謗佛法（Buddha-Dharma，佛教的教義），這就是魔障；第十五，用虛假的言語迷惑眾生，這就是魔障；第十六，不修習六波羅蜜（Ṣaṭ-pāramitā，六種到達彼岸的方法：佈施、持戒、忍辱、精進、禪定、智慧），這就是魔障；第十七，對於諸佛的教法不樂意聽聞，這就是魔障；第十八，吝嗇佛法，不願傳授，這就是魔障；第十九，爲了獲得利益供養而宣說佛法，這就是魔障；第二十，不以方便法門來教化眾生，這就是魔障；第二十一，不攝受眾生，不幫助他們，這就是魔障；第二十二，對於犯戒的人憎恨輕賤，這就是魔障；第二十三，對於持戒精進的人沒有恭敬之心，這就是魔障；第二十四，修習聲聞乘的行法，這就是魔障；第二十五，順從獨覺乘（Pratyekabuddha，獨自覺悟者）的行法，這就是魔障；第二十六，不在適當的時候修習道業，這就是魔障；第二十七，捨棄大慈悲心（Mahā-karuṇā，偉大的慈悲）

【English Translation】 English version: Being apart from the Bodhi-citta (the mind of enlightenment), one can transcend the heavenly demons.

『However, this practicing Bodhisattva is able to subdue all demonic obstacles. What demonic obstacles can a Bodhisattva destroy, preventing evil demons from disturbing them? Good son, you should know that there are forty-five kinds of demonic obstacles that hinder their proper practice. They are: First, if a practicing Bodhisattva delights in the Śrāvaka (one who attains enlightenment by hearing the Dharma) path, this is a demonic obstacle; second, not contemplating Bodhi (enlightenment), this is a demonic obstacle; third, giving with discrimination, this is a demonic obstacle; fourth, seeking to be born into a noble family, this is a demonic obstacle; fifth, wishing to be born with a beautiful appearance, this is a demonic obstacle; sixth, diligently pursuing worldly affairs, this is a demonic obstacle; seventh, experiencing a small portion of the joy of Dhyāna (meditation) and being content, this is a demonic obstacle; eighth, disdaining small merits because of one's own wisdom, this is a demonic obstacle; ninth, not delighting in the cycle of birth and death in the world, this is a demonic obstacle; tenth, not dedicating the merits one cultivates to Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment), this is a demonic obstacle; eleventh, being averse to seeing afflictions, this is a demonic obstacle; twelfth, concealing one's transgressions and not repenting, this is a demonic obstacle; thirteenth, harboring hatred and jealousy towards practicing Bodhisattvas, this is a demonic obstacle; fourteenth, slandering the Buddha-Dharma (the teachings of Buddhism), this is a demonic obstacle; fifteenth, deceiving sentient beings with false words, this is a demonic obstacle; sixteenth, not cultivating the Ṣaṭ-pāramitā (the six perfections: giving, morality, patience, diligence, meditation, and wisdom), this is a demonic obstacle; seventeenth, not delighting in hearing the teachings of all Buddhas, this is a demonic obstacle; eighteenth, being stingy with the Dharma and unwilling to teach it, this is a demonic obstacle; nineteenth, expounding the Dharma for the sake of gain and offerings, this is a demonic obstacle; twentieth, not using skillful means to teach sentient beings, this is a demonic obstacle; twenty-first, not embracing sentient beings, not helping them, this is a demonic obstacle; twenty-second, hating and despising those who violate the precepts, this is a demonic obstacle; twenty-third, not having reverence for those who uphold the precepts and are diligent, this is a demonic obstacle; twenty-fourth, practicing the path of the Śrāvaka, this is a demonic obstacle; twenty-fifth, following the path of the Pratyekabuddha (a solitary Buddha), this is a demonic obstacle; twenty-sixth, not cultivating the path at the appropriate time, this is a demonic obstacle; twenty-seventh, abandoning great compassion (Mahā-karuṇā).

而求涅槃，是為魔障；二十八者、樂修無為，是為魔障；二十九者、嫌賤有為，是為魔障；三十者、不助眾生善行，是為魔障；三十一者、我慢、貢高，是為魔障；三十二者、兩舌斗亂，是為魔障；三十三者、誑惑眾生，妄說是非，是為魔障；三十四者、諂曲妄語，所愛非真，是為魔障；三十五者、于諸眾生無真直心，是為魔障；三十六者、心變剛獷，是為魔障；三十七者、心變粗猛，是為魔障；三十八者、見造罪人不勸懺悔，是為魔障；三十九者、謗法不信，是為魔障；四十者、隨自欲樂，是為魔障；四十一者、樂行非理，是為魔障；四十二者、愛樂非法，是為魔障；四十三者、所有業障、報障、煩惱障纏繞積聚，不令散滅，是為魔障；四十四者、心垢不除，是為魔障；四十五者、與諸俗緣，是為魔障。」

第二十三

出《如來境界經》(顯說一條行)

諸比丘于迦葉佛所聞法故，值遇釋迦如來法化。當來若有眾生於佛法中聞說大乘者，當生彌勒三會。

爾時，如來告須菩提言：「是等比丘所說誠不虛言。須菩提當知：迦葉如來出現世時，是諸比丘于佛聞法皆悉隨逐文殊師利。以隨逐故，所聞深法無有忘失，善根、智慧成就圓滿。當來若有於我法中聞是深法，聞已憶念，如是眾生皆于未

來彌勒三會大數之中次第皆入。何況修習大乘菩薩？若能修習大乘行已，是等通達甚深法忍。」

第二十四

出《阿阇世品經》(顯說一條行)

解菩薩藏及聲聞緣覺藏定上座。

爾時，寶日菩薩言：「善男子！如來行業不可思議，若大乘法不可率爾調習悟入，若修行菩薩乃至睡眠不樂聲聞、緣覺行業，將是如來實相示現眾生，不應吝惜，能作是念：『愿一切眾生習學大乘，此無等心而無損減。』以是不吝法故，應當覺悟如來大乘義趣。善男子！譬如栽樹，根、莖著地，枝、葉、花、果必當茂盛。修行菩薩亦復如是，已能堅持菩薩藏故，亦當解了一切諸乘，是名無量善根菩薩藏法器。

「善男子！何者是菩薩藏？何因名菩薩藏？譬如大海中水滴無量、雜寶無數，諸龍、夜叉、乾闥婆、阿修羅、金翅鳥王、緊那羅、摩睺羅伽、摩竭魚等無量雜類悉居其中。修行菩薩亦復如是，無量法寶印記：佈施、持戒、禪定、智慧、解脫、解脫知見悉住其中，是以名為菩薩法藏。

「譬如大海所生雜類一切眾生，是等不堪飲余河水。若修行菩薩修習菩薩藏已，亦不應餐余乘法味，是以名為菩薩法藏。

「善男子當知：凡有三藏：聲聞藏、緣覺藏、大乘菩薩藏。何者是聲聞藏？依他所說、

【現代漢語翻譯】現代漢語譯本：『來彌勒三會（Maitreya's three assemblies，彌勒佛的三次法會）大數之中次第皆入。何況修習大乘菩薩？若能修習大乘行已，是等通達甚深法忍。』

第二十四

出《阿阇世品經》（Ajatasatru Sutra，講述阿阇世王故事的經典）(顯說一條行)

解菩薩藏（Bodhisattva Pitaka，菩薩所修行的法門）及聲聞緣覺藏（Sravaka and Pratyekabuddha Pitaka，聲聞和緣覺所修行的法門）定上座。

爾時，寶日菩薩（Ratna-Surya Bodhisattva，一位菩薩的名字）言：『善男子！如來（Tathagata，佛的稱號）行業不可思議，若大乘法（Mahayana Dharma，大乘佛法）不可率爾調習悟入，若修行菩薩乃至睡眠不樂聲聞、緣覺行業，將是如來實相示現眾生，不應吝惜，能作是念：『愿一切眾生習學大乘，此無等心而無損減。』以是不吝法故，應當覺悟如來大乘義趣。善男子！譬如栽樹，根、莖著地，枝、葉、花、果必當茂盛。修行菩薩亦復如是，已能堅持菩薩藏故，亦當解了一切諸乘，是名無量善根菩薩藏法器。

『善男子！何者是菩薩藏？何因名菩薩藏？譬如大海中水滴無量、雜寶無數，諸龍（Naga，一種神獸）、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神）、阿修羅（Asura，一種惡神）、金翅鳥王（Garuda，一種神鳥）、緊那羅（Kinnara，一種天神）、摩睺羅伽（Mahoraga，一種神）、摩竭魚（Makara，一種海獸）等無量雜類悉居其中。修行菩薩亦復如是，無量法寶印記：佈施（Dana，給予）、持戒（Sila，遵守戒律）、禪定（Dhyana，冥想）、智慧（Prajna，洞察力）、解脫（Vimoksha，自由）、解脫知見（Vimoksha-jnana-darshana，對解脫的認知和理解）悉住其中，是以名為菩薩法藏。

『譬如大海所生雜類一切眾生，是等不堪飲余河水。若修行菩薩修習菩薩藏已，亦不應餐余乘法味，是以名為菩薩法藏。

『善男子當知：凡有三藏：聲聞藏、緣覺藏、大乘菩薩藏。何者是聲聞藏？依他所說、』

【English Translation】 English version: 'They will all enter in order during the great number of Maitreya's three assemblies (Maitreya's three assemblies). How much more so those Bodhisattvas who cultivate the Mahayana (Mahayana, the Great Vehicle)? If they can cultivate the practices of the Mahayana, they will all attain profound Dharma-ksanti (Dharma-ksanti, acceptance of the truth of the Dharma).'

Twenty-fourth

From the Ajatasatru Sutra (Ajatasatru Sutra) (Explicitly Explaining One Practice)

Explaining the Bodhisattva Pitaka (Bodhisattva Pitaka) and the Sravaka and Pratyekabuddha Pitaka (Sravaka and Pratyekabuddha Pitaka), the established senior.

At that time, Ratna-Surya Bodhisattva (Ratna-Surya Bodhisattva) said: 'Good man! The actions of the Tathagata (Tathagata) are inconceivable. The Mahayana Dharma (Mahayana Dharma) cannot be easily trained and realized. If a practicing Bodhisattva, even in sleep, does not delight in the practices of Sravakas and Pratyekabuddhas, he is showing the true nature of the Tathagata to sentient beings. He should not be stingy, and should think: 'May all sentient beings learn the Mahayana, with this equal mind and without any loss.' Because of not being stingy with the Dharma, he should awaken to the meaning and purpose of the Tathagata's Mahayana. Good man! Just as planting a tree, with its roots and stem in the ground, its branches, leaves, flowers, and fruits will surely flourish. A practicing Bodhisattva is also like this. Having been able to uphold the Bodhisattva Pitaka, he will also understand all vehicles. This is called a vessel of the Bodhisattva Pitaka with immeasurable good roots.

'Good man! What is the Bodhisattva Pitaka? Why is it called the Bodhisattva Pitaka? For example, in the great ocean, there are countless drops of water, countless mixed treasures, and countless diverse beings such as Nagas (Naga), Yakshas (Yaksa), Gandharvas (Gandharva), Asuras (Asura), Garuda Kings (Garuda), Kinnaras (Kinnara), Mahoragas (Mahoraga), Makaras (Makara), and so on, all dwelling within it. A practicing Bodhisattva is also like this, with countless Dharma treasure seals: Dana (Dana), Sila (Sila), Dhyana (Dhyana), Prajna (Prajna), Vimoksha (Vimoksha), Vimoksha-jnana-darshana (Vimoksha-jnana-darshana) all dwelling within it. Therefore, it is called the Bodhisattva Dharma Pitaka.

'Just as all kinds of beings born in the great ocean are not fit to drink the water of other rivers. If a practicing Bodhisattva has cultivated the Bodhisattva Pitaka, he should also not partake of the flavor of other vehicle's Dharma. Therefore, it is called the Bodhisattva Dharma Pitaka.

'Good man, you should know that there are three Pitakas: the Sravaka Pitaka, the Pratyekabuddha Pitaka, and the Mahayana Bodhisattva Pitaka. What is the Sravaka Pitaka? It relies on what others say,'

依他所聞而得道行。何者辟支佛藏？依自悟入常、樂、我、凈滅定門故。何者是菩薩法藏？悟達無量諸佛法故、發起無上菩提心故。

「善男子！當知聲聞、緣覺乘人不應得有三藏名位，然但可得為三乘教。若聞師說三乘教者，各隨所聞而般涅槃。由於三乘各稟承故，以此三乘號為三藏，然非明於大乘義趣。若修行菩薩說法之時，以三乘教化眾生令入涅槃，是以菩薩名為三藏。

「善男子！有三種學。何者為三？所謂：一、聲聞學；二、辟支佛學；三者、菩薩行學。何者是聲聞學？分令悟自心故。何者辟支佛戒學？隨中品行無悲心故。何者是修行菩薩學？隨順大悲自悟智故，精進善行。聲聞、緣覺不習菩薩行門，亦不知義；若菩薩，則知二乘義理行門，然不染著。菩薩習學，深心樂住，而能示現聲聞、辟支解脫趣路，不入其位。善男子！若修行菩薩如是學故，是以名為菩薩乘藏。」

爾時，文殊師利童子著衣持缽，呼長老迦葉言：「仁當先行，我等隨從。何以故？長老須菩提！如來先度出家已久，年夏俱尊。汝自往昔當發是愿：『我今所度出家依世間諸阿羅漢道。』迦葉！仁但先行，我等隨從。」

時須菩提白文殊師利言：「于佛法中，不應以老為上、生年為上。何以故？文殊當知：于佛法

【現代漢語翻譯】現代漢語譯本依他所聞而得道行。何者是辟支佛藏（Pratyekabuddha Pitaka，獨覺佛的法藏）？依自悟入常、樂、我、凈滅定門故。何者是菩薩法藏（Bodhisattva Pitaka，菩薩的法藏）？悟達無量諸佛法故、發起無上菩提心故。『善男子！當知聲聞、緣覺乘人不應得有三藏名位，然但可得為三乘教。若聞師說三乘教者，各隨所聞而般涅槃。由於三乘各稟承故，以此三乘號為三藏，然非明於大乘義趣。若修行菩薩說法之時，以三乘教化眾生令入涅槃，是以菩薩名為三藏。『善男子！有三種學。何者為三？所謂：一、聲聞學（Śrāvaka，聽聞佛法者的學問）；二、辟支佛學（Pratyekabuddha，獨覺佛的學問）；三者、菩薩行學（Bodhisattva，菩薩的修行學問）。何者是聲聞學？分令悟自心故。何者辟支佛戒學？隨中品行無悲心故。何者是修行菩薩學？隨順大悲自悟智故，精進善行。聲聞、緣覺不習菩薩行門，亦不知義；若菩薩，則知二乘義理行門，然不染著。菩薩習學，深心樂住，而能示現聲聞、辟支解脫趣路，不入其位。善男子！若修行菩薩如是學故，是以名為菩薩乘藏。』爾時，文殊師利童子（Mañjuśrī，智慧的象徵）著衣持缽，呼長老迦葉（Kāśyapa，佛教的重要弟子）言：『仁當先行，我等隨從。何以故？長老須菩提（Subhūti，佛陀的弟子，以解空第一著稱）！如來先度出家已久，年夏俱尊。汝自往昔當發是愿：『我今所度出家依世間諸阿羅漢（Arhat，已證得涅槃的聖者）道。』迦葉！仁但先行，我等隨從。』時須菩提白文殊師利言：『于佛法中，不應以老為上、生年為上。何以故？文殊當知：于佛法

【English Translation】 English version He attains the path by what he has heard. What is the Pratyekabuddha Pitaka (Pratyekabuddha Pitaka, the collection of teachings for solitary Buddhas)? It is based on self-realization and entering the gate of permanence, bliss, self, and purity in cessation. What is the Bodhisattva Pitaka (Bodhisattva Pitaka, the collection of teachings for Bodhisattvas)? It is based on understanding the immeasurable Buddha-dharmas and arousing the unsurpassed Bodhicitta (the mind of enlightenment). 『Good man! Know that the Śrāvaka (hearers) and Pratyekabuddha vehicles should not have the title of the Three Pitakas, but can only be considered as the teachings of the Three Vehicles. If they hear the teacher speak of the Three Vehicle teachings, they each attain Parinirvana (complete nirvana) according to what they have heard. Because the Three Vehicles each inherit from these, the Three Vehicles are called the Three Pitakas, but they are not clear about the meaning and purpose of the Mahayana (Great Vehicle). If a Bodhisattva practices and teaches the Dharma, using the Three Vehicle teachings to transform sentient beings and lead them into Nirvana, then this Bodhisattva is called the Three Pitakas. 『Good man! There are three kinds of learning. What are the three? They are: first, Śrāvaka learning (Śrāvaka, the learning of those who hear the Buddha's teachings); second, Pratyekabuddha learning (Pratyekabuddha, the learning of solitary Buddhas); and third, Bodhisattva practice learning (Bodhisattva, the practice learning of Bodhisattvas). What is Śrāvaka learning? It is to separately enable the understanding of one's own mind. What is Pratyekabuddha precept learning? It follows the middle-grade practice without a compassionate heart. What is the learning of a practicing Bodhisattva? It follows great compassion and self-realized wisdom, diligently practicing good deeds. Śrāvakas and Pratyekabuddhas do not study the Bodhisattva practices, nor do they know their meaning; if it is a Bodhisattva, then they know the meaning and practice of the Two Vehicles, but are not attached to them. Bodhisattvas study and learn, deeply delighting in abiding, and can show the path of liberation for Śrāvakas and Pratyekabuddhas, without entering their positions. Good man! If a practicing Bodhisattva learns in this way, then they are called the Bodhisattva Vehicle Pitaka.』 At that time, the youth Mañjuśrī (Mañjuśrī, symbol of wisdom), wearing his robes and holding his bowl, called to the elder Kāśyapa (Kāśyapa, an important disciple of the Buddha), saying: 『You should go first, and we will follow. Why? Elder Subhūti (Subhūti, a disciple of the Buddha, known for his understanding of emptiness)! The Tathagata (another name for the Buddha) has first liberated those who have left home for a long time, and their years and seniority are both venerable. You yourself made this vow in the past: 『The renunciates I now liberate will rely on the path of the Arhats (Arhat, a saint who has attained Nirvana) in the world.』 Kāśyapa! You should go first, and we will follow.』 Then Subhūti said to Mañjuśrī: 『In the Buddha-dharma, one should not regard old age as superior, nor should one regard birth year as superior. Why? Mañjuśrī, know that in the Buddha-dharma

中，智慧為上。智慧上故，所學亦上、威德亦上、此等甚深法教中為上。文殊師利！仁者智慧為上、法教為上、威德無礙，普觀一切眾生善惡根性明瞭知見。是故當知：文殊師利最尊、最上。仁但先行，我等隨從。」

第二十五

出《離垢菩薩所問經》(顯說一條行)

諸菩薩從空中下，往昔為女人，以發菩提愿故，現身轉為男子。

爾時，佛告凈光夫人言：「夫人當知：若有女人以一行故，速得舍離女人之身、受丈夫身。何者一行？以堅固愿發起無上菩提之心。何以故？夫人當知：菩提心者是大丈夫、是大男子，非容易心，故能遠離阿羅漢行、摧伏一切諸魔外道，於三界中最為無上，斷除一切煩惱習氣。若有女人正念歸佛，起菩提心，無復更受女人之身。清凈心故，回此女身轉成男子。如是善根回施一切女人，以此回施功德故，亦皆迴向無上菩提。夫人當知：以一行愿故，速離女人轉成男子。」

時於此會虛空之中有諸菩薩來至佛所，頂禮佛足，退坐一面。是諸菩薩往昔皆是女人，現身轉為男子。於時會中是諸菩薩，見諸往昔夫婿蒙放出家者各相慰言：「汝等是我善知識故，速發無上菩提之心。諸佛出世難可值遇、修功德因會緣甚難，若於眾生起大慈悲、發起無上菩提心者，則得

【現代漢語翻譯】中，智慧為上。智慧至上，所以所學也是至上的，威德也是至上的，這些甚深的佛法教義中，智慧是至上的。文殊師利（Manjushri，菩薩名）！仁者的智慧是至上的，佛法教義是至上的，威德無所障礙，普遍觀察一切眾生的善惡根性，明瞭知見。因此應當知道：文殊師利是最尊貴的，最至上的。您只管先行，我們都跟隨您。」

第二十五

出自《離垢菩薩所問經》(顯說一條行)

諸位菩薩從空中降下，他們往昔都是女人，因為發了菩提愿的緣故，現在顯現為男子之身。

這時，佛告訴凈光夫人說：『夫人您應當知道：如果有女人因為一個行為，就能迅速舍離女人之身，獲得男子之身。是什麼行為呢？就是以堅定的願力發起無上的菩提之心。為什麼呢？夫人您應當知道：菩提心是大丈夫，是大男子，不是容易發起的，所以能夠遠離阿羅漢（Arhat）的修行，摧伏一切諸魔外道，在三界之中最為無上，斷除一切煩惱習氣。如果有女人以正念歸依佛，發起菩提心，就不會再受女人之身。因為清凈心的緣故，迴轉這個女身轉變成男子。像這樣的善根迴向施捨給一切女人，以這樣的回施功德，也全部迴向無上菩提。夫人您應當知道：以一個願力的緣故，就能迅速離開女人之身轉變成男子。』

這時，在這個法會虛空之中，有諸位菩薩來到佛的處所，頂禮佛足，退到一旁坐下。這些菩薩往昔都是女人，現在顯現為男子之身。當時法會中的這些菩薩，見到往昔的丈夫們蒙佛恩允許出家，互相安慰說：『你們是我的善知識，所以能迅速發起無上的菩提之心。諸佛出世難以值遇，修功德的因緣聚合非常困難，如果對於眾生生起大慈悲心，發起無上的菩提心，就能得到……』

【English Translation】 Among all, wisdom is supreme. Because wisdom is supreme, what is learned is also supreme, and majestic virtue is also supreme. Among these profound Dharma teachings, wisdom is supreme. Manjushri (Manjushri, name of a Bodhisattva)! The wisdom of the benevolent is supreme, the Dharma teachings are supreme, and majestic virtue is unimpeded, universally observing the good and evil roots of all sentient beings with clear knowledge and vision. Therefore, know this: Manjushri is the most venerable and the most supreme. You just go ahead, and we will follow you.'

Twenty-fifth

From the Vimalakirti-nirdesa Sutra (Exposition of One Practice)

The Bodhisattvas descended from the sky, who in the past were women, and because they made vows for Bodhi, now manifest as men.

At that time, the Buddha said to Lady Pure Light: 'Lady, you should know that if a woman, through one practice, can quickly abandon her female body and receive a male body, what is that one practice? It is to generate the unsurpassed mind of Bodhi with firm vows. Why? Lady, you should know that the Bodhi mind is a great man, a great male, not an easy mind to generate. Therefore, it can distance oneself from the practice of Arhats (Arhat), subdue all demons and heretics, be the most unsurpassed in the Three Realms, and cut off all afflictions and habitual tendencies. If a woman, with right mindfulness, takes refuge in the Buddha and generates the Bodhi mind, she will no longer receive a female body. Because of the pure mind, she turns this female body into a male body. Such roots of goodness are dedicated to all women, and with the merit of this dedication, all are also dedicated to unsurpassed Bodhi. Lady, you should know that with one vow, one can quickly leave the female body and transform into a male body.'

At that time, in the void of this assembly, many Bodhisattvas came to the Buddha's place, prostrated at the Buddha's feet, and retreated to sit on one side. These Bodhisattvas were all women in the past, and now manifest as men. At that time, these Bodhisattvas in the assembly, seeing their former husbands who had been allowed to leave home by the Buddha, comforted each other, saying: 'You are my good friends, so you can quickly generate the unsurpassed mind of Bodhi. It is difficult to encounter the Buddhas appearing in the world, and it is very difficult to gather the causes and conditions for cultivating meritorious deeds. If one generates great compassion for sentient beings and generates the unsurpassed mind of Bodhi, one will obtain...'

成就圓滿供養過去、現在、未來一切諸佛。」

時諸菩薩說是語已，是等比丘告諸菩薩言：「善大丈夫！汝與我等為善知識，救度一切眾生故，今勸我等發無上心。我等以汝勸故，善念歸依一切諸佛，愿我等未來成等正覺，皆如世尊釋迦牟尼。」

是時，此大菩薩及諸修行菩薩白佛言：「愿佛慈悲，度我等出家。」

爾時，佛告彌勒菩薩言：「彌勒！為度此等諸善男子出家。」

彌勒言：「如佛所教。」則以度訖。

第二十六

出《文殊師利菩薩解義經》(顯說一條行)

修行菩薩修二種行，獲十種善根利益。

爾時，佛告舍利弗言：「修行菩薩以二種行相應不退善愿，隨愿往生諸佛剎土無所障礙。何者為二？若修行菩薩不樂聲聞行業，亦不習學交通，不說聲聞和雜教跡，亦不勸化眾生令入聲聞、緣覺法中，專為無上菩提勸化眾生修學成就如來聖德。若修行菩薩勸諸眾生令入佛乘獲十種利。何等為十？所謂：一者、遠離聲聞、緣覺，乃至成佛游諸剎土；二者、值遇清凈菩薩法集；三者、成佛已來諸佛攝護；四者、名聞十方諸佛會中稱其名號；五者、發起無等最妙上心；六者、唯受帝釋、梵天之身；七者、若生人中，受轉輪王位；八者、常得值遇諸佛、如來；九者

【現代漢語翻譯】成就圓滿，供養過去、現在、未來一切諸佛。

這時，各位菩薩說完這些話后，那些比丘告訴各位菩薩說：『善男子！你們是我們的善知識，爲了救度一切眾生，現在勸我們發起無上菩提心。我們因為你們的勸導，善念歸依一切諸佛，愿我們未來成等正覺時，都像世尊釋迦牟尼（Sakyamuni）一樣。』

這時，這位大菩薩和各位修行菩薩稟告佛說：『愿佛慈悲，度我們出家。』

當時，佛告訴彌勒菩薩（Maitreya Bodhisattva）說：『彌勒（Maitreya）！為這些善男子剃度出家。』

彌勒（Maitreya）說：『遵從佛的教誨。』於是就為他們剃度完畢。

第二十六

出自《文殊師利菩薩解義經》（Manjusri Bodhisattva Explanation Sutra）（顯說一條行）

修行菩薩修二種行，獲得十種善根利益。

這時，佛告訴舍利弗（Sariputra）說：『修行菩薩以二種行相應，不退失善愿，隨愿往生諸佛剎土，沒有阻礙。哪兩種呢？如果修行菩薩不喜好聲聞（Sravaka）的行業，也不學習交通，不說聲聞（Sravaka）和雜亂的教跡，也不勸化眾生進入聲聞（Sravaka）、緣覺（Pratyekabuddha）的法中，專門爲了無上菩提勸化眾生修學成就如來（Tathagata）的聖德。如果修行菩薩勸諸眾生進入佛乘，獲得十種利益。哪十種呢？所謂：一者、遠離聲聞（Sravaka）、緣覺（Pratyekabuddha），乃至成佛后遊歷諸佛剎土；二者、值遇清凈菩薩法集；三者、成佛后得到諸佛的攝護；四者、名聞十方，諸佛大會中稱揚其名號；五者、發起無等最妙的上等心；六者、唯受帝釋（Indra）、梵天（Brahma）之身；七者、如果生在人間，受轉輪王位；八者、常能值遇諸佛、如來（Tathagata）；九者

【English Translation】 May perfect accomplishment be offered to all Buddhas of the past, present, and future.

At that time, after the Bodhisattvas spoke these words, those Bhikkhus said to the Bodhisattvas: 'Good sirs! You are our good teachers, for the sake of saving all sentient beings, you now encourage us to generate the unsurpassed mind. Because of your encouragement, we mindfully take refuge in all Buddhas, wishing that when we attain perfect enlightenment in the future, we will all be like the World Honored One, Sakyamuni (Sakyamuni).'

At that time, this great Bodhisattva and the practicing Bodhisattvas said to the Buddha: 'May the Buddha have compassion and allow us to leave home (become monks).'

At that time, the Buddha said to Maitreya Bodhisattva (Maitreya Bodhisattva): 'Maitreya (Maitreya)! Ordain these good men.'

Maitreya (Maitreya) said: 'As the Buddha instructs.' Then he completed the ordination.

Twenty-sixth

From the 'Manjusri Bodhisattva Explanation Sutra' (Manjusri Bodhisattva Explanation Sutra) (Clearly Explaining One Practice)

A practicing Bodhisattva cultivates two kinds of practices and obtains ten kinds of benefits from good roots.

At that time, the Buddha said to Sariputra (Sariputra): 'A practicing Bodhisattva, corresponding with two kinds of practices, without regressing from good vows, can be reborn in the Buddha-fields according to their wishes without any obstacles. What are the two? If a practicing Bodhisattva does not delight in the practices of Sravakas (Sravaka), nor does he study communication, nor does he speak of the teachings and traces mixed with Sravakas (Sravaka), nor does he encourage sentient beings to enter the Dharma of Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha), but exclusively encourages sentient beings to cultivate and achieve the holy virtues of the Tathagata (Tathagata) for the sake of unsurpassed Bodhi. If a practicing Bodhisattva encourages all sentient beings to enter the Buddha-vehicle, he obtains ten kinds of benefits. What are the ten? They are: first, being far away from Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha), and even after becoming a Buddha, traveling through all Buddha-fields; second, encountering pure Bodhisattva Dharma gatherings; third, being protected by all Buddhas after becoming a Buddha; fourth, having his name heard in the ten directions, and his name praised in the assemblies of all Buddhas; fifth, generating an unsurpassed and most wonderful supreme mind; sixth, only receiving the bodies of Indra (Indra) and Brahma (Brahma); seventh, if born among humans, receiving the position of a Wheel-Turning King; eighth, always encountering all Buddhas and Tathagatas (Tathagata); ninth,

、天人所敬；十者、積集無量善根功德。

「舍利弗！若三千大千世界眾生悉令勸入阿羅漢、辟支佛位，若復有人能勸一善男子、善女人令住佛位，是人功德甚多於彼。何以故？舍利弗當知：佛種不應聲聞、緣覺起故而能斷絕。若如來不出於世，則聲聞、緣覺不有；若佛種不斷，佛出世故，聲聞、緣覺方得出現。修行菩薩于佛地中安立他故，得此十種善利。以是二種功德相應故，不離行愿，于諸剎土隨愿往生。」

第二十七

出《光明遍照品經》(顯說一條行)

挍量菩薩、聲聞福力。

爾時，佛告毗盧遮那愿光明菩薩言：「譬如恒河兩岸有無量百千餓鬼，飢渴所逼，裸形露體，火焰為衣，身肉焦然，形枯風日，雕、鴟、烏、鷲飛繞爭餐，惡獸、豺狼競來搏撮。餓鬼罪故，不見恒河，設有所見，其水枯涸、或見為灰。何以故？為罪障故，受諸苦惱說不可盡。

「聲聞弟子雖復同住逝多林中，不見如來廣大神力、不聞佛說菩薩集會挍量法義。何以故？無明翳膜覆其眼故、不曾種植薩婆若地諸善根故。

「善男子！譬如有人于大會中昏睡安寢，忽然夢見須彌山頂帝釋所居善見大城、宮殿、園林種種嚴好，天子、天女百千萬億普散天花遍滿其地，種種衣樹出妙衣服、種種花樹

【現代漢語翻譯】現代漢語譯本：『受天人尊敬；十是積累無量的善根功德。』『舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）！如果讓三千大千世界的眾生都進入阿羅漢（Arhat，斷盡煩惱，證得解脫的聖者）、辟支佛（Pratyekabuddha，又稱獨覺佛，不依師教而自己覺悟的聖者）的果位，如果又有人能勸一位善男子、善女人安住于佛位，這人的功德比前者多得多。為什麼呢？舍利弗應當知道：佛種不會因為聲聞（Śrāvaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha）的緣故而斷絕。如果沒有如來（Tathāgata，佛的稱號之一，意為『如實而來者』）出現於世，就不會有聲聞、緣覺；如果佛種不斷絕，因為佛出世的緣故，聲聞、緣覺才能出現。修行菩薩（Bodhisattva，立志成佛的修行者）在佛的境界中安立他人，因此得到這十種善利。因為這兩種功德相應，所以不離行愿，在各個剎土（Buddhakṣetra，佛所教化的國土）中隨愿往生。』

第二十七

出自《光明遍照品經》（顯說一條行）

較量菩薩、聲聞的福力。

這時，佛告訴毗盧遮那愿光明菩薩（Vairocana-praṇidhāna-prabhāsa Bodhisattva）說：『譬如恒河兩岸有無量百千餓鬼（Preta，六道之一，因慳貪而墮入此道），被飢渴所逼迫，赤身裸體，以火焰為衣，身體被燒焦，形體枯槁，被風吹日曬，雕、鴟、烏、鷲等鳥類飛繞爭食，惡獸、豺狼競相前來搏食。餓鬼因為罪業的緣故，看不見恒河，即使能看見，河水也已經枯竭、或者看見的是灰燼。為什麼呢？因為罪業的障礙，遭受各種苦惱，說也說不盡。』

『聲聞弟子即使一同住在逝多林（Jetavana，祇樹給孤獨園，佛陀常住的精舍）中，也看不見如來廣大的神力，聽不到佛所說的菩薩**較量法義。為什麼呢？因為無明（Avidyā，對事物真相的迷惑）的翳膜遮蔽了他們的眼睛，不曾種植薩婆若（Sarvajña，一切智，佛的智慧）地的各種善根。』

『善男子！譬如有人在大會中昏睡安穩地睡覺，忽然夢見須彌山（Sumeru，佛教宇宙觀中的聖山）頂上帝釋（Indra，忉利天之主）所居住的善見大城，宮殿、園林種種莊嚴美好，天子、天女成百上千萬地普遍散佈天花，遍滿大地，各種衣樹長出美妙的衣服，各種花樹

【English Translation】 English version: 'Revered by gods and humans; tenth, accumulating immeasurable roots of goodness and merit.' 'Śāriputra! If you were to persuade all beings in the three thousand great thousand worlds to enter the state of Arhat and Pratyekabuddha, and if there were someone who could persuade a virtuous man or virtuous woman to abide in the Buddha-position, the merit of this person would be far greater than the former. Why? Śāriputra, you should know that the Buddha-seed should not be severed because of the Śrāvakas and Pratyekabuddhas. If the Tathāgata does not appear in the world, then there would be no Śrāvakas and Pratyekabuddhas; if the Buddha-seed is not severed, then because the Buddha appears in the world, the Śrāvakas and Pratyekabuddhas can appear. A Bodhisattva who cultivates establishes others in the Buddha-ground, and thus obtains these ten kinds of benefits. Because these two kinds of merits correspond, they do not depart from vows and aspirations, and are reborn in various Buddha-lands according to their wishes.'

Twenty-seventh

From the Sutra of Universally Shining Light (Manifestly Explaining One Practice)

Comparing the merit of Bodhisattvas and Śrāvakas.

At that time, the Buddha told Vairocana-praṇidhāna-prabhāsa Bodhisattva: 'For example, on both banks of the Ganges River, there are countless hundreds of thousands of Pretas, tormented by hunger and thirst, naked and exposed, with flames as clothing, their bodies scorched, their forms withered by wind and sun, eagles, kites, crows, and vultures flying around competing for food, and evil beasts and jackals vying to seize and devour them. Because of the sins of the Pretas, they cannot see the Ganges River; even if they can see it, the water is dried up or seen as ashes. Why? Because of the obstacles of sin, they suffer all kinds of afflictions, which cannot be fully described.'

'Even if the Śrāvaka disciples live together in Jetavana, they cannot see the vast spiritual power of the Tathāgata, nor can they hear the Buddha speaking about the Dharma of Bodhisattvas **comparing and measuring. Why? Because the membrane of ignorance (Avidyā) covers their eyes, and they have never planted the roots of goodness in the ground of Sarvajña.'

'Virtuous man! For example, if someone is sound asleep in a large gathering, he suddenly dreams of the great city of Good Vision where Indra resides on the summit of Mount Sumeru, with palaces, gardens, and various kinds of beautiful adornments, hundreds of millions of gods and goddesses universally scattering heavenly flowers, covering the ground, various clothing trees producing wonderful clothes, and various flower trees

開敷妙花、諸音樂樹奏天音樂，天諸婇女美音歌詠，無量諸天于中戲樂。其人自見著天衣服，普于其處住止周旋。時大會中一切諸人雖同一處，不知、不見。何以故？此人夢見，非彼大眾所能見故。一切菩薩、世間諸王亦復如是，以久積集善根力故、發一切智廣大愿故、習學一切佛功德故、修行菩薩莊嚴道故、圓滿一切智智法故、滿足普賢諸行愿故、趣入一切菩薩智地故、遊戲菩薩諸三昧故、已能觀察一切菩薩智慧境界無障礙故，是故悉見如來不可思議自在聖德神變；一切聲聞諸大弟子不能知見，以無菩薩清凈眼故。

「譬如比丘得心自在入滅盡定，六根作業皆悉不行，一切語言不知不覺，定力持故不般涅槃，以在定故不覺世間諸法；一切聲聞亦復如是。此等諸大比丘同在逝多林中，六根具足，不見如來聖德神變、不見菩薩集會挍量法義。何以故？為諸佛、如來及大菩薩甚深自在力故希逢難遇，過去善根功德清凈無雜；若聲聞、緣覺無有分故。是以比丘雖在逝多林中如來足下，不見如來聖德神變、亦不見菩薩集會挍量法義，以不相應住于無上菩提位故。」

第二十八

出《出生菩提經》(顯說二條行)

說三種佛地。　解釋三乘高下。

爾時，迦葉敖怛婆羅門白佛言：「世尊！若有

【現代漢語翻譯】現代漢語譯本：開敷妙花，各種音樂樹演奏著天上的音樂，天上的眾多婇女用美妙的聲音歌唱，無數的天人在其中嬉戲娛樂。那個人自己看到穿著天上的衣服，普遍地在那處居住停留和走動。當時大會中的一切人雖然在同一個地方，卻不知曉、看不見。為什麼呢？因為這個人是在做夢，不是那些大眾所能看見的。一切菩薩、世間的諸王也是這樣，因為長久積累善根的力量，發起一切智的廣大誓願，學習一切佛的功德，修行菩薩莊嚴的道路，圓滿一切智智的法，滿足普賢菩薩的各種行愿，趣入一切菩薩的智慧之地，遊戲于菩薩的各種三昧之中，已經能夠觀察一切菩薩智慧境界而沒有障礙，所以都能夠看見如來不可思議的自在聖德神變；一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和大弟子不能知曉看見，因為沒有菩薩清凈的眼睛的緣故。『譬如比丘（Bhiksu，佛教出家男眾）得到心的自在而進入滅盡定（Nirodha-samāpatti，一種甚深的禪定狀態），六根（眼、耳、鼻、舌、身、意）的運作全部停止，一切語言不知不覺，因為定力的保持而不般涅槃（Parinirvana，完全的涅槃），因為在禪定中而不覺知世間的諸法；一切聲聞也是這樣。這些大比丘一同在逝多林（Jetavana，祇樹給孤獨園）中，六根具足，卻看不見如來的聖德神變、看不見菩薩們辯論法義。為什麼呢？因為諸佛、如來以及大菩薩甚深自在的力量很少遇到，過去善根功德清凈沒有雜染；如果聲聞、緣覺（Pratyekabuddha，不需依師指導，通過自身努力而證悟的修行者）就沒有這樣的分。因此比丘雖然在逝多林中如來的腳下，卻看不見如來的聖德神變、也看不見菩薩們辯論法義，因為不相應于安住于無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）的地位的緣故。』第二十八出自《出生菩提經》（顯說二條行）說三種佛地。解釋三乘高下。這時，迦葉敖怛（Kāśyapa Avatara，人名）婆羅門（Brahmin，古印度祭司階層）對佛說：『世尊！如果

【English Translation】 English version: Blooming wonderful flowers, various musical trees playing celestial music, celestial beautiful women singing with beautiful voices, countless devas (gods) playing and enjoying themselves within. That person sees himself wearing celestial clothes, universally dwelling and moving around in that place. At that time, all the people in the great assembly, although in the same place, do not know or see it. Why? Because this person is dreaming, and it is not something that the masses can see. All Bodhisattvas and worldly kings are also like this, because of the power of accumulating good roots for a long time, making great vows for all-knowing wisdom, learning all the merits of the Buddhas, practicing the path of adornment of Bodhisattvas, perfecting the Dharma of all-knowing wisdom, fulfilling all the vows of Samantabhadra (普賢菩薩), entering all the wisdom grounds of Bodhisattvas, playing in the various samadhis (三昧) of Bodhisattvas, and already being able to observe the unobstructed wisdom realm of all Bodhisattvas, therefore they can all see the inconceivable, self-existent, holy virtues and miraculous transformations of the Tathagata (如來); all Śrāvakas (聲聞) and great disciples cannot know or see them, because they do not have the pure eyes of Bodhisattvas. 『For example, a Bhiksu (比丘) who has attained freedom of mind enters Nirodha-samāpatti (滅盡定), all the functions of the six senses (眼、耳、鼻、舌、身、意) cease, all language is unknown and unfelt, and because of the sustaining power of samadhi (禪定), he does not enter Parinirvana (般涅槃), and because he is in samadhi, he does not perceive the dharmas (法) of the world; all Śrāvakas are also like this. These great Bhiksus are together in Jetavana (逝多林), with their six senses complete, but they do not see the holy virtues and miraculous transformations of the Tathagata, nor do they see the Bodhisattvas debating the meaning of the Dharma. Why? Because the profound and self-existent power of the Buddhas, Tathagatas, and great Bodhisattvas is rarely encountered, and their past good roots and merits are pure and without impurities; if Śrāvakas and Pratyekabuddhas (緣覺) do not have a share in this. Therefore, although the Bhiksu is at the feet of the Tathagata in Jetavana, he does not see the holy virtues and miraculous transformations of the Tathagata, nor does he see the Bodhisattvas debating the meaning of the Dharma, because he does not correspond to dwelling in the position of Anuttarā-samyak-saṃbodhi (無上菩提).』 Twenty-eighth From the 'Birth of Bodhi Sutra' (Manifestly Explaining Two Lines of Conduct) Explains the three Buddha-lands. Explains the superiority and inferiority of the three vehicles. At this time, Kāśyapa Avatara (迦葉敖怛), a Brahmin (婆羅門), said to the Buddha: 'World Honored One! If there are

已發菩提心者，而有退失不？」

佛告婆羅門言：「若發菩提心已，則無退失。何以故？婆羅門當知：有三種菩提：一者、聲聞菩提；二者、緣覺菩提；三者、諸佛無上菩提。

「其中，何者是聲聞菩提？若有善男子、善女人于聲聞行中雖發菩提心者，亦不勸化安立眾生令發菩提、亦不顯示大乘深義，不敬大乘行人、不共習學、亦不供養、若見來者不迎不喜。以是行故，當獨解脫，是名聲聞菩提。

「複次，婆羅門！何者是緣覺菩提？若有善男子、善女人在於緣覺行中，雖已自發菩提之心，不勸眾生令發菩提，不習甚深大乘法教、亦不教授他人、不敬大乘行人、不共習學、亦不供養、若見來者不迎不喜。以是行故，當獨解脫，是名緣覺菩提。

「複次，婆羅門！何者是無上菩提？若有善男子、善女人，自發菩提心已，勸諸眾生髮菩提心、調伏安立習學大乘法義，為他演說，若見大乘行人歡喜迎送。婆羅門當知：是人解脫他已，安立人天，利益世間，是為大乘無上菩提。

「何故名為無上菩提？為於三界一切已辦，更無勝上所求，是以名為無上菩提。」

爾時，迦葉敖怛婆羅門白佛言：「世尊！解脫、解脫有二義不？」

佛言：「解脫、解脫無有異義。」復云：「道與道亦

【現代漢語翻譯】現代漢語譯本『已經發起菩提心的人，還會退失嗎？』

佛告訴婆羅門說：『如果已經發起菩提心，就不會退失。為什麼呢？婆羅門，你應該知道：有三種菩提：一是聲聞菩提；二是緣覺菩提；三是諸佛無上菩提。』

『其中，什麼是聲聞菩提呢？如果有善男子、善女人在聲聞的修行中雖然發起了菩提心，卻不勸導、教化、安立眾生髮起菩提心，也不宣揚大乘深奧的義理，不尊敬大乘的修行人，不共同學習，也不供養，如果見到大乘修行人來訪，不迎接也不歡喜。因為這樣的行為，將獨自解脫，這叫做聲聞菩提。』

『再者，婆羅門！什麼是緣覺菩提呢？如果有善男子、善女人在緣覺的修行中，雖然自己發起了菩提心，卻不勸導眾生髮起菩提心，不學習深奧的大乘佛法教義，也不教導他人，不尊敬大乘的修行人，不共同學習，也不供養，如果見到大乘修行人來訪，不迎接也不歡喜。因為這樣的行為，將獨自解脫，這叫做緣覺菩提。』

『再者，婆羅門！什麼是無上菩提呢？如果有善男子、善女人，自己發起菩提心后，勸導眾生髮起菩提心，調伏、安立眾生學習大乘佛法的義理，為他人演說，如果見到大乘的修行人就歡喜地迎接和護送。婆羅門，你應該知道：這樣的人解脫了自己，也安立了人天，利益了世間，這就是大乘無上菩提。』

『為什麼稱為無上菩提呢？因為對於三界的一切都已經圓滿，再也沒有比這更殊勝的追求了，因此稱為無上菩提。』

當時，迦葉敖怛（Kasyapa Aodatta）婆羅門問佛說：『世尊！解脫、解脫有兩種不同的含義嗎？』

佛說：『解脫、解脫沒有不同的含義。』又問：『道與道也……』

【English Translation】 English version 『Having already generated the Bodhi-mind, is there regression or loss?』

The Buddha told the Brahmin: 『If the Bodhi-mind has been generated, there is no regression or loss. Why? Brahmin, you should know that there are three types of Bodhi: first, Sravaka Bodhi (Bodhi of Disciples); second, Pratyekabuddha Bodhi (Bodhi of Solitary Buddhas); and third, the unsurpassed Bodhi of all Buddhas.』

『Among them, what is Sravaka Bodhi? If there are good men or good women who, in the practice of Sravakas, although having generated the Bodhi-mind, do not encourage or establish sentient beings to generate the Bodhi-mind, nor do they reveal the profound meaning of the Mahayana (Great Vehicle), do not respect Mahayana practitioners, do not study together, nor do they make offerings, and if they see those who come, they do not welcome them or rejoice. Because of this practice, they will attain solitary liberation; this is called Sravaka Bodhi.』

『Furthermore, Brahmin! What is Pratyekabuddha Bodhi? If there are good men or good women who, in the practice of Pratyekabuddhas, although having generated the Bodhi-mind themselves, do not encourage sentient beings to generate the Bodhi-mind, do not study the profound Mahayana Dharma teachings, nor do they teach others, do not respect Mahayana practitioners, do not study together, nor do they make offerings, and if they see those who come, they do not welcome them or rejoice. Because of this practice, they will attain solitary liberation; this is called Pratyekabuddha Bodhi.』

『Furthermore, Brahmin! What is unsurpassed Bodhi? If there are good men or good women who, having generated the Bodhi-mind themselves, encourage all sentient beings to generate the Bodhi-mind, tame and establish them in studying the meaning of the Mahayana Dharma, explain it to others, and if they see Mahayana practitioners, they joyfully welcome and escort them. Brahmin, you should know that such people, having liberated themselves, also establish humans and devas (gods), and benefit the world; this is the unsurpassed Bodhi of the Mahayana.』

『Why is it called unsurpassed Bodhi? Because everything in the three realms has been accomplished, and there is no higher attainment to seek; therefore, it is called unsurpassed Bodhi.』

At that time, Kasyapa Aodatta (Kasyapa Aodatta) Brahmin said to the Buddha: 『World Honored One! Are there two different meanings of liberation, liberation?』

The Buddha said: 『There are no different meanings of liberation, liberation.』 He further asked: 『And the path and the path also...』

無二義，若三乘者而有分別。

「婆羅門當知：譬如衢路，有三乘車：第一、象駕，第二、馬駕，第三、驢駕；此三次第駕馭同入城門。婆羅門！于意云何？是三乘車有高下不？」

婆羅門言：「有高下也。」

佛言：「若聲聞乘、緣覺乘、無上佛乘，亦復如是而有高下；若道與解脫而無高下。

「婆羅門！譬如三人同渡恒河至於彼岸，一人浮草得渡；一人浮囊得渡；一人造大船而渡，並與百千眾生同乘達彼岸，復屬長子監此渡船，語言：『來者皆應運渡，令至彼岸。』其第三人自達彼岸，復能濟渡一國眾生。婆羅門！于意云何？三人所渡同益不耶？」

婆羅門言：「不也。世尊！」

佛言：「婆羅門！于意云何？三乘利益有高下耶？」

婆羅門言：「有高下也。」

佛言：「婆羅門當知：聲聞乘、緣覺乘、無上佛乘有高下，所益不同。」

第二十九

出《寶聚經》(顯說一條行)

初發菩提心，挍量聲聞羅漢與修行菩薩數量輕重不同。

爾時，佛告長老舍利弗言：「若此三千大千世界眾生皆得阿羅漢果，復有三千大千世界眾生皆得成佛，是諸佛前各置一羅漢，各各供養是諸如來，或經一劫、百劫、千劫，乃至經于恒河沙劫。舍利弗！

【現代漢語翻譯】現代漢語譯本：沒有二義性，如果說有三乘（Sravaka-yana 聲聞乘，Pratyeka-buddha-yana 緣覺乘，Anuttara-samyak-sambodhi-yana 無上佛乘）的區別，那是因為。

『婆羅門（Brahmin）：你應該知道，比如在十字路口，有三種車：第一種是象拉的車，第二種是馬拉的車，第三種是驢拉的車；這三種車依次行駛，都進入同一個城門。婆羅門！你認為怎麼樣？這三種車有高低之分嗎？』

婆羅門說：『有高低之分。』

佛說：『如果說聲聞乘、緣覺乘、無上佛乘，也像這樣有高低之分；那麼在道路和解脫上就沒有高低之分了。』

『婆羅門！比如三個人一起渡恒河到達彼岸，一個人抓住草渡過去；一個人抓住皮囊渡過去；一個人造大船渡過去，並且帶著成百上千的眾生一起到達彼岸，又讓長子負責看管這艘渡船，告訴他說：『來的人都應該用船運送，讓他們到達彼岸。』這第三個人自己到達彼岸，又能救渡一個國家的眾生。婆羅門！你認為怎麼樣？這三個人所獲得的利益相同嗎？』

婆羅門說：『不相同。世尊！』

佛說：『婆羅門！你認為怎麼樣？這三乘的利益有高低之分嗎？』

婆羅門說：『有高低之分。』

佛說：『婆羅門你應該知道：聲聞乘、緣覺乘、無上佛乘有高低之分，所帶來的利益也不同。』

第二十九

出自《寶聚經》（顯說一條行）

初發菩提心，比較聲聞阿羅漢（Arhat）與修行菩薩（Bodhisattva）的數量輕重不同。

當時，佛告訴長老舍利弗（Sariputra）說：『如果這三千大千世界的眾生都證得阿羅漢果，又有三千大千世界的眾生都成就佛果，在這些佛前各自放置一位阿羅漢，各自供養這些如來（Tathagata），或者經過一劫、百劫、千劫，乃至經過恒河沙劫。舍利弗！』

【English Translation】 English version: There is no ambiguity; if there are distinctions among the Three Vehicles (Sravaka-yana: Vehicle of Hearers, Pratyeka-buddha-yana: Vehicle of Solitary Buddhas, Anuttara-samyak-sambodhi-yana: Unsurpassed Buddha Vehicle), it is because of this.

'Brahmin: You should know that, for example, at a crossroads, there are three types of vehicles: the first is drawn by elephants, the second is drawn by horses, and the third is drawn by donkeys; these three types of vehicles proceed in order and all enter the same city gate. Brahmin! What do you think? Are there differences in status among these three types of vehicles?'

The Brahmin said, 'There are differences in status.'

The Buddha said, 'If the Sravaka-yana, Pratyeka-buddha-yana, and Anuttara-samyak-sambodhi-yana are also like this, with differences in status; then there are no differences in status on the path and in liberation.'

'Brahmin! For example, three people cross the Ganges River together to reach the other shore. One person crosses by grasping grass; one person crosses by grasping a leather bag; one person builds a large boat and crosses, and also takes hundreds of thousands of beings to reach the other shore together, and then has the eldest son take charge of this ferry boat, telling him: 'Those who come should all be transported by boat, so that they can reach the other shore.' This third person reaches the other shore himself and can also save a country of beings. Brahmin! What do you think? Are the benefits gained by these three people the same?'

The Brahmin said, 'They are not the same. World Honored One!'

The Buddha said, 'Brahmin! What do you think? Are there differences in status among the benefits of these three vehicles?'

The Brahmin said, 'There are differences in status.'

The Buddha said, 'Brahmin, you should know: the Sravaka-yana, Pratyeka-buddha-yana, and Anuttara-samyak-sambodhi-yana have differences in status, and the benefits they bring are also different.'

Twenty-ninth

From the 'Ratnakuta Sutra' (Baokujing) (Manifestation of One Practice)

The initial arising of Bodhicitta (Bodhicitta), comparing the differences in the weight of numbers between Sravaka Arhats (Arhat) and practicing Bodhisattvas (Bodhisattva).

At that time, the Buddha told the elder Sariputra (Sariputra), 'If all the beings in this three-thousand-great-thousand world attain the fruit of Arhat, and there are also beings in another three-thousand-great-thousand world who all attain Buddhahood, and each of these Buddhas has an Arhat placed before them, and each makes offerings to these Tathagatas (Tathagata), whether it be for one kalpa, a hundred kalpas, a thousand kalpas, or even for as many kalpas as there are sands in the Ganges River. Sariputra!'

于意云何？況復供養無量無邊諸佛、如來？其福甚多，說不可盡。」

佛言：「若有如是無量阿羅漢供養如是無量諸佛，復有初發菩提心者，是人功德多於是數羅漢。況以菩提無斷故，供養諸佛，及諸弟子、師僧、和尚、善知識等，乃至畜生施其一團之食，此之功德比阿羅漢供養功德，百分千分不如供養初修菩提心者。」

第三十

出《那羅延品經》(顯說一條行)

修行菩薩住四種住地修四種行。

爾時，佛告那羅延菩薩言：「那羅延當知：譬如吠琉璃寶，若置諸雜器中，其寶不失本光。那羅延當知：修行菩薩亦復如是，所在三昧縱為俗服，名為出家，不離法界道行。」

說是語已，那羅延菩薩白文殊師利菩薩言：「菩薩住於何地而無損減，集諸三昧功德而得無盡智慧資糧？」

文殊師利菩薩告那羅延菩薩言：「菩薩有四種住地。何者為四？所謂：一者、若於身命無所吝惜；二者、不樂名聞利養；三者、不樂己所快樂；四者、不願受生諸天快樂。是為四種住地。」

第三十一

出《集一切功德經》(顯說一條行)

菩薩為諸眾生不離三界喻。

爾時，復有菩薩白佛言：「世尊！譬如多人各犯刑名，臨刀欲殺，而有一人解散得脫，是人卻來

【現代漢語翻譯】現代漢語譯本：佛問：『你的意思如何？更何況是供養無量無邊的諸佛、如來（Tathagata）呢？那福德非常多，說也說不盡。』佛說：『如果有像這樣無量的阿羅漢（Arhat）供養像這樣無量的諸佛，再有初次發起菩提心（Bodhi-citta）的人，這人的功德比那些阿羅漢還要多。更何況因為菩提心沒有斷絕的緣故，供養諸佛，以及諸佛的弟子、師僧、和尚（Upadhyaya）、善知識（Kalyanamitra）等，乃至對畜生施捨一小團食物，這功德比阿羅漢供養的功德，百分千分都不如供養初修菩提心的人。』第三十出自《那羅延品經》（Narayana Sutra）（顯說一條行）修行菩薩安住於四種住地，修四種行。當時，佛告訴那羅延菩薩（Narayana Bodhisattva）說：『那羅延，你應該知道：譬如吠琉璃寶（Vaidurya，一種寶石），如果放在各種雜物中，這寶物不會失去它原有的光芒。那羅延，你應該知道：修行菩薩也是這樣，無論身在何種三昧（Samadhi），縱然穿著世俗的服裝，名為出家，也不會離開法界（Dharmadhatu）的道行。』說完這些話后，那羅延菩薩問文殊師利菩薩（Manjusri Bodhisattva）說：『菩薩安住在什麼地方而不會有所損減，聚集各種三昧的功德而能得到無盡的智慧資糧？』文殊師利菩薩告訴那羅延菩薩說：『菩薩有四種安住的地方。哪四種呢？就是：第一，對於自身性命沒有絲毫吝惜；第二，不貪圖名聲利益供養；第三，不貪圖自己所得到的快樂；第四，不希望受生到諸天享受快樂。這就是四種安住的地方。』第三十一出自《集一切功德經》（Compendium of All Merits Sutra）（顯說一條行）菩薩爲了諸位眾生不離開三界的譬喻。當時，又有一位菩薩問佛說：『世尊！譬如很多人都犯了刑法，面臨被處決的境地，而有一個人把他們解救出來，使他們得以脫身，這個人卻又回來……』

【English Translation】 English version: The Buddha asked: 'What do you think? How much more so to make offerings to immeasurable and boundless Buddhas, Tathagatas (Tathagata)? The merit is exceedingly great, beyond description.' The Buddha said: 'If there are such immeasurable Arhats (Arhat) making offerings to such immeasurable Buddhas, and there is also someone who has initially generated the Bodhi-citta (Bodhi-citta), the merit of this person is greater than that of those Arhats. Moreover, because the Bodhi-citta is not interrupted, making offerings to the Buddhas, as well as the Buddhas' disciples, teachers, preceptors (Upadhyaya), spiritual friends (Kalyanamitra), and even giving a handful of food to animals, the merit of this is a hundredfold, a thousandfold, less than making offerings to someone who has just begun to cultivate the Bodhi-citta.' Thirtieth From the Narayana Sutra (Exposition of a Single Practice) A Bodhisattva cultivating practices dwells in four abodes and cultivates four practices. At that time, the Buddha told Narayana Bodhisattva (Narayana Bodhisattva): 'Narayana, you should know: For example, a Vaidurya gem (Vaidurya, a type of gemstone), if placed among various impure objects, the gem does not lose its original radiance. Narayana, you should know: A Bodhisattva cultivating practices is also like this, wherever they are in Samadhi (Samadhi), even if wearing secular clothing, called a renunciant, they do not depart from the path of the Dharmadhatu (Dharmadhatu).' After saying these words, Narayana Bodhisattva said to Manjusri Bodhisattva (Manjusri Bodhisattva): 'Where does a Bodhisattva dwell without diminishing, accumulating the merits of various Samadhis and obtaining an inexhaustible supply of wisdom?' Manjusri Bodhisattva told Narayana Bodhisattva: 'A Bodhisattva has four abodes. What are the four? They are: First, not being stingy with one's own life; second, not delighting in fame, gain, and offerings; third, not delighting in one's own pleasure; fourth, not wishing to be reborn in the heavens to enjoy happiness. These are the four abodes.' Thirty-first From the Compendium of All Merits Sutra (Exposition of a Single Practice) An analogy of a Bodhisattva not leaving the Three Realms for the sake of all beings. At that time, another Bodhisattva said to the Buddha: 'World Honored One! For example, many people have committed crimes and are about to be executed, and one person rescues them, allowing them to escape, but this person then comes back...'

就執刀者，謂是執刀：『殺我，殺我。』世尊！是三界地不異法人之處，凡夫愚鈍亦如犯死之人。菩薩解脫世間卻來成熟諸眾生故，如人臨刑得免，卻就死刑；菩薩亦復如是，不離三界。是以，諸佛、如來大慈、大悲相應菩提心故，修行菩薩超度一切聲聞、緣覺。何以故？為聲聞、緣覺無是大悲心故，亦無善巧方便。」

第三十二

出《密嚴經》(顯說一條行)

顯示聲聞、菩薩挍量行門。

「若有菩薩於法深解善巧方便法義，當得阿耨多羅三藐三菩提；若成等正覺已，顯揚法教。若見五陰，離於自身觀無人、我，諸法體性亦無所動，此則聲聞解脫。

「若修行菩薩一切法行觀於二邊，遠離邊際，此等速得阿耨多羅三藐三菩提。若有直見邊際快樂已，于諸眾生無慈悲心，舍離世緣，如是之人成佛甚難。快哉，如來智慧令諸眾生至於安樂。

「譬如蓮花，雖淤泥垢生甚清凈。雖生淤泥所，為諸佛、賢聖供養故生；菩薩亦復如是，生於三界淤泥，若成佛已則得諸天嘆美。

「若修行菩薩轉生人間，當得王四天下轉輪王位；若生天上，自為天主乾闥婆王。為不斷相應大乘法故，所生之處恒受勝上高位。是故，修行菩薩應當攝護大乘，常受勝位究竟，成就阿耨多羅三藐三菩提。

【現代漢語翻譯】現代漢語譯本：就好像一個執刀的劊子手，對將要被處決的人說：『殺我，殺我。』世尊！這三界之地，對於不理解佛法的人來說，和死刑犯的處境沒什麼兩樣。菩薩從世間解脫后，又回來度化眾生，就像一個人被判了死刑，後來被赦免了，卻又自願回到死刑的境地一樣；菩薩也是這樣，不離開三界。因此，諸佛、如來以大慈大悲之心相應于菩提心，所以修行的菩薩能夠超越一切聲聞（Śrāvaka，聽聞佛法而悟道的修行者）、緣覺（Pratyekabuddha，靠自己領悟而證道的修行者）。為什麼呢？因為聲聞、緣覺沒有這樣的大悲心，也沒有善巧方便的智慧。」

第三十二

出自《密嚴經》（Guhyagarbha Tantra，密教經典），（顯說一條行）

顯示聲聞、菩薩在修行上的差別。

『如果菩薩對於佛法有深刻的理解，並且善於運用各種方便法門，就能證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）；如果成就了正等正覺，就能弘揚佛法。如果觀察五陰（Pañca-skandha，構成人身的五種要素，即色、受、想、行、識），遠離對自身和他人的執著，觀察諸法的體性，使其不為所動，這就是聲聞的解脫。

『如果修行的菩薩在一切法行中觀察二邊，遠離邊際，這樣的人很快就能證得阿耨多羅三藐三菩提。如果只看到邊際的快樂，對眾生沒有慈悲心，捨棄世間的因緣，這樣的人成佛是非常困難的。如來的智慧真是太好了，能讓眾生得到安樂。

『譬如蓮花，雖然生長在污泥中，卻非常清凈。雖然生長在污泥中，卻因為能被諸佛、賢聖供養而生長；菩薩也是這樣，生長在三界的污泥中，如果成佛了，就能得到諸天的讚美。

『如果修行的菩薩轉生到人間，就能得到統治四大部洲的轉輪王（Cakravartin，擁有統治世界的理想明君）的地位；如果轉生到天上，就能成為天主乾闥婆王（Gandharva，天上的樂神）。爲了不斷地相應于大乘佛法，無論轉生到哪裡，都能得到殊勝的高位。因此，修行的菩薩應當守護大乘佛法，常受殊勝的地位，最終成就阿耨多羅三藐三菩提。

【English Translation】 English version: It is like an executioner saying to the one about to be executed, 'Kill me, kill me.' World-Honored One! The realm of the three realms is no different for those who do not understand the Dharma than for those condemned to death. Bodhisattvas, having liberated themselves from the world, return to mature all beings, just as a person sentenced to death, then pardoned, willingly returns to the place of execution; Bodhisattvas are also like this, not departing from the three realms. Therefore, the Buddhas and Tathagatas, with great compassion corresponding to the Bodhi-mind, enable practicing Bodhisattvas to transcend all Śrāvakas (hearers of the Dharma who attain enlightenment) and Pratyekabuddhas (those who attain enlightenment on their own). Why? Because Śrāvakas and Pratyekabuddhas do not have such great compassion, nor do they have skillful means.'

Thirty-second

From the Guhyagarbha Tantra (Secret Womb Scripture), (Manifestation of One Practice)

Showing the comparison of the practices of Śrāvakas and Bodhisattvas.

'If a Bodhisattva has a deep understanding of the Dharma and is skilled in the meaning of expedient means, they will attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment); if they achieve complete and perfect enlightenment, they will proclaim the Dharma. If they observe the five skandhas (Pañca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness), detached from self and others, and observe the nature of all dharmas, making them unmoving, this is the liberation of a Śrāvaka.'

'If a practicing Bodhisattva observes the two extremes in all Dharma practices, remaining far from the extremes, such persons will quickly attain Anuttarā-samyak-saṃbodhi. If one only sees the happiness of the extremes, has no compassion for beings, and abandons worldly connections, it is very difficult for such a person to become a Buddha. How wonderful is the wisdom of the Tathagata, enabling all beings to attain peace and happiness.'

'For example, the lotus flower, although born in the mud, is very pure. Although born in the mud, it grows because it is offered to the Buddhas and sages; Bodhisattvas are also like this, born in the mud of the three realms, and if they become Buddhas, they will receive the praise of the devas (gods).'

'If a practicing Bodhisattva is reborn in the human realm, they will attain the position of a Cakravartin (wheel-turning king, an ideal monarch who rules the world) who rules the four continents; if they are born in the heavens, they will become the heavenly king, the Gandharva king (Gandharva, a celestial musician). In order to continuously correspond to the Mahayana Dharma, wherever they are born, they will always receive superior and high positions. Therefore, practicing Bodhisattvas should protect the Mahayana, constantly receive superior positions, and ultimately achieve Anuttarā-samyak-saṃbodhi.'

」

第三十三

出《梵剎經》(顯說一條行)

修行菩薩發大忍辱行愿。

爾時，佛言：「初修行菩薩宜當數發無上菩提相應行愿，為諸眾生苦惱枯涸，令為發大誓願忍辱心故，成就眾生。

「愿三千大千世界地為金剛，于其地上我身份散。譬如蘆葦、甘蔗、或如稻苗，如是多身各受世法苦樂。依恒一切眾生，變為那羅延力，以其力故，愿於我身生大瞋嫌，各執金剛錘杵晝夜三時杵碎我身，如安善那眼藥碎已復生，依前無舍，我於此等眾生無嫌怨心。

「愿我代於一切眾生受此苦厄，無有間斷，普令遠離諸煩惱苦，不退無上菩提，不入聲聞、緣覺道果。愿成等正覺，度脫一切眾生。」

第三十四

出《一切諸佛所念經》(顯說一條行)

忍辱慎三業行門。

爾時，善等觀菩薩白佛言：「世尊！修行菩薩如何住于忍辱羞恥行門？」

佛言：「若修行菩薩以身惡行自慎羞恥、以口惡行自慎羞恥、以意惡行自慎羞恥、以聲聞緣覺談論惡行自慎為恥，善男子！是修行菩薩羞恥之處。若能慎覺，則得至於無上菩提道位。」

第三十五

出《法集經》(顯說二條行)

修行菩薩修十種戒行，復別有十種戒行。

爾時，佛告無

【現代漢語翻譯】現代漢語譯本第三十三出自《梵剎經》(闡述一條修行方法) 修行菩薩發起廣大的忍辱行愿。這時，佛說：『初學修行的菩薩應當經常發起與無上菩提相應的行愿，爲了使那些受苦惱折磨而枯竭的眾生，讓他們發起廣大的誓願忍辱之心，從而成就眾生。『愿三千大千世界的土地變為金剛，在這金剛地上我的身體被分散。譬如蘆葦、甘蔗，或者像稻苗一樣，這樣眾多的身體各自承受世間的苦樂。依靠恒河沙數的一切眾生，我變為那羅延（Narayana，毗濕奴的化身）的力量，因為這力量的緣故，愿他們對我的身體產生極大的瞋恨和嫌惡，各自拿著金剛錘杵，晝夜三個時辰不停地捶打粉碎我的身體，就像用安善那（Anjana，一種眼藥）眼藥磨碎后又復生一樣，依舊如先前一樣不捨棄，我對這些眾生沒有嫌怨之心。『愿我代替一切眾生承受這些苦難，沒有間斷，普遍地使他們遠離各種煩惱痛苦，不退轉于無上菩提，不進入聲聞、緣覺的道果。愿成就等正覺，度脫一切眾生。』第三十四出自《一切諸佛所念經》(闡述一條修行方法) 忍辱，謹慎身口意三業的修行法門。這時，善等觀菩薩問佛說：『世尊！修行菩薩如何安住于忍辱羞恥的修行法門？』佛說：『如果修行菩薩對身體的惡行自我謹慎羞恥、對口頭的惡行自我謹慎羞恥、對意念的惡行自我謹慎羞恥、對以聲聞緣覺的談論為惡行自我謹慎為恥，善男子！這就是修行菩薩應該感到羞恥的地方。如果能夠謹慎覺察，就能達到無上菩提的道位。』第三十五出自《法集經》(闡述兩條修行方法) 修行菩薩修習十種戒行，另外還有十種戒行。這時，佛告訴無

【English Translation】 English version Thirty-third From the Brahma Net Sutra (explicitly explaining one practice) A Bodhisattva cultivating practice makes great vows of forbearance and endurance. At that time, the Buddha said: 'A Bodhisattva who is beginning to cultivate practice should frequently make vows corresponding to unsurpassed Bodhi, for the sake of all sentient beings who are suffering and withered, causing them to generate great vows of forbearance, thereby accomplishing sentient beings. 'May the land of the three thousand great thousand worlds become diamond-like, and on that diamond land, may my body be scattered. Like reeds, sugarcane, or rice seedlings, may these many bodies each endure the joys and sorrows of worldly existence. Relying on all sentient beings as numerous as the sands of the Ganges, I transform into the power of Narayana (a form of Vishnu), and because of this power, may they generate great anger and aversion towards my body, each holding a vajra hammer and pestle, pounding and crushing my body day and night in three periods, like Anjana (a type of eye medicine) eye medicine being ground and then regenerating, remaining as before without abandoning. I have no resentment towards these sentient beings. 'May I, on behalf of all sentient beings, endure these sufferings without interruption, universally enabling them to be far from all afflictions and suffering, not regressing from unsurpassed Bodhi, and not entering the path and fruit of Sravakas and Pratyekabuddhas. May I attain complete and perfect enlightenment and liberate all sentient beings.' Thirty-fourth From the Sutra of All Buddhas' Mindfulness (explicitly explaining one practice) Forbearance and carefulness in the practice of the three karmas. At that time, the Bodhisattva Good Observation asked the Buddha: 'World Honored One! How does a Bodhisattva cultivating practice abide in the practice of forbearance and shame?' The Buddha said: 'If a Bodhisattva cultivating practice is cautious and ashamed of evil deeds of the body, cautious and ashamed of evil deeds of the mouth, cautious and ashamed of evil deeds of the mind, and considers it shameful to be cautious and ashamed of evil deeds in the discussions of Sravakas and Pratyekabuddhas, good man! These are the places where a Bodhisattva cultivating practice should feel shame. If one can be cautious and aware, then one can attain the position of unsurpassed Bodhi.' Thirty-fifth From the Dharma Collection Sutra (explicitly explaining two practices) A Bodhisattva cultivating practice cultivates ten kinds of precepts, and there are also ten other kinds of precepts. At that time, the Buddha told the Without

所發菩薩摩訶薩言：「善男子！于意云何？何者是修行菩薩實語？菩薩若發菩提心已，寧捨身命不捨菩提，于諸眾生不行非法，是為不妄語。若修行菩薩發無上菩提心已，后違前志，違言欺誑，則是修行菩薩退失菩提。

「複次，修行菩薩云何持戒念行？所謂：一者、若樂聽聞佛法，是其為戒成就圓滿而得四無量心；二者、若志求佛法，是其為戒成就圓滿，得卑下心；三者、若供養善知識故，是其為戒成就圓滿，伎藝無缺；四者、若修波羅蜜行，是其為戒成就圓滿而得佛智；五者、若聞經典轉為他說，是其為戒成就圓滿而能廣說大乘經典；六者、若常唸佛法，是其為戒成就圓滿，明閑總持威力；七者、若專修菩提，是其為戒成就圓滿，滅諸罪障；八者、不嫉眾生，是其為戒，是以不失菩提；九者、不退菩提，是不失戒三寶現前；十者、如如念戒觀，一切無缺。善男子！修行菩薩應當恒以心念如是善戒。

「複次，修行菩薩復有十種菩提心戒，所謂：一者、為求一切眾生利故，非獨利己；二者、所修道業回施眾生愿速成佛，非專為己；三者、以堅牢行利他世業，亦非為己；四者、戒行清凈增長菩提，歷劫忍辱無有疲倦；五者、佈施為戒，乃至能捨頭、目、髓、腦，利眾生故；六者、持戒為戒，菩薩不捨無戒

【現代漢語翻譯】現代漢語譯本所發菩薩摩訶薩（Bodhisattva Mahasattva， महान्तः बोधिसत्त्वाः，偉大的菩薩）說道：『善男子！你認為如何？什麼是修行菩薩的真實語？菩薩如果發了菩提心（bodhicitta， बोधिचित्त，覺悟之心）之後，寧可捨棄身命也不捨棄菩提（bodhi， बोधि，覺悟），對於一切眾生不做非法之事，這就是不妄語。如果修行菩薩發了無上菩提心之後，後來違背先前的誓願，違背諾言欺騙他人，那麼這位修行菩薩就會退失菩提。

『再者，修行菩薩如何持戒念行？那就是：第一，如果樂於聽聞佛法，這就是持戒成就圓滿，從而獲得四無量心（catasro 'pramāṇāḥ，चतस्रोऽप्रमाणाः，四種無限的慈悲喜捨）；第二，如果立志追求佛法，這就是持戒成就圓滿，獲得謙卑之心；第三，如果因為供養善知識的緣故，這就是持戒成就圓滿，技藝沒有缺失；第四，如果修習波羅蜜（pāramitā，पारमिता，到彼岸）之行，這就是持戒成就圓滿，從而獲得佛智；第五，如果聽聞經典後轉為他人宣說，這就是持戒成就圓滿，從而能夠廣泛宣說大乘經典；第六，如果常常憶念佛法，這就是持戒成就圓滿，明白通曉總持（dhāraṇī，धारणी，陀羅尼）的威力；第七，如果專心修習菩提，這就是持戒成就圓滿，滅除各種罪障；第八，不嫉妒眾生，這就是持戒，因此不會失去菩提；第九，不退轉菩提，就不會失去戒律，三寶（triratna，त्रिरत्न，佛法僧）就會顯現在眼前；第十，如實地憶念戒律並觀照，一切都不會缺失。善男子！修行菩薩應當經常以心念來憶念這些善良的戒律。

『再者，修行菩薩還有十種菩提心戒，那就是：第一，爲了求得一切眾生的利益，而不是隻為自己謀利；第二，所修習的道業迴向給眾生，愿他們迅速成佛，而不是隻為自己；第三，以堅定的行為利益其他世代，也不是爲了自己；第四，戒行清凈，增長菩提，經歷漫長的劫數忍辱，沒有疲倦；第五，佈施就是持戒，乃至能夠捨棄頭、眼、髓、腦，爲了利益眾生；第六，持戒就是持戒，菩薩不捨棄沒有戒律的'

【English Translation】 English version The Bodhisattva Mahasattva (महान्तः बोधिसत्त्वाः, Great Bodhisattva) said: 'Good man! What do you think? What is the true speech of a Bodhisattva who is practicing? If a Bodhisattva has generated the Bodhicitta (बोधिचित्त, mind of enlightenment), he would rather give up his life than abandon Bodhi (बोधि, enlightenment), and he would not engage in unlawful acts towards all sentient beings. This is not lying. If a Bodhisattva who is practicing generates the unsurpassed Bodhicitta, and later violates his previous vows, breaks his word, and deceives others, then this Bodhisattva who is practicing will lose Bodhi.

'Furthermore, how does a Bodhisattva who is practicing maintain precepts and mindfulness? That is: First, if he delights in hearing the Buddha's teachings, this is the perfection of his precepts, and he obtains the Four Immeasurable Minds (चतस्रोऽप्रमाणाः, four immeasurables of loving-kindness, compassion, sympathetic joy, and equanimity); second, if he aspires to seek the Buddha's teachings, this is the perfection of his precepts, and he obtains a humble mind; third, if it is because he makes offerings to good teachers, this is the perfection of his precepts, and his skills are without lack; fourth, if he cultivates the practice of Pāramitā (पारमिता, perfections), this is the perfection of his precepts, and he obtains the wisdom of the Buddha; fifth, if he hears the scriptures and then speaks them to others, this is the perfection of his precepts, and he is able to widely expound the Mahayana scriptures; sixth, if he constantly contemplates the Buddha's teachings, this is the perfection of his precepts, and he clearly understands the power of Dhāraṇī (धारणी, mnemonic devices); seventh, if he focuses on cultivating Bodhi, this is the perfection of his precepts, and he extinguishes all karmic obstacles; eighth, not being jealous of sentient beings, this is keeping the precepts, and therefore he will not lose Bodhi; ninth, not regressing from Bodhi, he will not lose the precepts, and the Three Jewels (त्रिरत्न, Buddha, Dharma, Sangha) will appear before him; tenth, truly contemplating the precepts, everything will be without lack. Good man! A Bodhisattva who is practicing should constantly remember these good precepts in his mind.

'Furthermore, a Bodhisattva who is practicing also has ten kinds of Bodhicitta precepts, namely: First, for the sake of seeking the benefit of all sentient beings, not just for one's own benefit; second, dedicating the virtuous deeds he cultivates to sentient beings, wishing them to quickly attain Buddhahood, not just for himself; third, benefiting other generations with steadfast actions, also not for himself; fourth, keeping the precepts purely, increasing Bodhi, enduring insults for countless kalpas without weariness; fifth, giving is keeping the precepts, even to the point of being able to give up his head, eyes, marrow, and brain, for the benefit of sentient beings; sixth, upholding the precepts is keeping the precepts, a Bodhisattva does not abandon the absence of precepts'

眾生；七者、忍辱為戒，菩薩不懼一切魔軍；八者、精進為戒，為眾生故積集佛道無有疲倦；九者、禪定為戒，菩薩為聲鬧亂定心不動；十者、智慧為戒，菩薩見諸世法想同菩提空相為戒，菩薩不染世間，慈悲為戒，不入涅槃，是為法集。」

第三十六

出《阿差耶末所問經》(顯說一條行)

修行菩薩戒行無盡，諸行人戒力皆有盡時。

爾時，阿差耶末菩薩白舍利弗言：「修行菩薩持戒無盡。舍利弗當知：相續無斷見故。何故？凡夫持戒，上生善處，戒力銷盡；人間持戒，十善受畢，戒力銷盡；若六慾天戒，功德報畢，戒力銷盡；若色界天戒，四禪滅故，戒力銷盡；若無色界天戒，四三摩缽帝滅故，戒力銷盡；若五通仙人戒，失於五通，戒力銷盡；若一切聲聞戒，入涅槃故，戒力銷盡；若辟支佛戒，無大悲故，戒力銷盡。

「舍利弗當知：若菩薩摩訶薩戒行無盡。何以故？一切凈戒皆因菩薩戒攝現前故。譬如種子漸多，利益無盡。舍利弗當知：菩提心者猶如種子，諸佛、如來戒行無盡，是大丈夫，名為無盡戒行。舍利弗！是修行菩薩持戒故，戒行無盡。」

第三十七

出《集會品經》(顯說一條行)

修行菩薩於三乘中普明善巧方便。

「何者是修行

【現代漢語翻譯】現代漢語譯本：『眾生；七者，以忍辱為戒，菩薩不懼怕一切魔軍；八者，以精進為戒，爲了眾生的緣故積累佛道而沒有疲倦；九者，以禪定為戒，菩薩在喧鬧的環境中保持定心不動搖；十者，以智慧為戒，菩薩視世間諸法如同菩提一樣，皆是空相，以此為戒，菩薩不被世間所染污，以慈悲為戒，不入涅槃，這就是法集。』

第三十六

出自《阿差耶末所問經》(顯說一條行)

修行菩薩的戒行是無盡的，而其他修行人的戒力都有窮盡的時候。

當時，阿差耶末菩薩對舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）說：『修行菩薩所持的戒是無盡的。舍利弗應當知道：這是因為菩薩的戒行相續不斷。為什麼呢？凡夫持戒，上生到善處，但戒的力量終有耗盡的時候；在人間持戒，十善業受報完畢，戒的力量也會耗盡；如果是在六慾天持戒，功德報盡，戒的力量也會耗盡；如果是在色界天持戒，因為四禪的滅盡，戒的力量也會耗盡；如果是在無色界天持戒，因為四三摩缽帝（Samāpatti，四種無色定）的滅盡，戒的力量也會耗盡；如果是修五神通的仙人持戒，失去五神通，戒的力量也會耗盡；如果是一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）持戒，因為入涅槃的緣故，戒的力量也會耗盡；如果是辟支佛（Pratyekabuddha，又稱獨覺佛）持戒，因為沒有大悲心的緣故，戒的力量也會耗盡。』

『舍利弗應當知道：如果是菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的戒行則是無盡的。為什麼呢？因為一切清凈的戒都因為菩薩戒的攝持而顯現。譬如種子逐漸增多，利益也就無窮無盡。舍利弗應當知道：菩提心（bodhicitta，覺悟之心）就像種子，諸佛、如來的戒行是無盡的，這樣的大丈夫，才被稱為無盡的戒行。舍利弗！這就是修行菩薩持戒的緣故，所以戒行是無盡的。』

第三十七

出自《**品經》(顯說一條行)

修行菩薩在聲聞乘、緣覺乘和菩薩乘這三乘中普遍明瞭善巧方便。

『什麼是修行

【English Translation】 English version: 'Sentient beings; seventh, taking forbearance as precepts, Bodhisattvas are not afraid of all the armies of Mara; eighth, taking diligence as precepts, for the sake of sentient beings, they accumulate the Buddha-path without weariness; ninth, taking meditation as precepts, Bodhisattvas remain unmoved in their concentration even amidst noise and disturbance; tenth, taking wisdom as precepts, Bodhisattvas view all worldly dharmas as being the same as Bodhi, taking the empty nature as precepts. Bodhisattvas are not defiled by the world, taking compassion as precepts, and do not enter Nirvana. This is the collection of dharmas.'

Thirty-sixth

From the Ākṣayamati-paripṛcchā-sūtra (Exposition of a Single Practice)

The precepts of a Bodhisattva in practice are inexhaustible, while the power of precepts of all other practitioners has an end.

At that time, the Bodhisattva Ākṣayamati said to Śāriputra (one of the ten great disciples of the Buddha, known for his wisdom): 'The precepts held by a Bodhisattva in practice are inexhaustible. Śāriputra should know: this is because the continuity is without interruption. Why? Ordinary people who hold precepts are reborn in good realms, but the power of the precepts is eventually exhausted; those who hold precepts in the human realm, after the ten good deeds have been rewarded, the power of the precepts is exhausted; if one holds precepts in the six desire heavens, when the merits are exhausted, the power of the precepts is exhausted; if one holds precepts in the form realm heavens, because the four dhyanas (meditative states) cease, the power of the precepts is exhausted; if one holds precepts in the formless realm heavens, because the four Samāpattis (the four formless attainments) cease, the power of the precepts is exhausted; if one is a five-神通 (five supernormal powers) immortal who holds precepts, losing the five supernormal powers, the power of the precepts is exhausted; if one is a Śrāvaka (a disciple who hears the Buddha's teachings and attains enlightenment) who holds precepts, because of entering Nirvana, the power of the precepts is exhausted; if one is a Pratyekabuddha (a solitary Buddha) who holds precepts, because of the lack of great compassion, the power of the precepts is exhausted.'

'Śāriputra should know: if it is the precepts of a Bodhisattva-mahāsattva (great Bodhisattva), then they are inexhaustible. Why? Because all pure precepts are manifested due to the Bodhisattva's precepts being present. It is like seeds gradually increasing, and the benefits are endless. Śāriputra should know: the bodhicitta (mind of enlightenment) is like a seed, the precepts of all Buddhas and Tathagatas are inexhaustible, and such a great being is called inexhaustible precepts. Śāriputra! It is because of the Bodhisattva in practice holding precepts that the precepts are inexhaustible.'

Thirty-seventh

From the [missing title] Sutra (Exposition of a Single Practice)

A Bodhisattva in practice is universally clear and skilled in expedient means in the three vehicles.

'What is the practice'

菩薩於一切乘中善巧方便？凡有三乘法而得解脫。何者為三？一者、聲聞乘，二者、緣覺乘，三者、大乘。復有二乘。何者為二？天乘、人乘。其中，何者修行菩薩于聲聞乘中而有善巧方便？若佛不出於世，聲聞乘亦無成就。何以故？為依他聞法故而現聲聞。何者是聞法？持戒、忍辱積集圓滿故。若積集戒圓滿，則得積集禪定圓滿；若積集定圓滿，則得積集智慧圓滿；若積集慧圓滿，則得積集解脫圓滿；若得積集解脫圓滿，則得積集解脫知見圓滿。如是方便是為聲聞善巧方便。

「聲聞復有善巧方便，福德不動，諸法嫌故，於是三界而生厭離。一切諸行無常，厭離煩惱；一切諸法無我故，專求寂滅涅槃，乃至剎那不求世間生死。恒懼無常，五陰諸行無相故、五根喻若蟒蛇相故、十二因緣如空聚落，一切生死無心樂故。顯是法已，修行菩薩則知聲聞乘中善巧方便。

「何者修行菩薩于緣覺乘中而有善巧方便？是何因緣緣覺而得出世？修行菩薩應知緣起。何者？加行樂修、精進禪定，不住積集功德資糧、不住積集持戒資糧，少分聽法修習故、亦不親近供養諸佛故。中分智故，常為出家。下心故而修少用功力，不樂籌量法集，樂住空寂，獨居別處，速求難入大灌頂位，樂行乞食，數思常、樂、我、凈法，出離三

【現代漢語翻譯】現代漢語譯本：菩薩在一切乘（yana，交通工具，這裡指修行方法）中如何善用方便法門？總共有三種乘法可以獲得解脫。是哪三種呢？第一種是聲聞乘（Sravakayana，通過聽聞佛法而證悟的修行方式），第二種是緣覺乘（Pratyekabuddhayana，通過自身觀察因緣而證悟的修行方式），第三種是大乘（Mahayana，普度眾生的修行方式）。另外還有兩種乘法。是哪兩種呢？天乘（Devaloka-yana，導向天界的修行方式）和人乘（Manusya-yana，導向人道的修行方式）。在這其中，修行菩薩如何在聲聞乘中善用方便法門呢？如果佛不出世，聲聞乘也無法成就。為什麼呢？因為聲聞乘是依靠聽聞佛法而證悟的。什麼是聽聞佛法呢？就是持戒、忍辱並積累圓滿的功德。如果積累戒律圓滿，就能積累禪定圓滿；如果積累禪定圓滿，就能積累智慧圓滿；如果積累智慧圓滿，就能積累解脫圓滿；如果積累解脫圓滿，就能積累解脫知見圓滿。像這樣的方便法門，就是聲聞乘的善巧方便。聲聞乘還有其他的善巧方便，因為福德不動搖，並且厭惡諸法，所以對三界（Trailokya，欲界、色界、無色界）產生厭離。因為一切諸行都是無常的，所以厭離煩惱；因為一切諸法都是無我的，所以專心尋求寂滅涅槃（Nirvana，熄滅煩惱，達到解脫的境界），甚至一剎那都不追求世間的生死。總是懼怕無常，因為五陰（Skandha，色、受、想、行、識）諸行沒有實在的自性，五根（Indriya，眼、耳、鼻、舌、身）就像蟒蛇一樣危險，十二因緣（Dvadasanga-pratityasamutpada，無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）就像空虛的村落，一切生死輪迴都沒有快樂可言。顯現這些法理之後，修行菩薩就能瞭解聲聞乘中的善巧方便。修行菩薩如何在緣覺乘中善用方便法門呢？緣覺是因何因緣而出世的呢？修行菩薩應該瞭解緣起（Pratityasamutpada，因緣生法）。什麼是緣起呢？就是喜歡修行、精進禪定，不執著于積累功德資糧，不執著于積累持戒資糧，只是少部分聽聞佛法並加以修習，也不親近供養諸佛。因為只有中等的智慧，所以常常選擇出家。因為心懷謙卑，所以只用少許的功力修行，不喜歡籌劃積累法門，喜歡住在空曠寂靜的地方，獨自居住，快速尋求難以進入的大灌頂位，喜歡去乞食，常常思索常、樂、我、凈的顛倒之法，出離三界。

【English Translation】 English version: How does a Bodhisattva skillfully employ expedient means in all Yanas (vehicles, referring to methods of practice)? There are three Yanas through which liberation can be attained. What are the three? The first is Sravakayana (the vehicle of hearers, those who attain enlightenment by listening to the Dharma), the second is Pratyekabuddhayana (the vehicle of solitary realizers, those who attain enlightenment through their own observation of dependent origination), and the third is Mahayana (the Great Vehicle, the path of universal salvation). There are also two other Yanas. What are the two? The Devaloka-yana (the vehicle leading to the realm of gods) and the Manusya-yana (the vehicle leading to the human realm). Among these, how does a Bodhisattva skillfully employ expedient means in the Sravakayana? If a Buddha does not appear in the world, the Sravakayana cannot be accomplished. Why is that? Because the Sravakayana relies on hearing the Dharma to attain enlightenment. What is hearing the Dharma? It is upholding precepts, practicing patience, and accumulating perfect merit. If one accumulates precepts perfectly, one can accumulate perfect samadhi (meditative concentration); if one accumulates perfect samadhi, one can accumulate perfect wisdom; if one accumulates perfect wisdom, one can accumulate perfect liberation; if one accumulates perfect liberation, one can accumulate perfect knowledge and vision of liberation. Such expedient means are the skillful means of the Sravakayana. The Sravakayana also has other skillful means, because one's merit is unwavering and one detests all dharmas, one develops aversion to the Trailokya (the three realms: the desire realm, the form realm, and the formless realm). Because all phenomena are impermanent, one detests afflictions; because all dharmas are without self, one single-mindedly seeks the quiescence of Nirvana (the extinguishing of afflictions, the state of liberation), not even for a moment seeking worldly birth and death. One is always fearful of impermanence, because the five Skandhas (form, feeling, perception, mental formations, and consciousness) have no inherent nature, the five Indriyas (eye, ear, nose, tongue, and body) are as dangerous as snakes, the Dvadasanga-pratityasamutpada (ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death) is like an empty village, and there is no joy to be found in the cycle of birth and death. Having revealed these principles, a Bodhisattva practitioner can understand the skillful means in the Sravakayana. How does a Bodhisattva skillfully employ expedient means in the Pratyekabuddhayana? For what reason does a Pratyekabuddha appear in the world? A Bodhisattva practitioner should understand Pratityasamutpada (dependent origination). What is dependent origination? It is liking to practice, being diligent in samadhi, not being attached to accumulating merit, not being attached to accumulating precepts, only partially hearing the Dharma and practicing it, and not closely approaching and making offerings to the Buddhas. Because one has only middling wisdom, one often chooses to renounce the household life. Because one is humble, one only uses a little effort in practice, one does not like to plan and accumulate teachings, one likes to dwell in empty and quiet places, living alone, quickly seeking the difficult-to-enter great empowerment position, liking to go begging for food, and often contemplating the inverted notions of permanence, pleasure, self, and purity, thus departing from the three realms.

界，披尋涅槃。故自智悟入定，故樂修三昧非他自悟，以智明悟起一切諸行因緣邊際。顯是法已，修行菩薩則知緣覺乘中善巧方便。

「何者修行菩薩于大乘中善巧方便？若大乘行故，方便無量無邊，我今略說。此乘功力為一切眾生令入此乘，功德資糧積集善根，為諸眾生清凈攝受諸波羅蜜，令入一切法故，以無間斷常行佛道。此乘以無礙故，光明所照。若此大乘，一切眾生皆是乞士，超越一切無畏邪路。此乘如來聖德恒在目前，一切邪魔、外道、雜行皆能摧伏；復為如來資助善行，如樹寶幢無有間斷。此乘能除三界住、滅二邊妄想，執持空相、無常結使所持疑惑皆能除斷，如來佛乘無障礙得故。此乘能於一切法集親近三寶，利益世人，皆當恃怙，行不誑路，一切眾生皆有分故、為過去大悲堅持力故，示現此處。以十力、四無所畏、十八不共法、三十二相、八十種好、身口意莊嚴具光明嚴飾，為一切處無嫌無過，是為修行菩薩大乘中善巧方便。」

第三十八

出《郁伽長者所問》經(顯說一條行)

說在家菩薩應修四種行不出家因緣。

爾時，佛告郁伽長者言：「在家修行菩薩以四種行相應而得歸依如來。何者為四？所謂：一者、菩提心無舍故；二者、不破三摩禪業；三者、大慈大

【現代漢語翻譯】現代漢語譯本：關於『界』，是爲了尋求涅槃的境界。因此，通過自身的智慧覺悟進入禪定，所以樂於修習三昧，而非依賴他人來獲得覺悟，而是憑藉智慧明瞭地覺悟，從而瞭解一切諸行生起的因緣和最終的歸宿。當闡明了這個法之後，修行的菩薩就能明白緣覺乘中的善巧方便。

『什麼樣的修行菩薩才算是在大乘中具有善巧方便呢？』如果行的是大乘之道，那麼方便法門就有無量無邊，我現在簡略地說一下。這個大乘的功用在於引導一切眾生進入此乘，積累功德資糧和善根，爲了讓眾生清凈地接受諸波羅蜜（到達彼岸的方法），使他們能夠通達一切法，從而不間斷地行於佛道。這個大乘因為沒有阻礙，所以光明普照。如果進入這個大乘，一切眾生都是求道者，能夠超越一切充滿恐懼和邪見的道路。這個大乘能使如來的聖德常在眼前，一切邪魔、外道、不正之行都能被摧伏；又能像如來一樣，資助善行，如同寶樹一般，永不間斷。這個大乘能夠去除對三界（欲界、色界、無色界）的執著，以及對『住』（常住）、『滅』（斷滅）二邊的虛妄分別，能夠斷除執著于空相、無常等錯誤的見解所帶來的疑惑，因為能夠毫無障礙地獲得如來的佛乘。這個大乘能夠使人在一切法中聚集，親近三寶（佛、法、僧），利益世人，使他們有所依靠，行走在正確的道路上，一切眾生都有機會參與其中，這是因為過去的大悲願力所堅持的結果，才示現在這裡。以十力（如來所具有的十種力量）、四無所畏（如來所具有的四種無所畏懼的自信）、十八不共法（如來所獨有的十八種功德）、三十二相（佛的三十二種殊勝的相貌）、八十種好（佛的八十種細微的美好特徵）、身口意（身語意）的莊嚴具和光明來嚴飾，在任何地方都不會引起嫌隙和過失，這就是修行菩薩在大乘中的善巧方便。』

第三十八

出自《郁伽長者所問》經（闡述修行的一條途徑）

講述在家菩薩應當修習的四種行為，以及不出家的因緣。

當時，佛告訴郁伽長者說：『在家修行的菩薩，如果能做到以下四種行為，就能相應地歸依如來。哪四種呢？第一，不捨棄菩提心（覺悟之心）；第二，不破壞三摩禪業（正定之業）；第三，大慈大

【English Translation】 English version: Regarding 'realm', it is for seeking the realm of Nirvana. Therefore, entering Samadhi (deep meditative state) through one's own wisdom and enlightenment, thus delighting in cultivating Samadhi, not relying on others for enlightenment, but clearly awakening with wisdom, thereby understanding the causes and conditions of the arising of all phenomena and their ultimate destination. When this Dharma (teaching) is elucidated, the practicing Bodhisattva can understand the skillful means in the Pratyekabuddha-yana (the vehicle of solitary Buddhas).

'What kind of practicing Bodhisattva possesses skillful means in the Mahayana (Great Vehicle)?' If one practices the Mahayana path, then the skillful means are immeasurable and boundless, and I will now briefly describe them. The function of this Mahayana is to guide all sentient beings into this vehicle, to accumulate merit, resources, and roots of goodness, to enable sentient beings to purely receive the Paramitas (perfections, ways to cross over to the other shore), so that they can understand all Dharmas, thereby continuously walking the path of the Buddha. This Mahayana, because it is without obstruction, its light shines everywhere. If one enters this Mahayana, all sentient beings are seekers of the path, able to transcend all fearful and heretical paths. This Mahayana enables the noble virtues of the Tathagata (Thus Come One, Buddha) to be constantly before one's eyes, and all demons, heretics, and impure practices can be subdued; it can also, like the Tathagata, assist in virtuous actions, like a precious tree, without interruption. This Mahayana can remove the attachment to the three realms (desire realm, form realm, formless realm), as well as the false distinctions between 'existence' and 'non-existence', and can eliminate the doubts caused by clinging to emptiness, impermanence, and other erroneous views, because one can attain the Buddha-yana (Buddha Vehicle) of the Tathagata without obstruction. This Mahayana enables one to gather in all Dharmas, to be close to the Three Jewels (Buddha, Dharma, Sangha), to benefit the world, to provide them with reliance, and to walk on the correct path, in which all sentient beings have a share, and this is because of the power of the past great compassionate vows, which is why it is manifested here. It is adorned with the Ten Powers (the ten powers of a Buddha), the Four Fearlessnesses (the four kinds of fearlessness a Buddha possesses), the Eighteen Unshared Dharmas (the eighteen unique qualities of a Buddha), the Thirty-two Marks (the thirty-two major marks of a Buddha), the Eighty Minor Marks (the eighty minor marks of excellence of a Buddha), the adornments of body, speech, and mind, and the light, so that there is no cause for offense or fault in any place, and this is the skillful means of a practicing Bodhisattva in the Mahayana.'

Thirty-eighth

From the Vimalakirti Nirdesa Sutra (expounding one path of practice)

Discussing the four practices that a lay Bodhisattva should cultivate, and the reasons for not renouncing household life.

At that time, the Buddha told the elder Vimalakirti: 'A lay practicing Bodhisattva can attain refuge in the Tathagata by being in accordance with four practices. What are the four? First, not abandoning the Bodhicitta (mind of enlightenment); second, not destroying the Samadhi karma (karma of right concentration); third, great compassion and great

悲無斷故；四者、不染雜乘。是為四種相應成就歸依如來。

「復有四種行業相應而得歸依法。何者為四？所謂：一者、供養法師故；二者、尊重聽法；三者、聽聞法已正直披尋；四者、若聞法要而為眾生顯說，流傳回施眾產生等正覺。

「復有四種行相應而得歸依僧。何者為四？所謂：一者、不樂聲聞，專求無上菩提；二者、若有眾生修余行業，勸令修學正真佛法；三者、以菩提心無退；四者、供養僧徒，推尋聲聞行業而不取聲聞解脫。

「若修行菩薩舍一切財物已智而生施心，作是念言：『若有飢餓來乞飲食，皆當施與，縱施酒者。』復作是念：『一切所求而成檀波羅蜜。』如是，在家修行菩薩攝護戒行。」

爾時，佛告阿難：「汝見郁伽長者供養如來，修習於法，所樂之物而能佈施？」

阿難白佛言：「世尊！我見是事。」

佛言：「阿難當知：郁伽長者此賢劫中所有一千佛出世皆以無量供具當遍供養，攝護佛法，雖在俗服而修僧行、廣修佛道。」

爾時，阿難問郁伽長者言：「長者！以何義故——俗中猶如怨賊——所居俗服而能樂住？今值出家因緣，何無樂心？」

長者答言：「我不樂俗。何以故？修行菩薩相應大悲故，不求快樂、忍辱苦惱，不捨眾生故

【現代漢語翻譯】現代漢語譯本悲心沒有斷絕的緣故；四是，不混雜其他的乘。這四種就是相應成就歸依如來（Tathagata，如來）的方式。

『又有四種行為相應才能得到歸依法。哪四種呢？一是，供養法師的緣故；二是，尊重地聽法；三是，聽聞佛法后認真探究；四是，如果聽聞了佛法的精要，就為眾生顯說，流傳，迴向施捨給眾生，使他們成就等正覺。』

『又有四種行為相應才能得到歸依僧。哪四種呢？一是，不喜好聲聞（Sravaka，小乘），專心尋求無上的菩提（Bodhi，覺悟）；二是，如果有眾生修習其他的行業，勸導他們修學真正佛法；三是，以菩提心永不退轉；四是，供養僧眾，推究聲聞的行業而不取聲聞的解脫。』

『如果修行菩薩捨棄一切財物后，以智慧生起佈施之心，這樣想：『如果有飢餓的人來乞討飲食，都應當施捨給他們，即使是乞討酒的人也一樣。』又這樣想：『一切所求都能成就檀波羅蜜（Dānapāramitā，佈施到彼岸）。』這樣，在家修行的菩薩就能攝護戒行。』

這時，佛告訴阿難（Ananda，阿難）: 『你看見郁伽（Ugga）長者供養如來，修習佛法，對於自己喜愛的東西也能佈施嗎？』

阿難回答佛說：『世尊！我看見了這件事。』

佛說：『阿難你應當知道：郁伽長者在這個賢劫中所有一千尊佛出世，都會用無量的供具普遍地供養，攝護佛法，雖然身穿世俗的衣服，卻修習僧人的行為，廣泛地修習佛道。』

這時，阿難問郁伽長者說：『長者！因為什麼緣故——世俗中猶如怨賊——身居世俗的服飾卻能安樂地居住？現在遇到出家的因緣，為什麼沒有歡喜之心呢？』

長者回答說：『我不喜歡世俗。為什麼呢？因為修行菩薩相應的大悲心，不尋求快樂，忍受苦惱，不捨棄眾生的緣故。』

【English Translation】 English version Because compassion is without cessation; fourth, not mixed with other vehicles. These are the four ways to achieve refuge in the Tathagata (如來, Thus Gone One).

『Furthermore, there are four kinds of conduct that, when aligned, lead to taking refuge in the Dharma. What are the four? They are: first, making offerings to Dharma masters; second, respectfully listening to the Dharma; third, diligently studying the Dharma after hearing it; fourth, if one hears the essence of the Dharma, explaining and spreading it for the benefit of sentient beings, dedicating the merit to sentient beings so they may attain complete and perfect enlightenment.』

『Furthermore, there are four kinds of conduct that, when aligned, lead to taking refuge in the Sangha. What are the four? They are: first, not delighting in the path of the Sravaka (聲聞, Hearer), but focusing on seeking unsurpassed Bodhi (菩提, Enlightenment); second, if there are sentient beings practicing other paths, encouraging them to study the true Dharma of the Buddha; third, never regressing from the Bodhi mind; fourth, making offerings to the Sangha, investigating the conduct of the Sravakas but not taking the liberation of the Sravakas.』

『If a Bodhisattva in training relinquishes all possessions and generates a mind of generosity with wisdom, thinking: 『If there are hungry people who come to beg for food and drink, I shall give to them all, even those who beg for alcohol.』 And further thinking: 『May all requests be fulfilled, thus perfecting Dānapāramitā (檀波羅蜜, Perfection of Giving).』 In this way, a Bodhisattva practicing at home can safeguard their precepts.』

At that time, the Buddha said to Ananda (阿難, Ānanda): 『Have you seen Ugga (郁伽) the householder making offerings to the Tathagata, practicing the Dharma, and being able to give away even the things he cherishes?』

Ananda replied to the Buddha: 『World Honored One! I have seen this.』

The Buddha said: 『Ananda, you should know that Ugga the householder, throughout this Fortunate Aeon, will make offerings with immeasurable offerings to all one thousand Buddhas who appear, protect the Buddha Dharma, and although wearing lay clothes, will cultivate the conduct of monks and extensively cultivate the Buddha path.』

At that time, Ananda asked Ugga the householder: 『Householder! For what reason—in the midst of the laity, like a resentful thief—are you able to dwell happily in lay clothes? Now that you have encountered the conditions for leaving home, why do you not have a joyful mind?』

The householder replied: 『I do not delight in the laity. Why? Because of the great compassion corresponding to the practice of a Bodhisattva, I do not seek happiness, I endure suffering, and I do not abandon sentient beings.』

。」

佛言：「阿難！當知此郁伽長者雖在俗服，已曾成就無量眾生。諸餘百千菩薩無能如是成熟眾生。何以故？彼百千菩薩皆無如是善巧威力如郁伽長者一人。」

第三十九

出《殊勝具戒經》(顯說二條行)

初發起修行菩薩堪受無量衣、食、床、座供養，其福無量。　又表阿耨達多龍王神力。

爾時，佛告諸善男子言：「汝善男子！應共魔鬥，尋求聖位。若修行菩薩成熟眾生之時，先共邪魔鬥戰，令其變化，相應善行，不求余師，是為法行。諸善男子當知：若有人譏嫌聲聞行者，汝等勿有譏嫌；若有樂修聲聞行者，汝等勿樂。」

爾時，諸菩薩白佛言：「世尊！何者行聲聞譏嫌而菩薩無譏嫌，然聲聞求者而菩薩不求？」

佛言：「若聲聞譏嫌生死，汝不應嫌；若聲聞所愿樂涅槃，汝等不應愿樂，是為法行。」

爾時，佛告舍利弗言：「舍利弗！若修行大菩薩滿於世間，于諸眾生每日授與袈裟衣服。于意云何？如是施者是善清凈施，不但為初修行菩薩初心發起無上菩提心故，從此之後則成最上，修行菩薩而堪凈受如是衣施。若初修行菩薩每日於他受凈臠食積如須彌而堪凈受，不為修行菩薩初心發起無上菩提心故，從此之後則成最上，修行菩薩而堪受如是凈食

【現代漢語翻譯】現代漢語譯本：佛說：『阿難（Ananda）！你應該知道這位郁伽長者（Ugga），雖然身著俗世的服裝，卻已經成就了無量眾生。其他的成百上千的菩薩都不能像他這樣成熟眾生。這是為什麼呢？因為那成百上千的菩薩都沒有像郁伽長者一人這樣的善巧方便和威力。』

第三十九

出自《殊勝具戒經》（顯說二條行）

初發心修行的菩薩可以接受無量的衣服、食物、床、座的供養，其福德無量。又表述了阿耨達多龍王（Anavatapta）的神力。

當時，佛告訴各位善男子說：『你們這些善男子！應當與魔鬥爭，尋求聖位。如果修行的菩薩在成熟眾生的時候，先與邪魔鬥戰，使他們轉變，相應于善行，不尋求其他的老師，這就是法行。各位善男子應當知道：如果有人譏諷聲聞乘的修行者，你們不要譏諷；如果有人喜歡修習聲聞乘的行法，你們不要羨慕。』

當時，各位菩薩問佛說：『世尊！什麼是聲聞乘所譏嫌而菩薩不譏嫌的，什麼是聲聞乘所追求而菩薩不追求的？』

佛說：『如果聲聞乘譏嫌生死，你們不應該譏嫌；如果聲聞乘所愿樂的是涅槃（Nirvana），你們不應該愿樂，這就是法行。』

當時，佛告訴舍利弗（Sariputra）說：『舍利弗！如果有修行的大菩薩遍滿世間，每天都給眾生布施袈裟衣服。你認為怎麼樣？這樣的佈施是善的、清凈的佈施，不僅僅是因為初修行的菩薩最初發起無上菩提心（Anuttara-samyak-sambodhi）的緣故，從此之後就成為最上，修行的菩薩就可以清凈地接受這樣的衣服佈施。如果初修行的菩薩每天接受別人供養的乾淨的肉食，堆積如須彌山（Sumeru），就可以清凈地接受，不僅僅是因為修行的菩薩最初發起無上菩提心的緣故，從此之後就成為最上，修行的菩薩就可以接受這樣的乾淨食物。

【English Translation】 English version: The Buddha said, 'Ananda! You should know that this Ugga householder, although dressed in secular clothes, has already accomplished the liberation of countless beings. Other hundreds and thousands of Bodhisattvas are unable to mature beings in this way. Why is that? Because those hundreds and thousands of Bodhisattvas do not have such skillful means and power as Ugga householder alone.'

Thirty-ninth

From the 'Superior Discipline Sutra' (Explicating Two Practices)

A Bodhisattva who has just begun practice is worthy of receiving limitless offerings of clothing, food, beds, and seats, and their merit is immeasurable. It also describes the divine power of the Anavatapta Dragon King.

At that time, the Buddha told all the good men, 'You good men! You should fight with demons and seek the holy position. If a practicing Bodhisattva is maturing beings, he should first fight with evil demons, transform them, and align them with good deeds, without seeking other teachers. This is Dharma practice. Good men, you should know: if someone criticizes the practitioners of the Sravaka vehicle, you should not criticize them; if someone enjoys practicing the Sravaka vehicle, you should not rejoice.'

At that time, the Bodhisattvas said to the Buddha, 'World Honored One! What is it that the Sravakas criticize but the Bodhisattvas do not criticize, and what is it that the Sravakas seek but the Bodhisattvas do not seek?'

The Buddha said, 'If the Sravakas criticize birth and death, you should not criticize them; if the Sravakas desire Nirvana, you should not desire it. This is Dharma practice.'

At that time, the Buddha said to Sariputra, 'Sariputra! If great practicing Bodhisattvas filled the world, giving kasaya robes to all beings every day, what do you think? Such giving is good and pure giving, not only because the Bodhisattva who has just begun practice initially aroused the unsurpassed Bodhi mind, but from then on, they become the most supreme, and the practicing Bodhisattva is worthy of purely receiving such clothing offerings. If a Bodhisattva who has just begun practice receives pure meat food from others every day, piled up like Mount Sumeru, they are worthy of purely receiving it, not only because the practicing Bodhisattva initially aroused the unsurpassed Bodhi mind, but from then on, they become the most supreme, and the practicing Bodhisattva is worthy of receiving such pure food.'

。若初修行菩薩受用高座，廣如四天下，高若須彌，七寶所成，金、銀、頗梨、真珠、碼瑙、金剛、雜寶而為廁鈿，諸天上衣彌覆其上。其座每日于諸眾生清凈受用而成凈受，不為初修行菩薩初心發起無上菩提心故，從此之後為一切眾生當成施主而堪受如此高座。

「舍利弗當知：譬如阿耨達多龍王宮四面出生四大河水。何者為四？所謂：一者、恒河，二者、斯涂，三者、薄叉，四者、新都。此四大河流入大海，令海盈滿。此四大河各有眷屬：若恒大河與五百小河而為眷屬，東方流入大海；若斯涂大河與五百小河而為眷屬，南方流入大海；若薄叉大河與五百小河而為眷屬，西方流入大海；若新都大河與五百小河而為眷屬，北方流入大海。舍利弗！于意云何？是等四河隨方流出滿四大海，曠野遍流而能利益世間眾生？」

舍利弗言：「世尊！此四大河利益無量眾生、人非人等。」

「如是，大小諸河流注天下，潤澤五穀、粳糧、菉豆、雜麥、油麻、床㲲雜田皆以諸河溉灌田野。舍利弗！于意云何？是四大海如何得滿？」

舍利弗言：「以是四大河故而得盈滿。」

佛言：「舍利弗！于意云何？此四大河于大海中而能利益幾何眾生？」

舍利弗言：「世尊！利益無量眾生，第一利益

【現代漢語翻譯】現代漢語譯本：如果一位初修行的菩薩受用高座，其廣大如同四天下，高度如同須彌山（Sumeru），由七寶構成，即金、銀、頗梨（sphatika，水晶）、真珠（pearl，珍珠）、碼瑙（agate，瑪瑙）、金剛（vajra，鑽石）以及各種雜寶鑲嵌而成，上面覆蓋著諸天上的衣物。這座高座每日都因諸眾生的清凈受用而成為凈受，不是因為初修行菩薩最初發起無上菩提心，而是從此之後爲了成為一切眾生的施主，才堪受如此高座。『舍利弗（Sariputra）！你應該知道：譬如阿耨達多龍王（Anavatapta）的宮殿四面出生四大河水。哪四條河呢？分別是：第一條，恒河（Ganges）；第二條，斯涂河；第三條，薄叉河；第四條，新都河。這四大河流入大海，使大海盈滿。這四大河各有眷屬：恒河大河與五百條小河作為眷屬，從東方流入大海；斯涂大河與五百條小河作為眷屬，從南方流入大海；薄叉大河與五百條小河作為眷屬，從西方流入大海；新都大河與五百條小河作為眷屬，從北方流入大海。舍利弗！你認為如何？這些河流向四方，流滿四大海，在曠野遍佈，能夠利益世間眾生嗎？』舍利弗說：『世尊！這四大河利益了無量的眾生，包括人和非人等。』『是的，大小河流注入天下，滋潤五穀、粳米、綠豆、雜麥、油麻、床㲲以及各種田地，都用這些河流來灌溉田野。舍利弗！你認為如何？這四大海是如何得以充滿的？』舍利弗說：『因為這四大河的緣故而得以盈滿。』佛說：『舍利弗！你認為如何？這四大河在大海中能夠利益多少眾生？』舍利弗說：『世尊！利益了無量的眾生，是第一等的利益。』

【English Translation】 English version: If a Bodhisattva in the initial stages of practice were to use a high seat, as vast as the four continents and as tall as Mount Sumeru (Sumeru), made of the seven treasures—gold, silver, sphatika (crystal), pearl (pearl), agate (agate), vajra (diamond), and various other jewels inlaid—and covered with the garments of the heavens, this seat would become purified daily through the pure enjoyment of all beings. It is not because the Bodhisattva in the initial stages of practice initially aroused the unsurpassed Bodhi mind, but rather, from then on, to become a benefactor to all beings, that they are worthy of such a high seat. 『Sariputra! You should know: For example, from the four sides of the palace of the Anavatapta Dragon King (Anavatapta) arise four great rivers. Which four? They are: first, the Ganges (Ganges); second, the river Situ; third, the river Vaksu; fourth, the river Sindhu. These four great rivers flow into the great ocean, causing it to be full. Each of these four great rivers has its retinue: the great Ganges River, with five hundred small rivers as its retinue, flows eastward into the great ocean; the great Situ River, with five hundred small rivers as its retinue, flows southward into the great ocean; the great Vaksu River, with five hundred small rivers as its retinue, flows westward into the great ocean; the great Sindhu River, with five hundred small rivers as its retinue, flows northward into the great ocean. Sariputra! What do you think? Do these rivers, flowing in all directions and filling the four great oceans, spreading across the wilderness, benefit the beings of the world?』 Sariputra said, 『World Honored One! These four great rivers benefit countless beings, both human and non-human.』『Yes, the great and small rivers flow into the world, nourishing the five grains, rice, mung beans, mixed grains, sesame, bed coverings, and various fields, all irrigated by these rivers. Sariputra! What do you think? How are these four great oceans filled?』 Sariputra said, 『They are filled because of these four great rivers.』 The Buddha said, 『Sariputra! What do you think? How many beings can these four great rivers benefit in the great ocean?』 Sariputra said, 『World Honored One! They benefit countless beings, it is the foremost benefit.』

水陸眾生——魚、鱉、黿、鼉、鮫龍、摩竭、蟒蛇、雜類萬像、海人、蚌蛤、珂蟲、諸龍母子、修羅、羅剎、人與非人皆能利益。種種雜寶遍滿海中，蚌蛤真珠放光動地，頗梨、瑪瑙、靺羯、車𤦲、琥魄、玫瑰、珊瑚、雜寶遍滿海中，利益眾生。」

「舍利弗！于意云何？是四大海從何而有？」

舍利弗言：「以阿耨達多龍王故而有。」

佛言：「舍利弗！是阿耨達多龍王不遭三難。何者三難？一者、不懼金翅吞食其身；二者、熱沙不墮身上；三者、若行欲時不變為蛇。諸餘龍王皆有三難，唯阿耨達多龍王而無此難。阿耨達多龍王宮殿恒止神通禪定之人，所有眾生入其宮者，熱沙不墮其身。」

爾時，舍利弗白世尊言：「世尊！阿耨達多龍王宮殿如何得如是奇妙功德威力？何故諸餘龍王晝夜六時皆有厄難，唯此阿耨達多龍王及彼宮中無如是難，而有無量善根功德，流出四河利益無量眾生產業？」

佛告舍利弗：「誠如所言，阿耨達多龍王是大菩薩，是大修行菩薩。舍利弗！譬如阿耨達多龍王於三種難而得解脫；修行菩薩亦復如是，亦得解脫三種厄難。何者為三？地獄難、餓鬼難、畜生難。譬如阿耨達多龍王池中四河潛潤廣遍田野；修行菩薩亦復如是，以四攝事攝諸眾生。何者為四？一

【現代漢語翻譯】現代漢語譯本水陸所有的生物——魚、鱉、黿（yuán，大鱉）、鼉（tuó，揚子鱷）、鮫龍（jiāolóng，傳說中的海中動物）、摩竭（mójié，佛教傳說中的海中大魚）、蟒蛇、各種各樣的生物形象、海人、蚌蛤（bànghá，蚌和蛤）、珂蟲（kēchóng，一種貝類）、所有的龍及其子女、修羅（xiūluó，一種神）、羅剎（luóchà，惡鬼）、人和非人都能從中受益。各種各樣的珍寶遍佈海中，蚌蛤產出的珍珠放出光芒，震動大地，還有頗梨（pōlí，水晶）、瑪瑙（mǎnǎo，一種寶石）、靺羯（mòjié，一種玉石）、車𤦲（chēqú，海中大貝）、琥魄（hǔpò，琥珀）、玫瑰、珊瑚，各種各樣的珍寶遍佈海中，利益眾生。

『舍利弗（Shè lì fú，佛陀十大弟子之一）！你認為怎麼樣？這四大海是從哪裡來的？』

舍利弗回答說：『因為有阿耨達多龍王（Ā nòu dá duō lóng wáng，意為無熱惱龍王）的緣故。』

佛說：『舍利弗！這阿耨達多龍王不會遭遇三種災難。哪三種災難？一是，不害怕金翅鳥（jīnchìniǎo，一種神鳥）吞食它的身體；二是，熱沙不會落在它的身上；三是，當它行淫慾之事時不會變成蛇。其他的龍王都有這三種災難，只有阿耨達多龍王沒有這些災難。阿耨達多龍王的宮殿里常常有具有神通禪定的人居住，所有進入它宮殿的眾生，熱沙都不會落在他們的身上。』

當時，舍利弗對世尊說：『世尊！阿耨達多龍王的宮殿為什麼會有如此奇妙的功德威力？為什麼其他的龍王日夜六時都有災難，只有這阿耨達多龍王和它宮殿中的眾生沒有這樣的災難，反而有無量的善根功德，流出四條河流利益無量的眾生產業？』

佛告訴舍利弗：『確實像你所說的那樣，阿耨達多龍王是大菩薩，是大修行菩薩。舍利弗！譬如阿耨達多龍王從三種災難中得到解脫；修行菩薩也像這樣，也能從三種厄難中得到解脫。哪三種厄難？地獄難、餓鬼難、畜生難。譬如阿耨達多龍王池中的四條河流暗中滋潤廣闊的田野；修行菩薩也像這樣，用四攝事來攝受眾生。哪四種？一……』

【English Translation】 English version Aquatic and terrestrial beings—fish, turtles, soft-shelled turtles, alligators, sea dragons (jiāolóng, mythical sea creatures), makara (mójié, mythical sea monsters), pythons, various kinds of creatures, sea people, clams, cowrie insects (kēchóng, a type of shellfish), all dragons and their offspring, asura (xiūluó, a type of deity), rakshasa (luóchà, a demon), humans and non-humans can all benefit. Various kinds of treasures fill the sea, pearls from clams emit light and shake the earth, crystal (pōlí), agate (mǎnǎo), malachite (mòjié), giant clam (chēqú), amber (hǔpò), rose, coral, various kinds of treasures fill the sea, benefiting sentient beings.

『Shariputra (Shè lì fú, one of the Buddha's ten great disciples)! What do you think? Where do these four great seas come from?』

Shariputra replied: 『They come from the Anavatapta Dragon King (Ā nòu dá duō lóng wáng, meaning the Dragon King of No Heat).』

The Buddha said: 『Shariputra! This Anavatapta Dragon King does not encounter three difficulties. What are the three difficulties? First, he does not fear the garuda (jīnchìniǎo, a mythical bird) devouring his body; second, hot sand does not fall on his body; third, he does not transform into a snake when he engages in sexual activity. All other dragon kings have these three difficulties, only the Anavatapta Dragon King does not have these difficulties. The palace of the Anavatapta Dragon King is always inhabited by those with supernatural powers and meditative concentration. For all beings who enter his palace, hot sand does not fall on their bodies.』

At that time, Shariputra said to the World Honored One: 『World Honored One! How does the palace of the Anavatapta Dragon King have such wonderful meritorious power? Why do all other dragon kings have calamities at all six times of the day and night, while only this Anavatapta Dragon King and the beings in his palace do not have such calamities, but instead have immeasurable roots of goodness and merit, and four rivers flow out, benefiting immeasurable sentient beings and their livelihoods?』

The Buddha told Shariputra: 『Indeed, as you say, the Anavatapta Dragon King is a great bodhisattva, a great practicing bodhisattva. Shariputra! Just as the Anavatapta Dragon King is liberated from three difficulties; a practicing bodhisattva is also like this, and can also be liberated from three calamities. What are the three calamities? The difficulty of hell, the difficulty of hungry ghosts, and the difficulty of animals. Just as the four rivers in the Anavatapta Dragon King's pond secretly nourish vast fields; a practicing bodhisattva is also like this, using the four means of attraction to gather sentient beings. What are the four? One…』

者、佈施攝；二者、愛語攝；三者、利行攝；四者、同事攝。舍利弗！譬如四大海水以阿耨達多龍王四大河故成就；初修行菩薩亦復如是，以發生菩提心故而成阿耨多羅三藐三菩提。譬如四大海中無量無邊億百千眾生快樂相應。舍利弗當知：三界眾生於佛法中安立亦復如是，應見欲界、色界、無色界眾生、若三千大千世界眾生受樂，皆因菩薩應現功德。」

第四十

出《解深密經》(顯說一條行)

修行菩薩修六波羅蜜住地行。

爾時，觀世音菩薩白佛言：「世尊！是諸修行菩薩凡有幾種修學住地菩薩應學，能成無上菩提？」

佛告觀世音菩薩言：「善男子！當知修行菩薩學住地略有六種。何者為六？所謂：佈施、持戒、忍辱、精進、禪定、智慧。」

觀世音菩薩白佛言：「世尊！如是六種修學住地，幾是戒學所攝？幾是定學所攝？幾是慧學所攝？」

佛告觀世音菩薩言：「善男子！當知初三種學，第一佈施、持戒、忍辱，此三者當知為戒學所攝；若禪定一種，但是增上心學所攝；若慧則是增上慧學所攝；若精進，我說遍行一切。」

觀世音菩薩復白佛言：「世尊！如是六學住地，幾是功德資糧？幾是智慧資糧所攝？」

佛告觀世音菩薩言：「善男子！若

【現代漢語翻譯】現代漢語譯本：『者，佈施攝；二者，愛語攝；三者，利行攝；四者，同事攝。舍利弗（Śāriputra，佛陀十大弟子之一）！譬如四大海水以阿耨達多龍王（Anavatapta-nāgarāja，傳說中的龍王）四大河故成就；初修行菩薩亦復如是，以發生菩提心故而成阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。譬如四大海中無量無邊億百千眾生快樂相應。舍利弗（Śāriputra）當知：三界眾生於佛法中安立亦復如是，應見欲界、色界、無色界眾生、若三千大千世界眾生受樂，皆因菩薩應現功德。』

第四十

出《解深密經》(顯說一條行)

修行菩薩修六波羅蜜住地行。

爾時，觀世音菩薩（Avalokiteśvara）白佛言：『世尊！是諸修行菩薩凡有幾種修學住地菩薩應學，能成無上菩提？』

佛告觀世音菩薩（Avalokiteśvara）言：『善男子！當知修行菩薩學住地略有六種。何者為六？所謂：佈施、持戒、忍辱、精進、禪定、智慧。』

觀世音菩薩（Avalokiteśvara）白佛言：『世尊！如是六種修學住地，幾是戒學所攝？幾是定學所攝？幾是慧學所攝？』

佛告觀世音菩薩（Avalokiteśvara）言：『善男子！當知初三種學，第一佈施、持戒、忍辱，此三者當知為戒學所攝；若禪定一種，但是增上心學所攝；若慧則是增上慧學所攝；若精進，我說遍行一切。』

觀世音菩薩（Avalokiteśvara）復白佛言：『世尊！如是六學住地，幾是功德資糧？幾是智慧資糧所攝？』

佛告觀世音菩薩（Avalokiteśvara）言：『善男子！若

【English Translation】 English version: 'Firstly, generosity encompasses; secondly, loving speech encompasses; thirdly, beneficial conduct encompasses; fourthly, identification with others encompasses. Śāriputra (one of the ten great disciples of the Buddha)! Just as the four great seas are formed by the four great rivers originating from the Anavatapta-nāgarāja (Dragon King of Anavatapta, a legendary dragon king); so too, the bodhisattva in their initial practice, through generating the bodhicitta (mind of enlightenment), attains anuttarā-samyak-saṃbodhi (unexcelled complete and perfect enlightenment). Just as countless billions of beings in the four great seas experience happiness, Śāriputra (Śāriputra), know that the establishment of beings in the three realms within the Buddha's Dharma is also like this. One should see that the joy experienced by beings in the desire realm, the form realm, and the formless realm, and by beings in the three-thousand great thousand worlds, all arises from the manifested merits of the bodhisattvas.'

Fortieth

From the Saṃdhinirmocana Sūtra (Exposition of a Single Practice)

The practicing bodhisattva cultivates the six pāramitās (perfections) while dwelling in the stages.

At that time, Avalokiteśvara (the Bodhisattva of Compassion) said to the Buddha: 'World Honored One! How many kinds of abodes should these practicing bodhisattvas learn, so that the bodhisattvas can learn and achieve unsurpassed bodhi (enlightenment)?'

The Buddha told Avalokiteśvara (Avalokiteśvara): 'Good man! Know that there are roughly six kinds of abodes for practicing bodhisattvas to learn. What are the six? They are: generosity, moral discipline, patience, diligence, meditative concentration, and wisdom.'

Avalokiteśvara (Avalokiteśvara) said to the Buddha: 'World Honored One! Among these six kinds of abodes for learning, how many are included in the discipline of morality? How many are included in the discipline of concentration? How many are included in the discipline of wisdom?'

The Buddha told Avalokiteśvara (Avalokiteśvara): 'Good man! Know that the first three learnings—first, generosity, moral discipline, and patience—these three are known to be included in the discipline of morality. Meditative concentration alone is included in the learning of heightened mind. Wisdom is included in the learning of heightened wisdom. As for diligence, I say it pervades all.'

Avalokiteśvara (Avalokiteśvara) again said to the Buddha: 'World Honored One! Among these six abodes of learning, how many are included in the accumulation of merit? How many are included in the accumulation of wisdom?'

The Buddha told Avalokiteśvara (Avalokiteśvara): 'Good man! If

因戒學所攝者，是名功德資糧所攝；若智慧修學所攝者，是名智慧資糧所攝；我說精進、禪定遍行一切，亦入功德資糧，亦入智慧資糧所攝。」

觀世音菩薩復白佛言：「世尊！於此六種所學：一者、最初于菩薩藏波羅蜜相應微妙正法，堅牢行愿；二者、次於十種法行精進修行，以聞、思、修、妙智所成；三者、護持菩提心故；四者、親近供養真善知識，無間勤修善品。」

觀世音菩薩言：「世尊！何故是六種學住地？六數各愿知所因。」

佛告觀世音菩薩言：「善男子！二因緣故：一者、饒益諸眾生故；二者、對治諸煩惱故。觀世音！當知是六學中，前三種饒益眾生：佈施、持戒、忍辱；后三種對治一切煩惱因：精進、禪定、智慧。是中修行菩薩以前三種：佈施故，種種資具攝養眾生；以持戒故，不行損害、逼迫、惱亂，令離怨家；以忍辱故，他來欲害、逼迫、苦惱，堪能忍受攝護眾生。觀世音！當知此三所說為眾生攝施因。后復三種對治煩惱者，修行菩薩由修學精進故，令煩惱傾動，修學而能對治，勇猛修諸善品；由禪定學故，而能剝削心家煩惱；由智慧故，永除煩惱。此後三種為對治煩惱因。」

第四十一

出《勝鬘師子吼一乘大方便方廣經》(顯說一條行)

發十大

【現代漢語翻譯】現代漢語譯本：佛說：『如果戒律方面的學習所包含的，就叫做功德資糧所包含的；如果智慧修習方面的學習所包含的，就叫做智慧資糧所包含的；我說精進、禪定普遍地涵蓋一切，也歸入功德資糧，也歸入智慧資糧。』

觀世音菩薩（Avalokiteśvara Bodhisattva）又對佛說：『世尊！對於這六種所學：第一，最初對於菩薩藏（Bodhisattva Piṭaka）波羅蜜（Pāramitā，意為「到彼岸」）相應的微妙正法，堅定地發願修行；第二，其次對於十種法行精進修行，通過聽聞、思考、修習所產生的妙智來完成；第三，爲了守護菩提心（bodhicitta，意為「覺悟之心」）的緣故；第四，親近供養真正的善知識（kalyāṇa-mitra，意為「良師益友」），不間斷地勤奮修習善法。』

觀世音菩薩說：『世尊！為什麼這六種學習是安住之地？希望瞭解這六個數字各自的原因。』

佛告訴觀世音菩薩說：『善男子！因為兩種因緣：第一，爲了饒益一切眾生的緣故；第二，爲了對治一切煩惱的緣故。觀世音！應當知道在這六種學習中，前三種是饒益眾生的：佈施（dāna，意為「給予」）、持戒（śīla，意為「戒律」）、忍辱（kṣānti，意為「忍耐」）；后三種是對治一切煩惱之因：精進（vīrya，意為「努力」）、禪定（dhyāna，意為「冥想」）、智慧（prajñā，意為「智慧」）。其中修行菩薩以前三種：因為佈施的緣故，用種種資具來供養和養護眾生；因為持戒的緣故，不行損害、逼迫、惱亂，使眾生遠離怨家；因為忍辱的緣故，他人來加害、逼迫、苦惱，能夠忍受並攝護眾生。觀世音！應當知道這三種所說是爲了眾生而施予的原因。後面三種是對治煩惱的，修行菩薩由於修習精進的緣故，使煩惱動搖，通過修習而能夠對治，勇猛地修習各種善法；由於禪定學習的緣故，而能夠剝削內心中的煩惱；由於智慧的緣故，永遠去除煩惱。這后三種是對治煩惱的原因。』

第四十一

出自《勝鬘師子吼一乘大方便方廣經》（Śrīmālādevī Siṃhanāda Sūtra）（顯說一條行）

發十大

【English Translation】 English version: The Buddha said, 'If it is encompassed by the learning of precepts, it is called being encompassed by the accumulation of merit; if it is encompassed by the learning of wisdom cultivation, it is called being encompassed by the accumulation of wisdom. I say that diligence and meditation pervade everything, and are also included in the accumulation of merit and the accumulation of wisdom.'

Avalokiteśvara Bodhisattva further said to the Buddha, 'World Honored One! Regarding these six types of learning: First, initially, with respect to the profound and subtle correct Dharma corresponding to the Bodhisattva Piṭaka (the collection of teachings for Bodhisattvas) and Pāramitā (perfections, meaning 'to the other shore'), to firmly make vows and practice; second, subsequently, to diligently cultivate the ten Dharma practices, accomplished through the wonderful wisdom arising from hearing, thinking, and cultivation; third, for the sake of protecting the bodhicitta (the mind of enlightenment); fourth, to draw near to and make offerings to true kalyāṇa-mitra (virtuous friends or spiritual mentors), diligently cultivating virtuous qualities without interruption.'

Avalokiteśvara Bodhisattva said, 'World Honored One! Why are these six types of learning a dwelling place? I wish to know the cause of each of these six numbers.'

The Buddha told Avalokiteśvara Bodhisattva, 'Good man! It is because of two causes: first, for the sake of benefiting all sentient beings; second, for the sake of counteracting all afflictions. Avalokiteśvara! You should know that among these six learnings, the first three benefit sentient beings: dāna (giving), śīla (moral conduct), and kṣānti (patience); the latter three counteract the causes of all afflictions: vīrya (diligence), dhyāna (meditation), and prajñā (wisdom). Among these, the Bodhisattva who cultivates uses the first three: because of giving, they use various resources to support and nourish sentient beings; because of moral conduct, they do not engage in harming, oppressing, or disturbing, causing sentient beings to be free from enemies; because of patience, when others come to harm, oppress, or cause suffering, they are able to endure and protect sentient beings. Avalokiteśvara! You should know that these three are said to be the cause of giving for the sake of sentient beings. The latter three counteract afflictions: the Bodhisattva who cultivates, due to cultivating diligence, causes afflictions to be shaken, and through cultivation is able to counteract them, vigorously cultivating all virtuous qualities; due to the learning of meditation, they are able to strip away the afflictions of the mind; due to wisdom, they permanently eliminate afflictions. These latter three are the cause of counteracting afflictions.'

Forty-first

From the Śrīmālādevī Siṃhanāda Sūtra (Exposition of the One Vehicle)

Generating the Ten Great

受愿讚歎如來，如來則現。

爾時，波斯匿王及末利夫人信法未久，共相謂言：「勝鬘夫人是我之女，聰慧利根，通敏易悟。若見佛者，必速解法，心得無疑。宜時遣使，發其道意。」

夫人白言：「今正是時。」

王及夫人與勝鬘書，略贊如來無量功德，即遣內人——名旃提羅使人——奉書至阿逾阇國，入其宮內敬授勝鬘。

勝鬘得書歡喜頂受，讀誦受持，生希有心，向旃提羅而說偈言：

「我聞佛音聲，　　世所未曾有，　所言真實者，　　應當修供養。　仰惟佛、世尊，　　普為世間出，　亦應垂哀愍，　　愿必令我見。」　即生此念時，　　佛于空中現，　普放凈光明，　　顯視無比身。　勝鬘及眷屬，　　頭面接足禮，　咸以清凈心，　　嘆佛實功德：「如來妙色身，　　世間無與等，　無比不思議，　　是故今敬禮。　如來色無盡、　　智慧亦復然，　一切法常住，　　是故我歸依。　降伏心過惡、　　及與身四種，　已到難伏地，　　是故禮法王。　如一切爾炎，　　智慧身自在，　攝持一切法，　　是故今敬禮。　敬禮過稱量，　　敬禮無譬類，　敬禮無邊法，　　敬禮難思議。　哀愍覆護我，　　令法種增長，　此世及後生，

【現代漢語翻譯】現代漢語譯本如果有人發願讚歎如來（Tathagata），如來就會顯現。

當時，波斯匿王（Prasenajit）和末利夫人（Mallika）信奉佛法不久，他們互相說道：『勝鬘夫人（Srimala）是我的女兒，她聰慧敏銳，通達事理，容易領悟。如果她能見到佛，必定能迅速理解佛法，心中不再有疑惑。應該及時派使者去，啓發她的向道之心。』

夫人說：『現在正是時候。』

國王和夫人給勝鬘寫了一封信，簡略地讚歎瞭如來無量的功德，然後派遣宮中的一位侍女——名叫旃提羅（Chandira）作為使者——帶著信前往阿逾阇國（Ayodhya），進入宮中，恭敬地將信交給勝鬘。

勝鬘得到信后，歡喜地頂戴接受，讀誦並受持，心中生起稀有之感，她面向旃提羅，用偈語說道：

『我聽聞佛的音聲，世間從未有過，所說都是真實不虛的，應當修習供養。仰望佛、世尊，普遍爲了世間而出世，也應該垂憐哀憫，愿一定讓我見到您。』

就在她生起這個念頭的時候，佛在空中顯現，普放清凈的光明，顯示無比的身相。勝鬘和她的眷屬，都以頭面接觸佛足行禮，都以清凈的心，讚歎佛真實的功德：

『如來微妙的色身，世間沒有可以與之相比的，無比殊勝，不可思議，因此現在恭敬禮拜。如來的色身無有窮盡，智慧也是如此，一切法都是常住不變的，因此我歸依。降伏內心的過失和惡念，以及身體的四種惡行，已經到達難以征服的境界，因此禮敬法王。如同一切爾炎（不知道是什麼），智慧之身自在無礙，攝持一切法，因此現在恭敬禮拜。敬禮超越稱量，敬禮無可比擬，敬禮無邊無際的佛法，敬禮難以思議的境界。哀憫覆護我，使佛法的種子增長，無論今生還是來世，'

【English Translation】 English version When someone makes a vow to praise the Tathagata (如來), the Tathagata will appear.

At that time, King Prasenajit (波斯匿王) and Queen Mallika (末利夫人), who had recently embraced the Dharma, said to each other: 'Srimala (勝鬘夫人) is my daughter. She is intelligent, sharp-witted, insightful, and easily understands. If she were to see the Buddha, she would quickly comprehend the Dharma and have no more doubts in her heart. We should send a messenger to inspire her aspiration for the Path.'

The Queen said, 'Now is the right time.'

The King and Queen wrote a letter to Srimala, briefly praising the immeasurable merits of the Tathagata, and then sent a palace maid named Chandira (旃提羅) as a messenger to Ayodhya (阿逾阇國). She entered the palace and respectfully presented the letter to Srimala.

Srimala received the letter with joy and reverently accepted it. She read, recited, and upheld it, and a rare feeling arose in her heart. Facing Chandira, she spoke in verse:

'I hear the Buddha's voice, never before heard in the world. What is said is true and real, and should be offered with reverence. I look up to the Buddha, the World-Honored One, who has appeared for the sake of the world. May you also have compassion and pity, and grant that I may see you.'

Just as she had this thought, the Buddha appeared in the sky, emitting pure light, revealing an unparalleled form. Srimala and her retinue prostrated themselves at the Buddha's feet, and with pure hearts, praised the Buddha's true merits:

'The Tathagata's wonderful form is unmatched in the world, incomparable and inconceivable, therefore I now respectfully bow. The Tathagata's form is endless, and so is his wisdom. All dharmas are eternal, therefore I take refuge. Subduing the faults and evils of the mind, and the four evil deeds of the body, having reached the state that is difficult to subdue, therefore I bow to the Dharma King. Like all Ir炎 (unknown), the body of wisdom is free and unhindered, holding all dharmas, therefore I now respectfully bow. I bow beyond measure, I bow beyond comparison, I bow to the boundless Dharma, I bow to the inconceivable realm. Have compassion and protect me, so that the seeds of Dharma may grow, in this life and in future lives,'

愿佛常攝受。」「我久安立汝，　　前世已開覺，　今復攝受汝，　　未來生亦然。」「我已作功德，　　現在及余世，　如是眾善本，　　唯愿見攝受。」

爾時，勝鬘夫人聞授記已，恭敬而立，受十大受：「世尊！我從今日乃至菩提，于所受戒不起犯心。

「世尊！我從今日乃至菩提，于諸尊長不起慢心。

「世尊！我從今日乃至菩提，于諸眾生不起恚心。

「世尊！我從今日乃至菩提，於他身色及外眾具不起嫉心。

「世尊！我從今日乃至菩提，于內外法不起慳心。

「世尊！我從今日乃至菩提，不自為己受畜財物，凡有所受悉為成熟貧苦眾生。

「世尊！我從今日乃至菩提，不自為己行四攝法，為一切眾生故，以不愛染心、無厭足心、無礙心攝受眾生。

「世尊！我從今日乃至菩提，若見孤獨幽系、疾病、種種厄難困苦眾生終不暫舍，必欲安隱，以義饒益，令脫眾苦然後乃舍。

「世尊！我從今日乃至菩提，若見捕養眾惡律儀及諸犯戒終不棄捨，我得力時于彼彼處見此眾生應折伏者而折伏之、應攝受者而攝受之。何以故？以折伏、攝受故，令法久住。法久住者，天人充滿、惡道減少，于如來所轉法輪而得隨轉。見是利故，救攝不捨。

【現代漢語翻譯】現代漢語譯本：『愿佛陀永遠攝受我。』『我長久以來就已安立你，前世已經開啟你的覺悟，現在再次攝受你，未來生世也將如此。』『我已積作功德，無論現在還是未來的世代，所有這些善行的根本，唯愿佛陀都能攝受。』

爾時，勝鬘夫人（Śrīmālādevī，一位佛教女性修行者）聽聞授記后，恭敬地站立，受持十大誓願：『世尊（Bhagavan，對佛陀的尊稱）！我從今日乃至證得菩提（bodhi，覺悟）之前，對於所受持的戒律，不起違犯之心。』

『世尊！我從今日乃至證得菩提之前，對於所有尊長，不起傲慢之心。』

『世尊！我從今日乃至證得菩提之前，對於一切眾生，不起嗔恨之心。』

『世尊！我從今日乃至證得菩提之前，對於他人的身相容貌以及外在的資生用具，不起嫉妒之心。』

『世尊！我從今日乃至證得菩提之前，對於內在的佛法和外在的財物，不起慳吝之心。』

『世尊！我從今日乃至證得菩提之前，不為自己受用而積蓄財物，凡有所得，都爲了幫助成熟那些貧困痛苦的眾生。』

『世尊！我從今日乃至證得菩提之前，不為自己而行四攝法（catuḥ-saṃgraha-vastu，佈施、愛語、利行、同事），爲了所有眾生的緣故，以不貪愛染著的心、沒有厭倦滿足的心、沒有障礙的心來攝受眾生。』

『世尊！我從今日乃至證得菩提之前，如果見到孤獨無依、被囚禁、身患疾病、遭受種種厄難困苦的眾生，我終究不會暫時捨棄他們，必定要讓他們得到安穩，用正義來饒益他們，讓他們脫離一切痛苦之後才會捨棄。』

『世尊！我從今日乃至證得菩提之前，如果見到那些從事捕獵等惡劣行業、持守惡劣戒律的人，以及所有違犯戒律的人，我終究不會捨棄他們。當我獲得力量時，在他們所處的各種地方，見到這些眾生中，應該折伏的就折伏，應該攝受的就攝受。為什麼呢？因為通過折伏和攝受，才能使佛法長久住世。佛法長久住世，天人和樂充滿，惡道眾生減少，對於如來（Tathāgata，佛陀的稱號之一）所轉的法輪（dharma-cakra，佛法之輪）才能隨順運轉。見到這種利益的緣故，我救護攝受眾生，永不捨棄。』

【English Translation】 English version: 『May the Buddha always embrace me.』『I have long established you, awakened you in previous lives, now I embrace you again, and so it will be in future lives.』『I have accumulated merits, both now and in future generations, may the Buddha embrace all these roots of goodness.』

Then, Śrīmālādevī (Lady Śrīmālā), having heard the prediction, stood respectfully and took the ten great vows: 『Bhagavan (World-Honored One)! From this day until I attain Bodhi (Enlightenment), I will not have a mind of transgression against the precepts I have received.』

『Bhagavan! From this day until I attain Bodhi, I will not have a mind of arrogance towards all elders.』

『Bhagavan! From this day until I attain Bodhi, I will not have a mind of anger towards all beings.』

『Bhagavan! From this day until I attain Bodhi, I will not have a mind of jealousy towards the appearance of others or their external possessions.』

『Bhagavan! From this day until I attain Bodhi, I will not have a mind of stinginess towards the inner Dharma and external wealth.』

『Bhagavan! From this day until I attain Bodhi, I will not accumulate wealth for my own enjoyment, but whatever I receive will be for the maturation of impoverished and suffering beings.』

『Bhagavan! From this day until I attain Bodhi, I will not practice the four means of conversion (catuḥ-saṃgraha-vastu: giving, kind speech, beneficial action, and cooperation) for my own sake, but for the sake of all beings, I will embrace beings with a mind free from attachment, a mind without weariness, and a mind without obstruction.』

『Bhagavan! From this day until I attain Bodhi, if I see solitary, imprisoned, sick, or beings afflicted by various calamities and sufferings, I will never abandon them even for a moment, but will surely bring them peace and benefit them with righteousness, and only abandon them after they are freed from all suffering.』

『Bhagavan! From this day until I attain Bodhi, if I see those who engage in evil practices such as hunting, those who uphold evil precepts, and all those who violate precepts, I will never abandon them. When I gain strength, in whatever places they are, I will subdue those who should be subdued and embrace those who should be embraced. Why? Because through subduing and embracing, the Dharma will long abide in the world. When the Dharma long abides, gods and humans will be filled with joy, evil realms will decrease, and the Dharma-cakra (Wheel of Dharma) turned by the Tathāgata (Thus Come One) will be followed accordingly. Seeing this benefit, I will protect and embrace beings, never abandoning them.』

「世尊！我從今日乃至菩提，攝受正法終不忘失。何以故？忘失法者則忘大乘，忘大乘者則忘波羅蜜，忘波羅蜜者則不欲大乘菩薩，不決定大乘者則不能攝正法欲、隨所樂入，永不堪任越凡夫地。我見如是無量大過，又見未來攝受生正法菩薩摩訶薩無量福利故，受此大受。

「法主世尊！現為我證，唯佛、世尊現前證知。而諸眾生善根微薄，或越疑網，以十大受極難度故，彼或長夜非義饒益不得安樂，為安彼故，今于佛前說誠實誓。我受此十大受如說行者，以此誓故，于大眾中當雨天花、出天妙音。」

說是語時，于虛空中雨眾天花、出妙聲言：「如是如是，如汝所說，真實無異。」

彼見花及聞音聲，一切眾會疑惑悉除，喜踴無量而發願言：「恒與勝鬘常共俱會，同其所行。」世尊悉記一切大眾如其所愿。

爾時，勝鬘夫人復于佛前發三大愿而作是言：「以此實愿安慰無量無邊眾生，以此善根於一切生得正法智，是名第一大愿；我得正法智已，以無厭心為眾生說，是名第二大愿；我于攝受正法，捨身命財護持正法，是名第三大愿。」

爾時，世尊即記勝鬘三大誓願：「如一切色悉入空界，如是菩薩恒沙諸愿皆悉入此三大愿中，此愿者真實廣大。」

第四十二

出

【現代漢語翻譯】現代漢語譯本：『世尊（Bhagavan，佛陀的尊稱）！我從今天乃至證得菩提（Bodhi，覺悟）之前，受持正法（Saddharma，正確的佛法）終究不會忘失。為什麼呢？忘失正法的人就會忘失大乘（Mahayana，一種佛教流派），忘失大乘的人就會忘失波羅蜜（Paramita，到達彼岸的方法，如佈施、持戒等），忘失波羅蜜的人就不會想成為大乘菩薩（Bodhisattva，追求覺悟的眾生），對大乘沒有堅定信念的人就不能受持正法的慾望，不能隨心所欲地進入，永遠不能超越凡夫的境界。我看到這樣無量的大過失，又看到未來受持正法的菩薩摩訶薩（Mahasattva，偉大的菩薩）有無量的福利，所以接受這十大誓願。『法主世尊！現在請您為我作證，只有佛、世尊您才能現前證知。但是眾生的善根微薄，或許會越過疑網，因為這十大誓願極其難以做到，他們或許會長期得不到非正道的利益，不得安樂，爲了讓他們安心，現在我在佛前說出真實的誓言。我受持這十大誓願，如所說的那樣去實行，因為這個誓言的緣故，在大眾之中應當降下天花、發出天上的美妙聲音。』說完這些話的時候，在虛空中降下各種天花，發出美妙的聲音說：『是這樣的，是這樣的，正如你所說的那樣，真實不虛。』他們看到天花，聽到聲音，一切大眾的疑惑都消除了，歡喜踴躍，發願說：『恒常與勝鬘（Shrimala，人名）在一起，共同遵循她所做的事情。』世尊全部記下了所有大眾的願望，正如他們所希望的那樣。這時，勝鬘夫人又在佛前發出三大愿，並且這樣說：『用這真實的願望安慰無量無邊的眾生，用這善根在一切生命中獲得正法智慧，這叫做第一大愿；我得到正法智慧之後，用沒有厭倦的心為眾生說法，這叫做第二大愿；我在受持正法的時候，捨棄身命財產來護持正法，這叫做第三大愿。』這時，世尊就記下了勝鬘的三大誓願：『就像一切顏色都進入虛空一樣，這樣菩薩恒河沙數般的願望都進入這三大愿中，這個願望是真實而廣大的。』第四十二出

【English Translation】 English version: 『Bhagavan (World-Honored One)! From this day until I attain Bodhi (Enlightenment), I will uphold the Saddharma (True Dharma) and never forget it. Why? Because one who forgets the Dharma forgets the Mahayana (Great Vehicle), one who forgets the Mahayana forgets the Paramitas (Perfections), one who forgets the Paramitas does not desire to be a Mahayana Bodhisattva (Enlightenment Being), one who is not firm in the Mahayana cannot embrace the desire for the True Dharma, cannot enter as they please, and will never be able to transcend the realm of ordinary beings. I see such immeasurable faults, and I also see the immeasurable benefits for future Bodhisattva-Mahasattvas (Great Beings) who embrace and generate the True Dharma, therefore I accept these ten great vows. 『Lord of the Dharma, Bhagavan! Now be my witness, only the Buddha, the Bhagavan, can know and witness this directly. But beings have meager roots of goodness, or they may fall into doubt, because these ten great vows are extremely difficult to fulfill, they may for a long time not benefit from what is not righteous and not attain peace, for the sake of pacifying them, now before the Buddha I speak a truthful vow. I accept these ten great vows and practice them as stated, because of this vow, in the assembly there should rain heavenly flowers and emanate heavenly wonderful sounds.』 When these words were spoken, various heavenly flowers rained down in the sky, and a wonderful sound emanated, saying: 『So it is, so it is, just as you have said, it is true and without difference.』 Seeing the flowers and hearing the sound, all the doubts of the entire assembly were dispelled, they rejoiced immeasurably and made the vow: 『May we always be together with Shrimala (Name of a person), and follow her actions.』 The Bhagavan recorded all the wishes of the entire assembly, just as they wished. At that time, Queen Shrimala again made three great vows before the Buddha, saying: 『With this true vow, I will comfort immeasurable and boundless beings, with this root of goodness, in all lives may I attain the wisdom of the True Dharma, this is called the first great vow; after I attain the wisdom of the True Dharma, I will teach the Dharma to beings with an unwearied mind, this is called the second great vow; when I embrace the True Dharma, I will give up my life and wealth to protect the True Dharma, this is called the third great vow.』 At that time, the Bhagavan recorded Shrimala's three great vows: 『Just as all colors enter into space, so all the vows of the Bodhisattvas, as numerous as the sands of the Ganges, all enter into these three great vows, these vows are true and vast.』 Forty-second Out

《出生無邊門陀羅尼經》(顯說三條行)

說持是經陀羅尼者臨命終時，八十億諸佛親迎接。　又表如來三身。　又說修行菩薩修四事四事無相行門，速成佛道。

爾時，佛告舍利弗言：「若諸修行菩薩為求阿耨多羅三藐三菩提者，應當發廣大心，無所染著、無取無舍，受持誦唸此陀羅尼。」

爾時，世尊說陀羅尼曰：

「寫陀(提耶反)體曇(一)　阿拏么拏(二)　阿溪么溪(三)　娑蔓多目溪(四)　娑低(低耶反)𡆗(去)咩(五)　掃咩(六)　欲訖低(二合)(七)　泥嚕訖低(二合)(八)　泥嚕訖多缽鞞(九)　翳黎咩黎醯梨(十)　舸立箄(二合)(十一)　舸立謗(二合)泥(十二)　舸立跛(二合)棲(十三)　娑(去)[口*(黍-禾+利)]娑(去)啰啝低(十四)　醯羅醯犁(十五)　醯禮犁(十六)　醯邏醯禮犁(十七)　戰提(十八)　遮啝低(十九)　者𠼐遮啰拏(二十)　遮邏遮啰拏(二十一)　阿者黎(二十二)　按低(二十三)　按多低(二十四)　舸啰拏(二十五)　阿啰拏(二十六)　阿散低(二十七)　涅漫泥(二十八)　涅靺怛泥(二十九)　涅目訖低(二合)(三十)　涅殿低(三十一)　涅陀(提耶反)嚟(三十二)　涅訶嚟(三

【現代漢語翻譯】現代漢語譯本《出生無邊門陀羅尼經》(顯說三條行)

宣說受持此經陀羅尼的人，臨命終時，會有八十億諸佛親自來迎接。又此經表明如來的三身。又宣說修行菩薩修習四事四事無相行門，能迅速成就佛道。

這時，佛告訴舍利弗（Śāriputra，智慧第一的佛陀十大弟子之一）說：『如果各位修行菩薩爲了求得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），應當發起廣大的心，不被任何事物所染著，沒有取捨之心，受持誦唸此陀羅尼。』

這時，世尊宣說了陀羅尼，內容如下：

『寫陀(提耶反)體曇(一)　阿拏么拏(二)　阿溪么溪(三)　娑蔓多目溪(四)　娑低(低耶反)𡆗(去)咩(五)　掃咩(六)　欲訖低(二合)(七)　泥嚕訖低(二合)(八)　泥嚕訖多缽鞞(九)　翳黎咩黎醯梨(十)　舸立箄(二合)(十一)　舸立謗(二合)泥(十二)　舸立跛(二合)棲(十三)　娑(去)[口*(黍-禾+利)]娑(去)啰啝低(十四)　醯羅醯犁(十五)　醯禮犁(十六)　醯邏醯禮犁(十七)　戰提(十八)　遮啝低(十九)　者𠼐遮啰拏(二十)　遮邏遮啰拏(二十一)　阿者黎(二十二)　按低(二十三)　按多低(二十四)　舸啰拏(二十五)　阿啰拏(二十六)　阿散低(二十七)　涅漫泥(二十八)　涅靺怛泥(二十九)　涅目訖低(二合)(三十)　涅殿低(三十一)　涅陀(提耶反)嚟(三十二)　涅訶嚟(三』

【English Translation】 English version 《The Dhāraṇī Sutra of the Gate of Birth Without Boundaries》(Manifestation of the Three Practices)

It is said that those who uphold and recite this sutra's dhāraṇī will be personally welcomed by eighty billion Buddhas at the time of their death. Furthermore, it represents the three bodies of the Tathāgata (如來). It also explains that practicing Bodhisattvas who cultivate the four matters and the four matters of non-attachment practice can quickly achieve Buddhahood.

At that time, the Buddha told Śāriputra (舍利弗, one of the ten great disciples of the Buddha, known for his wisdom): 'If those practicing Bodhisattvas seek Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment), they should generate a vast mind, be unattached to anything, without taking or discarding, and uphold, recite, and remember this dhāraṇī.'

At that time, the World Honored One spoke the dhāraṇī, saying:

'寫陀(提耶反)體曇(一)　阿拏么拏(二)　阿溪么溪(三)　娑蔓多目溪(四)　娑低(低耶反)𡆗(去)咩(五)　掃咩(六)　欲訖低(二合)(七)　泥嚕訖低(二合)(八)　泥嚕訖多缽鞞(九)　翳黎咩黎醯梨(十)　舸立箄(二合)(十一)　舸立謗(二合)泥(十二)　舸立跛(二合)棲(十三)　娑(去)[口*(黍-禾+利)]娑(去)啰啝低(十四)　醯羅醯犁(十五)　醯禮犁(十六)　醯邏醯禮犁(十七)　戰提(十八)　遮啝低(十九)　者𠼐遮啰拏(二十)　遮邏遮啰拏(二十一)　阿者黎(二十二)　按低(二十三)　按多低(二十四)　舸啰拏(二十五)　阿啰拏(二十六)　阿散低(二十七)　涅漫泥(二十八)　涅靺怛泥(二十九)　涅目訖低(二合)(三十)　涅殿低(三十一)　涅陀(提耶反)嚟(三十二)　涅訶嚟(三』

十三)　涅訶啰伏么黎(三十四)　涅訶啰燒馱泥(三十五)　燒馱泥(三十六)　尸羅燒馱泥(三十七)　缽吉低(二合)靺泥(三十八)　缽吉低(二合)泥跛泥(三十九)　婆(去)啝伏婆(去)啝泥(四十)　阿僧倪(四十一)　娜咩(四十二)　縒咩(四十三)　微晡羅缽鞞(四十四)　桑葛屣拏(四十五)　侄𠼝(四十六)　侄侄嚟(四十七)　摩訶侄侄嚟(四十八)　泥那泥(四十九)　婆(去)啝伏婆(去)𠼝泥(五十)　婆啝泥(五十一)　摩訶婆啝泥(五十二)　訖吒泥(五十三)　摩訶訖吒泥(五十四)　耶賒啝低(五十五)　者黎(五十六)　阿者黎(五十七)　摩者黎(五十八)　娑摩者黎(五十九)　侄荼散泥(六十)　速思體(二合)低(六十一)　阿僧伽鞞訶嚟(六十二)　阿僧伽泥訶嚟(六十三)　娑蔓多目溪(六十四)　涅訶嚟(六十五)　涅訶啰欲訖低(六十六)　泥訶啰伏么嚟(六十七)　泥訶啰燒馱泥(六十八)　侄荼散泥(六十九)　速思體(二合)低(七十)　掃咩宋摩啝低(七十一)　思蕩(二合)咩(七十二)　思湯(二合)摩啝低(七十三)　思貪(二合)婆啝低(七十四)　侄荼思儻(二合)咩(七十五)　思湯(二合)摩缽(去)卑低(二合)(七十六)

【現代漢語翻譯】現代漢語譯本十三) 涅訶啰伏么黎 (Nīharabhūmalī) (三十四) 涅訶啰燒馱泥 (Nīharaśodhanī) (三十五) 燒馱泥 (Śodhanī) (三十六) 尸羅燒馱泥 (Śīlaśodhanī) (三十七) 缽吉低(二合)靺泥 (Prakṛtimalinī) (三十八) 缽吉低(二合)泥跛泥 (Prakṛtinirbhāṇī) (三十九) 婆(去)啝伏婆(去)啝泥 (Bhāvabhāvanī) (四十) 阿僧倪 (Asaṃjñi) (四十一) 娜咩 (Name) (四十二) 縒咩 (Same) (四十三) 微晡羅缽鞞 (Vipulapī) (四十四) 桑葛屣拏 (Saṃgrahaṇā) (四十五) 侄𠼝 (Dhṛti) (四十六) 侄侄嚟 (Dhṛtidhṛti) (四十七) 摩訶侄侄嚟 (Mahādhṛtidhṛti) (四十八) 泥那泥 (Nidanī) (四十九) 婆(去)啝伏婆(去)𠼝泥 (Bhāvabhṛtinī) (五十) 婆啝泥 (Bhāvanī) (五十一) 摩訶婆啝泥 (Mahābhāvanī) (五十二) 訖吒泥 (Kṛtanī) (五十三) 摩訶訖吒泥 (Mahākṛtanī) (五十四) 耶賒啝低 (Yaśaśvatī) (五十五) 者黎 (Care) (五十六) 阿者黎 (Ācare) (五十七) 摩者黎 (Mācare) (五十八) 娑摩者黎 (Sāmacare) (五十九) 侄荼散泥 (Dhṛtāsanī) (六十) 速思體(二合)低 (Susthite) (六十一) 阿僧伽鞞訶嚟 (Asaṃghabihāre) (六十二) 阿僧伽泥訶嚟 (Asaṃghanihāre) (六十三) 娑蔓多目溪 (Sāmantamukhī) (六十四) 涅訶嚟 (Nihāre) (六十五) 涅訶啰欲訖低 (Nīharayogakṛte) (六十六) 泥訶啰伏么嚟 (Nīharabhūmalī) (六十七) 泥訶啰燒馱泥 (Nīharaśodhanī) (六十八) 侄荼散泥 (Dhṛtāsanī) (六十九) 速思體(二合)低 (Susthite) (七十) 掃咩宋摩啝低 (Saumye Saumyavatī) (七十一) 思蕩(二合)咩 (Stambhe) (七十二) 思湯(二合)摩啝低 (Stambhavatī) (七十三) 思貪(二合)婆啝低 (Stambhāvatī) (七十四) 侄荼思儻(二合)咩 (Dhṛtāstambhe) (七十五) 思湯(二合)摩缽(去)卑低(二合) (Stambhāvapti) (七十六)

【English Translation】 English version Thirteen) Nīharabhūmalī (Thirty-four) Nīharaśodhanī (Thirty-five) Śodhanī (Thirty-six) Śīlaśodhanī (Thirty-seven) Prakṛtimalinī (Thirty-eight) Prakṛtinirbhāṇī (Thirty-nine) Bhāvabhāvanī (Forty) Asaṃjñi (Forty-one) Name (Forty-two) Same (Forty-three) Vipulapī (Forty-four) Saṃgrahaṇā (Forty-five) Dhṛti (Forty-six) Dhṛtidhṛti (Forty-seven) Mahādhṛtidhṛti (Forty-eight) Nidanī (Forty-nine) Bhāvabhṛtinī (Fifty) Bhāvanī (Fifty-one) Mahābhāvanī (Fifty-two) Kṛtanī (Fifty-three) Mahākṛtanī (Fifty-four) Yaśaśvatī (Fifty-five) Care (Fifty-six) Ācare (Fifty-seven) Mācare (Fifty-eight) Sāmacare (Fifty-nine) Dhṛtāsanī (Sixty) Susthite (Sixty-one) Asaṃghabihāre (Sixty-two) Asaṃghanihāre (Sixty-three) Sāmantamukhī (Sixty-four) Nihāre (Sixty-five) Nīharayogakṛte (Sixty-six) Nīharabhūmalī (Sixty-seven) Nīharaśodhanī (Sixty-eight) Dhṛtāsanī (Sixty-nine) Susthite (Seventy) Saumye Saumyavatī (Seventy-one) Stambhe (Seventy-two) Stambhavatī (Seventy-three) Stambhāvatī (Seventy-four) Dhṛtāstambhe (Seventy-five) Stambhāvapti (Seventy-six)

摩訶缽鞞(七十七)　娑蔓多缽鞞(七十八)　鞞摩羅缽鞞(七十九)　鞞摩羅濕咩(二合)(八十)　娑蔓多目溪(八十一)　薩婆怛邏(二合)女褐低(八十二)　閜(烏可)那(去)扯陀(提耶反)缽啰(二合)低婆(去)泥(八十三)　馱啰尼泥馱泥(八十四)　馱啰尼目抗奴散泥(八十五)　薩婆勃陀婆(去)瑟低(八十六)　薩婆勃馱侄瑟恥(二合)低(八十七)　泥馱那遨低黎(二合)(八十八)　莎訶(八十九)」

佛告舍利弗：「若菩薩修此陀羅尼者，不應分別有為、無為，亦不取、不著，不增、不減，不成、不壞，不合、不散，不生、不滅，亦不念於過去、未來、現在諸法，亦不積集攝取諸法，但當思惟諸佛非色、非無色，非相、非無相。

「菩薩不應同於二乘取佛色身。何以故？聲聞、緣覺取佛色身莊嚴之相光明照曜，父母、生育、飲食長養，血、肉、筋、骨，四大合成，無常變壞，苦惱不凈，為佛色身。菩薩不爾，何以故？如來之身無生相故，普為眾生於一切法以非明照集智資糧，顯現法身虛空相、無生相。如來法身以無生相而為色蘊，復以無生相甚深之義是一切法體故。然諸菩薩不應非色取如來相。若以非色取如來相便同聲聞——謂佛入于寂滅涅槃，色身斷滅，無復更生。

【現代漢語翻譯】現代漢語譯本摩訶缽鞞(Maha Pishachi，偉大的食肉女) 娑蔓多缽鞞(Samanta Pishachi，普遍的食肉女) 鞞摩羅缽鞞(Vimala Pishachi，無垢的食肉女) 鞞摩羅濕咩(Vimala Ushme，無垢的熱) 娑蔓多目溪(Samanta Mukhi，普遍的面) 薩婆怛邏(Sarva Tatra，一切處) 女褐低(Nirghati，擊打) 閜那扯陀缽啰(二合)低婆泥(Kshana Cheda Pratibhane，剎那斷除智慧) 馱啰尼泥馱泥(Dharani Nidhana，總持的根本) 馱啰尼目抗奴散泥(Dharani Muktanusandhi，總持解脫連結) 薩婆勃陀婆(去)瑟低(Sarva Buddha Vasti，一切佛的住所) 薩婆勃陀侄瑟恥(二合)低(Sarva Buddha Adhishthiti，一切佛的加持) 泥馱那遨低黎(Nidhana Avatare，根本的顯現) 莎訶(Svaha，成就)。

佛告訴舍利弗(Sariputra，智慧第一的弟子)：「如果菩薩修持這個陀羅尼(Dharani，總持)，不應該分別有為法和無為法，也不應該執取、不應該執著，不應該增加、不應該減少，不應該成就、不應該壞滅，不應該聚合、不應該離散，不應該出生、不應該滅亡，也不應該思念過去、未來、現在的諸法，也不應該積聚攝取諸法，但應當思惟諸佛的境界是非色、非無色，非相、非無相。

菩薩不應該像二乘(聲聞和緣覺)那樣執取佛的色身。為什麼呢？聲聞(Sravaka，聽聞佛法而修行的弟子)、緣覺(Pratyekabuddha，獨自悟道的修行者)執取佛的色身，認為它具有莊嚴的相貌和光明照耀，由父母生育、飲食長養，由血、肉、筋、骨，四大(地、水、火、風)合成，是無常變壞的，充滿苦惱不凈，這就是他們所認為的佛的色身。菩薩不是這樣認為的，為什麼呢？如來(Tathagata，佛的稱號之一)之身沒有生相的緣故，普遍爲了眾生，對於一切法，以非明照的方式積集智慧資糧，顯現法身虛空相、無生相。如來法身以無生相而為色蘊，又以無生相甚深的意義是一切法的本體。然而諸位菩薩不應該以非色的方式執取如來的相。如果以非色的方式執取如來的相，就和聲聞一樣——認為佛入于寂滅涅槃(Nirvana，寂滅的境界)，色身斷滅，不再產生。

【English Translation】 English version Maha Pishachi (Great Flesh-Eating Woman) Samanta Pishachi (Universal Flesh-Eating Woman) Vimala Pishachi (Immaculate Flesh-Eating Woman) Vimala Ushme (Immaculate Heat) Samanta Mukhi (Universal Face) Sarva Tatra (Everywhere) Nirghati (Striking) Kshana Cheda Pratibhane (Momentary Cutting Wisdom) Dharani Nidhana (Root of Dharani) Dharani Muktanusandhi (Dharani Liberation Connection) Sarva Buddha Vasti (Abode of All Buddhas) Sarva Buddha Adhishthiti (Blessing of All Buddhas) Nidhana Avatare (Manifestation of the Root) Svaha (So be it).

The Buddha told Sariputra (Disciple foremost in wisdom): 'If a Bodhisattva cultivates this Dharani (Mantra), they should not differentiate between conditioned and unconditioned phenomena, nor should they grasp or be attached, neither increase nor decrease, neither accomplish nor destroy, neither unite nor scatter, neither be born nor cease, nor should they contemplate the past, future, or present dharmas. They should not accumulate or grasp dharmas, but should contemplate that the realm of all Buddhas is neither form nor formless, neither appearance nor without appearance.'

'A Bodhisattva should not, like the Two Vehicles (Sravakas and Pratyekabuddhas), grasp the Buddha's physical body. Why? Sravakas (Hearers) and Pratyekabuddhas (Solitary Buddhas) grasp the Buddha's physical body, thinking it has adorned appearances and radiant light, born of parents, nourished by food, composed of blood, flesh, sinews, bones, and the Four Great Elements (earth, water, fire, and wind), impermanent and subject to decay, full of suffering and impurity; this is what they consider the Buddha's physical body. Bodhisattvas do not think this way. Why? Because the Tathagata's (One of the Buddha's titles) body has no characteristic of birth. Universally for all beings, regarding all dharmas, the Tathagata accumulates wisdom resources in a way that is not illuminating, manifesting the Dharmakaya's aspect of emptiness and non-birth. The Tathagata's Dharmakaya takes non-birth as its form aggregate, and the profound meaning of non-birth is the essence of all dharmas. However, Bodhisattvas should not grasp the Tathagata's form as non-form. If one grasps the Tathagata's form as non-form, they would be like the Sravakas—thinking that the Buddha enters into tranquil Nirvana (Cessation), the physical body is extinguished, and there is no further birth.'

菩薩不爾，何以故？如來之身無盡相故，普為眾生於一切法以非明照顯現色身，以法作相集福資糧。以如來色身無盡相故，是為無盡色蘊是故，諸法亦無盡相。若眾生界度脫未盡，如來常現無盡色身。

「舍利弗！於此經中陀羅尼故，出生無量面門。修行菩薩若聞是經，于無上菩提皆不退轉。何以故？是中顯示如來一切聖德神通。復因此經增益眾生戒行，分段守護無所得法。」

爾時，世尊而說頌言：

「汝等勿樂著，　　一切諸法空，　于諸佛菩提，　　亦莫起分別；　于菩提涅槃，　　亦不生疑惑，　若能修此行，　　速得陀羅尼。　聽此修多羅，　　習智空、無相，　無生亦無滅，　　當速證菩提。　菩薩持是經，　　深解無量法，　得生諸佛剎，　　親近最勝尊。　若得陀羅尼，　　決定深義趣，　不生退懼心，　　受持無盡法。　十方一切佛，　　說法皆盡聞，　聞已悉受持，　　頂戴而奉行。　若受持此經，　　于文字名句，　及所說妙義，　　終無有疑忘。　如日月光明，　　所照無不遍，　了知此法門，　　通達無量義。　誦持此經故，　　即自能開解，　一切最勝法，　　陀羅尼妙門。　假使一劫中，　　一切諸眾生，　所有深疑惑，　　

【現代漢語翻譯】現代漢語譯本菩薩不是這樣的，為什麼呢？因為如來（Tathagata，佛的稱號）的法身具有無盡的相，爲了所有眾生，在一切法中以非明照的方式顯現色身，以佛法作為相，積聚福德資糧。因為如來的色身具有無盡的相，所以是無盡的色蘊，因此，一切法也具有無盡的相。如果眾生界還沒有度脫完畢，如來就會常現無盡的色身。

『舍利弗（Sariputra，佛陀十大弟子之一）！在這部經中，因為陀羅尼（Dharani，總持、真言）的緣故，出生無量的法門。修行菩薩如果聽聞這部經，對於無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）都不會退轉。為什麼呢？因為這部經中顯示瞭如來的一切聖德神通。又因為這部經，能夠增益眾生的戒行，分段守護無所得法。』

這時，世尊（Bhagavan，佛的稱號）說了偈頌：

『你們不要貪戀執著，一切諸法都是空性的，對於諸佛的菩提，也不要生起分別心；對於菩提和涅槃（Nirvana，寂滅）的境界，也不要產生疑惑，如果能夠修持這種行為，就能迅速得到陀羅尼。聽聞這部修多羅（Sutra，經），學習智慧的空性、無相，無生也無滅，應當迅速證得菩提。菩薩如果受持這部經，就能深刻理解無量的佛法，得以往生到諸佛的剎土（Buddha-kshetra，佛國），親近最殊勝的佛。如果得到陀羅尼，就能決定深刻的意義和趣味，不生起退縮和恐懼的心，受持無盡的佛法。十方一切諸佛，所說的佛法都能完全聽聞，聽聞之後全部接受並受持，頂戴在頭上並奉行。如果受持這部經，對於文字、名稱和語句，以及所說的微妙意義，始終不會有疑惑和遺忘。就像日月的光明，所照耀的地方沒有不遍及的，瞭解這個法門，就能通達無量的意義。因為誦持這部經的緣故，就能自己開解，一切最殊勝的佛法，陀羅尼的微妙法門。假使在一劫（Kalpa，極長的時間單位）之中，一切的眾生，所有深刻的疑惑，』

【English Translation】 English version Bodhisattvas are not like that. Why? Because the Tathagata's (Tathagata, title of the Buddha) body of essence has endless forms. For all sentient beings, in all dharmas, it manifests its physical form through non-illuminating light, using the Dharma as its form, accumulating merit and resources. Because the Tathagata's physical form has endless forms, it is an endless aggregate of form. Therefore, all dharmas also have endless forms. If the realm of sentient beings has not been completely delivered, the Tathagata will constantly manifest an endless physical form.

'Sariputra (Sariputra, one of the Buddha's ten great disciples)! Within this Sutra, due to the Dharani (Dharani, mantra), countless Dharma doors are born. If a Bodhisattva who cultivates hears this Sutra, they will not regress from Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment). Why? Because this Sutra reveals all the sacred virtues and supernatural powers of the Tathagata. Furthermore, this Sutra increases the precepts and conduct of sentient beings, protecting the unobtainable Dharma in stages.'

At that time, the World Honored One (Bhagavan, title of the Buddha) spoke these verses:

'Do not delight in attachment, all dharmas are empty. Do not create distinctions regarding the Bodhi of all Buddhas; do not generate doubts regarding Bodhi and Nirvana (Nirvana, extinction). If you can cultivate this practice, you will quickly obtain Dharani. Listen to this Sutra, practice wisdom of emptiness, non-form, non-birth, and non-extinction, and you shall quickly attain Bodhi. If a Bodhisattva upholds this Sutra, they will deeply understand immeasurable Dharmas, and be reborn in the Buddha-kshetra (Buddha-kshetra, Buddha-field) of all Buddhas, drawing near to the most supreme one. If you obtain Dharani, you will determine the profound meaning and interest, not generating a heart of retreat or fear, upholding the endless Dharma. All Buddhas in the ten directions, all the Dharmas they speak will be completely heard, and after hearing, all will be accepted and upheld, reverently placing them on the crown of the head and practicing them. If you uphold this Sutra, regarding the words, names, and phrases, as well as the subtle meanings spoken, there will never be doubt or forgetfulness. Like the light of the sun and moon, illuminating everywhere without exception, understanding this Dharma door, you will penetrate immeasurable meanings. Because of reciting and upholding this Sutra, you will be able to open and understand, all the most supreme Dharmas, the wondrous door of Dharani. Suppose in one Kalpa (Kalpa, extremely long unit of time), all sentient beings, all profound doubts,'

皆問持經者。　時持經菩薩，　　咸皆為開演，　疑網悉已除，　　菩薩智無盡。　愛樂此經故，　　能速近菩提，　如是真佛子，　　護持秘密藏。　持此陀羅尼，　　眾生咸敬念，　諸佛共稱揚，　　名聞十方界。　由持此經故，　　臨欲命終時，　見八十億佛，　　伸手俱攜接，　咸作如是言：　　『汝當往我剎。』　由誦持此經，　　現受如斯福。　若百千億劫，　　造罪當應受，　誦此陀羅尼，　　一月皆清凈。　菩薩億劫中，　　勤習諸功德，　一月誦此經，　　其福超于彼。　善念慧精進，　　三昧陀羅尼，　經故常現前，　　乃至如來地。　三界諸眾生，　　一時盡為魔，　誦持此經故，　　悉無能障礙。　此經中解釋，　　一切諸法門，　而說一切智，　　因是成正覺。　我因聞是經，　　然燈授我記，　記言：『汝成佛，　　解脫諸眾生。』　彼時見諸佛，　　其數如恒沙，　聞諸佛說法，　　皆悉能解了。　若欲得受持，　　諸佛所說法，　勤修學此經，　　速成如是力。　殊勝莊嚴剎，　　大會諸聖眾，　光相及妙族，　　皆從此經得。　若人經七日，　　諦思惟是經，　八十億諸佛，　　為說如斯法。　邪思慎莫思、　

【現代漢語翻譯】現代漢語譯本大家都向持經者請教。當時，持經菩薩（Bodhisattva who upholds the Sutra）們，都為大家開示演說，疑慮和迷惑全部消除，菩薩（Bodhisattva）的智慧沒有窮盡。因為喜愛這部經，能夠迅速接近菩提（Bodhi，覺悟），像這樣的真佛子，護持著秘密的寶藏。持誦這個陀羅尼（Dharani，總持），眾生都恭敬憶念，諸佛共同稱揚，名聲傳遍十方世界。由於持誦這部經的緣故，臨終的時候，能見到八十億佛，伸手一同來接引，都這樣說：『你應當前往我的佛剎（Buddha-kshetra，佛土）。』由於誦持這部經，現在就能得到這樣的福報。如果百千億劫中，造作罪業應當承受的果報，誦持這個陀羅尼（Dharani），一個月內都能清凈。菩薩（Bodhisattva）在億劫中，勤奮修習各種功德，一個月誦持這部經，他的福報超過那些功德。善念、智慧、精進，三昧（Samadhi，禪定）、陀羅尼（Dharani），因為這部經的緣故常常顯現，乃至到達如來（Tathagata，佛）的境界。三界（Three Realms）的一切眾生，一時都變成魔，因為誦持這部經的緣故，都沒有能力障礙。這部經中解釋了一切諸法之門，從而宣說一切智，因此成就正覺（Samyak-sambuddha，正等覺）。我因為聽聞這部經，然燈佛（Dipankara Buddha）給我授記，授記說：『你將來成佛，解脫一切眾生。』那時見到諸佛，他們的數量如恒河沙，聽聞諸佛說法，都能完全理解。如果想要受持諸佛所說的法，勤奮修學這部經，迅速成就這樣的力量。殊勝莊嚴的佛剎（Buddha-kshetra），大會上的諸位聖眾，光明相好以及微妙的種族，都是從這部經中得到的。如果有人用七天的時間，仔細思維這部經，八十億諸佛，會為他說這樣的法。邪惡的思想千萬不要去想。

【English Translation】 English version Everyone asked the Sutra-upholding Bodhisattvas. At that time, the Sutra-upholding Bodhisattvas (Bodhisattva who upholds the Sutra) all expounded and explained for everyone, Doubts and confusions were completely eliminated, and the wisdom of the Bodhisattvas (Bodhisattva) was inexhaustible. Because of loving this Sutra, one can quickly approach Bodhi (Bodhi, enlightenment), Such true children of the Buddha protect the secret treasure. Upholding this Dharani (Dharani, total retention), sentient beings all respectfully remember it, All Buddhas praise it together, and its fame spreads throughout the ten directions. Because of upholding this Sutra, when approaching the end of life, One can see eighty billion Buddhas, who reach out their hands to receive and guide, All saying: 'You should go to my Buddha-kshetra (Buddha-kshetra, Buddha-field).' Because of reciting and upholding this Sutra, one can receive such blessings in the present. If in hundreds of thousands of billions of kalpas, one creates sins and should receive the consequences, By reciting this Dharani (Dharani), all can be purified within a month. Bodhisattvas (Bodhisattva) diligently cultivate various merits in billions of kalpas, Reciting this Sutra for a month, their blessings surpass those merits. Good thoughts, wisdom, diligence, Samadhi (Samadhi, meditation), Dharani (Dharani), Because of this Sutra, they constantly appear, even reaching the state of the Tathagata (Tathagata, Buddha). If all sentient beings in the Three Realms (Three Realms) simultaneously become demons, Because of reciting and upholding this Sutra, none can obstruct. This Sutra explains all the gates of the Dharma, Thereby proclaiming all wisdom, and thus achieving Samyak-sambuddha (Samyak-sambuddha, perfect enlightenment). Because I heard this Sutra, Dipankara Buddha (Dipankara Buddha) gave me a prophecy, Prophesying: 'You will become a Buddha in the future, liberating all sentient beings.' At that time, I saw Buddhas, their number like the sands of the Ganges, Hearing the Buddhas preach the Dharma, I could completely understand. If one wishes to receive and uphold the Dharma preached by the Buddhas, Diligently study this Sutra, and quickly achieve such power. The supremely adorned Buddha-kshetra (Buddha-kshetra), the assembly of all the holy beings, The light and auspicious marks, as well as the subtle lineages, are all obtained from this Sutra. If a person contemplates this Sutra attentively for seven days, Eighty billion Buddhas will preach such Dharma for them. Do not think about evil thoughts.

不應思勿思，　以智當正思，　　速得此經典。　勤修此法門，　　勿懼菩提遠，　如人至寶洲，　　隨意采眾寶。　若持陀羅尼，　　莫言無善報，　具足人天樂，　　近佛道非難。　若愿速成佛，　　應持是經典，　畢竟定當得，　　無上大菩提。」

佛告舍利弗：「若菩薩成就四法，必定當得此陀羅尼。何等為四？一者、不樂愛慾；二者、不生嫉姤；三者、于諸眾生能捨一切無有恚惱；四者、晝夜歡悅深樂求法。舍利弗！菩薩成就如是四法得此陀羅尼。

「複次，舍利弗！若菩薩成就四法得此陀羅尼。何等為四？一者、住寂阿蘭若行；二者、悟入甚深法忍；三者、不樂名聞利養；四者、能捨所愛之物乃至身命。菩薩成就如是四法得此陀羅尼。

「複次，舍利弗！若菩薩成就四法得此陀羅尼。何等為四？所謂入於八字之義。云何八字？

「一者、跛字，是第一義，一切諸法無我入義。

「二者、攞字，入于如來無生法身，以非明照集智資糧，無所入相，以無生相而為色身，以無盡相而為色蘊入義。

「三者、么字，智慧、愚癡，法作同類入義。

「四者、舸字，分別業報，亦無業報入義。

「五者、阇字，悟生、老、病、死不生、不滅入義。

【現代漢語翻譯】現代漢語譯本：不應該思考不該思考的，應當以智慧進行正確的思考，迅速獲得這部經典。勤奮修習這個法門，不要害怕菩提遙遠，如同人到達珍寶之洲，隨意採摘各種珍寶。如果持誦陀羅尼（dharani，總持、真言），不要說沒有善報，具足人天之樂，接近佛道並非難事。如果希望迅速成佛，應當受持這部經典，最終必定能夠得到，無上大菩提（anuttara-samyak-sambodhi，無上正等正覺）。』

佛告訴舍利弗（Sariputra，智慧第一的佛陀弟子）: 『如果菩薩（bodhisattva，立志成佛的修行者）成就四種法，必定能夠得到這個陀羅尼。哪四種呢？第一，不貪戀愛慾；第二，不生起嫉妒；第三，對於一切眾生能夠捨棄一切，沒有嗔恨惱怒；第四，日夜歡喜，深深地喜愛尋求佛法。舍利弗！菩薩成就這樣的四種法，就能得到這個陀羅尼。』

『再者，舍利弗！如果菩薩成就四種法，就能得到這個陀羅尼。哪四種呢？第一，安住在寂靜的阿蘭若（aranya，寂靜處）修行；第二，領悟進入甚深的法忍（dharma-ksanti，對佛法的深刻理解和忍耐）；第三，不貪戀名聞利養；第四，能夠捨棄所喜愛的事物，乃至身命。菩薩成就這樣的四種法，就能得到這個陀羅尼。』

『再者，舍利弗！如果菩薩成就四種法，就能得到這個陀羅尼。哪四種呢？就是進入八個字的含義。什麼是八個字呢？』

『第一，跛（pa）字，是第一義，一切諸法無我入義（一切事物沒有獨立不變的自我）。』

『第二，攞（la）字，進入如來（Tathagata，佛的稱號之一）無生法身（Dharmakaya，佛的法性之身），以非明照集智資糧，無所入相，以無生相而為色身，以無盡相而為色蘊入義。』

『第三，么（ma）字，智慧、愚癡，法作同類入義（智慧和愚癡，在法的層面是相同的）。』

『第四，舸（ga）字，分別業報，亦無業報入義（區分業力果報，但實際上沒有實在的業報）。』

『第五，阇（ja）字，領悟生、老、病、死不生、不滅入義（領悟到生老病死實際上是不生不滅的）。』

【English Translation】 English version: One should not contemplate what should not be contemplated, But contemplate rightly with wisdom, to quickly obtain this scripture. Diligently cultivate this Dharma gate, do not fear that Bodhi (enlightenment) is far away, Like a person reaching a treasure island, freely gathering all kinds of treasures. If you uphold the Dharani (mantra), do not say there is no good reward, Possessing the joys of humans and gods, approaching the Buddha's path is not difficult. If you wish to quickly attain Buddhahood, you should uphold this scripture, Ultimately you will surely obtain, the Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).'

The Buddha told Sariputra (the foremost disciple in wisdom): 'If a Bodhisattva (one who seeks enlightenment) achieves four dharmas, he will surely obtain this Dharani. What are the four? First, not delighting in love and desire; second, not giving rise to jealousy; third, being able to give up everything for all beings, without hatred or anger; fourth, rejoicing day and night, deeply delighting in seeking the Dharma. Sariputra! A Bodhisattva who achieves these four dharmas obtains this Dharani.'

'Furthermore, Sariputra! If a Bodhisattva achieves four dharmas, he obtains this Dharani. What are the four? First, dwelling in the quiet Aranya (secluded place) for practice; second, realizing and entering deep Dharma-ksanti (patience and acceptance of the Dharma); third, not delighting in fame and gain; fourth, being able to give up what is loved, even life itself. A Bodhisattva who achieves these four dharmas obtains this Dharani.'

'Furthermore, Sariputra! If a Bodhisattva achieves four dharmas, he obtains this Dharani. What are the four? Namely, entering into the meaning of the eight syllables. What are the eight syllables?'

'First, the syllable 'pa', is the supreme meaning, entering the meaning of no-self in all dharmas (everything has no independent and unchanging self).'

'Second, the syllable 'la', entering the Tathagata's (one of the Buddha's titles) unborn Dharmakaya (the body of Dharma), using non-illumination to gather the resources of wisdom, without entering any form, taking the form of no-birth as the physical body, and taking the form of infinity as the aggregates of form, entering the meaning.'

'Third, the syllable 'ma', wisdom and ignorance, entering the meaning of making dharmas of the same kind (wisdom and ignorance are the same on the level of Dharma).'

'Fourth, the syllable 'ga', distinguishing karmic retribution, yet there is no karmic retribution, entering the meaning (distinguishing karmic consequences, but in reality, there is no substantial karmic retribution).'

'Fifth, the syllable 'ja', realizing that birth, old age, sickness, and death are neither born nor extinguished, entering the meaning (realizing that birth, old age, sickness and death are actually neither born nor extinguished).'

「六者、馱字，悟陀羅尼法體空、無相、無愿，寂如涅槃，開解入義。

「七者、賒(賒可反)字，奢摩他住寂定相、鞞缽舍那正見諸法相。如何而得住于寂定？宜當精勤，晝夜無間觀佛禪像，不應取相，當念鞞缽舍那，以慧正見。若行者見佛而現，將為真佛，應作是念：『此所見佛從何方來？東、西、南、北、四維、上、下方所來耶？』若將此佛是人所造，應作是念：『此佛為是泥木作耶？為復金、銀、銅、鐵所作？』如是觀已，知所見佛但由我于精舍之中觀佛形像，晝夜憶念，是故佛形常現目前。由是當知：我常見聞一切諸法，將為實者皆從自心憶念而起，即是修行菩薩第一溫習不住定乃至歡喜地位。

「云何觀佛形像亦住勝義諦門？當作是念：『我今所見佛之形像，非佛所有種類之相，此但是我現在觀察像因緣故見佛形像。』得入定中，類知一切諸法亦復如是。以是義故，見佛形像不應總無。當知賒字與一切法無有差別，皆同法門入義。

「八者、叉字，諸法皆空，不生、不滅。何以故？悟解諸法本來空寂，自性涅槃入義。

「是八字義如是受持，隨何方所有是經卷者，應當尊重、恭敬、供養；半月半月讀誦、演說，若見誦習此經典者，稱揚勸進。舍利弗！若有修行菩薩修此

【現代漢語翻譯】『第六個字，『馱』字（Dha），領悟陀羅尼（Dharani，總持）的法體是空性、無相、無愿的，寂靜如同涅槃（Nirvana，寂滅），開啟理解並深入其義理。『第七個字，『賒』字（Sha），代表奢摩他（Samatha，止）的住于寂靜禪定之相，以及鞞缽舍那（Vipassana，觀）的正見諸法之相。如何才能安住于寂靜禪定？應當精進勤勉，晝夜不停地觀想佛的禪像，不應執取于相，應當憶念鞞缽舍那，以智慧正確地觀察。如果修行者見到佛顯現，誤以為是真佛，應當這樣想：『此所見之佛從何方而來？是從東、西、南、北、四維、上、下哪個方向而來呢？』如果認為此佛是人所造，應當這樣想：『此佛是泥土或木頭所造的嗎？還是用金、銀、銅、鐵所造的？』這樣觀察之後，就會明白所見之佛只是因為我在精舍之中觀想佛的形像，晝夜憶念，所以佛的形像才常常顯現在眼前。由此應當明白：我常常見聞的一切諸法，如果認為是真實的，都是從自己的心念憶念而生起的，這就是修行菩薩的第一步溫習，不住于定，乃至歡喜地（Pramudita，菩薩修行階位的第一位）。『如何觀想佛的形像也能安住于勝義諦（Paramartha-satya，最高真理）之門？應當這樣想：『我現在所見的佛之形像，並非佛所具有的種類之相，這只是我現在觀察佛像的因緣，所以才見到佛的形像。』由此得以進入禪定之中，進而了知一切諸法也是如此。因為這個緣故，見到佛的形像也不應完全否定。應當明白『賒』字與一切法沒有差別，都同樣通過法門而入于義理。『第八個字，『叉』字（Ksa），諸法皆是空性，不生不滅。為什麼呢？因為領悟理解諸法本來就是空寂的，自性就是涅槃，由此而入于義理。『這八個字的意義應當這樣受持，無論何處有這部經卷，都應當尊重、恭敬、供養；每半個月就讀誦、演說一次，如果見到誦習這部經典的人，就應當稱揚讚美、勸勉精進。舍利弗（Sariputra，佛陀十大弟子之一）！如果有修行菩薩修習此…

【English Translation】『Sixth, the syllable 『Dha』, realize that the Dharma-body of Dharani (總持) is emptiness, without characteristics, without wishes, as tranquil as Nirvana (寂滅), opening understanding and entering into its meaning. 『Seventh, the syllable 『Sha』, represents the aspect of Samatha (止) abiding in tranquil concentration, and Vipassana's (觀) correct view of the aspects of all dharmas. How can one abide in tranquil concentration? One should be diligent and assiduous, contemplating the Buddha's meditation image day and night without interruption, not clinging to appearances, and should contemplate Vipassana, with wisdom and correct view. If a practitioner sees a Buddha appear and mistakes it for a real Buddha, one should think: 『From which direction does this Buddha that I see come? Does it come from the east, west, south, north, four intermediate directions, above, or below?』 If one thinks that this Buddha is made by humans, one should think: 『Is this Buddha made of mud or wood? Or is it made of gold, silver, copper, or iron?』 After observing in this way, one will understand that the Buddha one sees is only because I contemplate the Buddha's image in the monastery, remembering it day and night, and therefore the Buddha's image constantly appears before my eyes. From this, one should know that all the dharmas that I constantly see and hear, if considered real, all arise from the remembrance of my own mind, which is the first step of practice for a Bodhisattva, dwelling not in concentration, up to the Joyful Ground (Pramudita, 菩薩修行階位的第一位). 『How can contemplating the Buddha's image also abide in the gate of the ultimate truth (Paramartha-satya, 最高真理)? One should think: 『The image of the Buddha that I now see is not the characteristic of the Buddha's inherent nature, but only because I am now observing the image, that is why I see the Buddha's image.』 From this, one can enter into concentration and understand that all dharmas are also like this. For this reason, seeing the Buddha's image should not be completely negated. One should understand that the syllable 『Sha』 is no different from all dharmas, and all enter into the meaning through the same Dharma gate. 『Eighth, the syllable 『Ksa』, all dharmas are emptiness, without arising or ceasing. Why? Because one realizes and understands that all dharmas are originally empty and tranquil, and their nature is Nirvana, thereby entering into the meaning. 『The meaning of these eight syllables should be upheld in this way. Wherever there is a scripture of this kind, it should be respected, revered, and offered to; it should be recited and expounded every half month. If one sees someone reciting and studying this scripture, one should praise and encourage them to advance. Sariputra (舍利弗, one of the Buddha's ten great disciples)! If a practicing Bodhisattva cultivates this…

四法，得是陀羅尼。」

大乘修行菩薩行門諸經要集卷下

【現代漢語翻譯】現代漢語譯本：『四法，可以獲得這個陀羅尼（Dharani，總持）。』

出自《大乘修行菩薩行門諸經要集》卷下

【English Translation】 English version: 『Four dharmas (laws/teachings), [by which] one obtains this Dharani (總持, a mnemonic device; a collection of phrases/mantra).』

From the 『Essential Collection of Various Sutras on the Practices of Bodhisattvas in the Mahayana Tradition』, Volume 2.