T17n0778_佛說菩薩內習六波羅蜜經

大正藏第 17 冊 No. 0778 佛說菩薩內習六波羅蜜經

No. 778

佛說菩薩內習六波羅蜜經

後漢臨淮沙門嚴佛調譯

佛言：「欲學菩薩道者，當從此始：一、數，二、隨，三、止，四、觀，五、還，六、凈。」

佛言：「一、數，為檀波羅蜜。數息者，神得上天，為佈施身中神，自致得須陀洹、斯陀含、阿那含、阿羅漢、辟支佛，得作佛，是為內檀波羅蜜，為佈施得度。」

佛言：「二、相隨，為尸波羅蜜。意與心相隨俱出入，不邪念、意不轉，為不犯道禁，是為內尸波羅蜜，為不犯道禁得度。」

佛言：「三、止，為羼提波羅蜜。意欲、淫怒、瞋恚能忍不為；口欲、甘肥、美味、身欲得細滑，自製意能忍、不受，是為內羼提波羅蜜，為忍辱得度。」

佛言：「四、明觀，為惟逮波羅蜜。內觀三身，體外觀萬物，皆當壞敗，無有常存，不復貪心。向道，念無為、常分別、不懈怠，是為內惟逮波羅蜜，為精進得度。」

佛言：「五、還，為禪波羅蜜。斷六入、還五陰。何謂六入？色入眼為衰，聲入耳為衰，香入鼻為衰，味入口為衰，細滑入身為衰，多念令心衰，是為六入，亦為六衰，亦為五陰。何謂五陰？色陰、痛癢陰、思想陰、

【現代漢語翻譯】現代漢語譯本

佛說：『想要學習菩薩道的人，應當從這裡開始：一、數（計算呼吸），二、隨（跟隨呼吸），三、止（停止雜念），四、觀（觀察），五、還（迴歸本源），六、凈（清凈）。』佛說：『一、數，是檀波羅蜜（佈施）。數息的人，精神可以升到天上，這是佈施自身中的精神，自己可以達到須陀洹（預流果）、斯陀含（一來果）、阿那含（不還果）、阿羅漢（無學果）、辟支佛（緣覺），可以成佛，這是內在的檀波羅蜜，因為佈施而得到解脫。』佛說：『二、相隨，是尸波羅蜜（持戒）。意念與心念相互跟隨，一起出入，沒有邪念，意念不轉移，這是不違犯道之禁戒，這是內在的尸波羅蜜，因為不違犯道之禁戒而得到解脫。』佛說：『三、止，是羼提波羅蜜（忍辱）。對於意念的慾望，淫慾、憤怒、瞋恚，能夠忍耐而不去做；對於口舌的慾望，甘甜肥美、美味佳餚，對於身體的慾望，得到細緻光滑的觸感，能夠自我剋制意念，忍耐而不接受，這是內在的羼提波羅蜜，因為忍辱而得到解脫。』佛說：『四、明觀，是惟逮波羅蜜（精進）。向內觀察三身（法身、報身、應身），向外觀察萬物，都將壞滅敗壞，沒有常存不變的，不再有貪戀之心。趨向于道，念無為，常常分別，不懈怠，這是內在的惟逮波羅蜜，因為精進而得到解脫。』佛說：『五、還，是禪波羅蜜（禪定）。斷絕六入（六根），迴歸五陰（五蘊）。什麼是六入？色（形色）入眼，導致衰敗；聲（聲音）入耳，導致衰敗；香（氣味）入鼻，導致衰敗；味（味道）入口，導致衰敗；細滑（觸感）入身，導致衰敗；多念（過多的念頭）令心衰敗，這就是六入，也稱為六衰，也就是五陰。什麼是五陰？色陰（色蘊）、痛癢陰（受蘊）、思想陰（想蘊）、

【English Translation】 English version

The Buddha said: 'Those who wish to learn the Bodhisattva path should begin here: One, counting (the breath); two, following (the breath); three, stopping (thoughts); four, observing; five, returning (to the origin); six, purifying.' The Buddha said: 'One, counting, is Dāna-pāramitā (perfection of giving). One who counts the breaths, their spirit can ascend to the heavens; this is giving the spirit within oneself, and one can attain Srotāpanna (stream-enterer), Sakṛdāgāmin (once-returner), Anāgāmin (non-returner), Arhat (worthy one), Pratyekabuddha (solitary buddha), and can become a Buddha. This is inner Dāna-pāramitā, attaining liberation through giving.' The Buddha said: 'Two, following, is Śīla-pāramitā (perfection of morality). The intention and the mind follow each other in their comings and goings, without wrong thoughts, the intention does not waver; this is not violating the precepts of the path. This is inner Śīla-pāramitā, attaining liberation through not violating the precepts of the path.' The Buddha said: 'Three, stopping, is Kṣānti-pāramitā (perfection of patience). Regarding the desires of the intention, lust, anger, hatred, being able to endure and not act on them; regarding the desires of the mouth, sweet and rich foods, delicacies; regarding the desire of the body, to obtain fine and smooth sensations, being able to restrain the intention oneself, enduring and not accepting them, this is inner Kṣānti-pāramitā, attaining liberation through patience.' The Buddha said: 'Four, clear observation, is Vīrya-pāramitā (perfection of vigor). Inwardly observing the three bodies (Dharmakāya, Sambhogakāya, Nirmāṇakāya), outwardly observing all things, all will decay and perish, nothing is permanent, no longer having a greedy heart. Turning towards the path, contemplating non-action, constantly discerning, not being lazy, this is inner Vīrya-pāramitā, attaining liberation through vigor.' The Buddha said: 'Five, returning, is Dhyāna-pāramitā (perfection of meditation). Cutting off the six entrances (six sense organs), returning to the five skandhas (five aggregates). What are the six entrances? Form (rūpa) entering the eye, causes decay; sound (śabda) entering the ear, causes decay; smell (gandha) entering the nose, causes decay; taste (rasa) entering the mouth, causes decay; smooth touch (spṛśa) entering the body, causes decay; many thoughts (citta) cause the mind to decay. These are the six entrances, also called the six decays, which are also the five skandhas. What are the five skandhas? Form skandha (rūpa-skandha), sensation skandha (vedanā-skandha), perception skandha (saṃjñā-skandha),

生殊陰、識陰，是為五陰。還身守凈，斷求念空，是為內禪波羅蜜，而守一得度。」

佛言：「六、凈，為般若波羅蜜。知人萬物皆當消滅，意不凈向生死，愛慾斷，心凈潔，智慧成就，是為內摩訶般若波羅蜜，從黠慧得度。」

問曰：「何等為檀？何等為尸？何等為羼？何等為惟逮？何等為禪？何等為般若？何等為波羅蜜？」

佛言：「檀為佈施，尸為持戒，羼為忍辱，惟逮為精進，禪為棄惡，般若為黠慧，波羅為從生死得度，蜜為無極，是為六波羅蜜。」

問曰：「何以故正有六波羅蜜？」

佛言：「用人有淫怒、瞋恚、愚癡故，行佈施為除惡貪，持戒為除淫怒，忍辱為除瞋恚，精進為除懈怠，一心為除亂意，智慧為除愚癡，用欲去六事故，作是六波羅蜜。」

佛言：「人有六匿賊盜，斷惡故，作檀波羅蜜主制身，尸波羅蜜主制眼，羼提波羅蜜主制耳，惟逮波羅蜜主制鼻，禪波羅蜜主制口，般若波羅蜜主制意。」

問曰：「何以故身應檀波羅蜜？」

佛言：「人索頭，與頭；索眼，與眼；索肉，與肉。投身餓虎，是為佈施故，屬檀波羅蜜。」

問曰：「何以故眼應尸波羅蜜？」

佛言：「眼不隨色，意不亂念，是為持戒，故屬尸波羅蜜。」

【現代漢語翻譯】現代漢語譯本生殊陰（Sheng Shu Yin）、識陰（Shi Yin），這就是五陰。使身體保持清凈，斷絕追求空無的念頭，這就是內在的禪定波羅蜜（Chan Bo Luo Mi），而守住唯一就能得度。」

佛說：『六凈，就是般若波羅蜜（Bo Re Bo Luo Mi）。知道人與萬物終將消亡，心意不傾向生死輪迴，斷絕愛慾，內心清凈潔白，智慧得以成就，這就是內在的摩訶般若波羅蜜（Mo He Bo Re Bo Luo Mi），從聰慧中得到解脫。』

問：『什麼是檀（Tan，佈施）？什麼是尸（Shi，持戒）？什麼是羼（Chan，忍辱）？什麼是惟逮（Wei Dai，精進）？什麼是禪（Chan，禪定）？什麼是般若（Bo Re，智慧）？什麼是波羅蜜（Bo Luo Mi，到彼岸）？』

佛說：『檀是佈施，尸是持戒，羼是忍辱，惟逮是精進，禪是棄惡，般若是聰慧，波羅是從生死中得度，蜜是無極，這就是六波羅蜜。』

問：『為什麼恰好只有六波羅蜜？』

佛說：『因為人有淫慾、憤怒、瞋恚、愚癡，所以實行佈施是爲了去除貪婪，持戒是爲了去除淫慾和憤怒，忍辱是爲了去除瞋恚，精進是爲了去除懈怠，一心是爲了去除散亂，智慧是爲了去除愚癡，用慾望去除六種過失，所以要修習這六波羅蜜。』

佛說：『人有六個隱藏的盜賊，斷絕惡行，所以修習檀波羅蜜來控制身體，尸波羅蜜來控制眼睛，羼提波羅蜜（Chan Ti Bo Luo Mi）來控制耳朵，惟逮波羅蜜來控制鼻子，禪波羅蜜來控制口，般若波羅蜜來控制意念。』

問：『為什麼身體應該對應檀波羅蜜？』

佛說：『有人索要頭，就給他頭；索要眼，就給他眼；索要肉，就給他肉。投身喂餓虎，這是因為佈施的緣故，所以屬於檀波羅蜜。』

問：『為什麼眼睛應該對應尸波羅蜜？』

佛說：『眼睛不追逐外色，意念不被雜念擾亂，這就是持戒，所以屬於尸波羅蜜。』

【English Translation】 English version 』Sheng Shu Yin (生殊陰, Form Skandha), Shi Yin (識陰, Consciousness Skandha), these are the Five Skandhas. Keeping the body pure, cutting off the thought of seeking emptiness, this is inner Dhyana Paramita (禪波羅蜜, Chan Bo Luo Mi), and guarding the one will attain liberation.』

The Buddha said: 『The six purities are Prajna Paramita (般若波羅蜜, Bo Re Bo Luo Mi). Knowing that humans and all things will eventually perish, the mind does not incline towards birth and death, severing desires, the inner heart is pure and clean, wisdom is achieved, this is inner Maha Prajna Paramita (摩訶般若波羅蜜, Mo He Bo Re Bo Luo Mi), liberation is attained through intelligence.』

Asked: 『What is Dana (檀, Tan, giving)? What is Sila (尸, Shi, precepts)? What is Ksanti (羼, Chan, patience)? What is Virya (惟逮, Wei Dai, diligence)? What is Dhyana (禪, Chan, meditation)? What is Prajna (般若, Bo Re, wisdom)? What is Paramita (波羅蜜, Bo Luo Mi, to the other shore)?』

The Buddha said: 『Dana is giving, Sila is holding precepts, Ksanti is patience, Virya is diligence, Dhyana is abandoning evil, Prajna is intelligence, Paramita is liberation from birth and death, and the meaning of 'mita' is limitless, these are the Six Paramitas.』

Asked: 『Why are there precisely Six Paramitas?』

The Buddha said: 『Because people have lust, anger, hatred, and ignorance, therefore practicing giving is to eliminate greed, holding precepts is to eliminate lust and anger, patience is to eliminate hatred, diligence is to eliminate laziness, one-mindedness is to eliminate distraction, wisdom is to eliminate ignorance, using desire to eliminate the six faults, therefore one cultivates these Six Paramitas.』

The Buddha said: 『People have six hidden thieves, cutting off evil deeds, therefore cultivating Dana Paramita to control the body, Sila Paramita to control the eyes, Ksanti Paramita (羼提波羅蜜, Chan Ti Bo Luo Mi) to control the ears, Virya Paramita to control the nose, Dhyana Paramita to control the mouth, Prajna Paramita to control the mind.』

Asked: 『Why should the body correspond to Dana Paramita?』

The Buddha said: 『If someone asks for a head, give the head; asks for an eye, give the eye; asks for flesh, give the flesh. Throwing oneself to feed a hungry tiger, this is because of giving, therefore it belongs to Dana Paramita.』

Asked: 『Why should the eyes correspond to Sila Paramita?』

The Buddha said: 『The eyes do not follow external forms, the mind is not disturbed by distracting thoughts, this is holding precepts, therefore it belongs to Sila Paramita.』

問曰：「何以故耳應羼提波羅蜜？」

佛言：「耳聞惡聲，不瞋恚，是為忍辱，故屬羼提波羅蜜。」

問曰：「何以故鼻應惟逮波羅蜜？」

佛言：「鼻知息出入，常守不離，是為精進，故屬惟逮波羅蜜。」

問曰：「何以故口應禪波羅蜜？」

佛言：「口不罵詈、不兩舌、不妄言、不綺語，是為寂然，故屬禪波羅蜜。」

問曰：「何以故意應般若波羅蜜？」

佛語：「阿難！汝曹為道，常當曉了知定諸垢濁穢、清凈自然，不起不滅，悉斷諸根。諸根斷已，不得復生。為道者，當發平等廣度一切，施立法橋，當令一切得入法門，廣作唱導，無端無底、無形無聲、無邊無際、無上無下，立教當施，本無之中持法當使，如來求道，當在於心，心意不正，道亦不生。立行當于本無之中，垢濁以除，內外清凈，從凈見明，以致自然已現，是空之凈。凈而復凈，空而復空，空無所有，是乃為道。道之本無，無所倚著；上無所攀，下無所據；左無所牽，右無所持；自然而立，清凈為本；空空之空，故曰泥洹。于有而無所有，故為有；于無而不無，是為無；于得而無所得，是為得也。」

第一發意菩薩、　　第二持地菩薩、　第三應行菩薩、　　第四生貴菩薩、　第五修成菩

【現代漢語翻譯】現代漢語譯本問：『為什麼耳朵對應羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）？』佛說：『耳朵聽到惡聲，不生瞋恚，這就是忍辱，所以屬於羼提波羅蜜。』問：『為什麼鼻子對應惟逮波羅蜜（Virya Paramita，精進波羅蜜）？』佛說：『鼻子覺知氣息的出入，常常守護而不離散，這就是精進，所以屬於惟逮波羅蜜。』問：『為什麼口對應禪波羅蜜（Dhyana Paramita，禪定波羅蜜）？』佛說：『口不說罵詈之語、不搬弄是非、不說虛妄之言、不說綺麗浮誇之語，這就是寂靜，所以屬於禪波羅蜜。』問：『為什麼意對應般若波羅蜜（Prajna Paramita，智慧波羅蜜）？』佛說：『阿難！你們修道，應當常常明瞭知曉，安定諸垢濁穢物，清凈自然，不生不滅，全部斷絕諸根。諸根斷絕之後，不得再次生起。修道的人，應當發起平等之心，廣度一切眾生，施設立起法橋，應當令一切眾生得以進入佛法之門，廣泛地引導教化，無始無終、無形無聲、無邊無際、無上無下，設立教法應當普施，在本無之中堅持佛法應當運用，如來求道，應當在于內心，心意不正，道也不會生起。建立行為應當在本無之中，垢濁消除，內外清凈，從清凈之中見到光明，以至於自然顯現，這是空的清凈。清凈而又清凈，空而又空，空無所有，這才是修道。道的根本是空無，沒有什麼可以依靠執著；向上沒有什麼可以攀援，向下沒有什麼可以據守；向左沒有什麼可以牽引，向右沒有什麼可以把持；自然而然地成立，以清凈為根本；空到極點，所以叫做泥洹（Nirvana，涅槃）。在有之中而一無所有，所以說是有；在無之中而不是什麼都沒有，這叫做無；在得到之中而沒有什麼得到，這叫做得到。』第一發意菩薩（First Aspiring Bodhisattva）、第二持地菩薩（Second Earth-Sustaining Bodhisattva）、第三應行菩薩（Third Practicing Bodhisattva）、第四生貴菩薩（Fourth Noble-Birth Bodhisattva）、第五修成菩薩（Fifth Accomplishing Bodhisattva）

【English Translation】 English version Question: 'For what reason does the ear correspond to Kshanti Paramita (Patience or Forbearance Paramita)?' The Buddha said: 'If the ear hears evil sounds and does not become angry, this is forbearance. Therefore, it belongs to Kshanti Paramita.' Question: 'For what reason does the nose correspond to Virya Paramita (Effort or Diligence Paramita)?' The Buddha said: 'The nose knows the in-breath and out-breath, constantly guarding them without separation. This is diligence. Therefore, it belongs to Virya Paramita.' Question: 'For what reason does the mouth correspond to Dhyana Paramita (Meditation Paramita)?' The Buddha said: 'The mouth does not utter abuse, does not engage in divisive speech, does not speak falsely, and does not use flowery or frivolous language. This is stillness. Therefore, it belongs to Dhyana Paramita.' Question: 'For what reason does the mind correspond to Prajna Paramita (Wisdom Paramita)?' The Buddha said: 'Ananda! You who cultivate the Way should always clearly understand and stabilize all defiled impurities, being naturally pure, without arising or ceasing, completely severing all roots. Once the roots are severed, they cannot arise again. Those who cultivate the Way should generate a mind of equality, broadly liberating all beings, establishing a bridge of Dharma, enabling all beings to enter the gate of Dharma, widely guiding and teaching, without beginning or end, without form or sound, without boundary or limit, without above or below. Establishing teachings should be universally bestowed, upholding the Dharma within the fundamental non-being should be utilized. The Tathagata's (Thus Come One) seeking of the Way should be within the mind; if the mind is not upright, the Way will not arise. Establishing conduct should be within the fundamental non-being; with defilements removed, both inside and outside are pure, seeing brightness from purity, leading to the natural manifestation, which is the purity of emptiness. Pure and yet pure, empty and yet empty, empty and without anything, this is cultivating the Way. The root of the Way is non-being, with nothing to rely on or cling to; above, there is nothing to climb; below, there is nothing to hold onto; to the left, there is nothing to pull; to the right, there is nothing to grasp; naturally established, with purity as the foundation; the emptiness of emptiness, therefore it is called Nirvana (Extinction). In being, there is nothing possessed, therefore it is called being; in non-being, it is not that there is nothing, this is called non-being; in gaining, there is nothing gained, this is called gaining.' The First Aspiring Bodhisattva, the Second Earth-Sustaining Bodhisattva, The Third Practicing Bodhisattva, the Fourth Noble-Birth Bodhisattva, The Fifth Accomplishing Bodhisattva

薩、　　第六行登菩薩、　第七不退轉菩薩、　　第八童真菩薩、　第九了生菩薩、　　第十補處菩薩。

佛說菩薩內習六波羅蜜經

【現代漢語翻譯】現代漢語譯本薩（菩薩名號）、第六行登菩薩、第七不退轉菩薩、第八童真菩薩、第九了生菩薩、第十補處菩薩（候補佛位的菩薩）。佛說菩薩內習六波羅蜜經

【English Translation】 English version Sa (name of a Bodhisattva), the Bodhisattva of the Sixth Stage, the Bodhisattva of the Seventh Stage of Non-retrogression, the Bodhisattva of the Eighth Stage of Eternal Youth, the Bodhisattva of the Ninth Stage of Complete Understanding of Birth, the Tenth Stage Bodhisattva Awaiting Buddhahood. The Sutra Spoken by the Buddha on the Internal Practice of the Six Paramitas by Bodhisattvas