T30n1581_菩薩地持經
大正藏第 30 冊 No. 1581 菩薩地持經
No. 1581 [cf. Nos. 1579(1, 15), 1582]
菩薩地持經卷第一
北涼中印度三藏曇無讖于姑臧譯
菩薩地持初方便處種性品第一(第一段有一十八品)
敬禮過去未來世 現在一切佛世尊
有十法。具足菩薩道。摩訶衍攝。云何為十。一者持。二者相。三者翼。四者凈心。五者住。六者生。七者攝。八者地。九者行。十者安立。云何名持。菩薩自種性初發心及一切菩提分法。是名為持。何以故。菩薩依種性。必定堪任阿耨多羅三藐三菩提。是故種性。名必定持。菩薩依初發心修行檀波羅蜜。尸波羅蜜。羼提波羅蜜。毗梨耶波羅蜜。禪波羅蜜。般若波羅蜜。修此六波羅蜜。功德律儀。智慧律儀。菩提分法。是故初發心名為菩薩行方便持。菩薩依行方便。滿足阿耨多羅三藐三菩提。是故行方便名為大菩提持。非種性人。無種性故。雖復發心勤精進。必不究竟阿耨多羅三藐三菩提。是故當知。雖不發心不修行方便猶得名為種性持。若有菩薩種性。而不發心。不修行方便。不能疾成阿耨多羅三藐三菩提。有菩薩種性。發菩提心勤行精進。則能疾成阿耨多羅三藐三菩提。又種性名為持。
【現代漢語翻譯】 現代漢語譯本 大正藏第 30 冊 No. 1581 菩薩地持經
No. 1581 [cf. Nos. 1579(1, 15), 1582]
菩薩地持經卷第一
北涼中印度三藏曇無讖（Dharmaraksha）于姑臧譯
菩薩地持初方便處種性品第一(第一段有一十八品)
敬禮過去未來世 現在一切佛世尊
有十法，具足菩薩道，摩訶衍（Mahayana）攝。云何為十？一者持，二者相，三者翼，四者凈心，五者住，六者生，七者攝，八者地，九者行，十者安立。云何名持？菩薩自種性初發心及一切菩提分法，是名為持。何以故？菩薩依種性，必定堪任阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。是故種性，名必定持。菩薩依初發心修行檀波羅蜜（Dāna-pāramitā），尸波羅蜜（Śīla-pāramitā），羼提波羅蜜（Kṣānti-pāramitā），毗梨耶波羅蜜（Vīrya-pāramitā），禪波羅蜜（Dhyāna-pāramitā），般若波羅蜜（Prajñā-pāramitā）。修此六波羅蜜，功德律儀，智慧律儀，菩提分法。是故初發心名為菩薩行方便持。菩薩依行方便，滿足阿耨多羅三藐三菩提。是故行方便名為大菩提持。非種性人，無種性故，雖復發心勤精進，必不究竟阿耨多羅三藐三菩提。是故當知，雖不發心不修行方便猶得名為種性持。若有菩薩種性，而不發心，不修行方便，不能疾成阿耨多羅三藐三菩提。有菩薩種性，發菩提心勤行精進，則能疾成阿耨多羅三藐三菩提。又種性名為持。
【English Translation】 English version Taisho Tripitaka Volume 30, No. 1581 Bodhisattvabhumi Sutra
No. 1581 [cf. Nos. 1579(1, 15), 1582]
Bodhisattvabhumi Sutra, Volume 1
Translated by Dharmaraksha, Tripitaka Master from Central India of the Northern Liang Dynasty, in Guzang
Chapter 1: Initial Expedient Abode - Lineage (The first section contains eighteen chapters)
Homage to all Buddhas, World Honored Ones, of the past, future, and present
There are ten dharmas that complete the Bodhisattva path, embraced by the Mahayana. What are the ten? First, upholding (持); second, characteristics (相); third, wings (翼); fourth, pure mind (凈心); fifth, abiding (住); sixth, birth (生); seventh, embracing (攝); eighth, ground (地); ninth, practice (行); tenth, establishment (安立). What is meant by 'upholding'? The Bodhisattva's own lineage, initial aspiration, and all factors leading to Bodhi – this is called 'upholding'. Why? Because the Bodhisattva, relying on lineage, is certainly capable of Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提). Therefore, lineage is called 'certain upholding'. The Bodhisattva, relying on the initial aspiration, cultivates Dāna-pāramitā (檀波羅蜜), Śīla-pāramitā (尸波羅蜜), Kṣānti-pāramitā (羼提波羅蜜), Vīrya-pāramitā (毗梨耶波羅蜜), Dhyāna-pāramitā (禪波羅蜜), and Prajñā-pāramitā (般若波羅蜜). Cultivating these six pāramitās, the discipline of merit, the discipline of wisdom, and the factors leading to Bodhi, therefore the initial aspiration is called the Bodhisattva's 'expedient practice upholding'. The Bodhisattva, relying on expedient practice, fulfills Anuttara-samyak-sambodhi. Therefore, expedient practice is called 'great Bodhi upholding'. Those without lineage, because they lack lineage, even if they arouse aspiration and diligently strive, will certainly not ultimately attain Anuttara-samyak-sambodhi. Therefore, it should be known that even without arousing aspiration or cultivating expedient practices, one can still be called 'lineage upholding'. If a Bodhisattva has lineage but does not arouse aspiration or cultivate expedient practices, they cannot quickly attain Anuttara-samyak-sambodhi. If a Bodhisattva has lineage, arouses the Bodhi mind, and diligently strives, they can quickly attain Anuttara-samyak-sambodhi. Furthermore, lineage is called 'upholding'.
名為長養。名為因。名為依。名為梯。名為導。名為覆。如種性發心。行方便亦如是。云何為種性。略說有二。一者性種性。二者習種性。性種性者。是菩薩六入殊勝。展轉相續無始法爾。是名性種性。習種性者。若從先來修善所得。是名習種性。又種性名為種子。名為界。名為性。又不習者。果細果遠。習者。果粗果近。菩薩成就種性者。出過一切聲聞辟支佛上。何以故。有二種凈。一者煩惱障凈。二者智障凈。二乘種性煩惱障凈非智障凈。菩薩種性具足二凈。是故一切最勝最上。復有四事勝於一切聲聞緣覺。一者根勝。二者道勝。三者巧便勝。四者果勝。菩薩性自利根。緣覺中根。聲聞軟根。是名根勝。聲聞緣覺但為自度。菩薩不爾自度度彼是名道勝。聲聞緣覺唯能了知陰界諸入十二緣起是處非處及四真諦。菩薩巧便悉能了知一切諸法。是名巧便勝。聲聞得聲聞菩提。緣覺得緣覺菩提。菩薩得阿耨多羅三藐三菩提。是名果勝。有六波羅蜜。是菩薩種性相。令諸眾生知是菩薩。云何為六。謂檀波羅蜜。乃至般若波羅蜜。檀波羅蜜菩薩種性相者。是菩薩性自樂施。于彼受者以所施物等施不惓。于諸財物若多若少。等心惠施歡喜無悔。若無所施心常慚愧。常為他人嘆施功德勸令行施。見有施者心常隨喜。于諸尊重耆宿福
田應供養者。舍所坐處恭敬奉施。若有人問今世後世如法事者。悉皆為說若有王賊水火惡知識怖。隨力所能施以無畏。受他寄物未曾差違。若負人債終不抵捍。兄弟分財平等無二。于諸珍寶深愛著者。教令離貪。尚教他離。況自貪著。性於好財能捨受用。樂修勝業報利弘多。于諸酒色歌舞倡伎種種變現一切戲事。常生慚愧能速遠離。得大財寶猶不貪著。何況小利。如是等比。是名檀波羅蜜菩薩種性相。
尸羅波羅蜜菩薩種性相者。是菩薩身口意業性自柔軟。不增惡行不樂殺生。設作惡業心生慚愧。能疾悔除不令增長。不以刀杖恐怖眾生。體性仁賢常懷慈愛。恭敬尊長奉迎供養。善知機宜所作巧便。善隨人心言常含笑。舒顏平視先意問訊。知恩報恩。所求正直不偽不曲。受如法財不為非法。性常喜樂修諸福德。見人修福尚以身助。況復自為。若有眾生更相殘害打縛割截毀訾訶責。有如是等無量眾苦。若見若聞心常憐愍。重今世善及後世樂。于輕罪中心常恐怖。況余重惡而不畏慎。若見他人農商放牧。書數算計。和合諍訟。求財守護。出息施與。婚姻集會。如是一切如法事中悉與同事。斗亂諍訟互相恐怖。若自若他無義無益。如是一切不與同事。善能遮制十不善道。若為他使隨順其教。已所宜行咨訪明哲。于諸事業
【現代漢語翻譯】 現代漢語譯本： 對於那些值得供養的人，菩薩會捨棄自己的座位，恭敬地奉獻施捨。如果有人詢問關於今生後世如法之事，菩薩會全部為他們解說。如果有人面臨國王、盜賊、水災、火災或惡知識的恐懼，菩薩會盡自己所能給予他們無畏的幫助。受人委託保管的物品，從未出現差錯。如果欠了別人的債務，最終也不會賴賬。兄弟之間分配財產，平等無二。對於那些深深喜愛珍寶的人，菩薩會教導他們遠離貪婪。尚且教導他人遠離貪婪，更何況自己貪婪呢？天性喜歡美好的財物，能夠捨棄並受用。樂於修習殊勝的善業，得到的福報利益廣大眾多。對於各種酒色、歌舞、倡伎以及種種變現的一切戲樂之事，常常心生慚愧，能夠迅速遠離。即使得到巨大的財富，也不貪戀執著，更何況是小小的利益呢？像這樣等等，就叫做檀波羅蜜（Dānpāluómì，佈施波羅蜜）菩薩的種性之相。
尸羅波羅蜜（Śīluó bōluómì，持戒波羅蜜）菩薩的種性之相是：這位菩薩的身、口、意業天性柔和，不增加惡行，不喜好殺生。即使做了惡業，心中也會生起慚愧，能夠迅速懺悔消除，不讓它增長。不以刀杖恐嚇眾生。體性仁慈賢良，常常懷有慈愛之心。恭敬尊長，奉迎供養。善於瞭解時機，所作所為巧妙方便。善於順應人心，言語常常帶著微笑。舒展面容，平等地注視他人，先於他人問候。知恩圖報。所求之事正直不虛偽不彎曲。接受如法的財物，不做非法之事。天性常常喜悅，修習各種福德。見到他人修福，甚至會以自身幫助，更何況是自己修福呢？如果有眾生互相殘害、毆打捆綁、割截肢解、譭謗呵責，有像這樣等等無量的痛苦，如果菩薩見到或聽到，心中常常憐憫。重視今生的善行以及後世的安樂，對於輕微的罪過，心中常常感到恐懼，更何況是其他的嚴重罪惡而不畏懼謹慎呢？如果見到他人從事農業、商業、放牧，書寫計算，和解爭訟，求取財物守護財物，出借施與，婚姻嫁娶，像這樣一切如法的事情中，菩薩都會與他們一同參與。對於爭鬥混亂、互相爭訟、互相恐嚇，無論是對自己還是對他人都沒有意義沒有利益的事情，像這樣的一切事情，菩薩都不會參與。善於遮止十不善道。如果為他人做事，會隨順他們的教導。對於自己應該做的事情，會諮詢明智的人。對於各種事業
【English Translation】 English version: Towards those who deserve offerings, the Bodhisattva relinquishes their seat and respectfully offers donations. If someone inquires about righteous matters concerning this life and the next, the Bodhisattva explains everything to them. If someone faces fear from kings, thieves, floods, fires, or evil companions, the Bodhisattva provides them with fearlessness to the best of their ability. They never err in handling items entrusted to them. If they owe someone a debt, they will never try to evade it. When dividing property among siblings, they are fair and impartial. For those deeply attached to treasures, the Bodhisattva teaches them to abandon greed. They teach others to abandon greed, so how could they be greedy themselves? By nature, they enjoy good fortune and are able to relinquish and utilize it. They delight in cultivating superior virtues, and the resulting blessings and benefits are vast and numerous. Regarding various forms of indulgence in wine, sex, song, dance, courtesans, and all kinds of entertainment, they constantly feel ashamed and can quickly distance themselves. Even if they obtain great wealth, they are not greedy or attached, let alone for small gains. Such are the characteristics of a Bodhisattva with the seed nature of Dānpāluómì ( दानपारमिता, Perfection of Generosity).
The characteristics of a Bodhisattva with the seed nature of Śīluó bōluómì (शीलपारमिता, Perfection of Morality) are: This Bodhisattva's actions of body, speech, and mind are naturally gentle. They do not increase evil deeds and do not delight in killing. Even if they commit an evil deed, they feel ashamed and can quickly repent and eliminate it, not allowing it to grow. They do not terrorize sentient beings with knives or sticks. Their nature is benevolent and virtuous, and they always harbor loving-kindness. They respect elders and superiors, welcoming and offering to them. They are skilled at understanding opportunities, and their actions are skillful and convenient. They are good at accommodating people's hearts, and their words always carry a smile. They have a relaxed expression, look at others with equanimity, and greet them before being greeted. They are grateful and repay kindness. What they seek is upright, not false or crooked. They accept righteous wealth and do not engage in unrighteous activities. By nature, they are always joyful and cultivate various merits. When they see others cultivating merit, they even assist them with their own body, let alone cultivate merit themselves? If there are sentient beings harming each other, beating, binding, cutting, mutilating, slandering, or scolding, and there are such immeasurable sufferings, if the Bodhisattva sees or hears about it, they always feel compassion in their heart. They value good deeds in this life and happiness in the next life. For minor offenses, they always feel fear in their heart, let alone not fear and be cautious of other serious evils? If they see others engaged in agriculture, commerce, animal husbandry, writing and calculation, resolving disputes, seeking wealth and guarding wealth, lending and giving, marriage and betrothal, in all such righteous matters, the Bodhisattva will participate with them. For matters of fighting and chaos, mutual disputes, mutual intimidation, which are meaningless and unprofitable for oneself or others, the Bodhisattva will not participate in any of these matters. They are skilled at preventing the ten unwholesome paths. If they work for others, they will follow their teachings. For matters that they should do, they will consult with wise people. Regarding various undertakings
廢我成彼。常懷悲惻不興怒害。設令暫起尋即除滅。恒修實語不誑眾生。不離他親及無義語。言常柔軟無有粗惡。於己僮僕尚不粗言。況於他人。于諸功德心常愛樂。見人行者隨喜贊善。如是等比。是名尸羅波羅蜜菩薩種性相。
羼提波羅蜜菩薩種性相者。是菩薩性自柔和。若遇他人不饒益事。不起恚害無反報心。若他悔謝即受其懺。不懷結恨無復余想。如是等比。是名羼提波羅蜜菩薩種性相。
毗梨耶波羅蜜菩薩種性相者。是菩薩性自精進。晨起夜寐不樂習著眠睡偃臥。凡所作事精勤不捨。能善思惟要令究竟。創始造業必定堅固。事若未成終不中廢。于第一義心不退沒。不自輕言不能成辦。于所作事堪能勇猛。入諸大眾摧伏邪論。善能酬答一切難問。諸餘苦事悉能堪耐。大方便力終不憂悔。何況小事。如是等比。是名毗梨耶波羅蜜菩薩種性相。禪波羅蜜菩薩種性相者。是菩薩於法于義。性善思量無諸亂想。若見若聞山巖林藪。離諸憒亂隨順寂默即生念言。是處安樂是處遠離。尋往其所。勤加修學。是菩薩性薄煩惱陰蓋輕微。至遠離處思量己利。不為惡覺之所惱亂。或時暫起尋即除滅。于怨憎所常起慈心況復餘人。若見若聞眾生受苦。即起悲心。隨力方便度令離苦。性樂饒益安樂眾生。或有親屬錢財殺縛
【現代漢語翻譯】 現代漢語譯本：捨棄自我成就他人。常常懷有悲憫之心，不起嗔怒和傷害。即使偶爾生起，也能立刻消除。恒常修習真實之語，不欺騙眾生。不離間他人親屬，不說無意義的話。言語常常柔和，沒有粗暴惡語。對於自己的僮僕尚且不粗暴言語，更何況是其他人。對於各種功德，內心常常喜愛。見到他人行善，隨喜讚歎。像這樣等等，是名為尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）菩薩的種性之相。
羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）菩薩的種性之相是：這位菩薩的本性柔和。如果遇到他人不饒益的事情，不起嗔恨和傷害，沒有報復之心。如果他人懺悔道歉，就接受他的懺悔。不懷有怨恨，沒有其他的想法。像這樣等等，是名為羼提波羅蜜菩薩的種性之相。
毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）菩薩的種性之相是：這位菩薩的本性精進。早起晚睡，不貪戀睡眠和躺臥。凡是所做的事情，都精勤不捨。能夠善於思惟，一定要使其究竟。開始創造事業，必定堅定穩固。事情如果沒有完成，終究不會中途廢止。對於第一義諦，內心不退沒。不輕視自己說不能成辦。對於所做的事情，堪能勇猛。進入各種大眾場合，摧伏邪論。善於酬答一切難題。各種其餘的苦事，都能夠堪忍。具有大的方便之力，終究不會憂愁後悔，更何況是小事。像這樣等等，是名為毗梨耶波羅蜜菩薩的種性之相。禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）菩薩的種性之相是：這位菩薩對於法和義理，本性善於思量，沒有各種散亂的想法。如果見到或聽到山巖林藪，遠離各種喧鬧和擾亂，隨順寂靜和沉默，就生起念頭說：『這個地方安樂，這個地方遠離。』隨即前往那個地方，勤加修學。這位菩薩的本性煩惱陰蓋輕微。到達遠離之處，思量自己的利益，不被惡念所惱亂。或者有時暫時生起，也能立刻消除。對於怨恨之人，常常生起慈悲之心，更何況是其他人。如果見到或聽到眾生遭受痛苦，就生起悲憫之心，隨自己的能力和方便，度脫他們離開痛苦。本性喜歡饒益和安樂眾生。或者有親屬因為錢財而被殺害捆綁
【English Translation】 English version: Abandoning self to accomplish others. Constantly cherishing compassion, not arising anger and harm. Even if it arises temporarily, it is immediately eliminated. Always cultivating truthful speech, not deceiving sentient beings. Not alienating others' relatives, and not speaking meaningless words. Speech is always gentle, without harshness. Not even speaking harshly to one's own servants, let alone others. For all merits, the mind is always loving and joyful. Seeing others doing good deeds, rejoicing and praising them. Such as these, are called the characteristics of a Bodhisattva of Śīla-pāramitā (Perfection of Morality).
The characteristics of a Bodhisattva of Kṣānti-pāramitā (Perfection of Patience) are: This Bodhisattva's nature is gentle. If encountering matters that do not benefit them, not arising anger and harm, without a heart of retaliation. If others repent and apologize, they accept their repentance. Not harboring resentment, without any other thoughts. Such as these, are called the characteristics of a Bodhisattva of Kṣānti-pāramitā.
The characteristics of a Bodhisattva of Vīrya-pāramitā (Perfection of Diligence) are: This Bodhisattva's nature is diligent. Rising early and sleeping late, not delighting in sleep and lying down. Whatever is done, is diligently pursued without abandonment. Able to think well, ensuring it is completed. Starting to create a career, it is certainly firm and stable. If a matter is not completed, it will never be abandoned halfway. For the ultimate truth, the mind does not retreat. Not belittling oneself saying it cannot be accomplished. For what is done, capable of courage and vigor. Entering various assemblies, subduing heretical arguments. Able to answer all difficult questions well. All other suffering matters, able to endure. With great skillful means, never regretting, let alone small matters. Such as these, are called the characteristics of a Bodhisattva of Vīrya-pāramitā. The characteristics of a Bodhisattva of Dhyāna-pāramitā (Perfection of Meditation) are: This Bodhisattva, for Dharma and meaning, is naturally good at contemplating, without various scattered thoughts. If seeing or hearing mountain rocks and forests, away from various noises and disturbances, following tranquility and silence, they immediately give rise to the thought: 'This place is peaceful, this place is remote.' Immediately going to that place, diligently cultivating and learning. This Bodhisattva's nature has light afflictions and subtle obscurations. Arriving at a remote place, contemplating their own benefit, not being disturbed by evil thoughts. Or sometimes temporarily arising, they are immediately eliminated. For those who are resented, they often give rise to compassion, let alone others. If seeing or hearing sentient beings suffering, they immediately give rise to compassion, using their ability and skillful means to deliver them from suffering. Their nature delights in benefiting and bringing peace to sentient beings. Or there are relatives who are killed and bound because of money
驅擯。如是等難悉能安忍。能速受持諸法深義。念力成就所受專諦。久遠所修悉能憶持。亦令他人憶念不忘。如是等比。是名禪波羅蜜菩薩種性相。
般若波羅蜜菩薩種性相者。是菩薩於一切明處一切智處生慧成就。不頑鈍不薄少不愚癡。諸放逸處悉能思量。是名般若波羅蜜菩薩種性相。
是菩薩種性粗相我已略說。諸餘實義。唯佛世尊能決定知。種性菩薩具足如是性功德者。成就真實白凈之法。是故名為難得。名為奇特。名為不可思議。名為不動。名為無上。名為如來住處。正因相應。
種性菩薩。成就白凈法者。不為四種煩惱之所染污。若染污者。白凈之法不現在前。或生惡道。種性菩薩久處生死或墮惡道。墮惡道者疾得解脫。雖處惡道不受大苦。如餘眾生入地獄者。若苦觸身即能厭離。見他受苦能起悲心。如是種性為大悲因。是故菩薩雖墮惡道勝餘一切惡道眾生。云何四種煩惱。一者久習放逸煩惱數利。二者愚癡習惡知識。三者尊主王賊怨敵所迫不得自在。其心迷亂。四者眾具不足常憂身命。
種性菩薩復有四法。不得阿耨多羅三藐三菩提。云何為四。一者本無善友諸佛菩薩善說法者。二者雖值善友佛及菩薩善說法者。而謬受學。三者雖值善友佛及菩薩善說法者。不謬受學。而不勤方
【現代漢語翻譯】 現代漢語譯本： 驅逐和排斥等等的困難都能安然忍受。能夠迅速地接受和理解諸法深奧的含義。念力成就，對於所接受的教義能夠專注而透徹地理解。對於過去長久所修習的法門，都能夠憶持不忘，也能使他人憶念不忘。像這樣等等，這叫做禪波羅蜜（Dhyana Paramita，禪定到彼岸）菩薩的種性之相。 般若波羅蜜（Prajna Paramita，智慧到彼岸）菩薩的種性之相是說，這位菩薩在一切明處和一切智處都能生起智慧，不愚鈍，不淺薄，不愚癡。對於各種放逸之處，都能夠深思熟慮。這叫做般若波羅蜜菩薩的種性之相。 菩薩種性的粗略之相我已經簡略地說過了。至於其他更深實的意義，只有佛世尊才能完全決定地知曉。種性菩薩如果具足了這樣的本性和功德，就能成就真實清凈的法。因此，被稱為難得，被稱為奇特，被稱為不可思議，被稱為不動，被稱為無上，被稱為如來（Tathagata，如來）的住處，與正因相應。 種性菩薩成就清凈之法，就不會被四種煩惱所染污。如果被染污，清凈之法就不會顯現，或者會墮入惡道。種性菩薩即使長久地處於生死輪迴之中，或者墮入惡道，也能迅速地得到解脫。即使墮入惡道，也不會遭受巨大的痛苦，不像其他眾生墮入地獄那樣。如果痛苦觸及身體，就能立刻厭離。見到他人受苦，能夠生起悲憫之心。這樣的種性是產生大悲心的原因。因此，菩薩即使墮入惡道，也勝過其他一切惡道眾生。什麼是四種煩惱呢？一是長久習慣於放逸的煩惱，並且常常貪圖私利；二是愚癡，習慣於親近惡知識；三是受到尊主、國王、盜賊、怨敵的逼迫，不能得到自在，內心迷亂；四是生活物資不足，常常為身家性命擔憂。 種性菩薩還有四種情況，不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。是哪四種呢？一是本來就沒有善友，沒有諸佛菩薩善於說法的人；二是即使遇到善友、佛以及菩薩善於說法的人，卻錯誤地接受和學習；三是即使遇到善友、佛以及菩薩善於說法的人，沒有錯誤地接受和學習，卻不勤奮努力。
【English Translation】 English version: To endure all such difficulties as expulsion and rejection. To be able to quickly receive and uphold the profound meaning of all Dharmas. To achieve mindfulness, being able to focus intently on what is received. To be able to remember and retain all that has been cultivated for a long time, and also to enable others to remember and not forget. Such as these, are called the characteristics of the Bodhisattva lineage of Dhyana Paramita (Dhyana Paramita, Perfection of Meditation). The characteristics of the Bodhisattva lineage of Prajna Paramita (Prajna Paramita, Perfection of Wisdom) are that this Bodhisattva achieves wisdom in all areas of clarity and all areas of knowledge, not being dull, not being shallow, not being foolish. To be able to contemplate deeply on all places of indulgence. This is called the characteristics of the Bodhisattva lineage of Prajna Paramita. I have briefly described the rough characteristics of the Bodhisattva lineage. As for the other true meanings, only the World Honored One, the Buddha, can know definitively. A lineage Bodhisattva who possesses such nature and merits, achieves true and pure Dharmas. Therefore, it is called rare, called extraordinary, called inconceivable, called immovable, called supreme, called the dwelling place of the Tathagata (Tathagata, Thus Come One), corresponding to the right cause. A lineage Bodhisattva who achieves pure Dharmas is not defiled by the four kinds of afflictions. If defiled, the pure Dharmas will not appear, or one will be born into evil realms. A lineage Bodhisattva, even if dwelling in Samsara (Samsara, cycle of rebirth) for a long time or falling into evil realms, quickly attains liberation. Even if falling into evil realms, one does not suffer great pain, unlike other beings who enter hell. If suffering touches the body, one can immediately renounce it. Seeing others suffer, one can arouse compassion. Such a lineage is the cause of great compassion. Therefore, a Bodhisattva, even if falling into evil realms, surpasses all other beings in evil realms. What are the four kinds of afflictions? First, the affliction of being long accustomed to indulgence and frequently seeking personal gain; second, being foolish and accustomed to associating with evil friends; third, being oppressed by lords, kings, thieves, and enemies, unable to be free, with a confused mind; fourth, lacking sufficient resources, constantly worrying about one's life. A lineage Bodhisattva also has four conditions that prevent the attainment of Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). What are the four? First, originally lacking good friends, lacking Buddhas and Bodhisattvas who are skilled at teaching the Dharma; second, even if encountering good friends, Buddhas, and Bodhisattvas who are skilled at teaching the Dharma, receiving and learning incorrectly; third, even if encountering good friends, Buddhas, and Bodhisattvas who are skilled at teaching the Dharma, not receiving and learning incorrectly, but not diligently striving.
便。不熾然精進。四者雖值善友佛及菩薩善說法者勤修方便。而善根未熟莊嚴未備。久遠已來心不調伏。菩薩雖有菩薩種性。因緣不具不能得成無上菩提。離是四法疾得阿耨多羅三藐三菩提。若無菩薩種性。雖有一切諸方便行。終不得成無上菩提。
菩薩地持方便處發菩提心品第二
菩薩初發心。是一切正愿始。悉能攝受一切正愿。是故初正愿為自性愿。菩薩發心而作是言。我當求無上菩提安立一切眾生。令究竟無餘涅槃及如來大智。如是發心求菩薩道。是故初發心名為求行菩薩。緣于菩提及緣眾生而發心求。是故初發心攝受一切菩提善根。為上導。為極巧便。為功德具足。為極賢善。為極真實。於一切眾生悉舍惡行。於世間出世間正愿為上無上。如是當知。初發心有五相。一者自性。二者行。三者緣。四者德。五者勝。初發心菩薩名為度。大乘菩提諸菩薩數。是故初發心度之所攝。發是心已。漸得阿耨多羅三藐三菩提。是故初發心是菩提根木。發是心已。見諸眾生受無量苦。而起悲心欲度脫之。是故初發心是大悲所依。依初發心建立菩薩菩提分法。及眾生所作菩薩所學悉能修習。是故初發心是菩薩學之所依。如是初發心名為攝。名為根本。名為依。
初發心菩薩有二種。一者出。二者不出。出者
【現代漢語翻譯】 現代漢語譯本： 四種情況會阻礙菩薩證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）：一是雖然有菩薩種性，但被煩惱所覆蓋；二是雖然有菩薩種性，但懈怠懶惰；三是不精進；四是雖然遇到善友、佛以及菩薩善於說法者，並勤修方便，但善根尚未成熟，莊嚴尚未完備，長久以來內心沒有調伏。菩薩即使有菩薩種性，如果因緣不具足，也不能成就無上菩提。遠離這四種情況，就能迅速證得阿耨多羅三藐三菩提。如果沒有菩薩種性，即使有一切方便之行，最終也不能成就無上菩提。
《菩薩地持方便處發菩提心品》第二
菩薩最初發心，是一切正愿的開始，能夠攝受一切正愿。因此，最初的正愿是自性愿。菩薩發心時這樣說：『我應當求無上菩提，安立一切眾生，令他們究竟達到無餘涅槃（Nirvana，寂滅）以及如來（Tathagata，佛陀）的大智慧。』像這樣發心求菩薩道，所以最初的發心被稱為求行菩薩。因為緣于菩提和緣于眾生而發心求道，所以最初的發心攝受一切菩提善根，是最好的引導，是最巧妙的方便，是功德具足，是極其賢善，是極其真實。對於一切眾生，捨棄惡行，對於世間和出世間的正愿，是至上無上的。應當知道，最初的發心有五種相：一是自性，二是行，三是緣，四是德，五是勝。最初發心的菩薩被稱為『度』，屬於大乘菩提諸菩薩之列。因此，最初的發心被『度』所攝。發起這個心之後，逐漸證得阿耨多羅三藐三菩提。因此，最初的發心是菩提的根本。發起這個心之後，見到眾生遭受無量痛苦，從而生起悲心想要救度他們。因此，最初的發心是大悲心的所依。依靠最初的發心，建立菩薩的菩提分法，以及眾生所作、菩薩所學，都能修習。因此，最初的發心是菩薩學法的所依。像這樣，最初的發心被稱為『攝』，被稱為根本，被稱為依。
最初發心的菩薩有兩種：一是出，二是不出。出者
【English Translation】 English version: Four conditions hinder a Bodhisattva from attaining Anuttara-samyak-sambodhi (supreme complete enlightenment): first, although possessing the Bodhisattva nature, it is covered by afflictions; second, although possessing the Bodhisattva nature, one is lazy and indolent; third, one is not diligently striving; fourth, although encountering good friends, Buddhas, and Bodhisattvas who are skilled in teaching the Dharma, and diligently practicing skillful means, one's roots of goodness are not yet mature, one's adornments are not yet complete, and one's mind has not been tamed for a long time. Even if a Bodhisattva has the Bodhisattva nature, if the conditions are not complete, one cannot attain supreme enlightenment. By avoiding these four conditions, one can quickly attain Anuttara-samyak-sambodhi. If one does not have the Bodhisattva nature, even with all kinds of skillful practices, one will ultimately not attain supreme enlightenment.
Chapter Two: The Bodhisattva's Initial Aspiration for Enlightenment in the Section on Skillful Means of the Bodhisattva-bhumi
The initial aspiration of a Bodhisattva is the beginning of all right vows and can encompass all right vows. Therefore, the initial right vow is the vow of self-nature. When a Bodhisattva makes the aspiration, they say: 'I shall seek supreme enlightenment, establish all sentient beings, and lead them to ultimately attain complete Nirvana (liberation) and the great wisdom of the Tathagata (Buddha).' Aspiring in this way to seek the Bodhisattva path, the initial aspiration is called the Bodhisattva who seeks practice. Because the aspiration arises from the connection with enlightenment and sentient beings, the initial aspiration encompasses all roots of goodness for enlightenment, is the best guidance, the most skillful means, complete with merit, extremely virtuous, and extremely truthful. For all sentient beings, one abandons evil deeds, and for the right vows of the mundane and supramundane, it is supreme and unsurpassed. It should be known that the initial aspiration has five aspects: first, self-nature; second, practice; third, connection; fourth, merit; fifth, superiority. The Bodhisattva who initially aspires is called 'crossing over' and belongs to the assembly of Bodhisattvas of the Mahayana enlightenment. Therefore, the initial aspiration is encompassed by 'crossing over'. After generating this aspiration, one gradually attains Anuttara-samyak-sambodhi. Therefore, the initial aspiration is the root of enlightenment. After generating this aspiration, one sees sentient beings suffering immeasurable pain, and thus arises compassion to liberate them. Therefore, the initial aspiration is the basis of great compassion. Relying on the initial aspiration, one establishes the factors of enlightenment for Bodhisattvas, and one can cultivate all that sentient beings do and Bodhisattvas learn. Therefore, the initial aspiration is the basis of the Bodhisattva's learning. Thus, the initial aspiration is called 'encompassing', called the root, and called the basis.
There are two types of Bodhisattvas who initially aspire: one who goes forth, and one who does not go forth. The one who goes forth
。從初發心乃至究竟終不退轉。不出者。則有退轉。退有二種。一者究竟退。二者不究竟退。究竟退者。退已終不復起菩薩之愿。不究竟退者。退已還起。
初發心菩薩有四種緣。四種因。四種力。云何四緣。一者善男子善女人。若見若聞諸佛菩薩有不可思議神通變化。彼見聞已即發是念。是為大事不可思議。能為如是諸變化事。以此見聞為增上緣故。樂佛大智發菩提心。二者雖不見聞如上神變。聞說法者讚歎菩提及菩薩藏。聞則欣慶歡喜信樂。以此聞法為增上緣故。樂佛大智發菩提心。三者雖不聞法。見法滅相而作是念。無量眾生當遭大苦。菩薩住世則能除滅。我今當修菩提之道。護持正法。為諸眾生滅無量苦。以護法為增上緣故。樂佛大智發菩提心。四者不見法滅。見惡世眾生為十煩惱之所惱亂。一者愚癡。二者無慚愧。三者慳嫉。四者苦惱。五者穢污。六者煩惱。七者惡行。八者放逸。九者懈怠。十者不信。見已作是念。大濁世起。於此惡世尚不能發二乘之愿。況能志求無上菩提。我當發心亦令他發。以濁世中發心難得為增上緣故。樂佛大智發菩提心。
云何四因。一者種性具足。二者諸佛菩薩善友所攝。三者起大悲心。四者生死苦難行苦。如是久遠無量諸苦。於此眾苦心不怖畏。種性具足者。所
【現代漢語翻譯】 現代漢語譯本：從最初發菩提心直到最終都不會退轉。如果不是這樣，就會有退轉。退轉有兩種：一種是究竟退轉，一種是不究竟退轉。究竟退轉是指退轉之後，最終不再生起菩薩的願望。不究竟退轉是指退轉之後，還會再次生起菩薩的願望。
最初發心的菩薩有四種緣、四種因、四種力。什麼是四種緣呢？第一種是，善男子、善女人，如果看見或聽聞諸佛菩薩有不可思議的神通變化，他們看見或聽聞后，就生起這樣的念頭：這是大事，不可思議，能夠做到這樣的種種變化。因為這種見聞作為增上緣的緣故，樂於佛的大智慧，而發起菩提心。第二種是，雖然沒有看見或聽聞像上面所說的神通變化，但聽聞說法的人讚嘆菩提以及菩薩藏（菩薩所修持的一切法），聽聞后就欣喜、歡慶、信樂。因為這種聽聞佛法作為增上緣的緣故，樂於佛的大智慧，而發起菩提心。第三種是，雖然沒有聽聞佛法，但看見佛法衰滅的景象，就生起這樣的念頭：無量眾生將要遭受大苦。菩薩住世就能消除這些苦難。我現在應當修菩提之道，護持正法，為眾生滅除無量的痛苦。因為護持佛法作為增上緣的緣故，樂於佛的大智慧，而發起菩提心。第四種是，沒有看見佛法衰滅，但看見惡世的眾生被十種煩惱所惱亂：第一是愚癡，第二是無慚愧，第三是慳吝嫉妒，第四是苦惱，第五是穢污，第六是煩惱，第七是惡行，第八是放逸，第九是懈怠，第十是不信。看見這些后就生起這樣的念頭：大濁世興起，在這種惡世中尚且不能發起二乘（聲聞乘和緣覺乘）的願望，更何況是立志追求無上菩提。我應當發起菩提心，也令他人發起菩提心。因為在濁世中發起菩提心很難得，作為增上緣的緣故，樂於佛的大智慧，而發起菩提心。
什麼是四種因呢？第一是種性具足，第二是被諸佛菩薩善友所攝受，第三是生起大悲心，第四是對於生死苦難和修行苦行，像這樣久遠無量的諸苦，對於這些眾苦內心不怖畏。種性具足是指...
【English Translation】 English version: From the initial arising of the aspiration for enlightenment (bodhicitta) until the very end, one does not regress. If this is not the case, then there will be regression. There are two types of regression: one is ultimate regression, and the other is non-ultimate regression. Ultimate regression means that after regressing, one will ultimately not generate the aspiration of a Bodhisattva again. Non-ultimate regression means that after regressing, one will arise again.
A Bodhisattva who initially generates the aspiration for enlightenment has four conditions (緣), four causes (因), and four powers (力). What are the four conditions? The first is that if a good man or good woman sees or hears of the inconceivable supernatural powers and transformations of the Buddhas and Bodhisattvas, upon seeing or hearing this, they immediately generate the thought: 'This is a great matter, inconceivable, capable of performing such transformations.' Because of this seeing and hearing as a dominant condition (增上緣), they delight in the great wisdom of the Buddha and generate the aspiration for enlightenment (bodhicitta). The second is that although they do not see or hear of such supernatural transformations as mentioned above, they hear Dharma speakers praising enlightenment (bodhi) and the Bodhisattva treasury (菩薩藏, all the teachings and practices of Bodhisattvas). Upon hearing this, they rejoice, are delighted, and have faith and joy. Because of this hearing of the Dharma as a dominant condition, they delight in the great wisdom of the Buddha and generate the aspiration for enlightenment. The third is that although they do not hear the Dharma, they see the signs of the Dharma's decline and generate the thought: 'Countless beings will suffer great pain. If Bodhisattvas remain in the world, they can eliminate this suffering. I should now cultivate the path of enlightenment, protect the True Dharma, and eliminate the immeasurable suffering for all beings.' Because of protecting the Dharma as a dominant condition, they delight in the great wisdom of the Buddha and generate the aspiration for enlightenment. The fourth is that they do not see the decline of the Dharma, but they see that beings in the evil age are troubled by the ten afflictions: first is ignorance (愚癡), second is shamelessness and lack of remorse (無慚愧), third is stinginess and jealousy (慳嫉), fourth is suffering and distress (苦惱), fifth is defilement (穢污), sixth is affliction (煩惱), seventh is evil conduct (惡行), eighth is indulgence (放逸), ninth is laziness (懈怠), and tenth is disbelief (不信). Upon seeing this, they generate the thought: 'A great degenerate age is arising. In this evil age, one cannot even generate the aspiration of the Two Vehicles (二乘, Śrāvakayāna and Pratyekabuddhayāna), let alone aspire to unsurpassed enlightenment. I should generate the aspiration for enlightenment and also cause others to generate it.' Because generating the aspiration for enlightenment in a degenerate age is difficult and rare, as a dominant condition, they delight in the great wisdom of the Buddha and generate the aspiration for enlightenment.
What are the four causes? The first is having the complete potential (種性具足), the second is being embraced by Buddhas, Bodhisattvas, and good friends (善友), the third is generating great compassion (大悲心), and the fourth is not being afraid of the suffering of birth and death and the hardships of practice, such as the immeasurable suffering over a long period of time. Having the complete potential means...
謂無始法爾。善友所攝者。有四事。一者善友不愚不鈍。黠慧不邪。二者不教人放逸。亦不以放逸之具授與他人。三者不教人惡行。亦不以惡行之具授與他人。四者終不斷人上信上欲上受上精進上方便上功德令其退下。不以下信下欲下受下精進下方便下功德授與他人。所謂斷無上大乘令學二乘。斷修慧與思惠。斷思慧與聞慧。斷聞慧與福業。斷戒與施。如是等斷上功德令其退下。以下功德授令修習。起大悲心者有四事。或有世界有苦惱處。或有世界無有苦惱。菩薩生於有苦惱處。見他受苦。或自受苦。或見俱受。或見生死長久受無間苦。菩薩依自種性性自仁賢。於四境界起下中上悲。于無窮生死無間大苦心不怖畏者。有四事。一者性安隱勇猛。二者黠慧專修思惟。三者于無上菩提。起增上樂。四者于諸眾生髮增上悲。云何四力。一者自力。二者他力。三者因力。四者方便力。菩薩自力發菩提心。是名自力。因他發心。是名他力。先習大乘相應善根。今少見佛及諸菩薩。或少聞嘆說則便發心。是名因力。于現世中近善知識。聞其說法能修眾善。是名方便力。
菩薩以四緣四因自力因力發菩提心者。堅固不動決定究竟。他力方便力而發心者。不堅固動轉不定。
菩薩有四事退菩提心云何為四。一者種性不具足
【現代漢語翻譯】 現代漢語譯本： 所謂的『無始法爾』（指事物本來的、自然的狀態）。被善友攝受包含四個方面：第一，善友不愚蠢也不遲鈍，聰明智慧且不邪惡。第二，不教人放逸，也不將導致放逸的工具給予他人。第三，不教人做惡行，也不將導致惡行的工具給予他人。第四，始終不中斷他人向上增長的信心、慾望、接受（佛法）、精進、方便（修行方法）、功德，使其退步。不將低下的信心、慾望、接受、精進、方便、功德傳授給他人。例如，斷絕無上大乘的修習，使其學習二乘；斷絕修慧（通過修行獲得的智慧）與思慧（通過思考獲得的智慧）；斷絕思慧與聞慧（通過聽聞獲得的智慧）；斷絕聞慧與福業（積累福報的善行）；斷絕戒律與佈施。像這樣斷絕向上增長的功德，使其退步，而以低下的功德教導他們修習。發起大悲心包含四個方面：或者有的世界存在苦惱之處，或者有的世界沒有苦惱。菩薩生於存在苦惱之處，見到他人受苦，或者自己受苦，或者見到共同受苦，或者見到生死長久，遭受無間斷的痛苦。菩薩依靠自身善良仁慈的本性，對於這四種境界生起下等、中等、上等的悲心。對於無窮無盡的生死輪迴和無間斷的巨大痛苦，內心不感到恐懼包含四個方面：第一，天性安穩勇猛。第二，聰明智慧，專心修習思惟。第三，對於無上菩提（覺悟）生起增上的喜樂。第四，對於一切眾生髮起增上的悲心。 什麼是四力？第一是自力，第二是他力，第三是因力，第四是方便力。菩薩依靠自身的力量發起菩提心，這叫做自力。因為他人的影響而發起菩提心，這叫做他力。先前已經修習過與大乘相應的善根，現在稍微見到佛和諸位菩薩，或者稍微聽到讚歎和宣說佛法，就因此發起菩提心，這叫做因力。在現世中親近善知識，聽聞他們的說法，能夠修習各種善行，這叫做方便力。 菩薩依靠四種因緣和四種原因，以自力或因力發起的菩提心，堅固不動搖，決定無疑，最終成就。而依靠他力或方便力發起的菩提心，不堅固，容易動搖，不確定。 菩薩有四件事會使菩提心退失，是哪四件事呢？第一，種性不具足。
【English Translation】 English version: The so-called 'beginningless Dharma nature' (referring to the original, natural state of things). Being embraced by a virtuous friend involves four aspects: First, a virtuous friend is neither foolish nor dull, but intelligent and not wicked. Second, they do not teach people to be lax, nor do they give others the means to be lax. Third, they do not teach people to do evil deeds, nor do they give others the means to do evil deeds. Fourth, they never interrupt others' upward growth of faith, desire, acceptance (of the Dharma), diligence, skillful means (of practice), and merit, causing them to regress. They do not impart inferior faith, desire, acceptance, diligence, skillful means, and merit to others. For example, cutting off the practice of the unsurpassed Great Vehicle (Mahayana), causing them to study the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna); cutting off wisdom gained through practice (bhāvanā-prajñā) and wisdom gained through contemplation (cintā-prajñā); cutting off wisdom gained through contemplation and wisdom gained through hearing (śruta-prajñā); cutting off wisdom gained through hearing and meritorious deeds (puṇya-karma); cutting off precepts (śīla) and generosity (dāna). Like this, cutting off upward-growing merits, causing them to regress, and instead teaching them to cultivate inferior merits. Arousing great compassion involves four aspects: Either there are worlds with suffering, or there are worlds without suffering. A Bodhisattva is born in a world with suffering, seeing others suffer, or suffering themselves, or seeing both suffer, or seeing the long duration of birth and death, enduring uninterrupted suffering. Relying on their own kind and virtuous nature, Bodhisattvas generate inferior, intermediate, and superior compassion towards these four situations. Having no fear in the face of endless cycles of birth and death and uninterrupted great suffering involves four aspects: First, having a naturally peaceful and courageous nature. Second, being intelligent and diligently cultivating contemplation. Third, generating increasing joy in unsurpassed Bodhi (enlightenment). Fourth, generating increasing compassion for all sentient beings. What are the four powers? First is self-power (ātma-bala), second is other-power (para-bala), third is causal-power (hetu-bala), and fourth is expedient-power (upāya-bala). A Bodhisattva arousing the Bodhi-mind (bodhicitta) through their own power is called self-power. Arousing the Bodhi-mind due to the influence of others is called other-power. Having previously cultivated good roots corresponding to the Great Vehicle, now slightly seeing the Buddhas and Bodhisattvas, or slightly hearing praise and exposition of the Dharma, they then arouse the Bodhi-mind; this is called causal-power. In the present life, being close to virtuous friends (kalyāṇa-mitra), hearing their teachings, and being able to cultivate various good deeds is called expedient-power. A Bodhisattva who arouses the Bodhi-mind through self-power or causal-power, based on four conditions and four causes, is firm, unshakeable, decisive, and ultimately achieves it. However, a Bodhi-mind aroused through other-power or expedient-power is not firm, easily wavers, and is uncertain. A Bodhisattva has four things that cause the Bodhi-mind to regress. What are these four things? First, not having a complete nature.
。二者惡知識所攝。三者于諸眾生。悲心微薄。四者于生死苦生怖畏心。
初發心堅固有二事。出過世間殊勝奇特未曾有法。一者于諸眾生起親屬想。二者無攝親屬之過。攝親屬過者。受親屬故心生愛恚。初發心堅固有二事。于諸眾生起真凈心。一者安隱心。二者快樂心。安隱心者。為諸眾生除不善處安置善處。快樂心者。貧乏眾生無所依怙。能以攝法等心饒益。初發心堅固有二方便。一者凈心方便。二者道方便。凈心方便者。彼安隱心快樂心日日增長。道方便者。自於日夜成熟佛法。隨其力能依凈心方便。安樂饒益一切眾生。
初發心堅固有二門善法所入。一者自利方便。發菩提心。二者他利方便。滅除眾苦。
初發心堅固有二事。發心成道所攝善法。出勝一切所攝眾善。一者因勝。二者果勝。彼菩提因所修善法。是名因勝。無上菩提。是名果勝。勝於一切聲聞緣覺。是故菩薩因果殊勝。初發心堅固有二種利益。一者發是心已。即為一切無量眾生而作凈施尊重福田。二者攝取純凈福德。成就凈福者。二轉輪王福德所護。若臥若覺。不為惡獸惡鬼神等之所惱害。在所生處少病無病。若說法時。身不疲惓心不忘失。性種性菩薩身口意惡性自微薄。既發心已轉復輕微。若他所用無驗咒術。菩薩用之悉皆
【現代漢語翻譯】 現代漢語譯本：二者被惡知識所攝持。三者對於一切眾生，悲憫之心微薄。四者對於生死輪迴的痛苦，產生恐懼之心。
最初發菩提心堅定穩固包含兩件事，是超越世間的殊勝奇特、前所未有的佛法。一是對於一切眾生生起親屬之想。二是不會被親屬之情所束縛。被親屬之情束縛的過失是，因為顧及親屬而生起愛憎之心。最初發菩提心堅定穩固包含兩件事，對於一切眾生生起真正清凈的心。一是安穩之心。二是快樂之心。安穩之心是指，爲了一切眾生去除不善之處，安置於善良之處。快樂之心是指，對於貧窮困乏、無所依靠的眾生，能夠以攝受佛法之心平等地饒益他們。最初發菩提心堅定穩固包含兩種方便。一是凈心方便。二是道方便。凈心方便是指，那安穩之心和快樂之心日日增長。道方便是指，自己日夜精進修習佛法。隨著自己的能力，依靠凈心方便，安樂饒益一切眾生。
最初發菩提心堅定穩固包含兩種門徑，是善法得以進入的途徑。一是自利方便，即發起菩提心。二是利他方便，即滅除眾生的痛苦。
最初發菩提心堅定穩固包含兩件事，是發心成道所包含的善法，勝過一切所包含的眾善。一是因殊勝。二是果殊勝。那菩提之因所修習的善法，這叫做因殊勝。無上菩提，這叫做果殊勝。勝過一切聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和緣覺（Pratyekabuddha，無師自悟的修行者）。因此菩薩（Bodhisattva，立志成佛的修行者）的因和果都殊勝。最初發菩提心堅定穩固包含兩種利益。一是發起這個心之後，就成為一切無量眾生的清凈佈施和尊重的福田。二是攝取純凈的福德。成就清凈福德的人，受到二轉輪王（cakravartin，以正法統治世界的理想君王）的福德所護佑，無論是睡著還是醒著，都不會被惡獸、惡鬼神等所惱害。在所出生的處所，少病無病。如果說法的時候，身體不會疲倦，心不會忘失。具有菩薩種性的人，身口意的惡性自然微薄。既然發起了菩提心，就更加輕微。如果他人所用的沒有效驗的咒術，菩薩用之都有效驗。
【English Translation】 English version: Secondly, they are influenced by evil teachers. Thirdly, they have little compassion for all sentient beings. Fourthly, they are fearful of the suffering of birth and death.
The initial arising of Bodhicitta (the mind of enlightenment) firmly established includes two things, which are the supreme and unique, unprecedented Dharma (teachings of the Buddha) that transcends the world. First, it is to generate the thought of kinship towards all sentient beings. Second, it is to be free from the faults of being attached to relatives. The fault of being attached to relatives is that love and hatred arise in the mind because of considering relatives. The initial arising of Bodhicitta firmly established includes two things, which is to generate a truly pure mind towards all sentient beings. First, it is the mind of peace and security. Second, it is the mind of happiness. The mind of peace and security refers to removing unwholesome places for all sentient beings and placing them in wholesome places. The mind of happiness refers to being able to benefit the poor and helpless sentient beings with the mind of embracing the Dharma equally. The initial arising of Bodhicitta firmly established includes two kinds of expedient means. First, it is the expedient means of pure mind. Second, it is the expedient means of the path. The expedient means of pure mind refers to the daily increase of that mind of peace and security and mind of happiness. The expedient means of the path refers to cultivating the Buddha Dharma diligently day and night. According to one's ability, relying on the expedient means of pure mind, one brings peace, happiness, and benefit to all sentient beings.
The initial arising of Bodhicitta firmly established includes two gateways, which are the paths through which wholesome Dharma can enter. First, it is the expedient means of self-benefit, which is to generate Bodhicitta. Second, it is the expedient means of benefiting others, which is to eliminate the suffering of sentient beings.
The initial arising of Bodhicitta firmly established includes two things, which are the wholesome Dharmas included in the arising of the mind and the attainment of enlightenment, surpassing all the wholesome things included. First, it is the superiority of the cause. Second, it is the superiority of the result. The wholesome Dharmas cultivated as the cause of Bodhi (enlightenment), this is called the superiority of the cause. Unsurpassed Bodhi, this is called the superiority of the result. It surpasses all Śrāvakas (hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (solitary Buddhas who attain enlightenment without a teacher). Therefore, the cause and result of a Bodhisattva (a being who aspires to become a Buddha) are superior. The initial arising of Bodhicitta firmly established includes two kinds of benefits. First, having generated this mind, one becomes a pure field of merit for all immeasurable sentient beings to make offerings and show respect. Second, one gathers pure merit. One who achieves pure merit is protected by the merit of two Cakravartins (wheel-turning kings, ideal rulers who govern the world with righteousness), whether sleeping or awake, one will not be disturbed by evil beasts, evil ghosts, or spirits. In the places where one is born, one will have little or no illness. When one preaches the Dharma, one's body will not be tired, and one's mind will not be forgetful. The evil nature of body, speech, and mind of those with the Bodhisattva nature is naturally weak. Having generated Bodhicitta, it becomes even weaker. If spells used by others are ineffective, the Bodhisattva's use of them will be effective.
神驗。已能成就。隨順上忍。能忍他惱。亦不惱他見人相惱。心生憐愍瞋嫉隱覆。幻偽諂曲諸上煩惱皆悉微薄。設起速滅。在所住處無諸恐怖斗諍饑饉非人所惱。如是諸難未起不起。設起速滅。發心菩薩或生惡道速得解脫。受苦微少疾生厭離。于餘眾生能起悲心。純凈福德之所護故。成就如是等無量凈福。
菩薩地持方便處自他利品第三
云何菩薩行。略說諸菩薩所學。如學而學。總說是菩薩行。菩薩於何處學。學有七處。云何為七。一者自利。二者利他。三者真實義。四者力。五者成熟眾生。六者自熟佛法。七者無上菩提。云何自利他利。自利他利略說十種。一者純。二者共。三者安。四者樂。五者因攝。六者果攝。七者此世。八者他世。九者畢竟。十者不畢竟。純共自他利者有二種。一者純自利。二者純他利。違菩薩道者。應知應斷。順菩薩道者。應當修學。為已樂故求財自用。為秘法故求佛經法守護執持。為生天故受持禁戒精進禪定智慧等法。為世間貪果故供養佛塔。為貪利故作求利相。為欺彼故無緣自說種種功德。貪他親附非法攝受自住禪樂舍為眾生。是名純自利。應知應斷。佈施忍辱悲心為首。迴向菩提及欲生天。是名自利共他。應當修學。除如是所說。余純自利相違者。是名自利共他。純他
【現代漢語翻譯】 現代漢語譯本：具有神奇的效驗，已經能夠成就，能夠隨順上忍（一種高級的忍耐），能夠忍受他人惱怒，自己也不惱怒他人，見到別人互相惱怒，心中生起憐憫，瞋恨、嫉妒、隱瞞、虛幻、虛偽、諂媚、彎曲等等各種煩惱都非常輕微，即使生起也能迅速滅除。在所居住的地方沒有各種恐怖、鬥爭、饑荒、非人（鬼神等）的侵擾。像這樣的災難，沒有發生的就不會發生，已經發生的也會迅速平息。發菩提心的菩薩即使生於惡道也能迅速得到解脫，所受的痛苦非常輕微，很快就會厭離惡道，對於其他眾生能夠生起悲憫之心。因為有純凈的福德所護持，所以能夠成就像這樣等等無量的清凈福德。
菩薩地持經方便處自他利品第三
什麼是菩薩行？簡略地說，諸位菩薩所學習的，如實地學習，總的來說就是菩薩行。菩薩在哪些方面學習？學習有七個方面。什麼是七個方面？一是自利，二是利他，三是真實義，四是力量，五是成熟眾生，六是自我成熟佛法，七是無上菩提。什麼是自利利他？自利利他簡略地說有十種：一是純粹的，二是共同的，三是安穩的，四是快樂的，五是因攝取的，六是果攝取的，七是此世的，八是他世的，九是究竟的，十是不究竟的。純粹的、共同的自利利他有兩種：一是純粹的自利，二是純粹的利他。違背菩薩道的，應當知道並且斷除。順應菩薩道的，應當修習學習。爲了自己快樂的緣故求取錢財自己享用，爲了保守秘密的緣故求取佛經佛法守護執持，爲了生天的緣故受持禁戒、精進、禪定、智慧等等法，爲了世間的貪慾果報的緣故供養佛塔，爲了貪圖利益的緣故做出求取利益的樣子，爲了欺騙他人，沒有緣由地自己宣說種種功德，貪圖他人親近依附，用非法手段攝受，自己安住在禪定的快樂中而捨棄眾生。這叫做純粹的自利，應當知道並且斷除。佈施、忍辱、以悲心為首，迴向菩提以及希望生天，這叫做自利共同利他，應當修習學習。除了像這樣所說的，其餘純粹自利的行為，與此相違背的，叫做自利共同利他，純粹的利他...
【English Translation】 English version: It has miraculous efficacy and can already be accomplished. It can comply with superior forbearance (a high level of patience), endure the annoyance of others, and not annoy others. Seeing others annoying each other, compassion arises in the heart, and hatred, jealousy, concealment, illusion, hypocrisy, flattery, crookedness, and all kinds of afflictions are very slight. Even if they arise, they can be quickly extinguished. In the place where one lives, there are no terrors, struggles, famines, or disturbances from non-humans (ghosts, gods, etc.). Such disasters that have not occurred will not occur, and those that have occurred will be quickly calmed. A Bodhisattva who has aroused the Bodhi mind, even if born in an evil realm, can quickly attain liberation, and the suffering endured is very slight, and one will quickly become disgusted with the evil realm, and compassion can arise for other sentient beings. Because it is protected by pure merit, one can accomplish such immeasurable pure merits.
Chapter Three: The Section on Skillful Means for Self-Benefit and Other-Benefit from the Bodhisattva-bhumi
What is the practice of a Bodhisattva? Briefly speaking, what the Bodhisattvas learn, learning truthfully, is generally called the practice of a Bodhisattva. In what aspects does a Bodhisattva learn? There are seven aspects of learning. What are the seven aspects? First, self-benefit; second, other-benefit; third, the true meaning; fourth, power; fifth, maturing sentient beings; sixth, self-maturing the Buddhadharma; and seventh, unsurpassed Bodhi. What is self-benefit and other-benefit? Briefly speaking, there are ten kinds of self-benefit and other-benefit: first, pure; second, shared; third, peaceful; fourth, joyful; fifth, caused by; sixth, resulted by; seventh, this life; eighth, other life; ninth, ultimate; and tenth, non-ultimate. Pure and shared self-benefit and other-benefit are of two kinds: first, pure self-benefit; and second, pure other-benefit. What contradicts the Bodhisattva path should be known and abandoned. What accords with the Bodhisattva path should be cultivated and learned. Seeking wealth for one's own pleasure and using it for oneself, seeking Buddhist scriptures and Dharma for the sake of keeping secrets and protecting them, upholding precepts, diligence, meditation, wisdom, and other dharmas for the sake of being born in heaven, making offerings to stupas for the sake of worldly greed, pretending to seek benefits for the sake of greed, falsely proclaiming one's own merits for no reason in order to deceive others, being greedy for others' closeness and attachment, using illegal means to gather followers, dwelling in the joy of meditation and abandoning sentient beings. This is called pure self-benefit, which should be known and abandoned. Giving, forbearance, and compassion as the head, dedicating to Bodhi and desiring to be born in heaven, this is called self-benefit shared with others, which should be cultivated and learned. Apart from what has been said, the remaining purely self-benefiting behaviors that contradict this are called self-benefit shared with others, pure other-benefit...
利者。無因無果邪見佈施。犯戒違道為他說法。自度下地。而以下地凈法授與他人。菩薩舍禪愿生欲界。自在菩薩十方世界種種變現。教化眾生。如來畢竟力無所畏不共之法。利益一切無量眾生。是名純他利。前所說二種純他利。應知應斷。余純他利。應當勤學。除如是所說。余純他利相違者。是名他利共自。
安。自他利者。略說五種。一者無罪相。二者攝受相。三者此世。四者他世。五者寂滅。菩薩所攝善根。若多若少。修習成就。亦以此善成就眾生調伏建立。是名無罪相。安自他利菩薩。以離染污樂眾具樂住禪樂饒益自他。是名攝受相。安自他利菩薩。有此世安非他世。有他世非此世。有此世他世。有非此世非他世。此四種受四種法。次第隨其所應。云何為四。有法現世受樂他世受苦。有法現世受苦他世受樂。有法現世受樂他世受樂。有法現世受苦他世受苦。是名此世他世安自他利。涅槃及涅槃道涅槃分。世間法出世間法。是名寂滅安自利他。樂自他利者。略說五種。一者因樂。二者受樂。三者苦對治樂。四者斷受樂。五者無罪樂。因樂有二種。一者情塵觸因緣。故樂受生。二者今世後世愛果業。是名因樂。眾苦息已思惟三種因樂。起身心受。是名受樂。受樂有二種。有漏及無漏。無漏者。學無學。有漏
【現代漢語翻譯】 現代漢語譯本 利益他人：懷著無因無果的邪見去佈施，自己犯戒違背正道卻為他人說法，自己只度脫低下的境界，卻將低下的不清凈之法傳授給他人。菩薩爲了救度眾生，捨棄禪定，發願往生到充滿慾望的欲界。自在菩薩在十方世界顯現種種變化，教化眾生。如來具有究竟圓滿的十力（Tathagata's Ten Powers），無所畏懼的四無畏（Four Fearlessnesses），以及不與二乘聖者共有的不共之法（Uncommon Dharmas），利益一切無量無邊的眾生。這叫做純粹的利他。前面所說的兩種純粹利他，應當知曉並斷除。其餘的純粹利他，應當勤奮學習。除了以上所說的，與純粹利他相違背的，叫做利他兼顧自利。
安立自他利益：簡略地說有五種。第一種是無罪之相，第二種是攝受之相，第三種是此世，第四種是他世，第五種是寂滅。菩薩所攝取的善根，無論多少，都修習成就，也用這些善根成就眾生，調伏並建立他們。這叫做無罪之相，安立自他利益。安立自他利益的菩薩，以遠離染污的快樂、擁有眾具的快樂、安住禪定的快樂來饒益自己和他人。這叫做攝受之相。安立自他利益的菩薩，有的是此世安樂而非他世安樂，有的是他世安樂而非此世安樂，有的是此世他世都安樂，有的是此世他世都不安樂。這四種情況對應接受四種不同的法。按照它們各自的情況，是哪四種呢？有的人所行之法，現世享受快樂，來世遭受痛苦；有的人所行之法，現世遭受痛苦，來世享受快樂；有的人所行之法，現世享受快樂，來世也享受快樂；有的人所行之法，現世遭受痛苦，來世也遭受痛苦。這叫做此世他世安立自他利益。涅槃（Nirvana）以及通往涅槃的道路，涅槃的組成部分，世間法和出世間法，這叫做寂滅安立自利他。
樂於自他利益：簡略地說有五種。第一種是因之樂，第二種是受之樂，第三種是苦的對治之樂，第四種是斷除感受之樂，第五種是無罪之樂。因之樂有兩種。第一種是由於情愛和塵境的接觸因緣，而產生快樂的感受。第二種是今世和後世的愛果之業。這叫做因之樂。各種痛苦止息之後，思惟三種因之樂，起身心感受。這叫做受之樂。受之樂有兩種，有漏和無漏。無漏的受樂，包括有學的聖者和無學的阿羅漢（Arhat）。有漏的受樂
【English Translation】 English version Benefiting Others: Giving alms with the heretical view of no cause and no effect; preaching the Dharma to others while oneself violates precepts and goes against the path; only liberating oneself from lower realms, yet imparting impure Dharma of lower realms to others. Bodhisattvas, in order to save sentient beings, abandon Dhyana (meditation) and vow to be born in the desire realm filled with desires. Free Bodhisattvas manifest various transformations in the ten directions to teach and transform sentient beings. The Tathagata (Thus Come One) possesses the ultimate Ten Powers (Tathagata's Ten Powers), the fearlessness of the Four Fearlessnesses (Four Fearlessnesses), and the Uncommon Dharmas (Uncommon Dharmas) not shared with the Shravakas and Pratyekabuddhas, benefiting all immeasurable sentient beings. This is called purely benefiting others. The two types of purely benefiting others mentioned earlier should be known and abandoned. The remaining purely benefiting others should be diligently studied. Apart from what has been said, that which contradicts purely benefiting others is called benefiting others while also benefiting oneself.
Establishing Benefit for Self and Others: Briefly speaking, there are five types. The first is the aspect of being without fault, the second is the aspect of acceptance, the third is this life, the fourth is the next life, and the fifth is quiescence. The roots of goodness gathered by Bodhisattvas, whether many or few, are cultivated and accomplished, and these roots of goodness are also used to accomplish sentient beings, taming and establishing them. This is called the aspect of being without fault, establishing benefit for self and others. Bodhisattvas who establish benefit for self and others benefit themselves and others with the joy of being free from defilement, the joy of possessing requisites, and the joy of dwelling in Dhyana (meditation). This is called the aspect of acceptance. Bodhisattvas who establish benefit for self and others, some have happiness in this life but not in the next life, some have happiness in the next life but not in this life, some have happiness in both this life and the next life, and some have no happiness in either this life or the next life. These four situations correspond to receiving four different Dharmas. According to their respective situations, what are the four? Some people's actions bring happiness in this life but suffering in the next life; some people's actions bring suffering in this life but happiness in the next life; some people's actions bring happiness in both this life and the next life; some people's actions bring suffering in both this life and the next life. This is called establishing benefit for self and others in this life and the next life. Nirvana (Nirvana) and the path to Nirvana, the components of Nirvana, mundane Dharmas and supramundane Dharmas, this is called quiescence establishing benefit for self and others.
Delighting in Benefit for Self and Others: Briefly speaking, there are five types. The first is the joy of cause, the second is the joy of experience, the third is the joy of counteracting suffering, the fourth is the joy of ceasing sensation, and the fifth is the joy of being without fault. There are two types of the joy of cause. The first is the arising of the sensation of joy due to the causes and conditions of contact between affection and objects. The second is the karma of the fruit of love in this life and the next life. This is called the joy of cause. After various sufferings have ceased, contemplating the three types of the joy of cause, the body and mind experience sensation. This is called the joy of experience. There are two types of the joy of experience, defiled and undefiled. Undefiled joy includes that of the learners and the Arhats (Arhat). Defiled joy
者。三界系。欲界色界無色界。彼一切三界。隨其所應六入分別。眼觸因緣乃至意觸因緣生。五識相應。名為身受。意識相應。名為心受。寒暑飢渴種種苦惱。已起未起對治令息。息已樂知生。是名苦對治樂。滅受想定。是名斷受樂。無罪樂者。有四種。一者出家樂。二者遠離樂。三者寂滅樂。四者菩提樂。信家非家出家學道。解脫種種在家之難。是名出家樂。斷欲惡不善法得初禪離生喜樂。是名遠離樂。二禪為首覺觀止息是名寂滅樂。一切煩惱究竟滅。於一切法。如實覺知樂。是名菩提樂。因樂者。是樂因非自性。受樂者。非樂因是自性。對治樂者。非樂因非自性。而是息苦除苦。斷受樂者。非樂因非自性非除苦。而所有受是真實苦。隨住定時是受滅。無罪樂所攝。最後菩提樂。未來現在一切煩惱究竟滅。諸餘無罪樂。于彼隨順。是名無罪樂。
是菩薩以安隱樂饒益眾生。非安隱樂如實知之。隨力方便教令除斷。若苦而後安者。彼雖憂惱要當饒益。是則菩薩依巧方便。若樂而後不安者。彼雖憂苦不欲去之。以方便力要為除斷。何以故。以後必得樂故。
是菩薩欲眾生安者欲令得樂。與其安者亦欲與樂。安者謂因處。樂者謂果處。是故當知。樂眾生者必先安之。彼愛果業今世後世因樂所攝。及苦對治樂。
【現代漢語翻譯】 現代漢語譯本 這些是關於樂的討論。三界（Trailokya，即欲界、色界、無色界）都與樂相關。在欲界（Kāmadhātu，眾生對感官享受有慾望的界）中，情況並非如此簡單。所有這三界，根據其各自的情況，都可以通過六入（Saḍāyatana，即眼、耳、鼻、舌、身、意六種感覺器官）來區分。由眼觸因緣乃至意觸因緣而生，與五識（五種感官意識）相應的，稱為身受（bodily sensation）。與意識相應的，稱為心受（mental sensation）。對於已經或尚未產生的寒冷、暑熱、飢餓、乾渴等各種苦惱，通過對治使其平息，平息之後產生樂的認知，這被稱為苦對治樂（pleasure of counteracting suffering）。滅受想定（Nirodha-samāpatti，滅盡定）被稱為斷受樂（pleasure of cessation of sensation）。 無罪樂（pleasure without fault）有四種：一是出家樂（pleasure of renunciation），二是遠離樂（pleasure of detachment），三是寂滅樂（pleasure of tranquility），四是菩提樂（pleasure of enlightenment）。信仰佛法的人，離開家庭，出家修道，從種種在家的困難中解脫出來，這被稱為出家樂。斷除對慾望的厭惡和不善之法，獲得初禪（first Dhyana）所帶來的離生喜樂（joy and pleasure born of detachment），這被稱為遠離樂。以二禪（second Dhyana）為首，覺觀（initial and sustained thought）止息，這被稱為寂滅樂。一切煩惱徹底滅盡，對於一切法，如實覺知所帶來的樂，這被稱為菩提樂。 因樂（pleasure as a cause）是樂的因，但不是樂的自性。受樂（pleasure as an experience）不是樂的因，而是樂的自性。對治樂不是樂的因，也不是樂的自性，而是平息痛苦、消除痛苦。斷受樂不是樂的因，也不是樂的自性，也不是消除痛苦，而所有感受都是真實的苦，隨著禪定狀態的持續，這種感受會滅盡。無罪樂所包含的，最終是菩提樂，未來和現在的一切煩惱徹底滅盡。其餘的無罪樂，都與菩提樂相隨順，這被稱為無罪樂。 菩薩以安隱樂（pleasure of peace and security）饒益眾生，如實知曉非安隱樂。隨其能力和方便，教導眾生去除和斷絕非安隱樂。如果先苦后安，那麼菩薩即使感到憂惱，也要饒益眾生。這就是菩薩依仗巧妙方便。如果先樂后不安，那麼菩薩即使感到憂苦，也不想去除這種樂，而是用方便力來幫助眾生去除和斷絕這種樂。為什麼呢？因為以後必定能得到真正的樂。 菩薩希望眾生得到安穩，就是希望他們得到快樂。給予他們安穩，也就是希望給予他們快樂。安穩指的是因處（place of cause），快樂指的是果處（place of effect）。因此應當知道，想要讓眾生快樂，必須先讓他們得到安穩。他們所愛的果報之業，無論是今世還是後世，都包含在因樂和苦對治樂之中。
【English Translation】 English version These are discussions about pleasure. The three realms (Trailokya, namely the Desire Realm, the Form Realm, and the Formless Realm) are all related to pleasure. In the Desire Realm (Kāmadhātu, the realm where beings have desires for sensory pleasures), it is not so simple. All these three realms, according to their respective situations, can be distinguished by the six entrances (Saḍāyatana, namely the six sense organs of eye, ear, nose, tongue, body, and mind). What arises from the conditions of eye contact to mind contact, corresponding to the five consciousnesses (the five sensory consciousnesses), is called bodily sensation. What corresponds to consciousness is called mental sensation. For the various sufferings such as cold, heat, hunger, thirst, which have already arisen or have not yet arisen, by counteracting them to make them subside, and after they subside, the cognition of pleasure arises, this is called the pleasure of counteracting suffering. The cessation of sensation samadhi (Nirodha-samāpatti) is called the pleasure of cessation of sensation. Pleasure without fault has four types: first, the pleasure of renunciation; second, the pleasure of detachment; third, the pleasure of tranquility; and fourth, the pleasure of enlightenment. Those who believe in the Dharma, leave their families, renounce the world to cultivate the path, and are liberated from the various difficulties of being at home, this is called the pleasure of renunciation. Cutting off aversion to desires and unwholesome dharmas, obtaining the joy and pleasure born of detachment from the first Dhyana, this is called the pleasure of detachment. Taking the second Dhyana as the head, the cessation of initial and sustained thought, this is called the pleasure of tranquility. The complete extinction of all afflictions, the pleasure derived from truly knowing all dharmas, this is called the pleasure of enlightenment. Pleasure as a cause is the cause of pleasure, but not the self-nature of pleasure. Pleasure as an experience is not the cause of pleasure, but the self-nature of pleasure. Pleasure of counteracting is neither the cause of pleasure nor the self-nature of pleasure, but it is the pacifying of suffering and the elimination of suffering. Pleasure of cessation is neither the cause of pleasure nor the self-nature of pleasure, nor is it the elimination of suffering, but all sensations are real suffering, and as the state of samadhi continues, this sensation will be extinguished. What is included in pleasure without fault is ultimately the pleasure of enlightenment, the complete extinction of all afflictions in the future and present. The remaining pleasures without fault are all in accordance with the pleasure of enlightenment, this is called pleasure without fault. The Bodhisattva benefits sentient beings with the pleasure of peace and security, and truly knows the pleasure that is not peace and security. According to their ability and convenience, they teach sentient beings to remove and cut off the pleasure that is not peace and security. If it is suffering first and then peace, then even if the Bodhisattva feels distressed, they must benefit sentient beings. This is the Bodhisattva relying on skillful means. If it is pleasure first and then insecurity, then even if the Bodhisattva feels distressed, they do not want to remove this pleasure, but use skillful means to help sentient beings remove and cut off this pleasure. Why? Because they will surely obtain true pleasure in the future. The Bodhisattva hopes that sentient beings will obtain peace and security, which is to hope that they will obtain happiness. Giving them peace and security is also to hope to give them happiness. Peace and security refer to the place of cause, and happiness refers to the place of effect. Therefore, it should be known that if you want to make sentient beings happy, you must first let them obtain peace and security. The karma of fruits that they love, whether in this life or the next, is included in the pleasure as a cause and the pleasure of counteracting suffering.
斷受樂。無罪樂。決定以此饒益眾生。亦名為攝。亦名無罪受樂。及情塵觸因樂。是染污有罪不安隱者。不以饒益教令除斷。若非染污無罪安隱者。以此饒益一切眾生。菩薩亦常隨力自行。是名菩薩安樂自他利因攝。果攝自他利者。略說三種因三種果。報因報果福因福果。智因智果。云何為報。報有八種。一者壽具足。二者色具足。三者種性具足。四者自在具足。五者信言具足。六者大力具足。七者人具足。八者力具足。長壽久往。是名壽具足。顏容端政。是名色具足。生於上族。是名種性具足。得大財大眾大眷屬。是名自在具足。斷事聽訟製作法度。受與寄付悉從取正。凡所出言人所信伏是名信言具足。有大名稱大方便大智慧。種種技藝為人所重。大眾恭敬尊重讚歎。是名大力具足。成就丈夫法。是名人具足。少病少惱有所堪能。是名力具足。
云何報因。不害眾生無傷害心。是名壽因。施燈明凈物。是名色因。舍離憍慢。是名種性因。眾具惠施。是名自在因。離口四過。是名信言因。攝諸功德立大誓願。供養三寶及諸尊長。是名大力因。樂丈夫法厭女人法。說丈夫法饒益他人。教令厭離女人之法。是名人因。眾生所作如法事中。隨其所能悉往營助。是名力因。如是八種。是名報因。略說報因有三種勝。令報
【現代漢語翻譯】 現代漢語譯本 斷除感受的快樂。沒有罪過的快樂。決定用這些來饒益眾生，也叫做攝受，也叫做無罪的享受快樂。以及情塵觸（指根、境、識和合產生觸覺）所帶來的快樂，如果是染污、有罪過、不安穩的，就不通過饒益眾生來教導他們斷除。如果不是染污、沒有罪過、安穩的，就用這些來饒益一切眾生，菩薩也常常隨自己的能力去實行。這叫做菩薩安樂自己和利益他人的因的攝受。果的攝受自己和利益他人，簡略地說有三種因三種果：報因和報果，福因和福果，智因和智果。 什麼是報？報有八種：第一是壽命具足，第二是色身具足，第三是種姓具足，第四是自在具足，第五是信言具足，第六是大力具足，第七是人具足，第八是力具足。長壽並且能長久存在，這叫做壽命具足。顏容端正美好，這叫做色身具足。出生于高貴的家族，這叫做種姓具足。得到大量的財富、眾多的部下和龐大的眷屬，這叫做自在具足。判斷事情、聽取訴訟、制定法律制度，接受和交付寄託都能夠公正處理，凡是說出的話都能讓人信服，這叫做信言具足。有很大的名聲、很大的方便、很大的智慧，各種各樣的技藝被人們所看重，大眾恭敬、尊重、讚歎，這叫做大力具足。成就大丈夫的品格，這叫做人具足。很少生病、很少煩惱並且有所作為，這叫做力具足。 什麼是報因？不傷害眾生，沒有傷害眾生的心，這叫做壽命因。佈施燈火和乾淨的東西，這叫做色身因。捨棄驕慢之心，這叫做種姓因。用各種資具進行佈施，這叫做自在因。遠離口頭的四種過失（妄語、綺語、惡口、兩舌），這叫做信言因。攝取各種功德，立下宏大的誓願，供養三寶（佛、法、僧）以及各位尊長，這叫做大力因。樂於大丈夫的行為，厭惡女人的行為，宣說大丈夫的行為來饒益他人，教導他人厭離女人的行為，這叫做人因。在眾生所做的如法的事情中，隨自己的能力都去幫助他們，這叫做力因。以上這八種，叫做報因。簡略地說，報因有三種殊勝，能使報...
【English Translation】 English version Cutting off the enjoyment of pleasure. Pleasure without fault. Resolving to benefit sentient beings with this is also called 'Sangraha' (攝, gathering, embracing). It is also called enjoying pleasure without fault. And the pleasure arising from the contact of sense objects and sense faculties is defiled, sinful, and insecure. It is not taught to be cut off by benefiting sentient beings. If it is not defiled, without fault, and secure, then benefit all sentient beings with it. Bodhisattvas also constantly practice it according to their ability. This is called the Bodhisattva's Sangraha of the cause of happiness for oneself and benefiting others. The Sangraha of the result of benefiting oneself and others, briefly speaking, has three causes and three results: the cause of retribution and the result of retribution, the cause of merit and the result of merit, the cause of wisdom and the result of wisdom. What is retribution? There are eight kinds of retribution: first, the perfection of lifespan; second, the perfection of form; third, the perfection of lineage; fourth, the perfection of freedom; fifth, the perfection of trustworthy speech; sixth, the perfection of great strength; seventh, the perfection of being a [true] man; eighth, the perfection of power. Longevity and lasting long is called the perfection of lifespan. Having a beautiful and upright appearance is called the perfection of form. Being born into a noble family is called the perfection of lineage. Obtaining great wealth, a large following, and a large retinue is called the perfection of freedom. Judging matters, hearing lawsuits, establishing laws and regulations, receiving and entrusting deposits are all handled justly. Whatever is said is believed and obeyed by people, this is called the perfection of trustworthy speech. Having a great reputation, great skillful means, great wisdom, and various skills that are valued by people, being respected, honored, and praised by the masses is called the perfection of great strength. Accomplishing the qualities of a [true] man is called the perfection of being a [true] man. Having few illnesses, few afflictions, and being capable of doing things is called the perfection of power. What is the cause of retribution? Not harming sentient beings, having no intention to harm sentient beings, is called the cause of lifespan. Giving lamps and clean objects is called the cause of form. Abandoning arrogance is called the cause of lineage. Giving generously with various necessities is called the cause of freedom. Abandoning the four verbal transgressions (false speech, frivolous speech, harsh speech, divisive speech) is called the cause of trustworthy speech. Gathering all merits, making great vows, and making offerings to the Three Jewels (Buddha, Dharma, Sangha) and all venerable elders is called the cause of great strength. Being fond of the conduct of a [true] man, disliking the conduct of a woman, speaking about the conduct of a [true] man to benefit others, and teaching others to dislike the conduct of a woman is called the cause of being a [true] man. In the righteous activities that sentient beings do, helping them to the best of one's ability is called the cause of power. These eight are called the cause of retribution. Briefly speaking, there are three superior aspects of the cause of retribution, which cause the retribution to...
增上。一者心凈。二者方便凈。三者福田凈。凈心悕望無上菩提。迴向善根漸漸增長。信樂修行勝妙純善。見人行者心生隨喜。日夜唸唸隨順正法隨覺隨觀。是名心凈。長夜修習精勤無間。復以此法轉授他人。見有授者隨喜贊善。見彼受行隨順訓導。亦以此法而自建立。是名方便凈。略說方便正起方便果。是名福田凈。
云何報果。菩薩壽具足故。久修善法令諸眾產生就善根。是名壽具足果。菩薩色具足故。大眾愛樂。眾愛樂故。悉共宗敬樂聽所說。是名色具足果。菩薩種性具足故。眾所敬重供養讚歎。言必受行無所違犯。是名種性具足果。菩薩自在具足故。佈施普攝成就眾生。是名自在具足果。菩薩信言具足故。常以愛語利益同事。攝取眾生化令成就。是名信言具足果。菩薩大力具足故。眾生所作悉能營助。眾生知恩咸來歸仰。凡出言教即皆承用。是名大力具足果。菩薩人具足故。男相成就堪為一切功德法器。於一切方便一切知見得無所畏。於一切時自在游處。一切眾生往來同事。人間曠野隨意無礙。是名人具足果。菩薩力具足故。精勤方便。堅固方便。速疾方便。修善無厭攝人不惓。是名力具足果。菩薩以此八種報果饒益眾生。自熟佛法隨順功德。菩薩住是報果。令諸眾生作所應作。眾生隨教各修所愿。若
【現代漢語翻譯】 現代漢語譯本 增上有三種：一是心凈，二是方便凈，三是福田凈。以清凈的心希求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），將善根迴向，使其漸漸增長，信樂修行殊勝美妙純凈的善法，見到他人修行時心生隨喜。日夜唸唸隨順正法，隨覺隨觀，這叫做心凈。 長久修習，精進勤勉沒有間斷，又將此法轉授給他人，見到有人傳授此法，就隨喜讚歎，見到他們接受修行，就隨順訓導，也用此法來建立自己，這叫做方便凈。簡略地說，方便是正當發起方便的果，這叫做福田凈。 什麼是報果呢？菩薩因為壽命具足，長久修習善法，使眾產生就善根，這叫做壽命具足果。菩薩因為色身具足，大眾喜愛樂於親近，因為大眾喜愛樂於親近，所以都共同尊敬，樂於聽聞菩薩所說，這叫做色身具足果。菩薩因為種性具足，受到大眾的敬重、供養和讚歎，所說的話一定會被接受奉行，沒有違犯，這叫做種性具足果。菩薩因為自在具足，通過佈施普遍攝受，成就眾生，這叫做自在具足果。菩薩因為信言具足，常常用愛語、利益和同事來攝取眾生，教化他們成就，這叫做信言具足果。菩薩因為大力具足，眾生所做的事情都能夠幫助，眾生知道恩德，都來歸附仰仗，凡是菩薩說出的教誨，都會接受奉行，這叫做大力具足果。菩薩因為人相具足，男性的相貌成就，堪能成為一切功德法器，對於一切方便和一切知見，得到無所畏懼，在一切時自在游處，一切眾生往來同事，在人間曠野隨意無礙，這叫做人具足果。菩薩因為力具足，精進勤勉方便，堅定穩固方便，迅速敏捷方便，修習善法沒有厭倦，攝受他人沒有疲憊，這叫做力具足果。菩薩用這八種報果饒益眾生，使佛法成熟，隨順功德。菩薩安住于這些報果，使眾生做他們應該做的事情，眾生隨順教導，各自修習所愿，如果
【English Translation】 English version There are three kinds of augmentation: first, purity of mind; second, purity of skillful means; and third, purity of the field of merit. With a pure mind, aspiring to Anuttara-samyak-sambodhi (無上菩提, unsurpassed complete enlightenment), dedicating the roots of goodness so that they gradually increase, believing in and delighting in the practice of superior, wonderful, and pure goodness, and rejoicing in the hearts of those who practice. Day and night, constantly following the right Dharma, following awareness and following contemplation, this is called purity of mind. Practicing diligently and continuously for a long time, and then passing this Dharma on to others, rejoicing and praising those who transmit this Dharma, and guiding those who receive and practice it, and also establishing oneself with this Dharma, this is called purity of skillful means. Briefly speaking, skillful means are the fruit of properly initiating skillful means, this is called purity of the field of merit. What are the fruits of retribution? Because the Bodhisattva's lifespan is complete, they cultivate good dharmas for a long time, enabling sentient beings to achieve roots of goodness, this is called the fruit of complete lifespan. Because the Bodhisattva's form is complete, the masses love and delight in approaching them, and because the masses love and delight in approaching them, they all respect them and delight in listening to what the Bodhisattva says, this is called the fruit of complete form. Because the Bodhisattva's lineage is complete, they are respected, offered to, and praised by the masses, and their words are certainly accepted and practiced without violation, this is called the fruit of complete lineage. Because the Bodhisattva's freedom is complete, they universally gather and accomplish sentient beings through giving, this is called the fruit of complete freedom. Because the Bodhisattva's words of faith are complete, they constantly use loving speech, benefit, and shared activities to gather sentient beings, transforming them to achieve accomplishment, this is called the fruit of complete words of faith. Because the Bodhisattva's great strength is complete, they are able to help with all the things that sentient beings do, and sentient beings know their kindness and all come to rely on them, and all the teachings that the Bodhisattva speaks are accepted and practiced, this is called the fruit of complete great strength. Because the Bodhisattva's human form is complete, the male characteristics are accomplished, making them capable of being a vessel for all meritorious dharmas, and they obtain fearlessness in all skillful means and all knowledge and views, and they freely dwell at all times, and all sentient beings come and go and work together, and they are free and unhindered in the human world and wilderness, this is called the fruit of complete human form. Because the Bodhisattva's strength is complete, they are diligent and skillful, firm and stable in skillful means, and swift and quick in skillful means, practicing goodness without weariness and gathering people without fatigue, this is called the fruit of complete strength. The Bodhisattva uses these eight kinds of fruits of retribution to benefit sentient beings, ripening the Buddha-dharma and following meritorious virtues. The Bodhisattva dwells in these fruits of retribution, enabling sentient beings to do what they should do, and sentient beings follow the teachings and each cultivate what they desire, if
菩薩雖自有力而彼不從。不名利他。若自無力而受化者順。亦不名利他。若自有力受化者順。是二具足則能兼利。菩薩具足二法能自行佛法。以三乘法成就眾生。能自究竟無上菩提。眾生熟者令得解脫。是故菩薩住八種報果。乃能安樂一切眾生。一切眾生無際生死。從本已來空無義利。悉令不空獲大果實。
云何為福。云何為智。檀波羅蜜尸羅波羅蜜羼提波羅蜜。是名為福。般若波羅蜜。是名為智。禪波羅蜜毗梨耶波羅蜜。各有二分。一者福分。二者智分。依禪故修四無量等。是名福分。依禪故修陰界入巧便。處非處巧便。觀苦習滅道。善不善法。有罪無罪法。下法上法。垢法凈法。及諸緣起。皆能如實分別觀察。是名智分。依精進故修行施戒四無量等。是名福分。依精進故修聞思修惠。陰巧便等如前說。是名智分。如是福智略說六種。廣說則無量。云何福因智因。福因智因略說三種。一者得長養福智方便處欲。二者隨順近緣。三者本習福智近緣者。不住顛倒緣。住不顛倒緣。習近惡知識。倒說福智倒唸倒受。是名住顛倒緣。與此相違凈分。名住不顛倒緣。離長養福智方便處慾障不起。是名為近。此三因不具者福智不生。
云何福果智果。菩薩依福故。為諸眾生於無窮生死備經眾苦。隨其所欲攝取眾生。
【現代漢語翻譯】 現代漢語譯本：菩薩雖然自身有能力，但如果被度化者不順從，這不能稱為利他。如果自身沒有能力，而被度化者順從，也不能稱為利他。如果自身有能力，被度化者也順從，這兩種條件都具備，才能兼顧利益自己和他人。菩薩具備這兩種方法，既能自己修行佛法，又能以三乘（Sāntyāna）佛法成就眾生，能自己究竟證得無上菩提（Anuttarā-bodhi）。對於已經成熟的眾生，使他們得到解脫。因此，菩薩安住於八種報果中，才能安樂一切眾生。一切眾生在無邊無際的生死輪迴中，從根本以來都是空無意義和利益的，菩薩要使他們不空，獲得巨大的果實。
什麼是福？什麼是智？佈施波羅蜜（Dāna-pāramitā）、持戒波羅蜜（Śīla-pāramitā）、忍辱波羅蜜（Kṣānti-pāramitā），這稱為福。般若波羅蜜（Prajñā-pāramitā），這稱為智。禪定波羅蜜（Dhyāna-pāramitā）、精進波羅蜜（Vīrya-pāramitā），各有兩部分。一部分是福分，一部分是智分。依靠禪定來修習四無量心（catasro apramāṇāḥ）等，這稱為福分。依靠禪定來修習陰（skandha）、界（dhātu）、入（āyatana）的巧妙方便，處非處（sthānāsthāna）的巧妙方便，觀察苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga），善（kuśala）不善（akuśala）法，有罪（sāvajja）無罪（anāvajja）法，下（hīna）法上（praṇīta）法，垢（saṃkiliṣṭa）法凈（vyavadāna）法，以及諸緣起（pratītyasamutpāda），都能如實地分別觀察，這稱為智分。依靠精進來修行佈施、持戒、四無量心等，這稱為福分。依靠精進來修習聞（śruta）、思（cinta）、修（bhāvanā）慧，陰的巧妙方便等，如前面所說，這稱為智分。像這樣，福和智略說有六種，廣說則有無量種。什麼是福的因？什麼是智的因？福的因和智的因略說有三種。一是獲得增長福智的方便之處和慾望。二是隨順親近的因緣。三是原本就習於福智。親近的因緣是指不住于顛倒的因緣，而安住于不顛倒的因緣。如果習於親近惡知識，顛倒地說福智，顛倒地念想和領受，這稱為安住于顛倒的因緣。與此相反的清凈部分，稱為安住于不顛倒的因緣。遠離增長福智的方便之處和慾望的障礙不起作用，這稱為親近。這三種因不具備，福和智就不會產生。
什麼是福的果？什麼是智的果？菩薩依靠福的緣故，爲了諸眾生在無窮的生死輪迴中經歷各種苦難，隨順他們所希望的來攝取眾生。
【English Translation】 English version: Although a Bodhisattva has power, if those being converted do not follow, it is not called benefiting others. If one has no power but those being converted follow, it is also not called benefiting others. If one has power and those being converted follow, having both of these, one can benefit both oneself and others. A Bodhisattva possessing these two methods can not only practice the Buddha-dharma themselves but also accomplish sentient beings with the Three Vehicles (Sāntyāna), and can ultimately attain unsurpassed Bodhi (Anuttarā-bodhi) themselves. For sentient beings who are ripe, they enable them to attain liberation. Therefore, a Bodhisattva dwells in the eight kinds of retribution fruits, and is then able to bring peace and happiness to all sentient beings. All sentient beings in boundless cycles of birth and death, from the very beginning, are empty of meaning and benefit; the Bodhisattva causes them to not be empty and to obtain great fruits.
What is merit (puṇya)? What is wisdom (jñāna)? Dāna-pāramitā (Perfection of Giving), Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience) are called merit. Prajñā-pāramitā (Perfection of Wisdom) is called wisdom. Dhyāna-pāramitā (Perfection of Meditation) and Vīrya-pāramitā (Perfection of Effort) each have two parts: one part is merit, and the other part is wisdom. Relying on meditation to cultivate the Four Immeasurables (catasro apramāṇāḥ) etc., this is called the merit part. Relying on meditation to cultivate skillful means regarding the skandhas (aggregates), dhātus (elements), and āyatanas (sense bases), skillful means regarding what is possible and impossible (sthānāsthāna), observing duḥkha (suffering), samudaya (origin), nirodha (cessation), and mārga (path), kuśala (wholesome) and akuśala (unwholesome) dharmas, sāvajja (blamable) and anāvajja (unblamable) dharmas, hīna (inferior) and praṇīta (superior) dharmas, saṃkiliṣṭa (defiled) and vyavadāna (purified) dharmas, and all pratītyasamutpāda (dependent origination), being able to truly and clearly distinguish and observe them, this is called the wisdom part. Relying on effort to cultivate giving, morality, the Four Immeasurables, etc., this is called the merit part. Relying on effort to cultivate the wisdom of hearing (śruta), thinking (cinta), and cultivation (bhāvanā), skillful means regarding the skandhas, etc., as mentioned before, this is called the wisdom part. Thus, merit and wisdom are briefly explained as six types, but broadly speaking, they are immeasurable.
What is the cause of merit? What is the cause of wisdom? The causes of merit and wisdom are briefly explained as three types: first, obtaining convenient places and desires for growing merit and wisdom; second, following favorable conditions; third, originally being accustomed to merit and wisdom. Favorable conditions refer to not dwelling in inverted conditions, but dwelling in non-inverted conditions. If one is accustomed to associating with evil teachers, speaking of merit and wisdom in an inverted way, thinking and receiving in an inverted way, this is called dwelling in inverted conditions. The pure aspect opposite to this is called dwelling in non-inverted conditions. When the obstacles to convenient places and desires for growing merit and wisdom are absent and do not arise, this is called favorable. If these three causes are not complete, merit and wisdom will not arise.
What is the fruit of merit? What is the fruit of wisdom? Because of merit, a Bodhisattva endures all kinds of suffering in endless cycles of birth and death for the sake of all sentient beings, and gathers sentient beings according to their desires.
菩薩依智故。攝受正福種種巧便。為諸眾生乃至無上菩提。如是略說福智有四種果。廣說則無量。若報若報因若報果。一切依福起。福依智起。此二具足最勝最上。得無上菩提。若福智不具終不能得。是名菩薩因攝果攝自他利。云何此世他世自他利。現修福業獲如法財。宿善因緣今受果報。善能轉禪住此世樂。依於此世為利眾生。依于諸禪現法涅槃如實。世間出世間。向現法涅槃有為法。是名此世自利。即以此法教化眾生。是名此世他利他世欲界身財。乃至禪無色生。此世憂苦。思惟修習彼因。是名他世自他利。此世喜樂。思惟修身財因。乃至此世退分。禪無色正受。是名此世他世自他利。
云何畢竟不畢竟自他利。欲界身財。有因有果。凡夫世俗凈。有因有果。是名不畢竟自他利。一切煩惱畢竟滅。八正道及依此生世俗善法。是名畢竟自他利。畢竟不畢竟有三種。一者自性。二者退。三者受用果盡。自性者。涅槃畢竟。一切有為法不畢竟。八正道不退。受用果不盡畢竟。余善有漏法退。受用果盡不畢竟。是名十種自他利。如是略說廣說。菩薩應當隨力修學。過去已學。未來當學。一切十種自他利。是名畢竟不畢竟自他利。◎
◎菩薩地持方便處真實義品第四之一
云何真實義。略說二種。一者實
【現代漢語翻譯】 現代漢語譯本 菩薩因為智慧的緣故，攝取和接受各種巧妙方便的正福，爲了所有眾生乃至無上菩提（最高覺悟）。這樣簡略地說，福和智有四種果報。如果廣說，則有無量果報。無論是果報，果報的因，還是果報的果，一切都依福德而生起。福德又依智慧而生起。這兩者都具備，就是最殊勝最上的，能夠獲得無上菩提。如果福德和智慧不具備，最終不能獲得。這叫做菩薩因為攝取（福德和智慧）而能攝取（成就）果報，從而利益自己和他人。 什麼是此世、他世的自利和他利？現在修習福業，獲得如法的財富。過去積累的善因，現在承受果報。善於轉入禪定，安住於此世的快樂。依靠此世來利益眾生。依靠各種禪定，如實地證得現法涅槃（今生證得的寂滅）。世間和出世間，趨向于現法涅槃的有為法。這叫做此世的自利。用這種方法教化眾生，這叫做此世的他利。他世的欲界身和財富，乃至禪定和無色界的產生，以及此世的憂愁和痛苦，通過思維修習這些（憂苦）的因，這叫做他世的自利和他利。此世的喜樂，通過思維修習身和財富的因，乃至此世的退步，以及禪定和無色界的正受。這叫做此世和他世的自利和他利。 什麼是畢竟（究竟）和不畢竟（不究竟）的自利和他利？欲界的身和財富，有因有果。凡夫的世俗清凈，有因有果。這叫做不畢竟的自利和他利。一切煩惱都徹底滅盡，八正道（正見、正思惟、正語、正業、正命、正精進、正念、正定）以及依此而生的世俗善法。這叫做畢竟的自利和他利。畢竟和不畢竟有三種情況：一是自性，二是退失，三是受用果報窮盡。自性方面，涅槃是畢竟的，一切有為法是不畢竟的。八正道不會退失，受用果報不會窮盡，是畢竟的。其餘有漏洞的善法會退失，受用果報會窮盡，是不畢竟的。這叫做十種自利和他利。這樣簡略地說，如果廣說，菩薩應當隨自己的能力修學。過去已經學過，未來應當學習一切這十種自利和他利。這叫做畢竟和不畢竟的自利和他利。 ◎菩薩地持方便處真實義品第四之一 什麼是真實義？簡略地說有兩種：一是真實。
【English Translation】 English version A Bodhisattva, relying on wisdom, embraces and accepts various skillful means of righteous merit, for the sake of all sentient beings, even up to Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). Thus, briefly speaking, merit and wisdom have four kinds of results. If explained extensively, there are limitless results. Whether it is a result, the cause of a result, or the fruit of a result, everything arises from merit. Merit arises from wisdom. When both are complete, it is the most excellent and supreme, capable of attaining Anuttara-samyak-sambodhi. If merit and wisdom are not complete, one will ultimately not be able to attain it. This is called a Bodhisattva being able to obtain (achieve) results by embracing (merit and wisdom), thereby benefiting oneself and others. What are the benefits for oneself and others in this life and the next? Now cultivating meritorious deeds and obtaining righteous wealth. Past accumulated good causes, now receiving the fruit. Being skilled in entering into meditative states, dwelling in the happiness of this life. Relying on this life to benefit sentient beings. Relying on various meditative states, truly realizing Nirvana (liberation) in this very life. Worldly and transmundane, conditioned dharmas (phenomena) that lead to Nirvana in this very life. This is called benefiting oneself in this life. Using this method to teach and transform sentient beings, this is called benefiting others in this life. The body and wealth of the desire realm in the next life, even the arising of meditative states and the formless realm, as well as the sorrows and sufferings of this life, by contemplating and cultivating the causes of these (sorrows and sufferings), this is called benefiting oneself and others in the next life. The joys and pleasures of this life, by contemplating and cultivating the causes of body and wealth, even the decline of this life, as well as the correct reception of meditative states and the formless realm. This is called benefiting oneself and others in this life and the next. What are the ultimate and non-ultimate benefits for oneself and others? The body and wealth of the desire realm, having causes and results. The worldly purity of ordinary people, having causes and results. This is called non-ultimate benefits for oneself and others. All afflictions are completely extinguished, the Eightfold Noble Path (Right Understanding, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) and the worldly good dharmas that arise from it. This is called ultimate benefits for oneself and others. Ultimate and non-ultimate have three situations: first, self-nature; second, decline; third, the exhaustion of enjoying the results. In terms of self-nature, Nirvana is ultimate, all conditioned dharmas are non-ultimate. The Eightfold Noble Path does not decline, and the enjoyment of results does not exhaust, which is ultimate. Other defiled good dharmas decline, and the enjoyment of results exhausts, which is non-ultimate. These are called the ten kinds of benefits for oneself and others. Thus, briefly speaking, if explained extensively, a Bodhisattva should cultivate and learn according to their ability. What has been learned in the past, and what should be learned in the future, all these ten kinds of benefits for oneself and others. This is called ultimate and non-ultimate benefits for oneself and others. ◎ Bodhisattvabhumi, Chapter on the Meaning of Truth in the Section on Skillful Means, Part Four, Section One What is the meaning of truth? Briefly speaking, there are two kinds: first, truth.
法性。二者一切事法性。此二法性以種分別復有四種。一者世間所知。二者學所知。三者煩惱障凈智所行處法。四者智障凈智所行處法。云何世間所知真實義耶。世間眾事隨順俗數。知見悉同。謂地即是地。非水非余水火風。色聲香味觸乃至苦樂。略說此物。即此物非彼物。如是一切決定意解所行處事。世間本來自憶想知不從修習。是名世間所知真實義也。云何學所知真實義耶。如世智人依現智比智。及從師聞思量修學。彼決定智所行處事。結集建立。是名學所知真實義也。云何煩惱障凈智所行處法真實義耶。一切聲聞緣覺無漏智。若無漏方便。若隨生世智修行境界。于彼智緣中煩惱障凈。未來世障畢竟不起。是名煩惱障凈智所行處法真實義也。所謂四聖諦苦集滅道。觀此四諦入無間等惠及無間等所起智慧。聲聞緣覺見陰離陰我不可得。諸行緣起生滅和合。陰與離陰。無我人性修習知見。云何智障凈智所行處法真實義耶。智所知礙。是名為障。彼智障解脫智修行境界。是名智障凈智所行處法真實義也。所謂諸佛菩薩入無我法。入已清凈。於一切法離言說自性假名自性。離諸妄想。平等大智修行境界。第一如實無上無邊。一切法擇永滅不起。
又真實相建立二種。一者有性。二者無性。有性者。建立施設假名自性
【現代漢語翻譯】 現代漢語譯本 法性。二者是一切事物的法性。這兩種法性根據種類可以分為四種：第一種是世間所知，第二種是學所知，第三種是煩惱障凈智所行之處的法，第四種是智障凈智所行之處的法。 什麼是世間所知真實義呢？世間的一切事物都遵循世俗的常理，人們的認知和見解都相同。例如，地就是地，不是水，也不是其他的水、火、風。顏色、聲音、氣味、味道、觸感，乃至痛苦和快樂。簡單地說，這個東西就是這個東西，不是那個東西。像這樣，一切都是由確定的意念和理解所決定的事物。世間本來自然地通過憶想而知曉，不是通過修習而得。這就是世間所知真實義。 什麼是學所知真實義呢？就像世間的聰明人依靠現智（Pratyaksha-jnana，現量）、比智（Anumana-jnana，比量），以及從老師那裡聽聞、思考、修習。他們通過確定的智慧所認知的事物，經過結集和建立。這就是學所知真實義。 什麼是煩惱障凈智所行之處的法真實義呢？一切聲聞（Śrāvaka，小乘弟子）、緣覺（Pratyekabuddha，獨覺）的無漏智（Anāsrava-jñāna，無煩惱的智慧），或者無漏的方便，或者隨著世間智慧修行所產生的境界，在這些智慧的因緣中，煩惱障得到凈化，未來世的障礙畢竟不會產生。這就是煩惱障凈智所行之處的法真實義。也就是四聖諦（catvāri āryasatyāni）：苦（duḥkha）、集（samudaya）、滅（nirodha）、道（mārga）。觀察這四聖諦，進入無間等惠（無間定）以及無間等所產生的智慧。聲聞、緣覺見到五蘊（skandha）是空的，離開五蘊，『我』（ātman）是不可得的。諸行（saṃskāra）是緣起（pratītyasamutpāda）的，生滅和合的。在五蘊和離開五蘊中，修習無我（anātman）的知見。 什麼是智障凈智所行之處的法真實義呢？智慧所認知的障礙，就叫做智障。通過智障解脫的智慧所修行的境界，這就是智障凈智所行之處的法真實義。也就是諸佛（Buddha）菩薩（Bodhisattva）進入無我法（anātma-dharma），進入之後得到清凈。對於一切法，遠離言說自性、假名自性，遠離各種妄想，平等大智所修行的境界。這是第一的、真實的、無上的、無邊的，一切法選擇之後永遠滅除，不再生起。 此外，真實相可以建立為兩種：一種是有性，一種是無性。有性，就是建立施設假名自性。
【English Translation】 English version Dharmatā (法性, the nature of reality). The two are the dharmatā of all phenomena. These two dharmatās can be further divided into four types according to their categories: first, what is known by the world; second, what is known through learning; third, the dharma that is the realm of pure wisdom that has cleared away the obscuration of afflictions; and fourth, the dharma that is the realm of pure wisdom that has cleared away the obscuration of knowledge. What is the true meaning of what is known by the world? All things in the world follow worldly conventions, and people's perceptions and views are the same. For example, earth is earth, not water, nor other water, fire, or wind. Form, sound, smell, taste, touch, and even suffering and happiness. Briefly speaking, this thing is this thing, not that thing. Like this, everything is determined by definite intentions and understandings. The world naturally knows through recollection, not through cultivation. This is called the true meaning of what is known by the world. What is the true meaning of what is known through learning? It is like worldly wise people relying on direct knowledge (Pratyaksha-jnana, direct perception), inferential knowledge (Anumana-jnana, inference), and learning through hearing from teachers, contemplating, and practicing. The things that are cognized by their definite wisdom are collected and established. This is called the true meaning of what is known through learning. What is the true meaning of the dharma that is the realm of pure wisdom that has cleared away the obscuration of afflictions? It is the uncontaminated wisdom (Anāsrava-jñāna, wisdom free from defilements) of all Śrāvakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Realizers), or uncontaminated skillful means, or the realm of practice that arises along with worldly wisdom. In the conditions of these wisdoms, the obscuration of afflictions is purified, and the obstacles of future lives will ultimately not arise. This is called the true meaning of the dharma that is the realm of pure wisdom that has cleared away the obscuration of afflictions. That is, the Four Noble Truths (catvāri āryasatyāni): suffering (duḥkha), its origin (samudaya), its cessation (nirodha), and the path (mārga). Observing these Four Noble Truths, entering into the samadhi of no interval and the wisdom arising from it. Śrāvakas and Pratyekabuddhas see that the five skandhas (五蘊, aggregates) are empty, and apart from the skandhas, the 'self' (ātman, 我) is unattainable. All conditioned phenomena (saṃskāra, 諸行) arise from conditions (pratītyasamutpāda, 緣起), are a combination of arising and ceasing. In the skandhas and apart from the skandhas, they cultivate the knowledge and view of no-self (anātman, 無我). What is the true meaning of the dharma that is the realm of pure wisdom that has cleared away the obscuration of knowledge? The obstruction of what is known by wisdom is called the obscuration of knowledge. The realm of practice of the wisdom that is liberated from the obscuration of knowledge is called the true meaning of the dharma that is the realm of pure wisdom that has cleared away the obscuration of knowledge. That is, all Buddhas (佛) and Bodhisattvas (菩薩) enter the dharma of no-self (anātma-dharma, 無我法), and after entering, they become pure. Regarding all dharmas, they are apart from the self-nature of words and the self-nature of provisional names, apart from all delusions, and the realm of practice of equal great wisdom. This is the foremost, the true, the supreme, the boundless, and after selecting all dharmas, they are forever extinguished and no longer arise. Furthermore, the true aspect can be established as two types: one is existence, and the other is non-existence. Existence is the establishment and designation of the self-nature of provisional names.
。久遠已來世間計著。一切憶想虛妄根本。所謂是色是受想行識眼耳鼻舌身意。地水火風。色聲香味觸法。乃至涅槃。如是世間假名有自性法。是名為有。無性者。色假名。乃至涅槃假名。無事無依假名。所依一切悉無。是名為無。如上所說。有無是二。俱離法相。所攝二法無有二。無二者。是名中道。離於二邊。是名無上。如是真實。是佛世尊凈智境界。是諸菩薩所應修學。若修學者。名為大智方便菩薩。當得阿耨多羅三藐三菩提。何以故。菩薩與空解脫相應。在於生死如實知生死。不于生死無常等行而生厭離。能成就佛法利益眾生。若不如實知生死者。不能捨離貪恚癡等一切煩惱。若不捨離則以染污受諸生死。以染污心受生死者。不能成就佛法利益眾生。若於生死無常等行生厭離者。是菩薩疾得涅槃。疾得涅槃者。亦不能成就佛法利益眾生。云何能得阿耨多羅三藐三菩提。若空解脫相應菩薩。則不畏涅槃亦不求涅槃。若菩薩畏涅槃者。不能滿足涅槃道。以畏涅槃故不見涅槃功德利益。不見涅槃功德利益。清凈信樂皆悉遠離。若菩薩求涅槃者。多修習故疾般涅槃。疾般涅槃者。不能成就佛法利益眾生。若於生死不如實知。則長受生死。若厭生死。則疾般涅槃若畏涅槃者。不能滿足涅槃之道。若求涅槃多修習者。則疾
【現代漢語翻譯】 現代漢語譯本： 長久以來，世間之人執著於一切憶念想像，這些都是虛妄的根本。他們所認為是色（Rupa，物質）、受（Vedana，感受）、想（Samjna，知覺）、行（Samskara，意志）、識（Vijnana，意識），眼（Eye）、耳（Ear）、鼻（Nose）、舌（Tongue）、身（Body）、意（Mind），地（Earth）、水（Water）、火（Fire）、風（Wind），色（Form）、聲（Sound）、香（Smell）、味（Taste）、觸（Touch）、法（Dharma，事物），乃至涅槃（Nirvana，寂滅）。像這樣，世間假名安立的法，認為有自性，這叫做『有』。 而『無』是指：色（Rupa）是假名，乃至涅槃（Nirvana）是假名，無所事事，無所依賴，所依賴的一切都沒有，這叫做『無』。如上面所說，『有』和『無』是二種對立的觀念。遠離這兩種對立的法相，所包含的兩種法並非真的是二。沒有二元對立，這叫做中道（Madhyama，中觀）。遠離有和無這兩種極端，這叫做無上（Anuttara，無與倫比）。這樣的真實，是佛（Buddha）世尊清凈智慧的境界，是諸位菩薩（Bodhisattva）所應當修學的。如果修學者，就叫做大智方便菩薩（Mahaprajna-upaya-bodhisattva），將證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 為什麼呢？因為菩薩（Bodhisattva）與空（Sunyata，空性）的解脫相應，安住于生死輪迴中，如實地了知生死，不因為生死的無常等特性而生起厭惡和遠離之心，能夠成就佛法，利益眾生。如果不如實地了知生死，就不能捨離貪（Raga，貪慾）、嗔（Dvesha，嗔恨）、癡（Moha，愚癡）等一切煩惱。如果不捨離這些煩惱，就會以染污的心去承受各種生死。以染污的心承受生死的人，不能成就佛法，利益眾生。如果對於生死的無常等特性生起厭惡和遠離之心，這位菩薩（Bodhisattva）會很快地進入涅槃（Nirvana）。很快進入涅槃（Nirvana）的人，也不能成就佛法，利益眾生。 怎樣才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）呢？如果與空（Sunyata）的解脫相應的菩薩（Bodhisattva），就不畏懼涅槃（Nirvana），也不追求涅槃（Nirvana）。如果菩薩（Bodhisattva）畏懼涅槃（Nirvana），就不能圓滿涅槃（Nirvana）之道。因為畏懼涅槃（Nirvana），所以看不到涅槃（Nirvana）的功德利益。看不到涅槃（Nirvana）的功德利益，清凈的信心和喜樂都會遠離。如果菩薩（Bodhisattva）追求涅槃（Nirvana），因為過度修習的緣故，會很快地進入涅槃（Nirvana）。很快進入涅槃（Nirvana）的人，不能成就佛法，利益眾生。如果對於生死不如實地了知，就會長久地承受生死。如果厭惡生死，就會很快地進入涅槃（Nirvana）。如果畏懼涅槃（Nirvana），就不能圓滿涅槃（Nirvana）之道。如果追求涅槃（Nirvana）而過度修習，就會很快地...
【English Translation】 English version: For a long time, people in the world have been attached to all memories and imaginations, which are the root of delusion. They consider as real what are called Rupa (form, matter), Vedana (feeling, sensation), Samjna (perception), Samskara (mental formations, volition), Vijnana (consciousness), Eye, Ear, Nose, Tongue, Body, Mind, Earth, Water, Fire, Wind, Form, Sound, Smell, Taste, Touch, Dharma (things, phenomena), and even Nirvana (liberation). Thus, they consider these nominally established things in the world as having inherent existence; this is called 'existence'. And 'non-existence' refers to: Rupa being a nominal designation, and so on, up to Nirvana being a nominal designation; being without activity, without reliance, and everything relied upon being absent; this is called 'non-existence'. As mentioned above, 'existence' and 'non-existence' are two opposing concepts. Being apart from these two opposing characteristics, the two dharmas contained therein are not truly two. The absence of duality is called the Middle Way (Madhyama). Being apart from the two extremes of existence and non-existence is called unsurpassed (Anuttara). Such truth is the realm of the pure wisdom of the Buddha, and is what all Bodhisattvas should study. If one studies this, they are called a Bodhisattva of Great Wisdom and Skillful Means (Mahaprajna-upaya-bodhisattva), and will attain Anuttara-samyak-sambodhi (unexcelled complete enlightenment). Why? Because a Bodhisattva who is in accordance with the liberation of emptiness (Sunyata), dwells in Samsara (cycle of birth and death), truly knowing Samsara, and does not generate aversion or detachment due to the impermanence of Samsara, and is able to accomplish the Buddha's teachings and benefit sentient beings. If one does not truly know Samsara, one cannot abandon all afflictions such as Raga (greed, attachment), Dvesha (hatred, aversion), and Moha (ignorance, delusion). If one does not abandon these afflictions, one will experience various Samsaric existences with a defiled mind. One who experiences Samsara with a defiled mind cannot accomplish the Buddha's teachings and benefit sentient beings. If one generates aversion and detachment towards the impermanence of Samsara, that Bodhisattva will quickly enter Nirvana. One who quickly enters Nirvana also cannot accomplish the Buddha's teachings and benefit sentient beings. How can one attain Anuttara-samyak-sambodhi? If a Bodhisattva who is in accordance with the liberation of emptiness (Sunyata), does not fear Nirvana, nor does he seek Nirvana. If a Bodhisattva fears Nirvana, he cannot fulfill the path to Nirvana. Because of fearing Nirvana, he does not see the merits and benefits of Nirvana. Not seeing the merits and benefits of Nirvana, pure faith and joy will all be far away. If a Bodhisattva seeks Nirvana, because of excessive practice, he will quickly enter Nirvana. One who quickly enters Nirvana cannot accomplish the Buddha's teachings and benefit sentient beings. If one does not truly know Samsara, one will long endure Samsara. If one is averse to Samsara, one will quickly enter Nirvana. If one fears Nirvana, one cannot fulfill the path to Nirvana. If one seeks Nirvana and practices excessively, one will quickly...
般涅槃。當知是菩薩于阿耨多羅三藐三菩提無大方便。若於生死得如實知。則于生死心不染著。若於生死無常等行不厭離者。不疾涅槃。不畏涅槃者。則能滿足涅槃之道。深見涅槃功德利益。若不勤求疾涅槃者。當知是菩薩于阿耨多羅三藐三菩提有大方便。是大方便依第一空解脫。是故名為修第一空解脫菩薩最大方便。謂向如來無上大智故。◎
菩薩地持經卷第一 大正藏第 30 冊 No. 1581 菩薩地持經
菩薩地持經卷第二
北涼中印度三藏曇無讖于姑臧譯菩薩地持方便處真實義品之餘
◎複次菩薩從久遠來入無我法智。離言語自性。一切法如實知已。無有一法可起妄想隨事取。隨如取。不如是念。是事是如。但行其義。行第一義已。一切法如無等等。如實知見。一切平等。觀平等心。得第一舍。依第一舍已。一切經論一切巧便。悉善通達。一切苦難終不退轉。其心堅固身無疲極。所為巧便得大念力。于諸巧便亦不自高。法化眾生無所秘惜。于諸巧便心不怯弱。有所堪能終不退減。能被具足大堅固鎧。如是如是。生死苦增。如是如是。堪能增長。無上菩提。如是如是。功德轉增。如是如是。憍慢慚減。如是如是。智慧轉明。如是如是。彼彼諍訟。犯戒煩惱。皆悉了知。知已
【現代漢語翻譯】 現代漢語譯本：當知這樣的菩薩對於阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）沒有大的方便。如果對於生死能夠如實地瞭解，那麼對於生死之心就不會產生染著。如果對於生死的無常等行不厭惡遠離，不急於涅槃，也不畏懼涅槃，那麼就能圓滿涅槃之道。深刻地見到涅槃的功德利益。如果不勤于尋求快速涅槃，應當知道這樣的菩薩對於阿耨多羅三藐三菩提有大的方便。這種大的方便依賴於第一空解脫。因此，被稱為修第一空解脫的菩薩具有最大的方便，這是爲了趨向如來的無上大智慧的緣故。
現代漢語譯本：菩薩從久遠以來進入無我法智，遠離言語的自性。對一切法如實知曉之後，沒有一法可以生起妄想，隨著事物去執取，隨著如去執取。不這樣想：『這件事是這樣的』。只是實行其中的意義。實行第一義之後，一切法如同沒有等等。如實地知見一切平等，觀察平等之心，得到第一舍（平等舍）。依靠第一舍之後，一切經論，一切方便，都能夠善於通達。一切苦難最終不能使他退轉，他的心堅固，身體沒有疲憊。所作所為的方便得到大的念力。對於各種方便也不自高自大。用法來教化眾生，沒有絲毫的吝惜。對於各種方便，內心不怯懦。有所堪能，最終不會退減。能夠披上具足的大堅固鎧甲。像這樣，生死之苦增加，像這樣，堪能增長無上菩提，像這樣，功德逐漸增加，像這樣，驕慢逐漸減少，像這樣，智慧逐漸明亮，像這樣，對於種種諍訟、犯戒煩惱，都完全了知。知曉之後
【English Translation】 English version: Know that such a Bodhisattva does not have great skillful means regarding Anuttara-samyak-sambodhi (unexcelled complete enlightenment). If one can truly understand birth and death, then one's mind will not be attached to birth and death. If one does not厭離(厭離, dislike and distance oneself from) the impermanence of birth and death, does not hasten towards Nirvana, and is not afraid of Nirvana, then one can fulfill the path to Nirvana. One deeply sees the merits and benefits of Nirvana. If one does not diligently seek quick Nirvana, know that such a Bodhisattva has great skillful means regarding Anuttara-samyak-sambodhi. This great skillful means relies on the first emptiness liberation. Therefore, a Bodhisattva who cultivates the first emptiness liberation is said to have the greatest skillful means, because it is directed towards the Tathagata's unsurpassed great wisdom.
English version: Furthermore, the Bodhisattva, from a long time ago, has entered the wisdom of non-self, being apart from the self-nature of language. Having truly known all dharmas, there is no dharma that can give rise to delusion, grasping after things, grasping after suchness. One does not think like this: 'This thing is like this.' One only practices its meaning. Having practiced the first meaning, all dharmas are like without equal. One truly knows and sees all equality, observes the mind of equality, and obtains the first relinquishment (equanimity). Relying on the first relinquishment, one is able to skillfully understand all sutras and treatises, all skillful means. All suffering ultimately cannot make him regress, his mind is firm, and his body is without fatigue. The skillful means of what he does obtains great mindfulness. He is not arrogant about various skillful means. He teaches sentient beings with the Dharma, without any stinginess. Regarding various skillful means, his mind is not timid. Whatever he is capable of, he will ultimately not diminish. He is able to wear the great firm armor completely. Like this, the suffering of birth and death increases, like this, he is able to increase unsurpassed Bodhi, like this, merits gradually increase, like this, pride gradually decreases, like this, wisdom gradually becomes brighter, like this, regarding various disputes, violations of precepts, and afflictions, he completely knows them. Having known them
放舍。如是如是。功德增長。如是如是。愈更覆藏不令他知。不為利養菩薩如是等無量福利。順菩提道悉依彼智。是故菩薩。已得菩提今得當得。悉依彼智非余。若劣若勝如是離虛妄。菩薩有如是等無量福利。自能成就無上佛法。以三乘法利益眾生。是名正趣。正趣已。自於身財遠離貪愛。學離愛已。復教眾生令離貪愛。舍于身財等心眾生給施所須。善攝諸根。學身口律儀。性不樂惡仁賢真實。忍他侵逼及諸惡行。修學忍已。瞋恨轉薄不惱逼他。一切明處精勤修學。善為眾生決諸疑難攝取饒益。亦自攝受一切智因。內攝其心安住正受。凈四梵處游五神通。一切事業悉方便學一切巧便。若立若廢終不疲厭。能善觀察第一真實。能善修學第一大乘。終不願求現世涅槃。如是平等究竟具足。于諸大德奉事供養。于惡眾生興大悲心。隨力所能為除惡行。於己嫌恨不饒益者。為起慈心隨力堪任不諂不偽安樂饒益。令彼結恨過惡自滅。饒益己者。以等以增。知恩報恩。如法所求皆令滿足。若自無力。彼雖不請要作方便。心不休息。令彼知我無所遺惜。是名菩薩遠離虛妄。依第一實智。平等方便。
云何知一切法離於言說。此施設假名自相諸法。所謂色受想行識乃至涅槃。當知假名無有自性。亦不離彼有。言說行處言說境界。
【現代漢語翻譯】 現代漢語譯本： 放下。是的，是的。功德增長。是的，是的。更加覆藏，不讓他人知道。不爲了利養，菩薩有如此等等無量的福利。順應菩提之道，完全依靠那智慧。因此菩薩，已經得到菩提，現在得到，將來得到，完全依靠那智慧，而不是其他的。無論是低劣還是殊勝，都是這樣遠離虛妄。菩薩有如此等等無量的福利，自己能夠成就無上佛法，用三乘法利益眾生。這叫做正趣。已經正趣之後，自己對於身財遠離貪愛。學習遠離貪愛之後，又教導眾生令他們遠離貪愛。捨棄身財，平等對待眾生，給予他們所需要的。好好地攝持諸根。學習身口律儀。天性不喜好惡事，仁慈賢良真實。忍受他人的侵犯逼迫以及各種惡行。修學忍辱之後，瞋恨逐漸減少，不惱害逼迫他人。對於一切明處精勤修學，善於為眾生解決各種疑難，攝取饒益，也自己攝受一切智的因。內心攝持其心，安住在正受之中。清凈四梵住，游於五神通。一切事業都方便地學習，一切巧妙的方法。無論是建立還是廢除，始終不疲倦厭煩。能夠很好地觀察第一真實，能夠很好地修學第一大乘，始終不願求現世的涅槃。這樣平等究竟具足。對於諸位大德奉事供養，對於惡的眾生興起大悲心，隨自己的能力為他們去除惡行。對於自己嫌恨不饒益的人，為他們生起慈心，隨自己的能力，不諂媚不虛偽，安樂饒益他們，讓他們結下的怨恨過惡自己消滅。對於饒益自己的人，用同等或者增加的方式，知恩報恩，如法所求都讓他們滿足。如果自己沒有能力，他們即使不請求也要想辦法，心不休息，讓他們知道我沒有什麼捨不得的。這叫做菩薩遠離虛妄，依靠第一實智，平等方便。
怎麼樣知道一切法遠離言說？這些施設的假名自相諸法，所謂色受想行識乃至涅槃，應當知道假名沒有自性，也不離開那些有。言說行處言說境界。
【English Translation】 English version: Renunciation. So it is, so it is. Merit increases. So it is, so it is. Even more concealed, not letting others know. Not for the sake of gain and support, the Bodhisattva has such immeasurable blessings. Following the path of Bodhi, relying entirely on that wisdom. Therefore, the Bodhisattva, having already attained Bodhi, now attaining, and will attain, relies entirely on that wisdom, and not on anything else. Whether inferior or superior, it is thus far from falsehood. The Bodhisattva has such immeasurable blessings, able to accomplish the unsurpassed Buddha Dharma, using the Three Vehicle Dharma to benefit sentient beings. This is called Right Course. Having already taken the Right Course, one is far from greed and attachment to one's own body and possessions. Having learned to be free from attachment, one also teaches sentient beings to be free from greed and attachment. Giving up one's body and possessions, treating all beings equally, giving them what they need. Properly restraining the senses. Learning the discipline of body and speech. By nature, not delighting in evil, benevolent, virtuous, and truthful. Enduring others' encroachments and all kinds of evil deeds. Having cultivated patience, hatred gradually diminishes, not harming or oppressing others. Diligently studying all areas of knowledge, skillfully resolving the doubts and difficulties of sentient beings, gathering benefits, and also gathering the causes of all-knowing wisdom. Inwardly restraining the mind, dwelling in right concentration. Purifying the Four Brahma Viharas, roaming in the Five Supernatural Powers. All undertakings are learned with skillful means, all skillful methods. Whether establishing or abolishing, never tiring or weary. Able to skillfully observe the ultimate truth, able to skillfully cultivate the supreme Great Vehicle, never desiring to seek Nirvana in this present life. Thus, equally and completely fulfilling. Serving and making offerings to all great virtues, arousing great compassion for evil beings, removing their evil deeds to the best of one's ability. For those who resent and do not benefit oneself, arousing loving-kindness for them, to the best of one's ability, without flattery or falsehood, bringing them peace and benefit, so that their resentment and transgressions will naturally disappear. For those who benefit oneself, repaying kindness equally or increasingly, fulfilling all their lawful requests. If one does not have the ability, even if they do not ask, one must find a way, the mind not resting, letting them know that I have nothing that I am unwilling to give. This is called the Bodhisattva being far from falsehood, relying on the ultimate true wisdom, with equal skillful means.
How does one know that all dharmas are apart from speech? These provisionally established names and self-characteristics of all dharmas, such as form, feeling, perception, volition, and consciousness, even up to Nirvana, one should know that provisional names have no self-nature, nor are they apart from those that have. The realm of speech, the boundary of speech.
如是無有自性。如言語所說。亦不一切都無所有。如是無所有。亦非一切都無所有。彼云何有有實謗實。此二俱離如是有。是名第一義自性。離一切妄想。智慧行處。若法隨說有事轉者應有自性。若然者。一法一事應有眾多自性。何以故。謂一法一事有眾多名字施設故。亦非多名有決定性。亦非一名有自性。餘名無自性。是故施設假名。多名一名悉無自性。
複次色乃至涅槃。法若隨名字有自性者。要先有法而後隨意制名。未有名時彼法應無自性。若無自性者。無事制名。是義不然。無名有法。是亦不然。若法本來自性是色。然後以名字言說攝取是色。若然者應離名有色。施設眾生應自知。是色不待名知。而眾生無名則不知色。以是故知一切諸法離言說自性。如色乃至涅槃亦復如是。複次有二種人壞佛正法。一者若色等諸法色等諸事。施設假名說自性自相。于不實法妄想計著。二者施設假名處假名所依。離言說自性。第一實義誹謗毀滅。一切都無所有。如前說。建立不實法妄相過惡者。謂於色等諸法色等諸事。非實計實。以是過故。破壞正法。又色等諸法色等諸事。因緣分齊誹謗毀滅。都無所有。破壞正法。今當說色等諸法事。因緣分齊。誹謗說言。無有真實。亦無假名。二俱不然。如士夫等陰。說名為人。是
【現代漢語翻譯】 現代漢語譯本：如果一切事物沒有自性（Sva-bhāva，事物自身存在的性質），就像言語所說的那樣，但也不是完全什麼都沒有。雖然說是無所有，但也不是完全的空無。那麼，什麼是『有有實謗實』（否定真實存在的斷見）呢？遠離這兩種極端，如實地存在，這被稱為第一義自性（Paramārtha-sva-bhāva，勝義自性），它超越了一切虛妄的分別念，是智慧所行的境界。如果任何事物隨著言語的描述而有所改變，那麼它就應該有自性。如果是這樣，那麼一個事物就應該有許多自性。為什麼呢？因為一個事物有許多名字可以用來稱呼它。而且，許多名字並不能決定它的自性，一個名字也不能單獨決定它的自性，而其他的名字就沒有自性。因此，這些施設的假名，無論是多個名字還是一個名字，都沒有自性。 再者，從色（Rūpa，物質）乃至涅槃（Nirvāṇa，寂滅），如果法的自性是隨著名字而存在的，那麼就應該先有法，然後才能隨意地給它命名。在還沒有名字的時候，這個法就應該沒有自性。如果沒有自性，那就無法給它命名。這個說法是不對的。沒有名字卻有法，這種說法也是不對的。如果一個法原本的自性就是色，然後用名字和言語來指稱它為色，如果是這樣，那麼就應該在沒有名字的情況下也能看到色。被施設的眾生應該自己知道，這就是色，不需要通過名字來認識。但是眾生在沒有名字的情況下就無法認識色。因此，要知道一切諸法都遠離了言語的自性，就像色乃至涅槃一樣。再者，有兩種人會破壞佛的正法。第一種人是，對於色等諸法（Rūpa，物質等現象），以及色等諸事，施設假名，並說它們有自性自相（Svalakṣaṇa，自相），對於不真實的事物妄想執著。第二種人是，對於施設的假名，以及假名所依的事物，否定其離言語的自性，誹謗和毀滅第一實義（Paramārtha，勝義），認為一切都完全不存在，就像前面所說的那樣。建立不實之法的虛妄過失，是指對於色等諸法，以及色等諸事，把不真實的當成真實的。因為這個過失，所以破壞了正法。還有，對於色等諸法，以及色等諸事，誹謗和毀滅因緣分齊（Hetu-pratyaya-vibhāga，因緣的界限），認為一切都完全不存在，這也是破壞正法。現在要說的是，對於色等諸法的事，誹謗說沒有真實，也沒有假名，這兩種說法都是不對的。例如，士夫（Puruṣa，人）等五蘊（Skandha，構成要素），被說成是人，這就是...
【English Translation】 English version: If things are without inherent existence (Sva-bhāva, self-nature), as language describes, it doesn't mean they are entirely non-existent. Even though we say 'non-existent,' it's not complete nothingness. So, what is 'affirming existence while slandering reality' (a nihilistic view denying true existence)? It is to be apart from these two extremes, existing as it is, which is called the ultimate inherent existence (Paramārtha-sva-bhāva, ultimate self-nature), transcending all delusive thoughts, the realm where wisdom operates. If any phenomenon changes according to verbal descriptions, it should have inherent existence. If so, one phenomenon should have many inherent existences. Why? Because one phenomenon has many names applied to it. Moreover, multiple names cannot determine its inherent existence, nor can one name alone determine it, while other names lack inherent existence. Therefore, these imputed names, whether multiple or single, are all without inherent existence. Furthermore, from form (Rūpa, matter) to Nirvāṇa (extinction), if the inherent existence of a dharma (phenomenon) depends on its name, then the dharma should exist before the name is given. Before the name exists, the dharma should lack inherent existence. If it lacks inherent existence, then it cannot be named. This is not correct. A dharma existing without a name is also incorrect. If the original inherent existence of a dharma is form, and then we use a name and language to refer to it as form, then we should be able to perceive form without the name. The designated beings should know for themselves that this is form, without relying on the name. But beings cannot know form without a name. Therefore, know that all dharmas are devoid of inherent existence in language, just like form and Nirvāṇa. Moreover, there are two types of people who destroy the Buddha's true Dharma. The first type is those who impute names to form and other dharmas (Rūpa, material phenomena), and to form and other things, and say they have self-nature and self-characteristics (Svalakṣaṇa, own-characteristic), clinging to unreal things with deluded thoughts. The second type is those who deny the inherent existence beyond language of the imputed names and the things on which the names are based, slandering and destroying the ultimate reality (Paramārtha, ultimate truth), claiming that everything is completely non-existent, as mentioned earlier. Establishing the false fault of unreal things refers to regarding unreal things as real, such as form and other dharmas, and form and other things. Because of this fault, they destroy the true Dharma. Also, slandering and destroying the boundaries of causes and conditions (Hetu-pratyaya-vibhāga, division of causes and conditions) for form and other dharmas, and form and other things, claiming that everything is completely non-existent, also destroys the true Dharma. Now, regarding the matter of form and other dharmas, to slander by saying there is neither reality nor imputation is incorrect. For example, the aggregates (Skandha, aggregates) such as a person (Puruṣa, individual) are referred to as a person, this is...
則可爾。無事說人則不應爾。如無事說人。如非無事說人。如是因緣分齊色等法建立假名。非是無事而立假名。是則應爾。若但假名而無事者。則無依處。亦無假名是不應爾。是人聞難解修多羅大乘甚深空相應義。于如實說一向不解。作不正思惟虛妄分別。以無巧便慧作如是說。一切皆是假名無有真實。作如是觀。是為正觀。是等於假名所依悉無所有。假名亦無。假名既無。假名真實亦無所有。真實假名。是二俱謗者。是名都無。如是說無者。智慧梵行人。不應共語。不應共住。是為自壞亦壞世間。是故世尊。為是事說。寧起身見不惡取空。何以故。起身見人。于所知戒不謗一切所知。不因此見墮于惡道。不壞他信樂。離苦解脫亦不作留難。亦能建立真諦正法。不于戒律而生懈慢。惡取空者。于所知戒又復誹謗一切所知。以是緣故墮于惡道。亦壞他信樂。離苦解脫亦作留難。于戒慢緩謗實法故破壞佛法。云何為惡取空。若沙門婆羅門。謂此彼都空。是名惡取空。何以故。若言此空無彼性。若言此空有此性。是義應爾。若一切無性。何處何法空。亦不應言此即此空。何等為善取空。若於此物無彼物。故名為空。此物不空如實知是名如實不顛倒。空謂色等施設假名。無有自性。而色等有餘。謂色等假名事因緣分齊。俱如實
知。謂事分齊有事分齊。假名分齊。不立非實不誹謗實。不增不減不舉不下。如實如如。離言說自性如實知。是名善取空。正智所知。我以具足思量結集。說一切法離言說自性。從佛所聞。一切法離言說自性。今當說如佛世尊趣有契經。說偈顯示。
如以種種名 用說種種法 此亦無有彼 是法法如是
此偈顯示施設假名。名色等諸法。以色等名。宣說諸法。流通言教。說色乃至涅槃。色等假名。無色等自性。色等法亦無餘自性。此色等假名。諸法離言說。義無所有。是名第一義自性法。如世尊義品說。
世間集言說 牟尼悉不著 不著孰能著 不起見聞著
此偈顯示以色等假名施設色等事。是名世間集言說。此假名。彼事無彼自性。何以故。建立及謗。無有此見故。無彼顛倒見。是名見不著。如是不著。誰能起見著於色等事。若建立。若誹謗。不起著。正觀境界。是名為見。聽所知言說。是名為聞。是故見聞不起染著。于彼緣中一切舍離。是名不起見聞著。
複次佛為訕大迦旃延比丘說。比丘不依地修禪。不依水火風。不依空識無所有非想非非想。非此世非他世。非日月。非見聞覺知。非求非得非覺非觀。不依此等而修禪定。云何不依地乃至不依覺觀而修禪定。迦旃延。若
【現代漢語翻譯】 現代漢語譯本： 知。所謂事分齊（事物區分的界限）有事分齊。假名分齊（虛假名稱的界限）。不設立非真實的，不誹謗真實的。不增加，不減少，不抬高，不貶低。如實地、如如不動地。遠離言語的自性，如實地知曉。這叫做善於理解空性，是正智所能知曉的。我以具足的思量結集，說一切法遠離言語的自性，從佛陀那裡聽聞。一切法遠離言語的自性。現在應當像佛世尊那樣，趣向有契經，用偈頌來顯示： 如以種種名，用說種種法，此亦無有彼，是法法如是。 此偈顯示了施設假名。名色（nama-rupa，精神現象和物質現象）等諸法，以色（rupa，物質）等名，宣說諸法，流通言教。說色乃至涅槃（nirvana，寂滅）。色等假名，沒有色等自性。色等法也沒有其餘的自性。此色等假名，諸法遠離言說，意義上空無所有。這叫做第一義自性法。如世尊義品所說： 世間集言說，牟尼（muni，聖者）悉不著，不著孰能著，不起見聞著。 此偈顯示了以色等假名施設色等事。這叫做世間集言說。此假名，彼事沒有彼自性。為什麼呢？因為建立及誹謗，沒有此見故。沒有彼顛倒見。這叫做見不著。像這樣不著，誰能起見而執著於色等事呢？若建立，若誹謗，不起執著。正確地觀察境界，這叫做見。聽所知言說，這叫做聞。是故見聞不起染著。于彼緣中一切舍離。這叫做不起見聞著。 複次，佛為訕大迦旃延（Maha Katyayana）比丘說。比丘不依地（earth element）修禪，不依水（water element）火（fire element）風（wind element）。不依空（space）識（consciousness）無所有（nothingness）非想非非想（neither perception nor non-perception）。非此世（this world）非他世（the other world）。非日月（sun and moon）。非見聞覺知（seeing, hearing, sensing, and knowing）。非求非得非覺非觀（seeking, obtaining, perceiving, and contemplating）。不依此等而修禪定。云何不依地乃至不依覺觀而修禪定？迦旃延。若
【English Translation】 English version: Knowing. What is called the limit of things has a limit of things. The limit of provisional names. Not establishing what is unreal, not slandering what is real. Not increasing, not decreasing, not raising, not lowering. As it is, as such. Knowing the self-nature apart from speech as it is. This is called skillfully grasping emptiness, known by correct wisdom. I have gathered and compiled with complete thought, saying that all dharmas are apart from the self-nature of speech, heard from the Buddha. All dharmas are apart from the self-nature of speech. Now, like the World Honored One, we should approach the sutras that are in accordance with reality, and use verses to reveal: As with various names, one uses to speak of various dharmas, this also has no that, this dharma is thus. This verse reveals the establishment of provisional names. Dharmas such as nama-rupa (name and form, mental and material phenomena), using names such as rupa (form, matter), to proclaim the dharmas, circulating teachings. Speaking of rupa up to nirvana (extinction). Provisional names such as rupa, do not have the self-nature of rupa. Dharmas such as rupa also do not have other self-natures. These provisional names such as rupa, all dharmas are apart from speech, empty of meaning. This is called the Dharma of the first principle self-nature. As the World Honored One said in the chapter on meaning: The world gathers speech, the muni (sage) is not attached to any, if not attached, who can be attached, not arising seeing and hearing attachment. This verse reveals the establishment of things such as rupa with provisional names such as rupa. This is called the world gathering speech. This provisional name, that thing does not have that self-nature. Why? Because establishing and slandering, there is no such view. There is no inverted view. This is called not being attached to seeing. If one is not attached in this way, who can arise seeing and be attached to things such as rupa? If establishing, if slandering, not arising attachment. Correctly observing the realm, this is called seeing. Hearing the speech that is known, this is called hearing. Therefore, seeing and hearing do not arise defilement and attachment. In that condition, one abandons everything. This is called not arising seeing and hearing attachment. Furthermore, the Buddha spoke to the Bhikshu Maha Katyayana. The Bhikshu does not rely on earth (earth element) to cultivate dhyana (meditation), does not rely on water (water element), fire (fire element), wind (wind element). Does not rely on space (space), consciousness (consciousness), nothingness (nothingness), neither perception nor non-perception (neither perception nor non-perception). Not this world (this world), not the other world (the other world). Not the sun and moon (sun and moon). Not seeing, hearing, sensing, and knowing (seeing, hearing, sensing, and knowing). Not seeking, obtaining, perceiving, and contemplating (seeking, obtaining, perceiving, and contemplating). Not relying on these to cultivate samadhi (meditative absorption). How does one not rely on earth up to not relying on perception and contemplation to cultivate samadhi? Katyayana. If
地地想除。乃至一切一切想除。比丘如是修禪。是名不依地修禪。乃至不依一切修禪。比丘如是修禪者。釋天大力天梵天悉來禮敬說偈讚歎。
南無最勝士 南無士之上 今我不知汝 何所依而禪
此契經顯示地等假名眾事。于彼地等施設假名。是名地想。又此地等想。于彼假名事。若建立自性。若一切毀滅。壞第一義攝受誹謗。是名為想。若除彼想。是名為斷。是名為舍。當知是名。從諸如來第一義師。聞一切諸法離言說自性。如是一切法離言說自性者。一切言說為何所應。若無言語不能為人說離言法。既無說亦無聞。無說無聞。彼一切法離言說自性。無能知者。是故應有言說令彼聞知。如是如實。凡愚不知。以是因緣起八種妄想而生三事。一切眾生器世間增。一者自性妄想。二者差別妄想。三者攝受積聚妄想。四者我妄想。五者我所妄想。六者念妄想。七者不念妄想。八者俱相違妄想。是名八妄想。
云何所生三事。一者自性妄想。差別妄想。攝受積聚妄想。此三妄想。是妄想虛偽處。虛偽攀緣事。由此而生。於色等假名。若彼事處。以名想言語攝受增長。無量虛偽常行不息。二者彼我我所妄想。此二妄想是身見。身見為一切見根本及慢根本。我慢能生一切諸慢。三者彼念妄想。不念妄想
【現代漢語翻譯】 現代漢語譯本： 地想應該去除，乃至一切一切想都應該去除。比丘如果這樣修禪，就叫做不依地修禪，乃至不依一切修禪。比丘如果這樣修禪，釋天（Śakra，帝釋天），大力天（Mahābrahmā，大梵天）梵天（Brahmā，梵天）都會前來禮敬，並用偈頌讚嘆： 『南無（Namo，皈依）最勝士，南無士之上，今我不知汝，何所依而禪。』 這段契經顯示了地等假名眾事。對於地等施設假名，這叫做地想。又，這種地等想，對於這些假名事，如果建立自性，或者一切毀滅，都會破壞第一義，導致誹謗。去除這些想，就叫做斷，叫做舍。應當知道，這是從諸如來第一義師那裡聽聞到的一切諸法離言說自性。如果一切法都離言說自性，那麼一切言說又該如何應用呢？如果沒有言語，就不能為人說離言法。既無說，也無聞。無說無聞，那麼一切法離言說自性，就沒有人能夠知曉。所以應該有言說，使人聞知。像這樣如實，凡愚之人卻不知道，因此生起八種妄想，從而產生三事，一切眾生器世間因此而增長。一是自性妄想，二是差別妄想，三是攝受積聚妄想，四是我妄想，五是我所妄想，六是念妄想，七是不念妄想，八是俱相違妄想。這叫做八妄想。 什麼是由這些妄想所生的三事呢？一是自性妄想、差別妄想、攝受積聚妄想。這三種妄想是妄想虛偽之處，是虛偽攀緣之事，由此而生。對於色等假名，如果對於這些事處，用名想言語攝受增長，就會有無量虛偽常行不息。二是彼我我所妄想。這兩種妄想是身見，身見是一切見的根本以及慢的根本。我慢能生一切諸慢。三是彼念妄想、不念妄想。
【English Translation】 English version: The earth-perception should be removed, and even all perceptions should be removed. If a Bhikṣu (比丘，monk) practices meditation in this way, it is called meditating without relying on the earth, and even meditating without relying on anything. If a Bhikṣu practices meditation in this way, Śakra (帝釋天，the ruler of the Trāyastriṃśa Heaven), Mahābrahmā (大梵天，the Great Brahmā), and Brahmā (梵天，Brahmā) will all come to pay homage and praise with verses: 'Namo (皈依，Homage to) the most excellent one, Namo to the one above all others. Now I do not know you, on what do you rely to meditate?' This sutra reveals the nominal existence of things like earth. Applying nominal designations to things like earth is called earth-perception. Furthermore, if this earth-perception establishes self-nature or complete annihilation for these nominal things, it will destroy the ultimate meaning and lead to slander. Removing these perceptions is called cessation, called abandonment. It should be known that this is hearing from the Tathāgata (如來，Thus Come One), the teacher of ultimate meaning, that all dharmas (法，teachings) are devoid of the nature of language. If all dharmas are devoid of the nature of language, then how should all speech be applied? Without language, one cannot speak of the dharma that is beyond language. Without speaking, there is no hearing. Without speaking and hearing, then all dharmas devoid of the nature of language cannot be known. Therefore, there should be speech to enable people to hear and know. In this way, the ignorant do not know, and therefore arise eight kinds of deluded thoughts, which in turn produce three things, causing the world of sentient beings and the world of objects to increase. First is the delusion of self-nature, second is the delusion of difference, third is the delusion of acceptance and accumulation, fourth is the delusion of self, fifth is the delusion of what belongs to self, sixth is the delusion of thought, seventh is the delusion of non-thought, and eighth is the delusion of mutual contradiction. These are called the eight delusions. What are the three things born from these delusions? First are the delusions of self-nature, difference, and acceptance and accumulation. These three delusions are the false places of delusion, the false objects of clinging, and are born from this. Regarding nominal things like form, if these things are accepted and increased with name-thoughts and language, there will be endless falsehoods constantly arising. Second are the delusions of self and what belongs to self. These two delusions are the view of self, and the view of self is the root of all views and the root of pride. Self-pride can generate all pride. Third are the delusions of thought and non-thought.
。俱相違妄想。隨其所應生貪恚癡。是名八種妄想生三種事。所謂妄想處虛偽事。身見我慢事。貪恚癡事。依妄想虛偽生身見我慢。依身見我慢生貪恚癡。此三種事。一切世間積聚分。一切熾然。
云何自性妄想。於色等假名事。若妄想言是色。是名自性妄想。云何差別妄想。於此色等假名事。言此是色此非色。此可見此不可見。此有對此無對。此有漏此無漏。此有為此無為。如是等無量分別于自性妄想處作差別妄想。是名差別妄想。云何攝受積聚妄想。於色等假名事。我人壽命眾生。于彼俗數妄想於色等饒益。積聚多法。積聚攝受。因起舍宅軍眾林叢飲食衣服車乘。于彼俗數妄想饒益。是名攝受積聚妄想云何我我所妄想。若彼諸事。是有漏受陰。久遠積習我我所著。是故無攝受處。習自見處事。以是因緣。起不如實妄想。是名我我所妄想。云何念妄想。于彼凈妙及所喜事。緣妄想。云何不念妄想。于不凈及所不喜事。緣妄想。云何念不念俱相違緣妄想。于彼凈不凈所喜所不喜俱離事。緣妄想。彼略說有二事。謂妄想及妄想依。妄想緣事此二事。俱從本來各各相因。過去妄想生現在妄想緣事。現在妄想緣事生現在緣事妄想。不知現在妄想故。復生未來妄想緣事。緣事生已。必復生彼緣事妄想。
云何知妄
【現代漢語翻譯】 現代漢語譯本： 俱相違妄想，隨其所應產生貪、嗔、癡。這稱為八種妄想產生三種事情：所謂的妄想處虛偽事，身見我慢事，貪嗔癡事。依靠妄想虛偽產生身見我慢，依靠身見我慢產生貪嗔癡。這三種事情，是一切世間積聚的根本，一切熾盛的來源。
什麼是自性妄想？對於色等假名事物，如果妄想說『這是色』，就稱為自性妄想。什麼是差別妄想？對於這些色等假名事物，說『這是色，這不是色』，『這是可見的，這是不可見的』，『這是有對的，這是無對的』，『這是有漏的，這是無漏的』，『這是有為的，這是無為的』，像這樣無量分別，在自性妄想處作差別妄想，這稱為差別妄想。什麼是攝受積聚妄想？對於色等假名事物，以及我、人、壽命、眾生等概念，對於這些世俗的計數，妄想色等能帶來饒益，積聚多種事物，積聚攝受，因此興建舍宅、組織軍隊、聚集林叢、準備飲食衣服車乘，對於這些世俗的計數，妄想能帶來饒益，這稱為攝受積聚妄想。什麼是我我所妄想？如果那些事物，是有漏的受陰，長久積習了我我所的執著，因此沒有攝受之處，習慣於自見之處的事物，因為這個因緣，產生不如實的妄想，這稱為我我所妄想。什麼是念妄想？對於那些清凈美妙以及所喜愛的事物，緣于妄想。什麼是不念妄想？對於不凈以及所不喜愛的事物，緣于妄想。什麼是念不念俱相違緣妄想？對於那些既非清凈也非不凈，既非所喜也非所不喜的事物，緣于妄想。總而言之，略說有兩件事，就是妄想和妄想所依。妄想緣於事物，這兩件事，都從本來各自相互為因。過去的妄想產生現在的妄想緣於事物，現在的妄想緣於事物產生現在的緣於事物的妄想。因為不知現在的妄想，又產生未來的妄想緣於事物。緣於事物產生后，必定又產生那些緣於事物的妄想。
什麼是知妄想？
【English Translation】 English version: 'Clinging-to-opposites' (俱相違) delusion arises, accordingly generating greed (貪), hatred (恚), and delusion (癡). This is called the eight kinds of delusions giving rise to three kinds of things: namely, the false things in the realm of delusion, the things of self-view (身見) and pride (我慢), and the things of greed, hatred, and delusion. Relying on delusion and falsity, self-view and pride arise; relying on self-view and pride, greed, hatred, and delusion arise. These three kinds of things are the accumulation of all worldly things and the source of all that is blazing.
What is 'inherent-nature' (自性) delusion? Regarding nominal things such as form (色), if one deludedly says, 'This is form,' this is called 'inherent-nature' delusion. What is 'differentiation' (差別) delusion? Regarding these nominal things such as form, saying, 'This is form, this is not form,' 'This is visible, this is invisible,' 'This is with opposition, this is without opposition,' 'This is with outflows (有漏), this is without outflows (無漏),' 'This is conditioned (有為), this is unconditioned (無為),' and so on, making countless distinctions in the realm of 'inherent-nature' delusion, this is called 'differentiation' delusion. What is 'accumulation-and-reception' (攝受積聚) delusion? Regarding nominal things such as form, and concepts such as 'I' (我), 'person' (人), 'life' (壽命), and 'sentient being' (眾生), deludedly thinking that form, etc., bring benefit according to these worldly calculations, accumulating many things, accumulating and receiving, thereby building houses, organizing armies, gathering forests, preparing food, clothing, vehicles, etc., deludedly thinking that these worldly calculations bring benefit, this is called 'accumulation-and-reception' delusion. What is 'I-and-mine' (我我所) delusion? If those things are defiled aggregates of sensation (受陰) with long-accumulated habits of attachment to 'I' and 'mine,' therefore there is no place for reception, and one is accustomed to things in the realm of self-view, due to this cause, unreal delusions arise, this is called 'I-and-mine' delusion. What is 'thinking' (念) delusion? Regarding those pure, wonderful, and liked things, it arises from delusion. What is 'non-thinking' (不念) delusion? Regarding impure and disliked things, it arises from delusion. What is 'both-thinking-and-non-thinking-opposing' (念不念俱相違) delusion? Regarding those things that are neither pure nor impure, neither liked nor disliked, it arises from delusion. In short, there are two things: delusion and the basis of delusion. Delusion arises from things, and these two things are mutually causal from the beginning. Past delusion gives rise to present delusion arising from things, and present delusion arising from things gives rise to present delusion arising from things. Because one does not know present delusion, future delusion arising from things arises again. After arising from things, those delusions arising from things will inevitably arise again.
What is 'knowing' delusion?
想。有四種求。四種如實知。云何四種求。一者名求。二者事求。三者自性施設求四者差別施設求。名求者。菩薩于名名分齊觀名求。如是事事分齊觀。事求。自性施設。自性施設分齊觀。自性施設求。差別施設差別施設分齊觀。差別施設求。彼名與事。若離相觀。若合相觀。名事合依。自性施設。差別施設觀。云何四如實知。隨名求如實知。隨事求如實知。隨自性施設求如實知。隨差別施設求如實知。云何隨名求如實知。菩薩于名名分齊。求如是名如實知。此名為此事立為想為見為流佈。於色等假名事。不立色等名者。無有能知色等事者。若不知者。無思量事。會無思量者。則無言說。如是如實知者。是名隨名求如實知。云何隨事求如實知。菩薩於事事分齊。求觀色等假名事。一切言說事離言說。是名第二隨事求如實知。云何隨自性施設求如實知。菩薩於色等假名事。自性施設。自性施設分齊。求彼自性施設。此自性事。觀自性相如實知。如化如影如響如焰如水中月如夢如幻。觀自性相無有真實。是名第三如實知甚深義處隨自性施設求如實知。云何隨差別施設求如實知。菩薩於差別施設差別施設分齊。求是假名色等事。差別施設不二。觀彼事非有性非無性。言說自性不可得。亦非無性。離言說自性而建立性。非有色
【現代漢語翻譯】 現代漢語譯本：想有四種求，四種如實知。什麼是四種求？一是名求（對名稱的追求），二是事求（對事物的追求），三是自性施設求（對事物自性的設定和追求），四是差別施設求（對事物差別的設定和追求）。名求是指，菩薩對於名稱，在名稱的界限範圍內觀察，進行名求。同樣，對於事物，在事物的界限範圍內觀察，進行事求。對於自性施設，在自性施設的界限範圍內觀察，進行自性施設求。對於差別施設，在差別施設的界限範圍內觀察，進行差別施設求。這些名稱與事物，如果離相觀察，或者合相觀察，名稱和事物就合在一起相互依存。自性施設和差別施設也這樣觀察。 什麼是四種如實知？是隨名求如實知，隨事求如實知，隨自性施設求如實知，隨差別施設求如實知。什麼是隨名求如實知？菩薩對於名稱，在名稱的界限範圍內，求知這個名稱，如實地知道，這個名稱是為此事而立，作為想法、作為見解、作為流佈。對於色（形態）等等假名的事物，如果不設立色等等的名稱，就沒有能夠知道色等等事物的人。如果不知道這些，就沒有思量這些事物的能力。如果沒有思量，就沒有言說。像這樣如實地知道，就叫做隨名求如實知。 什麼是隨事求如實知？菩薩對於事物，在事物的界限範圍內，觀察色等等假名的事物，一切言說的事物都離開了言說。這就叫做第二種隨事求如實知。 什麼是隨自性施設求如實知？菩薩對於色等等假名的事物，對於自性施設，在自性施設的界限範圍內，求知那個自性施設，這個自性事物，觀察自性的相狀，如實地知道，就像幻化、就像影子、就像回聲、就像火焰、就像水中的月亮、就像夢境、就像幻術。觀察自性的相狀，沒有真實性。這就叫做第三種如實知，在甚深意義之處，隨自性施設求如實知。 什麼是隨差別施設求如實知？菩薩對於差別施設，在差別施設的界限範圍內，求知這些假名的色等等事物，差別施設是不二的。觀察這些事物，既非有自性，也非無自性，言說的自性是不可得的，也不是沒有自性，離開了言說的自性而建立自性，並非有色。
【English Translation】 English version: There are four kinds of seeking and four kinds of knowing as they truly are. What are the four kinds of seeking? First, seeking names (nama-paryesana). Second, seeking things (artha-paryesana). Third, seeking self-nature designations (svabhava-prajnapati-paryesana). Fourth, seeking difference designations (visesa-prajnapati-paryesana). Seeking names means that a Bodhisattva, regarding names, observes within the limits of names, seeking names. Similarly, regarding things, one observes within the limits of things, seeking things. Regarding self-nature designations, one observes within the limits of self-nature designations, seeking self-nature designations. Regarding difference designations, one observes within the limits of difference designations, seeking difference designations. These names and things, whether observed in separation or in combination, names and things are combined and interdependent. Self-nature designations and difference designations are observed in this way. What are the four kinds of knowing as they truly are? They are knowing names as they truly are, knowing things as they truly are, knowing self-nature designations as they truly are, and knowing difference designations as they truly are. What is knowing names as they truly are? A Bodhisattva, regarding names, within the limits of names, seeks to know this name, knowing as it truly is, that this name is established for this thing, as a thought, as a view, as a propagation. Regarding phenomena such as form (rupa) and other nominally designated things, if names for form and so on are not established, there would be no one who could know things such as form and so on. If one does not know these, there is no ability to contemplate these things. If there is no contemplation, there is no speech. Knowing in this way as it truly is, is called knowing names as they truly are. What is knowing things as they truly are? A Bodhisattva, regarding things, within the limits of things, observes phenomena such as form and other nominally designated things, all things spoken of are apart from speech. This is called the second kind of knowing things as they truly are. What is knowing self-nature designations as they truly are? A Bodhisattva, regarding phenomena such as form and other nominally designated things, regarding self-nature designations, within the limits of self-nature designations, seeks to know that self-nature designation, this thing of self-nature, observing the appearance of self-nature, knowing as it truly is, like an illusion (maya), like a shadow (chaya), like an echo (pratisruti), like a flame (marici), like the moon in water (udaka-candra), like a dream (svapna), like a magical creation (nirmana). Observing the appearance of self-nature, there is no reality. This is called the third kind of knowing as it truly is, in the place of profound meaning, knowing self-nature designations as they truly are. What is knowing difference designations as they truly are? A Bodhisattva, regarding difference designations, within the limits of difference designations, seeks to know these nominally designated things such as form and so on, difference designations are non-dual. Observing these things, they are neither existent in nature nor non-existent in nature, the self-nature of speech is unattainable, and it is also not without self-nature, establishing self-nature apart from the self-nature of speech, it is not with form.
。第一義諦故。亦非無色。世諦有色故。如有性無性色非色。如是可見不可見。一切法差別施設。皆如是知。此差別施設不二義如實知。是名隨差別施設求如實知。若彼八種邪妄想愚癡凡夫。生三種事增長世間。彼四種如實知不具足者。彼邪妄想煩惱起起煩惱故受生死。受生死故隨生死生老病死等眾苦增長。若菩薩依四種如實知。現世知八種妄想。現世知已。未來依處緣中虛偽事則不復起。彼事不起者。彼未來緣中妄想不生。如是彼事彼妄想滅已。一切虛偽亦滅。虛偽滅已菩薩疾得大乘大般涅槃。現世能得奇特大士行處。凈智成就一切大自在力。所謂種種化化神力。種種變變神力。一切智知無所掛礙隨其所欲存亡自在。得如是等無量自在。名一切眾生最勝無上。如是一切自在菩薩。成就五種上妙功德。一者得第一凈心。寂滅正受。而不寂滅一切煩惱。二者一切明處清凈知見增長無減。三者為眾生故。處在生死而不疲厭。四者善入如來言說旨趣。五者善解大乘不從他受。如是五種功德為五種業。一者現世第一樂住。開覺方便。生身心方便。疲勞悉滅是心寂靜。功德之業。二者成就一切佛法。是一切明處。清凈知見。功德之業。三者成就眾生。是于生死而不疲厭功德之業。四者教化眾生起未起疑能為開解。護持正法令得久
【現代漢語翻譯】 現代漢語譯本：因為是第一義諦的緣故，所以也不是沒有色，因為世俗諦是有色的緣故。如同有自性、無自性，色與非色一樣。像這樣，可見與不可見，一切法的差別施設，都應當這樣理解。如實地瞭解這種差別施設不二的意義，這叫做隨順差別施設而尋求如實知。如果那八種邪妄想的愚癡凡夫，產生三種事情，增長世間。那些四種如實知不具足的人，他們的邪妄想煩惱生起，因為煩惱生起而承受生死。因為承受生死，所以隨著生死的生老病死等種種痛苦增長。如果菩薩依靠四種如實知，現世就能知道八種妄想。現世知道之後，未來依處緣中的虛偽事情就不會再生起。那些事情不生起，那麼未來緣中的妄想就不會產生。像這樣，那些事情和那些妄想滅除之後，一切虛偽也滅除。虛偽滅除之後，菩薩迅速獲得大乘大般涅槃，現世能夠獲得奇特大士的行處，清凈智慧成就一切大自在力，也就是種種變化的神力，種種轉變的神力，一切智慧知曉無所障礙，隨其所欲存亡自在。獲得像這樣等無量自在，稱為一切眾生最殊勝無上。像這樣一切自在的菩薩，成就五種上妙功德。第一是獲得第一凈心，寂滅正受，而不寂滅一切煩惱。第二是一切明處清凈知見增長無減。第三是爲了眾生的緣故，處在生死之中而不疲厭。第四是善於進入如來言說的旨趣。第五是善於理解大乘，不從他人接受。像這樣五種功德是爲了五種事業。第一是現世第一安樂住，開覺方便，生身心方便，疲勞全部滅除，是心寂靜的功德之業。第二是成就一切佛法，是一切明處，清凈知見的功德之業。第三是成就眾生，是處於生死而不疲厭的功德之業。第四是教化眾生，對於未生起的疑惑能夠為其開解，護持正法，使其長久。
【English Translation】 English version: Because of the ultimate truth (第一義諦), it is also not without form, because conventional truth (世諦) has form. Just as with self-nature and without self-nature, form and non-form are alike. In this way, visible and invisible, all the differentiated establishments of all dharmas should be understood in this way. To truly know the non-duality of these differentiated establishments is called seeking true knowledge by following differentiated establishments. If those foolish ordinary beings with eight kinds of deluded thoughts generate three things, increasing the world. Those who do not fully possess the four kinds of true knowledge, their deluded thoughts and afflictions arise, and because afflictions arise, they undergo birth and death. Because they undergo birth and death, they follow the increase of various sufferings such as birth, old age, sickness, and death. If a Bodhisattva relies on the four kinds of true knowledge, in the present life, they can know the eight kinds of delusions. Having known them in the present life, the false things in the future dependent origination will not arise again. If those things do not arise, then the delusions in the future conditions will not arise. In this way, after those things and those delusions are extinguished, all falseness is also extinguished. After falseness is extinguished, the Bodhisattva quickly attains the Great Vehicle (大乘) and Great Nirvana (大般涅槃), and in the present life can attain the extraordinary conduct of a great being, with pure wisdom accomplishing all great sovereign powers, namely, the power of various transformations, the power of various transmutations, and the omniscient knowledge that knows without obstruction, freely existing or ceasing according to their will. Obtaining such immeasurable freedom, they are called the most supreme and unsurpassed of all beings. Such a completely free Bodhisattva accomplishes five kinds of supreme merits. First, they obtain the first pure mind, the samadhi of stillness and extinction, without extinguishing all afflictions. Second, all clear places have pure knowledge and vision, increasing without decrease. Third, for the sake of sentient beings, they dwell in birth and death without weariness. Fourth, they are skilled in entering the meaning of the Tathagata's (如來) teachings. Fifth, they are skilled in understanding the Great Vehicle, not receiving it from others. These five kinds of merits are for five kinds of activities. First, it is the most joyful dwelling in the present life, the means of awakening, the means of generating body and mind, all fatigue is extinguished, and the mind is tranquil, which is the merit of a peaceful mind. Second, it is the accomplishment of all Buddha-dharmas, which is the merit of all clear places, pure knowledge, and vision. Third, it is the accomplishment of sentient beings, which is the merit of being in birth and death without weariness. Fourth, it is teaching sentient beings, resolving doubts that have not yet arisen, protecting the Dharma (正法) so that it may last long.
住。有相似法能滅正法者。善知善說能令除滅。是善入如來言說旨趣。功德之業。五者降伏一切外道異論。堅固精進正愿不滅。是善解大乘不從他受。功德之業。如是菩薩一切所作。皆是五功德業之所攝。謂不染污樂。成熟佛法。成就眾生。護持正法。降伏異論。熾然精進。正愿不動。彼四種真實義。初第二是下。第三是中。第四是上。
菩薩地持方便處力品第五
云何為力。略說有三種一者諸佛菩薩得自在三昧。依自在三昧。隨其所欲一切堪能。是名聖力。二者法有大果有大利益。是名法力。三者諸佛菩薩先大福德方便成就。諸佛菩薩有俱生奇特未曾有法。是名俱生力。複次此三種力。以種分別。諸佛菩薩有五種力。一者神通力。二者法力。三者俱生力。四者共一切聲聞緣覺力。五者不共力。神通者。所謂六通。一者神足。二者天耳。三者他心智。四者宿命智。五者生死智。六者漏盡作證。是名神通力。法力者。所謂六波羅蜜檀波羅蜜。尸羅波羅蜜。羼提波羅蜜。毗梨耶波羅蜜。禪波羅蜜。般若波羅蜜。是名法力是諸法有所堪能。故名法力。云何神足。略說有二種。一者變。二者化。若以種分別則有無量。云何變神足以種分別。所謂震動。熾然。充滿。示現。轉作異分。去來。大小。色像入身。所往相
【現代漢語翻譯】 現代漢語譯本： 住。有相似的法能夠滅除正法。善於瞭解和善於解說能夠使之消除滅亡。這是善於領會如來言說的旨趣，功德之業。第五，降伏一切外道不同的論點，堅定精進，正確的願望不滅。這是善於理解大乘，不從他人接受，功德之業。像這樣菩薩一切所作所為，都是五種功德之業所包含的。即不染污的快樂，成熟佛法，成就眾生，護持正法，降伏不同的論點，熾盛地精進，正確的願望不動搖。那四種真實義，第一第二是下等的，第三是中等的，第四是上等的。
菩薩地持方便處力品第五
什麼是力？概括地說有三種：一是諸佛菩薩得到自在三昧（Samadhi，一種禪定狀態），依靠自在三昧，隨其所欲一切都能做到，這叫做聖力。二是法有大的果報有大的利益，這叫做法力。三是諸佛菩薩先有大的福德，方便成就，諸佛菩薩有與生俱來的奇特未曾有之法，這叫做俱生力。再次，這三種力，以種類來分別，諸佛菩薩有五種力：一是神通力，二是法力，三是俱生力，四是與一切聲聞（Śrāvaka，聽聞佛法而證悟者）緣覺（Pratyekabuddha，獨自悟道者）共有的力，五是不共有的力。神通力，就是所謂的六通：一是神足通，二是天耳通，三是他心智通，四是宿命智通，五是生死智通，六是漏盡作證通。這叫做神通力。法力，就是所謂的六波羅蜜（Pāramitā，到達彼岸的方法）：檀波羅蜜（Dāna-pāramitā，佈施），尸羅波羅蜜（Śīla-pāramitā，持戒），羼提波羅蜜（Kṣānti-pāramitā，忍辱），毗梨耶波羅蜜（Vīrya-pāramitā，精進），禪波羅蜜（Dhyāna-pāramitā，禪定），般若波羅蜜（Prajñā-pāramitā，智慧）。這叫做法力，是諸法有所堪能，所以叫做法力。什麼是神足通？概括地說有兩種：一是變，二是化。如果以種類來分別，則有無量種。什麼是變神足通，以種類來分別？就是震動，熾燃，充滿，示現，轉變成不同的部分，去來，大小，色像進入身體，所往之處的相貌。
【English Translation】 English version: Dwelling. There are similar teachings that can destroy the true Dharma. Being skilled in understanding and explaining can eliminate and destroy them. This is being skilled in comprehending the essence of the Tathagata's (如來，another name for Buddha) teachings, an act of merit. Fifth, subduing all heretical and differing views, steadfastly persevering, and not extinguishing the correct vows. This is being skilled in understanding the Mahayana (大乘，the Great Vehicle), not receiving it from others, an act of merit. Thus, all the actions of a Bodhisattva (菩薩，an enlightened being) are encompassed by these five meritorious deeds: undefiled joy, maturing the Buddha Dharma, accomplishing sentient beings, protecting the true Dharma, subduing differing views, intensely persevering, and unwavering in correct vows. Those four kinds of true meanings, the first and second are inferior, the third is intermediate, and the fourth is superior.
Chapter Five: The Power of Skillful Means in the Bodhisattva Grounds
What is power? Briefly speaking, there are three kinds: First, the Buddhas and Bodhisattvas attain the Samadhi (三昧，a state of meditative absorption) of Freedom. Relying on the Samadhi of Freedom, they are capable of anything they desire. This is called Holy Power. Second, the Dharma has great consequences and great benefits. This is called Dharma Power. Third, the Buddhas and Bodhisattvas have previously achieved great merit and skillful means. The Buddhas and Bodhisattvas possess innate, extraordinary, and unprecedented qualities. This is called Innate Power. Furthermore, these three kinds of power, when distinguished by type, the Buddhas and Bodhisattvas have five kinds of power: First, supernatural power; second, Dharma power; third, innate power; fourth, power shared with all Śrāvakas (聲聞，hearers of the Dharma) and Pratyekabuddhas (緣覺，solitary Buddhas); and fifth, unshared power. Supernatural power refers to the six superknowledges: First, the power of miraculous travel; second, the power of divine hearing; third, the power of knowing others' minds; fourth, the power of knowing past lives; fifth, the power of knowing birth and death; and sixth, the power of the exhaustion of outflows. This is called supernatural power. Dharma power refers to the six Pāramitās (波羅蜜，perfections): Dāna-pāramitā (檀波羅蜜，generosity), Śīla-pāramitā (尸羅波羅蜜，discipline), Kṣānti-pāramitā (羼提波羅蜜，patience), Vīrya-pāramitā (毗梨耶波羅蜜，effort), Dhyāna-pāramitā (禪波羅蜜，meditation), and Prajñā-pāramitā (般若波羅蜜，wisdom). This is called Dharma power, because these Dharmas are capable of anything, hence the name Dharma power. What is the power of miraculous travel? Briefly speaking, there are two kinds: transformation and manifestation. If distinguished by type, there are countless kinds. What is the transformation aspect of the power of miraculous travel, when distinguished by type? It is shaking, blazing, filling, displaying, transforming into different parts, going and coming, changing size, the form and appearance entering the body, and the appearance of the place one goes.
似。隱顯自在。障他神通。與辯。與念。與樂。放大光明。如是等比名變神足。震動者。謂佛菩薩得自在三昧。能有所作震動。寺舍城郭宮殿聚落田宅。地獄畜生餓鬼人天及四天下。千世界二千世界三千世界。百三千世界千三千世界萬三千世界。乃至無數三千大千世界。皆悉震動。熾然者。身上出火身下出水。身上出水身下出火。入火三昧舉身洞然。現種種色青黃赤白紅頗梨色。充滿者。身放光明充滿一舍。乃至充滿無量無數三千大千世界。示現者。謂安坐去來。現為沙門眾婆羅門眾聲聞眾緣覺眾菩薩眾。天龍夜叉乾闥婆阿修羅迦留羅緊那羅摩睺羅伽人非人等眾。諸佛菩薩。下至惡道上至人天。皆悉示現。乃至十方恒河沙剎亦復如是。過無量恒河沙剎有佛名剎名。悉能示現。亦說彼佛及國土名號。復過是數隨其所欲悉能示現。轉作異分者。或變地為水即是真水。如實非余。變作火風亦復如是。如地水火風亦復如是即是非余。如四大色香味觸。草木泥土變為飲食衣服瓔珞香華涂香諸莊嚴具。沙礫瓦石變為眾寶。雪山王等一切諸山變為金色。一切即是如實非余。好色眾生變為惡色。惡色眾生變為好色。或好惡色變為中色。或中間色變為好惡色。如好惡色。支節具足。若不具足。若肥若瘦。如是等比所有自相。能變其色自在
【現代漢語翻譯】 現代漢語譯本： 『似。隱顯自在。障他神通。與辯。與念。與樂。放大光明。如是等比名變神足。』意思是說，佛菩薩能夠隨意顯現或隱藏身形，不受阻礙地運用神通，並且擁有無礙的辯才、堅定的正念和無上的快樂，還能釋放出巨大的光明。像這樣種種變化，被稱為『變神足』。 『震動者。謂佛菩薩得自在三昧。能有所作震動。寺舍城郭宮殿聚落田宅。地獄畜生餓鬼人天及四天下。千世界二千世界三千世界。百三千世界千三千世界萬三千世界。乃至無數三千大千世界。皆悉震動。』意思是說，佛菩薩證得自在三昧（Samadhi，一種高度集中的精神狀態）后，能夠以其力量震動寺廟、房屋、城池、宮殿、村落、田地，乃至地獄、畜生、餓鬼、人、天等六道眾生所處的四天下（Sì dà tiānxià，四大部洲），以及千世界、二千世界、三千世界、百三千世界、千三千世界、萬三千世界，乃至無數的三千大千世界。 『熾然者。身上出火身下出水。身上出水身下出火。入火三昧舉身洞然。現種種色青黃赤白紅頗梨色。』意思是說，佛菩薩能夠身上出火，身下出水，或者身上出水，身下出火。進入火三昧（Huǒ sānmèi，火定）時，全身燃燒，顯現出各種顏色，如青、黃、赤、白、紅以及頗梨色（Pōlí sè，水晶色）。 『充滿者。身放光明充滿一舍。乃至充滿無量無數三千大千世界。』意思是說，佛菩薩身上所放出的光明，可以充滿一間房屋，乃至充滿無量無數的三千大千世界。 『示現者。謂安坐去來。現為沙門眾婆羅門眾聲聞眾緣覺眾菩薩眾。天龍夜叉乾闥婆阿修羅迦留羅緊那羅摩睺羅伽人非人等眾。諸佛菩薩。下至惡道上至人天。皆悉示現。乃至十方恒河沙剎亦復如是。過無量恒河沙剎有佛名剎名。悉能示現。亦說彼佛及國土名號。復過是數隨其所欲悉能示現。』意思是說，佛菩薩可以示現各種形象，無論是安坐還是行走，可以示現為沙門（Shāmén，出家修行者）、婆羅門（Póluómén，古印度祭司階層）、聲聞（Shēngwén，聽聞佛法而悟道的修行者）、緣覺（Yuánjué，通過自身觀察因緣而悟道的修行者）、菩薩（Púsà，立志成佛的修行者），以及天（Tiān，天人）、龍（Lóng，神龍）、夜叉（Yèchā，一種鬼神）、乾闥婆（Qiántàpó，一種天神，負責奏樂）、阿修羅（Āxiūluó，一種好戰的神）、迦樓羅（Jiālóuluó，一種大鵬金翅鳥）、緊那羅（Jǐnnàluó，一種天神，擅長音樂）、摩睺羅伽（Móhóuluójiā，一種蟒神）、人、非人等各種眾生。甚至諸佛菩薩，下至惡道眾生，上至人天眾生，都能示現。乃至在十方恒河沙數的世界也是如此。即使超過無量恒河沙數的世界，有佛和佛剎的名字，也都能示現，並且能夠說出那些佛和國土的名號。超過這個數量，也能隨心所欲地示現。 『轉作異分者。或變地為水即是真水。如實非余。變作火風亦復如是。如地水火風亦復如是即是非余。如四大色香味觸。草木泥土變為飲食衣服瓔珞香華涂香諸莊嚴具。沙礫瓦石變為眾寶。雪山王等一切諸山變為金色。一切即是如實非余。好色眾生變為惡色。惡色眾生變為好色。或好惡色變為中色。或中間色變為好惡色。如好惡色。支節具足。若不具足。若肥若瘦。如是等比所有自相。能變其色自在』意思是說，佛菩薩能夠將一種事物轉變成另一種事物，例如將土地變成水，而且是真正的水，不是虛假的。將土地變成火或風也是如此。就像地、水、火、風這四大元素一樣，轉變之後就是真實的存在。又如四大（Sì dà，地水火風）的色、香、味、觸，草木泥土可以變成飲食、衣服、瓔珞、香花、涂香等各種莊嚴物品。沙礫瓦石可以變成各種珍寶。雪山王（Xuěshān wáng，雪山之王）等一切山脈可以變成金色。這一切都是真實的，不是虛假的。美好的眾生可以變成醜陋的，醜陋的眾生可以變成美好的，或者美好的和醜陋的眾生可以變成中等的，或者中等的眾生可以變成美好的或醜陋的。就像美好的或醜陋的顏色，肢體完整或不完整，肥胖或瘦弱等等，所有這些自身的相貌，佛菩薩都能隨意改變其顏色。
【English Translation】 English version: 'Similar. Hidden and manifest at will. Obstructing others' supernormal powers. Giving eloquence. Giving mindfulness. Giving joy. Emitting great light. Such comparisons are called transformation of supernormal powers.' This means that Buddhas and Bodhisattvas can manifest or hide their forms at will, use supernormal powers without obstruction, possess unimpeded eloquence, steadfast mindfulness, and supreme joy, and emit great light. Such transformations are called 'transformation of supernormal powers'. 'Shaking. It refers to Buddhas and Bodhisattvas who have attained the Samadhi (Samadhi, a state of highly concentrated mind) of freedom and can cause shaking. Temples, houses, cities, palaces, villages, fields, and dwellings. Hells, animals, hungry ghosts, humans, and gods, as well as the four continents (Sì dà tiānxià, the four major continents), the thousand worlds, the two thousand worlds, the three thousand worlds, the hundred three thousand worlds, the thousand three thousand worlds, the ten thousand three thousand worlds, and even countless three thousand great thousand worlds, all shake.' This means that Buddhas and Bodhisattvas, having attained the Samadhi of freedom, can use their power to shake temples, houses, cities, palaces, villages, fields, and even the beings in the six realms of hells, animals, hungry ghosts, humans, and gods, as well as the four continents, the thousand worlds, the two thousand worlds, the three thousand worlds, the hundred three thousand worlds, the thousand three thousand worlds, the ten thousand three thousand worlds, and even countless three thousand great thousand worlds. 'Blazing. Fire comes out from the body above, water comes out from the body below. Water comes out from the body above, fire comes out from the body below. Entering the fire Samadhi (Huǒ sānmèi, fire concentration), the whole body blazes. Manifesting various colors of blue, yellow, red, white, and crystal color (Pōlí sè, crystal color).' This means that Buddhas and Bodhisattvas can emit fire from the upper part of their bodies and water from the lower part, or water from the upper part and fire from the lower part. When entering the fire Samadhi, the whole body blazes, manifesting various colors such as blue, yellow, red, white, and crystal color. 'Filling. The body emits light, filling a house. Even filling immeasurable and countless three thousand great thousand worlds.' This means that the light emitted from the bodies of Buddhas and Bodhisattvas can fill a house, or even fill immeasurable and countless three thousand great thousand worlds. 'Manifesting. It refers to sitting, going, and coming. Manifesting as a community of Shramanas (Shāmén, renunciates), a community of Brahmins (Póluómén, ancient Indian priestly class), a community of Sravakas (Shēngwén, practitioners who attain enlightenment by hearing the Buddha's teachings), a community of Pratyekabuddhas (Yuánjué, practitioners who attain enlightenment through self-observation of conditions), a community of Bodhisattvas (Púsà, practitioners who aspire to become Buddhas), as well as gods (Tiān, deities), dragons (Lóng, divine dragons), Yakshas (Yèchā, a type of ghost), Gandharvas (Qiántàpó, a type of deity responsible for music), Asuras (Āxiūluó, a type of warlike deity), Garudas (Jiālóuluó, a type of large golden-winged bird), Kinnaras (Jǐnnàluó, a type of deity skilled in music), Mahoragas (Móhóuluójiā, a type of serpent deity), humans, non-humans, and other beings. Even Buddhas and Bodhisattvas, down to beings in evil realms and up to humans and gods, all can be manifested. Even in the ten directions of Ganges-sand-like worlds, it is the same. Even beyond immeasurable Ganges-sand-like worlds, there are Buddhas and Buddha-lands with names, all of which can be manifested, and the names of those Buddhas and lands can be spoken. Even beyond that number, whatever is desired can be manifested.' This means that Buddhas and Bodhisattvas can manifest various forms, whether sitting or walking, they can manifest as a community of Shramanas, a community of Brahmins, a community of Sravakas, a community of Pratyekabuddhas, a community of Bodhisattvas, as well as gods, dragons, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, non-humans, and other beings. Even Buddhas and Bodhisattvas, down to beings in evil realms and up to humans and gods, can be manifested. Even in the ten directions of Ganges-sand-like worlds, it is the same. Even beyond immeasurable Ganges-sand-like worlds, there are Buddhas and Buddha-lands with names, all of which can be manifested, and the names of those Buddhas and lands can be spoken. Even beyond that number, whatever is desired can be manifested. 'Transforming into different parts. Or transforming earth into water, which is true water. Real and not false. Transforming into fire and wind is also the same. Just like earth, water, fire, and wind, it is real and not false. Like the four elements (Sì dà, earth, water, fire, and wind) of color, smell, taste, and touch, grass, trees, mud, and soil can be transformed into food, clothing, necklaces, fragrant flowers, incense, and various ornaments. Sand, gravel, and stones can be transformed into various treasures. Snow Mountain King (Xuěshān wáng, King of Snow Mountains) and all mountains can be transformed into gold. All of this is real and not false. Beautiful beings can be transformed into ugly beings, ugly beings can be transformed into beautiful beings, or beautiful and ugly beings can be transformed into intermediate beings, or intermediate beings can be transformed into beautiful or ugly beings. Just like beautiful or ugly colors, limbs complete or incomplete, fat or thin, all such self-characteristics, Buddhas and Bodhisattvas can freely change their colors.'
無礙。非一切變隨其所欲。來去者。石壁無礙。上至梵世乃至色究竟天。若來若去。悉得自在。周遍十方無量無邊三千大千世界。若化身若粗四大身。若來若去。亦復如是。若遠近想。即時往返。大小者。能令雪山如一微塵。令一微塵如雪山王。色像入身者。諸沙門婆羅門一切大眾。若村若城草木叢林及諸山地。一切色像悉內身中。時諸大眾。各各自見入菩薩身。所往相似者。若至剎利眾。如彼色像。身量修短音聲語言。悉與彼同。彼之所說。與彼同說。彼所不能為其開演。廣說正法令歡喜已。即於前沒不令彼知。誰出誰沒。為天為人。如剎利婆羅門居士沙門眾。四天王天。三十三天。夜摩天。兜率陀天。化樂天。他化自在天。梵身天。梵眾天。大梵天。少光天。無量光天。光音天。少凈天。無量凈天。遍凈天。無障天。福生天。廣果天。無煩天。無熱天。善見天。善現天。色究竟天。亦復如是。隱顯者。于大眾前作百作千。或復過是乃至無量。然後還沒。沒已復現。自在者。菩薩能令眾生若來若去若住若語。障他神通者。如來神力悉能障蔽諸餘神力。亦能令現究竟菩薩一生補處。除如來及等行菩薩。悉能障蔽其餘菩薩。除上及等亦悉能障。與辯者。無辯眾生能與辯才。與念者。於法失念能令憶念。與樂者。廣說正法
【現代漢語翻譯】 現代漢語譯本 無礙：並非一切事物都隨其所欲。對於來去，如同石壁一般沒有阻礙。向上到達梵世（Brahma-loka，色界天的總稱），乃至色究竟天（Akanistha，色界頂層天），無論是來還是去，都能夠完全自在。周遍十方無量無邊的三千大千世界（Trisahasra-Mahasahasra-lokadhatu，佛教宇宙觀中的一個大世界），無論是化身還是粗大的四大（四大元素：地、水、火、風）之身，無論是來還是去，也都是如此。如果想要去遠處或近處，瞬間即可往返。 大小：能夠讓雪山（Himalaya）變得像一微塵那麼小，也能讓一微塵變得像雪山王那麼大。 色像入身：所有的沙門（Sramana，出家修行者）、婆羅門（Brahmana，印度教祭司）以及一切大眾，無論是村莊還是城市，草木叢林以及各種山地，一切的色像都進入自身之中。當時，所有的大眾各自看到自己進入了菩薩的身中。 所往相似：如果到達剎利（Ksatriya，古印度統治階級）的集會中，就呈現出與他們相似的色像，身量高矮、音聲語言，都與他們相同。他們所說的，菩薩也與他們一同說。他們所不能理解的，菩薩就為他們開演，廣泛宣說正法，讓他們歡喜之後，就在他們面前消失，不讓他們知道是誰出現，又是誰消失。為天人也是如此，如同為剎利、婆羅門、居士、沙門大眾一樣。四天王天（Caturmaharajika-deva）、三十三天（Trayastrimsa-deva）、夜摩天（Yama-deva）、兜率天（Tusita-deva）、化樂天（Nirmanarati-deva）、他化自在天（Paranirmita-vasavartin-deva）、梵身天（Brahma-kayika-deva）、梵眾天（Brahma-parisadya-deva）、大梵天（Maha-brahma-deva）、少光天（Parittabha-deva）、無量光天（Apramanabha-deva）、光音天（Abhasvara-deva）、少凈天（Parittasubha-deva）、無量凈天（Apramanasubha-deva）、遍凈天（Subhakrtsna-deva）、無障天（Anabhraka-deva）、福生天（Punyaprasava-deva）、廣果天（Brhatphala-deva）、無煩天（Avrha-deva）、無熱天（Atapa-deva）、善見天（Sudrsa-deva）、善現天（Sudarsana-deva）、色究竟天（Akanistha-deva），也是如此。 隱顯：在大眾面前，可以變現一百個、一千個，或者超過這個數量，乃至無量，然後消失。消失之後又再次顯現。 自在：菩薩能夠讓眾生或來或去，或住或語。 障他神通：如來的神力能夠遮蔽所有其他神的神力，也能讓顯現究竟菩薩（Bodhisattva）一生補處（Ekajati-pratibaddha，指下一生將成佛的菩薩）。除了如來以及與自己修行程度相等的菩薩，能夠遮蔽其餘的菩薩。除了修行程度在自己之上以及與自己相等的菩薩，也都能遮蔽。 與辯：對於沒有辯才的眾生，能夠給予辯才。 與念：對於在佛法上失去憶念的眾生，能夠讓他們憶念。 與樂：廣泛宣說正法，使眾生獲得快樂。
【English Translation】 English version Unobstructed: Not everything changes according to one's desires. Regarding coming and going, it is like a stone wall, without obstruction. Ascending to the Brahma-loka (the realm of form gods), and even to Akanistha (the highest heaven in the realm of form), whether coming or going, one is completely free. Pervading the ten directions, the immeasurable and boundless Trisahasra-Mahasahasra-lokadhatu (a great chiliocosm, a vast world system in Buddhist cosmology), whether it is a manifested body or a coarse body composed of the four great elements (earth, water, fire, and wind), whether coming or going, it is the same. If one wishes to go far or near, one can instantly travel back and forth. Size: One can make Mount Snow (Himalaya) as small as a single dust mote, and one can make a single dust mote as large as the king of Mount Snow. Appearance entering the body: All Sramanas (ascetics), Brahmanas (priests), and all assemblies, whether in villages or cities, forests of grass and trees, and various mountainous regions, all appearances enter one's own body. At that time, all the assemblies each see themselves entering the body of the Bodhisattva. Similarity in destinations: If one goes to an assembly of Ksatriyas (warrior caste), one appears with a form similar to them, with height, voice, and language all the same as theirs. What they say, the Bodhisattva also says with them. What they cannot understand, the Bodhisattva explains for them, widely expounding the Dharma, making them rejoice, and then disappears before them, without letting them know who appeared and who disappeared. It is the same for gods, just as it is for assemblies of Ksatriyas, Brahmanas, householders, and Sramanas. Caturmaharajika-deva (Heaven of the Four Great Kings), Trayastrimsa-deva (Heaven of the Thirty-three), Yama-deva (Yama Heaven), Tusita-deva (Contentment Heaven), Nirmanarati-deva (Heaven of Enjoying Transformations), Paranirmita-vasavartin-deva (Heaven of Controlling the Transformations of Others), Brahma-kayika-deva (Brahma's Body Heaven), Brahma-parisadya-deva (Brahma's Retinue Heaven), Maha-brahma-deva (Great Brahma Heaven), Parittabha-deva (Heaven of Limited Light), Apramanabha-deva (Heaven of Immeasurable Light), Abhasvara-deva (Heaven of Radiant Light), Parittasubha-deva (Heaven of Limited Purity), Apramanasubha-deva (Heaven of Immeasurable Purity), Subhakrtsna-deva (Heaven of Universal Purity), Anabhraka-deva (Cloudless Heaven), Punyaprasava-deva (Heaven of Merit-Birth), Brhatphala-deva (Heaven of Great Reward), Avrha-deva (Heaven of No Trouble), Atapa-deva (Heaven of No Heat), Sudrsa-deva (Heaven of Good View), Sudarsana-deva (Heaven of Clear Sight), Akanistha-deva (Heaven of Ultimate Form), it is also the same. Concealment and manifestation: In front of the assembly, one can manifest a hundred, a thousand, or even more, up to immeasurable numbers, and then disappear. After disappearing, one appears again. Freedom: The Bodhisattva can cause beings to come or go, to stay or speak. Obstructing others' supernormal powers: The Tathagata's (Buddha's) divine power can obscure all other gods' supernormal powers, and can also manifest the ultimate Bodhisattva who is one lifetime away from Buddhahood (Ekajati-pratibaddha, a Bodhisattva who will become a Buddha in the next life). Except for the Tathagata and Bodhisattvas of equal practice, one can obscure the remaining Bodhisattvas. Except for those above or equal in practice, one can obscure all others. Giving eloquence: To beings without eloquence, one can give eloquence. Giving mindfulness: To those who have lost mindfulness of the Dharma, one can enable them to remember. Giving joy: Widely expounding the Dharma, bringing joy to beings.
令彼得聞。隨彼身心攝取饒益得止息樂。離諸陰蓋專心聽法隨其時節。非究竟樂四大錯亂能令調適。非人所惱亦令休息。放大光明者。謂佛菩薩神力放光遍至十方無量世界。地獄眾生苦痛休息。上至諸天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。令見光明來至佛所。他方世界諸菩薩眾悉皆來集。略說十方世界無量諸佛無量光明。饒益安樂無量眾生。是名轉變神足。若以種分別則無量無數。除其自性變為餘事。是故名為轉變神足。
云何化神足。略說無事化作隨其所欲悉能化現。是名化神足。是化多種。或化身或化語。化身者。或似自身或不似。或似他身或不似。又自身他身相似不相似。化作相似根及根所依。非作實根。又復化作相似境界。謂飲食眾寶色香味觸所攝眾具。一切隨意。又自身相似。或作一身。或作無量。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。種種色像。人及畜生餓鬼地獄。聲聞緣覺菩薩如來。如是色像。隨其所應悉能化作。自相似身。若異自身。名不相似。他天身等化令相似。是名他相似化。若作彼天不相似身。是名他身不相似化。如天身乃至佛身亦復如是。無量身者。謂佛菩薩。於十方無量無數世界。一時化作種種色像。饒益十方無量眾生。佛及菩薩雖至余方。化住
【現代漢語翻譯】 現代漢語譯本 令他們聽聞佛法，隨著佛陀的身心攝受，得到饒益而止息苦樂。遠離各種陰蓋，專心聽法，隨順時節因緣。這並非究竟的快樂，四大（地、水、火、風）錯亂能令其調適。沒有非人（指天龍八部等）的惱亂，也能令他們休息。放大光明者，指的是佛、菩薩以神通力放出光明，遍至十方無量世界。地獄眾生的苦痛得以休息。上至諸天、龍、夜叉（Yaksa，一種鬼神）、乾闥婆（Gandharva，一種天神，負責奏樂）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種大鵬金翅鳥）、緊那羅（Kinnara，一種似人非人的天神，擅長音樂）、摩睺羅伽（Mahoraga，一種大蟒神）、人、非人等，令他們見到光明，來到佛的處所。他方世界的諸菩薩眾全部都來聚集。簡略地說，十方世界有無量諸佛，放出無量光明，饒益安樂無量眾生。這叫做轉變神足。如果以種類來分別，則是無量無數。去除其自性而變為其他事物，因此名為轉變神足。 什麼是化神足？簡略地說，沒有什麼不能變化的，隨其所欲都能變化顯現。這叫做化神足。這種變化有很多種，或者變化身體，或者變化語言。變化身體，或者像自身，或者不像自身；或者像他人身體，或者不像他人身體。又是自身、他人身體相似或不相似。變化成相似的根（眼、耳、鼻、舌、身、意）以及根所依（色、聲、香、味、觸、法），並非變化成真實的根。又變化成相似的境界，指的是飲食、眾寶、色、香、味、觸所攝的各種器具，一切都隨意變化。又是自身相似，或者化作一個身體，或者化作無量身體。天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人、非人等，種種色像，人以及畜生、餓鬼、地獄，聲聞、緣覺、菩薩、如來，像這樣的色像，隨其所應都能變化作成。自身相似的身體，如果和自身不同，就叫做不相似。將其他天人的身體等變化得相似，這叫做他人相似的變化。如果作成彼天不相似的身體，這叫做他人身體不相似的變化。如天身乃至佛身也是這樣。無量身體，指的是佛、菩薩，在十方無量無數世界，一時化作種種色像，饒益十方無量眾生。佛和菩薩即使到了其他地方，化身仍然駐留。
【English Translation】 English version Let them hear. Following the Buddha's body and mind, receiving benefit and ceasing suffering and pleasure. Separating from all the hindrances, concentrating on listening to the Dharma, according to the appropriate time. This is not ultimate happiness; the derangement of the four elements (earth, water, fire, wind) can be adjusted. Without the disturbance of non-humans (referring to the eight classes of beings such as Devas and Nagas), they can also rest. 'Emitting great light' refers to the Buddhas and Bodhisattvas using their supernatural power to emit light, reaching all ten directions and countless worlds. The suffering of beings in hell ceases. Up to the heavens, Nagas (dragons), Yaksas (a type of spirit), Gandharvas (a type of celestial musician), Asuras (a type of warring deity), Garudas (a type of mythical bird), Kinnaras (a type of celestial being, part human, part horse, skilled in music), Mahoragas (a type of great serpent deity), humans, non-humans, etc., causing them to see the light and come to the Buddha's place. All the Bodhisattvas from other worlds gather together. Briefly speaking, in the ten directions, there are countless Buddhas, emitting countless lights, benefiting and bringing peace to countless beings. This is called the transformation of supernatural power. If distinguished by type, they are countless and innumerable. Removing its own nature and transforming into other things, therefore it is called the transformation of supernatural power. What is the supernatural power of transformation? Briefly speaking, there is nothing that cannot be transformed; whatever one desires can be transformed and manifested. This is called the supernatural power of transformation. This transformation is of many kinds, either transforming the body or transforming speech. Transforming the body, either like one's own body or unlike one's own body; either like another's body or unlike another's body. Also, one's own body and another's body are similar or dissimilar. Transforming into similar roots (eye, ear, nose, tongue, body, mind) and the bases of the roots (form, sound, smell, taste, touch, dharma), not transforming into real roots. Also, transforming into similar realms, referring to food, various treasures, colors, smells, tastes, and touches, all kinds of implements, everything is transformed at will. Also, similar to one's own body, either transforming into one body or transforming into countless bodies. Devas, Nagas, Yaksas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, humans, non-humans, etc., all kinds of forms, humans, animals, hungry ghosts, hells, Sravakas (voice-hearers), Pratyekabuddhas (solitary Buddhas), Bodhisattvas, Tathagatas (Buddhas), like these forms, according to what is appropriate, all can be transformed. A body similar to one's own, if different from one's own, is called dissimilar. Transforming the bodies of other devas, etc., to be similar, this is called the transformation of similarity to others. If creating a body of that deva that is dissimilar, this is called the transformation of dissimilarity to others' bodies. Like the body of a deva up to the body of a Buddha, it is also like this. Countless bodies refer to Buddhas and Bodhisattvas, in the countless worlds of the ten directions, at once transforming into all kinds of forms, benefiting countless beings in the ten directions. Even if the Buddhas and Bodhisattvas go to other places, the transformed bodies still remain.
如故。或為眾生暫現如幻。或作飲食衣服車乘金銀真珠琉璃頗梨珂珼玉石如是等物一切化現。如實不異常得受用。是名化身。
化語者。妙音具足。廣音具足。或從自身起。或從他身起。或無所從起。或說正法。或隨事教責。妙音者。謂佛菩薩化作口語。其聲深遠猶如雷震。或復微妙如迦陵毗伽音。可樂聲。悅樂聲。可愛聲。如是廣化無量音聲。言辭辯正。易知喜聞。隨順無盡。廣聲者。謂佛菩薩。化大音聲。令天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽人非人等。聲聞緣覺諸大菩薩。無量眾會。乃至一由旬。若內若外。周遍普聞。若小千世界。中千世界。大千世界。乃至十方無量世界。亦悉普聞。為眾生故。從其自身。以一音聲說無量法。從他起者。化作他語為人說法。除其放逸。無所從起者。空中化聲猶如人語。說正法者。為愚癡眾生演說正法。令得開解。隨事教責者。彼雖不疑得信樂心而為放逸。令生慚愧起不放逸。如是眾多。略說三種。化身。化聲。化境界。是名化神足。若一一分別則有無量。如是諸佛菩薩二種神足。能辦二事。一者為令眾生生信樂故。神足現化令入佛法。二者攝苦眾生安隱利益。
云何宿命智通。謂佛菩薩自知宿命。如是眾生是我名字。如契經廣說。知他宿命亦如己身。自
【現代漢語翻譯】 現代漢語譯本：和原來一樣。或者爲了眾生暫時顯現如夢如幻的化身。或者化作飲食、衣服、車乘、金銀、珍珠、琉璃、頗梨（水晶）、珂珼（海貝）、玉石等等一切事物。真實不虛，可以正常受用。這叫做化身。
化語，指的是美妙的聲音具足，廣大的聲音具足。或者從自身發出，或者從他身發出，或者無所從來。或者宣說正法，或者隨事教誡。美妙的聲音，指的是佛菩薩化作口語，其聲音深遠猶如雷鳴，或者微妙如迦陵毗伽（妙音鳥）的聲音，令人喜悅的聲音，悅耳的聲音，可愛的聲音，像這樣廣泛地化現無量的音聲。言辭辯才正直，容易理解，令人喜歡聽聞，隨順無盡。廣大的聲音，指的是佛菩薩化現巨大的聲音，讓天龍（天神和龍）、夜叉（惡鬼）、乾闥婆（香音神）、阿修羅（非天）、迦樓羅（金翅鳥）、緊那羅（歌神）、摩睺羅伽（大蟒神）、人、非人等等，聲聞（阿羅漢）、緣覺（辟支佛）以及諸大菩薩，無量的眾會，乃至一由旬（古印度長度單位），無論內外，都普遍聽聞。如果小千世界、中千世界、大千世界，乃至十方無量世界，也都普遍聽聞。爲了眾生的緣故，從自身以一種聲音宣說無量的法。從他身發出的，化作他人的語言為人說法，去除他們的放逸。無所從來發出的，空中化作聲音猶如人語。宣說正法的，為愚癡的眾生演說正法，讓他們得以開悟理解。隨事教誡的，他們雖然不疑惑，得到了信樂之心，但是卻放逸，讓他們生起慚愧心，不放逸。像這樣眾多，簡略地說有三種：化身、化聲、化境界。這叫做化神足。如果一一分別，則有無量。像這樣諸佛菩薩的兩種神足，能夠辦理兩件事：一是為令眾生生起信樂的緣故，神足現化，讓他們進入佛法；二是攝受痛苦的眾生，讓他們安穩利益。
什麼是宿命智通？指的是佛菩薩自己知道宿命，像這樣眾生是我的名字，如契經（佛經）中廣說。知道他人宿命也像知道自己一樣。
【English Translation】 English version: It is as before. Or, for the sake of sentient beings, they temporarily manifest as illusory transformations. Or they transform into food, clothing, vehicles, gold, silver, pearls, lapis lazuli, crystal (spherical glass), cowries (sea shells), jade, stones, and all such things. It is real and not different, and can be used normally. This is called a Transformation Body (Nirmanakaya).
Transformation of speech refers to the perfection of wonderful sounds and the perfection of vast sounds. It may arise from oneself, from others, or from nowhere. It may expound the Correct Dharma or give instructions and reproaches according to circumstances. Wonderful sounds refer to the Buddha and Bodhisattvas transforming into spoken words. The sound is deep and far-reaching, like thunder, or subtle like the sound of a Kalavinka (a mythical bird with a beautiful voice). It is a pleasant sound, a delightful sound, a lovely sound. In this way, countless sounds are widely transformed. The language is eloquent and correct, easy to understand, and pleasing to hear, in accordance with the inexhaustible. Vast sounds refer to the Buddha and Bodhisattvas transforming into great sounds, causing devas (gods), nagas (dragons), yakshas (demons), gandharvas (celestial musicians), asuras (demigods), garudas (mythical birds), kinnaras (celestial musicians), mahoragas (serpent deities), humans, non-humans, etc., as well as sravakas (arhats), pratyekabuddhas (solitary realizers), great Bodhisattvas, and countless assemblies, even within or outside a yojana (an ancient Indian unit of distance), to hear it universally. If it is a small chiliocosm, a medium chiliocosm, a great chiliocosm, or even the countless worlds of the ten directions, they all hear it universally. For the sake of sentient beings, they use one sound to expound limitless dharmas from themselves. Arising from others means transforming into the language of others to speak the Dharma for them, removing their laxity. Arising from nowhere means transforming sound in the air like human speech. Expounding the Correct Dharma means expounding the Correct Dharma for ignorant sentient beings, enabling them to understand. Giving instructions and reproaches according to circumstances means that although they do not doubt and have gained a heart of faith and joy, they are lax, causing them to feel ashamed and not to be lax. There are many such things, but briefly speaking, there are three types: Transformation Body, Transformation Sound, and Transformation Realm. This is called Transformation Supernatural Power. If each is distinguished separately, there are limitless ones. Thus, the two types of supernatural powers of the Buddhas and Bodhisattvas can accomplish two things: first, to cause sentient beings to generate faith and joy, the supernatural powers manifest transformations, enabling them to enter the Buddhadharma; second, to gather suffering sentient beings, bringing them peace and benefit.
What is the Superknowledge of Past Lives? It refers to the Buddhas and Bodhisattvas knowing their own past lives, such as 'This sentient being was my name,' as extensively explained in the sutras (scriptures). Knowing the past lives of others is like knowing one's own.
知宿命能令他知。所知眾生本。同事者亦能令彼自識宿命。彼諸眾生知與菩薩昔同事已。亦復知餘眾生與己同事。亦復能令其餘眾生展轉相知。宿命名字名字等種種因緣。此中應廣說。從今現在及過去世。乃至無量無數劫事。唸唸中間。鉅細多少次第悉知是名諸佛菩薩宿命智通。菩薩自知宿世行菩薩道未曾有事。能為眾生開示顯現令其敬信。愛樂佛法厭離生死。亦為顯示過去因果。令計常者遠離常見。謂於過去妄想常見及以斷見。云何生死智通。謂佛菩薩天眼清凈過於人眼。見諸眾生死時。好色惡色下色上色。乃至後生。漸漸增長諸根成熟。身諸所作善不善無記。天眼光明照見悉知。乃至化色天細微色。一切悉見。上至色究竟天下至無擇地獄。於十方世界亦不一一別相方便。十方無量無邊世界一切色像。一時普觀。于彼彼佛剎彼彼如來種種大眾會坐說法。如是一切悉見無餘。
云何天耳智通。謂佛菩薩以天耳聞天人音聲。聖聲非聖聲。粗聲細聲辯聲不辯聲。化聲非化聲。遠聲近聲一切悉聞。若作有限方便者。上至色究竟天。若無限者。乃至上方無量世界。天聲者。從四天王乃至色究竟。人聲者。一切四天下聲。聖聲者。謂諸佛菩薩聲聞緣覺所出音聲。教誡眾生。所謂示教贊喜。令修善法舍不善法。彼諸眾生無染
【現代漢語翻譯】 現代漢語譯本 知宿命能令他知：知道過去世的因緣，能夠使他人也知道。所知眾生本：所知道的眾生的根本。同事者亦能令彼自識宿命：曾經一起共事的人，也能使他們自己認識到宿命。彼諸眾生知與菩薩昔同事已：那些眾生知道曾經與菩薩一起共事之後，亦復知餘眾生與己同事：也知道其他眾生與自己一起共事。亦復能令其餘眾生展轉相知：也能夠使其他的眾生輾轉互相知道。宿命名字名字等種種因緣：宿命的名字、名字等等各種因緣。此中應廣說：這裡應該詳細說明。從今現在及過去世：從現在以及過去世，乃至無量無數劫事：乃至無量無數劫的事情。唸唸中間：在每一個念頭之間，鉅細多少次第悉知：大小多少的次第全部知道，是名諸佛菩薩宿命智通：這叫做諸佛菩薩的宿命智通。菩薩自知宿世行菩薩道未曾有事：菩薩自己知道過去世修行菩薩道時未曾有過的事情，能為眾生開示顯現令其敬信：能夠為眾生開示顯現，使他們敬重相信，愛樂佛法厭離生死：喜愛佛法，厭離生死。亦為顯示過去因果：也為他們顯示過去的因果，令計常者遠離常見：使執著于常的人遠離常見。謂於過去妄想常見及以斷見：就是對於過去妄想執著于常見以及斷見。云何生死智通：什麼是生死智通？謂佛菩薩天眼清凈過於人眼：佛菩薩的天眼清凈，超過人的眼睛，見諸眾生死時：看見各種眾生死的時候，好色惡色下色上色：好的顏色、壞的顏色、低的顏色、高的顏色，乃至後生：乃至後世的出生，漸漸增長諸根成熟：漸漸增長，諸根成熟。身諸所作善不善無記：身體所做的善、不善、無記，天眼光明照見悉知：天眼的光明照見，全部知道，乃至化色天細微色：乃至化色天細微的顏色，一切悉見：一切都看見。上至色究竟天下至無擇地獄：上到色究竟天，下到無擇地獄。於十方世界亦不一一別相方便：對於十方世界也不一一分別相狀。十方無量無邊世界一切色像：十方無量無邊的世界一切的色像，一時普觀：一時普遍觀看。于彼彼佛剎彼彼如來種種大眾會坐說法：在那一個佛剎，那一個如來，種種大眾集會坐著說法，如是一切悉見無餘：像這樣的一切都看見，沒有剩餘。 云何天耳智通：什麼是天耳智通？謂佛菩薩以天耳聞天人音聲：佛菩薩用天耳聽見天人的聲音，聖聲非聖聲：聖的聲音、非聖的聲音，粗聲細聲辯聲不辯聲：粗的聲音、細的聲音、辨別的聲音、不辨別的聲音，化聲非化聲：變化的聲音、非變化的聲音，遠聲近聲一切悉聞：遠的聲音、近的聲音，一切都聽見。若作有限方便者：如果做有限的方便，上至色究竟天：上到色究竟天。若無限者：如果無限，乃至上方無量世界：乃至上方無量的世界。天聲者：天上的聲音，從四天王乃至色究竟：從四天王乃至色究竟天。人聲者：人的聲音，一切四天下聲：一切四大部洲的聲音。聖聲者：聖人的聲音，謂諸佛菩薩聲聞緣覺所出音聲：就是諸佛、菩薩、聲聞、緣覺所發出的聲音，教誡眾生：教誡眾生，所謂示教贊喜：所謂開示教導、讚歎歡喜，令修善法舍不善法：使他們修習善法，捨棄不善法。彼諸眾生無染：那些眾生沒有污染。
【English Translation】 English version 'Knowing past lives enables others to know.' (Knowing the causes and conditions of past lives enables others to know as well.) 'The origin of beings that are known.' (The root of the beings that are known.) 'Those who have worked together can also enable them to recognize their own past lives.' (Those who have worked together in the past can also enable them to recognize their own past lives.) 'Those beings know that they have worked with Bodhisattvas in the past.' (Those beings know that they have worked with Bodhisattvas in the past.) 'They also know that other beings have worked with them.' (They also know that other beings have worked with them.) 'They can also enable other beings to know each other in turn.' (They can also enable other beings to know each other in turn.) 'Names of past lives, names, and various causes and conditions.' (Names of past lives, names, and various causes and conditions.) 'This should be explained in detail.' (This should be explained in detail.) 'From the present and past lives.' (From the present and past lives.) 'Even to immeasurable and countless kalpas.' (Even to immeasurable and countless kalpas.) 'In every thought, the size, amount, and order are all known.' (In every thought, the size, amount, and order are all known.) 'This is called the Supernormal Knowledge of Past Lives of all Buddhas and Bodhisattvas.' (This is called the Supernormal Knowledge of Past Lives of all Buddhas and Bodhisattvas.) 'Bodhisattvas know their own unprecedented deeds of practicing the Bodhisattva path in past lives.' (Bodhisattvas know their own unprecedented deeds of practicing the Bodhisattva path in past lives.) 'They can reveal and show them to beings, causing them to respect and believe.' (They can reveal and show them to beings, causing them to respect and believe.) 'To love and delight in the Buddha Dharma and to be disgusted with birth and death.' (To love and delight in the Buddha Dharma and to be disgusted with birth and death.) 'They also show the causes and effects of the past.' (They also show the causes and effects of the past.) 'Causing those who cling to permanence to be far from the view of permanence.' (Causing those who cling to permanence to be far from the view of permanence.) 'That is, in the past, they falsely cling to the view of permanence and the view of annihilation.' (That is, in the past, they falsely cling to the view of permanence and the view of annihilation.) 'What is the Supernormal Knowledge of Birth and Death?' (What is the Supernormal Knowledge of Birth and Death?) 'It means that the Buddha's and Bodhisattva's heavenly eyes are pure and surpass human eyes.' (It means that the Buddha's and Bodhisattva's heavenly eyes are pure and surpass human eyes.) 'Seeing beings die.' (Seeing beings die.) 'Good colors, bad colors, low colors, high colors.' (Good colors, bad colors, low colors, high colors.) 'Even to the next life.' (Even to the next life.) 'Gradually increasing, the roots mature.' (Gradually increasing, the roots mature.) 'The good, bad, and neutral deeds done by the body.' (The good, bad, and neutral deeds done by the body.) 'The light of the heavenly eye illuminates and sees everything.' (The light of the heavenly eye illuminates and sees everything.) 'Even the subtle colors of the Transformation Realm.' (Even the subtle colors of the Transformation Realm.) 'Everything is seen.' (Everything is seen.) 'Up to the Akanistha Heaven and down to the Avici Hell.' (Up to the Akanistha Heaven and down to the Avici Hell.) 'In the ten directions of the world, there is no need to separately distinguish the appearances.' (In the ten directions of the world, there is no need to separately distinguish the appearances.) 'All the forms and images of the immeasurable and boundless worlds in the ten directions.' (All the forms and images of the immeasurable and boundless worlds in the ten directions.) 'Are universally observed at once.' (Are universally observed at once.) 'In those Buddha lands, those Tathagatas, in various great assemblies, sit and teach the Dharma.' (In those Buddha lands, those Tathagatas, in various great assemblies, sit and teach the Dharma.) 'All of this is seen without remainder.' (All of this is seen without remainder.) 'What is the Supernormal Knowledge of the Heavenly Ear?' (What is the Supernormal Knowledge of the Heavenly Ear?) 'It means that Buddhas and Bodhisattvas use the heavenly ear to hear the voices of gods and humans.' (It means that Buddhas and Bodhisattvas use the heavenly ear to hear the voices of gods and humans.) 'Holy sounds, non-holy sounds.' (Holy sounds, non-holy sounds.) 'Rough sounds, subtle sounds, distinct sounds, indistinct sounds.' (Rough sounds, subtle sounds, distinct sounds, indistinct sounds.) 'Transformed sounds, non-transformed sounds.' (Transformed sounds, non-transformed sounds.) 'Distant sounds, near sounds, all are heard.' (Distant sounds, near sounds, all are heard.) 'If one makes limited efforts.' (If one makes limited efforts.) 'Up to the Akanistha Heaven.' (Up to the Akanistha Heaven.) 'If unlimited.' (If unlimited.) 'Even to the immeasurable worlds above.' (Even to the immeasurable worlds above.) 'The sounds of the gods.' (The sounds of the gods.) 'From the Four Heavenly Kings up to the Akanistha Heaven.' (From the Four Heavenly Kings up to the Akanistha Heaven.) 'The sounds of humans.' (The sounds of humans.) 'All the sounds of the four continents.' (All the sounds of the four continents.) 'The sounds of the holy ones.' (The sounds of the holy ones.) 'That is, the sounds emitted by all Buddhas, Bodhisattvas, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas).' (That is, the sounds emitted by all Buddhas, Bodhisattvas, Sravakas (Hearers), and Pratyekabuddhas (Solitary Buddhas).) 'Instructing beings.' (Instructing beings.) 'That is, showing, teaching, praising, and rejoicing.' (That is, showing, teaching, praising, and rejoicing.) 'Causing them to cultivate good deeds and abandon bad deeds.' (Causing them to cultivate good deeds and abandon bad deeds.) 'Those beings are without defilement.' (Those beings are without defilement.)
心者。受誦論議如法問難。與念教誡及餘一切善語利益。如是等聲。是名聖聲。非聖聲者。謂諸眾生妄語兩舌惡口綺語。從無擇獄上至諸天。諸方眾生種種諸聲。粗聲者。謂大眾生聲。大眾會聲。種種苦痛迫切之聲。相呼喚聲。雷霆聲。鼓貝聲。細聲者。乃至耳語極微細聲辯聲者。謂義理可解。不辯聲者。謂義理不可解。如陀彌羅國語。風雨聲草木聲。鸚鵡鴝鵒聲。拘耆羅聲。命命鳥等眾鳥之聲。化聲者。謂神通自在。隨眾生心化作諸聲。遠聲者。除佛菩薩所住村落城邑中聲。其餘乃至十方無量世界一切音聲。諸佛菩薩。以天眼見乃至十方身之所作凈不凈色。見已方便隨宜利益。以天耳聞口之所行凈不凈聲。聞已方便隨宜利益。是名略說諸佛菩薩天眼天耳之所作為。
云何知他心智通。謂佛菩薩以知他心智通。知十方無量無邊世界眾生煩惱纏心。知離煩惱纏心。知煩惱相續煩惱使心。知離煩惱相續煩惱使心。知邪願心。所謂外道心及貪求心。知下心。謂欲界眾生乃至禽獸心。知中心。謂色界天心。知上心。謂無色界天心。知苦相應心。知樂相應心。知不苦不樂相應心。一念他心智。知一眾生心。隨其所念悉如實知。一念他心智。知無量眾生心。隨其所念悉如實知。複次諸佛菩薩知他心智通。為種種根力。種種解
【現代漢語翻譯】 現代漢語譯本： 『心』指的是接受、背誦、討論、如法提問和回答，以及憶念教誨和所有其他有益的善語。這些聲音被稱為『聖聲』。非聖聲指的是眾生所說的妄語、兩舌、惡口、綺語，從無擇地獄向上直到諸天，十方眾生的各種聲音。粗聲指的是大眾的聲音、大眾集會的聲音、各種痛苦逼迫的聲音、互相呼喚的聲音、雷霆聲、鼓聲和貝殼聲。細聲指的是耳語，極其微細的聲音。辯聲指的是義理可以理解的聲音，不辯聲指的是義理不可理解的聲音，例如陀彌羅國（Dramila，古代印度南部的一個地區）的語言、風雨聲、草木聲、鸚鵡和鴝鵒（一種鳥）的聲音、拘耆羅（kokila，杜鵑）的聲音、命命鳥（jivajiva，傳說中的一種鳥）等各種鳥類的聲音。化聲指的是通過神通自在，隨眾生的心意變化而產生的各種聲音。遠聲指的是除了佛菩薩所居住的村落和城市中的聲音之外，其餘乃至十方無量世界的一切音聲。 諸佛菩薩以天眼觀察乃至十方眾生身所作的清凈和不清凈的行為，觀察後方便地隨宜利益他們。以天耳聽聞眾生口中所說的清凈和不清凈的語言，聽聞後方便地隨宜利益他們。這簡略地說明了諸佛菩薩天眼和天耳的作用。
如何得知他心智通？佛菩薩以知他心智通，知曉十方無量無邊世界眾生被煩惱纏縛的心，知曉脫離煩惱纏縛的心，知曉煩惱相續和煩惱驅使的心，知曉脫離煩惱相續和煩惱驅使的心，知曉邪惡的願望，即外道的心和貪求的心。知曉下劣的心，即欲界眾生乃至禽獸的心。知曉中等的心，即色界天的心。知曉上等的心，即無色界天的心。知曉與苦相應的心，知曉與樂相應的心，知曉與不苦不樂相應的心。一念之間以他心智，知曉一個眾生的心，隨其所念如實知曉。一念之間以他心智，知曉無量眾生的心，隨其所念如實知曉。此外，諸佛菩薩的知他心智通，是爲了適應種種根器和力量，種種理解。
【English Translation】 English version: 'Mind' refers to receiving, reciting, discussing, asking and answering questions according to the Dharma, as well as remembering teachings and all other beneficial good words. These sounds are called 'holy sounds'. Non-holy sounds refer to the false speech, divisive speech, harsh speech, and frivolous speech uttered by sentient beings, from Avici Hell (Avici, the lowest level of hell) upwards to the heavens, and all kinds of sounds from sentient beings in the ten directions. Coarse sounds refer to the sounds of the masses, the sounds of mass gatherings, the sounds of various sufferings and oppressions, the sounds of mutual calling, the sounds of thunder, the sounds of drums and conch shells. Subtle sounds refer to whispers, extremely subtle sounds. Discernible sounds refer to sounds whose meaning can be understood, and indiscernible sounds refer to sounds whose meaning cannot be understood, such as the language of the Dramila (Dramila, an ancient region in southern India) country, the sounds of wind and rain, the sounds of grass and trees, the sounds of parrots and mynas (a type of bird), the sounds of kokila (kokila, cuckoo), the sounds of jivajiva (jivajiva, a mythical bird) and other birds. Transformed sounds refer to the various sounds that are produced through supernatural power and freedom, transforming according to the minds of sentient beings. Distant sounds refer to all sounds in the countless worlds of the ten directions, except for the sounds in the villages and cities where Buddhas and Bodhisattvas reside. The Buddhas and Bodhisattvas observe with their heavenly eyes the pure and impure actions performed by the bodies of sentient beings in the ten directions, and after observing, they expediently benefit them according to what is appropriate. They hear with their heavenly ears the pure and impure speech uttered by the mouths of sentient beings, and after hearing, they expediently benefit them according to what is appropriate. This briefly explains the functions of the heavenly eyes and heavenly ears of the Buddhas and Bodhisattvas.
How is the knowledge of others' minds known? The Buddhas and Bodhisattvas, with their knowledge of others' minds, know the minds of sentient beings in the countless worlds of the ten directions that are entangled by afflictions, know the minds that are free from the entanglement of afflictions, know the minds that are in the continuity of afflictions and driven by afflictions, know the minds that are free from the continuity of afflictions and driven by afflictions, know the evil wishes, that is, the minds of heretics and the minds of greed. They know the inferior minds, that is, the minds of sentient beings in the desire realm, even the minds of birds and beasts. They know the middling minds, that is, the minds of beings in the form realm. They know the superior minds, that is, the minds of beings in the formless realm. They know the minds that are in accordance with suffering, know the minds that are in accordance with happiness, and know the minds that are in accordance with neither suffering nor happiness. In a single moment of thought, with the knowledge of others' minds, they know the mind of one sentient being, and know truly as it is according to what they are thinking. In a single moment of thought, with the knowledge of others' minds, they know the minds of countless sentient beings, and know truly as it is according to what they are thinking. Furthermore, the Buddhas' and Bodhisattvas' knowledge of others' minds is for the sake of adapting to various faculties and strengths, and various understandings.
力。種種界力。至處道力。漏盡力。隨其所應而作方便。
云何漏盡智通。謂佛菩薩煩惱盡如實知。謂己及眾生。若盡若不盡。悉如實知。己及眾生漏盡方便。已起未起悉如實知。彼諸眾生起漏盡增上慢。不起漏盡增上慢。悉如實知。菩薩一切漏盡如實知。而不證漏盡。菩薩不捨煩惱。具諸有漏事。常行彼事而不染污。如是力者。名最上力。又佛菩薩漏盡智通。自離煩惱。亦為眾生廣分別說。令其舍離增上慢心。當作是知。是漏盡智業。◎
◎云何法力。謂佛菩薩檀波羅蜜乃至般若波羅蜜。此六波羅蜜各有四事。一者對治。二者成菩提具。三者攝取自他。四者得未來果。云何佈施四事。一者佈施對治慳貪。二者成菩提具。三者以施攝取成就眾生。欲施善心。清凈心施。施已不悔。三時歡喜以自饒益。是名自攝。彼諸眾生飢渴寒熱疾病所須。眾難恐怖悉令遠離。以此饒益。是名攝他。四者以是因緣。在在所生。得大財富。得大種性。得大眷屬。是名佈施四功德力。無餘無上。
云何持戒四事。一者受身口律儀。對治犯戒。二者成菩提具。三者受持凈戒。同利攝取成就眾生。遠離犯戒怨家恐怖臥覺常安。以自饒益。又持戒者。心不悔恨常得歡喜。乃至心定諸自利事。是名自攝。普施眾生一切無畏。是名
【現代漢語翻譯】 現代漢語譯本： 力。種種界力（各種界限的力量）。至處道力（到達之處的修行力量）。漏盡力（斷盡煩惱的力量）。隨其所應而作方便（根據情況採取相應的措施）。
云何漏盡智通（什麼是斷盡煩惱的智慧神通）？謂佛菩薩煩惱盡如實知（意思是佛菩薩對於煩惱斷盡能夠如實地瞭解）。謂己及眾生（包括自己和眾生），若盡若不盡（是斷盡了還是沒有斷盡），悉如實知（都能夠如實地瞭解）。己及眾生漏盡方便（自己和眾生斷盡煩惱的方法），已起未起悉如實知（已經開始實行還是尚未實行都能夠如實地瞭解）。彼諸眾生起漏盡增上慢（那些眾生生起斷盡煩惱的增上慢），不起漏盡增上慢（不生起斷盡煩惱的增上慢），悉如實知（都能夠如實地瞭解）。菩薩一切漏盡如實知（菩薩對於一切煩惱的斷盡能夠如實地瞭解），而不證漏盡（但是卻不證得漏盡）。菩薩不捨煩惱（菩薩不捨棄煩惱），具諸有漏事（具備各種有煩惱的事情），常行彼事而不染污（經常做這些事情但是卻不被污染）。如是力者（像這樣的力量），名最上力（叫做最上的力量）。又佛菩薩漏盡智通（另外，佛菩薩斷盡煩惱的智慧神通），自離煩惱（自己遠離煩惱），亦為眾生廣分別說（也為眾生廣泛地分別解說），令其舍離增上慢心（使他們捨棄增上慢的心）。當作是知（應當這樣理解），是漏盡智業（這是斷盡煩惱的智慧事業）。
云何法力（什麼是法力）？謂佛菩薩檀波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜）。此六波羅蜜各有四事（這六種波羅蜜各有四種作用）。一者對治（第一是對治），二者成菩提具（第二是成就菩提的資糧），三者攝取自他（第三是攝取自己和他人），四者得未來果（第四是獲得未來的果報）。云何佈施四事（什麼是佈施的四種作用）？一者佈施對治慳貪（第一，佈施對治慳吝貪婪）。二者成菩提具（第二，成就菩提的資糧）。三者以施攝取成就眾生（第三，用佈施來攝取和成就眾生）。欲施善心（想要佈施時心懷善意），清凈心施（以清凈的心來佈施），施已不悔（佈施之後不後悔），三時歡喜以自饒益（三個時段都感到歡喜，以此來饒益自己），是名自攝（這叫做攝取自己）。彼諸眾生飢渴寒熱疾病所須（那些眾生飢餓、乾渴、寒冷、炎熱、疾病所需要的），眾難恐怖悉令遠離（各種困難和恐怖都使他們遠離），以此饒益（以此來饒益他們），是名攝他（這叫做攝取他人）。四者以是因緣（第四，因為這個因緣），在在所生（無論生在何處），得大財富（都能獲得巨大的財富），得大種性（獲得高貴的種姓），得大眷屬（獲得龐大的眷屬），是名佈施四功德力（這叫做佈施的四種功德力量），無餘無上（沒有其他可以超越的）。
云何持戒四事（什麼是持戒的四種作用）？一者受身口律儀（第一，受持身口意三業的戒律），對治犯戒（對治違犯戒律的行為）。二者成菩提具（第二，成就菩提的資糧）。三者受持凈戒（第三，受持清凈的戒律），同利攝取成就眾生（以共同的利益來攝取和成就眾生）。遠離犯戒怨家恐怖（遠離違犯戒律帶來的怨家和恐怖），臥覺常安（睡覺和醒來都常常感到安寧），以自饒益（以此來饒益自己）。又持戒者（另外，持戒的人），心不悔恨常得歡喜（心中不後悔恨，常常感到歡喜），乃至心定諸自利事（乃至心能安定，成就各種自利的事情），是名自攝（這叫做攝取自己）。普施眾生一切無畏（普遍地給予眾生一切無畏懼的境地），是名
【English Translation】 English version: Power. Various realm powers. Power of the path to the destination. Power of the exhaustion of outflows. According to what is appropriate, one acts with skillful means.
What is the supernormal knowledge of the exhaustion of outflows? It means that Buddhas and Bodhisattvas truly know the exhaustion of afflictions. That is, regarding oneself and sentient beings, whether outflows are exhausted or not, they all truly know. Regarding the skillful means for the exhaustion of outflows for oneself and sentient beings, whether they have arisen or not, they all truly know. Those sentient beings who develop pride in the exhaustion of outflows, and those who do not develop pride in the exhaustion of outflows, they all truly know. Bodhisattvas truly know the exhaustion of all outflows, but they do not realize the exhaustion of outflows. Bodhisattvas do not abandon afflictions, possessing all things subject to outflows, constantly engaging in those things without being defiled. Such power is called the supreme power. Furthermore, Buddhas and Bodhisattvas, with their supernormal knowledge of the exhaustion of outflows, themselves are free from afflictions and also widely explain it to sentient beings, causing them to abandon the mind of pride. One should know that this is the activity of the wisdom of the exhaustion of outflows.
What is the power of Dharma? It refers to the Bodhisattva's Dāna pāramitā (perfection of giving) up to Prajñā pāramitā (perfection of wisdom). Each of these six pāramitās has four aspects. First, to counteract. Second, to provide the requisites for enlightenment. Third, to gather oneself and others. Fourth, to obtain future fruits. What are the four aspects of giving? First, giving counteracts stinginess. Second, it provides the requisites for enlightenment. Third, through giving, one gathers and accomplishes sentient beings. When desiring to give, one has a good mind, gives with a pure mind, does not regret after giving, and rejoices at all three times, thereby benefiting oneself. This is called gathering oneself. Those sentient beings who are in need due to hunger, thirst, cold, heat, or illness, and who are subject to various difficulties and fears, are all made to be free from them. By benefiting them in this way, it is called gathering others. Fourth, because of this cause, wherever one is born, one obtains great wealth, a great lineage, and a great retinue. This is called the four meritorious powers of giving, which are unsurpassed and without remainder.
What are the four aspects of upholding precepts? First, receiving the discipline of body, speech, and mind, counteracting the transgression of precepts. Second, providing the requisites for enlightenment. Third, upholding pure precepts, gathering and accomplishing sentient beings with shared benefits. Being far from the fear of enemies due to transgressing precepts, one is always peaceful in sleep and wakefulness, thereby benefiting oneself. Furthermore, those who uphold precepts do not have regret in their hearts and always obtain joy, and even their minds are stable, accomplishing all self-benefiting things. This is called gathering oneself. Universally bestowing upon sentient beings all fearlessness, this is called
攝他。四者以是因緣命終生天。是名持戒四功德力。無餘無上。
云何忍辱四事。一者修忍對治不忍。二者成菩提具。三者以堅固忍。同利攝取成就眾生。自身及他度大恐怖。是名自他俱攝。四者以是因緣。于未來世無有怨憎無別離者。既無別離亦無憂苦。臨命終時心不悔恨。舍此身已生人天中。是名堪忍四功德力。無餘無上。
云何精進四事。一者精進對治懈怠。二者成菩提具。三者依勤精進。同利攝取成就眾生精進樂住離諸惡法功德增長。歡喜悅豫以自饒益。是名自攝。精勤修善。不以身口恐怖眾生。眾生見已亦樂精進。是名攝他。四者以是因緣。于未來世能成大人奇特功業。是名精進四功德力。無餘無上。
云何禪定四事。一者禪定對治煩惱。言語亂覺喜樂色想煩惱悉滅。二者成菩提具。三者依諸禪定。同利攝取成就眾生。住現法樂以自攝取。其心寂靜離於貪慾。是名自攝。于諸眾生不瞋不惱。是名攝他。四者以是因緣。于未來果報生於天上。智惠清凈神通清凈。是名禪定四功德力。無餘無上。
云何般若四事。一者智惠對治無明。二者成菩提具。三者佈施愛語利益同利。攝取成就一切眾生。于所知事隨義了知。勝妙饒益歡喜悅豫。是名自攝。普為眾生巧便說法。令得今世後世安樂。
【現代漢語翻譯】 現代漢語譯本： 什麼是持戒的四種功德？一是持戒對治毀戒。二是成就菩提資糧。三是依靠持戒，以共同利益來攝取和成就眾生。四是由於這些因緣，命終之後得生天上。這稱為持戒的四種功德力，無有其餘可以超越。
什麼是忍辱的四種功德？一是修習忍辱來對治不能忍耐。二是成就菩提資糧。三是以堅固的忍辱，以共同利益來攝取和成就眾生，自身和他人都能脫離大的恐怖，這稱為自他俱攝。四是由於這些因緣，在未來世沒有怨恨和別離，既沒有別離也沒有憂愁痛苦，臨命終時心中沒有悔恨，捨棄此身之後得生人天之中。這稱為堪忍的四種功德力，無有其餘可以超越。
什麼是精進的四種功德？一是精進對治懈怠。二是成就菩提資糧。三是依靠勤奮精進，以共同利益來攝取和成就眾生，使他們安住于精進的喜樂之中，遠離各種惡法，功德增長，歡喜愉悅，從而自我饒益，這稱為自攝。精勤修習善法，不以身口來恐嚇眾生，眾生見到之後也樂於精進，這稱為攝他。四是由於這些因緣，在未來世能夠成就大人奇特的功業。這稱為精進的四種功德力，無有其餘可以超越。
什麼是禪定的四種功德？一是禪定對治煩惱，言語、亂覺、喜樂、色想等煩惱全部滅除。二是成就菩提資糧。三是依靠各種禪定，以共同利益來攝取和成就眾生，安住于現世的快樂之中，從而自我攝取，內心寂靜，遠離貪慾，這稱為自攝。對於各種眾生不嗔恨不惱怒，這稱為攝他。四是由於這些因緣，在未來的果報中得生天上，智慧清凈，神通清凈。這稱為禪定的四種功德力，無有其餘可以超越。
什麼是般若的四種功德？一是智慧對治無明。二是成就菩提資糧。三是佈施、愛語、利益、同事，攝取和成就一切眾生，對於所知之事，隨著義理了知，殊勝美妙地饒益，歡喜愉悅，這稱為自攝。普遍地為眾生巧妙方便地說法，使他們得到今世和後世的安樂。
【English Translation】 English version: What are the four merits of upholding precepts? First, upholding precepts counteracts breaking precepts. Second, it perfects the requisites for Bodhi (enlightenment). Third, relying on upholding precepts, one benefits and gathers beings together through shared interests, leading to their accomplishment. Fourth, due to these causes and conditions, one is reborn in the heavens after death. This is called the four powers of merit of upholding precepts, unsurpassed and without remainder.
What are the four merits of patience? First, cultivating patience counteracts impatience. Second, it perfects the requisites for Bodhi. Third, with steadfast patience, one benefits and gathers beings together through shared interests, enabling both oneself and others to escape great terrors; this is called gathering both oneself and others. Fourth, due to these causes and conditions, in future lives there will be no resentment or separation; without separation, there will be no sorrow or suffering. At the time of death, the mind will have no regrets, and after abandoning this body, one will be reborn among humans and gods. This is called the four powers of merit of forbearance, unsurpassed and without remainder.
What are the four merits of diligence? First, diligence counteracts laziness. Second, it perfects the requisites for Bodhi. Third, relying on diligent effort, one benefits and gathers beings together through shared interests, enabling them to dwell in the joy of diligence, to be free from all evil dharmas (teachings), to increase their merits, and to rejoice and delight, thereby benefiting themselves; this is called gathering oneself. Diligently cultivating good deeds, without frightening beings with body or speech, beings who see this will also delight in diligence; this is called gathering others. Fourth, due to these causes and conditions, in future lives one will be able to accomplish great and extraordinary deeds. This is called the four powers of merit of diligence, unsurpassed and without remainder.
What are the four merits of Dhyana (meditative absorption)? First, Dhyana counteracts afflictions; speech, confused perceptions, joy, and the afflictions of form-desire are all extinguished. Second, it perfects the requisites for Bodhi. Third, relying on various Dhyanas, one benefits and gathers beings together through shared interests, dwelling in the joy of the present dharma (teaching), thereby gathering oneself; the mind is tranquil, free from greed; this is called gathering oneself. One is without anger or annoyance towards all beings; this is called gathering others. Fourth, due to these causes and conditions, in future lives one will be reborn in the heavens, with pure wisdom and pure supernatural powers. This is called the four powers of merit of Dhyana, unsurpassed and without remainder.
What are the four merits of Prajna (wisdom)? First, wisdom counteracts ignorance. Second, it perfects the requisites for Bodhi. Third, giving, loving speech, benefiting actions, and shared interests gather and accomplish all beings. Regarding what is to be known, one understands according to the meaning, benefiting them in a superior and wonderful way, with joy and delight; this is called gathering oneself. Universally and skillfully expounding the Dharma (teaching) for beings, enabling them to attain peace and happiness in this life and the next.
是名攝他。四者以是因緣。攝取一切平等善根。于未來世除障作證。所謂煩惱障及智惠障。是名智慧四功德力。無餘無上。是名法力。
云何諸佛菩薩俱生力。性識宿命利益眾生。思惟長夜無間大苦。悉能堪忍饒益眾生。眾生愛樂其心隨喜。生兜率天隨壽命住。有三事勝蔽諸天人。一者天壽。二者天色。三者天名稱。生母胎時。奇特光明充滿世界。正知入胎。住胎出胎。生墮地時。即行七步舉手而言。吾當於世為無上尊。天龍夜叉乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽等。以天香花伎樂幢幡。種種嚴飾而為供養。三十二相以自莊嚴。為最後身。諸魔怨惡所不能壞。坐佛樹下慈心伏魔。一一支節有那羅延力。從初弱年為童子時。一切術藝種種技能。自然巧便不從師受。坐于道場菩提樹下。無師自然成等正覺。梵王來下勸請說法。雷霆震擊發大音聲。不能動亂如來正受。惡獸親附隨順無畏。諸眾生類悉皆供養。如彼猿猴奉進香蜜。世尊哀受歡喜弄舞。神龍降雨洗浴其身。若出行時。輒為止雨。菩薩如是坐佛樹下。樹為曲枝隨蔭其軀。成正覺已。於六年中。天魔波旬。恒求其短不能得便。常得正念平等安住。一切眾生。種種異知。種種異想。種種異覺。生住滅時念念悉知。如來以俱生力示現色身及聖威儀。攝取眾生。示
【現代漢語翻譯】 現代漢語譯本 這被稱為『攝他』（攝取他人的善根）。這四種因緣，能夠攝取一切平等善根，在未來世消除障礙，成就證悟。這些障礙包括煩惱障和智慧障。這被稱為智慧的四種功德力，是無餘無上的。這就是所謂的法力。
什麼是諸佛菩薩的俱生力（與生俱來的力量）？他們瞭解眾生的本性、業識和宿命，從而利益眾生。他們思惟長夜無間的大苦，完全能夠忍受，並饒益眾生。眾生愛樂他們，他們的心也隨之歡喜。他們往生到兜率天（菩薩的居所），並在此處住滿壽命。他們在三個方面勝過其他天人和阿修羅：一是天壽，二是天色，三是天名稱。當他們降生到母胎時，奇特的光明充滿世界。他們正知入胎、住胎和出胎。當他們出生墮地時，立即行走七步，舉手說道：『我當於世為無上尊。』天龍（天上的龍族）、夜叉（一種鬼神）、乾闥婆（一種天神，負責音樂）、阿修羅（一種好戰的神）、迦樓羅（一種大鵬鳥）、緊那羅（一種天神，擅長音樂）、摩睺羅伽（一種大蟒神）等，用天香、鮮花、伎樂、幢幡等種種莊嚴之物來供養他們。他們以三十二相（佛的三十二種殊勝相貌）來莊嚴自身，這是他們的最後之身。一切魔怨都不能夠摧毀他們。他們坐在菩提樹下，以慈悲心降伏魔軍。他們身體的每一個支節都具有那羅延力（強大的力量）。從年幼時作為童子開始，他們就自然而然地精通一切術藝和種種技能，無需從師學習。他們坐在道場菩提樹下，無師自通，成就等正覺（無上正等正覺）。梵王（色界天的天王）下凡，勸請他們說法。雷霆震擊，發出巨大的聲音，也不能動搖如來的正受（禪定）。兇惡的野獸也親近他們，隨順他們，毫無畏懼。各種眾生都供養他們，就像猿猴奉獻香蜜一樣。世尊慈悲地接受，歡喜地戲弄舞蹈。神龍降下雨水，為他們洗浴身體。如果他們要出行，雨水就會停止。菩薩就是這樣坐在菩提樹下，樹枝彎曲，為他們遮蔭。成就正覺之後，在六年之中，天魔波旬（欲界天的魔王）一直尋找他們的弱點，但始終無法得逞。他們常常保持正念，平等安住。一切眾生，種種不同的知見，種種不同的想法，種種不同的覺受，在生住滅時，如來念念都知道。如來以俱生力示現色身和聖威儀，攝取眾生，示現教化。
【English Translation】 English version This is called 『Śuddha』 (absorbing others' good roots). These four causes and conditions can absorb all equal good roots, eliminate obstacles in the future, and achieve enlightenment. These obstacles include afflictions and wisdom hindrances. This is called the four powers of merit of wisdom, which are complete and unsurpassed. This is what is called the power of Dharma.
What are the innate powers of all Buddhas and Bodhisattvas? They understand the nature, consciousness, and past lives of sentient beings, thereby benefiting them. They contemplate the great suffering of endless nights, are fully capable of enduring it, and benefit sentient beings. Sentient beings love them, and their hearts rejoice accordingly. They are reborn in the Tuṣita Heaven (the abode of Bodhisattvas) and reside there for their full lifespan. They surpass other gods and asuras in three aspects: first, lifespan; second, appearance; and third, reputation. When they are born into their mother's womb, extraordinary light fills the world. They are mindful of entering the womb, residing in the womb, and exiting the womb. When they are born and fall to the ground, they immediately walk seven steps, raise their hands, and say, 『I shall be the most honored one in the world.』 Devas (gods), nāgas (serpentine beings), yakṣas (a type of spirit), gandharvas (celestial musicians), asuras (belligerent deities), garuḍas (mythical birds), kinnaras (celestial musicians), mahoragas (great serpent deities), and others offer them celestial incense, flowers, music, banners, and various adornments. They adorn themselves with the thirty-two marks (the Buddha's thirty-two auspicious marks), which is their last body. All demonic enemies cannot destroy them. They sit under the Bodhi tree and subdue the demonic armies with compassion. Every limb of their body possesses the power of Narayana (great strength). From a young age as a child, they naturally master all arts and skills without needing to learn from a teacher. They sit under the Bodhi tree in the Bodhimaṇḍa and attain complete enlightenment (Anuttara-samyak-sambodhi) without a teacher. Brahma (the king of the Form Realm) descends and requests them to teach the Dharma. Thunder strikes and emits a great sound, but it cannot disturb the Tathagata's samadhi (meditative absorption). Ferocious beasts approach them, follow them, and are fearless. All kinds of sentient beings offer them gifts, like monkeys offering honey. The World-Honored One compassionately accepts it and joyfully plays and dances. Divine dragons send down rain to bathe their bodies. If they are about to travel, the rain stops. Bodhisattvas sit under the Bodhi tree in this way, and the branches bend to provide shade for their bodies. After attaining enlightenment, for six years, the demon king Mara (the king of the Desire Realm) constantly seeks their weaknesses but never succeeds. They always maintain mindfulness and abide in equanimity. All sentient beings, with their various different views, various different thoughts, and various different perceptions, the Tathagata knows every moment of their arising, abiding, and ceasing. The Tathagata uses innate power to manifest his physical body and sacred demeanor, absorbing sentient beings and demonstrating teachings.
現身故。狂者得正。逆胎得順。盲者得視。聾者得聽。令三毒者離欲怒癡。以如是比示現色身。攝取眾生。是名示現俱生神力。威儀俱生力者。常右脅臥如師子王。草蓐不亂。風不動衣。行如師子。步若牛王。先舉右足次左足隨。行處平正無沙礫瓦石。行時安詳諸根寂靜。若入門時下門為高。食無完過口口無遺。如是無量未曾有事。當知皆是聖威儀所攝俱生神力。
云何諸佛菩薩不共聲聞辟支佛力。云何共力。不共力者。略說三種。一者細。二者分別。三者界。諸佛菩薩。于無量無數阿僧祇眾生。以無量力方便利益。悉如實知。是名為細。一切種神通力法力俱生力。滿足成就。是名分別。一切世界一切眾生界。是彼力境界。是名為界。聲聞者。以二千世界內。國土世界。眾生世界。為神通境界。緣覺者。以三千世界。為神通境界。何以故。彼自調伏故。非一切眾生。是故唯一三千世界。以為境界。除此已。諸佛菩薩余神力。是名共力。聲聞緣覺。尚不能及菩薩神力。況復人天外道凡夫。菩薩有三種示現力。一者神足。二者示他心。三者教誡。此亦神通所攝。隨其所應。謂神足他心智。漏盡智。◎
菩薩地持經卷第二 大正藏第 30 冊 No. 1581 菩薩地持經
菩薩地持經卷第三
【現代漢語翻譯】 現代漢語譯本： 現身故（死亡）。狂者得正（精神失常者恢復正常）。逆胎得順（胎位不正者轉為正常）。盲者得視（盲人重見光明）。聾者得聽（聾人恢復聽力）。令三毒者離欲怒癡（使受貪慾、嗔怒、愚癡三毒困擾的人，脫離這些煩惱）。像這樣示現色身，攝取眾生。這叫做示現俱生神力（與生俱來的神通力量）。威儀俱生力者（具有威儀的與生俱來力量的人），常像獅子王一樣右脅而臥，草墊不亂，風吹不動衣服，行走如獅子，步伐像牛王。先舉右足，然後左足跟隨。行走的地方平坦正直，沒有沙礫瓦石。行走時安詳，諸根寂靜。如果入門時，低矮的門會變得高大。吃東西沒有完全吃完的情況，每一口都沒有遺漏。像這樣無量未曾有之事，應當知道都是聖威儀所攝的俱生神力。 什麼是諸佛菩薩不共聲聞（Shravaka，聽聞佛法者）、辟支佛（Pratyekabuddha，獨覺佛）的力量？什麼是共力？不共力，簡略地說有三種：一是細微，二是分別，三是界限。諸佛菩薩，對於無量無數阿僧祇（Asamkhya，極大的數字單位）眾生，以無量方便利益，完全如實地知曉。這叫做細微。一切種神通力、法力、俱生力，圓滿成就。這叫做分別。一切世界一切眾生界，是他們力量的境界。這叫做界限。聲聞，以二千世界內的國土世界、眾生世界，作為神通境界。緣覺，以三千世界，作為神通境界。為什麼呢？因為他們只調伏自己，不是爲了所有眾生，所以只以三千世界作為境界。除了這些，諸佛菩薩其餘的神力，叫做共力。聲聞緣覺，尚且不能達到菩薩的神力，更何況人天外道凡夫。菩薩有三種示現力：一是神足，二是示他心，三是教誡。這些也屬於神通所攝，隨其所應，即神足通、他心智、漏盡智。
【English Translation】 English version: They manifest death. The insane regain sanity. Breech births become normal. The blind gain sight. The deaf regain hearing. They cause those afflicted by the three poisons to be free from desire, anger, and delusion. In this way, they manifest their physical bodies to gather sentient beings. This is called manifesting innate divine power. Those with the power of innate dignified conduct constantly lie on their right side like a lion king. The grass mat remains undisturbed. The wind does not move their clothing. They walk like lions, and their steps are like those of a bull king. They lift their right foot first, followed by their left foot. The places they walk are level and straight, without sand, gravel, or stones. They walk calmly, with all their senses tranquil. When entering a door, a low door becomes high. They eat without completely finishing, and each mouthful leaves no residue. Such immeasurable and unprecedented events should be known as the innate divine power encompassed by sacred dignified conduct. What are the powers that Buddhas and Bodhisattvas do not share with Shravakas (listeners) and Pratyekabuddhas (solitary Buddhas)? What are the shared powers? The unshared powers can be briefly described in three ways: first, subtlety; second, discrimination; and third, boundaries. Buddhas and Bodhisattvas, with immeasurable power and skillful means, benefit countless Asamkhya (incalculable) sentient beings, knowing everything as it truly is. This is called subtlety. All kinds of supernatural powers, Dharma powers, and innate powers are fully accomplished. This is called discrimination. All worlds and all realms of sentient beings are the boundaries of their power. This is called boundaries. Shravakas take the land and sentient being realms within two thousand worlds as the boundaries of their supernatural powers. Pratyekabuddhas take three thousand worlds as the boundaries of their supernatural powers. Why? Because they only tame themselves, not all sentient beings, so they only take three thousand worlds as their boundary. Apart from these, the remaining supernatural powers of Buddhas and Bodhisattvas are called shared powers. Shravakas and Pratyekabuddhas cannot even reach the supernatural powers of Bodhisattvas, let alone humans, devas, heretics, or ordinary people. Bodhisattvas have three kinds of manifestation powers: first, supernatural feet; second, showing others' minds; and third, teaching and admonishing. These are also encompassed by supernatural powers, according to what is appropriate, namely, supernatural feet, knowledge of others' minds, and the knowledge of the extinction of outflows.
北涼中印度三藏曇無讖于姑臧譯
◎菩薩地持方便處成熟品第六
云何成熟。略說有六種。一者自性成熟。二者人成熟。三者種分別成熟。四者方便成熟。五者人成熟。六者人相成熟。自性成熟者有善法種子。修習善法隨順二障。清凈解脫身心有力。真實方便具足究竟。有佛無佛。堪能次第斷煩惱障及智慧障。如癰已熟。至應破時。名之為熟。又如瓦瓶任用之時。名之為熟。亦如庵羅果等堪食用時。名之為熟。如是菩薩。修習善法真正方便。具足究竟次第堪任。離障清凈。是名自性成熟。人成熟者。略說四種。有聲聞種性。以聲聞乘。而成熟之。有緣覺種性。以緣覺乘。而成熟之。有佛種性。以無上大乘。而成熟之。無種性者。則以善趣而成熟之。如是四種人。諸佛菩薩以此四事而成熟之。種分別成熟者。略說有六種。一者諸根成熟。二者善根成熟。三者智慧成熟。四者下成熟。五者中成熟。六者上成熟。諸根成熟者。壽具足。色具足。種性具足。自在具足。信言具足。大力具足。人具足。力具足。身得報果堪能勇猛精進方便。心無疲厭。於一切明處悉方便學。善根成熟者。性少煩惱不起惡法。陰蓋輕微質直隨順。智慧成熟者。明慧具足。善說惡說能解義趣。受持分別生智成熟。堪能究竟離諸煩惱。
【現代漢語翻譯】 現代漢語譯本 北涼中印度三藏曇無讖（Dharmaraksa）于姑臧翻譯
◎菩薩地持方便處成熟品第六
什麼叫做成熟？ 簡略地說有六種：第一是自性成熟，第二是人成熟，第三是種分別成熟，第四是方便成熟，第五是人成熟，第六是人相成熟。自性成熟是指具有善法種子，修習善法，隨順於二障（煩惱障和所知障），清凈解脫，身心有力，真實方便具足究竟。無論有佛出世還是沒有佛出世，都能夠次第斷除煩惱障及智慧障。 就像癰瘡已經成熟，到了應該破開的時候，這叫做成熟。又像瓦瓶到了可以使用的時侯，這叫做成熟。也像庵羅果（āmra，芒果）等到了可以食用的時候，這叫做成熟。 像這樣，菩薩修習善法，真正方便，具足究竟，次第堪能，遠離障礙而得清凈，這叫做自性成熟。人成熟，簡略地說有四種：有聲聞種性的人，用聲聞乘來使他成熟；有緣覺種性的人，用緣覺乘來使他成熟；有佛種性的人，用無上大乘來使他成熟；沒有種性的人，就用善趣來使他成熟。 像這四種人，諸佛菩薩用這四種方法來使他們成熟。種分別成熟，簡略地說有六種：第一是諸根成熟，第二是善根成熟，第三是智慧成熟，第四是下成熟，第五是中成熟，第六是上成熟。諸根成熟是指壽命具足，色身具足，種性具足，自在具足，信言具足，大力具足，人相具足，力量具足，身體得到報果，能夠勇猛精進方便，內心沒有疲厭，對於一切明處都方便學習。善根成熟是指天性少有煩惱，不生起惡法，五陰的覆蓋輕微，心性質直隨順正法。智慧成熟是指明慧具足，善說惡說都能理解其中的意義和趣味，受持分別，生起智慧而成熟，能夠究竟地脫離各種煩惱。
【English Translation】 English version Translated by Tripiṭaka Dharmaraksa from Central India during the Northern Liang Dynasty at Guzang
◎ Chapter Six: Maturation through Expedient Means in the Bodhisattva-bhumi
What is maturation? Briefly, there are six types: first, self-nature maturation; second, person maturation; third, seed differentiation maturation; fourth, expedient means maturation; fifth, person maturation; and sixth, person characteristic maturation. Self-nature maturation refers to having seeds of wholesome dharmas, cultivating wholesome dharmas, being in accordance with the two obscurations (klesha-avarana and jneya-avarana), being purified and liberated, having strength in body and mind, and possessing complete and ultimate true expedient means. Whether a Buddha appears or not, one is capable of gradually severing the obscuration of afflictions and the obscuration of wisdom. It is like a boil that is ripe and ready to be lanced, which is called maturation. It is also like a clay pot that is ready for use, which is called maturation. It is also like an āmra fruit (mango) that is ready to be eaten, which is called maturation. Similarly, when a Bodhisattva cultivates wholesome dharmas, possesses true expedient means, is complete and ultimate, and is capable of gradually separating from obscurations and attaining purity, this is called self-nature maturation. Person maturation, briefly, has four types: those with the śrāvaka (disciple) nature are matured through the Śrāvakayāna; those with the pratyekabuddha (solitary buddha) nature are matured through the Pratyekabuddhayāna; those with the Buddha nature are matured through the unsurpassed Mahāyāna; and those without any of these natures are matured through good destinies. These are the four types of people whom the Buddhas and Bodhisattvas mature through these four means. Seed differentiation maturation, briefly, has six types: first, maturation of the faculties; second, maturation of wholesome roots; third, maturation of wisdom; fourth, lower maturation; fifth, middle maturation; and sixth, upper maturation. Maturation of the faculties refers to having complete lifespan, complete physical form, complete lineage, complete freedom, complete trustworthiness in speech, complete great strength, complete human form, and complete power. The body obtains the fruit of retribution, capable of courageous and diligent effort with expedient means, the mind without fatigue or weariness, and one is able to learn conveniently in all areas of knowledge. Maturation of wholesome roots refers to being naturally free from afflictions, not giving rise to evil dharmas, having light obscurations of the five skandhas, and being upright and compliant. Maturation of wisdom refers to having complete clarity and intelligence, being able to understand the meaning and interest in both good and bad speech, receiving, upholding, and differentiating, giving rise to wisdom and maturing, and being capable of ultimately separating from all afflictions.
諸根成熟解脫報障。善根成熟解脫業障。智慧成熟解脫煩惱障。下成熟者。有二因緣。一者不久修習諸根善根智慧因緣。一者修習下因。中成熟者。於此二因緣。一勝一劣。上成熟者。當知俱勝。
方便成熟者。有二十七種。一者界充滿。二者現緣饒益三者度。四者愛樂攝受。五者初處。六者非初處。七者遠凈。八者近凈。九者方便。十者凈心。十一者財饒益。十二者法饒益。十三者神足。十四者說法。十五者隱覆說法。十六者顯現說法。十七者下方便。十八者中方便。十九者上方便。二十者聞。二十一者思。二十二者修。二十三者攝取。二十四者伏取。二十五者自作。二十六者請他作。二十七者俱作。界充滿者。善法種子生長具足。依先修習。善法種子展轉相因。增長充滿。是名界充滿。現緣饒益者。于現在世。不倒說法不倒受持善隨順法。法次法向界充滿者。以本因故。現在成熟。現緣饒益者。現在世因現在成熟。度者。親近善友信心得生。信增上已。離家惡行受持禁戒。非家出家受離欲戒。愛樂攝受者。出苦道跡。欲樂苦行。二俱遠離。行於樂道深樂佛法。初處者。以初厭法修行厭離。知勝妙義度功德利。非初處者。已度成熟。于現在世。不離親近諸佛菩薩。增長住處漸漸增進。轉勝成熟。遠凈者。起懈
【現代漢語翻譯】 現代漢語譯本 諸根成熟能解脫果報之障礙。善根成熟能解脫業力之障礙。智慧成熟能解脫煩惱之障礙。對於尚未成熟者，有兩種因緣：一是通過不久的修習諸根、善根、智慧等因緣；二是修習下等之因。對於中等成熟者，在這兩種因緣中，一種殊勝，一種稍遜。對於上等成熟者，應當知道兩種因緣都殊勝。 方便成熟有二十七種：一是界充滿（Dhatu Paripurna，指善法種子生長具足），二是現緣饒益（Pratyaya Anugraha，指現世的助益），三是度（Tarana，指度化），四是愛樂攝受（Adhimukti Samgraha，指喜愛並接受），五是初處（Adau Sthana，指最初的處所），六是非初處（Anadau Sthana，指非最初的處所），七是遠凈（Dure Shuddhi，指遠離的清凈），八是近凈（Antike Shuddhi，指臨近的清凈），九是方便（Upaya，指方法），十是凈心（Shuddha Citta，指清凈的心），十一是財饒益（Dhana Anugraha，指財富的助益），十二是法饒益（Dharma Anugraha，指佛法的助益），十三是神足（Rddhi Pada，指神通的力量），十四是說法（Dharma Desana，指講說佛法），十五是隱覆說法（Guhya Dharma Desana，指隱秘地講說佛法），十六是顯現說法（Vyakt Dharma Desana，指顯明地講說佛法），十七是下方便（Adham Upaya，指下等的方法），十八是中方便（Madhyam Upaya，指中等的方法），十九是上方便（Uttam Upaya，指上等的方法），二十是聞（Shruta，指聽聞），二十一是思（Cinta，指思考），二十二是修（Bhavana，指修行），二十三是攝取（Samgraha，指攝取），二十四是伏取（Nigraha，指降伏），二十五是自作（Svayam Krta，指自己做），二十六是請他作（Para Krta，指請他人做），二十七是俱作（Ubhayatha Krta，指共同做）。界充滿是指善法種子生長具足，依靠先前的修習，善法種子輾轉相因，增長充滿，這叫做界充滿。現緣饒益是指在現在世，不顛倒地說法，不顛倒地受持，善於隨順佛法，法隨法行，對於界充滿者，因為根本的因緣，現在得以成熟。現緣饒益是指現在世的因緣現在得以成熟。度是指親近善友，信心得以生起，信心增長之後，離開在家的惡行，受持禁戒，離開家庭出家，受持離欲之戒。愛樂攝受是指遠離追求痛苦的道跡，以及欲樂的苦行，行於快樂之道，深深地喜愛佛法。初處是指以最初厭離之心修行厭離，了知殊勝微妙的意義，度脫功德利益。非初處是指已經度脫成熟，在現在世，不離開親近諸佛菩薩，增長住處，漸漸增進，轉為殊勝成熟。遠凈是指生起懈怠
【English Translation】 English version The maturation of the faculties liberates from the obstacles of retribution. The maturation of wholesome roots liberates from the obstacles of karma. The maturation of wisdom liberates from the obstacles of afflictions. For those who are not yet mature, there are two causes and conditions: first, the cause and condition of diligently cultivating the faculties, wholesome roots, and wisdom; second, cultivating inferior causes. For those who are moderately mature, in these two causes and conditions, one is superior and one is inferior. For those who are supremely mature, it should be known that both are superior. The maturation of skillful means has twenty-seven aspects: first, the fullness of realms (Dhatu Paripurna, meaning the complete growth of seeds of wholesome qualities); second, the benefit of present conditions (Pratyaya Anugraha, meaning present-day assistance); third, deliverance (Tarana, meaning to deliver); fourth, loving acceptance (Adhimukti Samgraha, meaning to love and accept); fifth, the initial place (Adau Sthana, meaning the initial place); sixth, the non-initial place (Anadau Sthana, meaning the non-initial place); seventh, distant purification (Dure Shuddhi, meaning distant purification); eighth, near purification (Antike Shuddhi, meaning nearby purification); ninth, skillful means (Upaya, meaning methods); tenth, pure mind (Shuddha Citta, meaning pure mind); eleventh, the benefit of wealth (Dhana Anugraha, meaning the benefit of wealth); twelfth, the benefit of Dharma (Dharma Anugraha, meaning the benefit of Dharma); thirteenth, the supernatural powers (Rddhi Pada, meaning the power of supernatural abilities); fourteenth, teaching the Dharma (Dharma Desana, meaning teaching the Dharma); fifteenth, teaching the Dharma in secret (Guhya Dharma Desana, meaning teaching the Dharma secretly); sixteenth, teaching the Dharma openly (Vyakt Dharma Desana, meaning teaching the Dharma openly); seventeenth, inferior skillful means (Adham Upaya, meaning inferior skillful means); eighteenth, intermediate skillful means (Madhyam Upaya, meaning intermediate skillful means); nineteenth, superior skillful means (Uttam Upaya, meaning superior skillful means); twentieth, hearing (Shruta, meaning hearing); twenty-first, thinking (Cinta, meaning thinking); twenty-second, cultivating (Bhavana, meaning cultivating); twenty-third, gathering (Samgraha, meaning gathering); twenty-fourth, subduing (Nigraha, meaning subduing); twenty-fifth, doing oneself (Svayam Krta, meaning doing oneself); twenty-sixth, asking others to do (Para Krta, meaning asking others to do); twenty-seventh, doing together (Ubhayatha Krta, meaning doing together). The fullness of realms means that the seeds of wholesome qualities are fully grown, relying on previous cultivation, the seeds of wholesome qualities mutually cause each other, growing and becoming full, this is called the fullness of realms. The benefit of present conditions means that in the present life, one teaches the Dharma without distortion, receives and upholds it without distortion, and is good at following the Dharma, practicing the Dharma accordingly. For those who have the fullness of realms, because of the fundamental causes and conditions, they can mature in the present. The benefit of present conditions means that the causes and conditions of the present life can mature in the present. Deliverance means that by being close to good friends, faith can arise, and after faith has increased, one leaves behind the evil deeds of household life, upholds the precepts, leaves the household to become a renunciate, and upholds the precepts of detachment from desire. Loving acceptance means to stay away from the path of pursuing suffering, as well as the ascetic practices of seeking pleasure, walking on the path of happiness, and deeply loving the Buddha's teachings. The initial place means that by initially being disgusted with the Dharma, one cultivates aversion, knowing the superior and wonderful meaning, and delivering the benefits of merit. The non-initial place means that one has already been delivered and matured, and in the present life, one does not leave the close proximity of all the Buddhas and Bodhisattvas, increasing the dwelling place, gradually progressing, and transforming into superior maturity. Distant purification means arising from laziness.
怠心修行遠緣。流轉生死經歷劫數。堪任清凈與此相違。名為近。凈方便者。得諸善義欣樂奉行。畏厭來世惡道眾苦。于現世中畏惡名稱。受持禁戒常行頓行。凈心者。正觀諸法次第堪忍。于正法中無能壞者亦令眾生修習正法。於三寶中得善勝義。信心不動。財饒益者。隨其所須。衣食眾具一切施與。法饒益者。欲受法者授之以法。樂受義者。為說正義。神足者。神力示現哀愍眾生令得信樂。信增上已。修方便凈。彼諸眾生。若見若聞大神變已。于正法中得清凈心。修善方便。說法者。自善解義能為人說。己及眾生與正道俱。疾成大智隨順說法隱覆說法者。于少智眾生覆藏深義。為說粗現易行之法。顯現說法者。智慧眾生深入佛法。為說甚深微妙之處。下方便者。不常方便。不頓方便。中方便者。或常方便。或頓方便。行一舍一。不能具足。上方便者。具二方便。聞者。解佛所說修多羅等種種經法。受持誦習精勤方便。思者。于寂靜處思惟諸法。開解通達決定法相。修者。謂止舉舍。止觀前行。修習深樂。止觀舍心。攝取者。依止無貪心修行佈施。瞻視和上諸師疾病。供施衣食湯藥眾具。若有憂悔及余煩惱。能為開解。修如是等如法供養。伏取者。心正思惟自護煩惱。見餘眾生若有毀失。下犯訶責。中犯折伏。上犯驅
【現代漢語翻譯】 現代漢語譯本 懈怠之心修行，會遠離善緣，在生死輪迴中經歷無數劫數。能夠勝任清凈修行的人，與懈怠之心相反，這被稱為『近』（親近善法）。 『凈方便』指的是，獲得各種善的意義，歡喜地奉行，畏懼來世惡道的各種痛苦，在現世中害怕惡名，受持禁戒，常常修行頓悟之行。 『凈心』指的是，正確地觀察諸法次第，能夠忍受，對於正法沒有能夠破壞的人，也令眾生修習正法，在三寶（佛、法、僧）中獲得善妙的意義，信心不動搖。 『財饒益』指的是，隨眾生所需，衣食住行一切都施與。 『法饒益』指的是，想要接受佛法的人，就傳授佛法；喜歡聽聞佛法義理的人，就為他們宣說正義。 『神足』指的是，以神通力示現，哀憫眾生，使他們得到信心和喜樂。信心增長之後，修習清凈的方便法門。那些眾生，如果見到或聽聞大神變，就會在正法中得到清凈心，修習善的方便。 『說法者』指的是，自己善於理解佛法義理，並且能夠為他人宣說，自己和眾生一同走上正道，迅速成就大智慧，隨順佛法而說法。 『隱覆說法者』指的是，對於智慧淺薄的眾生，隱藏深奧的義理，為他們宣說粗淺、顯現、容易修行的法門。 『顯現說法者』指的是，對於有智慧的眾生，能夠深入佛法，為他們宣說甚深微妙之處。 『下方便』指的是，不常常方便，不頓悟方便。 『中方便』指的是，或者常常方便，或者頓悟方便，修行一種，捨棄一種，不能完全具足。 『上方便』指的是，具足兩種方便。 『聞者』指的是，理解佛陀所說的修多羅（Sutra，經）、等等各種經法，受持、讀誦、學習，精勤方便。 『思者』指的是，在寂靜的地方思惟諸法，開解通達，決定法相。 『修者』指的是，止、舉、舍，止觀的前行，修習深入，喜樂，止觀舍心。 『攝取者』指的是，依止沒有貪心的心，修行佈施，照顧和尚（Upadhyaya，親教師）、諸位老師的疾病，供養衣食湯藥等各種用具，如果有人憂愁後悔以及其他煩惱，能夠為他們開解，修習如是等等如法的供養。 『伏取者』指的是，心正思惟，自己守護煩惱，見到其他眾生如果有毀犯過失，下等過失訶責，中等過失折伏，上等過失驅逐。
【English Translation】 English version A mind of laziness in cultivation distances one from good affinities, causing one to transmigrate through countless kalpas (aeons) in the cycle of birth and death. One who is capable of pure cultivation, being the opposite of a lazy mind, is called 'near' (close to good Dharma). 'Pure skillful means' refers to obtaining various good meanings, joyfully practicing them, fearing the suffering of evil paths in future lives, fearing evil names in this present life, upholding precepts, and constantly practicing the path of sudden enlightenment. 'Pure mind' refers to correctly observing the order of all dharmas, being able to endure, having no one who can destroy the true Dharma, and also causing sentient beings to cultivate the true Dharma, obtaining good and excellent meanings in the Three Jewels (Buddha, Dharma, Sangha), with unwavering faith. 'Material benefit' refers to giving all necessities such as clothing, food, shelter, and transportation according to the needs of sentient beings. 'Dharma benefit' refers to teaching the Dharma to those who want to receive it; for those who like to hear the meaning of the Dharma, explain the correct meaning to them. 'Supernatural power' refers to manifesting supernatural powers, having compassion for sentient beings, causing them to gain faith and joy. After faith has increased, cultivate pure skillful means. If those sentient beings see or hear great divine transformations, they will obtain a pure mind in the true Dharma and cultivate good skillful means. 'One who speaks the Dharma' refers to being good at understanding the meaning of the Dharma and being able to explain it to others, oneself and sentient beings together embarking on the right path, quickly achieving great wisdom, and speaking the Dharma in accordance with the Dharma. 'One who conceals the Dharma' refers to concealing profound meanings from sentient beings with shallow wisdom, and explaining to them shallow, manifest, and easy-to-practice Dharma. 'One who reveals the Dharma' refers to sentient beings with wisdom who can deeply enter the Buddha-dharma, and explaining to them profound and subtle points. 'Lower skillful means' refers to not constantly using skillful means, and not using sudden enlightenment skillful means. 'Middle skillful means' refers to either constantly using skillful means or using sudden enlightenment skillful means, cultivating one and abandoning one, unable to fully possess both. 'Upper skillful means' refers to possessing both skillful means. 'Hearer' refers to understanding the Sutras (discourses of the Buddha) and various other Dharma teachings spoken by the Buddha, upholding, reciting, studying, and diligently applying skillful means. 'Thinker' refers to contemplating all dharmas in a quiet place, opening up understanding, and determining the characteristics of the Dharma. 'Cultivator' refers to cessation, elevation, and abandonment, the preliminary practices of cessation and contemplation, cultivating deeply, joyfully, and with a mind of cessation, contemplation, and abandonment. 'One who gathers' refers to relying on a mind without greed, practicing giving, taking care of the illnesses of the Upadhyaya (preceptor) and other teachers, and offering clothing, food, medicine, and various other necessities. If someone has worries, regrets, or other afflictions, being able to explain and resolve them, and cultivating such lawful offerings. 'One who subdues' refers to thinking correctly with the mind, guarding oneself against afflictions, and seeing other sentient beings who have committed faults, reprimanding minor offenses, rebuking moderate offenses, and expelling major offenses.
出。呵責折伏。為安樂彼及餘眾生。若驅出者。還聽懺悔。既安樂彼兼利餘人。若不還悔安樂餘人。餘人見彼犯罪驅出。因是自護。自作者。自如法住隨順說法。令他眾生出不善處安立善處。若不如法住眾人當言。汝今云何。教授他人發舉與念。他應教汝發舉與念。請他者。彼善方便巧說法者。眾所知識增上愛敬。勸請說法成熟眾生。俱者。謂自作勸他。二俱成熟。此二十七種方便成熟。彼六種成熟。分別具足。所謂諸根成熟。善根成熟。智慧成熟。下中上成熟。
人成熟者。略說六種。菩薩住於六地成熟眾生。謂住解行地菩薩行解行住。凈心地菩薩行凈心。住行道跡地菩薩行道跡。住決定地菩薩住決定住決定行地菩薩行決定行。住究竟地菩薩到究竟。無種性處人。善趣成熟。數退數進。有種性處人。令得成熟。無有退失。數數增進。
人相成熟者。本習聲聞。住下成熟者。下欲下方便未離惡趣。于現法中不得沙門果。于現法中不得涅槃。住中成熟者。中欲中方便不墮惡趣。于現法中得沙門果。不得涅槃。住上成熟者。上欲上方便不墮惡趣。于現法中得沙門果及般涅槃。住上成熟者。上欲上方便。于現法中得沙門果及般涅槃。成辟支佛如聲聞。何以故。道同聲聞故。勝聲聞者。謂最後身無師自悟。本習力
【現代漢語翻譯】 現代漢語譯本： 驅逐。呵斥責罰，是爲了使他和其餘眾生得到安樂。如果驅逐之後，允許他懺悔，這樣既能使他安樂，又能利益其他人。如果不允許他懺悔，也能使其他人得到安樂，因為其他人看到他犯罪被驅逐，因此會自我保護，自己行善，如法安住，隨順佛法，使其他眾生脫離不善之處，安立於善良之處。如果不如法安住，眾人應當說：『你現在為什麼這樣？』教授他人，啓發引導他人。他人也應該教導你，啓發引導你。請他說法的人，是那些善於方便說法的人，是大眾所熟知、增上愛敬的人，勸請他們說法，從而成熟眾生。『俱者』，是指自己行善，也勸他人行善，這兩種都使人成熟。這二十七種方便使人成熟，那六種使人成熟，分別具足，就是指諸根成熟，善根成熟，智慧成熟，下、中、上成熟。
人的成熟，簡略地說有六種。菩薩安住於六地使眾產生熟，即安住于解行地（理解和實踐的階段）的菩薩行解行，安住于凈心地（清凈心的階段）的菩薩行凈心，安住於行道跡地（修行道路的階段）的菩薩行道跡，安住于決定地（堅定決心的階段）的菩薩住于決定，安住于決定行地（堅定修行的階段）的菩薩行決定行，安住于究竟地（最終成就的階段）的菩薩到達究竟。沒有種性的人，在善趣中成熟，多次退步多次進步。有種性的人，使他們得到成熟，不會退失，多次增進。
人相成熟，指原本學習聲聞乘（聽聞佛法而證悟的修行者）的人，安住于下等成熟的人，下等慾望，下等方便，沒有脫離惡趣，在今生無法獲得沙門果（修行者的果位），在今生無法獲得涅槃（解脫）。安住于中等成熟的人，中等慾望，中等方便，不墮入惡趣，在今生可以獲得沙門果，但無法獲得涅槃。安住于上等成熟的人，上等慾望，上等方便，不墮入惡趣，在今生可以獲得沙門果以及般涅槃（完全的涅槃）。安住于上等成熟的人，上等慾望，上等方便，在今生可以獲得沙門果以及般涅槃，成就辟支佛（無師自悟的修行者），如同聲聞乘。為什麼呢？因為道路與聲聞乘相同。勝過聲聞乘的人，是指最後一生無師自悟，依靠原本的習氣力量。
【English Translation】 English version: Expulsion. Reprimanding and subduing is for the sake of the peace and happiness of that person and other sentient beings. If the expelled person is allowed to repent, it will bring peace and happiness to that person and benefit others. If repentance is not allowed, it can still bring peace and happiness to others, because others, seeing that person being expelled for committing offenses, will protect themselves, practice good deeds, abide by the Dharma, and follow the teachings, leading other sentient beings away from unwholesome states and establishing them in wholesome states. If one does not abide by the Dharma, the assembly should say, 'Why are you acting like this now?' Teaching others, inspiring and guiding them. Others should also teach you, inspire and guide you. Those who invite him to teach are those who are skilled in expedient means of teaching, who are known and highly respected by the assembly, and who encourage them to teach, thereby maturing sentient beings. 'Both' refers to oneself practicing good deeds and also encouraging others to practice good deeds; both of these mature people. These twenty-seven kinds of expedient means mature people, and those six kinds mature people, fully and completely, which means the maturation of the faculties, the maturation of wholesome roots, the maturation of wisdom, and the maturation of the lower, middle, and upper levels.
The maturation of people can be briefly described in six ways. Bodhisattvas dwell in the six grounds to mature sentient beings, namely, Bodhisattvas dwelling in the Ground of Understanding and Practice (the stage of understanding and practice) practice understanding and practice, Bodhisattvas dwelling in the Ground of Pure Mind (the stage of pure mind) practice pure mind, Bodhisattvas dwelling in the Ground of the Path and Traces (the stage of the path of practice) practice the path and traces, Bodhisattvas dwelling in the Ground of Determination (the stage of firm determination) dwell in determination, Bodhisattvas dwelling in the Ground of Determined Practice (the stage of determined practice) practice determined practice, and Bodhisattvas dwelling in the Ground of Ultimate Attainment (the stage of final achievement) reach the ultimate. People without the potential for enlightenment mature in the good realms, repeatedly regressing and progressing. People with the potential for enlightenment are matured, without regression, and repeatedly progress.
The maturation of the characteristics of people refers to those who originally studied the Śrāvakayāna (the vehicle of those who attain enlightenment by hearing the Dharma), those who dwell in the lower maturation have lower desires, lower expedient means, and have not escaped the evil realms, and cannot attain the fruit of a Śrāmaṇa (ascetic) in this life, and cannot attain Nirvāṇa (liberation) in this life. Those who dwell in the middle maturation have middle desires, middle expedient means, and do not fall into the evil realms, and can attain the fruit of a Śrāmaṇa in this life, but cannot attain Nirvāṇa. Those who dwell in the upper maturation have upper desires, upper expedient means, and do not fall into the evil realms, and can attain the fruit of a Śrāmaṇa and Parinirvāṇa (complete Nirvāṇa) in this life. Those who dwell in the upper maturation have upper desires, upper expedient means, and can attain the fruit of a Śrāmaṇa and Parinirvāṇa in this life, and become Pratyekabuddhas (those who attain enlightenment without a teacher), like Śrāvakas. Why? Because the path is the same as that of the Śrāvakas. Those who are superior to the Śrāvakas are those who attain enlightenment without a teacher in their last life, relying on the power of their original habits.
故。修三十七品斷一切結。得阿羅漢證。故名緣覺。又菩薩住解行地者當知下成熟。凈心地者中成熟。決定究竟者上成熟住下成熟菩薩。下欲下方便未離惡趣。當知是第一阿僧祇滿。熾然不動。快凈道品悉不成就。住中成熟菩薩。中欲中方便不墮惡趣。第二阿僧祇滿。熾然不動。道品成就快凈不成就。住上成熟菩薩。上欲上方便不墮惡趣。第三阿僧祇滿熾然不動。快凈道品一切成熟。其性淳厚具足熾然。增上妙果增上福利。故名熾然。不還不退堅固升進。故名不動。于菩薩地清凈無上。故名快凈。
彼中財利成熟。神足成熟。隱覆說法成熟。下方便成熟。聞惠成熟。此五種成熟。久遠修習猶尚為下。況復近修。餘一切成熟事。一一三種說。謂下下下中下上。中下中中中上。上下上中上上。如是等下中上分別。則有無量成熟。當知諸佛菩薩成熟眾生。彼菩薩於此成熟事。如所說自熟。佛法諸根成熟。善根成熟。智慧成熟。下中上行成熟。以三乘法。成熟眾生。◎
◎菩薩地持方便處無上菩提品第七
云何為菩提。略說二種斷二種智。是名菩提。二種斷者。煩惱障斷。及智障斷。二種智者。煩惱障斷。離垢清凈一切煩惱不相續智。及智障斷。一切所知無障礙智。複次清凈智。一切智。無礙智。滅一切煩
【現代漢語翻譯】 現代漢語譯本：因此，修習三十七道品（三十七種幫助證悟的修行方法）能斷除一切煩惱結縛，證得阿羅漢果位，所以稱為緣覺（Pratyekabuddha）。此外，菩薩（Bodhisattva）安住于解行地（理解和實踐的階段）時，應當知道有下成熟、中成熟和決定究竟三種情況。安住于下成熟的菩薩，下品意欲和下品方便尚未脫離惡趣（壞的輪迴）。應當知道這是第一阿僧祇劫（Asankhyeya kalpa，極長的時間單位）圓滿。熾然不動、快凈道品都尚未成就。安住于中成熟的菩薩，中品意欲和中品方便不會墮入惡趣，這是第二阿僧祇劫圓滿。熾然不動道品成就，但快凈尚未成就。安住于上成熟的菩薩，上品意欲和上品方便不會墮入惡趣，這是第三阿僧祇劫圓滿。熾然不動、快凈道品一切都成熟。他們的本性淳樸敦厚，具足熾然，增長殊勝的果報和增上的福德，所以稱為熾然。不再退還，堅固上升進步，所以稱為不動。在菩薩的修行道路上清凈無上，所以稱為快凈。
其中，財利成熟、神足成熟、隱覆說法成熟、下方便成熟、聞惠成熟這五種成熟，即使是長久修習也仍然是下品，更何況是近期才開始修習的。其餘一切成熟之事，一一分為三種來說，即下下、下中、下上，中下、中中、中上，上下、上中、上上。像這樣對下、中、上進行分別，就會有無量種成熟。應當知道諸佛菩薩就是這樣成熟眾生的。這些菩薩對於這些成熟之事，如所說的那樣自我成熟，佛法諸根成熟，善根成熟，智慧成熟，下中上行成熟，以三乘佛法（聲聞乘、緣覺乘、菩薩乘）成熟眾生。
◎菩薩地持方便處無上菩提品第七
什麼是菩提（Bodhi，覺悟）？簡略地說，斷除兩種障礙，獲得兩種智慧，就叫做菩提。兩種斷除是指煩惱障斷（Klesha-avarana，由煩惱產生的障礙）和智障斷（Jnana-avarana，由知見產生的障礙）。兩種智慧是指煩惱障斷後，遠離垢染清凈，一切煩惱不再相續的智慧，以及智障斷後，對於一切所知都沒有障礙的智慧。進一步說，就是清凈智、一切智（Sarvajna，對一切事物都有的智慧）、無礙智（無礙的智慧），滅除一切煩惱。
【English Translation】 English version: Therefore, cultivating the thirty-seven limbs of enlightenment (thirty-seven practices that aid in attaining enlightenment) severs all fetters and attains the Arhat fruit, hence the name Pratyekabuddha (Solitary Buddha). Furthermore, when a Bodhisattva (Enlightenment Being) dwells in the stage of understanding and practice, it should be known that there are three kinds of maturation: lower maturation, middle maturation, and ultimately decisive maturation. A Bodhisattva dwelling in lower maturation, with lower desire and lower skillful means, has not yet escaped the evil realms (bad rebirths). It should be known that this is the completion of the first Asankhyeya kalpa (incalculable eon). The 'burning and unmoving' and 'quick and pure' qualities of the path are not yet accomplished. A Bodhisattva dwelling in middle maturation, with middle desire and middle skillful means, does not fall into the evil realms; this is the completion of the second Asankhyeya kalpa. The 'burning and unmoving' qualities of the path are accomplished, but the 'quick and pure' qualities are not yet accomplished. A Bodhisattva dwelling in upper maturation, with upper desire and upper skillful means, does not fall into the evil realms; this is the completion of the third Asankhyeya kalpa. The 'burning and unmoving' and 'quick and pure' qualities of the path are all matured. Their nature is pure and profound, possessing the 'burning' quality, increasing supreme fruits and superior blessings, hence the name 'burning'. Not regressing, steadfastly advancing, hence the name 'unmoving'. Being pure and unsurpassed on the Bodhisattva path, hence the name 'quick and pure'.
Among these, the maturation of wealth and benefit, the maturation of supernatural powers, the maturation of concealed teachings, the maturation of lower skillful means, and the maturation of hearing and wisdom—these five kinds of maturation, even with prolonged practice, are still considered lower. How much more so for those who have only recently begun to practice. All other matters of maturation are described in three ways each: lower-lower, lower-middle, lower-upper; middle-lower, middle-middle, middle-upper; upper-lower, upper-middle, upper-upper. Such distinctions of lower, middle, and upper are innumerable. It should be known that Buddhas and Bodhisattvas mature sentient beings in this way. These Bodhisattvas, regarding these matters of maturation, mature themselves as described, maturing the roots of the Buddha-dharma, maturing good roots, maturing wisdom, and maturing lower, middle, and upper practices, using the three vehicles (Shravakayana, Pratyekabuddhayana, Bodhisattvayana) to mature sentient beings.
◎Chapter Seven on the Supreme Bodhi in the Section on Skillful Means of the Bodhisattva-bhumi
What is Bodhi (Enlightenment)? Briefly speaking, severing two kinds of obscurations and attaining two kinds of wisdom is called Bodhi. The two kinds of severing are the severing of Klesha-avarana (afflictive obscurations, obscurations arising from afflictions) and the severing of Jnana-avarana (cognitive obscurations, obscurations arising from knowledge). The two kinds of wisdom are the wisdom of being free from defilements and pure after severing the Klesha-avarana, where all afflictions no longer arise, and the wisdom of having no obstructions to all that is knowable after severing the Jnana-avarana. Furthermore, it is pure wisdom, Sarvajna (omniscience, wisdom of all things), unobstructed wisdom, extinguishing all afflictions.
惱習。清凈明達永斷無餘。是名無上菩提。彼一切煩惱習究竟斷智。是名為清凈智。一切界一切事一切種一切時無礙智。是名一切智。界者二種。世界及眾生界。事者二種。有為無為。如是有為無為事。無量種分別。自相差別分別。總相差別分別。因果分別。界分別趣分別。善不善無記等分別。時者有三時。過去未來現在。如是知一切界一切事一切種一切時。是名一切智。不假方便發心即知。於一切法了達無礙。是名無礙智。複次百四十不共佛法。及如來無諍智愿智無礙辯。是名無上菩提。百四十不共佛法者。三十二大人相。八十隨形好。四無礙智。一切種清凈。十力四無畏。三念處三不護。大悲不忘法。斷除諸習。一切種妙智。是諸佛法。安立品當廣說。
無上菩提者。具七無上。於一切菩提最為無上。云何七無上。一者身無上。二者道無上。三者正無上。四者智無上。五者神力無上。六者斷無上。七者住無上。如來三十二相莊嚴其身。是名身無上。如來自度度人。多所過度哀愍世間。利益安樂諸天世人。是名道無上。如來無上無等四正成就。謂正戒正見正威儀正命。是名正無上。如來無上無等四無礙智成就。法無礙義無礙辭無礙樂說無礙。是名智無上。如來無上無等六神通成就。如前說。是名神力無上。如
【現代漢語翻譯】 現代漢語譯本：煩惱的習氣被徹底清除，達到清凈明澈，永遠斷絕，沒有殘留，這被稱為無上菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。對於一切煩惱習氣究竟斷除的智慧，被稱為清凈智（Visuddhi-ñāṇa，清凈的智慧）。對於一切界（dhātu，要素、界限）、一切事（artha，意義、事物）、一切種（prakāra，種類、方式）、一切時（adhvan，時間）都沒有障礙的智慧，被稱為一切智（Sarvajñāna，對一切事物的智慧）。 界有兩種：世界（loka-dhātu，世間）和眾生界（sattva-dhātu，有情眾生的界限）。事有兩種：有為（saṃskṛta，因緣和合而成的事物）和無為（asaṃskṛta，非因緣和合而成的事物）。像這樣，有為和無為的事，有無量的種類分別：自相差別分別，總相差別分別，因果分別，界分別，趣（gati，去處、道）分別，善不善無記等分別。時有三種：過去（atīta，已逝去的時間）、未來（anāgata，尚未到來的時間）、現在（pratyutpanna，當下存在的時間）。像這樣知曉一切界、一切事、一切種、一切時，這被稱為一切智。 不依賴任何方便就能發起心念並立即知曉，對於一切法（dharma，佛法、事物）都能通達無礙，這被稱為無礙智（pratibhāna-jñāna，無礙的智慧）。此外，一百四十種不共佛法（āveṇika-buddha-dharma，唯有佛才具有的功德），以及如來的無諍智（araṇa-jñāna，遠離爭論的智慧）、愿智（praṇidhāna-jñāna，由願力而生的智慧）、無礙辯（pratisaṃvidā，無礙的辯才），這被稱為無上菩提。一百四十種不共佛法包括：三十二大丈夫相（dvātriṃśadvara-lakṣaṇa，佛的三十二種殊勝的相）、八十隨形好（aśītyanuvyañjana，八十種較小的特徵）、四無礙智（catasraḥ-pratisaṃvidaḥ，四種無礙的智慧）、一切種清凈（sarva-prakāra-śuddhi，一切種類的清凈）、十力（daśa-balāni，佛的十種力量）、四無畏（catvāri-vaiśāradyāni，四種無所畏懼的自信）、三念處（trīṇi-smṛtyupasthānāni，三種憶念的處所）、三不護（trayo-arakṣāḥ，三種不需守護之處）、大悲（mahākaruṇā，偉大的慈悲）、不忘法（asammosadharma，不忘失正法的能力）、斷除諸習（sarva-vāsanā-prahāṇa，斷除一切習氣）、一切種妙智（sarva-ākāra-jñatā，對一切事物都有微妙的智慧）。這些都是諸佛的功德，在安立品（sthāpanā-prakaraṇa，建立品）中將會詳細解說。 無上菩提是指具足七種無上，在一切菩提之中最為無上。什麼是七無上？一是身無上（kāya-anuttara，身體的無上），二是道無上（mārga-anuttara，道路的無上），三是正無上（pratipad-anuttara，正確的無上），四是智無上（jñāna-anuttara，智慧的無上），五是神力無上（ṛddhi-anuttara，神通力量的無上），六是斷無上（prahāṇa-anuttara，斷除的無上），七是住無上（vihāra-anuttara，安住的無上）。如來以三十二相莊嚴其身，這稱為身無上。如來自度也度人，廣泛地救度眾生，哀憫世間，利益安樂諸天和世人，這稱為道無上。如來成就無上無等的四正，即正戒（samyak-śīla，正確的戒律）、正見（samyag-dṛṣṭi，正確的見解）、正威儀（samyag-īryāpatha，正確的威儀）、正命（samyag-ājīva，正確的謀生方式），這稱為正無上。如來成就無上無等的四無礙智，即法無礙（dharma-pratisaṃvidā，對佛法的無礙理解）、義無礙（artha-pratisaṃvidā，對意義的無礙理解）、辭無礙（nirukti-pratisaṃvidā，對語言的無礙理解）、樂說無礙（pratibhāna-pratisaṃvidā，樂於演說的無礙），這稱為智無上。如來成就無上無等的六神通（ṣaṭ-abhijñā，六種神通），如前所述，這稱為神力無上。
【English Translation】 English version: The habits of afflictions are completely cleared away, reaching pure clarity, forever severed, with no residue, this is called Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). The wisdom of completely severing all habits of afflictions is called Visuddhi-ñāṇa (wisdom of purification). The wisdom that is unobstructed in all dhātu (elements, realms), all artha (meanings, things), all prakāra (kinds, ways), all adhvan (times) is called Sarvajñāna (omniscience). There are two kinds of dhātu: loka-dhātu (world realm) and sattva-dhātu (realm of sentient beings). There are two kinds of artha: saṃskṛta (conditioned, things made of causes and conditions) and asaṃskṛta (unconditioned, things not made of causes and conditions). Like this, conditioned and unconditioned things have limitless kinds of distinctions: distinctions of self-characteristics, distinctions of general characteristics, distinctions of cause and effect, distinctions of realms, distinctions of destinies (gati), distinctions of good, unwholesome, neutral, etc. There are three times: atīta (past), anāgata (future), and pratyutpanna (present). Knowing all realms, all things, all kinds, all times like this is called Sarvajñāna. Knowing immediately upon arising of the mind without relying on any means, understanding all dharma (teachings, things) without obstruction is called pratibhāna-jñāna (unobstructed wisdom). Furthermore, the one hundred and forty āveṇika-buddha-dharma (unique qualities of a Buddha), and the Tathāgata's araṇa-jñāna (wisdom of non-contention), praṇidhāna-jñāna (wisdom of vows), pratisaṃvidā (unobstructed eloquence) are called Anuttarā-samyak-saṃbodhi. The one hundred and forty unique qualities of a Buddha include: the thirty-two dvātriṃśadvara-lakṣaṇa (major marks), the eighty aśītyanuvyañjana (minor marks), the four catasraḥ-pratisaṃvidaḥ (unobstructed wisdoms), sarva-prakāra-śuddhi (purity of all kinds), the ten daśa-balāni (powers), the four catvāri-vaiśāradyāni (fearlessnesses), the three trīṇi-smṛtyupasthānāni (establishments of mindfulness), the three trayo-arakṣāḥ (non-protections), mahākaruṇā (great compassion), asammosadharma (non-forgetting of the Dharma), sarva-vāsanā-prahāṇa (abandoning all habits), sarva-ākāra-jñatā (knowing all aspects). These are the qualities of the Buddhas, which will be explained in detail in the sthāpanā-prakaraṇa (chapter on establishment). Anuttarā-samyak-saṃbodhi means possessing the seven unsurpassed qualities, being the most unsurpassed among all bodhi. What are the seven unsurpassed qualities? First is kāya-anuttara (unsurpassed body), second is mārga-anuttara (unsurpassed path), third is pratipad-anuttara (unsurpassed correctness), fourth is jñāna-anuttara (unsurpassed wisdom), fifth is ṛddhi-anuttara (unsurpassed supernatural power), sixth is prahāṇa-anuttara (unsurpassed abandonment), seventh is vihāra-anuttara (unsurpassed abiding). The Tathāgata adorns his body with the thirty-two marks, this is called unsurpassed body. The Tathāgata liberates himself and liberates others, extensively liberating beings, having compassion for the world, benefiting and bringing happiness to gods and humans, this is called unsurpassed path. The Tathāgata achieves the unsurpassed and unequaled four rightnesses, namely samyak-śīla (right conduct), samyag-dṛṣṭi (right view), samyag-īryāpatha (right deportment), samyag-ājīva (right livelihood), this is called unsurpassed correctness. The Tathāgata achieves the unsurpassed and unequaled four unobstructed wisdoms, namely dharma-pratisaṃvidā (unobstructed understanding of the Dharma), artha-pratisaṃvidā (unobstructed understanding of meaning), nirukti-pratisaṃvidā (unobstructed understanding of language), pratibhāna-pratisaṃvidā (unobstructed eloquence), this is called unsurpassed wisdom. The Tathāgata achieves the unsurpassed and unequaled six ṣaṭ-abhijñā (supernatural powers), as mentioned before, this is called unsurpassed supernatural power.
來無上無等一切煩惱習斷。智障斷成就二斷。是名斷無上。如來無上無等三種住多於中住。聖住天住梵住。是名住無上。空無相無作。滅盡正受。是名聖住。四禪四無色定。是名天住。四無量心。是名梵住。于彼三住中。四無上住如來多住聖住中住空三昧及滅盡定。天住中住第四禪。梵住中住大悲。如來以是。晝夜六時。常以佛眼觀察世間。誰應度者。未起善根我當令起。乃至誰應得無上果。我當建立。是名住無上。身無上者。名大丈夫。道無上者。名為大悲。正無上者。名大戒大法。智無上者。名為大惠。力無上者。名大神通。斷無上者。名大解脫。住無上者。名大住多住。
複次如來。有十種名稱功德隨念功德。云何十。如來應等正覺明行足善逝世間解無上士調御丈夫天人師佛婆伽婆。非不如說。故名如來。得一切義故。無上福田故。應供養故。故名為應。如第一義開覺故。名等正覺。三明如契經所說。行者。止觀具足故。名明行足。第一上升永不復還。是名善逝。知世界眾生界一切種煩惱及清凈。是名世間解。第一調伏心巧方便智。一切世間唯一丈夫。是名無上調御士。四種真實智。義法真實故。顯示不了義故。依一切義故。廣宣說故。斷一切疑故顯示甚深清白處故。為諸法根故。為一切法導故。為一切
【現代漢語翻譯】 現代漢語譯本 斷除一切煩惱習氣，達到無上無等的境界。斷除智障，成就二斷。這稱為斷無上。如來安住于無上無等的三種住處：聖住、天住、梵住。這稱為住無上。空、無相、無作，以及滅盡正受，這稱為聖住。四禪和四無色定，這稱為天住。四無量心，這稱為梵住。在這三種住處中，如來多安住于聖住，即空三昧和滅盡定。在天住中，安住于第四禪。在梵住中，安住于大悲。如來因此晝夜六時，常用佛眼觀察世間，誰應該被度化。未生善根的，我當令其生起，乃至誰應該得到無上果，我當建立他。這稱為住無上。身無上者，名為大丈夫。道無上者，名為大悲。正無上者，名為大戒大法。智無上者，名為大慧。力無上者，名為大神通。斷無上者，名為大解脫。住無上者，名為大住多住。
其次，如來有十種名稱功德，以及隨念功德。是哪十種呢？如來（Tathagata，意為如實而來者）、應供（Arhat，意為應受供養者）、等正覺（Samyaksambuddha，意為完全覺悟者）、明行足（Vidyacharana-sampanna，意為具有智慧和德行者）、善逝（Sugata，意為善於逝世者）、世間解（Lokavidu，意爲了解世間者）、無上士調御丈夫（Anuttara-purusa-damya-sarathi，意為無上的調御丈夫者）、天人師（Shasta Devamanushyanam，意為天人和人類的導師）、佛（Buddha，意為覺悟者）、婆伽婆（Bhagavan，意為世尊）。因為所說與真理相符，所以名為如來。因為得到一切利益，是無上的福田，應該接受供養，所以名為應供。因為如第一義般開悟覺醒，所以名等正覺。三明如契經所說。行者，止觀具足，所以名明行足。第一上升永不復還，是名善逝。知世界、眾生界一切種煩惱及清凈，是名世間解。第一調伏心巧方便智，一切世間唯一丈夫，是名無上調御士。四種真實智：義法真實，所以顯示不了義；依一切義，所以廣宣說；斷一切疑，所以顯示甚深清白處；為諸法根，所以為一切法導。
【English Translation】 English version Having eradicated all afflictions and habitual tendencies, reaching the unsurpassed and unequaled state. Eradicating the intellectual obscurations, accomplishing the two eradications. This is called 'Unsurpassed Eradication'. The Tathagata abides in three unsurpassed and unequaled abodes: the Holy Abode, the Heavenly Abode, and the Brahma Abode. This is called 'Unsurpassed Abode'. Emptiness, signlessness, non-action, and the cessation of perception, this is called the Holy Abode. The four Dhyanas and the four Formless Attainments, this is called the Heavenly Abode. The four Immeasurables, this is called the Brahma Abode. Among these three abodes, the Tathagata mostly abides in the Holy Abode, namely the Samadhi of Emptiness and the Cessation Attainment. In the Heavenly Abode, abiding in the Fourth Dhyana. In the Brahma Abode, abiding in Great Compassion. Therefore, the Tathagata, day and night, at all six times, constantly observes the world with the Buddha-eye, who should be liberated. Those who have not generated roots of virtue, I shall cause them to arise, and even those who should attain the unsurpassed fruit, I shall establish them. This is called 'Unsurpassed Abode'. The unsurpassed body is called the Great Hero. The unsurpassed path is called Great Compassion. The unsurpassed righteousness is called Great Precept and Great Dharma. The unsurpassed wisdom is called Great Intelligence. The unsurpassed power is called Great Supernatural Power. The unsurpassed eradication is called Great Liberation. The unsurpassed abode is called Great Abode and Abiding.
Furthermore, the Tathagata has ten kinds of names, meritorious qualities, and qualities worthy of recollection. What are the ten? Tathagata (Tathagata, meaning 'Thus Gone One'), Arhat (Arhat, meaning 'Worthy One'), Samyaksambuddha (Samyaksambuddha, meaning 'Perfectly Enlightened One'), Vidyacharana-sampanna (Vidyacharana-sampanna, meaning 'Perfect in Knowledge and Conduct'), Sugata (Sugata, meaning 'Well-Gone One'), Lokavidu (Lokavidu, meaning 'Knower of the World'), Anuttara-purusa-damya-sarathi (Anuttara-purusa-damya-sarathi, meaning 'Unsurpassed Trainer of Men'), Shasta Devamanushyanam (Shasta Devamanushyanam, meaning 'Teacher of Gods and Men'), Buddha (Buddha, meaning 'Enlightened One'), and Bhagavan (Bhagavan, meaning 'Blessed One'). Because what is said is in accordance with the truth, therefore it is called Tathagata. Because one obtains all benefits, is an unsurpassed field of merit, and should receive offerings, therefore it is called Arhat. Because one awakens and becomes enlightened like the first principle, therefore it is called Samyaksambuddha. The three kinds of knowledge are as described in the sutras. The practitioner, complete with cessation and contemplation, is therefore called Vidyacharana-sampanna. The first ascent, never to return, is called Sugata. Knowing the world, the realm of beings, all kinds of afflictions and purity, is called Lokavidu. The first skillful means of taming the mind, the only hero in all the world, is called Anuttara-purusa-damya-sarathi. The four kinds of true knowledge: the truth of meaning and dharma, therefore revealing the un-definitive; relying on all meanings, therefore widely proclaiming; cutting off all doubts, therefore revealing the profound and pure place; being the root of all dharmas, therefore guiding all dharmas.
舍故。脫一切苦師演說法義。正諸天人。是名天人師。義饒益聚。非義饒益聚。非義非非義饒益聚。具足一切種平等開覺是。名為佛(此三聚是善不善無記)。壞一切魔力故。是名婆伽婆。或無量劫無一佛出世。或一劫中多佛出世。于彼彼十方無量世界。有無量無邊阿僧祇佛出現於世。何以故。十方世界有無量菩薩。俱發大愿故。若一菩薩。如是日如是分如是月如是歲發菩提心一切菩薩。亦復如是。即於此日此分此月此歲發菩提心。同一威儀同一堪能同一方便。一切菩薩亦復如是。一世界有無量菩薩。同願同施同戒同忍同精進同禪定同智慧。況復十方無量世界。一一世界各有無量無數菩薩。無二菩薩同願同行。於一國土俱時成佛。況復無量一時俱成。又一切菩薩一時同行次第成佛。是亦不然。亦非一成余悉不成。是故十方無量世界。隨其所凈空無佛處。同行菩薩各各成佛。是故無量世界有無量佛。
無一世界二佛俱出。何以故。菩薩長夜作如是愿如是方便。我當於一無佛法處廣說正法調伏眾生。令脫眾苦入于涅槃。如是長夜長養大愿。攝受正道大愿。果成。又一如來。能於三千大千剎土。悉能施作一切佛事。第二佛出無所利益。複次一世界中一佛出世。能令眾生自事決定勤修隨順。何以故。彼作是念。一切世界
【現代漢語翻譯】 現代漢語譯本 捨棄舊有的（煩惱），脫離一切痛苦，導師演說佛法的意義，端正諸天和人，這被稱為天人師（指佛陀）。 有意義的饒益之聚，無意義的饒益之聚，非有意義也非無意義的饒益之聚。完全具足一切種類的平等開覺，這被稱為佛（這三種聚集是指善、不善、無記）。 因為能摧毀一切魔的力量，所以被稱為婆伽婆（Bhagavan，世尊）。或者無量劫中沒有一位佛出世，或者一個劫中有許多佛出世。在那些十方無量的世界中，有無量無邊的阿僧祇（asamkhya，無數）佛出現在世間。 為什麼呢？因為十方世界有無量的菩薩，共同發起大愿的緣故。如果一位菩薩，在這樣的日子、這樣的時刻、這樣的月份、這樣的年份發起菩提心，一切菩薩也同樣如此，即在這個日子、這個時刻、這個月份、這個年份發起菩提心。具有同樣的威儀、同樣的堪能、同樣的方便，一切菩薩也同樣如此。一個世界有無量的菩薩，同願、同施、同戒、同忍、同精進、同禪定、同智慧。更何況十方無量的世界，每一個世界各有無量無數的菩薩。沒有兩位菩薩的愿和行完全相同，在同一個國土同時成佛。 更何況無量的菩薩一時同時成佛。又一切菩薩一時同行，次第成佛，這也是不可能的。也不是一個成佛，其餘全部不成佛。因此，十方無量的世界，隨著各自所凈化的，沒有佛的地方，同行菩薩各自成佛。因此，無量的世界有無量的佛。 沒有一個世界有兩尊佛同時出現。為什麼呢？因為菩薩長久以來發這樣的愿，用這樣的方便，『我應當在一個沒有佛法的地方，廣泛宣說正法，調伏眾生，讓他們脫離眾苦，進入涅槃（nirvana，寂滅）』。這樣長久以來培養大愿，攝受正道的大愿，最終成就。而且一尊如來，能夠在三千大千世界，完全施作一切佛事。第二尊佛出現就沒有什麼利益了。其次，一個世界中一尊佛出世，能夠讓眾生自己決定要做的事情，勤奮修行，隨順佛法。為什麼呢？因為他們這樣想，一切世界
【English Translation】 English version Abandoning the old (afflictions), escaping all suffering, the teacher expounds the meaning of the Dharma, correcting gods and humans. This is called the Teacher of Gods and Humans (referring to the Buddha). A collection of meaningful benefits, a collection of meaningless benefits, a collection of neither meaningful nor meaningless benefits. Fully possessing all kinds of equal enlightenment, this is called Buddha (these three collections refer to good, unwholesome, and neutral). Because of destroying all the power of demons, it is called Bhagavan (World Honored One). Or for countless kalpas (aeons) no Buddha appears in the world, or in one kalpa many Buddhas appear. In those countless worlds in the ten directions, there are countless, boundless asamkhya (innumerable) Buddhas appearing in the world. Why? Because the worlds in the ten directions have countless Bodhisattvas, who together make great vows. If one Bodhisattva, on such a day, such a moment, such a month, such a year, generates the Bodhi mind, all Bodhisattvas are the same, that is, on this day, this moment, this month, this year, they generate the Bodhi mind. Having the same demeanor, the same capability, the same skillful means, all Bodhisattvas are the same. One world has countless Bodhisattvas, with the same vows, the same generosity, the same precepts, the same patience, the same diligence, the same meditation, the same wisdom. How much more so the countless worlds in the ten directions, each world having countless Bodhisattvas. No two Bodhisattvas have the same vows and practices, becoming Buddhas at the same time in the same land. How much more so countless Bodhisattvas becoming Buddhas simultaneously. Furthermore, all Bodhisattvas practicing together at the same time, becoming Buddhas in sequence, this is also not possible. Nor is it that one becomes a Buddha and all the rest do not. Therefore, the countless worlds in the ten directions, according to their purification, in places where there is no Buddha, Bodhisattvas practicing together each become Buddhas. Therefore, countless worlds have countless Buddhas. No world has two Buddhas appearing at the same time. Why? Because Bodhisattvas for a long night make such vows, with such skillful means, 'I shall in a place where there is no Dharma, widely proclaim the true Dharma, tame sentient beings, let them escape all suffering, and enter Nirvana (extinction)'. Thus, for a long night cultivating great vows, embracing the great vows of the right path, ultimately achieving fruition. Moreover, one Tathagata (Thus Come One) is able to perform all the deeds of a Buddha in the three thousand great thousand worlds. A second Buddha appearing would have no benefit. Secondly, in one world, one Buddha appearing is able to let sentient beings decide their own affairs, diligently cultivate, and follow the Dharma. Why? Because they think, all worlds
唯一如來。教化周已當入涅槃。更無有佛能令我等修行梵行聽受正法。念已疾行淳修精進。修行梵行聽受正法。若多佛者不速勤修。以是故。說一世界中唯一如來。眾生自為決定勤修。
一切如來等無差別。唯除四事。一者壽命。二者名稱。三者種性。四者色身。唯此四事有增減相。非余功德。亦非女人得無上菩提。何以故。菩薩于初阿僧祇劫已舍女身。乃至坐佛樹下不受女身。一切女人性多煩惱。成就惡智。不以煩惱惡智慧得無上菩提。
如是無上菩提有無量義。舉要言之。有自性義。無上義。名稱功德義。隨念功德義。堪能義。最勝義。悉如上說。當知真實。複次不思議度諸思議。無量無邊功德具足。出過一切聲聞辟支佛上。是故名阿耨多羅三藐三菩提。第一最勝無等無上。
菩薩地持方便處力種性品第八
已說菩薩所學處。菩薩學今當說。如是菩薩欲善學菩薩學者。有七事。一者先當多修信解。二者求法。三者說法。四者法次法向。五者正教授。六者教誡。七者攝方便身口意業。云何菩薩多修信解。菩薩於八種解處。凈信在前。一心決定樂欲成就。所謂三寶功德。佛法僧功德。諸佛菩薩自在神力。如上所說。真實之義。如上所說。若種種因若種種果。隨順相應而不顛倒。得義得方便。
【現代漢語翻譯】 現代漢語譯本： 唯一如來（Tathagata，佛的稱號）。教化完畢即將進入涅槃（Nirvana，佛教術語，指解脫生死輪迴的狀態）。再沒有其他的佛能夠引導我們修行梵行（Brahmacharya，清凈的行為），聽受正法（Dharma，佛法）。應當思念這些，迅速行動，淳樸地修行精進，修行梵行，聽受正法。如果有很多佛，人們就不會迅速勤奮地修行。因此，說一個世界中只有一位如來。眾生應當自己決定，勤奮修行。 一切如來都是平等沒有差別的，唯獨四件事例外：一是壽命，二是名稱，三是種姓（出身），四是色身（外貌）。只有這四件事會有增減的變化，其他的功德沒有差別。而且，女人不能證得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。為什麼呢？菩薩在最初的阿僧祇劫（Asankhya kalpa，極長的時間單位）就已經捨棄了女身，乃至坐在菩提樹下時也不會接受女身。一切女人大多煩惱深重，具有錯誤的智慧。不能憑藉煩惱和錯誤的智慧證得無上菩提。 像這樣的無上菩提具有無量的意義。概括來說，有自性義、無上義、名稱功德義、隨念功德義、堪能義、最勝義，都如上面所說。應當知道這是真實的。此外，無上菩提超越了所有可以思議的範圍，具有無量無邊的功德，超越了一切聲聞（Sravaka，聽聞佛法而修行的弟子）和辟支佛（Pratyekabuddha，獨自覺悟者）。因此，稱為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），是第一、最殊勝、無等倫、至高無上的。 菩薩地持方便處力種性品第八 已經講完了菩薩所學之處，現在應當講菩薩的學習。像這樣的菩薩想要好好學習菩薩學，有七件事要做：一是首先應當多多修習信解，二是求法，三是說法，四是法次法向（如法修行），五是正確教授，六是教誡，七是攝取方便的身口意業（通過方便法門來約束身口意）。什麼是菩薩多多修習信解呢？菩薩對於八種解脫之處，以清凈的信心為先導，一心一意地決定，歡喜地想要成就，也就是對於三寶（Triratna，佛、法、僧）的功德，佛、法、僧的功德，諸佛菩薩自在的神力，如上面所說的真實意義，如上面所說的種種因和種種果，隨順相應而不顛倒，獲得意義，獲得方便。
【English Translation】 English version: The only Tathagata (Tathagata, title of a Buddha). Having completed the teaching, is about to enter Nirvana (Nirvana, Buddhist term referring to the state of liberation from the cycle of birth and death). There will be no other Buddha who can guide us to practice Brahmacharya (Brahmacharya, pure conduct), and listen to the Dharma (Dharma, Buddhist teachings). Having contemplated this, one should act swiftly, purely cultivate diligently, practice Brahmacharya, and listen to the Dharma. If there were many Buddhas, people would not diligently cultivate quickly. Therefore, it is said that there is only one Tathagata in a world. Sentient beings should decide for themselves and cultivate diligently. All Tathagatas are equal and without difference, except for four things: first, lifespan; second, name; third, lineage; and fourth, physical body. Only these four things have increases and decreases, not other merits. Moreover, a woman cannot attain Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment). Why? A Bodhisattva has already abandoned the female body in the first Asankhya kalpa (Asankhya kalpa, an extremely long unit of time), and will not accept a female body even when sitting under the Bodhi tree. All women mostly have heavy afflictions and possess wrong wisdom. One cannot attain Anuttara-samyak-sambodhi with afflictions and wrong wisdom. Such Anuttara-samyak-sambodhi has immeasurable meanings. In summary, it has the meaning of self-nature, the meaning of unsurpassed, the meaning of name and merit, the meaning of mindfulness of merit, the meaning of capability, and the meaning of supreme victory, all as mentioned above. One should know that this is the truth. Furthermore, Anuttara-samyak-sambodhi transcends all that can be conceived, possesses immeasurable and boundless merits, and surpasses all Sravakas (Sravaka, disciples who practice by listening to the Dharma) and Pratyekabuddhas (Pratyekabuddha, those who attain enlightenment independently). Therefore, it is called Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed complete enlightenment), which is the first, the most supreme, unparalleled, and unsurpassed. Bodhisattva Bhumi-dhara, Chapter 8: Skillful Means, Abode, Power, and Lineage Having finished speaking about the places where Bodhisattvas learn, now we should speak about the learning of Bodhisattvas. If a Bodhisattva wants to learn the Bodhisattva's learning well, there are seven things to do: first, one should cultivate faith and understanding; second, seek the Dharma; third, teach the Dharma; fourth, practice the Dharma in accordance with the Dharma (practice according to the Dharma); fifth, give correct instruction; sixth, give admonishments; and seventh, gather the skillful means of body, speech, and mind (restrain body, speech, and mind through skillful means). What is it for a Bodhisattva to cultivate faith and understanding? For a Bodhisattva, in the eight places of liberation, pure faith comes first, with a single-minded determination, joyfully desiring to achieve, that is, the merits of the Three Jewels (Triratna, Buddha, Dharma, Sangha), the merits of the Buddha, Dharma, and Sangha, the self-mastery and divine power of all Buddhas and Bodhisattvas, the true meaning as mentioned above, the various causes and various effects as mentioned above, being in accordance and not inverted, obtaining meaning, and obtaining skillful means.
堪任能得。有得方便則能得義。彼得義者。無上菩提。得方便者。一切菩薩所修學道。所謂信解善說。謂修多羅。祇夜。受記。無量言教。微妙善說。菩薩於此八種解處。有二種解力。一者多修解行。二者深忍樂著。彼菩薩求法者。何法求云何求何故求。何法求者。略說。求菩薩藏。聲聞藏。外論。世工業處智。十二部經。唯方廣部是菩薩藏。餘十一部是聲聞藏。外論者。略說有三種因論。聲論。醫方論。世工業處智者。謂種種事業。如金師鐵師水師等。及餘種種明處所攝。明處者有五種。一者內明處。二者因明處。三者聲明處。四者醫方明處。五者工業明處。此五種明處菩薩悉求。佛所說者。名為內論略說二種。一者顯示正因果。二者顯示所作不壞不作不受。因論亦二種。一者能屈他論。二者自申己義。聲論有。二種一者顯示界色(界與色此二種是聲之差別非常所謂陰界形色根本聲名為界界有種種別聲名為色此二聲總一切音聲音聲論此中應廣說)。二者顯示巧便言辭。醫方論有四種。一者顯示善知病。二者顯示病因。三者顯示能除已起之病。四者顯示已除之病。令不重起。世工業處智者。顯示種種世業成就。云何是佛所說。不顛倒因有十種。不顛倒因。當知攝一切因一切煩惱一切清凈一切無記等。云何為十一者隨說
因。二者以有因。三者種殖因。四者攝因。五者生因。六者長因。七者自種因。八者共事因。九者相違因。十者不相違因。彼一切法名。名已想。想已說。此諸法名想言說。是名隨說因。以有事故有所作。是名以有因。以有手故有所作。以有足故有遊行。以有身故有屈申。以有飢渴故有求飲食。如是比無量無數名以有因種諸種子。名種殖因。水土潤澤。是名攝因。種子于芽。是名生因。芽莖相續乃至成熟。是名長因種種種子各各自生。是名自種因。彼以有因種殖因攝因生因長因自種因。此六因總說共事因。障礙於生。名相違因。不障礙者。名不相違因。彼相違有六種一者語相違。謂沙門婆羅門所說經論。前後相違。二者所應相違。謂說一切義與理相違。三者生相違。謂生緣不具。障礙於生四者處相違。謂明暗愛恚苦樂等法。五者怨相違。謂毒蛇鼠狼貓鼠。是等蟲獸各各怨害。六者對治相違。謂修不凈對治貪慾。慈息瞋恚。悲止害覺。無漏道品永斷煩惱。此中以生相違故。說此諸因二因所攝。一者生因。二者方便因。若種諸種子生。是名生因。諸餘因。是名方便因。
複次有四緣。因緣次第緣緣緣增上緣。生因者。是因緣。方便因者。是增上緣。次第緣緣緣者。是心心數法。謂前生心心數法。開導攝受緣攝受生。
【現代漢語翻譯】 現代漢語譯本 因（hetu，原因）有十種：第一，隨說因（anuvyākhyāna-hetu，通過名稱、概念和語言表達的原因）。第二，以有因（sat-hetu，因為存在而產生的原因）。第三，種殖因（bīja-ropaṇa-hetu，播種的原因）。第四，攝因（parigraha-hetu，支援的原因）。第五，生因（janaka-hetu，產生的原因）。第六，長因（vardhana-hetu，增長的原因）。第七，自種因（svabīja-hetu，自身種子的原因）。第八，共事因（sahakāri-hetu，共同作用的原因）。第九，相違因（virodha-hetu，違背的原因）。第十，不相違因（avirodha-hetu，不違背的原因）。 所有這些法都以名稱命名，命名之後產生想法，想法之後進行表達。這些法的名稱、想法和言說是隨說因。因為有某種事物，所以才會有所作為，這是以有因。因為有手，所以才能有所作為；因為有腳，所以才能行走；因為有身體，所以才能屈伸；因為有飢渴，所以才需求飲食。像這樣可以類比出無量無數的以有因。播種各種種子，是種殖因。水土的潤澤是攝因。種子生出芽，是生因。芽和莖相續生長直至成熟，是長因。各種種子各自產生，是自種因。 以有因、種殖因、攝因、生因、長因、自種因，這六種因總稱為共事因。障礙產生的，名為相違因。不障礙產生的，名為不相違因。相違有六種：第一，語相違，指沙門（śrāmaṇa，出家修行者）和婆羅門（brāhmaṇa，祭司）所說的經論前後矛盾。第二，所應相違，指所說的道理與義理相違背。第三，生相違，指產生的條件不具備，障礙產生。第四，處相違，指光明與黑暗、愛與憎恨、苦與樂等法。第五，怨相違，指毒蛇與鼠狼、貓與老鼠等蟲獸，彼此怨恨傷害。第六，對治相違，指修習不凈觀來對治貪慾，修習慈心來平息瞋恚，修習悲心來止息害人之心，修習無漏道品來永遠斷除煩惱。 在這其中，因為有生相違的緣故，所以說這些因可以歸納為兩種：一是生因，二是方便因。如果播種各種種子而產生，這稱為生因。其餘的因，稱為方便因。 此外，還有四種緣（pratyaya，條件）：因緣（hetu-pratyaya，根本原因），次第緣（samanantara-pratyaya，緊隨其後的條件），緣緣（ālambana-pratyaya，對像條件），增上緣（adhipati-pratyaya，增強的條件）。生因就是因緣，方便因就是增上緣，次第緣和緣緣是指心和心所法（citta-caitta-dharmāḥ，心理活動及其屬性），即前一刻生起的心和心所法，開導、攝受，作為緣來攝受后一刻的生起。
【English Translation】 English version There are ten types of hetu (cause): First, anuvyākhyāna-hetu (cause through names, concepts, and language expression). Second, sat-hetu (cause because of existence). Third, bīja-ropaṇa-hetu (cause of planting seeds). Fourth, parigraha-hetu (cause of support). Fifth, janaka-hetu (cause of generation). Sixth, vardhana-hetu (cause of growth). Seventh, svabīja-hetu (cause of one's own seed). Eighth, sahakāri-hetu (cause of co-operation). Ninth, virodha-hetu (cause of opposition). Tenth, avirodha-hetu (cause of non-opposition). All these dharmas are named with names, after naming, thoughts arise, and after thoughts, expressions are made. The names, thoughts, and expressions of these dharmas are anuvyākhyāna-hetu. Because there is something, there is something done, this is sat-hetu. Because there are hands, there is something done; because there are feet, there is walking; because there is a body, there is bending and stretching; because there is hunger and thirst, there is seeking food and drink. Like this, countless sat-hetus can be analogized. Planting various seeds is bīja-ropaṇa-hetu. The moisture of water and soil is parigraha-hetu. A seed sprouting is janaka-hetu. The continuous growth of sprouts and stems until maturity is vardhana-hetu. Various seeds each produce themselves, this is svabīja-hetu. Sat-hetu, bīja-ropaṇa-hetu, parigraha-hetu, janaka-hetu, vardhana-hetu, and svabīja-hetu, these six causes are collectively called sahakāri-hetu. That which obstructs arising is called virodha-hetu. That which does not obstruct arising is called avirodha-hetu. There are six types of opposition: First, verbal opposition, referring to the contradictory scriptures and treatises spoken by śrāmaṇas (ascetics) and brāhmaṇas (priests). Second, opposition of what should be, referring to the contradiction between what is said and the meaning of the principle. Third, opposition of arising, referring to the lack of conditions for arising, obstructing arising. Fourth, opposition of place, referring to dharmas such as light and darkness, love and hatred, suffering and joy. Fifth, opposition of enemies, referring to insects and beasts such as poisonous snakes and weasels, cats and mice, each hating and harming each other. Sixth, opposition of antidotes, referring to cultivating impurity to counteract greed, cultivating loving-kindness to pacify anger, cultivating compassion to stop harmful thoughts, and cultivating the noble path to permanently cut off afflictions. Among these, because of the opposition of arising, it is said that these causes can be summarized into two types: one is janaka-hetu, and the other is upāya-hetu (expedient cause). If various seeds are planted and arise, this is called janaka-hetu. The remaining causes are called upāya-hetu. Furthermore, there are four pratyayas (conditions): hetu-pratyaya (root cause), samanantara-pratyaya (immediately preceding condition), ālambana-pratyaya (object condition), and adhipati-pratyaya (dominant condition). Janaka-hetu is hetu-pratyaya, upāya-hetu is adhipati-pratyaya, samanantara-pratyaya and ālambana-pratyaya refer to citta-caitta-dharmāḥ (mind and mental factors), that is, the mind and mental factors arising in the previous moment, guiding and embracing, serving as conditions to embrace the arising of the next moment.
是故二緣攝因所攝。
云何此十因。生一切世間。事云何生一切煩惱。云何生一切清凈。若種種谷數世間資生。名想言說。所謂黍稷稻梁胡麻豆麥是名隨說因。如大麥若持來若持去。若取若與。如是等種種言說。餘一切亦如是以有飢渴身。羸瘦故求索摶食。如是等此名以有因。若種諸種子各各自生。彼初殖種子。是名種殖因(初種種子於後芽莖乃至成熟是名種殖因初種生芽是名生因)。水土潤澤令芽得生。是名攝因。彼種子于芽。是名生因。複次芽莖枝葉展轉相續。乃至成熟。是名長因。如麥種子。麥芽生非余。余亦如是。是名自種因。彼一切以有因乃至自種因。悉名共事因。以一切和合生故名共事因。霜雹災害障礙破壞。是名相違因。彼不具不障。是名不相違因諸餘一切世間事。皆十因所生。隨所宜應當知。
彼一切緣起名想言說。所謂無明行識名色六入觸受愛取有生老病死憂悲苦惱。是名煩惱隨說因。無明緣行。乃至生緣老死等。言說境界顧念味著。諸有支生。是名煩惱以有因。無明等法。現法種子。生餘生生老病死。是名種殖因。不近善友聽受正法。習不正思惟。無明等生。是名攝因。各各種子無明等生。是名生因。從無明至後有增進相求。至餘生生老病死。是名長因。種種種子。俱從無明乃至后
【現代漢語翻譯】 現代漢語譯本：因此，這兩種緣由被『攝因』（Samgraha-hetu，導致聚集的因）所包含。
什麼是這十種因？如何產生一切世間事物？如何產生一切煩惱？如何產生一切清凈？如果種種穀物，世間賴以生存的資糧，名稱、思想和言語，例如黍、稷、稻、梁、胡麻、豆、麥，這被稱為『隨說因』（Anusaya-hetu，隨順解說的因）。例如大麥，如果拿來拿去，如果取走或給予，像這樣等等的種種言語。其餘一切也像這樣，因為有飢渴身體變得羸弱，所以尋求食物。像這樣等等，這被稱為『以有因』（Asti-hetu，存在的因）。如果種植各種種子，各自生長。最初種植的種子，這被稱為『種殖因』（Nidana-hetu，種植的因）（最初種植種子，對於後來的芽、莖乃至成熟，這被稱為種殖因，最初種植產生芽，這被稱為生因）。水土滋潤，使芽得以生長，這被稱為『攝因』（Samgraha-hetu，導致聚集的因）。那種子對於芽來說，這被稱為『生因』（Janaka-hetu，產生的因）。再次，芽、莖、枝、葉逐漸相續，乃至成熟，這被稱為『長因』（Vrddhi-hetu，增長的因）。例如麥的種子，生出麥芽而不是其他的，其他的也像這樣，這被稱為『自種因』（Svabija-hetu，自身種子的因）。那一切『以有因』乃至『自種因』，都稱為『共事因』（Sahakari-hetu，共同作用的因），因為一切和合產生，所以稱為共事因。霜、雹、災害、障礙、破壞，這被稱為『相違因』（Virodhi-hetu，相違背的因）。那些不具足、不障礙的，這被稱為『不相違因』（Aviruddha-hetu，不相違背的因）。其餘一切世間事物，都是這十種因所生，根據適宜的情況應當瞭解。
那一切緣起，名稱、思想和言語，例如無明（Avidya，無知）、行（Samskara，行為）、識（Vijnana，意識）、名色（Namarupa，名稱和形式）、六入（Sadayatana，六種感官）、觸（Sparsa，接觸）、受（Vedana，感受）、愛（Trsna，渴愛）、取（Upadana，執取）、有（Bhava，存在）、生（Jati，出生）、老病死（Jara-marana，衰老、疾病和死亡）、憂悲苦惱，這被稱為煩惱的『隨說因』（Anusaya-hetu，隨順解說的因）。無明緣行，乃至生緣老死等等，言語境界，顧念味著，諸有支產生，這被稱為煩惱的『以有因』（Asti-hetu，存在的因）。無明等法，現法的種子，產生餘生、生老病死，這被稱為『種殖因』（Nidana-hetu，種植的因）。不親近善友，聽受正法，習不正思惟，無明等產生，這被稱為『攝因』（Samgraha-hetu，導致聚集的因）。各種種子，都從無明等產生，這被稱為『生因』（Janaka-hetu，產生的因）。從無明到後有增進相求，到餘生生老病死，這被稱為『長因』（Vrddhi-hetu，增長的因）。種種種子，都從無明乃至後有
【English Translation】 English version: Therefore, these two kinds of conditions are included by 'Samgraha-hetu' (the cause of aggregation).
What are these ten causes? How do they produce all worldly things? How do they produce all afflictions? How do they produce all purity? If various grains, the resources upon which the world depends for survival, names, thoughts, and speech, such as millet, glutinous millet, rice, sorghum, sesame, beans, and wheat, this is called 'Anusaya-hetu' (the cause of following explanation). For example, barley, if it is brought here and there, if it is taken or given, like this and so on of various speech. All the rest are also like this, because of hunger and thirst the body becomes emaciated, therefore seeking food. Like this and so on, this is called 'Asti-hetu' (the cause of existence). If various seeds are planted, each grows on its own. The seed that is initially planted, this is called 'Nidana-hetu' (the cause of planting) (initially planting the seed, for the later sprout, stem, and even maturity, this is called the cause of planting, initially planting produces the sprout, this is called the cause of generation). Water and soil moisten, allowing the sprout to grow, this is called 'Samgraha-hetu' (the cause of aggregation). That seed for the sprout, this is called 'Janaka-hetu' (the cause of generation). Again, the sprout, stem, branches, and leaves gradually continue, even to maturity, this is called 'Vrddhi-hetu' (the cause of growth). For example, the seed of wheat, produces a wheat sprout and not others, the others are also like this, this is called 'Svabija-hetu' (the cause of its own seed). All those 'Asti-hetu' even to 'Svabija-hetu', are all called 'Sahakari-hetu' (the cause of co-operation), because all combine to produce, therefore it is called the cause of co-operation. Frost, hail, disasters, obstacles, destruction, this is called 'Virodhi-hetu' (the cause of opposition). Those that are not complete, do not obstruct, this is called 'Aviruddha-hetu' (the cause of non-opposition). All the remaining worldly things are produced by these ten causes, according to the appropriate situation, it should be understood.
All those arising, names, thoughts, and speech, such as Avidya (ignorance), Samskara (volitional formations), Vijnana (consciousness), Namarupa (name and form), Sadayatana (six sense bases), Sparsa (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), Jara-marana (old age and death), sorrow, grief, suffering, and distress, this is called the 'Anusaya-hetu' (the cause of following explanation) of afflictions. Ignorance conditions volitional formations, even birth conditions old age and death, etc., the realm of speech, mindful attachment, the production of the limbs of existence, this is called the 'Asti-hetu' (the cause of existence) of afflictions. Ignorance and other dharmas, the seeds of the present dharma, produce future lives, birth, old age, and death, this is called 'Nidana-hetu' (the cause of planting). Not being close to good friends, hearing and receiving the correct dharma, practicing incorrect thinking, ignorance and others arise, this is called 'Samgraha-hetu' (the cause of aggregation). Various seeds, all arise from ignorance and others, this is called 'Janaka-hetu' (the cause of generation). From ignorance to the future existence, increasing and seeking, to future lives, birth, old age, and death, this is called 'Vrddhi-hetu' (the cause of growth). Various seeds, all from ignorance even to future existence
有。生地獄餓鬼畜生。及諸人天。是名煩惱自種因。從以有因乃至自種因。是名共事因。若有種性。值佛出世演說善法。近善知識聽受善法。正念思惟。法次法向清凈道品。是名煩惱相違因。如上說不具者。是名不相違因。是名十因。生一切煩惱應當知。
彼一切凈法乃至滅盡涅槃。名想言說。是名凈法隨說因。此念處正勤。乃至八聖道。無明滅乃至生老病死滅。如是名想言說。是名凈法隨說因。彼以有無明等故。樂求凈法。攝受凈法。凈法得生。是名以有因。若種性具足人。向有餘無餘涅槃最先行者。是名清凈種殖因。彼種性所攝。無漏道品種子。于諸道品法。是名生因。近善知識聽受善法。正思惟修。諸根成熟。是名攝因。彼種子。生道品法。向無餘涅槃。是名長因。彼聲聞種性。以聲聞乘而般涅槃。緣覺種性。以緣覺乘而般涅槃。大乘種性。以無上大乘而般涅槃。是名自種因。從以有因乃至自種因。是名共事因。種性不具。不值佛世。生諸難處。不近善友。不聞善法。不正思惟。習行邪道。是名凈法相違因。此相違不具者。是名不相違因。諸煩惱相違因。是凈法因。凈法相違因。是煩惱因。如是煩惱十因。清凈十因。過去未來煩惱清凈。皆亦如是。無餘無上。
云何為果。略說五種。一者報果。二
【現代漢語翻譯】 現代漢語譯本：有。生地獄、餓鬼、畜生，以及諸人天（指人和天神）。這被稱為煩惱的自種因（指煩惱產生的根本原因）。從『以有因』（指因為有某種條件）乃至『自種因』，這被稱為共事因（指共同起作用的因素）。如果有人具有某種種性（指潛在的素質），值遇佛陀出世演說善法，親近善知識聽受善法，以正念思惟，依法次法（指按照佛法的次第）趣向清凈道品（指達到清凈的修行方法），這被稱為煩惱相違因（指與煩惱相對立的因素）。如上所說不具足這些條件，則被稱為不相違因（指不與煩惱相對立的因素）。這被稱為十因（指產生煩惱的十種原因），應當知道，它們能生一切煩惱。 彼一切清凈法（指所有清凈的佛法），乃至滅盡涅槃（指完全寂滅的涅槃境界），名想言說（指通過語言和概念表達）。這被稱為凈法隨說因（指跟隨清凈法而說的原因）。此念處（指四念處，即身、受、心、法四種觀察對像）正勤（指四正勤，即已生惡令斷滅，未生惡令不生，已生善令增長，未生善令生起），乃至八聖道（指八正道，即正見、正思惟、正語、正業、正命、正精進、正念、正定），無明滅（指去除無明）乃至生老病死滅（指去除生老病死）。如是名想言說（指通過語言和概念表達）。這被稱為凈法隨說因（指跟隨清凈法而說的原因）。因為有無明等（指無明等煩惱），所以樂於尋求清凈法，攝受清凈法，清凈法得以產生。這被稱為以有因（指因為有某種條件）。如果種性具足的人，趣向有餘涅槃（指還有殘餘煩惱的涅槃）或無餘涅槃（指沒有殘餘煩惱的涅槃）的最先行者，這被稱為清凈種殖因（指培育清凈種子的原因）。彼種性所攝（指被種性所包含的），無漏道品（指沒有煩惱的修行方法）種子，對於諸道品法（指各種修行方法），這被稱為生因（指產生的原因）。親近善知識聽受善法，以正思惟修習，諸根成熟（指眼、耳、鼻、舌、身、意六根達到成熟的狀態），這被稱為攝因（指攝取的原因）。彼種子，生道品法（指產生修行方法），趣向無餘涅槃（指沒有殘餘煩惱的涅槃），這被稱為長因（指增長的原因）。彼聲聞種性（指具有聲聞根性的人），以聲聞乘（指聲聞的修行方法）而般涅槃（指進入涅槃）。緣覺種性（指具有緣覺根性的人），以緣覺乘（指緣覺的修行方法）而般涅槃（指進入涅槃）。大乘種性（指具有大乘根性的人），以無上大乘（指最高的修行方法）而般涅槃（指進入涅槃）。這被稱為自種因（指自身具有的根本原因）。從『以有因』乃至『自種因』，這被稱為共事因（指共同起作用的因素）。種性不具足，不值遇佛陀出世，生於各種困難的地方，不親近善友，不聽聞善法，不以正思惟，習行邪道，這被稱為凈法相違因（指與清凈法相對立的因素）。此相違不具足這些條件，則被稱為不相違因（指不與清凈法相對立的因素）。諸煩惱相違因（指與煩惱相對立的因素），是凈法因（指清凈法的原因）。凈法相違因（指與清凈法相對立的因素），是煩惱因（指煩惱的原因）。如是煩惱十因（指產生煩惱的十種原因），清凈十因（指產生清凈法的十種原因），過去未來煩惱清凈，都也是如此，沒有剩餘，沒有更高。 云何為果（指什麼是結果）？略說五種：一者報果（指業報的結果），二
【English Translation】 English version: There are hell-beings, hungry ghosts, animals, and various humans and gods (referring to humans and deities). This is called the 'self-caused cause' (svaja-hetu) of afflictions (klesha) (referring to the fundamental cause of afflictions). From 'because of a cause' (sati-hetu) to 'self-caused cause,' this is called the 'cooperative cause' (sahakari-hetu) (referring to the factors that work together). If someone possesses a certain nature (gotra) (referring to potential qualities), encounters a Buddha appearing in the world and expounding the good Dharma, draws near to good spiritual friends (kalyana-mitra) and listens to the good Dharma, contemplates with right mindfulness (samyak-smriti), and progresses according to the Dharma towards the path of purity (visuddhi-marga), this is called the 'cause contrary to afflictions' (vipratyaya-hetu) (referring to factors that oppose afflictions). If the above-mentioned conditions are not fully met, it is called the 'non-contrary cause' (avipratyaya-hetu) (referring to factors that do not oppose afflictions). These are called the 'ten causes' (dasa-hetu) (referring to the ten causes of afflictions), and it should be known that they give rise to all afflictions. All pure Dharmas (kusala-dharma) (referring to all pure Buddhist teachings), up to the cessation of Nirvana (nirvana) (referring to the state of complete extinction), are expressed through names and concepts (nama-prajnapti). This is called the 'cause of speaking about pure Dharmas' (kusala-dharma-desana-hetu) (referring to the cause of speaking about pure Dharmas). These four foundations of mindfulness (smrti-upasthana) (referring to the four objects of observation: body, feelings, mind, and phenomena), right efforts (samyak-pradhana) (referring to the four right efforts: to prevent unwholesome states from arising, to abandon unwholesome states that have arisen, to cultivate wholesome states that have not yet arisen, and to maintain wholesome states that have arisen), up to the Noble Eightfold Path (arya-astangika-marga) (referring to right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right concentration), the cessation of ignorance (avidya-nirodha) (referring to the removal of ignorance) up to the cessation of birth, old age, sickness, and death (jati-jara-vyadhi-marana-nirodha) (referring to the removal of birth, old age, sickness, and death). Thus, they are expressed through names and concepts (nama-prajnapti). This is called the 'cause of speaking about pure Dharmas' (kusala-dharma-desana-hetu) (referring to the cause of speaking about pure Dharmas). Because of ignorance and other afflictions (avidya-adi), one delights in seeking pure Dharmas, embraces pure Dharmas, and pure Dharmas arise. This is called 'because of a cause' (sati-hetu) (referring to because of a certain condition). If a person with complete nature (gotra) is a foremost practitioner towards Nirvana with remainder (sopadisesa-nirvana) (referring to Nirvana with remaining afflictions) or Nirvana without remainder (nirupadisesa-nirvana) (referring to Nirvana without remaining afflictions), this is called the 'cause of planting purity' (visuddhi-ropana-hetu) (referring to the cause of cultivating the seeds of purity). The seeds of the undefiled path factors (anasrava-marga-anga) (referring to the practice methods without afflictions) contained within that nature (gotra), for the various path factors (marga-anga), this is called the 'cause of arising' (utpada-hetu) (referring to the cause of arising). Drawing near to good spiritual friends (kalyana-mitra) and listening to the good Dharma, cultivating with right thought, the faculties mature (indriya-paripaka) (referring to the six faculties of eye, ear, nose, tongue, body, and mind reaching a mature state), this is called the 'cause of gathering' (samgraha-hetu) (referring to the cause of gathering). Those seeds, giving rise to the path factors (marga-anga), progressing towards Nirvana without remainder (nirupadisesa-nirvana) (referring to Nirvana without remaining afflictions), this is called the 'cause of growth' (vriddhi-hetu) (referring to the cause of growth). Those of the Sravaka nature (sravaka-gotra) (referring to those with the nature of a Sravaka), attain Nirvana through the Sravaka vehicle (sravaka-yana) (referring to the practice method of a Sravaka). Those of the Pratyekabuddha nature (pratyekabuddha-gotra) (referring to those with the nature of a Pratyekabuddha), attain Nirvana through the Pratyekabuddha vehicle (pratyekabuddha-yana) (referring to the practice method of a Pratyekabuddha). Those of the Mahayana nature (mahayana-gotra) (referring to those with the nature of Mahayana), attain Nirvana through the unsurpassed Mahayana (anuttara-mahayana) (referring to the highest practice method). This is called the 'self-caused cause' (svaja-hetu) (referring to the fundamental cause within oneself). From 'because of a cause' to 'self-caused cause,' this is called the 'cooperative cause' (sahakari-hetu) (referring to the factors that work together). Lacking nature (gotra), not encountering a Buddha appearing in the world, being born in difficult places, not drawing near to good friends, not hearing the good Dharma, not contemplating with right thought, practicing wrong paths, this is called the 'cause contrary to pure Dharmas' (kusala-dharma-vipratyaya-hetu) (referring to factors that oppose pure Dharmas). If these contrary conditions are not fully met, it is called the 'non-contrary cause' (avipratyaya-hetu) (referring to factors that do not oppose pure Dharmas). The causes contrary to afflictions (klesha-vipratyaya-hetu) are the causes of pure Dharmas (kusala-dharma-hetu). The causes contrary to pure Dharmas (kusala-dharma-vipratyaya-hetu) are the causes of afflictions (klesha-hetu). Thus, the ten causes of afflictions (dasa-klesha-hetu), the ten causes of purity (dasa-visuddhi-hetu), the afflictions and purity of the past and future are all the same, without remainder, without superior. What is the result (phala)? Briefly speaking, there are five types: first, the result of retribution (vipaka-phala), second,
者依果。三者解脫果。四者士夫果。五者增上果。若不善法得惡趣報。有漏善法得善趣報。是名報果。若習不善法。樂住不善法。增不善法。若習善法。樂住善法。增益善法。先業相似後果生。是名依果。八聖道滅諸煩惱。名解脫果。若復世俗滅諸煩惱。彼不究竟舍離凡夫。非解脫果。若於現法。依種種世間工巧處業諸士夫事。所謂田種販賣。宰官理務。書畫算數。卜佔印封。各有果生。是名士夫果。眼識是眼根增上果。乃至意識是意根增上果。生理不壞是命根增上果。一切二十二根。各為增上。各有果生。當知皆是增上果。此二十二根增上如攝事處說。如是菩薩知佛顯示正因果已。于處非處智力種性。次第修習清凈增長。非不作異作。有所成熟。亦無自所作業經劫而失。作者不失。不作不受。佛所顯示。如是菩薩如實知已。自業智力種性。次第修習清凈增長。
云何菩薩求聞法。是菩薩住慇勤恭敬。求善說法。善語法。如是比略說善說法住。勤恭敬住。若菩薩為聞一善說法。路由惡道大地熾然。猶尚歡喜從中而過。況為多聞。為一聞法。猶尚不惜所愛之身。況余資生。一聞說法。愛樂恭敬。比前愛敬百千萬倍。乃至算數譬喻不得為比。謂聞善說法心無厭足。增益凈信其身柔軟。心直見直深樂功德。至說法所無
【現代漢語翻譯】 現代漢語譯本 第一種是報果（vipāka-phala，指因果報應的結果）。第二種是依果（nissanda-phala，指相似因產生的相似果）。第三種是解脫果（vimutti-phala，指從煩惱中解脫的結果）。第四種是士夫果（purisakāra-phala，指由個人努力產生的果報）。第五種是增上果（adhipati-phala，指起主導作用的因所產生的果）。 如果不善之法導致惡趣的果報，有漏的善法導致善趣的果報，這被稱為報果。 如果修習不善之法，樂於安住于不善之法，增長不善之法；如果修習善法，樂於安住于善法，增益善法；先前的業力會產生相似的後果，這被稱為依果。 八聖道消滅各種煩惱，這被稱為解脫果。如果世俗的方法消滅各種煩惱，那並不究竟，不能完全舍離凡夫的境界，因此不是解脫果。 如果在現世，依靠各種世間的工巧技藝和行業，以及各種士夫所從事的事務，例如耕田種植、經商販賣、擔任官職處理政務、書寫繪畫、算術計算、占卜預測、印章封緘等等，各自產生相應的果報，這被稱為士夫果。 眼識是眼根的增上果，乃至意識是意根的增上果，生理機能不壞是命根的增上果。一切二十二根，各自作為增上緣，各自產生相應的果報，應當知道這些都是增上果。這二十二根的增上作用，如《攝事處》所說。像這樣，菩薩知道佛陀所開示的正確因果關係后，對於處非處智力（sthānāsthāna-bala，指辨別事理的能力）的種性，次第修習，清凈增長，不會不作為或做出不同的行為，從而使善業成熟，也不會使自己所造的業經過漫長的時間而消失，造業者不會失去其業，不造業者不會承受果報，這是佛陀所開示的道理。菩薩如實地瞭解這些后，對於自己的業力、智力種性，次第修習，清凈增長。 菩薩如何求聞佛法？菩薩安住于慇勤恭敬的態度，尋求善說法（su-desita-dhamma，指善巧宣說的佛法），善語法（su-bhāsita-dhamma，指善巧表達的佛法）。簡而言之，菩薩安住于善說法，安住於勤奮恭敬。如果菩薩爲了聽聞一句善說法，即使道路通往惡道，大地燃燒著火焰，仍然會歡喜地從中穿過，更何況是爲了聽聞更多的佛法。爲了聽聞一句佛法，尚且不吝惜自己所珍愛的身體，更何況是其他的資生之物。聽聞一句說法所產生的愛樂恭敬之心，比之前的愛敬之心增加百千萬倍，乃至無法用算數譬喻來比擬。聽聞善說法，內心沒有厭倦滿足的時候，從而增長清凈的信心，身心變得柔軟，心正直，見解正直，深深地喜愛功德，到達說法之處沒有...
【English Translation】 English version The first is vipāka-phala (result of retribution, referring to the result of karmic retribution). The second is nissanda-phala (result of resemblance, referring to similar results produced by similar causes). The third is vimutti-phala (result of liberation, referring to the result of liberation from afflictions). The fourth is purisakāra-phala (result of personal effort, referring to the result produced by individual effort). The fifth is adhipati-phala (dominant result, referring to the result produced by a cause that plays a leading role). If unwholesome actions lead to the retribution of evil destinies, and wholesome actions with outflows lead to the retribution of good destinies, this is called vipāka-phala. If one practices unwholesome actions, delights in dwelling in unwholesome actions, and increases unwholesome actions; if one practices wholesome actions, delights in dwelling in wholesome actions, and increases wholesome actions; similar consequences will arise from previous karma, this is called nissanda-phala. The Noble Eightfold Path extinguishes various afflictions, this is called vimutti-phala. If worldly methods extinguish various afflictions, that is not ultimate, and one cannot completely abandon the state of an ordinary person, therefore it is not vimutti-phala. If, in the present life, relying on various worldly crafts and industries, and various affairs engaged in by individuals, such as farming, trading, holding official positions and handling government affairs, writing and painting, arithmetic calculation, divination, seal engraving, etc., each produces corresponding results, this is called purisakāra-phala. Eye consciousness is the adhipati-phala of the eye faculty, and so on, until mind consciousness is the adhipati-phala of the mind faculty, and the non-destruction of physiological functions is the adhipati-phala of the life faculty. All twenty-two faculties, each as a dominant condition, each produces corresponding results, it should be known that these are all adhipati-phala. The dominant function of these twenty-two faculties is as described in the Compendium of Topics (saṃgrahavastu). In this way, after a Bodhisattva knows the correct cause and effect relationship shown by the Buddha, regarding the nature of the power of knowing what is possible and impossible (sthānāsthāna-bala), he cultivates and increases purity in sequence, without inaction or acting differently, thereby maturing good karma, and will not lose the karma he has created after a long time, the creator will not lose his karma, and the non-creator will not receive the result, this is the principle shown by the Buddha. After the Bodhisattva truly understands these, regarding his own karma, the power of knowledge, and nature, he cultivates and increases purity in sequence. How does a Bodhisattva seek to hear the Dharma? The Bodhisattva dwells in a diligent and respectful attitude, seeking well-spoken Dharma (su-desita-dhamma), well-expressed Dharma (su-bhāsita-dhamma). In short, the Bodhisattva dwells in well-spoken Dharma, dwells in diligence and respect. If a Bodhisattva, in order to hear a single well-spoken Dharma, even if the road leads to evil destinies and the earth is burning with flames, would still joyfully pass through it, let alone to hear more Dharma. In order to hear a single Dharma, he would not hesitate to give up his cherished body, let alone other necessities. The love and respect generated from hearing a single Dharma is a hundred thousand times greater than the previous love and respect, even to the point that it cannot be compared with numbers or metaphors. Hearing well-spoken Dharma, the mind has no time to be tired and satisfied, thereby increasing pure faith, the body and mind become soft, the mind is upright, the view is upright, deeply loving merit, arriving at the place of Dharma teaching without...
留難心。恭敬除慢。但求正法不求名稱。為己及他修諸善根。不為利養至說法所。不染心聽法。不亂心聽法。不染污心聽法者。離貢高煩惱。及輕想煩惱。下想煩惱。有七行離貢高煩惱。一者時聽。二者欲受。三者頓聽。四者敬聽。五者不戲。六者隨順。七者不求過失。如是七行。離貢高煩惱。有四行離輕想煩惱。一者恭敬法。二者恭敬說法人。三者不輕法。四者不輕說法人。如是四行。離輕想煩惱。一行離下想煩惱。所謂聽受正法不自輕聽法。以此一行離下想煩惱。離如是等過聽受正法。是名菩薩不染心聽法。云何不亂心聽法。有四行。一者一心。二者側聽。三者定意。四者一向專樂聽受正法。是名菩薩求聞法。
菩薩何故求聞法。菩薩求佛所說法。為受正法次法向故。為他廣說故。菩薩求因論者。欲知彼論過故。欲降伏異論故。未信佛法者令生信故。已生信者令增廣故。菩薩求聲論者。廣為眾生演說正語令愛樂故。為凈莊嚴辭句味故。於一義中種種言辭莊嚴故。菩薩求醫方論者。為除眾生種種病故。攝受大眾故。菩薩求世間工業處智者。為少方便獲致大財饒益無量諸眾生故。為教眾生種種事業故。如是菩薩求五明處。為無上菩提大智眾具究竟滿故。非不次第。學一切法而得一切無障礙智。是名菩薩所求如所
求所為求。
菩薩為他說者。何所說云何說何故說。彼如所求法。如是法說。如所求義。如是義說。以二因緣故說。一者隨順說。二者清凈說。隨順說者。住如法威儀說。非不如法。不為高坐無病者說。覆頭者在前行者。悉不為說。如修多羅廣說。何以故。諸佛菩薩自恭敬法。以敬法故。令餘眾生深起恭敬。聞已奉持不起輕慢。一切說。一切無間說。不為法慳不作師惓。如次第句味說。如次第句味受。如次第義分別說。義饒益及法饒益。種種義饒益。示所應示。授所應授。照所應照。喜所應喜。現智比智。從師具聞而為人說。非不思量。具足聽聞順向善趣。不亂說善說不深隱說。應四聖諦。隨眾所應而為廣說。此十五種。菩薩普為眾生隨順善說。一切利他應當知。◎
◎複次菩薩于不饒益己者住慈心為說。惡趣行者住安隱心說。苦樂眾生放逸貧乞者住安樂哀愍心說。不以嫉纏故自嘆毀他。離貪著心不求名利為他說法。如是五種。菩薩清凈說法。前後略說二十種。一者時。二者頓。三者次第。四者相續。五者堪耐。六者歡喜。七者欲。八者喜。九者勸。十者不毀。十一者應。十二者文字具足。十三者不雜。十四者如法。十五者隨眾。十六者慈心。十七者安心。十八者哀愍心。十九者不自譽毀人。二十者不依
【現代漢語翻譯】 現代漢語譯本 求的是什麼，爲了什麼而求？
菩薩為他人說法，說什麼？如何說？為何說？菩薩依照所求的法，如實地說法；依照所求的義理，如實地闡釋義理。以兩種因緣而說法：一是隨順眾生根器而說，二是清凈無染地說法。隨順而說，是指安住于如法的威儀而說，不違背佛法。不為高坐者、無病者說法，不為頭戴帽子者、在前方行走者說法，如《修多羅》（Sutra，經）中廣說的那樣。為什麼呢？諸佛菩薩自己恭敬佛法，因為恭敬佛法，所以令其他眾生深深地生起恭敬心，聽聞后奉行不怠，不起輕慢之心。一切都說，一切無間斷地說，不吝惜佛法，不作師長的疲態。如次第地講述語句和其中蘊含的意義，如次第地接受語句和其中蘊含的意義，如次第地分別闡釋義理。講述義理的饒益和佛法的饒益，種種義理的饒益，指示應該指示的，授予應該授予的，照亮應該照亮的，歡喜應該歡喜的，展現智慧和比量之智。從師長處完整地聽聞，然後為人演說，不是不經過思考就說。具足聽聞，順向善趣，不雜亂地說，善巧地說，不深奧隱晦地說。應合四聖諦（Four Noble Truths），隨順眾生所應而為之廣說。這十五種，是菩薩普遍爲了眾生隨順善巧地說法。一切利他的行為都應當知曉。
再次，菩薩對於不能饒益自己的人，安住慈悲心為他們說法；對於行於惡趣的人，安住安穩的心為他們說法；對於受苦受樂的眾生、放逸的、貧窮的、乞討的人，安住安樂和哀愍心為他們說法。不因為嫉妒的纏縛而自我讚歎、譭謗他人，遠離貪著之心，不求名利地為他人說法。這五種，是菩薩清凈的說法。前後概括地說，共有二十種：一時機，二是一次性，三是按次第，四是相續不斷，五是堪能忍受，六是歡喜，七是意欲，八是喜悅，九是勸勉，十是不譭謗，十一是應合，十二是文字具足，十三是不雜亂，十四是如法，十五是隨順大眾，十六是慈悲心，十七是安心，十八是哀愍心，十九是不自我讚譽譭謗他人，二十是不依賴（名利）。
【English Translation】 English version What is sought? Why is it sought?
When a Bodhisattva speaks for others, what does he speak, how does he speak, and why does he speak? He speaks the Dharma (law, teachings) according to what is sought, and explains the meaning according to what is sought. He speaks for two reasons: first, to speak in accordance with the listener; second, to speak purely. To speak in accordance means to speak while abiding in proper Dharma conduct, not contrary to the Dharma. He does not speak to those who are sitting high, or those who are not ill, or those who are wearing hats, or those who are walking in front, as extensively explained in the Sutras (Sutra, discourses of the Buddha). Why? Because Buddhas and Bodhisattvas themselves respect the Dharma. Because they respect the Dharma, they cause other beings to deeply arise respect, and upon hearing it, they uphold it without negligence or contempt. He speaks everything, he speaks without interruption, he is not stingy with the Dharma, and he does not act with the weariness of a teacher. He speaks the sentences and their meanings in order, he receives the sentences and their meanings in order, and he explains the meanings in order. He speaks of the benefit of meaning and the benefit of the Dharma, and various benefits of meaning. He shows what should be shown, he gives what should be given, he illuminates what should be illuminated, and he rejoices in what should be rejoiced in. He manifests wisdom and comparative wisdom. He fully hears from the teacher and then speaks for others, not without thinking. He fully listens, turns towards the good realms, speaks without confusion, speaks skillfully, and does not speak deeply hidden things. He responds to the Four Noble Truths (Four Noble Truths), and extensively explains them according to what is appropriate for the audience. These fifteen are the ways in which a Bodhisattva universally speaks skillfully for the sake of sentient beings. All altruistic actions should be known.
Furthermore, a Bodhisattva speaks with a heart of loving-kindness to those who cannot benefit him; he speaks with a heart of peace to those who are walking in evil destinies; he speaks with a heart of joy and compassion to beings who experience suffering and joy, to the negligent, the poor, and the beggars. He does not praise himself and disparage others because of the entanglement of jealousy, and he speaks the Dharma for others without seeking fame or profit, with a mind free from attachment. These five are the pure ways in which a Bodhisattva speaks the Dharma. In summary, there are twenty kinds in total: first, timing; second, all at once; third, in order; fourth, continuously; fifth, being able to endure; sixth, joy; seventh, desire; eighth, delight; ninth, exhortation; tenth, not disparaging; eleventh, being appropriate; twelfth, complete in words; thirteenth, not mixed up; fourteenth, according to the Dharma; fifteenth, according to the assembly; sixteenth, a heart of loving-kindness; seventeenth, a peaceful heart; eighteenth, a compassionate heart; nineteenth, not praising oneself and disparaging others; twentieth, not relying (on fame and profit).
名利。是名菩薩為他說法。
云何菩薩法次法向。略說五種。如所求如所攝法。身口意隨轉。正思及修。若此法世尊制身口意所作。及若此法聽身口意所作。彼身口意業。如是離。如是修。身口意隨轉。是名法次法向。彼正思者。菩薩獨一靜處。如所聞法思惟稱量觀察。先離如是不思處。思量於法。勤思常思頓思。方便不息。又菩薩正思具足。具足行隨順入。有所舍。依義不依于味。闇說明說。如實知。先思量應入者。入已入者。數數思惟。菩薩離不思處者。不隨愚心亂心。勤思常思頓思。具足者。未知義者。令得知之。已知義者。不失不忘。具足者。有所入所行。不由他人。能具觀察。有所舍者。若知諸法非其境界。當自念言。此佛所知非我境界。如是不謗。自無罪咎。菩薩依義不依味者。善入如來隱密之說。善知闇說明說者。于真實義莫能動搖。初入正思菩薩。先未得忍。於今得之。已得忍者。堅固隨順入于修慧。如是八種。菩薩正思所攝。法次法向修者。略說四種。一者止。二者觀。三者修習止觀。四者樂止觀。止者。謂菩薩八種正思。善正真實。離言說法。若事若義。繫心緣中。遠離一切虛偽輕躁及諸憶想。緣中解脫繫心安立。內三昧相。廣說乃至一心。是名為止。觀者。彼止所熏修。憶念思惟。如正
【現代漢語翻譯】 現代漢語譯本：名利，這就是菩薩為他們說法。
什麼是菩薩的法次法向（dharma-anudhamma-pratipadā，依法隨法修行）？簡略地說有五種：如所求的法，如所攝的法，身口意隨之轉變，正確的思考和修行。如果世尊（Śākyamuni，釋迦牟尼）制定了身口意所應作的，以及允許身口意所作的，那麼菩薩的身口意業，就應當這樣遠離（惡），這樣修習（善），身口意隨之轉變。這叫做法次法向。其中，正確的思考是指，菩薩獨自在安靜的地方，像聽聞的佛法那樣，進行思考、衡量和觀察。首先遠離不應思考之處，然後思考佛法，勤奮地思考，持續地思考，專注地思考，不懈地努力。此外，菩薩的正確思考是完備的，完備地行持並隨順地進入。有所捨棄，依于義理而不依于辭藻。明白隱晦的說法和明白的說法，如實地知曉。先思考應當進入的，進入之後，對於已經進入的，反覆地思惟。菩薩遠離不應思考之處，就是不隨順愚癡的心和混亂的心。勤奮地思考，持續地思考，專注地思考。完備是指，對於未知的義理，使之得知；對於已知的義理，不失去不忘記。完備是指，有所進入，有所行持，不依賴他人，能夠完備地觀察。有所捨棄是指，如果知道諸法不是自己的境界，應當自己想：『這是佛所知的，不是我的境界。』這樣就不會誹謗，自己也沒有罪過。菩薩依于義理而不依于辭藻，就是善於領會如來隱秘的說法。善於知曉隱晦的說法和明白的說法，對於真實的義理不會被動搖。初入正思的菩薩，先前未曾獲得忍（kṣānti，安忍），現在獲得了。已經獲得忍的，堅定地隨順地進入修慧（bhāvanā-prajñā，修所成慧）。以上是八種，菩薩正思所包含的內容。法次法向的修行，簡略地說有四種：一是止（śamatha，奢摩他），二是觀（vipaśyanā，毗婆舍那），三是修習止觀，四是樂於止觀。止是指，菩薩的八種正確思考，善良、正直、真實，遠離言語的說法，無論是事還是義，將心繫于所緣境中，遠離一切虛偽、輕浮以及各種憶想。在所緣境中解脫，將心安立，獲得內在的三昧（samādhi，禪定）之相，廣泛地說乃至一心不亂，這叫做止。觀是指，通過止所熏修，憶念和思惟，如實地。
【English Translation】 English version: Fame and gain. This is the Bodhisattva preaching the Dharma for them.
What is the Bodhisattva's dharma-anudhamma-pratipadā (practice in accordance with the Dharma)? Briefly speaking, there are five types: the Dharma as sought, the Dharma as embraced, the transformation of body, speech, and mind accordingly, correct thinking, and practice. If the World-Honored One (Śākyamuni) has prescribed what should be done by body, speech, and mind, and what is permitted to be done by body, speech, and mind, then the Bodhisattva's actions of body, speech, and mind should be distanced (from evil) and cultivated (towards good) accordingly, with body, speech, and mind transforming accordingly. This is called dharma-anudhamma-pratipadā. Among them, correct thinking refers to the Bodhisattva being alone in a quiet place, thinking, measuring, and observing like the Dharma they have heard. First, they distance themselves from places where they should not think, and then they think about the Dharma, thinking diligently, thinking continuously, thinking attentively, and striving tirelessly. Furthermore, the Bodhisattva's correct thinking is complete, acting completely and entering accordingly. There is something to be abandoned, relying on the meaning and not on the words. Understanding obscure and clear statements, knowing the truth as it is. First, thinking about what should be entered, and after entering, repeatedly contemplating what has already been entered. The Bodhisattva distancing themselves from places where they should not think means not following foolish minds and confused minds. Thinking diligently, thinking continuously, thinking attentively. Being complete means, for the unknown meaning, enabling it to be known; for the known meaning, not losing it and not forgetting it. Being complete means, there is something to enter, something to practice, not relying on others, being able to observe completely. Something to be abandoned means, if one knows that the dharmas are not their realm, one should think to oneself: 'This is what the Buddha knows, not my realm.' In this way, one will not slander, and one will not have any faults. The Bodhisattva relying on the meaning and not on the words means being good at understanding the hidden teachings of the Tathagata. Being good at knowing obscure and clear statements means not being shaken in the true meaning. The Bodhisattva who initially enters correct thinking, having not previously attained forbearance (kṣānti), now attains it. Those who have already attained forbearance, firmly and accordingly enter into the wisdom of practice (bhāvanā-prajñā). The above are eight types, included in the Bodhisattva's correct thinking. The practice of dharma-anudhamma-pratipadā, briefly speaking, has four types: first, cessation (śamatha), second, contemplation (vipaśyanā), third, practicing cessation and contemplation, and fourth, delighting in cessation and contemplation. Cessation refers to the Bodhisattva's eight types of correct thinking, being good, upright, and true, speaking the Dharma without words, whether it is a matter or a meaning, focusing the mind on the object of focus, distancing oneself from all falsehood, frivolity, and various recollections. Being liberated in the object of focus, establishing the mind, obtaining the inner samādhi (meditative concentration) state, broadly speaking, even to the point of single-mindedness, this is called cessation. Contemplation refers to, through the cultivation of cessation, remembering and thinking, as it is.
思法相。憶念選擇。乃至明慧。是名為觀。修止觀者。若行止觀。常修方便。頓修方便。是名修習止觀。樂止觀者。彼彼止觀相。心住不動。不勤方便。能自觀察。處所攝受心不散亂。是名樂止觀。彼菩薩如是如是修習止觀。如是如是樂住止觀。如是如是樂住止觀如是如是止觀清凈。如是如是止觀清凈。如是如是身心猗息漸漸增廣。如是如是觀清凈。如是如是知見增廣。如是如是習行。修慧者離身心惡。於一切所知知見清凈。一切修慧業皆從如是四種修生。
云何教授。略說八種教授。菩薩依三摩提。教修行者。若無餘。菩薩教者。則自教授。如諸佛法。先當如是知四種求。一者心求者知心求二者根求者知根求。三者悕望求者知悕望求。四者使求者知使求。五者隨其所應種種度門。而度脫之。所謂不凈慈心。緣起界分別。安那般那念。是名隨應度門而度脫之。六者執常邊對治。為說中道。七者執斷邊對治。為說中道。八者除不作作增上慢。不得得不觸觸不證證增上慢。彼八種教授。略說三處所攝。三處者。先未住心。令繫念緣中。已住心者。說得自義。正方便道。未究竟者。令舍中住。知彼心根悕望結使。隨應度門而度脫之。令心止住繫念緣中。彼執斷常對治。為說中道。令住心者。成就自義。正方便道。彼不
【現代漢語翻譯】 現代漢語譯本： 『思法相（思考法的特徵）。憶念選擇（回憶並選擇）。乃至明慧（直到清晰的智慧）。是名為觀（這被稱為觀）。修止觀者（修行止觀的人）。若行止觀（如果實行止觀）。常修方便（經常修習方便）。頓修方便（立即修習方便）。是名修習止觀（這被稱為修習止觀）。樂止觀者（樂於止觀的人）。彼彼止觀相（在各種止觀的特徵中）。心住不動（心安住不動搖）。不勤方便（不費力地使用方便）。能自觀察（能夠自我觀察）。處所攝受心不散亂（在所處的環境中攝受心而不散亂）。是名樂止觀（這被稱為樂於止觀）。彼菩薩如是如是修習止觀（那位菩薩像這樣像這樣修習止觀）。如是如是樂住止觀（像這樣像這樣樂於安住于止觀）。如是如是樂住止觀如是如是止觀清凈（像這樣像這樣樂於安住于止觀，像這樣像這樣止觀變得清凈）。如是如是止觀清凈（像這樣像這樣止觀變得清凈）。如是如是身心猗息漸漸增廣（像這樣像這樣身心的輕安逐漸增長）。如是如是觀清凈（像這樣像這樣觀變得清凈）。如是如是知見增廣（像這樣像這樣知見增長）。如是如是習行（像這樣像這樣練習）。修慧者離身心惡（修習智慧的人遠離身心的惡）。於一切所知知見清凈（對於一切所知的事物，知見變得清凈）。一切修慧業皆從如是四種修生（一切修習智慧的業都從這四種修習中產生）。
云何教授（什麼是教授）？略說八種教授（簡略地說有八種教授）。菩薩依三摩提（菩薩依靠三摩提，即禪定）。教修行者（教導修行者）。若無餘（如果沒有其他人）。菩薩教者（菩薩自己教導）。則自教授（那麼就自己教授自己）。如諸佛法（如同諸佛的教法）。先當如是知四種求（首先應當像這樣瞭解四種求）。一者心求者知心求（第一種是心求者，知道他們的心在追求什麼）。二者根求者知根求（第二種是根求者，知道他們的根在追求什麼）。三者悕望求者知悕望求（第三種是希望求者，知道他們的希望在追求什麼）。四者使求者知使求（第四種是使求者，知道他們的驅使在追求什麼）。五者隨其所應種種度門（第五種是根據他們的情況，使用各種度門）。而度脫之（來度脫他們）。所謂不凈慈心（所謂不凈觀、慈心觀）。緣起界分別（緣起觀、界分別觀）。安那般那念（安那般那念，即數息觀）。是名隨應度門而度脫之（這被稱為根據情況使用相應的度門來度脫他們）。六者執常邊對治（第六種是對於執著于常邊的，進行對治）。為說中道（為他們說中道）。七者執斷邊對治（第七種是對於執著于斷邊的，進行對治）。為說中道（為他們說中道）。八者除不作作增上慢（第八種是去除沒有做到卻以為做到了的增上慢）。不得得不觸觸不證證增上慢（沒有得到卻以為得到了，沒有觸及卻以為觸及了，沒有證悟卻以為證悟了的增上慢）。彼八種教授（這八種教授）。略說三處所攝（簡略地說被三個方面所涵蓋）。三處者（三個方面是）。先未住心（首先，對於那些心還沒有安住的人）。令繫念緣中（讓他們把心繫念于所緣境中）。已住心者（對於那些心已經安住的人）。說得自義（講述獲得自身利益的道理）。正方便道（正確的方便之道）。未究竟者（對於那些還沒有究竟的人）。令舍中住（讓他們捨棄中間的安住狀態）。知彼心根悕望結使（瞭解他們的心、根、希望和煩惱）。隨應度門而度脫之（根據情況使用相應的度門來度脫他們）。令心止住繫念緣中（使他們的心止住並繫念于所緣境中）。彼執斷常對治（對於那些執著于斷常的，進行對治）。為說中道（為他們說中道）。令住心者（使心安住的人）。成就自義（成就自身的利益）。正方便道（正確的方便之道）。彼不
【English Translation】 English version: 'Thinking about the characteristics of the Dharma. Recalling and selecting. Even up to clear wisdom. This is called contemplation (觀, guan). Those who practice cessation and contemplation (止觀, zhiguan). If they practice cessation and contemplation. Constantly cultivate skillful means. Immediately cultivate skillful means. This is called cultivating cessation and contemplation. Those who delight in cessation and contemplation. In each and every aspect of cessation and contemplation. The mind dwells without moving. Without exerting effort in skillful means. They can observe themselves. The place where they are, receives and holds the mind without scattering. This is called delighting in cessation and contemplation. That Bodhisattva, in this way, cultivates cessation and contemplation. In this way, delights in dwelling in cessation and contemplation. In this way, delights in dwelling in cessation and contemplation, in this way, cessation and contemplation becomes pure. In this way, cessation and contemplation becomes pure. In this way, the ease and rest of body and mind gradually increases and expands. In this way, contemplation becomes pure. In this way, knowledge and insight increase and expand. In this way, they practice. Those who cultivate wisdom, separate from the evils of body and mind. In all that is knowable, knowledge and insight become pure. All actions of cultivating wisdom arise from these four kinds of cultivation.
What is instruction (教授, jiaoshou)? Briefly speaking, there are eight kinds of instruction. The Bodhisattva relies on Samadhi (三摩提, sanmodi, concentration). To teach practitioners. If there is no one else. The Bodhisattva who teaches. Then they teach themselves. Like the Dharma of all Buddhas. First, one should know these four kinds of seeking. First, those who seek with the mind, know what their mind seeks. Second, those who seek with the roots, know what their roots seek. Third, those who seek with hope, know what their hopes seek. Fourth, those who seek with instigation, know what their instigations seek. Fifth, according to what is appropriate, various doors of deliverance. To deliver them. Such as impurity contemplation (不凈, bujing), loving-kindness (慈心, cixin). Dependent origination (緣起, yuanqi), analysis of elements (界分別, jiefenbie). Anapanasati (安那般那念, annabanana nian, mindfulness of breathing). This is called delivering them according to the appropriate door of deliverance. Sixth, for those attached to the extreme of permanence, counteract it. Speak of the Middle Way. Seventh, for those attached to the extreme of annihilation, counteract it. Speak of the Middle Way. Eighth, remove the arrogance of not doing but thinking they have done. The arrogance of not attaining but thinking they have attained, not touching but thinking they have touched, not realizing but thinking they have realized. These eight kinds of instruction. Briefly speaking, are encompassed by three aspects. The three aspects are. First, for those whose minds have not yet settled. Cause them to focus their minds on an object. For those whose minds have already settled. Speak of attaining their own benefit. The correct path of skillful means. For those who have not yet reached the ultimate. Cause them to abandon dwelling in the middle. Know their mind, roots, hopes, and afflictions. According to what is appropriate, deliver them through the appropriate door of deliverance. Cause their minds to stop and dwell, focusing on an object. For those attached to permanence and annihilation, counteract it. Speak of the Middle Way. Cause those whose minds are settled. To achieve their own benefit. The correct path of skillful means. Those who do not
作作慢乃至不證證慢。未究竟者。令舍中住。如是三事。攝八種教授。如是菩薩。從他受教。教授他已。八力種性清凈增長。所謂禪定解脫三昧正受智力。諸根利鈍智力。種種解智力。種種界智力。一切至處道智力。宿命智力。生死智力。漏盡智力。
云何教誡。略說五種。有罪行者制。無罪行者聽。若制若聽法。有缺減者。如法舉之。數數違犯者。折伏與念。不濁不變淳凈正向。若制若聽法。真實功德。愛念稱歎。令其歡喜。是名略說菩薩五事教誡。所謂若制若聽。若舉若折伏若歡喜。
云何菩薩攝方便。身口意業。略說菩薩四攝事。是名方便。如世尊說四攝事。是名方便。略說四種方便。調伏眾生攝取眾生。無餘無上。一者隨攝方便。二者攝方便。三者度方便。四者隨順方便。菩薩種種財施。隨攝眾生故。莫不信受奉順修行。是名佈施隨攝方便次行愛語。愚癡眾生舍離癡冥。令無有餘具攝顯示。是名愛語攝方便。具攝顯示已。令彼眾生舍不善處覺授與善處。調伏樂住。是名行利度方便。如是菩薩。以同事隨順度脫眾生。調伏恭敬。不作是言。汝自無信戒施多聞。云何教他。舉罪與念。是名菩薩同利隨順攝方便。如是四攝方便。若總若別。是名菩薩攝方便。身口意業等攝眾生調伏成就。◎
菩薩
【現代漢語翻譯】 現代漢語譯本： 作作慢（認為自己已經做到實際上沒做到）乃至不證證慢（認為自己已經證得實際未證得）。對於尚未究竟的人，令其舍離（錯誤見解）而安住于中道。這三件事涵蓋了八種教授（教導）。如此，菩薩從他人處接受教導，教授他人之後，八種力量的種性得以清凈增長，即禪定解脫三昧正受智力，諸根利鈍智力，種種解智力，種種界智力，一切至處道智力，宿命智力，生死智力，漏盡智力。
什麼是教誡？簡略地說有五種：對於有罪行的人加以制止，對於無罪行的人允許其行為。如果對於制止或允許的法規有所缺失，如法地指出。對於屢次違犯的人，加以折伏並給予警示。對於制止或允許的法規，不混濁、不變質，純凈而正直。對於真實的功德，愛念並稱贊，令其歡喜。這簡略地說明了菩薩的五種教誡，即制止、允許、指出、折伏和歡喜。
什麼是菩薩的攝方便？通過身口意業，簡略地說，菩薩有四攝事，這被稱為方便。如世尊所說的四攝事，這被稱為方便。簡略地說有四種方便：調伏眾生、攝取眾生，無餘無上。一是隨攝方便，二是攝方便，三是度方便，四是隨順方便。菩薩通過種種財施，隨順攝取眾生，使他們沒有不信受奉順修行的。這稱為佈施隨攝方便。其次是實行愛語，使愚癡的眾生舍離癡暗，令其完全具足攝受和顯示。這稱為愛語攝方便。在完全具足攝受和顯示之後，令這些眾生舍離不善之處，覺悟並給予他們善處，調伏他們並樂於安住。這稱為行利度方便。如此，菩薩以同事（共同利益）隨順度脫眾生，調伏他們並使他們恭敬。不這樣說：『你自身沒有信戒施多聞，如何教導他人？』指出他們的罪過並給予警示。這稱為菩薩同利隨順攝方便。像這樣的四攝方便，無論是總的還是別的，都稱為菩薩攝方便。通過身口意業等攝取眾生，調伏併成就他們。
菩薩
【English Translation】 English version: 'Sakasakramah' (presumption of accomplishment when not accomplished) and 'apratisamveditah' (presumption of attainment when not attained). For those who are not yet ultimately accomplished, cause them to abandon (wrong views) and abide in the middle way. These three matters encompass the eight kinds of instructions. Thus, when a Bodhisattva receives instruction from others and instructs others, the nature of the eight powers is purified and increased, namely the power of wisdom from 'dhyana' (meditation), 'vimoksha' (liberation), 'samadhi' (concentration), 'samyaksamapatti' (right attainment); the power of wisdom regarding the sharpness or dullness of the senses; the power of wisdom regarding various understandings; the power of wisdom regarding various realms; the power of wisdom regarding the path to all destinations; the power of 'purvanivasanusmriti' (knowledge of past lives); the power of knowledge regarding birth and death; and the power of 'asravaksayajnana' (knowledge of the extinction of outflows).
What are the admonishments? Briefly speaking, there are five kinds: restrain those who engage in sinful conduct, and allow those who engage in faultless conduct. If there are deficiencies in the regulations for restraint or permission, point them out according to the Dharma. For those who repeatedly violate them, subdue them and give them reminders. The regulations for restraint or permission should be uncorrupted, unchanged, pure, and upright. Cherish and praise true merits, and make them rejoice. This briefly explains the five admonishments of a Bodhisattva, namely restraint, permission, pointing out, subduing, and rejoicing.
What are the Bodhisattva's means of gathering? Through body, speech, and mind, briefly speaking, a Bodhisattva has four means of gathering, which are called 'upaya' (skillful means). As the World Honored One said, the four means of gathering are called 'upaya'. Briefly speaking, there are four kinds of 'upaya': taming sentient beings, gathering sentient beings, without remainder and unsurpassed. First, 'anugraha upaya' (means of following and gathering); second, 'sangraha upaya' (means of gathering); third, 'tarana upaya' (means of delivering); and fourth, 'anukulata upaya' (means of conforming). Bodhisattvas, through various material offerings, follow and gather sentient beings, so that they all believe, accept, follow, and practice. This is called 'dana anugraha upaya' (giving as a means of following and gathering). Next is practicing loving speech, causing foolish sentient beings to abandon foolish darkness, so that they are completely endowed with gathering and manifestation. This is called 'priyavacana sangraha upaya' (loving speech as a means of gathering). After being completely endowed with gathering and manifestation, cause these sentient beings to abandon unwholesome places, awaken and give them wholesome places, tame them and make them happy to abide. This is called 'arthakriya tarana upaya' (beneficial action as a means of delivering). Thus, Bodhisattvas, through 'samanarthata' (common benefit), follow and deliver sentient beings, taming them and making them respectful. Do not say, 'You yourself have no faith, precepts, giving, or learning, how can you teach others?' Point out their faults and give them reminders. This is called 'samanarthata anukulata sangraha upaya' (common benefit and conforming as a means of gathering). Such four means of gathering, whether general or specific, are called the Bodhisattva's means of gathering. Through body, speech, mind, etc., gather sentient beings, tame them, and accomplish them.
Bodhisattva
地持經卷第三 大正藏第 30 冊 No. 1581 菩薩地持經
菩薩地持經卷第四
北涼中印度三藏曇無讖于姑臧譯
◎菩薩地持方便處施品第九
複次菩薩。次第滿足六波羅蜜已。得阿耨多羅三藐三菩提。所謂檀波羅蜜。尸波羅蜜。羼提波羅蜜。毗梨耶波羅蜜。禪波羅蜜。般若波羅蜜。云何菩薩檀波羅蜜。略說有九種。一者自性施。二者一切施。三者難施。四者一切門施。五者善人施。六者一切行施。七者除惱施。八者此世他世樂施。九者清凈施。自性施者。謂菩薩思愿與無貪俱。不惜財身起身口業。舍所施物。舍如法財。住律儀處。見未來果。以如是義。施與眾生。是名自性施。
一切施者。略說有二種施物。一者內物。二者外物。菩薩捨身。是名內施。若菩薩為食吐眾生。食已吐施。是名內外施。除上所說。是名外施。菩薩內施。復有二種。一者隨所欲作。他力自在。捨身佈施。譬如有人。為衣食故。系屬於人為他僕使。如是菩薩不為利養。但為無上菩提。為安樂眾生。為滿足檀波羅蜜。隨所欲作。他力自在。捨身佈施。二者隨他所須。頭目手足種種支節血肉筋骨乃至髓腦隨其所求一切施與。菩薩外施。復有二種。一者隨其所求。受用樂具歡喜施與。二者奉事彼故。
【現代漢語翻譯】 現代漢語譯本 《地持經》卷第三 大正藏第 30 冊 No. 1581 《菩薩地持經》
《菩薩地持經》卷第四
北涼中印度三藏曇無讖（Dharmaraksa）于姑臧譯
◎菩薩地持方便處施品第九
複次，菩薩次第圓滿六波羅蜜（Six Paramitas）后，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。這六波羅蜜即：檀波羅蜜（Dāna-pāramitā），尸波羅蜜（Śīla-pāramitā），羼提波羅蜜（Kṣānti-pāramitā），毗梨耶波羅蜜（Vīrya-pāramitā），禪波羅蜜（Dhyāna-pāramitā），般若波羅蜜（Prajñā-pāramitā）。什麼是菩薩的檀波羅蜜呢？ 簡略地說有九種：一是自性施，二是一切施，三是難施，四是一切門施，五是善人施，六是一切行施，七是除惱施，八是此世他世樂施，九是清凈施。自性施是指，菩薩思惟發願，與無貪之心相應，不吝惜財物、身體，起身口意三業，捨棄所施之物，捨棄如法的財富，安住于戒律之中，見到未來的果報。因為這個緣故，佈施給眾生，這叫做自性施。
一切施，簡略地說有兩種施物：一是內物，二是外物。菩薩捨棄身體，這叫做內施。如果菩薩爲了餵養眾生，先吃下食物再吐出來佈施，這叫做內外施。除了以上所說的，都叫做外施。菩薩的內施，又有兩種：一是隨自己意願，在他人力量支配下，捨棄身體佈施。譬如有人，爲了衣食的緣故，被束縛屬於他人，作為他人的僕人。如此，菩薩不爲了利益供養，只爲了無上菩提，爲了安樂眾生，爲了圓滿檀波羅蜜，隨自己意願，在他人力量支配下，捨棄身體佈施。二是隨他人所需，頭、眼、手、足，種種肢節，血肉筋骨，乃至髓腦，隨他們所求，一切都施與。菩薩的外施，又有兩種：一是隨他們所求，受用享樂的器具，歡喜地施與。二是奉事他們。
【English Translation】 English version 《Bodhisattva Bhumi Sutra》 Volume 3 Taisho Tripitaka Volume 30, No. 1581 《Bodhisattva Bhumi Sutra》
《Bodhisattva Bhumi Sutra》 Volume 4
Translated by Tripitaka Master Dharmaraksa from Central India during the Northern Liang Dynasty in Guzang
◎ Chapter 9: The Skillful Means of Giving in the Bodhisattva Bhumi
Furthermore, after a Bodhisattva successively fulfills the Six Paramitas, they attain Anuttara-samyak-sambodhi. These are the Dāna-pāramitā (Perfection of Giving), Śīla-pāramitā (Perfection of Morality), Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Diligence), Dhyāna-pāramitā (Perfection of Meditation), and Prajñā-pāramitā (Perfection of Wisdom). What is the Bodhisattva's Dāna-pāramitā? Briefly speaking, there are nine types: first, self-nature giving; second, all-encompassing giving; third, difficult giving; fourth, giving through all means; fifth, giving to virtuous people; sixth, giving through all actions; seventh, giving that removes affliction; eighth, giving that brings happiness in this life and the next; and ninth, pure giving. Self-nature giving refers to a Bodhisattva's thoughts and vows being in accordance with non-greed, not being stingy with wealth or their own body, arising from body, speech, and mind, relinquishing what is given, relinquishing wealth obtained lawfully, abiding in precepts, and seeing the future results. Because of this reason, giving to sentient beings is called self-nature giving.
All-encompassing giving, briefly speaking, has two types of objects to give: first, internal objects; second, external objects. A Bodhisattva giving up their body is called internal giving. If a Bodhisattva, in order to feed sentient beings, first eats food and then vomits it up to give, this is called internal and external giving. Apart from what has been said above, it is called external giving. The Bodhisattva's internal giving again has two types: first, according to their own will, under the control of others, giving up their body in giving. For example, someone is bound and belongs to another as their servant for the sake of clothing and food. Likewise, a Bodhisattva, not for the sake of profit and offerings, but only for the sake of unsurpassed Bodhi, for the sake of the happiness of sentient beings, for the sake of fulfilling Dāna-pāramitā, according to their own will, under the control of others, gives up their body in giving. Second, according to what others need, head, eyes, hands, feet, various limbs, blood, flesh, tendons, bones, even marrow and brains, according to what they seek, everything is given. The Bodhisattva's external giving again has two types: first, according to what they seek, implements for enjoyment and pleasure are given with joy. Second, serving them.
一切舍心。一切施與。
菩薩于內外物非無差別。等施一切。或有所施。或有不施。若於眾生樂而不安。不樂不安。則不施與。若於眾生安而不樂。亦安亦樂。是則盡施。如是略說應施不施。次當廣說。若菩薩佈施令他受苦。若致逼迫。若被侵欺。及非法求。自力他力不隨所欲。菩薩為眾生故。寧自棄捨百千身命。不隨彼欲令致逼迫殘害欺誑。菩薩凈心修行佈施。饒益無量諸眾生時。有求身體頭目支節。則不施與。何以故。非是菩薩行凈施時。作是念言。是可與是不可與。心生退弱。是故菩薩。以清凈心不捨現前。利益眾生捨身佈施。雖不捨身不違凈心。若彼魔天及魔所使。欲行恐怖求其身份。則不施與。不欲令彼得大罪故。或有眾生。若狂若亂求其身份。亦不為彼而捨身命。不自住心故。心惱亂故。心不自在故。與上相違來求請者。隨其所欲為捨身命。是名菩薩內物應施不應施。
菩薩外不施者。若有眾生求毒火刀酒。為欲自害若欲害他。是則不施。若為自攝若為攝他。是則施與。若是他財。先不同意不以施人。菩薩不為媒行以此授彼。有蟲飲食悉不施與。若有眾生。為作戲樂非義饒益。來乞求者。菩薩不施。何以故。若施與者。于菩薩所雖少歡喜。而多起惡行。身壞命終墮于惡道。若戲樂具。不墮惡
【現代漢語翻譯】 現代漢語譯本： 一切舍心，一切施與。
菩薩對於內物和外物並非沒有差別。平等地施捨一切。或者有所施捨，或者有所不施捨。如果對於眾生來說，快樂卻不能帶來安寧，不快樂也不能帶來安寧，那麼就不施捨。如果對於眾生來說，安寧卻不能帶來快樂，或者安寧也帶來快樂，那麼就盡力施捨。以上是簡略地說應該施捨和不應該施捨的情況。接下來應當詳細說明。如果菩薩的佈施令他人遭受痛苦，或者導致逼迫，或者被侵犯欺騙，以及不合法的要求，無論是依靠自己的力量還是他人的力量都不能隨心所欲，菩薩爲了眾生的緣故，寧願捨棄百千次的生命，也不順從他們的慾望，使他們遭受逼迫、殘害和欺騙。菩薩以清凈的心修行佈施，饒益無量眾生的時候，如果有人來求身體、頭目、肢節，那麼就不施捨。為什麼呢？因為不是菩薩在行清凈施捨的時候，心裡想著：『這個可以給，那個不可以給』，從而心生退縮。所以菩薩以清凈的心不捨棄眼下利益眾生的捨身佈施。即使不捨棄身體，也不違背清凈的心。如果那些魔天以及魔的使者，想要進行恐怖行為，來求取身體的一部分，那麼就不施捨。不希望他們因此得到更大的罪過。或者有眾生，如果瘋狂或者精神錯亂，來求取身體的一部分，也不為他們捨棄生命。因為自己心不能安住，因為心煩惱擾亂，因為心不能自在。與上述情況相反，如果有人前來請求，就隨他們的意願捨棄生命。這叫做菩薩的內物應該施捨和不應該施捨的情況。
菩薩的外物不施捨的情況：如果有的眾生求取毒藥、火、刀、酒，想要用來傷害自己或者傷害他人，那麼就不施捨。如果是爲了自我保護，或者爲了保護他人，那麼就施捨。如果是他人的財物，事先沒有得到同意，就不能用來施捨給別人。菩薩不作為媒人，把這個東西交給那個人。有蟲子吃過的食物，全部不施捨。如果有眾生，爲了製造戲樂等沒有意義的娛樂，前來乞求，菩薩不施捨。為什麼呢？如果施捨了，對於菩薩來說，雖然他們會稍微歡喜，但是會更多地產生惡行，身死命終后墮入惡道。如果是戲樂的器具，不會墮入惡道。
【English Translation】 English version: All relinquishing mind. All giving.
Bodhisattvas do not treat internal and external things as undifferentiated. They give equally to all. Sometimes they give, and sometimes they do not give. If something brings joy but not peace to sentient beings, or neither joy nor peace, then they do not give it. If something brings peace but not joy, or both peace and joy, then they give it to the fullest extent. This is a brief explanation of what should and should not be given. Next, a detailed explanation will be given. If a Bodhisattva's giving causes suffering to others, or leads to coercion, or being subjected to invasion and deception, or unlawful demands, whether relying on one's own strength or the strength of others, one cannot follow their desires. For the sake of sentient beings, a Bodhisattva would rather abandon hundreds of thousands of lives than comply with their desires, causing them to suffer coercion, harm, and deception. When a Bodhisattva practices giving with a pure mind, benefiting countless sentient beings, if someone asks for their body, head, eyes, or limbs, they do not give them. Why? Because it is not that when a Bodhisattva practices pure giving, they think, 'This can be given, and that cannot be given,' thus causing their mind to weaken. Therefore, a Bodhisattva, with a pure mind, does not abandon the immediate benefit of sentient beings by giving their body. Even if they do not give their body, they do not violate their pure mind. If those Mara-devas (demons) and the messengers of Mara (demons), want to carry out acts of terror and ask for parts of the body, then they are not given. This is because one does not want them to incur greater sins. Or if there are sentient beings who are mad or deranged and ask for parts of the body, one does not give up one's life for them. Because one's own mind is not stable, because the mind is troubled and disturbed, because the mind is not free. Contrary to the above situations, if someone comes to ask, one gives up one's life according to their wishes. This is called the situations in which a Bodhisattva's internal things should and should not be given.
The situations in which a Bodhisattva's external things are not given: If there are sentient beings who ask for poison, fire, knives, or alcohol, intending to harm themselves or others, then they are not given. If it is for self-protection or for the protection of others, then it is given. If it is someone else's property, and prior consent has not been obtained, it should not be given to others. A Bodhisattva does not act as a matchmaker, handing this over to that person. Food that has been eaten by insects is not given at all. If there are sentient beings who come begging for things to create frivolous entertainment that is not beneficial, the Bodhisattva does not give. Why? If it is given, although they may be slightly happy for the Bodhisattva, they will generate more evil deeds, and after their body breaks and their life ends, they will fall into evil realms. If it is a tool for frivolous entertainment, it will not lead to evil realms.
趣不起善根。而令眾生因此成熟為攝取故。是則施與。何者可與何者不可與。謂學捕獵殺生極大貪著。作大方便多殺眾生。如是比會菩薩不為。亦不教他。殺羊祀天。亦不施與。惱眾生者。來求水陸多眾生處。悉不施與。為欲學作罩羅機網。世間種種惱眾生具。亦不施與。若罵若殺若縛若罰。亦不自作亦不教他。若怨家怨家子。悉不施與。略說一切逼迫眾生戲樂之具。悉不施與。
若複種種象馬車輿。衣服莊嚴豐美飲食習學歌舞種種眾具。涂身香花。嚴飾珍玩。園林樓觀。舍宅男女。種種技術工巧業處。如是一切戲樂眾具。為信樂因緣來請求者。一切盡施。若彼眾生。不自知量及不應病。種種飲食。是悉不施。若已飽食。性貪慾得。亦不施與。若有眾生。不堪憂惱。求欲自殺食毒投巖。如是等求。悉不施與。若菩薩為王統領多國。不以他人妻子施與。除城邑村落人民賦稅。應屬我者。則以施之。菩薩所愛妻子奴婢。若施人時。先以軟語。方便開喻。若不樂者則不施與。若其樂者隨所應施。若惡知識惡人惡鬼。是等來求。悉不施與。亦不施彼令作奴婢。若有惡人來求王位。則不施與。若此惡人。先為王者。菩薩有力則便廢退。父母妻子奴婢財物。不以施人。若因佈施父母憂惱。妻子僮僕由是致苦。如是等施。菩薩
【現代漢語翻譯】 現代漢語譯本 不生起殊勝的善根，卻爲了使眾生因此成熟而被攝受的緣故，這就是施與。那麼，什麼可以施與，什麼不可以施與呢？對於學習捕捉獵殺生靈，極其貪戀，大肆方便地殺害眾多眾生的人，菩薩不會做這樣的事，也不會教他人去做。殺羊祭祀天神的事，也不施與。對於惱害眾生的人，前來索要水陸眾多生靈聚集之處，一概不施與。爲了學習製作罩子、羅網、機關網等世間種種惱害眾生的器具，也不施與。對於辱罵、殺害、捆綁、懲罰眾生的行為，自己不做，也不教他人去做。對於怨家、怨家之子，一概不施與。簡略地說，一切逼迫眾生的戲樂之具，一概不施與。
如果有人因為信樂的因緣前來請求各種象、馬、車乘、衣服、華麗的裝飾、豐美的飲食、學習歌舞的各種器具、涂身香花、裝飾珍玩、園林樓閣、舍宅男女、各種技術工巧的行業，如這一切戲樂的器具，都應盡數施與。如果那些眾生，不自知量，或者不適合他們的病癥的各種飲食，都不施與。如果已經飽食，天性貪婪，也不施與。如果有眾生，無法承受憂愁煩惱，想要自殺、服毒、跳崖，像這樣的請求，一概不施與。如果菩薩作為國王統治多個國家，不將其他國家的**子施與他人，除了城邑村落人民賦稅，本應屬於我的，就施與他們。菩薩所愛的妻子奴婢，如果施與他人時，先用柔和的言語，方便地開導勸慰，如果不樂意，就不施與。如果他們樂意，就隨其所應施與。如果是惡知識、惡人、惡鬼等前來索求，一概不施與，也不將人施與他們作為奴婢。如果有惡人前來索求王位，就不施與。如果這個惡人，先前是國王，菩薩有能力就廢黜他。父母妻子奴婢財物，不施與他人，如果因為佈施而使父母憂愁煩惱，妻子僮僕因此遭受痛苦，像這樣的施與，菩薩不為。
【English Translation】 English version Not generating superior roots of goodness, but for the sake of causing sentient beings to mature and be embraced, this is giving. Then, what can be given and what cannot be given? For those who learn to capture and hunt living beings, are extremely greedy, and greatly facilitate the killing of many sentient beings, Bodhisattvas do not do such things, nor do they teach others to do them. Sacrificing sheep to offer to the heavens is also not given. To those who harm sentient beings, who come seeking places where many aquatic and terrestrial creatures gather, all are not given. To those who wish to learn to make snares, nets, and various worldly implements that harm sentient beings, these are also not given. As for cursing, killing, binding, or punishing, one does not do it oneself, nor does one teach others to do it. To enemies and the children of enemies, all are not given. Briefly speaking, all instruments of entertainment that oppress sentient beings are not given.
If, for various reasons of faith and joy, someone comes requesting various elephants, horses, carriages, clothing, beautiful adornments, abundant food and drink, instruments for learning singing and dancing, fragrant flowers for anointing the body, decorative treasures, gardens, pavilions, residences, men and women, and various technical and skillful trades, all such instruments of entertainment should be given completely. If those sentient beings do not know their own limits or if various foods are not suitable for their ailments, these are not given. If one is already full and is by nature greedy, these are also not given. If there are sentient beings who cannot bear sorrow and distress and seek to kill themselves, take poison, or jump off cliffs, such requests are not given. If a Bodhisattva is a king ruling many countries, he does not give away the **children of other countries, except for cities, villages, people's taxes, which should belong to me, then he gives them away. When a Bodhisattva gives away his beloved wife, servants, he first uses gentle words to conveniently enlighten and persuade them. If they are not willing, he does not give them away. If they are willing, he gives them away as appropriate. If evil teachers, evil people, or evil ghosts come seeking, all are not given, nor are people given to them to be made slaves. If an evil person comes seeking the throne, it is not given. If this evil person was previously a king, the Bodhisattva, if he has the power, will depose him. Parents, wife, servants, and property are not given away. If giving causes parents sorrow and distress, and wife and servants suffer as a result, such giving is not done by the Bodhisattva.
不為。非法之物不以施人。凡所施物。清凈如法。不逼迫呵責取他財物而行佈施。不犯佛戒而行佈施。
菩薩於一切眾生。平等心施。作福田想。亦不分別怨親中人功德過惡。是下中上是苦是樂。
菩薩不如所求如所許后以少施。亦不先許勝物后施粗惡。若施勝物。心無不泰。不恨不亂。菩薩施已。不自稱歎言。我于汝所惠弘多。若施下流不起輕想。況復有德所應恭敬。若有眾生住諸惡行。掉動毀戒罵詈瞋恚。亦不悒戚悔恨心施。方于彼所起憐愍心不以邪見而行佈施。所謂大會。殺生求法。不為希有吉慶會故而行佈施。不為清凈一切行分故而行佈施。求世間出世間離欲清凈。除為清凈方便而行佈施。不求果報而行佈施。一切佈施。悉用迴向無上菩提。菩薩自知。一切種施因緣故。生一切種如實果報。不由於他而行佈施。所謂施食得力。施衣得色。施乘得樂。施燈得眼。如是一切應當廣說。菩薩亦不畏貧窮而行佈施。以慈悲故而行佈施。菩薩亦不以不如法食施來求者。所謂施出家人余殘飲食。便利涕唾膿血污食。不語不知飯及麥飯。法應棄者。謂不蔥食。蔥雜蔥污。如是不肉食不酒飲。酒雜酒污。如如法業和合菩薩施人。如是等不如法施不以施人。菩薩不令求者數數往返留難生惱。然後方施。菩薩不以諂故
【現代漢語翻譯】 現代漢語譯本：不去做不合法的事情。不把非法的物品施捨給別人。凡是施捨的物品，都要清凈如法。不通過逼迫、呵斥來獲取他人的財物而進行佈施。不違犯佛陀的戒律而進行佈施。
菩薩對於一切眾生，以平等心施捨，把他們看作是種福田的對象。也不分別怨家、親人或一般人的功德和過錯，不區分是下等、中等還是上等，是痛苦還是快樂。
菩薩不會在答應別人的請求后，以少量物品施捨。也不會先答應施捨好的物品，之後卻施捨粗劣的物品。如果施捨好的物品，內心不會感到不舒服，不會後悔或煩亂。菩薩施捨之後，不會自我稱讚說：『我對你施捨了很多恩惠。』如果施捨給地位低下的人，不會產生輕視的想法，更何況對於有德行的人，更應該恭敬。如果有眾生行為惡劣，心神不定、毀壞戒律、謾罵、嗔恚，也不會因此感到憂愁、後悔，而是以憐憫心施捨。不以邪見而進行佈施，比如在殺生的法會中求法。不爲了罕見的吉祥慶典而進行佈施。不爲了清凈一切行為而進行佈施，而是爲了追求世間和出世間的離欲清凈，除了作為清凈的方便而進行佈施。不求果報而進行佈施。一切佈施，都用來回向無上菩提。菩薩自己知道，一切種類的施捨，都是產生一切種類真實果報的原因，不是因為其他原因而進行佈施。比如，施捨食物得到力量，施捨衣服得到美色，施捨車乘得到快樂，施捨燈火得到明亮的眼睛。像這樣的一切都應該廣泛地說明。菩薩也不會因為害怕貧窮而不進行佈施，而是因為慈悲心而進行佈施。菩薩也不會用不如法的食物施捨給前來乞求的人，比如施捨給出家人的剩餘殘羹、大小便、鼻涕唾沫、膿血污染的食物，不乾淨的米飯和麥飯，以及按照佛法應該丟棄的食物，比如不吃蔥，以及被蔥污染的食物。如同不吃肉、不喝酒，以及被酒污染的食物。如同如法的行業和合。菩薩不會用這些不如法的物品施捨給別人。菩薩不會讓前來乞求的人多次往返，製造障礙和煩惱，然後才施捨。菩薩不會因為諂媚的緣故而施捨。
【English Translation】 English version: Do not engage in unlawful actions. Do not give unlawful things to others. Whatever is given should be pure and in accordance with the Dharma. Do not obtain others' possessions through coercion or scolding to perform generosity. Do not violate the Buddha's precepts while practicing generosity.
A Bodhisattva should give to all sentient beings with an equal mind, regarding them as fields of merit. They should not discriminate between enemies, relatives, or ordinary people based on their merits or faults, nor distinguish between inferior, middling, or superior, or between suffering and happiness.
A Bodhisattva should not give sparingly after promising much, nor offer inferior goods after promising superior ones. If giving superior goods, their heart should be without unease, regret, or confusion. After giving, a Bodhisattva should not boast, saying, 'I have bestowed great favor upon you.' If giving to those of lower status, they should not harbor contempt, much less towards those of virtue who deserve respect. If there are beings who dwell in evil conduct, are restless, break precepts, curse, or are angry, one should not be saddened or regretful when giving to them, but rather give with compassion. Do not practice generosity with wrong views, such as seeking Dharma in assemblies where killing occurs. Do not give for the sake of rare auspicious celebrations. Do not give for the sake of purifying all actions, but rather to seek worldly and otherworldly detachment and purity, except as a means of purification. Do not give seeking reward. All giving should be dedicated to unsurpassed Bodhi (Enlightenment). A Bodhisattva knows that all kinds of giving are the cause of all kinds of true and real results, and does not give for other reasons. For example, giving food brings strength, giving clothes brings beauty, giving vehicles brings happiness, giving lamps brings bright eyes. All of this should be explained extensively. A Bodhisattva does not fear poverty when practicing generosity, but gives out of compassion. A Bodhisattva does not give improper food to those who come seeking, such as leftovers from monks, excrement, mucus, pus, or blood-stained food, unclean rice or barley, or what should be discarded according to the Dharma, such as not eating onions or food contaminated with onions. Similarly, do not eat meat or drink alcohol, or food or drink contaminated with them. Like proper and harmonious actions, a Bodhisattva does not give such improper things to others. A Bodhisattva does not make those who come seeking return repeatedly, creating obstacles and annoyance, before giving. A Bodhisattva does not give out of flattery.
而行佈施。如是若王大臣長者居士。此諸檀越知我施已。必當恭敬供養於我。不為要他作使故施。少物尚施。況復多物。不以佈施起他貪著。為生患難令致傾滅。不以佈施離他城邑。謂以施攝。令其屬己。菩薩智慧精進不息。堪能具足自誓莊嚴。先自行施然後教他。不自懈怠教人行施。一切大會持戒犯戒。從上至下次第等施。菩薩得財多少隨舍。不待積聚然後行施。不畏他故而行佈施。所謂若瞋若打若責若毀殺縛驅擯。不畏是等而行佈施。菩薩欲施心悅。施時歡喜。施已無悔。不以相似摩尼真珠珂珼玉石琉璃珊瑚虛偽之物欺誑他人。
菩薩所畜一切財物。初得物時發心舍與一切眾生。後來求者自求己物。菩薩時施非不時施。自他凈施非不清凈。如威儀施非不威儀。決定心施非不定心。見來求者終不嗤笑。亦不輕弄亦不顰蹙。先語稱讚然後施與。時應所求不為留難。若彼不求開心自施。若自來取恣聽所欲。
菩薩不以惡智而行佈施。常以善智而修施業。智慧施者。菩薩自量財物多少。隨其所宜而行惠施。見來求者作是念言。彼來求者。有二種人。一者富樂非是貧下。亦非孤獨有所依怙。二者貧苦。孤煢下賤無所依怙。作是念言。若我財多。當令具足。若財少者。先當週給與彼貧乞無依怙者。先作是念。如所
【現代漢語翻譯】 現代漢語譯本：並且實行佈施。如果國王、大臣、長者、居士這些施主知道我佈施后，必定會恭敬供養我。不是爲了要他人為我所用而佈施，即使是少量財物也願意施捨，更何況是大量的財物。不以佈施引起他人的貪戀執著，導致災禍患難甚至傾家蕩產。不以佈施離間他人的城邑，而是想通過佈施來收服他們，使他們歸屬於自己。菩薩以智慧精進不懈，能夠圓滿具足自己所發的誓願和莊嚴。先自己實行佈施，然後教導他人佈施。自己不懈怠，也教導他人行佈施。在一切法會中，無論持戒或犯戒的人，都從上到下次第平等地施捨。菩薩得到財物，無論多少都隨緣捨棄，不等待積聚足夠了才行佈施。不因為畏懼他人而行佈施，所謂畏懼他人的嗔恨、打罵、責備、譭謗、殺害、捆綁、驅逐等，不畏懼這些而行佈施。菩薩在想要佈施時內心喜悅，佈施時感到歡喜，佈施后沒有後悔。不以相似的摩尼寶珠（如意寶珠）、真珠（珍珠）、珂珼（海貝）、玉石、琉璃（玻璃）、珊瑚等虛假之物欺騙他人。 菩薩所擁有的一切財物，在最初得到時就發願舍給一切眾生。後來有來求取的人，就讓他們自己來取用屬於他們的財物。菩薩在適當的時候佈施，而不是不適當的時候佈施。自己和他人清凈的佈施，而不是不清凈的佈施。如法如儀的佈施，而不是不如法不如儀的佈施。以堅定的心佈施，而不是以不確定的心佈施。見到前來乞求的人，始終不會嗤笑，也不會輕慢戲弄，也不會皺眉頭。先用言語稱讚對方，然後再施與財物。在適當的時候滿足對方的請求，不設定障礙。如果對方沒有請求，就主動地施捨。如果對方自己來取，就聽任他們隨意取用。 菩薩不以邪惡的智慧而行佈施，常常以善良的智慧來修習佈施的善業。以智慧佈施的人，菩薩會自己衡量財物的多少，根據實際情況適當地進行施捨。見到前來乞求的人，會這樣想：前來乞求的人，有兩種。一種是富裕快樂，不是貧窮下賤，也不是孤獨無依無靠。另一種是貧窮困苦，孤苦伶仃，沒有依靠。菩薩會這樣想：如果我的財物很多，就讓他們都得到滿足。如果財物很少，就先賙濟那些貧窮乞討、無依無靠的人。先這樣考慮，像所
【English Translation】 English version: And practices giving. If kings, ministers, elders, or lay practitioners, these donors, knowing that I have given, will surely respectfully make offerings to me. He does not give in order to make others his servants. He gives even small things, let alone many things. He does not use giving to arouse greed in others, causing hardship and leading to ruin. He does not use giving to alienate others from their cities, thinking to win them over through giving, making them belong to him. The Bodhisattva, with wisdom and tireless diligence, is capable of fully accomplishing his own vows and adornments. He first practices giving himself, then teaches others to give. He is not lazy himself and teaches others to give. In all assemblies, he gives equally to those who uphold the precepts and those who break them, from the highest to the lowest. The Bodhisattva gives away whatever wealth he obtains, whether much or little, without waiting to accumulate enough before giving. He does not give out of fear of others, such as fear of anger, beatings, rebukes, slander, killing, binding, or banishment. He does not fear these things and gives. The Bodhisattva is joyful when he wants to give, happy when he gives, and has no regrets after giving. He does not deceive others with false things like imitation mani jewels (wish-fulfilling jewel), true pearls (zhenzhu), ke bei (seashells), jade, liuli (glass), or coral. All the possessions of the Bodhisattva, when he first obtains them, he vows to give to all beings. Later, those who come seeking, let them take what belongs to them. The Bodhisattva gives at the appropriate time, not at the inappropriate time. His own and others' giving is pure, not impure. His giving is dignified, not undignified. He gives with a determined mind, not with an uncertain mind. When he sees someone coming to beg, he never scoffs, nor does he belittle or frown. He first speaks words of praise, then gives. He fulfills their requests at the appropriate time, without creating obstacles. If they do not ask, he gives willingly. If they come to take, he allows them to take whatever they want. The Bodhisattva does not give with evil wisdom, but always cultivates the practice of giving with good wisdom. When giving with wisdom, the Bodhisattva measures his wealth and gives appropriately according to the circumstances. When he sees someone coming to beg, he thinks, 'Those who come to beg are of two kinds. One is wealthy and happy, not poor and lowly, nor lonely and without support. The other is poor and suffering, orphaned and helpless, without support.' He thinks, 'If my wealth is abundant, I will satisfy them all. If my wealth is little, I will first provide for those who are poor, begging, and without support.' He first thinks in this way, like what
念施。于彼富人不滿其意。當以本心辭謝發遣。唯愿仁者勿生恨心。
菩薩若見慳貪眾生財富無量。自為身惜不敢衣食。往詣其所共為親善。與作同意而語之言。汝若貪惜不能施與。我舍乃有無量財物。欲行滿足檀波羅蜜。普為一切乞求眾生。若有眾生。從汝求者。可來我舍取財施與。勿令空去。若難自取發遣使來。於我施時汝當隨喜。彼聞此已心大欣悅。於我無損彼蒙饒益。因與菩薩共相親愛。今雖未能即時行施。已種來世離慳種子。以彼次第修習自知為本。以巧方便教令少施。依下無貪教令至中。依中至上。
複次菩薩若和上阿阇梨若共住弟子。近住弟子凈修梵行。受性慳貪。若不慳貪。財物不具擁其施心。菩薩以己財物向佛法僧欲施作福。舍持與彼令其造作。己自不為。如是菩薩功德更增。令慳貪者降伏煩惱。彼樂法者亦滿其愿。如是攝取成熟眾生。複次菩薩見彼來者。有求索相。知其心已不令發言。隨其所須施令滿足。若有商價欺誑他時。菩薩知已。覆藏不說。彼作惡行欺誑他人。尚為覆藏。況復自身。欲滿彼愿隨意與財。彼無慚愧得已歡喜。無所畏懼熙悅而去。若菩薩為彼商人所欺。先不覺知欺已乃覺。亦不責彼不令憶念。不欲令彼犯不與取。起隨喜心。如是等舍所施物。是名菩薩智慧佈施。
【現代漢語翻譯】 現代漢語譯本：念及佈施，如果面對富人，即使佈施也不能滿足他們的慾望，應當以真誠的心意辭謝並遣送他們離開，只希望他們不要因此產生怨恨之心。
菩薩如果見到慳吝貪婪的眾生擁有無量的財富，卻爲了自身吝惜，不捨得用於衣食。菩薩會前往他們那裡，與他們建立親善的關係，與他們達成共識，然後告訴他們：『如果你貪惜財物，不願佈施，我這裡有無量的財物，想要圓滿檀波羅蜜（Dānapāramitā，佈施波羅蜜），普遍地為一切乞求的眾生服務。如果有人向你乞求，你可以讓他們到我這裡來取財物佈施，不要讓他們空手而歸。如果你不方便親自取用，可以派遣使者前來。在我佈施的時候，你應當隨喜讚歎。』他們聽了這些話，心裡會非常高興，因為對我沒有任何損失，而他們卻能得到饒益。因為與菩薩建立了親愛關係，即使現在還不能立即行佈施，也已經種下了來世遠離慳貪的種子。通過次第修習，以自覺為根本，用巧妙的方法教導他們少量佈施，從下等的無貪開始教導，逐漸達到中等，再從中等達到上等。
再者，菩薩如果遇到和尚（héshàng，指僧侶）、阿阇梨（āchélí，指導師）或者共同居住的弟子、親近居住的弟子，他們清凈地修習梵行（fànxíng，指清凈的行為），但天性慳貪，或者即使不慳貪，但財物不充足，抑制了他們佈施的心。菩薩會用自己的財物向佛、法、僧三寶佈施，想要做功德，就捨棄財物交給他們去造作，自己卻不做。這樣的菩薩功德會更加增長，能讓慳貪的人降伏煩惱，也能讓那些樂於佛法的人滿足願望。這樣來攝取和成熟眾生。再者，菩薩看到前來的人，有求索的樣子，瞭解他們的心意后，不讓他們開口，就隨他們所需要的施予，讓他們滿足。如果有人經商，用不正當的手段欺騙他人，菩薩知道后，會替他隱瞞，不說出去。他們做了惡行，欺騙他人，尚且為他們隱瞞，更何況是自己呢？爲了滿足他們的願望，隨意地給予財物。他們沒有慚愧之心，得到后非常高興，無所畏懼，喜悅地離去。如果菩薩被那些商人欺騙，事先沒有察覺，事後才發覺，也不會責備他們，不讓他們記住這件事，不希望他們犯下不與取（bù yǔ qǔ，指偷盜）的罪過，而是生起隨喜之心。像這樣捨棄所施之物，就叫做菩薩的智慧佈施。
【English Translation】 English version: Regarding giving, if encountering wealthy individuals who are not satisfied even with generous donations, one should sincerely decline and respectfully send them away, hoping that they do not harbor resentment.
If a Bodhisattva sees miserly and greedy beings possessing immeasurable wealth, yet being stingy and unwilling to use it for their own food and clothing, the Bodhisattva approaches them, establishes friendly relations, and reaches a consensus with them. Then, the Bodhisattva says, 'If you are greedy and unwilling to give, I have immeasurable wealth and desire to fulfill Dānapāramitā (Perfection of Giving), universally serving all beings who beg. If anyone asks you for something, you can direct them to me to take wealth and give, so they do not leave empty-handed. If it is inconvenient for you to take it yourself, you can send a messenger. When I give, you should rejoice and praise.' Upon hearing this, they will be very happy, as it does not harm them, and they benefit. Because of the loving relationship with the Bodhisattva, even if they cannot give immediately, they have planted the seeds for abandoning miserliness in the future. Through gradual practice, taking self-awareness as the foundation, they are taught to give in small amounts using skillful means, starting with the lower level of non-greed, gradually reaching the middle level, and then from the middle to the upper level.
Furthermore, if a Bodhisattva encounters a Héshàng (monk), Āchélí (teacher), or a co-resident disciple, or a closely residing disciple who diligently practices Brahmacharya (pure conduct), but is naturally miserly, or even if not miserly, lacks sufficient wealth and suppresses their desire to give, the Bodhisattva uses their own wealth to make offerings to the Buddha, Dharma, and Sangha, wishing to create merit, and gives the wealth to them to perform these acts, while refraining from doing so themselves. Such a Bodhisattva's merit increases even more, enabling the miserly to subdue their afflictions, and fulfilling the wishes of those who delight in the Dharma. This is how they gather and mature beings. Furthermore, when a Bodhisattva sees someone approaching with a begging demeanor, understanding their intention, they fulfill their needs without letting them speak. If someone is engaged in business and deceives others through improper means, the Bodhisattva, knowing this, conceals it and does not reveal it. They conceal even the evil deeds of deceiving others, let alone their own. To fulfill their wishes, they freely give wealth. Those individuals, without shame, are delighted upon receiving it, fearless, and happily depart. If a Bodhisattva is deceived by those merchants, unaware beforehand but realizing it afterward, they do not blame them, nor do they remind them of it, not wanting them to commit the offense of Bù yǔ qǔ (taking what is not given, stealing), but instead, they generate a mind of rejoicing. Such giving, relinquishing what is given, is called the Bodhisattva's wise giving.
複次菩薩無財施時。先所造作世間工巧。彼業現前。以少方便多獲財利。用施眾生。若復為他莊嚴說法。美善說法。慈心說法。貧苦聞法歡喜供養。何況富樂。慳者無惜。況常樂施若有信心長者居士。常習行施。財富無量將求者往令彼饒益彼所行施。所作功德。自身往助。堪能具足。信心清凈身口意業。隨其力能助彼營理。令其無礙。滿足求者。彼乏事力。施事難成。若隨朋黨。若非法行。若失正念。如是等若菩薩無財。以智慧施。乃至未得凈心。凈心菩薩不墮惡趣。生生常得無盡之財。
複次菩薩知彼邪見求法短者。不授其法不與經卷。若性貪財賣經卷者。亦不施與。若得經卷隱藏不現。亦不施與。若非彼人所知義者。亦不施與。若是彼人所知義者。菩薩於此經卷。已自知義則便持經。隨所樂與。若未知義。自須修學。又知他人有如是經示語其處。若更書與。若無示處復不得書。菩薩當復自觀其心。為是法慳纏心不能施耶。為更有為不施彼耶。作如是自觀已。若少有法慳者當持經與。為法施故。我寧以法施。現世癡啞為除煩惱。猶尚應施。況作將來智慧方便。如是觀時。無少許法慳者。彼菩薩應當自學。我為除煩惱故修行法施。滿足智慧方便故修行法施。愛念眾生故修行法施。菩薩自見內無煩惱。見
【現代漢語翻譯】 現代漢語譯本： 再者，菩薩在沒有財物可以佈施的時候，先前所造作的世間工巧技藝，這些技藝現在顯現作用，能以很少的方便獲得很多的財利，用以佈施給眾生。如果再為他人莊嚴地宣講佛法，用美好的言辭說法，用慈悲的心腸說法，那麼貧窮困苦的人聽聞佛法后都會歡喜供養，更何況是富裕快樂的人呢？對於那些吝嗇的人，他們會捨不得佈施，更何況是那些經常樂於佈施的人呢？如果有具足信心的長者、居士，經常修習佈施的行為，他們的財富就會無量無盡。菩薩會引導那些前來求助的人前往這些長者、居士處，使他們得到饒益。對於這些長者、居士所行的佈施，所作的功德，菩薩會親自前往幫助，使之能夠圓滿具足。菩薩以清凈的信心，通過身口意三業，隨自己的能力幫助他們經營管理，使他們的佈施沒有障礙，滿足求助者的需求。如果這些長者、居士缺乏辦事能力，佈施的事情難以成就，或者結交惡友，或者行為不合法度，或者失去正念，像這些情況，菩薩即使沒有財物，也可以用智慧來幫助他們完成佈施。 乃至菩薩還沒有得到清凈心的時候，清凈心的菩薩也不會墮入惡趣，生生世世都能得到無盡的財富。 再者，菩薩如果知道那些有邪見的人，或者尋求佛法動機不純正的人，就不會把佛法傳授給他們，也不會把經書給他們。如果有人天性貪婪錢財，想要出賣經書，菩薩也不會把經書施捨給他。如果有人得到經書後隱藏起來不讓別人看到，菩薩也不會把經書施捨給他。如果經書的內容不是那個人所能理解的，菩薩也不會把經書施捨給他。如果經書的內容是那個人所能理解的，菩薩自己已經理解了經書的含義，那麼就可以把經書拿出來，隨他喜歡佈施給別人。如果自己還沒有理解經書的含義，就需要自己先修學。 菩薩還要知道其他人哪裡有這樣的經書，告訴他經書的所在之處。如果可以，就再抄寫一份給他。如果沒有地方可以抄寫，又不能抄寫，菩薩應當反觀自己的內心，是不是因為對佛法慳吝，被慳吝之心纏縛而不能佈施呢？還是有其他的原因而不佈施給他呢？這樣反觀自己之後，如果發現自己稍微有一點法慳，就應當把經書給他，爲了法佈施的緣故。我寧願用法佈施來消除煩惱，即使是現在世變成癡呆瘖啞的人，爲了消除煩惱，也尚且應該佈施，更何況是爲了將來獲得智慧和方便呢？這樣觀察的時候，如果沒有絲毫的法慳，那麼這位菩薩就應當自己學習。我爲了消除煩惱的緣故而修行法佈施，爲了圓滿智慧和方便的緣故而修行法佈施，爲了愛念眾生的緣故而修行法佈施。菩薩自己看到內心沒有煩惱，看到
【English Translation】 English version: Furthermore, when a Bodhisattva has no wealth to give, the worldly skills and crafts that he previously cultivated will come into play. These skills can then be used to easily acquire wealth, which can be used to give to sentient beings. If he also eloquently preaches the Dharma, speaking with beautiful words and a compassionate heart, then even the poor and suffering will joyfully make offerings upon hearing the Dharma, let alone the wealthy and happy. Those who are stingy will be unwilling to give, let alone those who are always happy to give. If there are elders or lay practitioners with faith who constantly practice giving, their wealth will be immeasurable. The Bodhisattva will guide those who come seeking help to these elders and lay practitioners, so that they may benefit. The Bodhisattva will personally assist in the giving and meritorious deeds performed by these elders and lay practitioners, enabling them to be fully accomplished. With pure faith, the Bodhisattva will use his body, speech, and mind to assist them in their endeavors according to his ability, ensuring that their giving is unobstructed and that the needs of those seeking help are met. If these elders and lay practitioners lack the ability to manage affairs, making it difficult to accomplish the giving, or if they associate with bad company, act unlawfully, or lose mindfulness, the Bodhisattva, even without wealth, can use wisdom to help them complete the giving. Even before a Bodhisattva attains a pure mind, a Bodhisattva with a pure mind will not fall into the lower realms, and will always obtain inexhaustible wealth in every lifetime. Furthermore, if a Bodhisattva knows that someone has wrong views or seeks the Dharma with impure motives, he will not impart the Dharma to them, nor will he give them scriptures. If someone is greedy for wealth and wants to sell scriptures, the Bodhisattva will not give them scriptures either. If someone hides the scriptures after obtaining them and does not show them to others, the Bodhisattva will not give them scriptures either. If the content of the scriptures is not understandable to that person, the Bodhisattva will not give them scriptures either. If the content of the scriptures is understandable to that person, and the Bodhisattva himself has already understood the meaning of the scriptures, then he can take out the scriptures and give them to others as he pleases. If he has not yet understood the meaning of the scriptures, he needs to study them himself. The Bodhisattva should also know where others have such scriptures and tell him where the scriptures are located. If possible, copy another copy for him. If there is no place to copy, and it cannot be copied, the Bodhisattva should reflect on his own mind, is it because he is stingy with the Dharma, and is bound by stinginess and cannot give? Or are there other reasons for not giving it to him? After reflecting on himself in this way, if he finds that he has a little Dharma stinginess, he should give the scriptures to him, for the sake of Dharma giving. I would rather use Dharma giving to eliminate afflictions, even if I become a foolish and mute person in this life, I should still give in order to eliminate afflictions, let alone to gain wisdom and expediency in the future? When observing in this way, if there is no slightest Dharma stinginess, then this Bodhisattva should study by himself. I practice Dharma giving in order to eliminate afflictions, I practice Dharma giving in order to perfect wisdom and expediency, I practice Dharma giving in order to love sentient beings. The Bodhisattva sees that there are no afflictions in his heart, sees
不施彼。現得智慧。于未來世轉增無量。非施彼故。得是功德。經法施者。于未來世獲少法利。不及自學智慧開覺。今雖不施必將安樂一切眾生。施其智慧。寧為一切今不施與。不為一人與其經卷。如實知已。不施彼者。無有過咎。亦無悔恨。不越菩薩所受禁戒。
云何菩薩方便不施。不忍直言必定不與。要以軟語開解發遣。作是方便有而不施。菩薩本來所畜眾具一切施物。以清凈心於一切十方諸佛菩薩舍作凈施已。譬如比丘以己衣物于和上阿阇梨所舍作凈施。如是作凈施因緣故。得畜種種無量財物。故名住聖種菩薩。亦得無量功德。常自憶念如是功德。於一切時常隨增長。凡是凈施所畜之物。為諸佛菩薩受寄護持。見彼來求觀察其人有成就相。先所舍物作凈施者。取以與之。諸佛菩薩於一切眾生無不捨之物。作如是知。滿求者意。觀察彼人無成就相。以凈施法而開解之。稱言賢首。此物先舍。已有所屬。軟語發遣不令致恨。若以余物兩三倍施。作是方便。令知菩薩不以慳故而不惠施。當以不自在故不以施我。如是經法則不施與。菩薩作如是法施者。名智慧施。
複次菩薩一切施。所謂法施財施無畏施。比類相貌。若名若義。分別因果。如實知已而行佈施。是名菩薩智慧佈施。複次菩薩于不饒益己者慈心
【現代漢語翻譯】 現代漢語譯本：不佈施給那些人，現在就能獲得智慧，並且在未來世中智慧會轉增無量。不是因為不佈施給他們，才獲得這些功德。通過經典佛法的佈施，在未來世中獲得的佛法利益很少，比不上自己學習智慧而獲得的開悟覺醒。即使現在不佈施，也必定會爲了安樂一切眾生而佈施他們的智慧。寧願爲了所有眾生現在不佈施，也不爲了一個人而佈施經卷。如實地瞭解這些之後，不佈施給那些人，就沒有過錯，也不會有悔恨，沒有違越菩薩所受持的禁戒。
什麼是菩薩方便不施呢？就是不忍心直接拒絕，一定要用柔和的語言開導解釋，然後打發走。用這種方便的方式，即使有東西也不佈施。菩薩本來所擁有的所有器具和施捨之物，用清凈的心，向一切十方諸佛菩薩捨棄，作為清凈的佈施。譬如比丘用自己的衣物，向和尚（heshang，指和尚）阿阇梨（Achali，指阿阇梨）捨棄，作為清凈的佈施。像這樣作清凈佈施的因緣，就能擁有種種無量的財物。所以叫做安住于聖種的菩薩，也能獲得無量的功德，常常憶念這些功德，在任何時候都會不斷增長。凡是清凈佈施所擁有的東西，都是諸佛菩薩接受寄託護持的。看到有人來求，觀察這個人是否有成就的相，就把先前捨棄作清凈佈施的東西，取出來給他。諸佛菩薩對於一切眾生，沒有不捨棄的東西。這樣理解，就能滿足求者的心意。觀察那個人沒有成就的相，就用清凈佈施的道理來開導他，稱呼他為賢首（xianshou，指賢首），說：『這東西先前已經捨棄，已經有所屬。』用柔和的語言打發他走，不讓他產生怨恨。如果用其他的物品，兩三倍地佈施給他。用這種方便的方式，讓他知道菩薩不是因為吝嗇而不施捨，而是因為不自在，所以不能施捨給我。像這樣的經典佛法，就不佈施給他。菩薩這樣做佛法佈施，叫做智慧佈施。
再次，菩薩的一切佈施，包括法施、財施、無畏施，比較它們的相貌，無論是名稱還是意義，分別它們的因果，如實地瞭解之後才進行佈施，這叫做菩薩的智慧佈施。再次，菩薩對於不饒益自己的人，生起慈悲心。
【English Translation】 English version: Not giving to those, one can attain wisdom now, and in future lives, wisdom will increase immeasurably. It is not because of not giving to them that one obtains these merits. Through the giving of the Dharma, in future lives, one obtains little benefit of the Dharma, which is not comparable to the enlightenment and awakening gained from learning wisdom oneself. Even if one does not give now, one will surely give their wisdom for the sake of the peace and happiness of all sentient beings. It is better to not give now for the sake of all beings than to give scriptures to one person. Having truly understood these, not giving to those does not incur fault, nor will there be regret, and one does not violate the precepts received by the Bodhisattva.
What is the Bodhisattva's skillful means of not giving? It is being unwilling to directly refuse, but instead using gentle words to explain and send them away. Using this skillful means, even if one has something, one does not give it away. All the implements and objects of charity that the Bodhisattva originally possesses are relinquished with a pure mind to all the Buddhas and Bodhisattvas in the ten directions as a pure offering. For example, a Bhikshu (Bhikshu, refers to a Buddhist monk) relinquishes his own clothing to his Upadhyaya (Upadhyaya, refers to preceptor) and Acharya (Achali, refers to Acharya) as a pure offering. Because of the cause and condition of making such a pure offering, one can possess various immeasurable wealth. Therefore, one is called a Bodhisattva who abides in the noble lineage, and one can also obtain immeasurable merits, constantly remembering these merits, which will constantly increase at all times. All things possessed by pure offering are entrusted to the Buddhas and Bodhisattvas for protection. Seeing someone coming to ask, observing whether that person has the appearance of accomplishment, one takes out the things previously relinquished as a pure offering and gives them to him. The Buddhas and Bodhisattvas have nothing that they do not give to all sentient beings. Understanding this, one can satisfy the mind of the seeker. Observing that the person does not have the appearance of accomplishment, one explains to him with the principle of pure giving, addressing him as 'Worthy One' (xianshou, refers to worthy one), saying, 'This thing has already been relinquished and belongs to someone else.' One sends him away with gentle words, not causing him to harbor resentment. If one gives him two or three times as much of other things, using this skillful means, one lets him know that the Bodhisattva does not withhold giving because of stinginess, but because he is not at liberty to give it to me. Such scriptures of the Dharma are not given to him. When a Bodhisattva makes such a Dharma offering, it is called wisdom giving.
Furthermore, all the giving of a Bodhisattva, including Dharma giving, wealth giving, and fearlessness giving, comparing their appearances, whether in name or meaning, distinguishing their causes and effects, and giving after truly understanding them, is called the wisdom giving of a Bodhisattva. Furthermore, the Bodhisattva generates compassion towards those who do not benefit him.
佈施。于苦惱者悲心佈施。于功德者喜心佈施。于饒益己者及善知識親族人所。舍心佈施。是名菩薩智慧佈施。複次菩薩有障施。障施對治如實知之。障施有四種。一者先不修習。二者所施物少。三者財物雖多貪愛增上。四者見未來世具足財果而生貪著。先不習施者。菩薩見正求者。多有財物而不生施心。當知是我不習施故。疾行智慧作是思惟。我昔定當不習施心。致令今日雖有財物見來求者施心不生。今若不施復于來世有此施礙。如是知已。依施障對治而行佈施。則能捨離不習施障。所施物少者。菩薩見正求者。所施物少不欲佈施。以是施障故。疾行智慧作是思惟。寧安貧苦。要當佈施。思惟是已。悲心佈施復作是念。我從昔來。宿業過故。他自在故。令我飢寒困苦不能饒益一切眾生。寧令我今因是失命現世受苦。要當行施攝取眾生。不令受者心不滿足。況我今日。有果菜活命。要當安苦而行佈施。財物雖多。貪愛增上者。菩薩見正求者。以增上可意故。最上故。于所施物不生施心。彼菩薩知藏積過故。疾行智慧。我于苦中而生樂相。于未來世當受大苦。如是顛倒若知若斷。作是思惟已能行佈施。見未來財果生貪著者。菩薩行佈施已於施果大財生福利見。不能志求無上菩提菩薩知耶。果見為過患已。疾行智慧如實正
【現代漢語翻譯】 現代漢語譯本： 佈施。對於受苦惱的人，以悲憫之心行佈施；對於有功德的人，以歡喜之心行佈施；對於對自己有恩惠的人以及善知識、親族，以捨棄之心行佈施。這叫做菩薩的智慧佈施。 其次，菩薩有佈施的障礙，要如實地瞭解並對治這些障礙。佈施的障礙有四種：一是平時不修習佈施；二是所能佈施的財物很少；三是即使財物很多，貪愛之心卻更加強烈；四是看到未來世因佈施而獲得豐厚的財富果報，就產生貪戀執著。 對於平時不修習佈施的人，菩薩看到前來乞求的人，即使自己有很多財物，也不生起佈施之心。這時應當知道這是因為自己平時不修習佈施的緣故。迅速運用智慧，這樣思惟：我過去一定是不修習佈施，才導致今天即使有財物，見到前來乞求的人，佈施之心也無法生起。如果現在不佈施，未來世還會遇到這種佈施的障礙。像這樣認識之後，依靠對治佈施障礙的方法而行佈施，就能捨離不修習佈施的障礙。 對於所能佈施的財物很少的人，菩薩看到前來乞求的人，因為所能佈施的財物很少而不願意佈施。因為這個佈施的障礙，迅速運用智慧，這樣思惟：寧願安於貧困，也要行佈施。這樣思惟之後，以悲憫之心行佈施，並且這樣想：我從過去以來，因為宿世的業力，因為受他人支配，使我飢寒困苦，不能充分利益一切眾生。寧可我現在因此失去生命，現世遭受痛苦，也要行佈施，攝取眾生，不讓接受佈施的人心不滿足。更何況我今天，還有果實蔬菜可以用來維持生命，一定要安於困苦而行佈施。 對於財物很多，貪愛之心卻更加強烈的人，菩薩看到前來乞求的人，因為（所擁有的財物）非常令人喜愛，非常珍貴，所以對所要佈施的財物不生起佈施之心。這位菩薩知道積藏財物的過患，迅速運用智慧，（認識到）我在痛苦中反而產生快樂的想法，未來世將要遭受巨大的痛苦。像這樣顛倒的認知，如果能夠認識到並斷除，就能行佈施。看到未來因佈施而獲得的財富果報，產生貪戀執著的人，菩薩行佈施之後，對於佈施的果報——巨大的財富——產生利益和福利的看法，不能立志追求無上菩提（Anuttara-samyak-sambodhi）。菩薩知道這種對果報的看法是過患，迅速運用智慧，如實地（認識到這一點）。
【English Translation】 English version: Generosity (Dāna). Giving with compassion to those who are suffering. Giving with joy to those who are meritorious. Giving with a spirit of detachment to those who have benefited oneself, as well as to good teachers and relatives. This is called the wisdom of generosity of a Bodhisattva (Bodhisattva). Furthermore, a Bodhisattva (Bodhisattva) has obstacles to giving. One should truly understand and counteract these obstacles. There are four kinds of obstacles to giving: first, not cultivating the habit of giving; second, having little to give; third, even with abundant wealth, increasing attachment; fourth, seeing the future rewards of wealth resulting from giving and becoming attached to them. For those who do not cultivate the habit of giving, when a Bodhisattva (Bodhisattva) sees a genuine seeker, even if they have much wealth, they do not generate the intention to give. They should realize that this is because they have not cultivated the habit of giving. Quickly applying wisdom, they should think: 'In the past, I must not have cultivated the habit of giving, which has led to this situation today where, even though I have wealth, the intention to give does not arise when I see someone seeking. If I do not give now, I will encounter this obstacle to giving again in the future.' Having understood this, by relying on the methods to counteract the obstacles to giving, they can abandon the obstacle of not cultivating the habit of giving. For those who have little to give, when a Bodhisattva (Bodhisattva) sees a genuine seeker, they are unwilling to give because they have little to give. Because of this obstacle to giving, quickly applying wisdom, they should think: 'I would rather endure poverty and hardship, but I must give.' Having thought this, they give with compassion and also think: 'From the past, due to past karma, and due to being controlled by others, I am in a state of hunger, cold, and hardship, unable to fully benefit all beings. I would rather lose my life because of this now, and suffer in this present life, but I must practice giving and gather beings, not allowing the recipient to be unsatisfied. Moreover, today I still have fruits and vegetables to sustain my life, I must endure hardship and practice giving.' For those who have much wealth but whose attachment increases, when a Bodhisattva (Bodhisattva) sees a genuine seeker, because (the possessions they have) are very desirable and precious, they do not generate the intention to give. That Bodhisattva (Bodhisattva) knows the faults of hoarding wealth, quickly applying wisdom, (realizing that) I generate the idea of happiness in suffering, and in the future, I will suffer greatly. If such inverted cognition can be recognized and severed, then one can practice giving. For those who become attached to the future rewards of wealth resulting from giving, after a Bodhisattva (Bodhisattva) practices giving, they see the benefits and advantages in the rewards of giving—great wealth—and cannot aspire to Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi). The Bodhisattva (Bodhisattva) knows that this view of rewards is a fault, and quickly applying wisdom, truly (recognizes this point).
觀。一切諸行無有堅固唸唸磨滅。受用果報亦復如是。悉是離散磨滅之法。如是觀時。果見則斷。一切所施悉以迴向無上菩提。是名菩薩四種障施對治智慧。應當知。謂分別忍苦。知攝顛倒。觀行不堅。前三對治智。是正佈施。后一對治智。攝受正果。是名菩薩智慧佈施。
複次菩薩內獨凈心淳厚凈信覺想勝妙。無量施物意解施與一切眾生。是菩薩以少方便生無量功德。是智慧菩薩大智慧施。是名略說菩薩有財無財施所攝法。如是法施分別施凈心施。施障對治智慧。佈施凈心意解施。是名菩薩不共施。當知是名菩薩一切內外所施物。廣分別。上一切施。分別當知分別為難施等。
云何菩薩難施。略說有三種。菩薩有少財物。自忍貧苦施與他人。是名菩薩第一難施。若菩薩所可愛物性深愛著久習愛著。增上施物越最上貪著。能自開覺施與他人。是名第二難施。若菩薩勤苦得財施與他人。是名菩薩第三難施。
云何菩薩一切門施。略說四種。是菩薩若自物。若勸他得物。若自集佈施。若父母妻子奴婢作人。若善友大臣親屬。悉皆施與若他所須。是名略說菩薩四種一切門施。
云何菩薩善人施。略說五種。一者菩薩信心佈施。二者恭敬佈施。三者自手施。四者時施。五者不侵他施。是名菩薩善人施
【現代漢語翻譯】 現代漢語譯本： 觀想。一切諸行（一切現象）都是無常的，唸唸生滅。所受用的果報也是如此，都是離散磨滅的法則。這樣觀想的時候，如果真正見到實相，就能斷除煩惱。一切佈施都回向于無上菩提（證悟）。這稱為菩薩四種對治佈施障礙的智慧。應當知道，分別是忍受痛苦，瞭解攝受顛倒，觀想諸行無常，前三種對治智慧是真正的佈施，后一種對治智慧攝受真正的果報。這稱為菩薩的智慧佈施。
其次，菩薩內心清凈，具有淳厚的凈信，覺悟和想法殊勝美妙，以無量的施捨之物，用意念理解並施與一切眾生。這是菩薩以小的方便生出無量的功德。這是智慧菩薩的大智慧施捨。以上簡略地說明了菩薩有財物和無財物時所包含的施捨方法。如法施、分別施、凈心施、施捨對治障礙的智慧、佈施凈心意解施，這些稱為菩薩不共的施捨。應當知道，這稱為菩薩一切內外所施之物，廣泛地分別。以上一切施捨，應當分別知道，分別為難施等。
什麼是菩薩的難施？簡略地說有三種。菩薩擁有很少的財物，自己忍受貧困，而施與他人，這稱為菩薩第一難施。如果菩薩對於自己所喜愛的物品，內心深愛執著，長期習慣於這種愛著，超越最強烈的貪著，能夠自己覺悟並施與他人，這稱為第二難施。如果菩薩勤勞辛苦地獲得財物，卻施與他人，這稱為菩薩第三難施。
什麼是菩薩的一切門施？簡略地說有四種。菩薩無論是自己的財物，還是勸他人得到的財物，無論是自己積攢的佈施，還是父母、妻子、奴婢、傭人，以及善友、大臣、親屬的財物，都全部施與他人所需要的，這簡略地稱為菩薩四種一切門施。
什麼是菩薩的善人施？簡略地說有五種。一是菩薩以信心佈施，二是恭敬佈施，三是親手佈施，四是適時佈施，五是不侵佔他人的佈施。這稱為菩薩的善人施。
【English Translation】 English version: Contemplate. All phenomena (all conditioned things) are impermanent, arising and ceasing in every moment. The fruition of karmic retribution is also like this, all are subject to dispersion and extinction. When contemplating in this way, if one truly sees reality, one can cut off afflictions. All acts of giving are dedicated to Anuttara-Samyak-Sambodhi (supreme enlightenment). This is called the Bodhisattva's four kinds of wisdom that counteract the obstacles to giving. It should be known that distinguishing and enduring suffering, understanding and embracing the inversions, and contemplating the impermanence of phenomena, the first three counteracting wisdoms are true giving, and the last counteracting wisdom embraces true fruition. This is called the Bodhisattva's wisdom giving.
Furthermore, the Bodhisattva's inner mind is purely clean, possessing pure faith, and the thoughts and ideas are supremely wonderful. With immeasurable objects of giving, the Bodhisattva understands with intention and gives to all sentient beings. This is how the Bodhisattva generates immeasurable merit with small means. This is the great wisdom giving of the wise Bodhisattva. The above briefly explains the methods of giving that Bodhisattvas engage in whether they have wealth or not. Such as Dharma giving, discriminating giving, pure mind giving, wisdom that counteracts the obstacles to giving, giving with a pure mind and intentional understanding, these are called the Bodhisattva's uncommon giving. It should be known that this is called the Bodhisattva's giving of all internal and external objects, extensively distinguished. All the above giving should be distinguished and known as difficult giving, etc.
What is the Bodhisattva's difficult giving? Briefly speaking, there are three kinds. The Bodhisattva possesses very little wealth, endures poverty himself, and gives to others, this is called the Bodhisattva's first difficult giving. If the Bodhisattva is deeply attached to the things he loves, has long been accustomed to this attachment, transcends the strongest greed, is able to awaken himself and give to others, this is called the second difficult giving. If the Bodhisattva diligently and laboriously obtains wealth, but gives it to others, this is called the Bodhisattva's third difficult giving.
What is the Bodhisattva's giving through all doors? Briefly speaking, there are four kinds. Whether it is the Bodhisattva's own wealth, or the wealth obtained by persuading others, whether it is the giving accumulated by himself, or the wealth of parents, wife, servants, employees, as well as good friends, ministers, and relatives, all are given to others who need them. This is briefly called the Bodhisattva's four kinds of giving through all doors.
What is the Bodhisattva's giving of a virtuous person? Briefly speaking, there are five kinds. First, the Bodhisattva gives with faith; second, gives with respect; third, gives with his own hands; fourth, gives at the right time; and fifth, does not encroach on the giving of others. This is called the Bodhisattva's giving of a virtuous person.
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云何菩薩一切行施。略說十三種。一者無依施。二者廣施。三者歡喜施。四者常施。五者器施。六者一切施。七者一切處施。八者一切時施。九者無罪施。十者一切物施。十一者方土物施。十二者資財施。十三者谷施。如是十三種是名菩薩一切行施(器者謂四道凈福田器)。云何菩薩除惱施。略說有八種。一者菩薩見須飲食者施以飲食。二者須乘與乘。三者須衣與衣。四者須莊嚴具與莊嚴具。五者須種種器具悉皆施與。六者須華鬘涂香者隨其所欲。七者須舍與舍。八者須燈明者施以燈明。如是八種。是名菩薩除惱施。
云何此世他世樂施。略說九種。謂財施法施無畏施。財施者。勝妙清凈。如法調伏慳垢藏積垢故。修行佈施。調伏慳垢者。舍執著心。調伏藏積垢者。舍受用執著。無畏施者。謂師子虎狼王賊水火等種種恐怖救令得度。法施者。不顛倒說法具足說法。授人禁戒。如是略說菩薩九種施。令諸眾生得今世後世安樂。彼財施無畏施。分別此世樂。法施者分別今世後世樂。云何菩薩清凈施。略說十種。云何十。一者不留難。二者不異見。三者不積聚。四者不高心。五者無所依。六者不退弱。七者不下心。八者不背面。九者不求恩。十者不求報。不留難施者。菩薩有來求者。疾疾佈施不作留難。時
【現代漢語翻譯】 現代漢語譯本： 什麼是菩薩的一切行施？簡略地說有十三種。一是無依施，二是廣施，三是歡喜施，四是常施，五是器施（器指四道清凈的福田器），六是一切施，七是一切處施，八是一切時施，九是無罪施，十是一切物施，十一是方土物施，十二是資財施，十三是谷施。這十三種就叫做菩薩的一切行施。（器指四道清凈的福田器）。 什麼是菩薩的除惱施？簡略地說有八種。一是菩薩見到需要飲食的人就施給飲食，二是需要車乘的人就施給車乘，三是需要衣服的人就施給衣服，四是需要莊嚴具的人就施給莊嚴具，五是需要種種器具的都施給他們，六是需要華鬘涂香的人就隨他們的意願施給，七是需要房舍的人就施給房舍，八是需要燈明的人就施給燈明。這八種就叫做菩薩的除惱施。 什麼是此世他世樂施？簡略地說有九種，即財施、法施、無畏施。財施是指殊勝美妙清凈，如法調伏慳吝垢染，藏積垢染的緣故，修行佈施。調伏慳吝垢染是指捨棄執著心。調伏藏積垢染是指捨棄受用執著。無畏施是指對於獅子、老虎、豺狼、國王、盜賊、水火等種種恐怖，救護他們使他們脫離危險。法施是指不顛倒地說法，具足地說法，授予他人禁戒。像這樣簡略地說，菩薩有九種施捨，能使眾生得到今生後世的安樂。其中財施和無畏施，分別能帶來此世的快樂，而法施能帶來今生和後世的快樂。 什麼是菩薩的清凈施？簡略地說有十種。是哪十種呢？一是不留難，二是不異見，三是不積聚，四是不高心，五是無所依，六是不退弱，七是不下心，八是不背面，九是不求恩，十是不求報。不留難施是指菩薩遇到前來乞求的人，迅速佈施而不加以阻撓。當時
【English Translation】 English version: What is the Bodhisattva's all-conduct giving? Briefly speaking, there are thirteen kinds. First, giving without reliance; second, extensive giving; third, joyful giving; fourth, constant giving; fifth, giving of vessels (vessels refer to the pure fields of merit of the four paths); sixth, giving of everything; seventh, giving in all places; eighth, giving at all times; ninth, giving without fault; tenth, giving of all things; eleventh, giving of local products; twelfth, giving of wealth; thirteenth, giving of grains. These thirteen are called the Bodhisattva's all-conduct giving. (Vessels refer to the pure fields of merit of the four paths). What is the Bodhisattva's giving that removes affliction? Briefly speaking, there are eight kinds. First, when the Bodhisattva sees someone in need of food and drink, they give them food and drink; second, if someone needs a vehicle, they give them a vehicle; third, if someone needs clothing, they give them clothing; fourth, if someone needs ornaments, they give them ornaments; fifth, if someone needs various utensils, they give them all; sixth, if someone needs garlands and fragrant oils, they give them according to their desires; seventh, if someone needs a house, they give them a house; eighth, if someone needs light, they give them light. These eight are called the Bodhisattva's giving that removes affliction. What is the giving that brings happiness in this life and the next? Briefly speaking, there are nine kinds, namely, giving of wealth, giving of Dharma, and giving of fearlessness. Giving of wealth refers to giving that is excellent, pure, and well-tamed, subduing the defilements of stinginess and the accumulation of defilements, thus practicing giving. Subduing the defilements of stinginess means abandoning attachment. Subduing the accumulation of defilements means abandoning attachment to enjoyment. Giving of fearlessness refers to saving beings from various terrors such as lions, tigers, wolves, kings, thieves, water, and fire, enabling them to escape danger. Giving of Dharma refers to teaching the Dharma without distortion, teaching the Dharma completely, and bestowing precepts upon others. Thus, briefly speaking, the Bodhisattva has nine kinds of giving, which enable beings to attain happiness in this life and the next. Among them, giving of wealth and giving of fearlessness respectively bring happiness in this life, while giving of Dharma brings happiness in this life and the next. What is the Bodhisattva's pure giving? Briefly speaking, there are ten kinds. What are the ten? First, not hindering; second, not having different views; third, not accumulating; fourth, not being arrogant; fifth, being without reliance; sixth, not being weak; seventh, not being condescending; eighth, not turning away; ninth, not seeking favor; tenth, not seeking reward. 'Not hindering giving' means that when a Bodhisattva encounters someone who comes to ask for something, they quickly give without hindering them. At that time
滿所愿過其速望。不異見者。菩薩于施不起異見言無果報。不以害生布施。謂言是法不於此施。求世間出世間凈。不積聚施者。菩薩不久積財然後頓施。何以故。非菩薩有所施物。見來求者。堪能不施。不如法見。非不施與。云何積聚。然後乃施。亦非積聚。而施福增多。所施物等。求者亦等。漸施頓施。以何因緣。見福差別。又復菩薩。見積聚施過。不見隨施有過。何以故。謂積聚施。先來求者。或有百數而不施與。令彼嫌恨起不忍心。後來求者。積以頓施。是故菩薩。不積聚施。不高心施者。菩薩于求者所謙下心施。不觀他勝競心佈施。不以施故而自稱譽。我是施主餘者不能。無依施者。菩薩不以名稱而行佈施。于假名稱譽猶如塵坌。不退弱施者。菩薩欲施心悅。施時歡喜。施已無悔。財物增廣第一勝妙。菩薩聞他廣施勝施。心不自輕生退弱心。不下心施者。菩薩思量。以最勝最上妙物佈施。是名不下心施。不背面施者。菩薩等心。不隨朋黨怨親中人。悲心等施。不求恩施者。菩薩以悲心愍心而行佈施。不于受者計其恩惠。觀欲樂眾生愛火熾然。無勢力故。不求報施者。菩薩施已不怖未來財身具足。觀一切行皆悉磨滅。見無上菩提真實福利。如是十種。是名菩薩快凈佈施。如是菩薩。依九種施具足檀波羅蜜。得阿
【現代漢語翻譯】 現代漢語譯本： 滿其所愿，超過他們的期望。不持異見的人，菩薩在佈施時不起異見，不說沒有果報。不以傷害生命的方式佈施，說這種方法不應該用在這裡。爲了世間和出世間的清凈而佈施，不積聚財物才佈施的人，菩薩不會先積攢大量財富然後一次性佈施。為什麼呢？因為菩薩沒有什麼是不能施捨的，看到前來乞求的人，怎麼能不施捨呢？不如法理的見解，並非不施捨。為什麼要積聚之後才施捨呢？而且積聚之後施捨，福報也不會增多，所施捨的物品一樣，乞求者也一樣，漸施和頓施，因為什麼因緣，看到福報有差別呢？而且菩薩，看到積聚之後施捨的過失，看不到隨緣施捨的過失。為什麼呢？因為積聚之後施捨，先前來的乞求者，或許有成百上千卻沒有施捨給他們，讓他們心生嫌恨，生起不忍之心。後來來的乞求者，積攢起來一次性施捨。所以菩薩，不積聚財物才佈施。不以高傲的心施捨的人，菩薩對於乞求者謙卑恭敬地施捨，不觀察他人勝過自己而競爭佈施，不因為佈施而自我稱讚，說自己是施主，其他人不能。無所求地施捨的人，菩薩不爲了名聲而行佈施，對於虛假的名稱讚譽，視如塵土。不退縮軟弱地施捨的人，菩薩在想要施捨時內心喜悅，施捨時歡喜，施捨之後沒有後悔。財物增多，第一殊勝美妙。菩薩聽到他人廣行佈施，殊勝地佈施，內心不輕視自己，生起退縮軟弱之心。不以低下的心施捨的人，菩薩思量，用最殊勝最上妙的物品佈施，這叫做不以低下的心施捨。不背地裡施捨的人，菩薩以平等心，不偏袒朋友、怨家、親近的人，以悲憫心平等施捨。不求回報地施捨的人，菩薩以悲憫心、憐憫心而行佈施，不對接受施捨的人計較恩惠，觀察貪求慾望快樂的眾生，愛慾之火熾盛燃燒，因為沒有勢力，所以才貪求。不求報答地施捨的人，菩薩施捨之後不害怕未來缺少財富和身體，觀察一切行為都會消磨滅盡，看到無上菩提才是真實的利益。像這樣十種，叫做菩薩快速清凈的佈施。像這樣的菩薩，依靠九種施捨，具足檀波羅蜜（佈施的最高境界），得到阿[耨多羅三藐三菩提]。
【English Translation】 English version: Fulfilling their wishes, exceeding their expectations. Those without differing views, Bodhisattvas do not arise differing views in giving, saying there is no karmic result. Not giving by harming living beings, saying this method should not be used here. Giving for the sake of worldly and other-worldly purity, those who do not accumulate wealth before giving, Bodhisattvas do not first accumulate great wealth and then give all at once. Why? Because there is nothing a Bodhisattva cannot give away, seeing those who come to beg, how can they not give? Views that are not in accordance with the Dharma, are not not giving. Why accumulate before giving? Moreover, accumulating before giving does not increase merit, the items given are the same, the beggars are the same, gradual giving and sudden giving, due to what causes, do we see differences in merit? Moreover, Bodhisattvas see the faults of accumulating before giving, and do not see the faults of giving as it comes. Why? Because accumulating before giving, those who come to beg earlier, perhaps there are hundreds who are not given to, causing them to feel resentment and unwholesome thoughts. Those who come to beg later, accumulate and give all at once. Therefore, Bodhisattvas do not accumulate wealth before giving. Those who do not give with an arrogant heart, Bodhisattvas give with humility and respect to those who beg, not observing others surpassing themselves and competing in giving, not praising themselves because of giving, saying they are the giver and others cannot. Those who give without seeking anything, Bodhisattvas do not give for the sake of fame, regarding false names and praise as dust. Those who do not retreat or weaken in giving, Bodhisattvas are joyful in their hearts when they want to give, happy when giving, and have no regrets after giving. Wealth increases, first and foremost, supremely wonderful. Bodhisattvas, hearing of others giving widely, giving supremely, do not belittle themselves in their hearts, giving rise to retreating or weakening thoughts. Those who do not give with a lowly heart, Bodhisattvas contemplate, giving with the most supreme and wonderful items, this is called not giving with a lowly heart. Those who do not give behind their backs, Bodhisattvas give with an equal heart, not favoring friends, enemies, or close ones, giving equally with compassion. Those who do not give seeking repayment, Bodhisattvas give with compassion and pity, not calculating favors to those who receive giving, observing beings who crave the pleasures of desire, the fires of desire burning fiercely, because they have no power, they crave. Those who do not give seeking reward, Bodhisattvas, after giving, are not afraid of lacking wealth and body in the future, observing that all actions will be exhausted, seeing that unsurpassed Bodhi is the true benefit. These ten types are called Bodhisattvas' quick and pure giving. Bodhisattvas like this, relying on nine types of giving, fully possess Dāna Pāramitā (the highest state of giving), and attain Anuttarā-Samyak-Sambodhi (unexcelled complete enlightenment).
耨多羅三藐三菩提。◎
◎菩薩地持方便處戒品第十之一
云何菩薩尸波羅蜜。略說有九種。一者自性戒。二者一切戒。三者難戒。四者一切門戒。五者善人戒。六者一切行戒。七者除惱戒。八者此世他世樂戒。九者清凈戒。
云何自性戒。略說四德成就。是名自性戒。云何為四。一者從他正受。二者善凈心受。三者犯已即悔。四者專精念住堅持不犯。從他正受者。外顧他于犯愧心生。善凈心受者。內自顧于犯慚心生。犯已即悔。專精不犯。如是不犯戒。菩薩有二因緣離悔。是菩薩依受戒。凈心戒起。慚愧心起。慚愧心故。善能護戒。護戒故無悔。若從他受若凈心受。此二是法。若犯而悔。若專精不犯。此二隨法。若從他受。若凈心受。若專精不犯。此三法是菩薩不壞戒。犯已即悔者。毀而還復。若菩薩四德成就。是名自性戒。是名真實戒。自安安他。多所安隱多所快樂。哀愍世間利安天人。受戒隨戒。當知無量攝受。菩薩無量凈戒。攝取一切安樂眾生。成大果報獲大福利。疾得阿耨多羅三藐三菩提。
云何菩薩一切戒。略說二種。一者在家分。二者出家分。是名一切戒。一切戒復有三種。一者律儀戒。二者攝善法戒。三者攝眾生戒。律儀戒者。謂七眾所受戒。比丘比丘尼。式叉摩尼。沙彌
【現代漢語翻譯】 現代漢語譯本：阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
菩薩地持方便處戒品第十之一
什麼是菩薩的尸波羅蜜（Śīla-pāramitā，戒波羅蜜）？簡略地說，有九種：一是自性戒，二是*一切戒，三是難戒，四是一切門戒，五是善人戒，六是一切行戒，七是除惱戒，八是此世他世樂戒，九是清凈戒。
什麼是自性戒？簡略地說，成就四種功德，就叫做自性戒。什麼是四種功德？一是從他人處如法受戒，二是善凈其心而受戒，三是犯戒后立即懺悔，四是專心精進，念住于戒，堅持不犯。從他人處如法受戒，是因為顧慮他人，對犯戒生起慚愧之心。善凈其心而受戒，是因為內心自省，對犯戒生起慚愧之心。犯戒后立即懺悔，專心精進而不犯戒。像這樣不犯戒，菩薩有兩種因緣可以遠離後悔。一是菩薩依靠受戒，清凈的戒體生起。二是慚愧心生起。因為有慚愧心，所以能夠很好地守護戒律。守護戒律，所以沒有後悔。無論是從他人處受戒，還是以清凈心受戒，這兩種都是正法。無論是犯戒后懺悔，還是專心精進不犯戒，這兩種都是隨順正法。如果能從他人處受戒，以清凈心受戒，並且專心精進不犯戒，這三種正法能使菩薩不毀壞戒律。犯戒后立即懺悔，就是毀壞后又能恢復。如果菩薩成就這四種功德，就叫做自性戒，也叫做真實戒。能使自己安樂，也能使他人安樂，能給很多人帶來安穩和快樂，哀憐世間，利益安樂天人和人道眾生。受戒和隨順戒律，應當知道有無量的攝受。菩薩以無量的清凈戒律，攝取一切安樂的眾生，成就大的果報，獲得大的福利，迅速證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
什麼是菩薩的一切戒？簡略地說有兩種：一是在家眾所受的戒，二是出家眾所受的戒，這就叫做一切戒。一切戒又有三種：一是律儀戒，二是攝善法戒，三是攝眾生戒。律儀戒，是指七眾所受的戒：比丘（bhikṣu，男出家眾），比丘尼（bhikṣuṇī，女出家眾），式叉摩尼（śikṣamāṇā，學戒女），沙彌（śrāmaṇera，男少年出家眾）……
【English Translation】 English version: Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
Chapter Ten, Part One: Bodhisattva Bhumi-dhāraṇī on the Expedient Practices of Precepts
What is a Bodhisattva's Śīla-pāramitā (Perfection of Morality)? Briefly speaking, there are nine types: first, the precept of self-nature; second, the *all precepts; third, the difficult precept; fourth, the precept of all doors; fifth, the precept of virtuous people; sixth, the precept of all practices; seventh, the precept of removing afflictions; eighth, the precept of happiness in this life and the next; and ninth, the pure precept.
What is the precept of self-nature? Briefly speaking, it is called the precept of self-nature when four virtues are accomplished. What are the four? First, receiving it properly from another; second, receiving it with a virtuous and pure mind; third, repenting immediately after violating it; and fourth, being focused and diligent, dwelling in mindfulness, and firmly refraining from violating it. Receiving it properly from another arises from considering others and feeling ashamed of violating it. Receiving it with a virtuous and pure mind arises from self-reflection and feeling ashamed of violating it. Repenting immediately after violating it, and being focused and diligent in not violating it. By not violating the precepts in this way, a Bodhisattva has two causes and conditions for being free from regret: first, the Bodhisattva relies on receiving the precepts, and a pure precept body arises; second, a sense of shame arises. Because of the sense of shame, one is able to protect the precepts well. Because of protecting the precepts, there is no regret. Whether receiving the precepts from another or receiving them with a pure mind, these two are the Dharma. Whether repenting after violating them or being focused and diligent in not violating them, these two are in accordance with the Dharma. If one can receive the precepts from another, receive them with a pure mind, and be focused and diligent in not violating them, these three Dharmas enable the Bodhisattva to not break the precepts. Repenting immediately after violating them means restoring them after breaking them. If a Bodhisattva accomplishes these four virtues, it is called the precept of self-nature, and it is also called the true precept. It brings peace and happiness to oneself and others, brings stability and joy to many, and has compassion for the world, benefiting and bringing peace to gods and humans. Receiving the precepts and following the precepts, one should know that there is immeasurable reception. The Bodhisattva, with immeasurable pure precepts, gathers all beings of happiness, accomplishes great rewards, obtains great benefits, and quickly attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
What are all the precepts of a Bodhisattva? Briefly speaking, there are two types: first, the precepts received by lay practitioners; second, the precepts received by renunciates. These are called all the precepts. All the precepts are further divided into three types: first, the precepts of discipline; second, the precepts of gathering good dharmas; and third, the precepts of benefiting sentient beings. The precepts of discipline refer to the precepts received by the seven assemblies: Bhikṣu (monk), Bhikṣuṇī (nun), Śikṣamāṇā (novice nun), Śrāmaṇera (male novice)...
沙彌尼。優婆塞優婆夷。在家出家隨其所應。是名律儀戒。攝善法戒者。謂菩薩所受律儀戒。上修大菩提。身口意業。是名略說一切攝善法戒。何者是。謂菩薩依戒住戒。修聞慧思慧奢摩陀毗婆舍那修慧。空閑靜默恭敬師長禮事供養。有疾患者。起悲愍心瞻視供給。聞說法者嘆言善哉。實功德者稱揚贊善。一切眾生所作功德。心念口言隨喜歡悅。有侵犯者悉能安忍。身口意業已作當作。一切迴向無上菩提。隨時修習種種勝愿。常勤精進供養三寶。于諸善法心不放逸。念慧護持身口凈戒。守攝根門飯食知量。初夜后夜未曾睡眠。親近善人依善知識。自省己過。知已不犯。隨其所犯于佛菩薩及同行所如法悔除如是等護持修習。長養善法戒。是名攝善法戒。
攝眾生戒者。略說有十一種。一者眾生作饒益事。悉與為伴。二者眾生已起未起。病等諸苦及看病者。悉與為伴。三者為諸眾生說世間出世間法。或以方便令得智慧。四者知恩報恩。五者眾生種種恐怖。師子虎狼王賊水火。悉能救護。若有眾生喪失親屬財物諸難。能為開解令離憂惱。六者見有眾生貧窮困乏。悉能給施隨其所須。七者德行具足正受依止。如法畜眾。八者先語安慰隨時往返。給施飲食說世善語。進止非已去來隨物。如是等事。安眾生者皆悉隨順。若非
【現代漢語翻譯】 現代漢語譯本：沙彌尼（Śrāmaṇerikā，沙彌尼），優婆塞（Upāsaka，男居士），優婆夷（Upāsikā，女居士），無論是在家還是出家，都應遵循相應的戒律，這被稱為律儀戒。攝善法戒是指菩薩所受的律儀戒，以此向上修習大菩提，規範身口意三業，這是簡略地說明一切攝善法戒。具體內容是：菩薩依戒安住于戒，修習聞慧、思慧、奢摩他（Śamatha，止）和毗婆舍那（Vipaśyanā，觀）等修慧；在空閑寂靜之處，恭敬師長，禮敬供養；對於有疾病的眾生，生起悲憫之心，照顧供養；聽聞說法時，讚歎『善哉』；對於具有真實功德者，稱揚讚美；對於一切眾生所作的功德，心念口言隨喜讚歎；對於有侵犯行為者，都能安忍；身口意三業，已作、當作的一切，都回向于無上菩提；隨時修習種種殊勝的願望；常常勤奮精進地供養三寶；對於各種善法，內心不放逸；以正念和智慧護持身口意的清凈戒律；守護攝持六根，飲食知量；初夜和后夜都不曾睡眠；親近善人，依止善知識；自我反省過失，知道后不再犯；對於所犯的過失，在佛菩薩以及同行者面前如法懺悔。像這樣護持修習，增長善法戒，這被稱為攝善法戒。 攝眾生戒，簡略地說有十一種：一是眾生在做饒益的事情時，都參與其中；二是眾生已經或尚未發生的疾病等痛苦，以及照顧病人的人，都參與其中；三是為眾生宣說世間和出世間的佛法，或者用方便法門使他們獲得智慧；四是知恩報恩；五是眾生遇到種種恐怖，如獅子、老虎、豺狼、盜賊、水災、火災等，都能救護；如果眾生喪失親屬、財物等遭遇各種困難，能為他們開導解釋，使他們遠離憂愁煩惱；六是見到有眾生貧窮困乏，都能給予佈施，滿足他們的需求；七是德行具足，正確地接受和依止，如法地畜養大眾；八是先用溫和的語言安慰，隨時往來，給予飲食，說世間的善語，進退去來都順應對方的需求。像這些安樂眾生的事情，都隨順去做。如果不是...
【English Translation】 English version: Śrāmaṇerikā (female novice), Upāsaka (male lay follower), Upāsikā (female lay follower), whether they are householders or renunciants, should follow the corresponding precepts, which are called the Prātimokṣa precepts. The Saṃgrahavastu-śīla precepts refer to the Prātimokṣa precepts received by Bodhisattvas, with which they cultivate great Bodhi, regulating their actions of body, speech, and mind. This is a brief explanation of all Saṃgrahavastu-śīla precepts. Specifically, it means that Bodhisattvas abide by the precepts, cultivate the wisdom of hearing, the wisdom of thinking, Śamatha (tranquility), and Vipaśyanā (insight); in quiet and secluded places, they respect teachers, pay homage, and make offerings; towards beings with illnesses, they generate compassion and provide care; when hearing the Dharma, they exclaim 'Excellent!'; for those with true merits, they praise and commend them; for the merits performed by all beings, they rejoice in their hearts and with their words; towards those who commit offenses, they are able to endure; all actions of body, speech, and mind, whether already done or to be done, are dedicated to unsurpassed Bodhi; they constantly cultivate various excellent aspirations; they diligently and vigorously make offerings to the Three Jewels; towards all virtuous dharmas, their minds are not lax; they uphold the pure precepts of body, speech, and mind with mindfulness and wisdom; they guard and restrain the six senses, and are mindful of the quantity of food; they do not sleep during the early and late watches of the night; they associate with virtuous people and rely on virtuous teachers; they reflect on their own faults, and knowing them, do not repeat them; for the faults they have committed, they confess and purify them according to the Dharma before the Buddhas, Bodhisattvas, and fellow practitioners. By upholding and cultivating in this way, they increase the Saṃgrahavastu-śīla precepts, which are called the Saṃgrahavastu-śīla precepts. The Saṃgrahavastu-śīla precepts, briefly speaking, have eleven aspects: First, when beings are doing beneficial things, one participates in them; second, one participates in the sufferings of beings, whether they have already arisen or have not yet arisen, such as illnesses, and in the care of those who are ill; third, one expounds the Dharma of the world and beyond the world for beings, or uses skillful means to enable them to gain wisdom; fourth, one knows and repays kindness; fifth, one is able to protect beings from various terrors, such as lions, tigers, wolves, robbers, floods, and fires; if beings lose relatives, wealth, or encounter various difficulties, one is able to explain and guide them, enabling them to be free from sorrow and distress; sixth, when one sees beings who are poor and destitute, one is able to give alms and meet their needs; seventh, one is virtuous, correctly accepts and relies on, and righteously supports the Sangha; eighth, one first comforts with gentle words, visits frequently, provides food and drink, speaks virtuous words of the world, and adapts one's actions to the needs of others. One complies with these things that bring peace to beings. If it is not...
安者。皆悉遠離。九者有實德者稱楊歡悅。十者有過惡者慈心呵責。折伏罰黜令其改悔。十一者以神通力。示現惡道。令彼眾生畏厭眾惡奉修佛法。歡喜信樂生希有心。
云何菩薩。住律儀戒。住攝善法戒。住攝眾生戒。善護持戒。善攝善法戒。一切行攝眾生戒。菩薩住波羅提木叉戒。舍轉輪王出家學道。不顧尊位如視草土。舍離五欲如棄涕唾。乃至來世魔天亦無愿樂。終不為彼修持梵行。心常恐怖如實見過舍現在樂如畏風雹。正見觀察而不味著。其性恬靜好樂空閑若眾若獨心常安住。不限持戒生知足想。依戒住戒修習菩薩正受所生無量功德。若近四眾不說非法。于空閑處不住惡覺。設令暫起即自悔責深見其過。見過患已還得本心。若聞菩薩一切戒法。大地菩薩微妙無量不可思議久遠難行。心不恐怖亦不懈退。而作是念。彼亦丈夫能持菩薩不可思議身口凈戒。我亦丈夫必當如彼決定無疑。住律儀菩薩。常省己過不觀彼闕。若見兇暴及惡性人。心不恚恨起法心悲心。憐愍方便令得解脫。住律儀菩薩。于眾生所。不生怖想。況復加害。住律儀菩薩。成就五種不放逸行。與過去俱。與未來俱。與現在俱。已作當作。菩薩過去所犯如法懺悔。是名過去不放逸行。未來當犯當如法悔。是名未來不放逸行。現在所犯即如法悔
【現代漢語翻譯】 現代漢語譯本： 『安』是指（菩薩）完全遠離（惡事）。第九，對於具有真實功德的人，（菩薩）稱揚讚美，心生歡喜。第十，對於有過錯和罪惡的人，（菩薩）以慈悲心呵斥責備，通過折服、懲罰、罷黜等手段，令其改過懺悔。第十一，（菩薩）以神通力，示現惡道景象，令那些眾生畏懼厭惡各種惡行，奉行修習佛法，歡喜信樂，生起稀有之心。
什麼是菩薩安住于律儀戒、安住于攝善法戒、安住于攝眾生戒？（即）善於守護戒律，善於攝取善法戒，一切行為都爲了攝受眾生戒。菩薩安住于波羅提木叉戒（別解脫戒），捨棄轉輪王的尊貴地位出家學道，不顧惜尊位，視如草芥泥土，舍離五欲，如同丟棄鼻涕唾沫，乃至來世即使是魔王、天人，也沒有任何願望和貪戀，終究不會爲了他們而修持梵行。內心常常懷有恐怖之心，如實地看到（五欲的）過患，捨棄眼前的快樂，如同畏懼狂風冰雹。以正見觀察（世間），而不貪戀執著。其本性恬淡安靜，喜好空閑寂靜，無論在眾人之中還是獨自一人，內心常常安住于正念。不侷限於持戒，生起知足的想法。依靠戒律，安住于戒律，修習菩薩的正受，由此產生無量的功德。如果靠近四眾弟子，不說不如法的言論。在空閑之處，不起惡念。即使偶爾生起惡念，立即自我懺悔責備，深刻地認識到自己的過錯。認識到過患之後，立即恢復本來的清凈心。如果聽聞菩薩的一切戒法，（知道）大地菩薩的戒法微妙無量、不可思議、久遠難行，內心不感到恐怖，也不懈怠退縮，而是這樣想：『他們也是大丈夫，能夠持守菩薩不可思議的身口意清凈戒律，我也是大丈夫，必定能夠像他們一樣。』對此堅定不移。
安住于律儀戒的菩薩，常常反省自己的過失，不觀察別人的缺點。如果見到兇暴和惡性之人，內心不生嗔恨，而是生起法心和悲心，憐憫他們，用方便法門令他們得到解脫。安住于律儀戒的菩薩，對於眾生，不生起怖畏的想法，更何況是加以傷害。安住于律儀戒的菩薩，成就五種不放逸行。與過去相關，與未來相關，與現在相關，已作的、當作的。（具體來說，）菩薩對於過去所犯的錯誤，如法懺悔，這稱為過去的不放逸行。對於未來將要犯的錯誤，應當如法懺悔，這稱為未來的不放逸行。對於現在所犯的錯誤，立即如法懺悔。
【English Translation】 English version: 'Peace' means (the Bodhisattva) completely stays away from (evil deeds). Ninth, for those who possess real virtues, (the Bodhisattva) praises and rejoices. Tenth, for those who have faults and evils, (the Bodhisattva) rebukes and blames with a compassionate heart, using methods such as subduing, punishing, and dismissing to make them repent and reform. Eleventh, (the Bodhisattva) uses supernatural powers to show the sights of evil realms, causing those beings to fear and detest all kinds of evil deeds, practice and cultivate the Buddha's teachings, rejoice and believe, and give rise to a rare mind.
What is it for a Bodhisattva to abide in the Pratimoksha precepts, abide in the precepts of gathering good dharmas, and abide in the precepts of gathering sentient beings? (It means) being good at guarding the precepts, being good at gathering the precepts of good dharmas, and all actions are for the sake of gathering sentient beings. The Bodhisattva abides in the Pratimoksha precepts (precepts of individual liberation), abandons the noble position of a Chakravartin (wheel-turning king) to leave home and study the Way, not cherishing the noble position, regarding it as grass and dirt, abandoning the five desires as if discarding snot and saliva, and even in the future life, even the demon king and heavenly beings have no desires or attachments, and will never cultivate pure conduct for them. The mind always harbors fear, truly seeing the faults of (the five desires), abandoning present happiness as if fearing strong winds and hail. Observing (the world) with right view, without being greedy or attached. Their nature is calm and quiet, fond of emptiness and tranquility, whether in a crowd or alone, the mind always abides in right mindfulness. Not limited to holding precepts, giving rise to the thought of contentment. Relying on the precepts, abiding in the precepts, cultivating the Bodhisattva's proper reception, thereby generating immeasurable merits. If near the fourfold assembly, not speaking unlawful words. In a quiet place, not giving rise to evil thoughts. Even if evil thoughts arise temporarily, immediately repenting and blaming oneself, deeply recognizing one's own faults. After recognizing the faults, immediately restoring the original pure mind. If hearing all the precepts of the Bodhisattva, (knowing that) the precepts of the Earth Bodhisattvas are subtle, immeasurable, inconceivable, long-lasting, and difficult to practice, the mind does not feel fear, nor does it slacken or retreat, but thinks like this: 'They are also great men, able to uphold the Bodhisattva's inconceivable pure precepts of body, speech, and mind, and I am also a great man, and I will surely be able to be like them.' There is no doubt about this.
A Bodhisattva who abides in the Pratimoksha precepts often reflects on their own faults, not observing the shortcomings of others. If seeing violent and evil people, the mind does not give rise to anger and hatred, but gives rise to the mind of Dharma and compassion, pitying them, and using expedient means to liberate them. A Bodhisattva who abides in the Pratimoksha precepts does not give rise to fearful thoughts towards sentient beings, let alone harm them. A Bodhisattva who abides in the Pratimoksha precepts accomplishes five kinds of non-negligence. Related to the past, related to the future, related to the present, what has been done, what will be done. (Specifically,) the Bodhisattva repents of the mistakes made in the past according to the Dharma, this is called non-negligent conduct in the past. For the mistakes that will be made in the future, one should repent according to the Dharma, this is called non-negligent conduct in the future. For the mistakes made in the present, immediately repent according to the Dharma.
。是名現在不放逸行。如所行如所住。專心護持。是名已作不放逸行。依已作不放逸行。如所行如所住。不起犯戒。是名當作不放逸行。住律儀菩薩。功德覆藏惡事發露。少欲知足堪忍眾苦不生憂戚。進止安諦威儀庠序。離諸諂曲凈修正命。菩薩成就如是十法。名住律儀戒。善護持戒。謂過去五欲心不顧戀。未來五欲不生欣想。現在五欲不念貪著。樂處空閑不生足想。離惡言惡覺心不自輕。安隱樂住善能堪忍。不為放逸威儀凈命。
菩薩住攝善法戒。于身命財若起少著。即時除滅不令增長。一切犯戒因緣煩惱等起即時除滅。若於眾生起恚害怨心。即時除滅。若起懈怠即時除滅。若起味相應禪即時除滅。如實知五處。謂善果善因善因果倒及與非倒。攝善法障。皆如實知。菩薩見善果福利而求善因。攝善法倒。如實知之。菩薩得善根。不起無常常見。苦有樂見。不凈凈見。非我我見。如實知攝善法障。離不攝善法。菩薩成就如是十行。名住攝善法戒。疾攝諸善法及一切行。所謂依施依戒依忍依精進依禪定。五行成就智慧。菩薩住攝眾生戒有十一種。於一一種成就一切行。一者眾生所作。皆與同事若始思量及所施作。行路去來。正業方便。守護財物。和合諍訟。世間吉會及諸福業。皆與同事。二者于諸苦事。皆與為伴
【現代漢語翻譯】 現代漢語譯本：這就是所謂的現在不放逸行。如其所行，如其所住，專心護持，這就是所謂的已作不放逸行。依靠已作不放逸行，如其所行，如其所住，不起犯戒之心，這就是所謂的當作不放逸行。安住于律儀的菩薩，功德得以覆蓋，惡事得以顯露。少欲知足，堪忍眾多苦難，不生憂愁悲慼。進退安詳，威儀有度。遠離各種諂媚虛偽，清凈地修正自己的生活。菩薩成就這樣的十種品德，就叫做安住于律儀戒。善於守護戒律，指的是對於過去的五欲（色、聲、香、味、觸）心不顧戀，對於未來的五欲不生欣羨之想，對於現在的五欲不念及貪著。喜歡處在空閑寂靜之處，不生滿足之想。遠離惡言惡語和邪惡的念頭，內心不輕賤自己，安穩快樂地居住，善於忍受各種苦難，不因為放逸而使威儀和生活不清凈。 菩薩安住于攝善法戒，對於自身、生命、財產，如果生起絲毫的執著，就立即消除滅盡，不讓它增長。一切導致犯戒的因緣和煩惱等生起時，立即消除滅盡。如果對於眾生生起嗔恨、傷害、怨恨之心，立即消除滅盡。如果生起懈怠之心，立即消除滅盡。如果生起與味覺相應的禪定，立即消除滅盡。如實地瞭解五處，即善果、善因、善因果、顛倒以及非顛倒。對於攝善法的障礙，都如實地瞭解。菩薩見到善果的福利，從而尋求善因，對於攝善法的顛倒，如實地瞭解它。菩薩得到善根，不起無常當常想，苦有樂想，不凈當凈想，非我當我想。如實地瞭解攝善法的障礙，遠離不攝善法。菩薩成就這樣的十種行為，就叫做安住于攝善法戒。迅速地攝取各種善法以及一切行為，也就是依靠佈施、依靠戒律、依靠忍辱、依靠精進、依靠禪定。五種行為成就智慧。菩薩安住于攝眾生戒有十一種，對於每一種都成就一切行為。第一，眾生所做的事情，都與他們一同參與，無論是開始的思考、所施行的作為、行路往來、正當的職業和方便、守護財物、調和爭訟、世間的吉慶聚會以及各種福德事業，都與他們一同參與。第二，對於各種苦難的事情，都與他們一同承擔。
【English Translation】 English version: This is called 'present non-negligence practice'. As one acts, as one dwells, with focused mind protecting and maintaining, this is called 'already done non-negligence practice'. Relying on 'already done non-negligence practice', as one acts, as one dwells, not arising transgression, this is called 'to be done non-negligence practice'. A Bodhisattva abiding in moral discipline, merits are covered, evil deeds are revealed. With few desires, content, able to endure suffering without generating sorrow or grief. Advancing and retreating peacefully, with dignified deportment and proper order. Separated from all flattery and deceit, purely correcting one's livelihood. A Bodhisattva accomplishing these ten qualities is called 'abiding in the precepts of moral discipline'. Well protecting and maintaining the precepts means that past five desires (form, sound, smell, taste, touch) are not regarded with longing, future five desires do not generate thoughts of delight, present five desires are not contemplated with greed and attachment. Enjoying being in empty and quiet places without generating thoughts of satisfaction. Separated from evil speech and evil thoughts, the mind does not belittle itself. Dwelling peacefully and happily, well able to endure. Not for the sake of negligence, deportment and livelihood are pure. A Bodhisattva abiding in the precepts of gathering good dharmas, if even a little attachment arises towards body, life, or wealth, it is immediately eliminated and not allowed to grow. All causes and conditions for transgression, afflictions, etc., arising are immediately eliminated. If hatred, harm, or resentment arise towards sentient beings, they are immediately eliminated. If laziness arises, it is immediately eliminated. If meditation corresponding to taste arises, it is immediately eliminated. Knowing the five places as they truly are, namely, good result, good cause, good cause and result, inverted, and non-inverted. The obstacles to gathering good dharmas are all known as they truly are. A Bodhisattva sees the benefits of good results and seeks good causes. The inversions of gathering good dharmas are known as they truly are. A Bodhisattva obtains good roots and does not generate the view of impermanence as permanence, suffering as pleasure, impurity as purity, non-self as self. Knowing the obstacles to gathering good dharmas as they truly are, separated from not gathering good dharmas. A Bodhisattva accomplishing these ten practices is called 'abiding in the precepts of gathering good dharmas'. Quickly gathering all good dharmas and all practices, namely, relying on giving, relying on precepts, relying on patience, relying on diligence, relying on meditation. The five practices accomplish wisdom. A Bodhisattva abiding in the precepts of gathering sentient beings has eleven aspects. In each aspect, all practices are accomplished. First, all the actions of sentient beings are participated in together, whether it is the initial thought, the actions performed, traveling to and fro, proper occupation and means, protecting wealth, harmonizing disputes, worldly auspicious gatherings, and all meritorious deeds are participated in together. Second, all suffering matters are accompanied together.
。若見疾病瞻視供給。盲者將導。迷者次路。聾者指授。躄者荷負。欲纏苦者教令遠離。瞋恚睡眠。掉悔疑蓋。如是等苦亦令遠離欲覺恚覺。害覺親里覺。國土覺不死覺。輕侮覺族姓覺。悉教遠離。眾生諍訟不知苦者。能為開解行路疲乏施諸所安。三者為諸眾生具足說法。惡行眾生。說除惡行善句善味善義。隨順通達增長道品。方便說者。為惡眾生。說除惡行。說除慳法。得現果報。少正方便。而得大財得已守護。憎嫉法者令生信樂。清凈見諦離諸惡趣。煩惱永盡一切苦滅。四者知恩報恩。饒益己者。善心與語問訊慰喻。贊言。善來設座安處。若等若增酬報無減。諸有所作悉與同事。瞻視病苦隨順說法。除滅恐畏離諸憂悔。若有乏短給施眾具。如法依止隨順其心。有實德者稱揚歡悅。有過惡者慈心呵責。折伏罰黜。令其改悔。示神通力隨所宜現。五者恐怖眾生為作救護。所謂水火王賊鬼神惡獸。人非人等一切怖畏。悉為救護令得安隱。若見眾生親屬財物諸難憂惱。或見喪失親屬善友知識及諸師長所尊敬者。或有財物王賊所奪。火燒水㵱亡失寶藏。事業不成強分私財。或惡眷屬散棄資產。悉為開解令離憂惱。六者見有眾生資生不具。給施所須。飲食衣服湯藥眾具香花燈明莊嚴雜飾車乘僮僕財物舍宅。如是等乏。悉皆給施
。七者如法受眾先與依止。以無貪心哀愍心而為說法賑給所須。若自無者。從彼信心居士長者。求索與之。如法所得衣食湯藥。及諸房舍等。共受用無所藏積。以五種法隨時教誡。如力種品中說。八者隨他心戒。先知眾生自性及性。應共住者與共同止。隨其所宜與共從事。又隨心者。觀其所行。若以如是身行如是口行。令彼憂惱。無善利者菩薩不為。雖令憂惱而獲善利者菩薩為之。若菩薩自行身行口行。非戒所攝亦非功德智慧方便。令彼憂惱。無善利者菩薩不為。與上相違者菩薩為之。如生憂苦喜樂亦爾。隨其所應廣分別說。又隨心者。若見眾生有瞋恨色。尚不嘆其德。況說其惡。亦不懺謝。又隨心者。人不問訊安慰己者。猶尚自往問訊安慰。況來問訊而不酬和。唯除教誡。又隨心者。不惱他人除慈愍心寂靜諸根。呵責弟子令其調伏。又隨心者。不嗤笑不戲弄。令其慚恥而生疑悔。彼雖不如不言汝今墮在負處。見人謙下亦不自高。又隨心者非不習近。不極習近。不非時習近。又隨心者。於他親厚不說其過。於他怨者不稱其德。不親善者。不與同意不多求欲。若有所取知量知足。若有請者不逆其意。若有嫌責如法悔謝九者實功德者。稱讚歡悅具足信者。嘆信功德。戒聞施慧亦復如是十者應呵責者呵責調伏微過微犯者。以
【現代漢語翻譯】 現代漢語譯本：七、如法接受供養后，首先要讓大眾有所依靠。以沒有貪婪的慈悲心為他們說法，並供給他們所需的物品。如果自己沒有，就從那些有信心的居士或長者那裡，請求並給予他們。如法獲得的衣物、食物、湯藥以及房舍等，要共同使用，不要積藏。以五種方法隨時教誡他們，如《如力種品》中所說的那樣。 八、隨順他人心意。首先了解眾生的自性和習性，應該共同居住的就與他們共同居住，根據他們的需要與他們共同做事。又所謂『隨心』，就是觀察他們的行為。如果某種身行或口行會令他們憂惱，沒有好處，菩薩就不做。即使會令他們憂惱，但能帶來好處，菩薩也會做。如果菩薩自己所做的身行或口行，不屬於戒律所禁止的，也不是功德、智慧或方便，但會令他們憂惱，沒有好處，菩薩就不做。與上述情況相反的，菩薩就做。對於產生憂愁、痛苦、喜悅、快樂等情況，也應根據具體情況詳細分別說明。 又所謂『隨心』，如果看到眾生面帶嗔恨之色，尚且不讚嘆他們的優點，更何況說他們的缺點。也不懺悔或謝罪。 又所謂『隨心』，即使別人不問候或安慰自己，自己仍然主動去問候和安慰他們，更何況別人來問候自己而不迴應呢？除非是爲了教誡。 又所謂『隨心』，不惱亂他人，保持慈悲心，寂靜諸根，呵斥弟子是爲了讓他們調伏。 又所謂『隨心』，不嘲笑、不戲弄，以免他們感到慚愧而產生疑慮和後悔。即使他們不如人，也不說『你現在處於失敗的境地』。看到別人謙虛，也不自高自大。 又所謂『隨心』，不要不親近，也不要過度親近，不要在不適當的時候親近。 又所謂『隨心』，對於與他人親近的人，不說他們的過失；對於怨恨他人的人，不稱讚他們的優點。對於不親近也不友善的人，不與他們意見一致，不多求慾望。如果有所取用，要知道適量和知足。如果有人請求，不要違逆他們的意願。如果有人責備，要如法懺悔和道歉。 九、對於具有真實功德的人，要稱讚和歡喜，對於具有充足信心的人，要讚歎信心的功德。對於戒、聞、施、慧等功德，也應如此。 十、對於應該呵責的人，要呵責並調伏。對於輕微的過失或違犯，要以...
【English Translation】 English version: Seven, after receiving offerings according to the Dharma, one should first provide support for the assembly. With a mind free from greed and full of compassion, one should expound the Dharma for them and provide them with what they need. If one does not have it oneself, one should request it from those faithful lay practitioners or elders and give it to them. Clothing, food, medicine, and dwellings obtained according to the Dharma should be shared and not hoarded. One should constantly admonish them with the five methods, as described in the 『Chapter on the Power of Capacity』 (Ruli Zhong Pin). Eight, accord with the minds of others. First, understand the nature and habits of sentient beings. Those with whom one should live together, live with them; according to their needs, work with them. Furthermore, 『according with the mind』 means observing their actions. If a certain bodily or verbal action causes them distress and brings no benefit, the Bodhisattva does not do it. Even if it causes them distress but brings benefit, the Bodhisattva does it. If the Bodhisattva's own bodily or verbal actions are not prohibited by the precepts, nor are they merit, wisdom, or skillful means, but they cause them distress and bring no benefit, the Bodhisattva does not do it. The opposite of the above, the Bodhisattva does it. For the arising of sorrow, suffering, joy, and happiness, one should also explain in detail according to the specific circumstances. Furthermore, 『according with the mind』 means that if one sees a sentient being with an angry expression, one does not even praise their virtues, let alone speak of their faults. Nor does one repent or apologize. Furthermore, 『according with the mind』 means that even if others do not greet or comfort oneself, one still takes the initiative to greet and comfort them, let alone not responding to those who come to greet oneself? Unless it is for the purpose of admonishment. Furthermore, 『according with the mind』 means not disturbing others, maintaining a compassionate mind, and calming the senses. Reprimanding disciples is for the sake of subduing them. Furthermore, 『according with the mind』 means not mocking or teasing, lest they feel ashamed and develop doubts and regrets. Even if they are inferior to others, one does not say, 『You are now in a state of failure.』 Seeing others being humble, one does not become arrogant. Furthermore, 『according with the mind』 means not being unaffiliated, not being overly affiliated, and not being affiliated at inappropriate times. Furthermore, 『according with the mind』 means not speaking of the faults of those who are close to others; not praising the virtues of those who resent others. For those who are neither close nor friendly, one does not agree with their opinions and does not seek many desires. If one takes something, one should know the proper amount and be content. If someone requests something, do not go against their wishes. If someone blames you, repent and apologize according to the Dharma. Nine, for those who possess real merit, one should praise and rejoice; for those who have sufficient faith, one should praise the merit of faith. The same should be done for the merits of morality (戒, jie), learning (聞, wen), generosity (施, shi), and wisdom (慧, hui). Ten, for those who should be reprimanded, one should reprimand and subdue them. For minor faults or transgressions, one should use...
憐愍心軟語呵責。中過中犯中語呵責。上過上犯上語呵責。如呵責折伏罰黜亦復如是。軟中過軟中犯。隨時驅出還令共住為化犯戒及餘人故。以愛益心黜令出衆。上過上犯者。不同住不同食。乃至改悔亦不同住。以慈愍心故。不令彼人于佛法中多起罪過。亦為教誡餘眾生故。十一者菩薩為饒益故現神通力。或令恐怖或令歡喜。行惡行者示以惡報。所謂寒冰地獄邊地獄等諸惡道處。語其人言。汝當觀此。人間造惡當生彼中受無量苦。彼見恐怖而生厭怖離諸惡行。菩薩于大眾中見不信者問事不答。即時化作金剛力士及諸大力諸天鬼神而恐怖之。以恐怖故。舍高慢心敬信正答。其餘大眾聞彼正答亦皆調伏。又以神力。現一為多現多為一。石壁皆過身出水火。或復示現共聲聞神力。令彼歡悅。未信者信。犯戒者清凈。少聞者多聞。慳者能施。癡者得慧。如是菩薩成就一切行利眾生戒。是名菩薩三種戒聚。無量功德聚。◎
菩薩地持經卷第四 大正藏第 30 冊 No. 1581 菩薩地持經
菩薩地持經卷第五
北涼中印度三藏曇無讖于姑臧譯菩薩地持方便處戒品之餘
◎菩薩欲學菩薩律義戒。攝善法戒。攝眾生戒者。若在家若出家。發無上菩提愿已。于同法菩薩。已發願者。有智有力。善語
【現代漢語翻譯】 現代漢語譯本： 以憐憫之心，用柔和的言語呵責。對於中等程度的過錯、中等程度的違犯、中等程度的言語過失，進行呵責。對於上等程度的過錯、上等程度的違犯、上等程度的言語過失，進行呵責。如同呵責、折伏、處罰、驅逐也是如此。對於較輕的過錯和違犯，可以隨時驅逐出去，之後再讓他們回來一起居住，爲了教化犯戒者和其他人。以慈愛和增益之心，驅逐他們離開大眾。對於上等程度的過錯和違犯者，不同住、不同食，乃至他們懺悔之後，也不同住。因為慈悲憐憫之心，不讓他們在佛法中造作更多的罪過，也爲了教誡其他的眾生。第十一條，菩薩爲了饒益眾生，示現神通力，或者使他們恐怖，或者使他們歡喜。對於行為惡劣的人，示以惡報，比如寒冰地獄、邊地獄等各種惡道之處，告訴他們說：『你們應當觀看這些地方，人間造惡就會生到這些地方，遭受無量的痛苦。』他們見到這些景象，心生恐懼，從而厭離各種惡行。菩薩在大眾中，見到不相信的人，提問時不回答，立即化作金剛力士以及各種大力諸天鬼神來恐嚇他們。因為恐懼的緣故，捨棄高慢之心，恭敬地相信並正確回答。其餘的大眾聽到正確的回答，也都調伏了。又以神通力，示現一為多，示現多為一，身體可以穿過石壁，身上可以出水出火，或者示現與聲聞一樣的神力，使他們歡悅。使未信者生起信心，犯戒者得到清凈，少聞者增長見聞，慳吝者能夠佈施，愚癡者得到智慧。像這樣，菩薩成就一切行為來利益眾生，這就是菩薩的三種戒聚，無量的功德聚。
《菩薩地持經》卷第四 大正藏第30冊 No. 1581 《菩薩地持經》
《菩薩地持經》卷第五 北涼中印度三藏曇無讖（Dharmaraksa）于姑臧（Guzang）譯《菩薩地持方便處戒品》之餘
菩薩想要學習菩薩的律儀戒、攝善法戒、攝眾生戒，無論是在家還是出家，發起無上菩提愿之後，對於同法的菩薩，已經發愿者，有智慧有能力，善於言語
【English Translation】 English version: With a compassionate heart, use gentle words to admonish. For moderate transgressions, moderate offenses, and moderate verbal misconduct, administer rebuke. For severe transgressions, severe offenses, and severe verbal misconduct, administer rebuke. The same applies to admonishment, subjugation, punishment, and expulsion. For minor transgressions and offenses, they may be expelled temporarily, but later allowed to return and live together, for the sake of educating the offenders and others. With loving-kindness and a desire to benefit them, expel them from the community. For severe transgressions and offenses, do not live together, do not eat together, and even after they repent, do not live together. Because of compassion and pity, prevent them from creating more offenses within the Buddhadharma, and also to instruct other beings. Eleventh, Bodhisattvas, for the benefit of sentient beings, manifest supernatural powers, either to frighten them or to make them happy. To those who engage in evil deeds, show them the retribution of evil, such as the freezing hells, border hells, and other evil realms, telling them, 'You should observe these places; those who commit evil in the human realm will be born in these places and suffer immeasurable pain.' Seeing these scenes, they become frightened and develop aversion, abandoning all evil deeds. Bodhisattvas, in the assembly, seeing those who do not believe, do not answer their questions, but immediately transform into Vajra warriors and various powerful gods and spirits to terrify them. Because of fear, they abandon their arrogance, respectfully believe, and answer correctly. The rest of the assembly, hearing the correct answers, are also subdued. Also, with supernatural powers, manifest one as many, manifest many as one, pass through stone walls, emit water and fire from the body, or manifest the same supernatural powers as the Shravakas, causing them to rejoice. Cause the unbelieving to develop faith, the offenders to become purified, the unlearned to become learned, the stingy to become generous, and the ignorant to gain wisdom. In this way, Bodhisattvas accomplish all actions to benefit sentient beings; these are called the three aggregates of precepts of the Bodhisattva, the aggregates of immeasurable merits.
Bodisattvabhumi Sutra, Volume 4 Tripitaka No. 1581, Volume 30, Bodisattvabhumi Sutra
Bodisattvabhumi Sutra, Volume 5 Translated by Tripitaka Master Dharmaraksa (曇無讖) from Central India in Guzang (姑臧), continuation of the Bodisattvabhumi Upayakausalya-sila Chapter
If a Bodhisattva wishes to learn the Bodhisattva's code of discipline, the precepts of gathering good dharmas, and the precepts of benefiting sentient beings, whether they are lay or monastic, after making the supreme Bodhi vow, they should approach a fellow Bodhisattva who has already made the vow, who is wise, capable, and eloquent.
善義。能誦能持。如是菩薩所先禮足已作是言。我于大德乞受菩薩戒。大德於我不憚勞者。哀愍聽許。作是請已偏袒右肩。於三世十方佛及大地諸菩薩前。恭敬作禮念其功德。起軟中上淳凈心。于智者前謙下恭敬長跪曲身。于佛像前作是言。唯愿大德。授我菩薩戒。作是語已。一心念住長養凈心。我今不久當得無盡無量無上大功德聚。如是念已。默然而住。爾時智者。于彼受者不起亂心。若坐若立而作是言。汝某甲善男子諦聽。法弟汝是菩薩不。答言是。發菩提愿未。答言已發。
問已復作是言。汝善男子。欲於我所受一切菩薩戒律儀戒攝善法戒攝眾生戒。此諸戒是過去未來現在一切菩薩所住戒。過去一切菩薩已學。未來一切菩薩當學。現在一切菩薩今學。汝能受不。答言能。第二第三。亦如是說。
智者三說。授彼戒已。受者不起。爾時智者。于佛像前敬禮十方世界諸菩薩眾。如是白言。某甲菩薩。於我某甲前三說受菩薩戒。我為作證。一初十方無量諸佛第一無上大師現知見覺者。於一切眾生一切法。現知見覺。亦如是白。某菩薩。於我某前三說受菩薩戒。我為作證。第二第三。亦如是白。如是受菩薩戒竟。次第十方一切世界無量諸佛。及住大地諸菩薩前。法有相現。爾時十方世界諸佛菩薩。念是菩薩
【現代漢語翻譯】 現代漢語譯本： 善義。如果有人能夠誦讀和受持（菩薩戒），那麼這位菩薩應該先禮拜誦持者的雙足，然後說：『我向大德您請求授予菩薩戒。希望大德您不要因為我而感到勞累，請慈悲地允許我。』這樣請求之後，袒露右肩，面對三世十方諸佛以及大地上的所有菩薩，恭敬地禮拜，憶念他們的功德。生起柔軟、中等、上等的純凈心。在有智慧的人面前謙虛恭敬，長跪彎身。在佛像前說：『唯愿大德，授予我菩薩戒。』說完之後，一心專注，長養清凈心，心想：『我今不久將獲得無盡、無量、無上的大功德聚集。』這樣想完之後，默默地住于正念之中。這時，傳戒的智者，對於接受戒的人不起任何雜亂的心念，無論是坐著還是站著，都這樣說：『你某甲（受戒者的名字）善男子，仔細聽。法弟，你是菩薩嗎？』回答說：『是。』『你發過菩提愿嗎？』回答說：『已經發過。』 問完之後，又這樣說：『你這位善男子，想要在我這裡受持一切菩薩戒律儀戒（防止惡行的戒律）、攝善法戒（修習一切善法的戒律）和攝眾生戒（利益一切眾生的戒律）嗎？這些戒律是過去、未來、現在一切菩薩所住持的戒律。過去的一切菩薩已經學過，未來的一切菩薩將要學，現在的一切菩薩正在學。你能夠受持嗎？』回答說：『能。』第二次、第三次，也像這樣說。 智者三次詢問，授予他戒律之後，受戒者不起身。這時，傳戒的智者，在佛像前恭敬地禮拜十方世界的諸菩薩眾，這樣稟告說：『某甲菩薩，在我某甲面前三次說要受持菩薩戒，我為他作證。』第一次向十方無量諸佛，也就是第一無上的大師，具有現知現見覺悟者，對於一切眾生、一切法，具有現知現見覺悟者，這樣稟告。也這樣稟告說：『某菩薩，在我某甲面前三次說要受持菩薩戒，我為他作證。』第二次、第三次，也像這樣稟告。這樣受菩薩戒完畢，次第地，十方一切世界無量諸佛，以及安住在大地上的諸菩薩面前，法相顯現。這時，十方世界諸佛菩薩，憶念這位菩薩。
【English Translation】 English version: Virtuous one. If one can recite and uphold (the Bodhisattva precepts), that Bodhisattva should first pay homage to the feet of the one who recites and upholds them, and then say: 'I request the Great Virtuous One to bestow upon me the Bodhisattva precepts. May the Great Virtuous One not be troubled by me, and kindly grant me permission.' After making this request, he bares his right shoulder and, facing the Buddhas of the three times and ten directions and all the Bodhisattvas on the earth, respectfully prostrates, remembering their merits. He generates a gentle, middling, and supreme pure mind. Before the wise one, he is humble and respectful, kneeling and bowing. Before the Buddha image, he says: 'May the Great Virtuous One, bestow upon me the Bodhisattva precepts.' After saying this, he focuses his mind and cultivates a pure heart, thinking: 'I will soon obtain an inexhaustible, immeasurable, and unsurpassed accumulation of great merit.' After thinking this, he remains silently in mindfulness. At this time, the wise one who transmits the precepts, does not generate any confused thoughts towards the one receiving the precepts, whether sitting or standing, and says: 'You, so-and-so (the name of the recipient), virtuous man, listen carefully. Dharma brother, are you a Bodhisattva?' He answers: 'Yes.' 'Have you made the Bodhi vow?' He answers: 'I have already made it.' After asking, he says again: 'You, virtuous man, do you wish to receive from me all the Bodhisattva precepts, namely the precepts of moral discipline (preventing evil deeds), the precepts of gathering good dharmas (cultivating all good dharmas), and the precepts of benefiting sentient beings (benefiting all sentient beings)? These precepts are the precepts upheld by all Bodhisattvas of the past, future, and present. All Bodhisattvas of the past have already learned them, all Bodhisattvas of the future will learn them, and all Bodhisattvas of the present are now learning them. Can you uphold them?' He answers: 'I can.' The second and third times, he says the same. The wise one asks three times, and after bestowing the precepts, the recipient does not rise. At this time, the wise one who transmits the precepts, before the Buddha image, respectfully pays homage to the Bodhisattva assemblies of the ten directions, and reports: 'Bodhisattva so-and-so, in front of me, so-and-so, has said three times that he wishes to receive the Bodhisattva precepts, and I bear witness to him.' The first time, he reports to the immeasurable Buddhas of the ten directions, who are the supreme masters, the ones with present knowledge, present seeing, and enlightenment, who have present knowledge, present seeing, and enlightenment of all sentient beings and all dharmas. He also reports: 'Bodhisattva so-and-so, in front of me, so-and-so, has said three times that he wishes to receive the Bodhisattva precepts, and I bear witness to him.' The second and third times, he also reports in this way. After the Bodhisattva precepts have been received in this way, in sequence, before the immeasurable Buddhas of all the worlds in the ten directions, and the Bodhisattvas abiding on the earth, the Dharma appearance manifests. At this time, the Buddhas and Bodhisattvas of the worlds in the ten directions, remember this Bodhisattva.
起如實知見。某世界中某菩薩。從某菩薩受菩薩戒。於是菩薩起子想弟想。慈心愛念。慈心愛念故。令是菩薩善法增長終不退減。如是白。如是知覺。如是受菩薩戒已。智者受者。向十方諸佛及菩薩眾敬禮而退。如是菩薩所受律儀戒于餘一切律儀戒。最勝最上。攝受無量無邊功德。從第一無上真實心起。一切眾生一切種惡行對治。波羅提木叉戒。於此律儀戒。百分不及其一。百千萬分乃至極算數譬喻亦不及一。攝受一切諸功德故。住菩薩戒者作是思惟。如法者行非法不行。功德轉增。學戒菩薩。聞修多羅藏所說及菩薩摩得勒伽藏所說。當勤護持。有智菩薩不從一切菩薩受菩薩戒。若不信者則不從受。謂初聞菩薩戒。不信不順不能思惟。慳者貪者。多欲者。不知足者。破戒者。慢緩者。不護戒者。瞋者恨者。不堪忍者。懶惰者。懈怠者。著睡眠者。樂說世事者。如是等人悉不從受。若有菩薩修習善心。乃至一𤚲牛乳頃者。不飲酒者。不愚癡者。不怯弱者。不少聞者。不謗菩薩藏修多羅者。從如是等人受菩薩戒。菩薩受菩薩戒者。誹謗違逆菩薩藏者。不向其說亦不教義。何以故。彼聞已不信。無知覆障故而生誹謗。如是謗者。如受菩薩戒。無量功德聚。謗者罪報亦復如是。乃至不捨惡言惡見惡覺。終不捨離。如是罪業菩薩
【現代漢語翻譯】 現代漢語譯本 開始如實地知見。在某個世界中的某位菩薩，從某位菩薩那裡接受菩薩戒。於是這位菩薩對他們生起如同對待子女或兄弟姐妹般的想法，以慈悲之心愛護思念他們。因為以慈悲之心愛護思念的緣故，使得這些菩薩的善法增長，永遠不會退減。像這樣稟白，像這樣認知，像這樣受持菩薩戒之後，有智慧的受戒者，面向十方諸佛以及菩薩大眾，恭敬地頂禮然後退下。像這樣，菩薩所受持的律儀戒，在其他一切律儀戒中，是最殊勝、最至上的。它能攝受無量無邊的功德，是從第一無上的真實心生起的，能對治一切眾生的一切惡行。波羅提木叉戒（別解脫戒），與此律儀戒相比，百分之一都比不上，百千萬分乃至用極多的算術譬喻也比不上。因為菩薩戒能攝受一切諸功德的緣故。安住于菩薩戒的人應當這樣思維：如法的行為就去做，不如法的行為就不要做，這樣功德就會不斷增長。學習戒律的菩薩，聽聞修多羅藏（經藏）所說的以及菩薩摩得勒伽藏（菩薩論藏）所說的，應當勤加護持。 有智慧的菩薩不應隨便從任何菩薩那裡接受菩薩戒。如果對方不值得信任，就不要從他那裡接受。例如，初次聽聞菩薩戒，不相信、不順從、不能深入思惟的人；慳吝的人、貪婪的人、慾望多的人、不知足的人、破戒的人、傲慢懈怠的人、不守護戒律的人、嗔恨的人、懷恨的人、不能忍耐的人、懶惰的人、懈怠的人、貪睡的人、喜歡說世俗瑣事的人，像這樣的人，都不要從他們那裡接受菩薩戒。如果有人修習善心，哪怕只有一滴牛奶那麼短的時間；不飲酒的人；不愚癡的人；不怯懦的人；不多聞的人；不誹謗菩薩藏修多羅（菩薩藏經）的人，就從這樣的人那裡接受菩薩戒。菩薩受菩薩戒的人，如果誹謗違逆菩薩藏，就不要向他們宣說，也不要教導他們義理。為什麼呢？因為他們聽了也不會相信，由於無知矇蔽的緣故而產生誹謗。像這樣誹謗的人，就像受菩薩戒能獲得無量功德一樣，誹謗者的罪報也是如此，乃至不捨棄惡言、惡見、惡覺，就終究無法舍離。像這樣的罪業，菩薩應當遠離。
【English Translation】 English version Beginning with truly knowing and seeing. A certain Bodhisattva in a certain world receives the Bodhisattva precepts from a certain Bodhisattva. Then, this Bodhisattva generates thoughts of them as children or siblings, cherishing them with loving-kindness. Because of this loving-kindness, the good qualities of these Bodhisattvas increase and never diminish. Thus, one reports, thus one perceives, and thus, after receiving the Bodhisattva precepts, the wise recipient respectfully bows to all the Buddhas and Bodhisattvas in the ten directions and withdraws. In this way, the precepts of discipline received by a Bodhisattva are the most supreme and unsurpassed among all other precepts of discipline. They encompass immeasurable and boundless merits, arising from the first and foremost true mind, and counteract all evil deeds of all sentient beings. The Pratimoksha precepts (individual liberation precepts) are not even a fraction of this precept of discipline, not even one in a hundred million, or even in extremely numerous mathematical analogies. This is because the Bodhisattva precepts encompass all merits. One who abides in the Bodhisattva precepts should contemplate thus: act according to the Dharma, and do not act contrary to the Dharma, so that merit will continuously increase. A Bodhisattva who is learning the precepts, upon hearing what is said in the Sutra Pitaka (collection of discourses) and the Bodhisattva Matrika Pitaka (collection of Bodhisattva treatises), should diligently uphold them. A wise Bodhisattva should not receive the Bodhisattva precepts from just any Bodhisattva. If the other person is not trustworthy, then do not receive them from him. For example, those who hear the Bodhisattva precepts for the first time and do not believe, do not comply, and cannot contemplate deeply; those who are stingy, greedy, have many desires, are not content, break the precepts, are arrogant and lax, do not protect the precepts, are angry, resentful, cannot endure, are lazy, indolent, fond of sleep, and enjoy talking about worldly affairs—do not receive the precepts from such people. If there is someone who cultivates a good mind, even for the duration of milking a cow; who does not drink alcohol; who is not foolish; who is not timid; who is well-learned; who does not slander the Bodhisattva Sutra Pitaka (Bodhisattva Sutras), then receive the Bodhisattva precepts from such a person. If someone who has received the Bodhisattva precepts slanders or opposes the Bodhisattva Pitaka, do not explain it to them, nor teach them its meaning. Why? Because they will not believe it upon hearing it, and due to the obscuration of ignorance, they will generate slander. Just as receiving the Bodhisattva precepts brings immeasurable merit, so too is the retribution for those who slander, and they will not be able to abandon it until they abandon evil words, evil views, and evil perceptions. The Bodhisattva should stay away from such karmic actions.
。欲受菩薩戒時。智者應先為說菩薩摩得勒伽藏。說菩薩戒及犯戒相。令受戒者。自心觀察智慧思惟。我堪受戒非效他受。是名堅固菩薩如是人者應受菩薩戒。◎
◎如是菩薩住律儀戒者。有四波羅夷處法。何等為四。菩薩為貪利故自嘆己德毀呰他人。是名第一波羅夷處法。菩薩自有財物。性慳惜故。貧苦眾生無所依怙來求索者。不起悲心給施所求。有欲聞法吝惜不說。是名第二波羅夷處法。
菩薩瞋恚。出粗惡言意猶不息。復以手打或加杖石。殘害恐怖瞋恨增上。犯者求悔不受其懺。結恨不捨。是名第三波羅夷處法。菩薩謗菩薩藏說。相似法熾然建立於相似法。若心自解或從他受。是名第四波羅夷處法。是名菩薩四波羅夷處法。
是菩薩於四波羅夷處法一一犯。是名波羅夷處法。何況犯四。不能增廣現法。莊嚴菩提。亦不增長現在凈心。是名相似菩薩非實菩薩。若菩薩以軟中煩惱犯四法者。不名舍律儀戒。若上煩惱犯。是名為舍。若於四法數數違犯。不生慚愧歡喜愛樂。言是功德。是名上煩惱犯。菩薩無有頓犯四波羅夷處法。舍菩薩律儀戒。如比丘舍律儀戒。菩薩失律儀戒已。堪任更受。非如比丘犯木叉戒。不得更受。有二因緣。失菩薩律儀戒。一者舍無上菩提愿。二者起增上煩惱犯無有捨身受
【現代漢語翻譯】 現代漢語譯本：當想要受菩薩戒時，有智慧的人應該先為他講解菩薩摩得勒伽藏（菩薩戒的根本），說明菩薩戒的內容以及違犯戒律的表現。讓受戒的人自己用心觀察，以智慧思維，認為自己堪能受戒，而不是效仿他人而受戒。這叫做堅固的菩薩。像這樣的人才應該接受菩薩戒。
像這樣的安住于律儀戒的菩薩，有四種波羅夷（斷頭罪）之處法。是哪四種呢？菩薩爲了貪圖利益，自我讚歎自己的功德，詆譭貶低他人。這叫做第一種波羅夷之處法。菩薩自己有財物，卻因為天性慳吝，對於貧困無依、前來求助的眾生，不生起悲憫之心，不給予他們所求。有人想要聽聞佛法，卻吝惜而不為他們宣說。這叫做第二種波羅夷之處法。
菩薩生起嗔恚，說出粗暴惡劣的言語，心中仍然不能平息，又用手打人，或者用棍杖石頭傷害他人，殘害恐嚇，嗔恨心不斷增長。犯錯的人前來請求懺悔，卻不接受他們的懺悔，結下怨恨而不肯捨棄。這叫做第三種波羅夷之處法。菩薩誹謗菩薩藏（菩薩所應修學的法），宣說相似的法，熾盛地建立相似的法。如果內心自己這樣理解，或者從他人那裡接受這樣的觀點。這叫做第四種波羅夷之處法。以上就是菩薩的四種波羅夷之處法。
如果菩薩對於四種波羅夷之處法中的任何一種犯了，就叫做波羅夷之處法。更何況是犯了全部四種。這樣不能增廣現世的利益，莊嚴菩提（覺悟），也不能增長現在的清凈心。這叫做相似的菩薩，而不是真實的菩薩。如果菩薩以輕微或中等的煩惱觸犯了這四種法，不叫做捨棄律儀戒。如果是以強烈的煩惱觸犯，就叫做捨棄。如果對於這四種法屢次違犯，不生慚愧之心，反而歡喜愛樂，說這是功德，這就叫做以強烈的煩惱觸犯。菩薩不會一下子就觸犯四種波羅夷之處法而捨棄菩薩律儀戒，就像比丘捨棄律儀戒一樣。菩薩失去律儀戒后，可以再次受戒，不像比丘觸犯木叉戒（比丘戒）后，就不能再次受戒。有兩種因緣會導致失去菩薩律儀戒：一是捨棄無上菩提愿（成佛的願望），二是生起強烈的煩惱，並且犯了（重罪），沒有捨棄身體而受（果報）。
【English Translation】 English version: When one wishes to receive the Bodhisattva precepts, a wise person should first explain the Bodhisattva Matrika (the root of the Bodhisattva precepts), explaining the content of the Bodhisattva precepts and the signs of violating the precepts. Let the recipient observe with their own mind and contemplate with wisdom, thinking that they are capable of receiving the precepts, rather than receiving them in imitation of others. This is called a steadfast Bodhisattva. Only such a person should receive the Bodhisattva precepts.
A Bodhisattva who abides in the precepts of discipline has four Parajika (severing the head) offenses. What are the four? A Bodhisattva, for the sake of greed for profit, praises his own virtues and disparages others. This is called the first Parajika offense. A Bodhisattva has wealth, but because of his inherent stinginess, he does not generate compassion for poor and helpless beings who come seeking help, and does not give them what they ask for. If someone wants to hear the Dharma, he is reluctant to speak it for them. This is called the second Parajika offense.
A Bodhisattva becomes angry, utters harsh and evil words, and his mind is still not at peace. He then strikes with his hands or injures others with sticks and stones, harming and terrifying them, and his anger continues to increase. When the offender comes to seek repentance, he does not accept their repentance, harboring resentment and refusing to let it go. This is called the third Parajika offense. A Bodhisattva slanders the Bodhisattva Pitaka (the teachings that Bodhisattvas should study), proclaims similar teachings, and vigorously establishes similar teachings. If one understands this in one's own mind, or receives such views from others. This is called the fourth Parajika offense. These are the four Parajika offenses of a Bodhisattva.
If a Bodhisattva commits any one of the four Parajika offenses, it is called a Parajika offense. How much more so if he commits all four. This cannot increase the benefits of the present life, adorn Bodhi (enlightenment), nor increase the purity of the present mind. This is called a similar Bodhisattva, not a real Bodhisattva. If a Bodhisattva violates these four precepts with mild or moderate afflictions, it is not called abandoning the precepts of discipline. If he violates them with strong afflictions, it is called abandoning them. If he repeatedly violates these four precepts, does not generate shame or remorse, but instead rejoices and delights in them, saying that this is meritorious, this is called violating them with strong afflictions. A Bodhisattva does not suddenly commit all four Parajika offenses and abandon the Bodhisattva precepts of discipline, just as a Bhikshu abandons the precepts of discipline. After a Bodhisattva loses the precepts of discipline, he can receive them again, unlike a Bhikshu who, after violating the Pratimoksha (Bhikshu precepts), cannot receive them again. There are two causes for losing the Bodhisattva precepts of discipline: one is abandoning the supreme Bodhi-citta (the aspiration for enlightenment), and the other is generating strong afflictions and committing (serious offenses), without abandoning the body and receiving (the consequences).
身。失菩薩戒。乃至十方在所受生。亦復不失。若菩薩不捨大愿。非上煩惱犯。捨身受身。雖不憶念。從善知識。數數更受猶是本戒。不名新得。
是住律儀戒菩薩。當知犯非犯。染污非染污。軟中上。
若菩薩住律儀戒。於一日一夜中。若佛在世若佛塔廟。若法若經卷若菩薩修多羅藏。若菩薩摩得勒伽藏若比丘僧。若十方世界大菩薩眾。若不少多供養乃至一禮。乃至不以一偈讚歎三寶功德。乃至不能一念凈心者。是名為犯眾多犯。若不恭敬。若懶惰。若懈怠犯。是犯染污起。若忘誤犯。非染污起。不犯者。入凈心地菩薩。如得不壞凈比丘常法。供養佛法僧寶。若菩薩多欲不知足。貪著財物。是名為犯眾多犯。是犯染污起。不犯者。為斷彼故。起欲方便攝受對治。性利煩惱更數數起。
若菩薩見上坐有德應敬同法者。憍慢瞋恨。不起恭敬不讓其坐。問訊請法悉不酬答。是名為犯眾多犯。是犯染污起。若懶惰懈怠。若無記心。若忘誤犯。非染污起。不犯者。若狂若重病。若亂心。若眠作覺想。問訊請法悉不答者。是名不犯。若上座說法及決定論時。若自說法。若聽法若自決定論時。若說法眾中。若決定論眾中。不禮不犯。若護說者心。若以方便令彼調伏。舍離不善。修習善法。若護僧制若護多人意。
【現代漢語翻譯】 現代漢語譯本： 身。失去菩薩戒（Bodhisattva Precepts）。乃至十方世界所受的生命，也不會失去。如果菩薩不捨棄大愿，不是被強烈的煩惱所犯，捨棄身體又受生，即使不記得，從善知識（virtuous teacher）處，多次重新受戒，仍然是原來的戒，不稱為新得的戒。
安住于律儀戒（moral discipline precepts）的菩薩，應當知道什麼是犯戒，什麼不是犯戒，什麼是染污，什麼不是染污，以及輕、中、重。
如果菩薩安住于律儀戒，在一天一夜中，無論是佛在世時，還是佛塔廟，無論是法，還是經卷，無論是菩薩修多羅藏（Bodhisattva Sutra Pitaka），還是菩薩摩得勒伽藏（Bodhisattva Matrika Pitaka），無論是比丘僧，還是十方世界的大菩薩眾，哪怕是很少的供養，乃至一次禮拜，乃至不以一偈讚歎三寶（Three Jewels）的功德，乃至不能一念凈心，這被稱為犯眾多犯。如果是不恭敬，如果是懶惰，如果是懈怠而犯，這是染污所引起的犯戒。如果是忘記或錯誤而犯，不是染污所引起的。不犯戒的情況是：進入凈心地（pure mind ground）的菩薩，如同得到不壞凈的比丘常法，供養佛法僧寶。如果菩薩貪慾過多不知滿足，貪著財物，這被稱為犯眾多犯。這是染污所引起的犯戒。不犯戒的情況是：爲了斷除這些貪慾，發起方便攝受對治，本性上的利益和煩惱更加頻繁地生起。
如果菩薩見到上座（senior monk）有德行，應當尊敬，與自己修習相同法門的人，因為驕慢瞋恨，不起恭敬，不讓座位，問訊請法都不回答，這被稱為犯眾多犯。這是染污所引起的犯戒。如果是懶惰懈怠，如果是無記心（neutral mind），如果是忘記或錯誤而犯，不是染污所引起的。不犯戒的情況是：如果發狂，如果身患重病，如果心神錯亂，如果在睡眠中產生覺想，問訊請法都不回答，這稱為不犯戒。如果上座說法以及決定論（definitive teachings）時，如果自己說法，如果聽法，如果自己決定論時，如果在說法的僧眾中，如果在決定論的僧眾中，不禮拜不犯戒。如果是爲了保護說法者的心，或者用方便法門使他們調伏，舍離不善，修習善法，如果是爲了維護僧團的制度，或者爲了顧及多數人的意願。
【English Translation】 English version: Having taken the body, one does not lose the Bodhisattva Precepts (Bodhisattva Precepts). Even in all the rebirths throughout the ten directions, one does not lose them. If a Bodhisattva does not abandon the great vows and is not overcome by intense afflictions, even if they forget after abandoning one body and taking another, repeatedly receiving the precepts from a virtuous teacher (virtuous teacher), it is still the original precepts and not considered newly obtained.
A Bodhisattva abiding in the precepts of moral discipline (moral discipline precepts) should know what constitutes an offense and what does not, what is defiled and what is not, and the degrees of severity: light, medium, and heavy.
If a Bodhisattva abiding in the precepts of moral discipline, within one day and one night, whether the Buddha is in the world or in a stupa or temple, whether it is the Dharma or scriptures, whether it is the Bodhisattva Sutra Pitaka (Bodhisattva Sutra Pitaka), the Bodhisattva Matrika Pitaka (Bodhisattva Matrika Pitaka), the Sangha of Bhikshus, or the great Bodhisattva assemblies in the ten directions, if they do not make even a small offering, not even a single prostration, not even praising the merits of the Three Jewels (Three Jewels) with a single verse, not even generating a single thought of pure mind, this is called committing numerous offenses. If it is committed out of disrespect, laziness, or懈怠, it arises from defilement. If it is committed out of forgetfulness or error, it does not arise from defilement. There is no offense if one is a Bodhisattva who has entered the pure mind ground, like a Bhikshu who has attained the constant Dharma of indestructible purity, making offerings to the Buddha, Dharma, and Sangha. If a Bodhisattva is excessively greedy and insatiable, clinging to wealth, this is called committing numerous offenses. This offense arises from defilement. There is no offense if, in order to cut off these desires, one initiates skillful means to embrace the antidote, and if inherent benefits and afflictions arise more and more frequently.
If a Bodhisattva sees a senior monk (senior monk) with virtue who should be respected, or someone practicing the same Dharma, and out of arrogance and hatred does not show respect, does not offer a seat, and does not respond to inquiries or requests for Dharma, this is called committing numerous offenses. This offense arises from defilement. If it is due to laziness,懈怠, a neutral mind (neutral mind), or forgetfulness or error, it does not arise from defilement. There is no offense if one is insane, seriously ill, mentally disturbed, or having waking dreams while sleeping, and does not respond to inquiries or requests for Dharma; this is called not committing an offense. If a senior monk is expounding the Dharma or making definitive teachings (definitive teachings), if one is expounding the Dharma oneself, if one is listening to the Dharma, if one is making definitive teachings oneself, if one is in an assembly expounding the Dharma, or if one is in an assembly making definitive teachings, not prostrating is not an offense. If it is to protect the speaker's mind, or to use skillful means to help them tame themselves, abandon unwholesome qualities, and cultivate wholesome qualities, or to protect the Sangha's rules, or to consider the intentions of the majority.
若菩薩檀越來請。若至自舍。若至寺內。若至余家。若施衣食。種種眾具。菩薩以瞋慢心不受不往。是名為犯眾多犯。是犯染污起。不犯者。若病若無力。若狂若遠處。若道路恐難。若知不受令彼調伏舍惡住善。若先。受請。若修善法不欲暫廢。為欲得聞未曾有法饒益之義。及決定論。若知請者為欺惱故。若護多人嫌恨心故。若護僧制。若菩薩有檀越。以金銀真珠。摩尼流璃種種寶物。奉施菩薩。菩薩以瞋慢心。違逆不受。是名為犯眾多犯。是犯染污。起舍眾生故。若懶墮懈怠犯。非染污起。不犯者。若狂若知受已必生貪著。若知受已。施主生悔。若知受已。施主生惑。若知受已。施主貧惱。若知是物是三寶物。若知是物是劫盜得。若知受已多得苦惱。所謂殺縛謫罰奪財呵責。
若菩薩眾生往至其所欲得聞法。若菩薩瞋恨慳嫉不為說者。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。若外道求短。若重病若狂。若知不說令彼調伏。若所修法未善通利。若知前人不能敬順威儀大整。若彼鈍根聞深妙法生怖畏心。若知聞已增長邪見。若知聞已毀呰退沒。若彼聞已向惡人說破壞正法。若菩薩于兇惡犯戒眾生以瞋恨心。若自舍若遮他令舍不教化者。是名為犯眾多犯。是犯染污起。若懶墮懈怠
【現代漢語翻譯】 現代漢語譯本： 若有檀越（施主）邀請菩薩，無論是到菩薩自己的住所，還是到寺院，或是到其他人家裡，供養衣物、食物以及各種資具。如果菩薩以嗔恨和傲慢之心不接受邀請，也不前往，這就被稱為犯了眾多犯，是因染污心而起的罪過。以下情況不構成犯罪：如果菩薩生病、沒有力氣、精神失常、身處遙遠的地方、道路艱難危險，或者知道接受邀請反而會使施主捨棄惡行而安住于善行，又或者菩薩已經接受了其他邀請，或者正在修行善法不願暫時中斷，爲了聽聞未曾有過的佛法，爲了獲得饒益之義以及決定的論斷，或者知道邀請者是爲了欺騙惱亂，或者爲了保護大眾免於嫌隙和怨恨，或者爲了守護僧團的戒律。如果菩薩有檀越（施主），以金銀、珍珠、摩尼寶珠、琉璃等各種寶物供養菩薩，菩薩以嗔恨和傲慢之心拒絕接受，這就被稱為犯了眾多犯，是因染污心而起的罪過，因為捨棄了眾生。如果是由於懶惰懈怠而犯，則不是因染污心而起。以下情況不構成犯罪：如果菩薩精神失常，或者知道接受后必定會生起貪著，或者知道接受后施主會後悔，或者知道接受后施主會產生疑惑，或者知道接受后施主會陷入貧困苦惱，或者知道這些物品是屬於三寶的，或者知道這些物品是通過劫掠得來的，或者知道接受後會招致許多苦惱，例如殺戮、囚禁、貶謫、罰款、奪取財產、呵斥責罵。 若有眾生前往菩薩處所，想要聽聞佛法，如果菩薩因嗔恨、慳吝、嫉妒而不為他們說法，這就被稱為犯了眾多犯，是因染污心而起的罪過。如果是由於懶惰懈怠而犯，則不是因染污心而起。以下情況不構成犯罪：如果有外道前來尋求過失，或者菩薩身患重病，或者精神失常，或者知道不說反而能使他們調伏，或者自己所修習的法門尚未完全通達，或者知道前來聽法的人不能夠恭敬順從，威儀不夠莊重，或者他們根器遲鈍，聽聞深奧微妙的佛法會生起恐懼之心，或者知道聽聞後會增長邪見，或者知道聽聞後會誹謗退失，或者他們聽聞後會向惡人宣說，破壞正法。如果菩薩對於兇惡、違犯戒律的眾生，以嗔恨之心，無論是自己捨棄他們，還是阻止他人不教化他們，這就被稱為犯了眾多犯，是因染污心而起的罪過。如果是由於懶惰懈怠。
【English Translation】 English version: If a Bodhisattva is invited by a Dānapati (donor), whether to their own residence, a monastery, or another's home, and offered clothing, food, and various necessities, and the Bodhisattva, with anger and arrogance, neither accepts nor goes, this is called an offense of many offenses, arising from defilement. The following do not constitute offenses: if the Bodhisattva is ill, without strength, insane, in a distant place, if the road is difficult and dangerous, or if they know that not accepting will cause the donor to abandon evil and abide in goodness, or if the Bodhisattva has already accepted another invitation, or is practicing virtuous Dharma and does not wish to temporarily abandon it, in order to hear unprecedented Dharma, to obtain the meaning of benefit and decisive arguments, or if they know the inviter intends to deceive and annoy, or to protect the multitude from suspicion and resentment, or to protect the monastic rules. If a Bodhisattva has a Dānapati (donor) who offers gold, silver, pearls, Maṇi jewels, Vaiḍūrya (lapis lazuli), and various treasures, and the Bodhisattva, with anger and arrogance, refuses to accept, this is called an offense of many offenses, arising from defilement, because they are abandoning sentient beings. If it is committed due to laziness and negligence, it does not arise from defilement. The following do not constitute offenses: if the Bodhisattva is insane, or knows that accepting will inevitably give rise to attachment, or knows that accepting will cause the donor to regret, or knows that accepting will cause the donor to become confused, or knows that accepting will cause the donor to become impoverished and distressed, or knows that these items belong to the Three Jewels, or knows that these items were obtained through robbery, or knows that accepting will lead to much suffering, such as killing, imprisonment, banishment, fines, confiscation of property, and scolding. If sentient beings go to the Bodhisattva's place, desiring to hear the Dharma, and the Bodhisattva, due to anger, stinginess, and jealousy, does not teach them, this is called an offense of many offenses, arising from defilement. If it is committed due to laziness and negligence, it does not arise from defilement. The following do not constitute offenses: if Tirthikas (non-Buddhists) seek faults, or the Bodhisattva is seriously ill, or insane, or knows that not speaking will cause them to be tamed, or the Dharma they are practicing is not yet fully understood, or knows that those who come to listen cannot be respectful and obedient, and their demeanor is not dignified, or they are of dull faculties and will be frightened by hearing profound and subtle Dharma, or knows that hearing it will increase wrong views, or knows that hearing it will lead to slander and regression, or they will speak to evil people after hearing it, destroying the True Dharma. If a Bodhisattva, with anger, abandons or prevents others from teaching fierce and immoral beings who violate the precepts, this is called an offense of many offenses, arising from defilement. If it is due to laziness and negligence.
。若忘遮他。犯非染污起。何以故。菩薩于惡人所起慈悲心深於善人。不犯者。若狂若知不說。令彼調伏。如前說。若護他心。若護僧制。
若菩薩于如來波羅提木叉中毗尼建立遮罪。護眾生故。令不信者信。信者增廣。同聲聞學。何以故。聲聞者乃至自度。乃至不離護他。令不信者信。信者增廣學戒。何況菩薩第一義度。又復遮罪住。少利少作少方便。世尊為聲聞建立者。菩薩不同學此戒。何以故。聲聞自度。舍他應住。少利少作少方便。非菩薩自度。度他應住。少利少作少方便。菩薩為眾生故。從非親里婆羅門居士。求百千衣。及自恣與。當觀施主堪與不堪。隨施應受。如衣缽亦如是。如衣缽。如是自乞縷。令非親里織師織。為眾生故。應畜憍奢耶臥具坐具乃至百千。乃至金銀百千。亦應受之。如是等住。少利少作少方便。聲聞遮罪。菩薩不共學住。菩薩律儀戒。為諸眾生。若嫌恨心。住少利少作少方便者。是名為犯眾多犯。是犯染污起。若懶惰懈怠住少利少作少方便犯。非染污起。若菩薩身口諂曲。若現相。若毀呰。若因利求利住邪命法。無慚愧心不能捨離。是名為犯眾多犯。是犯染污起不犯者。若斷彼故起欲方便。煩惱增上。更數數起。
若菩薩掉動心不樂靜。高聲嬉戲令他喜樂作是因緣。是名
【現代漢語翻譯】 現代漢語譯本：如果忘記遮止（忘遮他），就犯了非染污罪（犯非染污起）。為什麼呢？因為菩薩對於惡人生起的慈悲心，比對善人更深。不犯的情況是：如果（菩薩）是瘋癲的，或者知道（對方的行為）但不說，爲了調伏對方（令彼調伏），如前面所說。或者爲了守護他人之心（若護他心），或者爲了守護僧團的戒律（若護僧制）。 如果菩薩對於如來所說的波羅提木叉（Pratimoksha，戒律）中的毗尼（Vinaya，戒律）所建立的遮罪（遮罪），爲了守護眾生的緣故，使不信的人產生信心，使已信的人更加增長（信者增廣），而與聲聞（Sravaka，小乘修行者）一樣學習。為什麼呢？因為聲聞乃至只是自度，乃至不離於守護他人，使不信的人產生信心，使已信的人更加增長學習戒律。更何況菩薩以第一義諦來度化眾生。而且遮罪安住于少利、少作、少方便（少利少作少方便），世尊為聲聞建立這些，菩薩不應同樣學習這些戒律。為什麼呢？因為聲聞只是自度，捨棄他人也應安住于少利、少作、少方便。而菩薩不只是自度，還要度化他人，所以應安住于少利、少作、少方便。菩薩爲了眾生的緣故，可以從非親屬的婆羅門（Brahman，印度教祭司）或居士那裡，求取成百上千的衣服，以及隨意佈施（自恣與）。應當觀察施主是否堪能給予，隨其所施而應接受。如衣服和缽（衣缽）一樣，像衣服和缽一樣，可以自己乞求線，讓非親屬的織工來織。爲了眾生的緣故，應該畜養憍奢耶（Kauseya，絲綢）的臥具和坐具，乃至成百上千，乃至金銀成百上千，也應該接受。像這樣安住于少利、少作、少方便，是聲聞的遮罪，菩薩不應共同學習安住。菩薩的律儀戒，是爲了諸位眾生。如果因為嫌恨心，安住于少利、少作、少方便，這被稱為犯了眾多罪（眾多犯），是犯了染污罪（染污起）。如果因為懶惰懈怠，安住于少利、少作、少方便而犯戒，則不是染污罪（非染污起）。如果菩薩身口諂媚，或者顯現虛假的德行（現相），或者詆譭他人（毀呰），或者因為利益而追求利益，安住于邪命法（邪命法），沒有慚愧心不能捨離，這被稱為犯了眾多罪（眾多犯），是犯了染污罪（染污起）。不犯的情況是：如果爲了斷除這些行為，而生起慾望和方便，煩惱增長，更加頻繁地發生。 如果菩薩心懷掉舉（掉動心），不樂於寂靜（不樂靜），高聲嬉戲，使他人喜樂，以此作為因緣，這被稱為...
【English Translation】 English version: If one forgets to prevent (Wanga Zheta), one commits a non-defiled offense (Fan Fei Ranwu Qi). Why is that? Because the Bodhisattva's compassion towards evil people is deeper than towards good people. The exceptions are: if the Bodhisattva is insane, or knows but does not speak in order to subdue the other person (Ling Bi Tiaofu), as mentioned before. Or to protect the minds of others (Ruo Hu Ta Xin), or to protect the monastic rules (Ruo Hu Seng Zhi). If a Bodhisattva, regarding the prohibitive offenses (Zhe Zui) established in the Pratimoksha (discipline) of the Tathagata (Rulai), for the sake of protecting sentient beings, causes those who do not believe to have faith, and those who already believe to increase their faith (Xin Zhe Zen Guang), and learns like the Sravakas (disciples of Hinayana). Why is that? Because Sravakas only seek to liberate themselves, and even then, they do not abandon protecting others, causing those who do not believe to have faith, and those who already believe to increase their learning of the precepts. How much more so should a Bodhisattva, who liberates beings with the ultimate meaning (Diyi Yidu). Moreover, abiding by prohibitive offenses (Zhe Zui) with little gain, little activity, and little convenience (Shao Li Shao Zuo Shao Fangbian), which the World Honored One established for the Sravakas, is not something a Bodhisattva should learn in the same way. Why is that? Because Sravakas only liberate themselves, and abandoning others, they should abide by little gain, little activity, and little convenience. But Bodhisattvas not only liberate themselves but also liberate others, so they should abide by little gain, little activity, and little convenience. For the sake of sentient beings, a Bodhisattva can request hundreds of thousands of garments from Brahmins (Hindu priests) or laypeople who are not relatives, and give them away freely (Zizi Yu). One should observe whether the donor is capable of giving and accept according to what they offer. Just like with robes and bowls (Yibo), one can beg for thread and have non-relative weavers weave it. For the sake of sentient beings, one should possess Kauseya (silk) bedding and seating, even hundreds of thousands, and even accept hundreds of thousands of gold and silver. Abiding in such a way, with little gain, little activity, and little convenience, is a prohibitive offense for Sravakas, which Bodhisattvas should not learn and abide by together. The Bodhisattva's precepts of discipline are for all sentient beings. If, due to resentment, one abides by little gain, little activity, and little convenience, this is called committing many offenses (Zhongduo Fan), and it is a defiled offense (Ranwu Qi). If one commits an offense due to laziness and indolence, abiding by little gain, little activity, and little convenience, it is not a defiled offense (Fei Ranwu Qi). If a Bodhisattva is deceitful in body and speech, or displays false virtues (Xian Xiang), or disparages others (Hui Ci), or seeks profit for profit, abiding in wrong livelihood (Xieming Fa), without shame and unable to renounce it, this is called committing many offenses (Zhongduo Fan), and it is a defiled offense (Ranwu Qi). The exception is: if, in order to stop these actions, one generates desire and means, and afflictions increase, occurring more and more frequently. If a Bodhisattva's mind is agitated (Diaodong Xin), not delighting in stillness (Bu Le Jing), and makes loud noises and plays, causing others to be happy, using this as a cause, this is called...
為犯眾多犯。是犯染污起。若忘誤犯。非染污起。不犯者。為斷彼故起欲方便如前說。又不犯者。他起嫌恨。欲令止故。若他愁憂。欲令息故。若他性好戲。為攝彼故欲斷彼故。為將護故。若他疑菩薩。嫌恨違背和顏戲笑。現心凈故。
若菩薩作如是見。如是說言。菩薩不應樂涅槃應背涅槃。不應怖畏煩惱。不應一向厭離。何以故。菩薩應於三阿僧祇劫。久受生死求大菩提。作是說者。是名為犯眾多犯。是犯染污起。何以故。聲聞深樂涅槃畏厭煩惱。百千萬倍。不及菩薩深樂涅槃畏厭煩惱。謂諸聲聞但為自利。菩薩不爾普為眾生。彼習不染污心勝阿羅漢。成就有漏離諸煩惱。
若菩薩不護不信之言。不護譏毀亦不除滅。若實有過惡不除滅者。是名為犯眾多犯。是犯染污起。實無過惡而不除滅。非染污起。不犯者。若外道誹謗及余惡人。若出家乞食。修善因緣生他譏毀。若前人若瞋若狂而生譏毀。
若菩薩觀眾生應以苦切之言方便利益。恐其憂惱而不為者。是名為犯眾多犯。是犯非染污起。不犯者。觀彼現在。少所利益多起憂惱。
若菩薩罵者報罵。瞋者報瞋。打者報打。毀者報毀。是名為犯眾多犯。是犯染污起。
若菩薩侵犯他人。或雖不犯令他疑者。即應懺謝。嫌恨輕慢不如法懺謝
【現代漢語翻譯】 現代漢語譯本： 如果（菩薩）犯下眾多罪行，這是由染污心所引起的。如果是由於遺忘或錯誤而犯，則不是由染污心所引起的。不構成違犯的情況是：爲了斷除這些罪行而生起意願和採取行動，如前所述。此外，不構成違犯的情況包括：他人產生嫌恨，爲了讓他人停止嫌恨；他人感到愁憂，爲了讓他人停止愁憂；他人天性喜歡戲謔，爲了攝受他們或爲了斷除他們的戲謔；爲了保護他人；如果他人懷疑菩薩，產生嫌恨、違背，（菩薩）以和顏悅色的戲笑來展現內心的清凈。
如果菩薩產生這樣的見解，這樣說：『菩薩不應該喜愛涅槃（Nirvana，寂滅），應該背離涅槃，不應該害怕煩惱，不應該一味地厭惡舍離。』為什麼呢？『菩薩應該在三大阿僧祇劫（asamkhya kalpas，無數大劫）中，長久地承受生死輪迴，以求得偉大的菩提（Bodhi，覺悟）。』這樣說的人，就叫做犯下眾多罪行，這是由染污心所引起的。為什麼呢？聲聞（Śrāvaka，小乘修行者）深深地喜愛涅槃，畏懼厭惡煩惱，即使是百千萬倍，也比不上菩薩深深地喜愛涅槃，畏懼厭惡煩惱。因為聲聞只是爲了自己的利益，菩薩則不是這樣，是爲了普度眾生。他們（菩薩）的習性是不染污的心，勝過阿羅漢（Arhat，已證悟者），成就了有漏之身，遠離了各種煩惱。
如果菩薩不守護不信任的話語，不守護譏諷譭謗，也不消除這些言論。如果確實有過錯惡行而不消除，這就叫做犯下眾多罪行，這是由染污心所引起的。如果實際上沒有過錯惡行而不消除，則不是由染污心所引起的。不構成違犯的情況是：如果是外道（Tirthika，佛教以外的修行者）誹謗，或者其他惡人誹謗，或者出家乞食者，因為修善的因緣而引起他人的譏諷譭謗，或者前面的人因為嗔怒或瘋狂而產生譏諷譭謗。
如果菩薩觀察到眾生應該用嚴厲的話語來方便利益他們，但因為害怕他們憂愁惱怒而不這樣做，這就叫做犯下眾多罪行，但這不是由染污心所引起的。不構成違犯的情況是：觀察到這樣做，現在只能帶來少許利益，卻會引起更多的憂愁惱怒。
如果菩薩被人辱罵就回罵，被人嗔怒就回以嗔怒，被人毆打就還手毆打，被人誹謗就回以誹謗，這就叫做犯下眾多罪行，這是由染污心所引起的。
如果菩薩侵犯了他人，或者即使沒有侵犯，卻讓他人產生懷疑，就應該立即懺悔謝罪。如果因為嫌恨輕慢而不如法地懺悔謝罪。
【English Translation】 English version: If a Bodhisattva commits numerous offenses, it arises from a defiled mind. If it is committed due to forgetfulness or error, it does not arise from a defiled mind. Non-offenses include: generating the desire and means to abandon those offenses, as previously stated. Also, non-offenses include: if others develop resentment, wanting to stop their resentment; if others are sorrowful, wanting to alleviate their sorrow; if others are naturally fond of jesting, wanting to embrace them or wanting to stop their jesting; for the sake of protecting others; if others doubt the Bodhisattva, harbor resentment, oppose, with a gentle and playful smile, revealing the purity of their mind.
If a Bodhisattva holds such a view and says, 'Bodhisattvas should not delight in Nirvana (Nirvana, cessation), they should turn away from Nirvana, they should not fear afflictions, they should not be solely averse to and renounce them.' Why? 'Bodhisattvas should endure birth and death for three asamkhya kalpas (asamkhya kalpas, countless eons), seeking great Bodhi (Bodhi, enlightenment).' One who speaks thus is said to commit numerous offenses, and it arises from a defiled mind. Why? The Śrāvakas (Śrāvaka, Hearers) deeply delight in Nirvana and fear and loathe afflictions, even a hundred thousand times more than Bodhisattvas deeply delight in Nirvana and fear and loathe afflictions. Because Śrāvakas are only for their own benefit, Bodhisattvas are not like that, they are for the universal benefit of all beings. Their (Bodhisattvas') habit is an undefiled mind, surpassing Arhats (Arhat, liberated beings), accomplishing conditioned existence, and being free from all afflictions.
If a Bodhisattva does not guard untrustworthy words, does not guard against criticism and slander, and does not eliminate them. If there are real faults and evils that are not eliminated, it is called committing numerous offenses, and it arises from a defiled mind. If there are actually no faults and evils but they are not eliminated, it does not arise from a defiled mind. Non-offenses include: if Tirthikas (Tirthika, non-Buddhist practitioners) slander, or other evil people slander, or renunciants begging for food, due to the causes and conditions of cultivating goodness, give rise to others' criticism and slander, or if the person in front generates criticism and slander due to anger or madness.
If a Bodhisattva observes that beings should be benefited by harsh words as a skillful means, but does not do so for fear of causing them sorrow and distress, it is called committing numerous offenses, but it does not arise from a defiled mind. Non-offenses include: observing that doing so would bring only a small benefit in the present, but would cause more sorrow and distress.
If a Bodhisattva responds to abuse with abuse, responds to anger with anger, responds to beating with beating, responds to slander with slander, it is called committing numerous offenses, and it arises from a defiled mind.
If a Bodhisattva violates others, or even if they do not violate, causes others to doubt, they should immediately confess and apologize. If they do not confess and apologize properly due to resentment and contempt.
。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。若以方便令彼調伏。若彼欲令作不凈業。然後受者不謝無罪。若知彼人性好鬥訟。若悔謝者。增其瞋怒。若知彼和忍無嫌恨心。恐彼慚恥不謝無罪。
若菩薩他人來犯如法悔謝。以嫌恨心。欲惱彼故。不受其懺。是名為犯眾多犯。是犯染污起。若不嫌恨。性不受懺。是犯非染污起。不犯者。若以方便令彼調伏。如前說。若彼不如法悔其心不平。不受其懺無罪。
若菩薩於他起嫌恨心。執持不捨。是名為犯眾多犯。是犯染污起。不犯者。為斷彼故。起欲方便如前說。
若菩薩為貪奉事。畜養眷屬者。是名為犯眾多犯。是犯染污起。不犯者。無貪心畜。
若菩薩懶墮懈怠耽樂睡眠。若非時不知量。是名為犯眾多犯。是犯染污起。不犯者。若病若無力。若遠行疲極。若為斷彼故起欲方便如前說。
若菩薩以染污心論說世事經時者。是名為犯眾多犯。是犯染污起。若忘誤經時。犯非染污起。不犯者。見他聚話。護彼意故須臾暫聽。若暫答他問未曾聞事。
若菩薩欲求定心。嫌恨憍慢不受師教。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。若疾病若無力。若知彼人作顛倒說。若自多聞有力。若先已
【現代漢語翻譯】 現代漢語譯本：如果（菩薩）因為這個緣故而觸犯，就名為觸犯眾多罪行。這是觸犯染污而生起的罪行。如果是由於懶惰懈怠而觸犯，則不是染污而生起的罪行。不觸犯的情況是：如果用方便法門使那個人調伏，如果那個人想要（讓對方）做不凈的行為，然後接受者不道歉就沒有罪。如果知道那個人天性喜歡爭鬥訴訟，如果（對方）懺悔道歉，反而增加他的嗔怒，如果知道那個人和善忍耐沒有嫌隙怨恨之心，恐怕他感到慚愧而不道歉就沒有罪。 如果菩薩對他人來如法懺悔道歉，卻以嫌隙怨恨之心，想要惱亂對方的緣故，不接受他的懺悔，這名為觸犯眾多罪行。這是觸犯染污而生起的罪行。如果不嫌隙怨恨，本性上不接受懺悔，這是觸犯非染污而生起的罪行。不觸犯的情況是：如果用方便法門使那個人調伏，如前面所說。如果那個人不如法懺悔，他的心不平靜，不接受他的懺悔就沒有罪。 如果菩薩對他人產生嫌隙怨恨之心，執持不放，這名為觸犯眾多罪行。這是觸犯染污而生起的罪行。不觸犯的情況是：爲了斷除這種（嫌恨），生起意願和方便法門，如前面所說。 如果菩薩爲了貪圖供養侍奉，畜養眷屬，這名為觸犯眾多罪行。這是觸犯染污而生起的罪行。不觸犯的情況是：沒有貪心而畜養。 如果菩薩懶惰懈怠，貪戀睡眠，如果不是時候，不知節制，這名為觸犯眾多罪行。這是觸犯染污而生起的罪行。不觸犯的情況是：如果生病，或者沒有力氣，或者遠行疲憊，或者爲了斷除這種（懶惰），生起意願和方便法門，如前面所說。 如果菩薩以染污的心談論世俗之事，經過很長時間，這名為觸犯眾多罪行。這是觸犯染污而生起的罪行。如果忘記而耽誤時間，觸犯非染污而生起的罪行。不觸犯的情況是：看見他人聚在一起說話，爲了維護他們的心意，暫時聽一會兒。或者暫時回答他人詢問的未曾聽過的事情。 如果菩薩想要尋求禪定之心，（卻）嫌棄怨恨、驕慢，不接受老師的教導，這名為觸犯眾多罪行。這是觸犯染污而生起的罪行。如果是由於懶惰懈怠而觸犯，則不是染污而生起的罪行。不觸犯的情況是：如果生病或者沒有力氣，如果知道那個人作顛倒的說法，如果自己多聞有能力，如果先前已經（知道）
【English Translation】 English version: If a Bodhisattva commits an offense for this reason, it is called committing numerous offenses. This is an offense arising from defilement. If it is committed due to laziness and懈怠 (xie dai, negligence), it does not arise from defilement. There is no offense if one uses skillful means to subdue that person, or if that person wants (the other) to perform impure acts, and then the receiver does not apologize, there is no fault. If one knows that person is naturally fond of fighting and litigation, if (the other party) repents and apologizes, it increases their anger. If one knows that person is harmonious, patient, and has no resentment, fearing that they will be ashamed and not apologize, there is no fault. If a Bodhisattva, when another comes to repent and apologize according to the Dharma, does not accept their repentance with a resentful mind, wanting to trouble them, this is called committing numerous offenses. This is an offense arising from defilement. If there is no resentment, and one is naturally unwilling to accept repentance, this is an offense arising from non-defilement. There is no offense if one uses skillful means to subdue that person, as mentioned before. If that person does not repent according to the Dharma, and their mind is not at peace, there is no fault in not accepting their repentance. If a Bodhisattva harbors resentment towards others and clings to it, this is called committing numerous offenses. This is an offense arising from defilement. There is no offense if, in order to cut off this (resentment), one generates the intention and skillful means, as mentioned before. If a Bodhisattva, out of greed for offerings and service, raises a retinue, this is called committing numerous offenses. This is an offense arising from defilement. There is no offense if one raises them without greed. If a Bodhisattva is lazy and negligent, indulging in sleep, if it is not the right time, and without knowing the limit, this is called committing numerous offenses. This is an offense arising from defilement. There is no offense if one is sick, or has no strength, or is exhausted from a long journey, or in order to cut off this (laziness), one generates the intention and skillful means, as mentioned before. If a Bodhisattva discusses worldly matters with a defiled mind for a long time, this is called committing numerous offenses. This is an offense arising from defilement. If one forgets and wastes time, it is an offense arising from non-defilement. There is no offense if one sees others gathered talking, and temporarily listens for a moment to protect their feelings. Or if one temporarily answers questions from others about things they have never heard before. If a Bodhisattva wants to seek a mind of meditation, (but) dislikes, resents, and is arrogant, and does not accept the teacher's teachings, this is called committing numerous offenses. This is an offense arising from defilement. If it is committed due to laziness and negligence, it is not an offense arising from defilement. There is no offense if one is sick or has no strength, if one knows that person is making upside-down statements, if one is learned and capable, if one has already (known)
受法。
若菩薩起五蓋心不開覺者。是名為犯眾多犯。是犯染污起。不犯者。為斷彼故起欲方便如前說。
若菩薩見味禪以為功德者。是名為犯眾多犯。是犯染污起。不犯者。為斷彼故起欲方便如前說。
若菩薩如是見如是說言。菩薩不應聽聲聞經法。不應受不應學。菩薩何用聲聞法為是名為犯眾多犯。是犯染污起。何以故。菩薩尚聽外道異論況復佛語。不犯者。專學菩薩藏未能周及。若菩薩于菩薩藏不作方便棄捨不學。一向修集聲聞經法。是名為犯眾多犯。是犯非染污起。
若菩薩于佛所說棄捨不學。反習外道邪論世俗經典。是名為犯眾多犯。是犯染污起。不犯者。若上聰明能速受學。若久學不忘。若思惟知義。若於佛法具足觀察。得不動智。若於日日。常以二分受學佛經。一分外典。是名不犯。如是菩薩善於世典外道邪論。愛樂不捨不作毒想。是名為犯眾多犯。是犯染污起。若菩薩聞菩薩法藏甚深義真實義。諸佛菩薩無量神力。誹謗不受。言非利益非如來說。是亦不能安樂眾生。是名為犯眾多犯。是犯染污起。或自心不正思惟故謗。或隨順他故謗。是菩薩聞第一甚深義不生解心。是菩薩應起信心不諂曲心。作是學。我大不是盲無慧目。如來慧眼如是隨順說。如來有餘說。云何起謗。是菩
【現代漢語翻譯】 現代漢語譯本 受法。
若菩薩生起五蓋（貪慾、嗔恚、睡眠、掉舉、疑悔）之心，不能開悟覺醒，這稱為犯眾多犯，是染污心所引起的。不犯的情況是：爲了斷除這些五蓋，生起希求斷除的方便，如前面所說。
若菩薩認為禪定的滋味是功德，這稱為犯眾多犯，是染污心所引起的。不犯的情況是：爲了斷除這種執著，生起希求斷除的方便，如前面所說。
若菩薩這樣認為、這樣說：『菩薩不應該聽聞聲聞乘的經法，不應該接受，不應該學習。菩薩學習聲聞法有什麼用？』這稱為犯眾多犯，是染污心所引起的。為什麼呢？菩薩尚且應該聽聞外道的不同理論，更何況是佛所說的話呢？不犯的情況是：專心學習菩薩藏，還沒有能夠全部通達。如果菩薩對於菩薩藏不努力學習，放棄而不學習，只是一味地修習聲聞乘的經法，這稱為犯眾多犯，但這是非染污心所引起的。
若菩薩對於佛所說的教法放棄而不學習，反而學習外道的邪論和世俗的經典，這稱為犯眾多犯，是染污心所引起的。不犯的情況是：如果菩薩天資聰穎，能夠迅速地接受和學習；或者長期學習而不忘記；或者通過思考而理解其中的含義；或者對於佛法能夠全面地觀察，獲得不動搖的智慧；或者每天用二分的時間學習佛經，用一分的時間學習外道典籍，這就不算犯戒。如果菩薩精通世俗典籍和外道邪論，喜愛而不捨棄，不把它們看作毒藥，這稱為犯眾多犯，是染污心所引起的。如果菩薩聽聞菩薩法藏甚深的意義和真實的意義，以及諸佛菩薩無量的神通力量，卻誹謗而不接受，說這些不是利益，不是如來所說，也不能夠使眾生安樂，這稱為犯眾多犯，是染污心所引起的。或者因為自己內心不正，思惟錯誤而誹謗；或者隨順他人而誹謗。這樣的菩薩聽聞第一甚深的意義，不生起理解的心，這樣的菩薩應該生起信心，不生起諂媚虛偽的心，這樣學習：『我太不對了，就像盲人一樣沒有智慧的眼睛。如來的智慧之眼是這樣隨順真理而說的，如來還有其他的說法，怎麼能隨便誹謗呢？』 是菩
【English Translation】 English version Receiving the Dharma.
If a Bodhisattva develops the mind of the five hindrances (desire, aversion, sloth, restlessness, and doubt) and is unable to awaken, this is called committing a multitude of offenses. This offense arises from defilement. Non-offense occurs when, for the sake of abandoning these hindrances, one generates the desire and means to abandon them, as previously described.
If a Bodhisattva sees the taste of dhyana (meditative absorption) as merit, this is called committing a multitude of offenses. This offense arises from defilement. Non-offense occurs when, for the sake of abandoning this attachment, one generates the desire and means to abandon it, as previously described.
If a Bodhisattva thinks and says, 'Bodhisattvas should not listen to the Sutras of the Sravakas (Disciples), should not receive them, and should not study them. What use do Bodhisattvas have for the Dharma of the Sravakas?' this is called committing a multitude of offenses. This offense arises from defilement. Why? Bodhisattvas should listen even to the heterodox theories of outsiders, let alone the words of the Buddha. Non-offense occurs when one is focused on studying the Bodhisattva-pitaka (Bodhisattva teachings) and has not yet been able to fully comprehend it. If a Bodhisattva does not diligently study the Bodhisattva-pitaka, abandons it, and only cultivates the Sutras of the Sravakas, this is called committing a multitude of offenses, but this offense does not arise from defilement.
If a Bodhisattva abandons the teachings spoken by the Buddha and does not study them, but instead studies the heretical theories of outsiders and worldly classics, this is called committing a multitude of offenses. This offense arises from defilement. Non-offense occurs if the Bodhisattva is intelligent and able to quickly receive and learn; or if they study for a long time and do not forget; or if they contemplate and understand the meaning; or if they have a complete understanding of the Buddha-dharma and attain unwavering wisdom; or if they spend two parts of their day studying the Buddhist scriptures and one part studying external classics, this is not an offense. If a Bodhisattva is skilled in worldly classics and heretical theories, loves them and does not abandon them, and does not regard them as poison, this is called committing a multitude of offenses. This offense arises from defilement. If a Bodhisattva hears the profound meaning and the true meaning of the Bodhisattva-pitaka, as well as the immeasurable spiritual powers of the Buddhas and Bodhisattvas, but slanders and does not accept them, saying that these are not beneficial, not spoken by the Tathagata (Thus Come One), and cannot bring happiness to sentient beings, this is called committing a multitude of offenses. This offense arises from defilement. Or perhaps they slander because their own mind is not upright and their thinking is wrong; or perhaps they slander in accordance with others. If such a Bodhisattva hears the first and most profound meaning and does not generate a mind of understanding, that Bodhisattva should generate faith, not a flattering or deceitful mind, and study in this way: 'I am very wrong, like a blind person without eyes of wisdom. The wisdom-eye of the Tathagata speaks in accordance with the truth, and the Tathagata has other teachings, how can I casually slander them?' Is Bodhi
薩自處無知處。如是如來現知見法。正觀正向。不犯非不解謗。若菩薩以貪恚心。自嘆己德毀呰他人。是名為犯眾多犯。是犯染污起。不犯者。若輕毀外道稱揚佛法。若以方便令彼調伏如前說。又不犯者。令不信者信。信者增廣。
若菩薩聞說法處。若決定論處。以憍慢心瞋恨心。不往聽者。是名為犯眾多犯。是犯染污起。若懶墮懈怠。是犯非染污起。不犯者。若不解。若病若無力。若彼顛倒說法。若護說者心。若數數聞已受持已知義。若多聞。若聞持。若如說行。若修禪定。不欲暫廢。若鈍根難悟難受難持。不往者。皆不犯。若菩薩輕說法者。不生恭敬。嗤笑毀呰。但著文字。不依實義。是名為犯眾多犯。是犯染污起。
若菩薩住律儀戒。見眾生所作事。以瞋恨心不與同事。所謂思量諸事。若行路若如法興利。若田業。若牧牛若和諍。若吉會。若福業。不與同者。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。若病若無力。若彼自能辦。若彼自有多伴。若彼所作事。非法非義。若以方便令彼調伏如前說。若先許他。若彼有怨。若自修善業。不欲暫廢。若性闇鈍。若護多人意。若護僧制。不與同者。皆不犯。
若菩薩見羸病人。以瞋恨心。不往瞻視。是名為犯眾多犯。是犯染污
【現代漢語翻譯】 現代漢語譯本：薩（Sarva，一切）自處無知處。像這樣，如來（Tathagata，佛）展現知見之法，以正確的觀察和方向，不違犯，不迷惑，不誹謗。如果菩薩以貪婪和嗔恨之心，讚歎自己的功德而詆譭他人，這被稱為犯了眾多罪行，是因染污而生起的罪行。不犯的情況是：如果輕視外道而稱揚佛法，或者用方便法門使他們調伏，如前所述。另外，不犯的情況是：爲了讓不信的人產生信仰，讓已信的人增長信心。 如果菩薩在聽聞佛法之處，或者在進行決定性辯論之處，以驕慢和嗔恨之心不去聽聞，這被稱為犯了眾多罪行，是因染污而生起的罪行。如果是由於懶惰懈怠，則是犯了非染污的罪行。不犯的情況是：如果不能理解，如果生病，如果無力，如果說法者顛倒說法，如果爲了保護說法者的心，如果已經多次聽聞並受持且已知其義，如果博學多聞，如果能聞持不忘，如果能如所說而行，如果修習禪定而不願暫時廢棄，如果根器遲鈍難以領悟、難以接受、難以憶持，不去聽聞，都不算犯戒。如果菩薩輕視說法者，不生恭敬之心，嘲笑譭謗，只執著于文字，不依從真實的意義，這被稱為犯了眾多罪行，是因染污而生起的罪行。 如果菩薩安住于律儀戒，看到眾生所做的事情，以嗔恨之心不與他們一同做事，例如考慮各種事情，無論是趕路，還是如法地興辦利益，無論是田地耕作，還是畜牧牛羊，還是調和爭端，還是吉慶聚會，還是修福事業，不與他們一同參與，這被稱為犯了眾多罪行，是因染污而生起的罪行。如果是由於懶惰懈怠而犯，則是犯了非染污的罪行。不犯的情況是：如果生病，如果無力，如果他們自己能夠辦理，如果他們自己有很多同伴，如果他們所做的事情不合法不合義，如果用方便法門使他們調伏，如前所述。如果事先已經答應了別人，如果他們之間有怨恨，如果自己修習善業而不願暫時廢棄，如果天性愚昧遲鈍，如果爲了維護多數人的意願，如果爲了維護僧團的制度，不與他們一同參與，都不算犯戒。 如果菩薩看到虛弱生病的人，以嗔恨之心不去探望，這被稱為犯了眾多罪行，是因染污而生起的罪行。
【English Translation】 English version: Sarva (all) has no place where there is no knowledge. Thus, the Tathagata (Buddha) manifests the Dharma of knowledge and vision, with correct observation and direction, without violating, without being confused, and without slandering. If a Bodhisattva, with greed and hatred, praises his own virtues and disparages others, this is called committing numerous offenses, which arise from defilement. It is not an offense if one belittles non-Buddhist teachings and praises the Buddha's teachings, or if one uses skillful means to subdue them, as mentioned before. Furthermore, it is not an offense if it is to make the non-believers believe and to increase the faith of those who already believe. If a Bodhisattva, at a place where the Dharma is being taught or at a place where definitive discussions are being held, does not go to listen with arrogance and hatred, this is called committing numerous offenses, which arise from defilement. If it is due to laziness and懈怠(xie dai, laxity), it is a non-defiled offense. It is not an offense if one cannot understand, if one is sick, if one is weak, if the speaker is speaking perversely, if it is to protect the speaker's mind, if one has already heard and received it many times and knows its meaning, if one is learned, if one can remember what one has heard, if one can practice as one has been taught, if one is cultivating meditation and does not want to abandon it temporarily, if one is dull and difficult to understand, difficult to accept, and difficult to remember, not going to listen is not an offense. If a Bodhisattva belittles the speaker of the Dharma, does not generate respect, mocks and disparages, only clings to the words, and does not rely on the true meaning, this is called committing numerous offenses, which arise from defilement. If a Bodhisattva abides in the precepts of discipline, and sees beings doing things, and does not do them together with them out of hatred, such as considering various matters, whether it is traveling, or righteously promoting benefits, whether it is farming, or raising cattle and sheep, or reconciling disputes, or auspicious gatherings, or meritorious deeds, not participating with them is called committing numerous offenses, which arise from defilement. If it is committed due to laziness and laxity, it is a non-defiled offense. It is not an offense if one is sick, if one is weak, if they can handle it themselves, if they have many companions themselves, if what they are doing is not lawful or righteous, if one uses skillful means to subdue them, as mentioned before. If one has already promised others, if there is resentment between them, if one is cultivating good deeds and does not want to abandon them temporarily, if one is naturally ignorant and dull, if it is to protect the intentions of many people, if it is to protect the rules of the Sangha, not participating with them is not an offense. If a Bodhisattva sees a weak and sick person and does not visit them out of hatred, this is called committing numerous offenses, which arise from defilement.
起。若懶惰懈怠犯。非染污起。不犯者。若自病。若無力。若教有力。隨順病者。若知彼人自有眷屬。若彼有力能自經理。若病數發。若長病。若修勝業。不欲暫廢。若闇鈍難悟難受難持。難緣中住。若先看他病。如病窮苦亦爾。
若菩薩見眾生造今世後世惡業。以嫌恨心。不為正說。是名為犯眾多犯。是犯染污起。不犯者。若自無智。若無力。若使有力者說。若彼自有力。若彼自有善知識。若以方便令彼調伏如前說。若為正說於我增恨。若出惡言。若顛倒受。若無愛敬。若復彼人性弊𢤱悷。若菩薩受他恩惠。以嫌恨心。不以若等若增酬報彼者。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。若作方便而無力。若以方便令彼調伏如前說。若欲報恩而彼不受。
若菩薩見諸眾生有親屬難財物難。以嫌恨心。不為開解除其憂惱。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。如前不同事中說。
若菩薩有求飲食衣服。以瞋恨心。不能給施。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。若自無。若求非法物。若不益彼物。若以方便令彼調伏如前說。若彼犯王法。護王意故。若護僧制。
若菩薩攝受徒眾。以瞋恨心。不如法教授。不能隨
【現代漢語翻譯】 現代漢語譯本：如果因為懶惰懈怠而犯戒，屬於非染污起。不犯戒的情況包括：如果自己生病，或者沒有力氣，或者教導有能力的人去做，或者順應病人的情況，或者知道那個人自己有家屬照顧，或者那個人有能力自己處理，或者疾病頻繁發作，或者長期生病，或者修習殊勝的善業，不希望暫時停止，或者那個人愚笨遲鈍難以領悟、難以接受、難以憶持、難以安住于所緣境，或者先要照顧其他病人。如同照顧病人一樣，對於貧窮困苦的人也是如此。
如果菩薩見到眾生造作今生來世的惡業，因為嫌恨之心，不為他們正確地解說，這稱為犯眾多犯，是染污起。不犯戒的情況包括：如果自己沒有智慧，或者沒有能力，或者讓有能力的人去說，或者那個人自己有能力，或者那個人自己有善知識，或者用方便法門使他們調伏，如前所說。如果爲了正確地解說反而增加他們的怨恨，或者說出惡語，或者顛倒理解，或者沒有愛敬之心，或者那個人本性惡劣難以調伏。如果菩薩接受了他人的恩惠，因為嫌恨之心，不以相等或更多的回報他們，這稱為犯眾多犯，是染污起。如果因為懶惰懈怠而犯戒，屬於非染污起。不犯戒的情況包括：如果盡力想辦法而沒有能力，或者用方便法門使他們調伏，如前所說。如果想要報恩而對方不接受。
如果菩薩見到眾生有親屬之難或財物之難，因為嫌恨之心，不為他們開解，解除他們的憂愁煩惱，這稱為犯眾多犯，是染污起。如果因為懶惰懈怠而犯戒，屬於非染污起。不犯戒的情況如同前面『不同事』中所說。
如果菩薩遇到有人求飲食衣服，因為嗔恨之心，不能給予施捨，這稱為犯眾多犯，是染污起。如果因為懶惰懈怠而犯戒，屬於非染污起。不犯戒的情況包括：如果自己沒有，或者所求的是非法之物，或者給予的物品對他們沒有益處，或者用方便法門使他們調伏，如前所說。或者他們觸犯了王法，爲了維護國王的意願，或者爲了維護僧團的制度。
如果菩薩攝受徒眾，因為嗔恨之心，不如法地教授，不能隨順...
【English Translation】 English version: If one commits an offense due to laziness and negligence, it is a non-defiled arising. One does not commit an offense if one is sick, or without strength, or instructs someone capable to do it, or accommodates the sick person, or knows that the person has family to care for them, or that the person is capable of managing themselves, or if the illness is frequent, or a long-term illness, or if one is engaged in superior practices and does not wish to interrupt them temporarily, or if the person is dull and slow, difficult to understand, difficult to accept, difficult to remember, difficult to abide in the object of focus, or if one must first care for other sick people. The same applies to the poor and suffering as to caring for the sick.
If a Bodhisattva sees sentient beings creating evil karma in this life and future lives, and out of resentment, does not correctly explain to them, this is called committing a numerous offense, and it is a defiled arising. One does not commit an offense if one lacks wisdom, or lacks strength, or has someone capable explain it, or if that person is capable themselves, or if that person has a virtuous friend, or if one uses skillful means to subdue them, as previously stated. If correctly explaining increases their resentment towards me, or if they speak evil words, or misunderstand, or have no love and respect, or if that person is of a bad and unruly nature. If a Bodhisattva receives kindness from others, and out of resentment, does not repay them equally or more, this is called committing a numerous offense, and it is a defiled arising. If one commits an offense due to laziness and negligence, it is a non-defiled arising. One does not commit an offense if one makes an effort but lacks the ability, or if one uses skillful means to subdue them, as previously stated. If one wants to repay the kindness but the other person does not accept it.
If a Bodhisattva sees sentient beings with difficulties involving relatives or difficulties involving possessions, and out of resentment, does not open them up and relieve their worries and troubles, this is called committing a numerous offense, and it is a defiled arising. If one commits an offense due to laziness and negligence, it is a non-defiled arising. One does not commit an offense as stated previously in 'different matters'.
If a Bodhisattva encounters someone seeking food and clothing, and out of anger, is unable to give alms, this is called committing a numerous offense, and it is a defiled arising. If one commits an offense due to laziness and negligence, it is a non-defiled arising. One does not commit an offense if one does not have it oneself, or if what is sought is unlawful, or if the item given is not beneficial to them, or if one uses skillful means to subdue them, as previously stated. Or if they violate the king's law, for the sake of protecting the king's intention, or for the sake of protecting the monastic rules.
If a Bodhisattva gathers a following, and out of anger, does not teach according to the Dharma, and is unable to follow...
時。從婆羅門居士所求衣食臥具醫藥房舍。隨時供給。是名為犯眾多犯。是犯染污起。若懶墮懈怠放逸犯非染污起。不犯者。若以方便令彼調伏如前說。若護僧制。若病若無力若使有力者說。若彼有力。多知識大德。自求眾具。若曾受教自已知法。若外道竊法。不能調伏。
若菩薩以嫌恨。心不隨他者。是名為犯眾多犯。是犯染污起。若懶墮懈怠犯。非染污起。不犯者。若彼欲為不如法事。若病若無力。若護僧制。若彼雖如法。能令多人起非法事。若伏外道故。若以方便令彼調伏。
若菩薩知他眾生有實功德。以嫌恨心。不向人說。亦不讚嘆。有讚歎者不唱善哉。是名為犯眾多犯。是犯染污起。若懶墮懈怠放逸犯。非染污起。不犯者。知彼少欲。護彼意故。若病若無力。若以方便令彼調伏。若護僧制。若令彼人起煩惱。起溢喜。起慢起非義。除此諸患故。若實功德似非實德。若實善說似非善說。若為摧伏外道邪見。若待說竟。
若菩薩見有眾生應呵責者。應折伏者。應罰黜者。以染污心不呵責。若呵責不折伏。若折伏不罰黜。是名為犯眾多犯。是犯染污起。若懶墮懈怠放逸犯非染污起。不犯者。彼不可治不可與語難可教誨。多起嫌恨。若觀時。若恐因彼起斗諍相違。若相言訟。若僧諍。若壞僧。若
【現代漢語翻譯】 現代漢語譯本： 當時，如果（菩薩）從婆羅門居士那裡索求衣服、飲食、臥具、醫藥、房舍，並隨時供給他們，這稱為犯眾多犯，是染污心所引起的。如果是由於懶惰、懈怠、放逸而犯，則不是染污心所引起的。不犯的情況是：如果用方便法門使他們調伏，如前所說；如果爲了守護僧團的制度；如果生病或無力；如果讓有能力的人去說；如果他們有能力、多知識、大德，自己能求得資具；如果曾經接受教導，自己已經知道佛法；如果外道竊取佛法，不能調伏他們。
如果菩薩以嫌恨心不隨順他人，這稱為犯眾多犯，是染污心所引起的。如果是由於懶惰、懈怠而犯，則不是染污心所引起的。不犯的情況是：如果他們想要做不如法的事情；如果生病或無力；如果爲了守護僧團的制度；如果他們雖然如法，但能使很多人產生不如法的事情；如果爲了降伏外道；如果用方便法門使他們調伏。
如果菩薩知道其他眾生有真實的功德，卻以嫌恨心不向人說，也不讚嘆，有人讚嘆也不說『善哉』，這稱為犯眾多犯，是染污心所引起的。如果是由於懶惰、懈怠、放逸而犯，則不是染污心所引起的。不犯的情況是：知道他們少欲，爲了守護他們的心意；如果生病或無力；如果用方便法門使他們調伏；如果爲了守護僧團的制度；如果使他們產生煩惱、產生過度的歡喜、產生傲慢、產生無意義的事情，爲了消除這些禍患；如果真實的功德看起來像不是真實的功德；如果真實的善說看起來像不是真實的善說；如果爲了摧伏外道的邪見；如果等待說完。
如果菩薩見到有眾生應該呵責的、應該折伏的、應該處罰驅逐的，卻以染污心不呵責，如果呵責了卻不折伏，如果折伏了卻不處罰驅逐，這稱為犯眾多犯，是染污心所引起的。如果是由於懶惰、懈怠、放逸而犯，則不是染污心所引起的。不犯的情況是：他們不可救治、不可與語、難以教誨、多起嫌恨；如果觀察時機；如果恐怕因為他們引起鬥爭、相互違背；如果相互爭訟；如果僧團爭執；如果破壞僧團。
【English Translation】 English version: At that time, if a Bodhisattva seeks clothing, food, bedding, medicine, and lodging from Brahmin householders and provides them at all times, this is called committing a multitude of offenses, arising from defilement. If it is committed due to laziness, negligence, or carelessness, it does not arise from defilement. Non-offense occurs if one uses skillful means to subdue them, as previously mentioned; if protecting the Sangha's rules; if sick or weak; if having someone capable speak; if they are capable, knowledgeable, and virtuous, and can seek their own provisions; if they have been taught and already know the Dharma; if heretics steal the Dharma and cannot be subdued.
If a Bodhisattva, with a mind of resentment, does not comply with others, this is called committing a multitude of offenses, arising from defilement. If it is committed due to laziness or negligence, it does not arise from defilement. Non-offense occurs if they intend to do something unlawful; if sick or weak; if protecting the Sangha's rules; if, although they are lawful, they can cause many people to engage in unlawful activities; if for the sake of subduing heretics; if using skillful means to subdue them.
If a Bodhisattva knows that other beings have real merit, but with a mind of resentment, does not speak of it to others, nor praise it, nor say 'Sadhu (well done)' when others praise it, this is called committing a multitude of offenses, arising from defilement. If it is committed due to laziness, negligence, or carelessness, it does not arise from defilement. Non-offense occurs if knowing they are content with little, protecting their intention; if sick or weak; if using skillful means to subdue them; if protecting the Sangha's rules; if causing them to arise with afflictions, excessive joy, arrogance, or meaningless things, eliminating these troubles; if real merit seems like unreal merit; if real good speech seems like not good speech; if for the sake of destroying heretical views of heretics; if waiting until the end of the speech.
If a Bodhisattva sees beings who should be rebuked, should be subdued, should be punished and expelled, but with a defiled mind does not rebuke them, if rebuking but not subduing, if subduing but not punishing and expelling, this is called committing a multitude of offenses, arising from defilement. If it is committed due to laziness, negligence, or carelessness, it does not arise from defilement. Non-offense occurs if they are incurable, unapproachable, difficult to teach, and often give rise to resentment; if observing the time; if fearing that they will cause strife, mutual opposition; if mutual litigation; if Sangha disputes; if destroying the Sangha.
彼不諂曲有慚愧漸自改悔。
若菩薩成就種種神力。應恐怖者而恐怖之。應引接者而引接之。欲令眾生消信施故。若不以神力恐怖引接者。是名為犯眾多犯。是犯染污起。不犯者。若彼眾生更起染著。外道謗聖成就邪見。一切不犯。若彼發狂。若增苦受此事起菩薩戒。佛于處處修多羅中說。律儀戒攝善法戒攝眾生戒。律儀戒攝。此是菩薩藏摩得勒伽和合說。菩薩當精勤受持起上恭敬。專心修學從他正受。已極清凈欲學心。菩提心。利眾生心。從初受戒專精護持。若有所犯。即如法懺悔此一切菩薩犯當知突吉羅攝。當向大小乘人能解語。能受悔者如法懺悔。若菩薩以增上煩惱犯波羅夷處法者。失律儀戒。應當更受。若中煩惱犯波羅夷處法者。當向三人若過三人。長跪合掌作突吉羅懺悔。稱先所犯罪名。作是說言。大德憶念。我某甲。舍菩薩毗尼。如前所說事。犯突吉羅罪。余如比丘突吉羅懺悔法說。若下煩惱犯波羅夷處法及余所犯。向一人懺悔。若無如法人。當起清凈心念言。我終不重犯此罪。于未來世中常攝持律儀戒。若能如是所犯即除。若無如是具足功德人可從受菩薩戒者。是菩薩應于佛像前自受應如是受。整衣服偏袒右肩。右膝著地曲身合掌。作如是言。我某甲白十方世界一切諸佛及入大地諸菩薩眾。我今
【現代漢語翻譯】 現代漢語譯本： 他不諂媚虛偽，心懷慚愧，逐漸改正悔悟。
如果菩薩成就種種神通力量，應該用恐怖的手段來對待那些應該被震懾的人，用引導接納的方式來對待那些應該被引導的人，目的是爲了讓眾生消除對信施的疑慮。如果不用神通力量來震懾或引導，這就被稱為犯了眾多的小罪，是因染污心而起的。以下情況不構成違犯：如果那些眾生反而因此生起貪染執著，或者外道誹謗聖者，產生邪見，這些都不算違犯。如果那人發狂，或者增加痛苦感受，這些事情發生時，菩薩戒仍然有效。佛在許多修多羅（Sutra，經）中說過，律儀戒（Pratimoksha，別解脫戒）包含攝善法戒（Kushala Dharma Samgraha，攝善法戒）和攝眾生戒（Sattvartha，饒益有情戒）。律儀戒包含這些。這是菩薩藏摩得勒伽（Bodhisattva Pitaka Matrika，菩薩藏論母）綜合闡述的。菩薩應當精勤受持，生起崇高的恭敬心，專心修學，從他人那裡正確地接受戒律。已經極其清凈，想要學習發菩提心（Bodhi-citta，覺悟之心），利益眾生的心。從最初受戒開始，就要專心守護戒律。如果有所違犯，就如法懺悔。所有這些菩薩的違犯，應當知道屬於突吉羅（Dushkrta，惡作）罪。應當向大小乘人中能夠理解語言、能夠接受懺悔的人如法懺悔。如果菩薩以強烈的煩惱犯了波羅夷（Parajika，斷頭罪）級別的罪行，就失去了律儀戒，應當重新受戒。如果以中等煩惱犯了波羅夷級別的罪行，應當向三人或超過三人懺悔，長跪合掌，作突吉羅懺悔，稱說先前所犯的罪名，這樣說：『大德們請記住，我某甲，捨棄了菩薩毗尼（Vinaya，律），如前所說的事情，犯了突吉羅罪。』其餘的如同比丘突吉羅懺悔法所說。如果以輕微的煩惱犯了波羅夷級別的罪行以及其他所犯的罪行，向一人懺悔。如果沒有這樣如法的人，應當生起清凈心，唸誦說：『我終不再犯此罪，在未來的世間中常常攝持律儀戒。』如果能夠這樣，所犯的罪業就能消除。如果沒有這樣具足功德的人可以從他那裡接受菩薩戒，這位菩薩應當在佛像前自己受戒，應當這樣受戒：整理衣服，袒露右肩，右膝著地，彎曲身體合掌，這樣說：『我某甲稟告十方世界一切諸佛以及進入大地的諸菩薩眾，我今
【English Translation】 English version: He is not flattering or deceitful, has a sense of shame, and gradually repents and reforms.
If a Bodhisattva has attained various supernatural powers, they should use terror on those who should be terrified, and use guidance and reception on those who should be guided, in order to dispel doubts about offerings of faith. If they do not use supernatural powers to terrify or guide, it is called committing numerous minor offenses, arising from a defiled mind. The following do not constitute offenses: if those beings instead develop attachment, or if non-Buddhists slander the saints and develop wrong views, these are not offenses. If that person is insane, or if suffering increases, these events do not invalidate the Bodhisattva vows. The Buddha has said in many Sutras (Sutra, scripture) that the Pratimoksha (Pratimoksha, vows of individual liberation) includes the Kushala Dharma Samgraha (Kushala Dharma Samgraha, vows to gather wholesome qualities) and the Sattvartha (Sattvartha, vows to benefit sentient beings). The Pratimoksha includes these. This is a comprehensive explanation from the Bodhisattva Pitaka Matrika (Bodhisattva Pitaka Matrika, Mother of the Bodhisattva Collection). A Bodhisattva should diligently uphold the vows, generate supreme reverence, diligently study, and correctly receive the vows from others. Having become extremely pure, they desire to learn to generate Bodhi-citta (Bodhi-citta, mind of enlightenment) and the mind to benefit sentient beings. From the beginning of taking the vows, they should diligently protect the precepts. If there is any violation, they should repent according to the Dharma. All these violations of a Bodhisattva should be known as Dushkrta (Dushkrta, offense of wrong-doing). They should confess according to the Dharma to those among the Mahayana and Hinayana practitioners who can understand the language and accept repentance. If a Bodhisattva commits an offense of the level of Parajika (Parajika, defeat) due to strong afflictions, they lose the Pratimoksha and should retake the vows. If they commit an offense of the level of Parajika due to medium afflictions, they should confess to three or more people, kneeling with palms together, making a Dushkrta confession, stating the name of the previously committed offense, saying: 'Venerable ones, please remember, I, so-and-so, have abandoned the Bodhisattva Vinaya (Vinaya, discipline), and as previously stated, have committed a Dushkrta offense.' The rest is as described in the Bhikshu Dushkrta confession method. If they commit an offense of the level of Parajika due to minor afflictions, as well as other offenses, they should confess to one person. If there is no such person who is in accordance with the Dharma, they should generate a pure mind and recite, saying: 'I will never commit this offense again, and in future lives I will always uphold the Pratimoksha.' If they can do this, the offenses will be eliminated. If there is no such person with complete merit from whom one can receive the Bodhisattva vows, this Bodhisattva should take the vows themselves before a Buddha image, and should take the vows in this way: arranging their clothes, baring their right shoulder, kneeling on their right knee, bending their body, and joining their palms together, saying: 'I, so-and-so, report to all the Buddhas of the ten directions and all the Bodhisattvas who have entered the earth, I now'
于諸佛菩薩前受一切菩薩戒。律儀戒。攝善法戒。攝眾生戒。此諸戒是過去一切菩薩已學。未來一切諸菩薩當學。現在一切菩薩今學。第二第三亦如是說。說已應起。余如前說。若菩薩所犯無無餘犯。如世尊說菩薩起瞋煩惱。犯應更受。非貪慾起。當知此意。菩薩起愛念眾生為增上。凡有所作一切能作菩薩所作非作所作。犯應更受。菩薩瞋眾生者。不能自度度他。亦不能作菩薩所作。如是不作所作。犯應當更受。當知菩薩軟中上犯。如四攝品說。若菩薩於此律儀戒具足成就三正法者。得安樂住。一者方便具足。二者凈心具足。三者本因具足。菩薩于戒不穿漏。凈身口意業不數數犯。發露諸惡。是名方便具足。菩薩為法出家不為身命。為義為禪定。不為財利。為沙門為涅槃。不為非義。不為懈怠。精進不退。不雜眾惡不善之法。煩惱受有熾然苦報及未來世生老病死。是名凈心具足。菩薩本餘生時。廣修諸善於今不乏。衣食床臥湯藥眾具。能修惠施。是名本因具足。住律儀戒菩薩具足三正法者。是名安樂住。與此相違。是名具足三不正法戒。當知苦住。是名略說。廣說在家出家一切戒。此一切戒當知分別為難戒等。
難戒者。略說三種。菩薩具足大財大勢力。能捨出家受菩薩戒。是名第一難戒。菩薩若遭急難乃至失
【現代漢語翻譯】 現代漢語譯本 在諸佛菩薩面前受持一切菩薩戒，包括律儀戒（防止惡行的戒律），攝善法戒（修習一切善法的戒律），攝眾生戒（利益一切眾生的戒律）。這些戒律是過去一切菩薩已經學習過的，未來一切菩薩應當學習的，現在一切菩薩正在學習的。第二和第三種戒律也像這樣說。說完之後應該起身，其餘的如前面所說。如果菩薩所犯的罪過沒有無法彌補的，就像世尊所說，菩薩如果因嗔恨煩惱而犯戒，應當重新受戒，但如果不是因貪慾而起，應當明白這個道理。菩薩如果因愛念眾生而有所作為，一切所作所為都能成為菩薩應該做的，而不是不應該做的。如果犯戒，應當重新受戒。菩薩如果嗔恨眾生，就不能自度，也不能度他，也不能做菩薩應該做的事情。像這樣不做應該做的事情，犯戒就應當重新受戒。應當知道菩薩所犯的輕、中、重罪，就像《四攝品》中所說的那樣。如果菩薩對於律儀戒能夠具足成就三種正法，就能得到安樂的住處。一是方便具足，二是凈心具足，三是本因具足。菩薩對於戒律沒有缺**漏，清凈身口意業，不經常犯戒，發露各種罪惡，這叫做方便具足。菩薩爲了佛法而出家，不是爲了身命，爲了正義和禪定，不是爲了財利，爲了成為沙門和證得涅槃，不是爲了不正義，不是爲了懈怠，精進不退，不雜染各種惡和不善之法，以及煩惱所帶來的熾盛苦報和未來世的生老病死，這叫做凈心具足。菩薩過去生中廣泛修習各種善行，所以今生不缺乏衣食、床鋪、湯藥等各種資具，能夠修習佈施，這叫做本因具足。安住于律儀戒的菩薩，如果具足這三種正法，就叫做安樂住。與此相反，如果具足三種不正法戒，應當知道是苦住。以上是簡略的說法，廣說包括在家和出家的一切戒律。對於這一切戒律，應當知道可以分別成難戒等。 難戒，簡略地說有三種。菩薩具足巨大的財富和勢力，能夠捨棄出家受菩薩戒，這叫做第一難戒。菩薩如果遭遇緊急災難，甚至面臨死亡的威脅，
【English Translation】 English version Before all the Buddhas and Bodhisattvas, one receives all the Bodhisattva precepts, including the Pratimoksha precepts (rules of moral discipline), the precepts of gathering good dharmas, and the precepts of benefiting all sentient beings. These precepts are what all past Bodhisattvas have already learned, what all future Bodhisattvas should learn, and what all present Bodhisattvas are now learning. The second and third types of precepts are also spoken of in this way. After speaking, one should rise, and the rest is as previously stated. If a Bodhisattva commits an offense that is not beyond redemption, as the World Honored One said, if a Bodhisattva commits an offense arising from anger and affliction, they should receive the precepts again, but if it does not arise from greed, one should understand this meaning. If a Bodhisattva acts out of love and compassion for sentient beings, everything they do can become what a Bodhisattva should do, and not what they should not do. If they commit an offense, they should receive the precepts again. If a Bodhisattva is angry with sentient beings, they cannot liberate themselves or liberate others, nor can they do what a Bodhisattva should do. Thus, by not doing what should be done, committing an offense, one should receive the precepts again. One should know the light, medium, and heavy offenses of a Bodhisattva, as described in the 'Four Means of Attraction' chapter. If a Bodhisattva fully accomplishes these three correct dharmas with respect to the Pratimoksha precepts, they will attain a state of peaceful abiding. First, having complete skillful means; second, having complete pure mind; third, having complete fundamental causes. If a Bodhisattva has no leaks in their precepts, purifies their body, speech, and mind, does not frequently commit offenses, and confesses all evils, this is called having complete skillful means. If a Bodhisattva renounces home life for the sake of the Dharma, not for the sake of their life, for the sake of righteousness and meditation, not for the sake of wealth and profit, to become a Shramana and attain Nirvana, not for the sake of unrighteousness, not for the sake of laziness, advancing diligently without retreating, not mixing with various evil and unwholesome dharmas, and the intense suffering and future births, old age, sickness, and death caused by afflictions, this is called having complete pure mind. If a Bodhisattva has extensively cultivated various good deeds in past lives, so that they do not lack clothing, food, bedding, medicine, and other necessities in this life, and is able to practice generosity, this is called having complete fundamental causes. A Bodhisattva abiding in the Pratimoksha precepts, if they possess these three correct dharmas, is said to have a peaceful abiding. Conversely, if they possess three incorrect dharmas, one should know that it is a state of suffering. The above is a brief explanation; a more detailed explanation includes all precepts for both laypeople and renunciates. Regarding all these precepts, one should know that they can be divided into difficult precepts, etc. Difficult precepts, briefly speaking, are of three types. If a Bodhisattva possesses great wealth and power, and is able to renounce home life and receive the Bodhisattva precepts, this is called the first difficult precept. If a Bodhisattva encounters an emergency, even facing the threat of death,
命。于所受戒不令缺減。況具足犯是名第二難戒。菩薩於一切修行一切正受一切憶念。心住不亂。乃至盡壽。于細微戒終不缺減。何況重者。是名第三難戒。一切門戒者有四種。一者正受戒。二者性戒。三者習戒。四者方便成戒。正受戒者。菩薩已受三種律儀戒所謂律儀戒。攝善法戒。攝眾生戒。性戒者。菩薩性自賢善身口意凈。習戒者。菩薩本餘生時如所說。三種戒已曾修習。以本因故。一切惡不樂行心常厭惡。樂修善行。方便成戒者。菩薩依四攝事。于諸眾生行善身口業。善人戒者有五種。一者自持凈戒。二者授與他人。三者讚歎凈戒。四者見同法者心生歡喜。五者設有毀犯如法悔除。一切行戒者彼六種七種一向略說十三種迴向大菩提。廣攝戒故。是名為廣。樂著欲樂。自身苦行。離此二邊故。是名無罪歡喜之處。盡其壽命常不還戒。一切利養行外道邪論。煩惱諸纏不能侵欺故。亦不能奪故。是名堅固戒。莊嚴成就故。當知戒莊嚴。謂聲聞地。離殺生等。律儀戒。攝善法戒。攝眾生戒。順戒不順戒。護隨護戒。大人相報。增上意報。善趣報。利眾生報。除惱戒者有八種。菩薩初作是思惟。如我不欲令他殺盜邪淫妄語兩舌惡口綺語。手石杖等觸惱於我。如我不欲不喜。彼亦如是。云何以此加於他人。以是故不惱于彼
【現代漢語翻譯】 現代漢語譯本： 生命。對於所受的戒律不使其缺少或減少。更何況是具足地違犯戒律，這被稱為第二種難持的戒律。菩薩對於一切修行、一切正受、一切憶念，心都能安住而不散亂，乃至盡其一生，對於細微的戒律最終也不會缺少或減少，更何況是重大的戒律。這被稱為第三種難持的戒律。一切門戒有四種：一是正受戒，二是性戒，三是習戒，四是方便成戒。正受戒是指菩薩已經受持三種律儀戒，即律儀戒、攝善法戒、攝眾生戒。性戒是指菩薩天性賢善，身口意清凈。習戒是指菩薩在前世已經如所說的那樣修習過這三種戒律，因為過去的原因，對於一切惡行不樂於去做，內心常常厭惡，喜歡修習善行。方便成戒是指菩薩依靠四攝事，對於各種眾生行善的身口意業。善人戒有五種：一是自己持守清凈的戒律，二是傳授給他人，三是讚歎清凈的戒律，四是見到與自己持相同戒律的人內心生起歡喜，五是即使有毀犯，也能如法懺悔消除。一切行戒是指六種、七種，總而言之略說為十三種迴向大菩提，廣泛地攝取戒律的緣故，所以稱為廣。不樂於執著于欲樂，也不樂於自身苦行，遠離這兩種極端，所以稱為無罪歡喜之處。盡其壽命常常不捨棄戒律。一切利益供養、外道邪論、煩惱諸纏都不能侵擾欺騙，也不能奪走，所以稱為堅固戒。莊嚴成就的緣故，應當知道戒莊嚴，是指聲聞地。遠離殺生等，律儀戒、攝善法戒、攝眾生戒、順戒、不順戒、護戒、隨護戒、大人相報、增上意報、善趣報、利益眾生報。除惱戒有八種：菩薩最初這樣思惟：如果我不希望別人殺害、偷盜、邪淫、妄語、兩舌、惡口、綺語，用手、石頭、棍杖等觸碰惱害我，如果我不希望、不喜歡這樣，那麼別人也是一樣的。為什麼要把這些加於他人呢？因此不惱害他們。
【English Translation】 English version: Life. Regarding the precepts received, not allowing them to be deficient or diminished. Moreover, fully violating them is called the second difficult precept. A Bodhisattva, in all practices, all right reception, all mindfulness, the mind dwells without disturbance, even to the end of life, and ultimately does not diminish even the slightest precept, let alone the serious ones. This is called the third difficult precept. All-gate precepts have four types: first, the precept of right reception; second, the precept of nature; third, the precept of habit; and fourth, the precept of accomplishment through skillful means. The precept of right reception refers to a Bodhisattva who has already received the three vows of discipline, namely the vow of discipline, the vow of gathering good dharmas, and the vow of benefiting sentient beings. The precept of nature refers to a Bodhisattva whose nature is virtuous, with pure body, speech, and mind. The precept of habit refers to a Bodhisattva who, in previous lives, has already practiced these three precepts as described. Because of past causes, one is not fond of doing any evil deeds, and the mind constantly detests them, delighting in cultivating good deeds. The precept of accomplishment through skillful means refers to a Bodhisattva who, relying on the four means of attraction (catuḥ-saṃgraha-vastu), performs good deeds of body, speech, and mind for all beings. The precepts of a virtuous person have five types: first, upholding pure precepts oneself; second, imparting them to others; third, praising pure precepts; fourth, rejoicing in the mind upon seeing those who share the same precepts; and fifth, even if there are violations, repenting and eliminating them according to the Dharma. All-conduct precepts refer to six types, seven types, and in short, thirteen types, dedicating them to great Bodhi, extensively gathering precepts, hence called extensive. Not delighting in attachment to sensual pleasures, nor delighting in self-mortification, being away from these two extremes, hence called a place of joy without fault. Throughout one's life, constantly not abandoning the precepts. All benefits, offerings, heretical doctrines of external paths, afflictions, and entanglements cannot invade and deceive, nor can they be taken away, hence called firm precepts. Because of the adornment of accomplishment, one should know that the adornment of precepts refers to the Śrāvakabhūmi (the stage of a disciple). Abstaining from killing, etc., the vow of discipline, the vow of gathering good dharmas, the vow of benefiting sentient beings, precepts that are in accordance, precepts that are not in accordance, protecting precepts, following and protecting precepts, great rewards, increasing intentional rewards, rewards of good destinies, rewards of benefiting sentient beings. The precepts of removing annoyance have eight types: A Bodhisattva initially thinks thus: 'As I do not wish others to kill, steal, commit sexual misconduct, lie, engage in divisive speech, harsh speech, frivolous speech, or touch and annoy me with hands, stones, sticks, etc., as I do not wish or like this, so it is with others. Why should I inflict these things upon others?' Therefore, one does not annoy them.
。乃至不加手石杖等觸。作是思惟已。不以八事觸惱眾生。是名菩薩除惱戒。
此世他世樂戒者有九種。菩薩遮處則遮。開處則開。攝處則攝。應降伏者則降伏之。菩薩于彼身口業。是四種戒。又檀波羅蜜俱戒。羼提波羅蜜．毗梨耶波羅蜜．禪波羅蜜．般若波羅蜜俱戒。是五種戒。如是略說九種戒。是菩薩自己及他。現法樂住及後世樂。是故說名此世他世樂戒。
清凈戒者有十種。一者初善受戒為沙門為菩提不為身命。二者終不退減起于疑悔。三者不過持戒起非處疑悔故。四者離諸懈怠不樂睡眠。日夜精勤成就善法。五者攝心不令放逸如前不放逸說。六者修習正願不願財利及生天上。常修梵行。七者攝持威儀。善於威儀所作眾事。方便修習善。如法身口行正命具足。諂曲邪命種種過惡皆悉遠離。八者離於二邊離隨順欲樂及諸苦行故。九者修習出要。異學諸見皆悉遠離。十者于所受戒不缺不減。此十種名清凈戒。是名菩薩大戒聚得菩提果。菩薩依此戒已。滿足尸波羅蜜。得阿耨多羅三藐三菩提。乃至未成無上正覺得五種福利。一者常為一切諸佛所念。二者終時其心歡喜。三者捨身在所生處。常與凈戒諸菩薩眾為善知識。四者無量功德聚戒度成就。五者今世後世性戒成就。如前所說。自性等九種戒。當知三戒
【現代漢語翻譯】 現代漢語譯本：乃至不以手、石頭、棍杖等觸碰（眾生）。如此思惟后，不以八事觸惱眾生，這稱為菩薩的除惱戒。
此世他世樂戒有九種。菩薩對於應該遮止之處則遮止，應該開許之處則開許，應該攝受之處則攝受，應該降伏者則降伏。菩薩于彼身口意業，是四種戒。又是檀波羅蜜（Dānapāramitā，佈施波羅蜜）俱戒，羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）、毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜）、禪波羅蜜（Dhyānapāramitā，禪定波羅蜜）、般若波羅蜜（Prajñāpāramitā，智慧波羅蜜）俱戒，是五種戒。如此簡略地說九種戒，是菩薩自己及他人，現世安樂居住及後世安樂。所以說名為此世他世樂戒。
清凈戒有十種。一者最初善於受戒，爲了成為沙門（Śrāmaṇa，出家修行者），爲了菩提（Bodhi，覺悟），不爲了身命。二者最終不退減，不生起疑悔。三者不過度持戒，不生起非理處的疑悔。四者遠離各種懈怠，不貪戀睡眠，日夜精勤，成就善法。五者攝持內心，不令放逸，如前面不放逸所說。六者修習正愿，不願求財利及生天上，常修梵行（Brahmacarya，清凈行）。七者攝持威儀，善於威儀所作的各種事情，方便修習善，如法身口意行，正命具足，諂曲邪命種種過惡全都遠離。八者遠離於二邊，遠離隨順欲樂及各種苦行。九者修習出離的要道，對於其他學說的各種見解全都遠離。十者對於所受的戒律不缺不減。這十種名為清凈戒。這稱為菩薩的大戒聚，得到菩提果。菩薩依靠此戒后，滿足尸波羅蜜（Śīlapāramitā，持戒波羅蜜），得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺），乃至未成就無上正覺時，得到五種福利。一者常為一切諸佛所憶念。二者臨終時內心歡喜。三者捨身之後，在所生之處，常與凈戒的諸菩薩眾為善知識。四者無量功德聚集，戒度成就。五者今世後世，自性戒成就，如前面所說的自性等九種戒，應當知道這三種戒。
【English Translation】 English version: Even not touching (sentient beings) with hands, stones, sticks, or the like. Having contemplated in this way, not to afflict sentient beings with the eight matters, this is called the Bodhisattva's precept of eliminating affliction.
There are nine kinds of precepts that bring happiness in this life and the next. The Bodhisattva prohibits what should be prohibited, allows what should be allowed, gathers what should be gathered, and subdues those who should be subdued. The Bodhisattva's actions of body, speech, and mind are the four kinds of precepts. Also, the precept associated with Dānapāramitā (Perfection of Giving), the precept associated with Kṣāntipāramitā (Perfection of Patience), the precept associated with Vīryapāramitā (Perfection of Diligence), the precept associated with Dhyānapāramitā (Perfection of Meditation), and the precept associated with Prajñāpāramitā (Perfection of Wisdom) are the five kinds of precepts. Thus, briefly speaking of the nine kinds of precepts, they bring happiness in the present life and the next for both the Bodhisattva himself and others. Therefore, they are called the precepts of happiness in this life and the next.
There are ten kinds of pure precepts. First, to receive the precepts well from the beginning, to become a Śrāmaṇa (ascetic), for the sake of Bodhi (enlightenment), not for the sake of one's own life. Second, never to regress or diminish, and not to give rise to doubt or regret. Third, not to excessively uphold the precepts, and not to give rise to doubt or regret in inappropriate situations. Fourth, to be free from all kinds of laziness, not to indulge in sleep, to be diligent day and night, and to accomplish good deeds. Fifth, to restrain the mind and not let it wander, as mentioned earlier regarding non-negligence. Sixth, to cultivate correct aspirations, not desiring wealth or birth in the heavens, and always cultivating Brahmacarya (pure conduct). Seventh, to maintain proper conduct, to be skilled in all kinds of actions, and to skillfully cultivate goodness. To act righteously with body, speech, and mind, to have proper livelihood, and to completely avoid all kinds of faults such as flattery and wrong livelihood. Eighth, to be free from the two extremes, avoiding indulgence in sensual pleasures and various ascetic practices. Ninth, to cultivate the essential path of liberation, and to completely avoid the various views of other schools. Tenth, not to diminish or add to the precepts that have been received. These ten are called pure precepts. This is called the Bodhisattva's great accumulation of precepts, obtaining the fruit of Bodhi. Having relied on these precepts, the Bodhisattva fulfills Śīlapāramitā (Perfection of Morality), attains Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment), and even before attaining Unsurpassed Perfect Enlightenment, obtains five benefits. First, one is always remembered by all the Buddhas. Second, at the time of death, one's mind is joyful. Third, after abandoning the body, in the place where one is born, one is always a good friend to the Bodhisattvas who uphold pure precepts. Fourth, immeasurable merits are accumulated, and the perfection of morality is accomplished. Fifth, in this life and the next, the precepts of self-nature are accomplished, as mentioned earlier regarding the nine kinds of precepts such as self-nature. These three kinds of precepts should be known.
所攝。所謂律儀戒。攝善法戒。攝眾生戒。又復三種。略說能為菩薩三事。一者律儀戒。能令心住。二者攝善法戒自成佛法。三者攝眾生戒成就眾生。是名菩薩一切事。所謂現法。心得樂住身心不惓。能具足佛法成就眾生。是名菩薩戒。是名戒福。是菩薩所作無餘無上。過去一切諸菩薩等。求大菩提已於中學。未來當學。現在今學。
菩薩地持經卷第五 大正藏第 30 冊 No. 1581 菩薩地持經
菩薩地持經卷第六
北涼中印度三藏曇無讖于姑臧譯
菩薩地持方便處忍品第十一
云何菩薩羼提波羅蜜。略說有九種。一者自性忍。二者一切忍。三者難忍。四者一切門忍。五者善人忍。六者一切行忍。七者除惱忍。八者此世他世樂忍。九者清凈忍。云何自性忍。菩薩依思惟力。若效能忍他人不饒益事。一切諸忍。依無貪心。純一悲心。是名略說自性忍。云何菩薩一切忍。略說二種。一依在家。二依出家。此二各有三種。一者他不饒益忍。二者安苦忍。三者法思惟解忍。他不饒益忍者。從久遠來。無間大苦。他不饒益。現前迫切。菩薩作如是學。是我自業過惡所招。本作罪業得今日苦。今若不忍。復為未來大苦因緣。我今便為重自造苦。不由於他。又我身及彼。俱是一切有為
【現代漢語翻譯】 現代漢語譯本： 所攝。所謂的律儀戒（Vinaya-śīla，行爲規範之戒）。攝善法戒（Kuśala-dharma-saṃgraha-śīla，包含所有善法的戒）。攝眾生戒（Sattva-saṃgraha-śīla，利益眾生的戒）。這三種戒又可以略說為菩薩的三件事：一是律儀戒，能使心安定；二是攝善法戒，能使自身成就佛法；三是攝眾生戒，能成就眾生。這就是菩薩的一切事業，即在現世，內心得到快樂安住，身心不疲倦，能圓滿具足佛法，成就眾生。這就是菩薩戒，這就是戒的福德。這是菩薩所做的一切，沒有剩餘，沒有比這更高的。過去一切諸菩薩等，爲了求得大菩提（Mahābodhi，偉大的覺悟），已經從中學習；未來應當學習；現在正在學習。
《菩薩地持經》卷第五 大正藏第30冊 No. 1581 《菩薩地持經》
《菩薩地持經》卷第六
北涼中印度三藏曇無讖（Dharmarakṣa）于姑臧譯
菩薩地持方便處忍品第十一
什麼是菩薩的羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）？略說有九種：一是自性忍（Prakṛti-kṣānti，本性之忍），二是一切忍（Sarva-kṣānti，對一切的忍），三是難忍（Duṣkara-kṣānti，難以忍受的忍），四是一切門忍（Sarva-dvāra-kṣānti，通往一切法門的忍），五是善人忍（Satpuruṣa-kṣānti，善人的忍），六是一切行忍（Sarva-cārita-kṣānti，對一切行為的忍），七是除惱忍（Vinodana-kṣānti，消除煩惱的忍），八是此世他世樂忍（Ihaloka-paraloka-sukha-kṣānti，忍受今生來世的苦樂），九是清凈忍（Viśuddha-kṣānti，清凈的忍）。什麼是自性忍？菩薩依靠思惟的力量，如果本效能夠忍受他人不饒益的事情，一切諸忍，依靠無貪心（alobha），純一的悲心（karuṇā），這可以略說為自性忍。什麼是菩薩的一切忍？略說有兩種：一是依在家（gṛhastha），二是依出家（pravrajita）。這兩種各有三種：一是他不饒益忍（Paropakāra-kṣānti，忍受他人不饒益），二是安苦忍（Duḥkha-adhivāsanā-kṣānti，安於忍受痛苦），三是法思惟解忍（Dharma-cintana-mokṣa-kṣānti，通過思維佛法而解脫的忍）。什麼是不饒益忍？從久遠以來，無間斷的大苦，他人不饒益，現在迫切地到來。菩薩這樣學習：這是我自己業的過錯所招致的。過去造作罪業，得到今日的苦果。現在如果不忍受，又會成為未來大苦的因緣。我現在就是在加重自己的痛苦，不是由於他人。而且我的身體和他的身體，都是一切有為法（saṃskṛta）
【English Translation】 English version: That which is encompassed. These are the so-called Vinaya-śīla (律儀戒, precepts of discipline), Kuśala-dharma-saṃgraha-śīla (攝善法戒, precepts encompassing wholesome dharmas), and Sattva-saṃgraha-śīla (攝眾生戒, precepts encompassing sentient beings). These three can be briefly described as three tasks of a Bodhisattva: first, Vinaya-śīla, which enables the mind to abide; second, Kuśala-dharma-saṃgraha-śīla, which enables oneself to accomplish the Buddha-dharma; and third, Sattva-saṃgraha-śīla, which enables the accomplishment of sentient beings. This is all the work of a Bodhisattva, namely, in the present life, the mind attains joyful abiding, the body and mind are not weary, one can fully accomplish the Buddha-dharma, and accomplish sentient beings. This is the Bodhisattva's precept, this is the merit of the precepts. This is all that a Bodhisattva does, there is nothing remaining, nothing higher than this. All Bodhisattvas of the past, seeking Mahābodhi (大菩提, great enlightenment), have already learned from this; those of the future should learn from this; those of the present are now learning from this.
Bodhisattvabhumi Sutra, Volume 5 Taisho Tripitaka Volume 30, No. 1581, Bodhisattvabhumi Sutra
Bodhisattvabhumi Sutra, Volume 6
Translated by Tripiṭaka Dharmarakṣa (曇無讖) from Central India in Guzang during the Northern Liang Dynasty
Chapter 11: The Bodhisattva's Practice of Patience
What is the Bodhisattva's Kṣānti-pāramitā (羼提波羅蜜, perfection of patience)? Briefly speaking, there are nine types: first, Prakṛti-kṣānti (自性忍, patience by nature); second, Sarva-kṣānti (一切忍, patience towards everything); third, Duṣkara-kṣānti (難忍, patience towards the difficult); fourth, Sarva-dvāra-kṣānti (一切門忍, patience towards all doors); fifth, Satpuruṣa-kṣānti (善人忍, patience of a good person); sixth, Sarva-cārita-kṣānti (一切行忍, patience towards all conduct); seventh, Vinodana-kṣānti (除惱忍, patience that removes affliction); eighth, Ihaloka-paraloka-sukha-kṣānti (此世他世樂忍, patience towards happiness in this life and the next); and ninth, Viśuddha-kṣānti (清凈忍, pure patience). What is patience by nature? If a Bodhisattva, relying on the power of thought, is by nature able to endure others' unhelpful actions, all such patience relies on non-greed (alobha) and pure compassion (karuṇā). This can be briefly described as patience by nature. What is the Bodhisattva's patience towards everything? Briefly speaking, there are two types: first, relying on the householder (gṛhastha); second, relying on the renunciant (pravrajita). Each of these two has three types: first, Paropakāra-kṣānti (他不饒益忍, patience towards others' unhelpful actions); second, Duḥkha-adhivāsanā-kṣānti (安苦忍, patience in enduring suffering); and third, Dharma-cintana-mokṣa-kṣānti (法思惟解忍, patience through liberation by contemplating the Dharma). What is patience towards others' unhelpful actions? From a long time ago, uninterrupted great suffering, others' unhelpful actions, now urgently arrive. The Bodhisattva learns thus: this is caused by the faults of my own karma. Having created sinful deeds in the past, I receive today's suffering. If I do not endure now, it will become a cause for great suffering in the future. I am now increasing my own suffering, not because of others. Moreover, my body and his body are all conditioned phenomena (saṃskṛta).
行苦。彼無智故。於我性苦更增其苦。我今有智。云何復欲重加其苦。又復聲聞自利尚不以苦加於他人。況于菩薩廣利眾生。如是思惟。已修習五種想。于怨親中人下中勝品。若苦若樂有德無德。如是眾生一切能忍。云何五種想。一者本親屬想。二者法數想。三者無常想。四者苦想。五者攝取想。本親屬想者。菩薩作如是學。眾生久遠已來少非親者。若父若母。兄弟姊妹。和上阿阇梨。若師若師等及諸所尊。于怨憎所。如是正思惟。時舍怨憎不饒益想。住本親想。依本親想已。他不饒益者悉能堪忍。法數想者。菩薩作如是學。因緣行數法數。無我眾生壽命。生者罵者打者諍者。如是正思惟時。離眾生想住法數想。依法數想已。他不饒益者悉能堪忍。無常想者。菩薩作如是學。一切眾生生所起者。一切悉是無常死法。于上覆有不饒益事。欲斷其命。如是無常眾生性是死法。智者不起不清凈心。況復手石刀杖欲斷其命。如是正思惟。時離常堅固想。住無常不堅固想。依無常想已。他不饒益者悉能堪忍。苦想者。是菩薩觀。大力具足者尚不離三相。所謂行苦變易苦苦苦。況復不具足者。菩薩作如是學時。于常苦眾生欲令離苦。云何加報重增其苦。如是正思惟時。離於樂想住于苦想。忍苦想已。他不饒益者悉能堪忍。攝取想者
。菩薩作如是學。我於一切眾生髮菩提心。於一切眾生作親屬想。我應攝取普令安樂。不應于親屬眾生應利益處。而復重加不饒益事。如是正思惟時。滅除他想住攝取想。依攝取想已。他不饒益者悉能堪忍。云何為忍。若不瞋不報心不懷恨。是名為忍。安苦忍者。菩薩作如是學。我從昔來常求欲事。為諸苦因生無量大苦。所謂營世生業。治生種殖。奉事王家。如是諸苦莫不備經。皆是癡冥無知過故。今當修習樂因具足善法。無量眾苦悉當安忍。況復小苦。如是正思惟時。覺慧具足。一切苦事悉能安忍。一切苦事略說八種。一者依處。二者世法處。三者威儀處。四者攝法處。五者比丘隨戒處。六者方便處。七者利眾生處。八者諸所作處。依者謂四依法。依正法出家。得比丘分。菩薩若得粗澀弊惡。不恭敬與留難不時。心無憂惱。菩薩于彼眾苦不捨精進。如是名為安忍依苦。世法者有九種。一者不利。二者不稱。三者毀。四者苦。五者壞法壞。六者盡法盡。七者老法老。八者病法病。九者死法死。此諸世法。若離若合能生眾苦。是名世法處。菩薩于彼眾苦不捨精進。如是名為安忍世法苦。威儀者有四威儀。行住坐臥。是菩薩若行若坐。晝夜二時除去陰障心得清凈。不非時臥。臥床坐床草敷葉敷。因此疲極而生眾苦。悉能堪
【現代漢語翻譯】 菩薩應該這樣學習：『我對一切眾生髮起菩提心（Bodhi-citta，覺悟之心），把一切眾生都看作自己的親人。我應當攝受他們，使他們普遍得到安樂。不應該對親屬般的眾生，在應該給予利益的地方，反而增加不饒益的事情。』這樣正確地思維時，就能滅除『他是他人』的想法，安住于『攝取眾生』的想法。依靠這種攝取眾生的想法，對於他人不饒益的行為，都能忍受。什麼是忍呢？就是不嗔恨、不報復、心中不懷恨，這叫做忍。安忍痛苦的人，菩薩應該這樣學習：『我從過去以來，常常追求慾望之事，這是產生各種痛苦的原因，由此產生了無量的大苦。例如經營世俗的產業，治理生計，耕種田地，奉事王家等等。這些苦我都經歷過，都是因為愚癡無知造成的過錯。現在應當修習帶來快樂的善法，無量的眾苦都應當安忍，何況是小苦呢？』這樣正確地思維時，覺悟的智慧就具足，一切苦事都能安忍。一切苦事，概括起來有八種：一是依處，二是世法處，三是威儀處，四是攝法處，五是比丘隨戒處，六是方便處，七是利眾生處，八是諸所作處。依處是指四依法（catvāri pratiśaraṇāni）：依法出家，得到比丘的身份。菩薩如果得到粗糙、粗劣、破舊的衣物，或者受到不恭敬的對待，或者被阻止、拖延供養，心中沒有憂愁煩惱。菩薩對於這些痛苦不捨棄精進。這叫做安忍依處之苦。世法有九種：一是不利，二是不稱心，三是譭謗，四是痛苦，五是壞法壞，六是盡法盡，七是老法老，八是病法病，九是死法死。這些世間法則，無論是分離還是聚合，都能產生各種痛苦，這叫做世法處。菩薩對於這些痛苦不捨棄精進。這叫做安忍世法之苦。威儀有四種：行、住、坐、臥。菩薩無論是行走還是坐著，白天和夜晚都除去五陰（pañca-skandha）的障礙，使心得到清凈，不非時而臥。睡臥的床或坐的床，都是用草或樹葉鋪設的，因此疲憊睏乏而產生的各種痛苦，都能忍受。
【English Translation】 A Bodhisattva should learn in this way: 'I generate the Bodhi-citta (mind of enlightenment) towards all sentient beings. I regard all sentient beings as my relatives. I should embrace them and bring them universal peace and happiness. I should not, towards sentient beings who are like relatives, in places where benefit should be given, instead add actions that are not beneficial.' When thinking correctly in this way, one can eliminate the thought of 'he is other' and abide in the thought of 'embracing sentient beings.' Relying on this thought of embracing sentient beings, one can endure the non-beneficial actions of others. What is endurance? It is not being angry, not retaliating, and not harboring resentment in the heart. This is called endurance. For those who endure suffering, a Bodhisattva should learn in this way: 'From the past, I have constantly pursued desires, which are the cause of various sufferings, and from this, immeasurable great suffering has arisen. For example, managing worldly affairs, governing livelihoods, cultivating fields, serving the royal family, and so on. I have experienced all these sufferings, all due to the faults of ignorance and delusion. Now I should cultivate the good dharmas that bring happiness, and I should endure immeasurable suffering, let alone small suffering.' When thinking correctly in this way, the wisdom of enlightenment is complete, and all suffering can be endured. All suffering can be summarized into eight types: first, the place of reliance; second, the place of worldly dharmas; third, the place of deportment; fourth, the place of embracing dharmas; fifth, the place of a Bhikṣu (monk) following the precepts; sixth, the place of skillful means; seventh, the place of benefiting sentient beings; and eighth, the place of all actions. The place of reliance refers to the four reliances (catvāri pratiśaraṇāni): relying on the Dharma to leave home and obtain the status of a Bhikṣu. If a Bodhisattva receives coarse, inferior, or worn-out clothing, or is treated with disrespect, or is prevented or delayed from receiving offerings, there is no sorrow or vexation in their heart. The Bodhisattva does not abandon diligence in the face of these sufferings. This is called enduring the suffering of reliance. There are nine types of worldly dharmas: first, disadvantage; second, dissatisfaction; third, defamation; fourth, suffering; fifth, the destruction of destructible dharmas; sixth, the exhaustion of exhaustible dharmas; seventh, the aging of aging dharmas; eighth, the sickness of sickness dharmas; and ninth, the death of death dharmas. These worldly principles, whether separated or combined, can produce various sufferings. This is called the place of worldly dharmas. The Bodhisattva does not abandon diligence in the face of these sufferings. This is called enduring the suffering of worldly dharmas. There are four types of deportment: walking, standing, sitting, and lying down. Whether the Bodhisattva is walking or sitting, day and night, they remove the obstacles of the five skandhas (pañca-skandha), purify the mind, and do not lie down at inappropriate times. The bed for sleeping or the seat for sitting is made of grass or leaves, and they can endure the various sufferings caused by fatigue and exhaustion.
忍。菩薩于彼眾苦不捨精進。如是名為安忍威儀苦。攝法者有七種。寶供養德供養。咨受正法。廣為人說。妙音讚歎。獨靜思惟。稱量觀察。憶念攝受。修習止觀。菩薩攝此七種法方便修習。所起眾苦悉能堪忍。終不因是舍正方便。比丘隨戒者有七種。一者毀形好除鬚髮舍俗相。二者著壞色衣。三者舍除不如法世俗所行心正念住。四者依他活命舍世事業。五者盡壽從他求衣不積聚故。六者盡壽障人五欲攝諸根門舍非梵行。七者盡壽舍歌舞倡伎種種戲樂。如是等所作艱難。行比丘戒。由是生苦。菩薩安忍不捨精進。精勤者。菩薩精勤供養三寶。受持讀誦菩薩經藏。書寫解說。思惟其義。勤加精進修集聖道。由是生苦。菩薩安忍。不因是故舍于眾生。利眾生處者略說有十一事。如前說。因是生苦。菩薩安忍。不因是故舍于精進。諸所作者。出家衣缽業等。在家營生業等。因是生苦。菩薩安忍。不因是故而舍精進。菩薩雖受眾苦。要當安忍修無上菩提。非不修習。修習已終不退轉。心常歡喜不生染污。是名安苦忍法。思惟解忍者。是菩薩於法正擇。善觀開覺。於八種解處深入繫念。所謂三寶功德。真實之義。諸佛菩薩大神通力。若因若果。所應得義。得義方便。所知行處。又復解者。有二因緣。一者久遠。修習。二者得快凈
【現代漢語翻譯】 現代漢語譯本：忍。菩薩對於那些眾多的苦難，不放棄精進。這被稱為安忍威儀苦。攝取佛法有七種方法：珍寶供養，功德供養，請教並接受正法，廣泛地為他人宣說，用美妙的聲音讚歎，獨自安靜地思考，衡量並觀察，憶念並攝受，修習止觀。菩薩通過這些方法方便地修習，所產生的各種苦難都能夠忍受，最終不會因此而放棄正確的方便之法。 比丘（bhiksu，佛教出家男眾）遵守戒律有七種方式：一是剃除鬚髮，捨棄世俗的形象；二是穿著破舊的衣服；三是捨棄不如法的世俗行為，保持正念；四是依靠他人供養生活，捨棄世俗的事業；五是終身向他人乞求衣服，不積聚財物；六是終身阻止他人追求五欲（色、聲、香、味、觸），守護諸根，捨棄非清凈的行為；七是終身捨棄歌舞、表演等各種娛樂。像這樣所做的艱難行為，是比丘戒的修行，由此產生苦難。菩薩安忍這些苦難，不放棄精進。 精勤者，菩薩精勤地供養三寶（佛、法、僧），受持、讀誦菩薩的經藏，書寫、解說，思考其中的含義，勤奮地精進修集聖道。由此產生苦難，菩薩安忍，不會因此而捨棄眾生。 利益眾生之處，簡略地說有十一件事，如前所述。因為這些事情產生苦難，菩薩安忍，不會因此而捨棄精進。 所做的事情，出家人的衣缽等事務，在家人的營生等事務，因為這些事情產生苦難，菩薩安忍，不會因此而捨棄精進。菩薩即使承受各種苦難，也要安忍，修習無上菩提（anuttara-bodhi，無上智慧），而不是不修習。修習之後，最終不會退轉，內心常常歡喜，不產生染污。這稱為安苦忍法。 思惟解忍者，是指菩薩對於佛法進行正確的選擇，善於觀察並開悟覺醒，對於八種理解之處深入地繫念。這八種理解之處是：三寶的功德，真實的意義，諸佛菩薩的大神通力，因和果，所應該得到的意義，得到意義的方便，所知所行的處所。另外，理解還有兩種因緣：一是長久的修習，二是獲得快速的清凈。
【English Translation】 English version: Endurance. Bodhisattvas (菩薩，beings striving for enlightenment) do not abandon diligence in the face of those many sufferings. This is called the 'suffering of dignified endurance'. There are seven ways to embrace the Dharma (佛法，Buddhist teachings): offering treasures, offering virtues, consulting and receiving the correct Dharma, widely explaining it to others, praising with beautiful sounds, contemplating alone in silence, measuring and observing, remembering and embracing, and practicing cessation and contemplation (止觀，śamatha-vipassanā). Bodhisattvas, through these methods, conveniently practice and are able to endure all kinds of sufferings that arise, and ultimately will not abandon the correct expedient means because of this. There are seven ways for a Bhiksu (比丘，Buddhist monk) to observe the precepts: first, shaving off hair and beard, abandoning the appearance of a layperson; second, wearing tattered clothes; third, abandoning unwholesome worldly behaviors, maintaining mindfulness; fourth, relying on others' offerings for livelihood, abandoning worldly affairs; fifth, begging for clothes from others throughout life, not accumulating wealth; sixth, preventing others from pursuing the five desires (五欲，pañca kāmaguṇā) throughout life, guarding the senses, abandoning non-celibate conduct; seventh, abandoning singing, dancing, performing, and various entertainments throughout life. Such difficult actions are the practice of the Bhiksu's precepts, from which suffering arises. Bodhisattvas endure these sufferings and do not abandon diligence. The diligent ones, Bodhisattvas diligently make offerings to the Three Jewels (三寶，triratna) (Buddha, Dharma, Sangha), uphold and recite the Bodhisattva's scriptures, write, explain, and contemplate their meaning, and diligently cultivate the holy path. From this suffering arises, and Bodhisattvas endure it, not abandoning sentient beings because of it. The places for benefiting sentient beings, briefly speaking, are eleven matters, as mentioned before. Because of these matters, suffering arises, and Bodhisattvas endure it, not abandoning diligence because of it. The actions that are done, such as the affairs of a renunciant's robes and bowl, and the affairs of a householder's livelihood, because of these matters, suffering arises, and Bodhisattvas endure it, not abandoning diligence because of it. Even if Bodhisattvas endure various sufferings, they must endure and cultivate the unsurpassed Bodhi (anuttara-bodhi, supreme enlightenment), and not fail to cultivate. After cultivating, they will ultimately not regress, their minds are always joyful, and they do not generate defilements. This is called the Dharma of enduring suffering. Thinking and understanding endurance refers to Bodhisattvas making correct choices regarding the Dharma, being good at observing and awakening, and deeply focusing on the eight places of understanding. These eight places of understanding are: the merits of the Three Jewels, the true meaning, the great supernatural powers of the Buddhas and Bodhisattvas, cause and effect, the meaning that should be attained, the means to attain the meaning, and the place of knowledge and action. Furthermore, understanding has two causes: one is long-term cultivation, and the other is obtaining quick purity.
智。是名菩薩一切忍。依於三種分別。廣說為難忍等。云何難忍。略說三種。若菩薩于下劣眾生不饒益者。悉能堪忍。是名第一難忍。若於僕使自能堪忍。是名第二難忍。下種性人。起增上過而能堪忍。是名第三難忍。
云何菩薩。一切門忍略說四種。一者堪忍親屬不饒益事。二者堪忍怨家不饒益事。三者堪忍中人不饒益事。四者堪忍下中上不饒益事。
云何善人忍。略說五種。是菩薩先見行忍有大福利。謂修行忍者。于未來世不多結恨不多乖離。心多喜樂死時無悔。身壞命終生於善趣天上化生。見如是等功德福利。能自堪忍教他行忍。常為他人嘆忍功德。見他行忍其心隨喜。
云何菩薩一切行忍。謂六種七種。略說十三種。菩薩見不忍者得大苦報。畏怖故忍。於一切眾生慈心悲心親厚心親愛故忍。慇勤愿樂無上菩提。欲滿足羼提波羅蜜。作因故忍。忍力故出家。如世尊說。常當具足等受持戒。是出家忍。是名受法忍。種性具足及先修習現在住。是名性忍。知一切法無有眾生見離言語法數。是名正念法忍。一切不饒益忍一切忍一切處忍。謂一人及大眾會。一切時忍。謂平旦日中日入日夜。過去未來現在。若病不病若臥若起。身常行忍不觸惱彼。口常行忍離不愛語。意常行忍不興忿怒。亦復不起不凈
【現代漢語翻譯】 現代漢語譯本： 智者說，這被稱為菩薩的一切忍。依據三種分別，廣泛地闡述為難忍等。什麼是難忍呢？簡略地說有三種。如果菩薩對於下劣的眾生不給予饒益，都能堪忍，這被稱為第一難忍。如果對於僕人和使者自己能夠堪忍，這被稱為第二難忍。對於下等種性的人，生起過分的侵犯而能夠堪忍，這被稱為第三難忍。
什麼是菩薩的一切門忍呢？簡略地說有四種。一是堪忍親屬不饒益的事情。二是堪忍怨家不饒益的事情。三是堪忍中人不饒益的事情。四是堪忍下、中、上三種人不饒益的事情。
什麼是善人忍呢？簡略地說有五種。這位菩薩先看到修行忍辱有很大的福利，也就是修行忍辱的人，在未來世不會結下太多的怨恨，不會有太多的乖離，心中多有喜樂，死的時候沒有後悔。身體壞滅，壽命終結后，會出生在善趣的天上，化生在那裡。見到像這樣的功德福利，能夠自己堪忍，教導他人修行忍辱，常常為他人讚嘆忍辱的功德，見到他人修行忍辱，他的內心隨之歡喜。
什麼是菩薩的一切行忍呢？包括六種和七種，簡略地說有十三種。菩薩見到不能忍耐的人會得到很大的苦報，因為畏懼的緣故而忍耐。對於一切眾生有慈悲心、親厚心、親愛心，因為這些原因而忍耐。慇勤地希望和樂於追求無上菩提（Anuttara-samyak-sambodhi，無上正等正覺），想要圓滿羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜），作為修行的原因而忍耐。因為忍辱的力量而出家，就像世尊（Lord Buddha）所說的那樣，常常應當具足並受持戒律，這是出家忍。這被稱為受法忍。種性具足以及先前修習，現在安住于忍辱，這被稱為性忍。知道一切法沒有眾生，見到遠離言語的法數，這被稱為正念法忍。對於一切不饒益的事情忍耐，對於一切事情忍耐，對於一切處所忍耐，也就是對於一個人以及大眾集會忍耐。對於一切時間忍耐，也就是對於早晨、中午、日落、夜晚，過去、未來、現在，生病或不生病，躺臥或起身，身體常常實行忍辱，不觸惱他們。口常常實行忍辱，遠離不愛語。意常常實行忍辱，不生起忿怒，也不生起不凈的想法。
【English Translation】 English version: 'Intelligence. This is called the Bodhisattva's all-enduring patience. Based on three distinctions, it is extensively explained as difficult to endure, etc. What is difficult to endure? Briefly speaking, there are three types. If a Bodhisattva can endure not benefiting inferior beings, this is called the first difficult endurance. If one can endure servants and messengers, this is called the second difficult endurance. If one can endure when people of lower castes initiate excessive transgressions, this is called the third difficult endurance.'
'What is the Bodhisattva's all-door endurance? Briefly speaking, there are four types. First, enduring the unbeneficial actions of relatives. Second, enduring the unbeneficial actions of enemies. Third, enduring the unbeneficial actions of neutral people. Fourth, enduring the unbeneficial actions of inferior, middling, and superior people.'
'What is the endurance of a virtuous person? Briefly speaking, there are five types. This Bodhisattva first sees that practicing endurance brings great benefits. That is, those who practice endurance will not accumulate much hatred or discord in future lives, will have much joy in their hearts, and will have no regrets at the time of death. When the body is destroyed and life ends, they will be born in a good realm, in the heavens, and be born there by transformation. Seeing such merits and benefits, they can endure themselves, teach others to practice endurance, constantly praise the merits of endurance to others, and rejoice in their hearts when they see others practicing endurance.'
'What is the Bodhisattva's all-conduct endurance? It includes six types and seven types, briefly speaking, thirteen types. The Bodhisattva sees that those who cannot endure will receive great suffering as retribution, and endures out of fear. They endure because of their loving-kindness, compassion, affection, and love for all beings. They diligently desire and delight in pursuing Anuttara-samyak-sambodhi (無上正等正覺, unsurpassed, complete and perfect enlightenment), wanting to fulfill Ksanti-paramita (羼提波羅蜜, perfection of patience), and endure as a cause for practice. They renounce the household life because of the power of endurance, as the Lord Buddha (世尊) said, one should always fully possess and uphold the precepts, this is the endurance of renunciation. This is called the endurance of receiving the Dharma. Having complete lineage and having practiced previously, now abiding in endurance, this is called natural endurance. Knowing that all dharmas have no sentient beings, seeing the dharma-numbers that are apart from language, this is called right mindfulness of the Dharma. Enduring all unbeneficial things, enduring all things, enduring all places, that is, enduring one person and large gatherings. Enduring all times, that is, enduring morning, noon, sunset, night, past, future, present, whether sick or not sick, lying down or getting up, the body constantly practices endurance, not touching or disturbing them. The mouth constantly practices endurance, refraining from unloving speech. The mind constantly practices endurance, not arousing anger, and also not arousing impure thoughts.'
悕望。
云何菩薩除惱忍。略說八種。一者菩薩于苦求者堪忍不惱。二者于兇暴增上惡者。依大悲心堪忍不惱。三者于出家犯戒者。依大悲心堪忍不惱。五種精進堪忍不惱苦惱眾生。欲為除苦求法及法次法向。如是法廣為宣說。若眾生所作悉皆營助精進堪能。是名八種除惱忍。眾生所患堪忍為除。所可乏少堪忍饒益。
云何菩薩此世他世樂忍。略說九種。是菩薩住不放逸善法。堪忍寒熱飢渴蚊虻所觸。風日眾毒所觸。一切堪忍身心疲苦。悉能堪忍。墮生死海生老病死等。諸苦眾生哀愍在前。如是忍。菩薩于現法中自住安樂。一切諸惡皆悉遠離。復為來世安樂因緣。亦復令他向今世後世安隱快樂。是故名為此世他世樂忍。
云何為菩薩清凈忍。略說十種。一者他不饒益。無反報心。二者不起恚恨。三者無怨憎想。四者常饒益向如本心后亦如是作饒益已舍不饒益。五者于不饒益者軟語辭謝。六者若彼悔謝能速忍受。七者見彼不忍加以悲心。八者見彼修忍倍增敬佛。九者眾生恐怖深起悲心。十者斷除一切不忍等過離欲清凈。如是十種。名菩薩凈忍。如是從性忍。乃至凈忍廣大無量大菩提果。因依是忍。必得阿耨多羅三藐三菩提。
菩薩地持方便處精進品第十二
云何菩薩毗梨耶波羅蜜。略說
【現代漢語翻譯】 現代漢語譯本 希望。
什麼是菩薩的除惱忍？簡略地說有八種。第一，菩薩對於前來求苦難解除的人，能夠忍受不惱怒。第二，對於兇暴且變本加厲作惡的人，依憑大悲心能夠忍受不惱怒。第三，對於出家后犯戒的人，依憑大悲心能夠忍受不惱怒。以五種精進，能夠忍受不惱怒那些受苦受惱的眾生。爲了替他們解除痛苦，尋求正法以及與正法相應的修行方法，並且廣泛地宣說這些法。如果眾生有所作為，都盡力幫助，精進且有能力做到，這就是八種除惱忍。對於眾生的苦難，能夠忍受並幫助他們解除。對於他們所缺乏的，能夠忍受並給予他們充足。
什麼是菩薩的此世他世樂忍？簡略地說有九種。這位菩薩安住于不放逸的善法中，能夠忍受寒冷、炎熱、飢餓、乾渴、蚊蟲叮咬，以及風吹日曬和各種毒物的侵擾。能夠忍受一切身心疲憊的痛苦。能夠忍受墮入生死苦海，以及生老病死等等的痛苦。對於受這些苦的眾生，常懷哀憫之心。像這樣忍耐，菩薩在現世就能安住于快樂之中，遠離一切惡事。並且為來世的安樂種下因緣，也能使他人走向今生和來世的安穩快樂。所以稱為此世他世樂忍。
什麼是菩薩的清凈忍？簡略地說有十種。第一，他人不給予饒益，也不生起報復之心。第二，不生起嗔恨。第三，沒有怨恨的想法。第四，常常給予饒益，像最初發心時一樣，之後也這樣做饒益之事，做完就放下，不求回報。第五，對於不給予饒益的人，用柔和的言語道歉。第六，如果對方懺悔道歉，能夠迅速地忍受並接受。第七，看到對方不能忍耐，更加生起悲憫之心。第八，看到對方修習忍耐，更加敬重佛陀。第九，眾生感到恐怖時，深深地生起悲憫之心。第十，斷除一切不能忍耐的過失，遠離慾望，保持清凈。像這十種，稱為菩薩的清凈忍。像這樣從性忍，乃至清凈忍，廣大無量，是成就大菩提果的根本。依靠這種忍耐，必定能夠證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。
菩薩地持方便處精進品第十二
什麼是菩薩的毗梨耶波羅蜜（virya-paramita，精進波羅蜜）？簡略地說
【English Translation】 English version Hope.
What is the Bodhisattva's forbearance that removes affliction? Briefly speaking, there are eight types. First, the Bodhisattva can forbear without anger towards those who seek relief from suffering. Second, towards those who are violent and increasingly evil, they can forbear without anger based on great compassion. Third, towards those who have violated precepts after leaving home, they can forbear without anger based on great compassion. With five kinds of diligence, they can forbear without anger towards suffering and afflicted beings. In order to relieve their suffering, they seek the Dharma and practices that correspond to the Dharma, and widely proclaim these teachings. If beings have actions to perform, they assist them to the best of their ability, diligently and competently. This is called the eight types of forbearance that remove affliction. They can endure and help beings to eliminate their suffering. They can endure and provide for what they lack.
What is the Bodhisattva's forbearance that brings happiness in this life and the next? Briefly speaking, there are nine types. This Bodhisattva dwells in non-negligent virtuous practices. They can endure the touch of cold, heat, hunger, thirst, mosquitoes, and gnats, as well as the touch of wind, sun, and various poisons. They can endure all physical and mental fatigue and suffering. They can endure falling into the sea of birth and death, as well as the suffering of birth, old age, sickness, and death. They constantly hold compassion for beings suffering from these afflictions. By enduring in this way, the Bodhisattva dwells in happiness in the present life, and stays away from all evils. Furthermore, they create the causes for happiness in the future, and also lead others towards peace and happiness in this life and the next. Therefore, it is called the forbearance that brings happiness in this life and the next.
What is the Bodhisattva's pure forbearance? Briefly speaking, there are ten types. First, when others do not benefit them, they do not have a mind of retaliation. Second, they do not arise with anger or hatred. Third, they have no thoughts of resentment. Fourth, they constantly give benefit, just as they initially intended, and continue to do so, giving benefits and then letting go, without seeking reward. Fifth, towards those who do not give benefit, they apologize with gentle words. Sixth, if the other person repents and apologizes, they can quickly endure and accept it. Seventh, seeing that others cannot endure, they give rise to even greater compassion. Eighth, seeing others cultivate forbearance, they increase their respect for the Buddha. Ninth, when beings feel fear, they deeply give rise to compassion. Tenth, they cut off all faults of not being able to endure, stay away from desires, and maintain purity. These ten types are called the Bodhisattva's pure forbearance. Like this, from forbearance based on nature, up to pure forbearance, it is vast and immeasurable, and is the root of achieving the great fruit of Bodhi. Relying on this forbearance, one will surely attain anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment).
Bodhisattva Bhumi-dharani, Chapter Twelve on Diligence in the Place of Expedient Means
What is the Bodhisattva's virya-paramita (virya-paramita, perfection of diligence)? Briefly speaking,
有九種。一者自性精進。二者一切精進。三者難精進。四者一切門精進。五者善人精進。六者一切行精進。七者除惱精進。八者此世他世樂精進。九者清凈精進。云何自性精進。是菩薩心堪能攝受無量善法。利益安樂一切眾生。熾然不斷亦不顛倒。彼所起身口意業。是名菩薩自性精進。
云何一切精進。略說有二種。一依在家。二依出家。此二各有三種。一者弘誓精進。二者攝諸善法。三者利益眾生。弘誓精進者。菩薩先起精進方便。心數堪能被弘誓鎧。作是念言。我為一眾生脫苦因緣故。以百千大劫為一日一夜。如是數億百千大劫在地獄中。乃至成佛誓不退轉。不得無上菩提終不捨精進。況復少時受于少苦。是名菩薩弘誓精進。如是像類菩薩。弘誓精進。起少解少信已。能長養無量開覺勤方便性。況覆成就如是弘誓精進。菩薩為無上菩提故利益眾生。不以為難生退沒想。攝善法精進者。菩薩精進為檀波羅蜜方便成就故。為戒忍禪定般若波羅蜜方便成就故。略說七種。一者不動。一切妄想煩惱異論。無量眾苦不傾動故。二者堅固。頓方便故。三者得無量明處。安住正念故。四者方便具足。所當得義。不顛倒道。隨順得故。五者正精進義饒益。所當得義成就愿故。六者熾然。常勤方便故。七者離慢。精進方便心不
【現代漢語翻譯】 現代漢語譯本 有九種精進。第一種是自性精進。第二種是一切精進。第三種是難精進。第四種是一切門精進。第五種是善人精進。第六種是一切行精進。第七種是除惱精進。第八種是此世他世樂精進。第九種是清凈精進。
什麼是自性精進？是指菩薩的心能夠攝受無量的善法，利益安樂一切眾生，這種精進熾盛而不間斷，也不顛倒。菩薩由此而發起的種種身口意業，就叫做菩薩的自性精進。
什麼是一切精進？概括來說有兩種：一種是依于在家身份的精進，一種是依于出家身份的精進。這兩種又各有三種：第一種是弘誓精進，第二種是攝取各種善法，第三種是利益眾生。弘誓精進是指菩薩首先發起精進的方便，內心能夠承受弘大的誓願，如同披上鎧甲一般。心中這樣想：『爲了一個眾生脫離痛苦的因緣，我願意以百千大劫作為一日一夜，像這樣在數億百千大劫中身處地獄，乃至成就佛果之前，誓不退轉。如果不能證得無上菩提，我終究不會捨棄精進。』更何況是短暫的時間裡承受少許的痛苦呢？這就叫做菩薩的弘誓精進。像這樣的菩薩，以弘誓精進，即使只生起少許的理解和信心，也能增長無量的開悟覺醒的勤奮方便之性，更何況是成就了這樣的弘誓精進呢？菩薩爲了無上菩提的緣故而利益眾生，不認為這是困難的事情，也不會產生退縮的想法。攝取善法的精進是指菩薩爲了圓滿檀波羅蜜（Dānapāramitā，佈施度）的方便而精進，爲了圓滿戒波羅蜜（Śīlapāramitā，持戒度）、忍波羅蜜（Kṣāntipāramitā，忍辱度）、禪定波羅蜜（Dhyānapāramitā，禪定度）、般若波羅蜜（Prajñāpāramitā，智慧度）的方便而精進。概括來說有七種：第一種是不動搖。對於一切妄想、煩惱、不同的議論、無量的眾苦，都不為所動搖。第二種是堅固。因為頓悟的方便。第三種是獲得無量的光明之處。因為安住于正念。第四種是方便具足。因為所應當得到的意義，不顛倒的道路，隨順而得。第五種是正精進的意義能夠帶來饒益。因為所應當得到的意義能夠成就願望。第六種是熾盛。因為常常勤奮方便。第七種是遠離傲慢。因為精進方便的心不（生起傲慢）。
【English Translation】 English version There are nine kinds. The first is self-nature diligence (自性精進). The second is all diligence (一切精進). The third is difficult diligence (難精進). The fourth is all-door diligence (一切門精進). The fifth is virtuous person's diligence (善人精進). The sixth is all-conduct diligence (一切行精進). The seventh is eliminating-affliction diligence (除惱精進). The eighth is this-life and other-life happiness diligence (此世他世樂精進). The ninth is pure diligence (清凈精進).
What is self-nature diligence? It is when a Bodhisattva's mind is capable of embracing immeasurable good dharmas, benefiting and bringing happiness to all sentient beings. This diligence is blazing and continuous, and not inverted. The actions of body, speech, and mind that arise from this are called a Bodhisattva's self-nature diligence.
What is all diligence? Briefly speaking, there are two kinds: one relies on being at home, and the other relies on being a renunciant. Each of these two has three aspects: the first is great-vow diligence, the second is gathering all good dharmas, and the third is benefiting sentient beings. Great-vow diligence is when a Bodhisattva first arises diligent means, and their mind is capable of wearing the armor of great vows. They think, 'For the sake of one sentient being escaping the causes of suffering, I would take a hundred thousand great kalpas (劫) as one day and night. In this way, for countless hundreds of thousands of great kalpas in the hells, I vow not to retreat until I attain Buddhahood. If I do not attain unsurpassed Bodhi (菩提), I will never abandon diligence.' How much less would I endure a small amount of suffering for a short time? This is called a Bodhisattva's great-vow diligence. Bodhisattvas like this, with great-vow diligence, even with just a little understanding and faith, can nurture immeasurable awakening and diligent skillful means. How much more so if they have accomplished such great-vow diligence? Bodhisattvas benefit sentient beings for the sake of unsurpassed Bodhi, without considering it difficult or giving rise to thoughts of retreat. Gathering good dharmas diligence is when a Bodhisattva is diligent for the sake of accomplishing the means of Dānapāramitā (檀波羅蜜, perfection of giving), for the sake of accomplishing the means of Śīlapāramitā (戒波羅蜜, perfection of morality), Kṣāntipāramitā (忍波羅蜜, perfection of patience), Dhyānapāramitā (禪定波羅蜜, perfection of meditation), and Prajñāpāramitā (般若波羅蜜, perfection of wisdom). Briefly speaking, there are seven aspects: the first is immovability. Because one is not moved by all delusions, afflictions, different opinions, and immeasurable sufferings. The second is firmness. Because of the sudden means. The third is obtaining immeasurable bright places. Because one dwells in right mindfulness. The fourth is complete means. Because the meaning that should be obtained, the non-inverted path, is obtained accordingly. The fifth is that the meaning of right diligence is beneficial. Because the meaning that should be obtained fulfills the vow. The sixth is blazing. Because one is always diligent with skillful means. The seventh is being free from arrogance. Because the mind of diligent means does not (arise with arrogance).
自舉故。菩薩修此七種攝諸善法。精進方便疾滿足諸波羅蜜。得阿耨多羅三藐三菩提。一切菩提行善法。皆此精進之所成就。是故此精進為最上最勝因無餘無上。是故世尊修多羅中。種種稱歎精進。為阿耨多羅三藐三菩提因。菩薩利眾生精進有十一種。如戒品說。彼說戒。此說精進。
云何菩薩難精進。略說三種。是菩薩精進無間。無衣食想床臥具想己身想。常修善法。是名第一難精進。菩薩如是精進。乃至捨身受身。常修善法不捨精進。是名第二難精進。是菩薩平等分別功德具足。不緩不急心不顛倒。以義饒益精進成就。是名第三難精進。又此菩薩難精進力。當知是攝取大悲及智慧因。
云何菩薩一切門精進。略說四種。一者舍離染污法。二者生白凈法。三者凈除三業。四者增益智慧。舍染污法者。菩薩精進離諸煩惱。未起不起。已起令滅。生白凈法者。未生善法方便令生。已生善法方便增廣。凈除三業者。菩薩精進三業清凈。悉能攝取善身口意業。增益智慧者。菩薩精進得聞思修慧。增長具足。
云何菩薩善人精進。略說五種。一者無不作一切欲方便。不休息故。二者不下隨。其所起若中若上。精進長養故。三者不懈怠。勇猛熾然長久無間。精進方便心不退沒。不息不壞故。四者不顛倒義饒益
【現代漢語翻譯】 現代漢語譯本：因為自發努力的緣故。菩薩修習這七種方法來攝取各種善法。以精進和方便迅速圓滿各種波羅蜜（pāramitā，到彼岸）。證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。一切菩提（bodhi，覺悟）之行和善法，都是由這精進所成就的。因此，這精進是最上、最殊勝的原因，沒有其他可以超越。所以，世尊在修多羅（sūtra，經）中，以各種方式稱讚精進，作為證得阿耨多羅三藐三菩提的原因。菩薩爲了利益眾生，有十一種精進，如戒品中所說。那裡說的是戒律，這裡說的是精進。 什麼是菩薩的難行精進？簡略地說有三種。菩薩的精進沒有間斷，沒有對衣食、床鋪臥具和自身的需求的執著，經常修習善法。這是第一種難行精進。菩薩像這樣精進，乃至捨棄身體、接受身體，都經常修習善法而不捨棄精進。這是第二種難行精進。這位菩薩平等地分別功德，具足功德，不緩慢也不急躁，心不顛倒，以正義饒益眾生，成就精進。這是第三種難行精進。要知道，這位菩薩的難行精進之力，是攝取大悲心和智慧的原因。 什麼是菩薩的一切門精進？簡略地說有四種。一是舍離染污法，二是生起清凈法，三是清凈身口意三業，四是增益智慧。舍離染污法是指，菩薩精進遠離各種煩惱，未生起的煩惱令其不生起，已生起的煩惱令其滅除。生起清凈法是指，未生起的善法方便令其生起，已生起的善法方便使其增廣。清凈三業是指，菩薩精進使身口意三業清凈，完全能夠攝取善的身口意業。增益智慧是指，菩薩精進獲得聞、思、修的智慧，增長並具足。 什麼是菩薩的善人精進？簡略地說有五種。一是不遺餘力地做一切想做的事，不休息的緣故。二是不退隨，對於所生起的精進，無論是中等還是上等，都精進長養的緣故。三是不懈怠，勇猛熾盛，長久沒有間斷，以精進和方便使心不退沒，不停止也不破壞的緣故。四是不顛倒，以正義饒益眾生。
【English Translation】 English version: Because of self-initiated effort. Bodhisattvas cultivate these seven methods to gather all good dharmas. With diligence and skillful means, they quickly fulfill all pāramitās (pāramitā, perfections). They attain anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment). All bodhi (bodhi, enlightenment) practices and good dharmas are accomplished by this diligence. Therefore, this diligence is the highest and most excellent cause, without remainder and unsurpassed. Therefore, the World Honored One, in the sūtras (sūtra, discourses), praises diligence in various ways as the cause for attaining anuttarā-samyak-saṃbodhi. Bodhisattvas have eleven kinds of diligence for the benefit of sentient beings, as described in the chapter on precepts. That chapter speaks of precepts, this chapter speaks of diligence. What is the difficult diligence of a Bodhisattva? Briefly speaking, there are three kinds. The Bodhisattva's diligence is without interruption, without attachment to the needs of clothing, food, bedding, and one's own body, and constantly cultivates good dharmas. This is the first kind of difficult diligence. The Bodhisattva is diligent in this way, even to the point of abandoning the body and receiving a body, constantly cultivating good dharmas without abandoning diligence. This is the second kind of difficult diligence. This Bodhisattva equally distinguishes merits, is complete with merits, is neither slow nor hasty, the mind is not inverted, and benefits sentient beings with righteousness, accomplishing diligence. This is the third kind of difficult diligence. Know that the power of this Bodhisattva's difficult diligence is the cause of gathering great compassion and wisdom. What is the all-embracing diligence of a Bodhisattva? Briefly speaking, there are four kinds. First, abandoning defiled dharmas; second, generating pure dharmas; third, purifying the three karmas of body, speech, and mind; and fourth, increasing wisdom. Abandoning defiled dharmas means that the Bodhisattva diligently stays away from all afflictions, preventing those that have not arisen from arising, and causing those that have arisen to cease. Generating pure dharmas means skillfully causing good dharmas that have not arisen to arise, and skillfully increasing those that have already arisen. Purifying the three karmas means that the Bodhisattva diligently purifies the three karmas of body, speech, and mind, fully able to gather good karmas of body, speech, and mind. Increasing wisdom means that the Bodhisattva diligently obtains the wisdom of hearing, thinking, and cultivating, increasing and completing it. What is the diligence of a good person among Bodhisattvas? Briefly speaking, there are five kinds. First, doing everything one wants to do without exception, because one does not rest. Second, not regressing, but nurturing the diligence that arises, whether it is of medium or high quality. Third, not being lazy, but being courageous and fervent, long-lasting and without interruption, using diligence and skillful means to prevent the mind from regressing, not stopping or destroying it. Fourth, not being inverted, but benefiting sentient beings with righteousness.
。方便攝取故。五者慇勤。方便精進速疾于無上菩提故。云何菩薩一切行精進者。謂六種七種。略說十三種。六種者所謂常精進。常方便故。頓精進。至到方便故。依精進。因本精進力故。方便精進。思惟計校善方便故。不動精進。一切苦觸不傾動故。亦不向余義故。不知足精進。限量勝進不歡喜故。菩薩成就如是六種。一切行精進者。慇勤精進堪能堅固。于諸善法不可毀壞。復有七種。一者與欲俱精進。慇勤欲愿長養無上菩提故。二者等具足精進。諸餘煩惱染污心住。菩薩精進于諸善法等心住故。三者勝進精進。諸餘煩惱上煩惱心住。斷彼煩惱如救頭然故。四者求精進。一切明處求故。五者學精進。彼如是諸法。隨其所應起法次法向故。六者利眾生精進。有十一事如前說。七者自正方便。護精進。若有缺漏。如法悔故。是名七種。如是十三種。是名菩薩一切行精進。菩薩除惱精進。此世他世樂精進。如忍中說。
云何菩薩清凈精進。略說十種。一者隨順。二者修習。三者專著。四者善攝。五者時具足。六者分別相具足。七者不退弱。八者不壞。九者平等。十者回向大菩提。是菩薩為斷除煩惱隨其所應修習對治。如愛所縛修不凈觀。瞋修慈心。癡觀緣起。覺觀所亂修安般念。慢修分別界方便觀。如是等名隨順精
【現代漢語翻譯】 現代漢語譯本：爲了方便攝取（善法），第五種是慇勤，爲了方便精進，迅速達到無上菩提。什麼是菩薩的一切行精進呢？有六種、七種，簡略地說有十三種。六種是：常精進，因為常常方便；頓精進，因為達到方便；依精進，因為根本精進的力量；方便精進，因為思惟計較善巧方便；不動精進，因為一切苦觸都不能使他動搖，也不轉向其他意義；不知足精進，因為對於勝進不感到滿足。菩薩成就這六種一切行精進，慇勤精進，能夠堅固，對於各種善法不可毀壞。又有七種：一是與欲俱精進，慇勤地欲求願望，長養無上菩提；二是等具足精進，對於其餘煩惱染污心住，菩薩精進于各種善法等心住；三是勝進精進，對於其餘煩惱上煩惱心住，斷除那些煩惱就像救頭一樣緊急；四是求精進，對於一切明處都尋求；五是學精進，對於那些法，隨著它們所應有的情況，生起法、次第法，趨向於法；六是利眾生精進，有十一種，如前所說；七是自正方便護精進，如果有什麼缺漏，就如法懺悔。這叫做七種。像這樣十三種，叫做菩薩的一切行精進。菩薩的除惱精進，此世他世樂精進，如在忍中說的那樣。
什麼是菩薩的清凈精進呢？簡略地說有十種：一是隨順，二是修習，三是專著，四是善攝，五是時具足，六是分別相具足，七是不退弱，八是不壞，九是平等，十是迴向大菩提。這是菩薩爲了斷除煩惱，隨著情況修習對治。例如，被愛所束縛，就修不凈觀；被嗔所惱，就修慈心；被癡所困，就觀緣起；被覺觀所擾亂，就修安般念；被慢所困，就修分別界方便觀。像這些叫做隨順精進。
【English Translation】 English version: Fifth, diligence for easy attainment (of good dharmas). Diligence for expedient and swift progress towards Anuttara-samyak-sambodhi (unexcelled complete enlightenment). What is the Bodhisattva's diligence in all actions? It is of six kinds, seven kinds, or briefly, thirteen kinds. The six kinds are: constant diligence, because of constant expedients; sudden diligence, because of reaching expedients; dependent diligence, because of the power of fundamental diligence; expedient diligence, because of contemplating and calculating skillful expedients; unmoving diligence, because all painful contacts cannot shake him, nor turn him to other meanings; and insatiable diligence, because he is not satisfied with superior progress. A Bodhisattva who achieves these six kinds of diligence in all actions is diligent, capable, firm, and indestructible in all good dharmas. There are also seven kinds: first, diligence accompanied by desire, diligently desiring and wishing to nourish Anuttara-samyak-sambodhi (unexcelled complete enlightenment); second, diligence of equal completeness, for the remaining afflictions and defiled mind-states, the Bodhisattva dwells with equal mind in diligence towards all good dharmas; third, superior diligence, for the remaining afflictions and upper afflictions of the mind, cutting off those afflictions as urgently as saving one's head; fourth, diligence in seeking, seeking in all places of clarity; fifth, diligence in learning, for those dharmas, according to their proper conditions, arising from dharma, sequential dharma, and moving towards dharma; sixth, diligence in benefiting sentient beings, which has eleven aspects as previously described; and seventh, self-correcting expedient protection of diligence, if there are any deficiencies, repenting according to the Dharma. These are called the seven kinds. These thirteen kinds are called the Bodhisattva's diligence in all actions. The Bodhisattva's diligence in removing afflictions, diligence in the happiness of this life and the next, as described in forbearance.
What is the Bodhisattva's pure diligence? Briefly, there are ten kinds: first, accordance; second, cultivation; third, concentration; fourth, skillful gathering; fifth, completeness of time; sixth, completeness of distinguishing characteristics; seventh, non-retreating weakness; eighth, non-destruction; ninth, equality; and tenth, dedication to great Bodhi (enlightenment). This is the Bodhisattva, in order to eliminate afflictions, cultivating antidotes as appropriate. For example, if bound by love, cultivate the impure contemplation; if afflicted by anger, cultivate loving-kindness; if afflicted by ignorance, contemplate dependent origination; if disturbed by perception and thought, cultivate mindfulness of breathing; if afflicted by pride, cultivate the contemplation of distinguishing the elements. These are called according diligence.
進。是菩薩非成就初業精進。謂心已住教授教誡。修習方便調伏方便。是名菩薩修習精進。是菩薩非修習精進。教授教誡。方便心住。然是初業。是菩薩於是方便。專精進方便。常方便。頓方便。是名專著精進。是菩薩因諸所尊。若多聞力不顛倒受。其心安住精進方便。是名善攝精進。是菩薩如是不顛倒受。止時修止。舉時修舉。舍時修舍。是名時具足精進。菩薩于止舉舍相。三昧住起相。常善觀察不妄分別。是名菩薩分別相精進。是菩薩聞說第一妙勝。第一甚深。不可思議無量菩薩精進方便。心不自輕亦不怯弱不少勝進。生知足想而不上求。是名菩薩不退弱精進。是菩薩常守根門飲食知量。初夜后夜未曾睡眠。精進方便正智心住。如是等三摩跋提。具精勤成就正義饒益。是名菩薩不壞精進。是菩薩精進方便。不緩不急平等修習。一切方便平等頓修。是名菩薩平等精進。是菩薩一切精進方便所作。迴向無上菩提。是名菩薩正迴向精進。如是從自性精進乃至清凈精進。當得大菩提果。菩薩依是精進滿足。毗梨耶波羅蜜。得阿耨多羅三藐三菩提。
菩薩地持方便處禪品第十三
云何菩薩禪波羅蜜。略說九種。一者自性禪。二者一切禪。三者難禪。四者一切門禪。五者善人禪。六者一切行禪。七者除惱禪。八者
【現代漢語翻譯】 現代漢語譯本： 進。是菩薩並非成就初業的精進。是指心已經安住于教授教誡，修習方便和調伏方便。這叫做菩薩修習精進。是菩薩並非修習精進，教授教誡，方便心住，而是初業。是菩薩對於這些方便，專注精進，恒常精進，立即精進。這叫做專著精進。是菩薩因為諸位所尊敬的人，如果多聞且能不顛倒地接受教誨，他的心安住于精進方便。這叫做善攝精進。是菩薩像這樣不顛倒地接受教誨，止的時候修止，舉的時候修舉，舍的時候修舍。這叫做時具足精進。菩薩對於止、舉、舍的相，三昧的住和起相，常常善於觀察而不妄加分別。這叫做菩薩分別相精進。是菩薩聽聞說第一妙勝，第一甚深，不可思議無量的菩薩精進方便，心不輕視自己，也不怯懦，不少勝進，產生知足的想法而不向上追求。這叫做菩薩不退弱精進。是菩薩常常守護根門，飲食知量，初夜后夜不曾睡眠，精進方便，正智心住。像這樣等持，具備精勤成就正義饒益。這叫做菩薩不壞精進。是菩薩精進方便，不緩慢也不急促，平等修習，一切方便平等頓修。這叫做菩薩平等精進。是菩薩一切精進方便所作，迴向無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做菩薩正迴向精進。像這樣從自性精進乃至清凈精進，應當得到大菩提果。菩薩依靠這些精進滿足毗梨耶波羅蜜（Vīrya-pāramitā，精進波羅蜜），得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。 菩薩地持方便處禪品第十三 什麼是菩薩禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）？簡略地說有九種：一是自性禪，二是一切禪，三是難禪，四是一切門禪，五是善人禪，六是一切行禪，七是除惱禪，八是…
【English Translation】 English version: 'Advancement'. This refers to the diligence of a Bodhisattva who has not yet achieved the initial stages. It means that the mind is already dwelling in instructions and precepts, practicing skillful means and methods of taming. This is called the Bodhisattva's 'practicing diligence'. This Bodhisattva is not merely practicing diligence, receiving instructions and precepts, or dwelling in skillful means, but is in the initial stages. This Bodhisattva is focused on these skillful means, diligently advancing, constantly advancing, and immediately advancing. This is called 'dedicated diligence'. This Bodhisattva, because of those who are respected, if they are learned and can receive teachings without distortion, their mind dwells in skillful means of diligence. This is called 'well-collected diligence'. This Bodhisattva, receiving teachings without distortion in this way, cultivates cessation when it is time for cessation, cultivates elevation when it is time for elevation, and cultivates abandonment when it is time for abandonment. This is called 'diligence complete in timing'. The Bodhisattva, regarding the characteristics of cessation, elevation, and abandonment, and the characteristics of dwelling and arising in samādhi (三昧，concentration), constantly observes well without making false distinctions. This is called the Bodhisattva's 'diligence in distinguishing characteristics'. This Bodhisattva, hearing about the first wonderful and supreme, the first profound, inconceivable, and immeasurable skillful means of Bodhisattva diligence, does not belittle themselves, nor is timid, does not lack superior advancement, and generates a sense of contentment without seeking further. This is called the Bodhisattva's 'non-retreating and non-weakening diligence'. This Bodhisattva constantly guards the sense faculties, knows moderation in food, and does not sleep during the early and late watches of the night, diligently applying skillful means, with right mindfulness dwelling in the mind. Such samāpatti (等持，state of evenness), possessing diligence, accomplishing right meaning, and benefiting others. This is called the Bodhisattva's 'non-deteriorating diligence'. This Bodhisattva's skillful means of diligence are neither slow nor hurried, cultivating equally, and cultivating all skillful means equally and immediately. This is called the Bodhisattva's 'equal diligence'. This Bodhisattva dedicates all skillful means of diligence to unsurpassed Bodhi (菩提，enlightenment). This is called the Bodhisattva's 'right dedication diligence'. In this way, from self-nature diligence to pure diligence, one should attain the great fruit of Bodhi. The Bodhisattva relies on these diligences to fulfill Vīrya-pāramitā (毗梨耶波羅蜜，perfection of vigor), and attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed perfect enlightenment).' Chapter Thirteen on the Place of Skillful Means in the Bodhisattva Grounds: Dhyāna (禪，meditation) What is the Bodhisattva's Dhyāna-pāramitā (禪波羅蜜，perfection of meditation)? Briefly speaking, there are nine types: first, self-nature dhyāna; second, all dhyānas; third, difficult dhyāna; fourth, all-door dhyāna; fifth, virtuous person's dhyāna; sixth, all-conduct dhyāna; seventh, affliction-removing dhyāna; eighth, ...
此世他世樂禪。九者清凈禪。云何自性禪。于菩薩藏聞思。前行世間出世間善。一心安住。或止分。或觀分。或此二同類。或俱分。是名自性禪。
云何菩薩一切禪。略說二種。一者世聞。二者出世間。又隨其所應各有三種。一者現法樂住禪。二者出生三昧功德禪。三者利益眾生禪。菩薩禪定離一世妄想。身心止息。第一寂滅自舉心息。舍離味著及一切相。是名現法樂住禪。菩薩禪定出生種種不可思議無量無邊十力種性所攝三昧。彼諸三昧。一切聲聞辟支佛不知其名。況復能起及所出生。二乘解脫。除入一切入無礙慧無諍愿智勝妙功德。是名菩薩出生三昧功德禪。利益眾生禪者。有十一種。如前說。菩薩依佈施。眾生所作。以義饒益。皆與同事。為除眾苦。如所應說知恩報恩。護諸恐怖。諸難憂苦能為開解。資生不具給施所須。如法畜眾善能隨順。見實功德歡喜讚歎。有過惡者等心析伏。神力恐怖或令歡喜是名略說一切禪。無餘無上。云何菩薩難禪。略說三種。菩薩久習勝妙禪定。于諸三昧心得自在。哀愍眾生欲令成熟。舍第一禪樂而生欲界。是名菩薩第一難禪。菩薩依禪出生無量無數不可思議諸深三昧。出過一切聲聞辟支佛上。是名第二難禪。菩薩依禪得無上菩提。是名第三難禪。云何菩薩一切門禪。略說四
【現代漢語翻譯】 現代漢語譯本 此世他世樂禪（指能帶來今生來世快樂的禪定）。九者清凈禪（指第九種禪定是清凈禪）。什麼是自性禪呢？對於菩薩藏（指菩薩所修行的經典）進行聞思，以世間和出世間的善行為前行，一心安住，或者專注于止（奢摩他，平靜），或者專注于觀（毗婆舍那，洞察），或者兩者同類（止觀雙修），或者兩者兼顧，這叫做自性禪。
什麼是菩薩的一切禪呢？簡略來說有兩種：一是世間禪，二是出世間禪。又根據情況各有三種：一是現法樂住禪（指能帶來當下快樂的禪定），二是出生三昧功德禪（指能生出三昧功德的禪定），三是利益眾生禪（指能利益眾生的禪定）。菩薩的禪定遠離一世的妄想，身心止息，達到第一寂滅，自舉心息（指心自然止息），舍離對禪味的執著以及一切相。這叫做現法樂住禪。菩薩的禪定能生出種種不可思議、無量無邊、十力種性（指佛的十種力量）所攝的三昧。這些三昧，一切聲聞（指小乘修行者）、辟支佛（指獨覺佛）都不知道其名，更何況能夠生起以及由其所生出的功德。菩薩的禪定超越二乘（指聲聞和辟支佛）的解脫，除了入一切入（指超越一切境界的禪定）、無礙慧（指沒有阻礙的智慧）、無諍愿智（指沒有爭論的願力智慧）、勝妙功德。這叫做菩薩出生三昧功德禪。利益眾生禪有十一種，如前所述。菩薩依靠佈施，為眾生所作，以義理饒益眾生，都與眾生一同行事，爲了解除眾生的眾苦，如所應說，知恩報恩，守護眾生的恐怖，對於諸難憂苦能為眾生開解，資生不具給施所須，如法畜眾善能隨順，見實功德歡喜讚歎，有過惡者等心析伏，神力恐怖或令歡喜，這叫做簡略說的一切禪，無餘無上。
什麼是菩薩的難禪呢？簡略來說有三種。菩薩長久修習勝妙禪定，對於諸三昧心得自在，哀愍眾生，想要令眾產生熟，捨棄第一禪樂而生於欲界，這叫做菩薩第一難禪。菩薩依靠禪定出生無量無數不可思議的諸深三昧，超出一切聲聞辟支佛之上，這叫做第二難禪。菩薩依靠禪定得到無上菩提（指最高的覺悟），這叫做第三難禪。什麼是菩薩的一切門禪呢？簡略來說有四種。
【English Translation】 English version 'This life and the afterlife joyful meditation'. The ninth is pure meditation. What is self-nature meditation? To hear and contemplate the Bodhisattva-pitaka (Bodhisattva's teachings), with preliminary worldly and other-worldly good deeds, wholeheartedly abide, either focusing on cessation (Samatha), or focusing on observation (Vipassanā), or both of the same kind, or both together. This is called self-nature meditation.
What is all the meditation of a Bodhisattva? Briefly speaking, there are two kinds: one is worldly, and the other is other-worldly. Furthermore, each has three kinds according to the situation: first, meditation that brings joy in the present life; second, meditation that gives birth to Samadhi merits; and third, meditation that benefits sentient beings. The Bodhisattva's meditation is free from the delusions of one lifetime, the body and mind are at rest, reaching the first extinction, the mind naturally ceases, abandoning attachment to the taste of meditation and all forms. This is called meditation that brings joy in the present life. The Bodhisattva's meditation gives birth to various inconceivable, immeasurable, and boundless Samadhis encompassed by the ten powers (the ten powers of a Buddha). These Samadhis, all Sravakas (disciples) and Pratyekabuddhas (solitary Buddhas) do not know their names, let alone be able to arise them and the merits that arise from them. The Bodhisattva's meditation surpasses the liberation of the two vehicles (Sravakas and Pratyekabuddhas), except for entering all entrances, unobstructed wisdom, non-contentious wish wisdom, and supreme merits. This is called Bodhisattva's meditation that gives birth to Samadhi merits. Meditation that benefits sentient beings has eleven aspects, as mentioned before. The Bodhisattva relies on giving, acts for sentient beings, benefits sentient beings with righteousness, and acts together with sentient beings. In order to relieve the sufferings of sentient beings, as appropriate, they speak of gratitude and repaying kindness, protect sentient beings from fear, and resolve the difficulties and sorrows of sentient beings. They provide the necessities for life to those who lack them, nurture the masses righteously, are good at following and complying, rejoice and praise when they see real merits, subdue those with faults and evils with equanimity, and use supernatural powers to terrify or delight them. This is called a brief explanation of all meditation, without remainder and supreme.
What is the difficult meditation of a Bodhisattva? Briefly speaking, there are three kinds. The Bodhisattva has long practiced supreme meditation, is at ease with all Samadhis, has compassion for sentient beings, and wants to mature them, so they abandon the joy of the first meditation and are born in the desire realm. This is called the first difficult meditation of a Bodhisattva. The Bodhisattva relies on meditation to give birth to immeasurable, countless, and inconceivable deep Samadhis, surpassing all Sravakas and Pratyekabuddhas. This is called the second difficult meditation. The Bodhisattva relies on meditation to attain Anuttara-Samyak-Sambodhi (supreme enlightenment). This is called the third difficult meditation. What is all the door meditation of a Bodhisattva? Briefly speaking, there are four kinds.
種。一者有觀有覺禪。二者喜俱禪。三者樂俱禪。四者舍俱禪。
云何菩薩善人禪。略說五種。一者不味著。二者慈心俱。三者悲心俱。四者喜心俱。五者舍心俱。
云何菩薩一切行禪。謂六種七種。略說十三種。善禪。無記化化禪。止分觀分禪。自他利禪。正念禪。出生神通力功德禪。名緣。義緣。止相緣。舉相緣。舍相緣。現法樂住第一義禪。是名十三種菩薩一切行禪。
云何菩薩除惱禪。略說八種。一者菩薩入定。除諸苦患毒害霜雹熱病鬼病。是名咒術所依禪。二者菩薩入定能除四大所起眾病。是名除惱禪。三者菩薩入定興致甘雨。能消災旱救諸饑饉。是名雲雨禪。四者菩薩入定。濟諸恐難一切水陸人非人怖。是名等度禪。五者菩薩入定能以飲食饒益曠野飢渴眾生。是名饒益禪。六者菩薩入定。能以財物調伏眾生。是名調伏禪。七者菩薩入定覺諸迷醉。迷十方者等開覺之。是名開覺禪。八者菩薩入定眾生所作悉令成就。是名等作禪。
云何菩薩此世他世樂禪。略說九種。一者神足變現調伏眾生禪。二者隨說示現調伏眾生禪。三者教誡變現調伏眾生禪。四者為惡眾生示惡趣禪。五者失辯眾生以辯饒益禪。六者失念眾生以念饒益禪。七者造不顛倒論微妙讚頌摩得勒伽為令正法久住世禪。八
【現代漢語翻譯】 現代漢語譯本： 有哪幾種禪？有觀有覺禪、喜俱禪、樂俱禪、舍俱禪這四種。
什麼是菩薩善人禪？簡略地說有五種：不味著、慈心俱、悲心俱、喜心俱、舍心俱。
什麼是菩薩一切行禪？包括六種和七種，簡略地說有十三種：善禪、無記化化禪、止分觀分禪、自他利禪、正念禪、出生神通力功德禪。名為緣、義緣、止相緣、舉相緣、舍相緣、現法樂住第一義禪。這被稱為十三種菩薩一切行禪。
什麼是菩薩除惱禪？簡略地說有八種：菩薩入定，能消除各種苦患、毒害、霜雹、熱病、鬼病，這稱為咒術所依禪。菩薩入定能消除四大（地、水、火、風）所引起的各種疾病，這稱為除惱禪。菩薩入定能興致甘雨，消除旱災，救濟饑荒，這稱為雲雨禪。菩薩入定，能救濟各種恐怖災難，包括水陸之人與非人的怖畏，這稱為等度禪。菩薩入定能以飲食饒益曠野中飢渴的眾生，這稱為饒益禪。菩薩入定能以財物調伏眾生，這稱為調伏禪。菩薩入定能覺悟各種迷惑顛倒，對於迷失方向的人都能開導覺悟他們，這稱為開覺禪。菩薩入定能使眾生所做的事情都能成就，這稱為等作禪。
什麼是菩薩此世他世樂禪？簡略地說有九種：以神足變現調伏眾生的禪、隨順眾生根性示現調伏眾生的禪、以教誡變現調伏眾生的禪、為作惡的眾生示現惡趣的禪、對於失去辯才的眾生以辯才饒益的禪、對於失去正念的眾生以正念饒益的禪、造作不顛倒的論典和微妙的讚頌以及摩得勒伽（梵文：Mātṛkā，意為「本母」、「根本」，指佛教論藏中的綱要或母論），爲了使正法長久住世的禪、……
【English Translation】 English version: What are the types of Dhyana (禪, meditation)? There are four types: Dhyana with observation and awareness, Dhyana accompanied by joy, Dhyana accompanied by pleasure, and Dhyana accompanied by equanimity.
What is Bodhisattva (菩薩, enlightened being) virtuous person's Dhyana? Briefly speaking, there are five types: non-attachment, accompanied by loving-kindness, accompanied by compassion, accompanied by joy, and accompanied by equanimity.
What is Bodhisattva's Dhyana of all practices? It includes six types and seven types, briefly speaking, there are thirteen types: virtuous Dhyana, neutral transformative Dhyana, Dhyana of cessation and Dhyana of observation, Dhyana of benefiting oneself and others, Dhyana of right mindfulness, Dhyana of generating supernatural powers and meritorious virtues. Named as condition-related, meaning-related, cessation-aspect-related, raising-aspect-related, relinquishing-aspect-related, and the supreme Dhyana of present-life-pleasure-abiding-first-principle. These are called the thirteen types of Bodhisattva's Dhyana of all practices.
What is Bodhisattva's Dhyana of removing afflictions? Briefly speaking, there are eight types: When a Bodhisattva enters Samadhi (入定, meditative absorption), they can eliminate various sufferings, harms, poisons, frost, hail, heat illnesses, and illnesses caused by spirits. This is called Dhyana based on incantations. When a Bodhisattva enters Samadhi, they can eliminate various diseases arising from the four elements (四大, earth, water, fire, wind). This is called Dhyana of removing afflictions. When a Bodhisattva enters Samadhi, they can bring about sweet rain, eliminate droughts, and relieve famines. This is called Dhyana of clouds and rain. When a Bodhisattva enters Samadhi, they can rescue various terrifying disasters, including the fears of humans and non-humans on land and water. This is called Dhyana of equal deliverance. When a Bodhisattva enters Samadhi, they can benefit hungry and thirsty beings in the wilderness with food and drink. This is called Dhyana of benefiting. When a Bodhisattva enters Samadhi, they can subdue beings with wealth and possessions. This is called Dhyana of subduing. When a Bodhisattva enters Samadhi, they can awaken various confusions and delusions, and for those who have lost their way, they can guide and awaken them. This is called Dhyana of awakening. When a Bodhisattva enters Samadhi, they can enable all the things that beings do to be accomplished. This is called Dhyana of equal accomplishment.
What is Bodhisattva's Dhyana of happiness in this life and the next life? Briefly speaking, there are nine types: Dhyana of subduing beings through supernatural transformations, Dhyana of subduing beings by showing manifestations according to their dispositions, Dhyana of subduing beings through teachings and transformations, Dhyana of showing evil destinies to evil beings, Dhyana of benefiting beings who have lost eloquence with eloquence, Dhyana of benefiting beings who have lost mindfulness with mindfulness, Dhyana of creating non-inverted treatises and subtle praises and Mātṛkā (摩得勒伽, meaning 'matrix' or 'source', referring to outlines or fundamental treatises in Buddhist Abhidharma), for the sake of the long-lasting existence of the Dharma (正法, true law) in the world, ...
者世間技術義饒益攝取眾生。所謂書數算計資生方法。如是等種種眾具禪。九者暫息惡趣放光明禪。
云何菩薩清凈禪。略說十種。一者世間清凈凈。不味不染污禪。二者出世間清凈凈禪。三者方便清凈凈禪。四者得根本清凈凈禪。五者根本上勝進清凈凈禪。六者入住起力清凈凈禪。七者舍復入力清凈凈禪。八者神通所作力清凈凈禪。九者離一切見清凈凈禪。十者煩惱障智障斷清凈凈禪。如是菩薩無量禪得大菩提果。菩薩依是得阿耨多羅三藐三菩提。已得當得。
菩薩地持方便處慧品第十四
云何菩薩般若波羅蜜。略說九種。一者自性慧。二者一切慧。三者難慧。四者一切門慧。五者善人慧。六者一切行慧。七者除惱慧。八者此世他世樂慧。九者清凈慧。云何菩薩自性慧。入一切所知境界。隨入已如法擇觀緣五明處。所謂內明。因明。聲明。醫方明。世工巧明。是名自性慧。
云何菩薩一切慧略說二種。一者世間。二者出世間。是二略說。各有三種。一者所知真實隨覺分別。二者善攝五明處及三聚法。三者利眾生所作。菩薩以無言說無我法覺了真諦。覺已於上般若第一寂滅處。繫念安住離諸妄想。滅除虛偽入于平等大總相觀。建立及謗是二俱離入于中道。是名隨覺分別慧。善五明處。廣說如
【現代漢語翻譯】 現代漢語譯本： 這些是世間技術，能夠饒益和攝取眾生，包括書寫、算術、計算和謀生的方法，以及各種禪定工具。第九種是暫時止息惡趣，放出光明之禪。 什麼是菩薩的清凈禪？簡略地說有十種：第一種是世間清凈禪，不執著、不染污的禪。第二種是出世間清凈禪。第三種是方便清凈禪。第四種是獲得根本清凈禪。第五種是根本上勝進清凈禪。第六種是入住起力清凈禪。第七種是舍復入力清凈禪。第八種是神通所作力清凈禪。第九種是離一切見清凈禪。第十種是煩惱障智障斷清凈禪。像這樣，菩薩獲得無量禪定，得到大菩提果。菩薩依靠這些禪定，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），已經得到或將要得到。 《菩薩地持方便處慧品》第十四 什麼是菩薩的般若波羅蜜（Prajna-paramita，智慧到彼岸）？簡略地說有九種：第一種是自性慧。第二種是一切慧。第三種是難慧。第四種是一切門慧。第五種是善人慧。第六種是一切行慧。第七種是除惱慧。第八種是此世他世樂慧。第九種是清凈慧。什麼是菩薩的自性慧？進入一切所知境界，隨順進入后，如法地選擇觀察與五明處相關的事物，即內明（Adhyatma-vidya，關於自我的知識）、因明（Hetu-vidya，邏輯學）、聲明（Shabda-vidya，語言學）、醫方明（Chikitsa-vidya，醫學）和世工巧明（Shilpa-karma-sthana-vidya，工藝學）。這被稱為自性慧。 什麼是菩薩的一切慧？簡略地說有兩種：一種是世間，一種是出世間。這兩種簡略的說法，每一種又各有三種：第一種是對於所知真實隨順覺悟和分別。第二種是善於攝取五明處和三聚法。第三種是利益眾生所作。菩薩以無言說、無我法覺了真諦。覺悟之後，在般若（Prajna，智慧）第一寂滅處，繫念安住，遠離各種妄想，滅除虛偽，進入平等大總相觀。建立和誹謗這兩種都遠離，進入中道。這被稱為隨覺分別慧。善於五明處，詳細的說明如前。
【English Translation】 English version: These are worldly skills that benefit and gather sentient beings, including writing, arithmetic, calculation, and methods of livelihood, as well as various tools for meditation. The ninth is the meditation of temporarily ceasing evil destinies and emitting light. What is a Bodhisattva's pure meditation? Briefly speaking, there are ten types: The first is worldly pure meditation, meditation without attachment or defilement. The second is transcendental pure meditation. The third is skillful means pure meditation. The fourth is obtaining fundamental pure meditation. The fifth is fundamental superior progress pure meditation. The sixth is entering, abiding, and arising power pure meditation. The seventh is abandoning and re-entering power pure meditation. The eighth is supernatural power action pure meditation. The ninth is detachment from all views pure meditation. The tenth is affliction obstacle and knowledge obstacle severance pure meditation. In this way, a Bodhisattva obtains immeasurable meditations and attains the great Bodhi fruit. Relying on these meditations, a Bodhisattva attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), having already attained or about to attain it. Chapter Fourteen on the Wisdom of Skillful Means in the Bodhisattva-bhumi What is a Bodhisattva's Prajna-paramita (perfection of wisdom)? Briefly speaking, there are nine types: The first is self-nature wisdom. The second is all wisdom. The third is difficult wisdom. The fourth is all-door wisdom. The fifth is virtuous person wisdom. The sixth is all-conduct wisdom. The seventh is removing affliction wisdom. The eighth is happiness in this life and other lives wisdom. The ninth is pure wisdom. What is a Bodhisattva's self-nature wisdom? Entering all knowable realms, following entry, lawfully selecting and observing things related to the five sciences, namely Adhyatma-vidya (knowledge of self), Hetu-vidya (logic), Shabda-vidya (linguistics), Chikitsa-vidya (medicine), and Shilpa-karma-sthana-vidya (crafts). This is called self-nature wisdom. What is a Bodhisattva's all wisdom? Briefly speaking, there are two types: one is worldly, and the other is transcendental. Each of these two brief explanations has three aspects: The first is following awareness and discrimination of the truth of what is known. The second is being skilled in gathering the five sciences and the three aggregates of Dharma. The third is benefiting sentient beings in what is done. A Bodhisattva realizes the true meaning through non-verbal, non-self Dharma. After realization, in the first quiescence of Prajna (wisdom), focusing the mind and abiding, being apart from various delusions, extinguishing falsehood, and entering the contemplation of equality and the great totality. Establishing and slandering are both abandoned, and one enters the Middle Way. This is called following awareness and discriminating wisdom. Being skilled in the five sciences, the detailed explanation is as before.
力種性品。三聚者。義饒益法聚。非義饒益法聚。非義饒益非非義饒益法聚。如是八處。般若善攝。大無上慧眾具滿足。得阿耨多羅三藐三菩提。利眾生所作有十一事。如前說。于彼一一處。智慧方便調伏眾生。
云何難慧。略說三種。知甚深無我法。是名第一難慧。調伏眾生方便。是名第二難慧。一切所知無障礙。是名第三難慧。
云何一切門慧。略說四種。所謂學聲聞藏菩薩藏聞慧思慧。思惟菩薩所作隨順離諸障礙。思惟力所攝慧。修力所攝正定地無量慧。
云何菩薩善人慧。略說五種。一者得聞正法慧。二者內正思惟俱慧。三者自利利他方便俱慧。四者于諸法法相法住不顛倒決定慧。五者離煩惱慧。復有五種。一者細微如其性境界入。二者周至如其性境界入。三者本得智慧眾具俱生。四者諸佛如來及大地菩薩所說法義。悉能受持。五者得凈心地乃至究竟地所攝受慧。
云何菩薩一切行慧。謂六種七種。略說十三種。於四真諦。苦智。集智。滅智。道智。究竟盡智。無生智。是名六種。七種者法智。比智。等智。神通智。相智。十力方便智。四事具足智。云何菩薩除惱慧。略說八種。一者知經法故名法無礙。二者知法相故名義無礙。三者知諸法名故名辭無礙。四者知諸法種種句義故名樂
【現代漢語翻譯】 現代漢語譯本 力種性品。三聚者：義饒益法聚（有意義且有益的法的集合），非義饒益法聚（無意義但有益的法的集合），非義饒益非非義饒益法聚（既無意義也無益的法的集合）。如是八處，般若（智慧）善攝。大無上慧眾具滿足，得阿耨多羅三藐三菩提（無上正等正覺）。利眾生所作有十一事，如前說。于彼一一處，智慧方便調伏眾生。 云何難慧？略說三種。知甚深無我法（深刻理解無我的真理），是名第一難慧。調伏眾生方便，是名第二難慧。一切所知無障礙，是名第三難慧。 云何一切門慧？略說四種。所謂學聲聞藏（聽聞佛陀教誨的智慧）菩薩藏（菩薩道的智慧）聞慧思慧（通過聽聞和思考獲得的智慧）。思惟菩薩所作隨順離諸障礙，思惟力所攝慧。修力所攝正定地無量慧（通過修行獲得的禪定和智慧）。 云何菩薩善人慧？略說五種。一者得聞正法慧，二者內正思惟俱慧，三者自利利他方便俱慧，四者于諸法法相法住不顛倒決定慧（對於一切法的本質、現象和存在方式有正確且堅定的理解），五者離煩惱慧。復有五種。一者細微如其性境界入，二者周至如其性境界入，三者本得智慧眾具俱生，四者諸佛如來及大地菩薩所說法義，悉能受持，五者得凈心地乃至究竟地所攝受慧。 云何菩薩一切行慧？謂六種七種，略說十三種。於四真諦（苦、集、滅、道）：苦智，集智，滅智，道智，究竟盡智，無生智。是名六種。七種者：法智，比智，等智，神通智，相智，十力方便智，四事具足智。 云何菩薩除惱慧？略說八種。一者知經法故名法無礙，二者知法相故名義無礙，三者知諸法名故名辭無礙，四者知諸法種種句義故名樂說無礙。
【English Translation】 English version The Chapter on the Nature of Strength. The three aggregates are: the aggregate of laws that are beneficial and advantageous, the aggregate of laws that are not beneficial and advantageous, and the aggregate of laws that are neither beneficial and advantageous nor not beneficial and advantageous. Thus, in these eight aspects, prajna (wisdom) is well-encompassed. Possessing the complete collection of great, unsurpassed wisdom, one attains Anuttara-samyak-sambodhi (unexcelled complete enlightenment). There are eleven things done to benefit sentient beings, as previously mentioned. In each of these aspects, one uses wisdom and skillful means to tame sentient beings. What is difficult wisdom? Briefly speaking, there are three types. Knowing the profound Dharma of no-self (understanding the profound truth of non-self), this is called the first difficult wisdom. Skillful means for taming sentient beings, this is called the second difficult wisdom. Having no obstruction in all that is knowable, this is called the third difficult wisdom. What is wisdom of all doors? Briefly speaking, there are four types. These are learning the Sravaka Pitaka (wisdom of hearing the Buddha's teachings), the Bodhisattva Pitaka (wisdom of the Bodhisattva path), wisdom from hearing, and wisdom from thinking. Contemplating what Bodhisattvas do, in accordance with detachment from all obstructions, wisdom encompassed by the power of contemplation. Immeasurable wisdom in the ground of right concentration encompassed by the power of cultivation. What is the wisdom of a Bodhisattva who is a good person? Briefly speaking, there are five types. First, the wisdom of gaining hearing of the right Dharma. Second, the wisdom of internal right contemplation. Third, the wisdom of skillful means for benefiting oneself and others. Fourth, the unwavering and definite wisdom regarding the characteristics, appearances, and abiding of all dharmas (having a correct and firm understanding of the essence, phenomena, and existence of all dharmas). Fifth, the wisdom of being free from afflictions. There are also five types. First, entering subtle realms according to their nature. Second, entering pervasive realms according to their nature. Third, being born with the complete collection of innate wisdom. Fourth, being able to uphold all the meanings of the Dharma spoken by all Buddhas, Tathagatas, and great Bodhisattvas. Fifth, gaining the wisdom encompassed by the pure mind ground up to the ultimate ground. What is the wisdom of all practices of a Bodhisattva? Speaking of six types and seven types, briefly speaking, there are thirteen types. Regarding the Four Noble Truths (suffering, accumulation, cessation, and path): the wisdom of suffering, the wisdom of accumulation, the wisdom of cessation, the wisdom of the path, the wisdom of ultimate exhaustion, and the wisdom of non-arising. These are called the six types. The seven types are: wisdom of the Dharma, comparative wisdom, equal wisdom, supernormal wisdom, wisdom of characteristics, wisdom of the ten powers and skillful means, and wisdom of complete possession of the four requisites. What is the wisdom of a Bodhisattva that removes afflictions? Briefly speaking, there are eight types. First, knowing the sutras and Dharma is called unobstructedness in Dharma. Second, knowing the characteristics of the Dharma is called unobstructedness in meaning. Third, knowing the names of all dharmas is called unobstructedness in language. Fourth, knowing the various phrases and meanings of all dharmas is called unobstructedness in eloquent speech.
說無礙。五者伏一切異論智。六者建立一切正論智。七者能治產業增長錢財智。八者善知王者決斷世事智。
云何菩薩此世他世樂慧。略說九種。于內明處善凈建立智。因明聲明醫方明世工巧明。善凈建立智。如是依善凈五明菩薩。調伏眾生愚癡放逸懈怠令正隨其次第。顯示授與照明歡喜。
云何菩薩清凈慧。略說十種。真實義有二種。乃至性如性真實義。攝受流轉義有二種。正因及果。攝受取義有二種。顛倒不顛倒。如實知。方便義有二種。一切應作不應作。如實知究竟義有二種。穢污清凈。如實知。如是五種十種。分別凈慧。當知第一清凈。如是菩薩善決定無上慧。得大菩提果。菩薩依是滿足般若波羅蜜。得阿耨多羅三藐三菩提。又此六波羅蜜。處處修多羅中世尊分別說。我今略說。當作是知。如來修多羅中。說檀波羅蜜乃至般若波羅蜜。分別從自性檀波羅蜜乃至清凈檀波羅蜜所攝。隨其所應。如是尸波羅蜜乃至般若波羅蜜所攝。隨其所應。當作是知。如來為菩薩時。于無量生苦行相應。一切檀波羅蜜相應。當知乃至般若波羅蜜相應。或為攝一或攝二。或攝三或攝四。或攝五或攝一切六波羅蜜。當知此六波羅蜜。起阿耨多羅三藐三菩提。菩薩大清凈法大清凈海。一切眾生一切種正法因最大珍寶。如是
無量功德智慧眾具。得阿耨多羅三藐三菩提果。無餘無上。◎
菩薩地持經卷第六 大正藏第 30 冊 No. 1581 菩薩地持經
菩薩地持經卷第七
北涼中印度三藏曇無讖于姑臧譯
◎菩薩地持方便處四攝品第十五
云何菩薩愛語。略說有九種。一者自性愛語。二者一切愛語。三者難愛語。四者一切門愛語。五者善人愛語。六者一切行愛語。七者除惱愛語。八者此世他世樂愛語。九者清凈愛語。
云何菩薩自性愛語。是菩薩可喜真實如法義饒益語。與眾生語。是名略說菩薩自性愛語。
云何菩薩一切愛語。略說有二種。菩薩慰問舒顏先語。平視和色正念在前問言。道路清泰四大調適。臥覺安樂嘆言善來。如是等等心慰問隨順世間。巧便語言安慰問訊。或復咒愿。令妻子眷屬錢財穀米增長具足。見功德具足者。嘆其信戒施聞智慧。令其歡喜。菩薩說一切種功德相應法。安樂眾生。常說等說第一勝妙饒益言說。是名菩薩一切愛語。菩薩愛語二種分別。隨世間語及正說法語。慰問讚歎者是名隨世間語。第一勝妙饒益說者。是名正說法語。
云何菩薩難愛語。略說三種。菩薩于怨家所。以清凈心思惟慰喻。發喜饒益而共言說。是名第一難愛語。菩薩于增上愚
【現代漢語翻譯】 現代漢語譯本 具足無量功德與智慧，證得阿耨多羅三藐三菩提果（Anuttara-samyak-sambodhi，無上正等正覺），無與倫比，至高無上。
《菩薩地持經》卷第六 大正藏第30冊 No. 1581 《菩薩地持經》
《菩薩地持經》卷第七
北涼中印度三藏曇無讖于姑臧譯
《菩薩地持方便處四攝品》第十五
什麼是菩薩的愛語？ 簡略地說，有九種：一是自身愛語，二是普遍愛語，三是難行愛語，四是一切門愛語，五是善人愛語，六是一切行愛語，七是除惱愛語，八是現世與來世安樂愛語，九是清凈愛語。
什麼是菩薩的自身愛語？ 菩薩以令人喜悅、真實、如法且有益的言語與眾生交談。 這就是簡略地說的菩薩自身愛語。
什麼是菩薩的普遍愛語？ 簡略地說，有兩種：菩薩慰問他人，面帶笑容，先主動問候； 平視對方，面色溫和，正念在前，詢問對方：『旅途是否平安？四大（四大，指地、水、火、風四種元素）是否調和？睡眠醒來是否安樂？』 讚歎說：『歡迎光臨。』 如此等等，以慈悲之心慰問，順應世俗人情，以巧妙方便的語言安慰問訊，或者祝願對方，使其妻子眷屬、錢財穀米增長具足。 見到功德具足的人，讚歎其信心、戒律、佈施、學識、智慧，令其歡喜。 菩薩宣說一切與功德相應的佛法，使眾生安樂，常說、平等地說、第一殊勝美妙且有益的言語。 這就是菩薩的普遍愛語。 菩薩的愛語有兩種分別：隨順世間之語以及正說佛法之語。 慰問讚歎屬於隨順世間之語，第一殊勝美妙且有益的言語屬於正說佛法之語。
什麼是菩薩的難行愛語？ 簡略地說，有三種：菩薩對於怨家，以清凈的心思惟，加以慰問開導，發出歡喜饒益之心而共同言說。 這是第一種難行愛語。 菩薩對於增上愚癡
【English Translation】 English version Endowed with immeasurable merits and wisdom, attaining the fruit of Anuttara-samyak-sambodhi (Unsurpassed Right and Perfect Enlightenment), without equal, supreme.
Bodhisattva-bhumi-sutra, Volume 6 Taisho Tripitaka, Volume 30, No. 1581, Bodhisattva-bhumi-sutra
Bodhisattva-bhumi-sutra, Volume 7
Translated by Tripitaka Master Dharmaraksa from Central India of Northern Liang in Guzang
Chapter 15: Bodhisattva-bhumi-sutra on the Four Embracing Dharmas in the Section on Skillful Means
What is a Bodhisattva's loving speech? Briefly speaking, there are nine types: first, self-benefiting speech; second, universally loving speech; third, difficult-to-practice loving speech; fourth, speech that opens all doors; fifth, loving speech for virtuous people; sixth, loving speech for all practices; seventh, loving speech that removes afflictions; eighth, loving speech that brings happiness in this life and the next; and ninth, pure loving speech.
What is a Bodhisattva's self-benefiting speech? It is when a Bodhisattva speaks to sentient beings with words that are pleasing, truthful, in accordance with the Dharma, and beneficial. This is briefly speaking, a Bodhisattva's self-benefiting speech.
What is a Bodhisattva's universally loving speech? Briefly speaking, there are two types: a Bodhisattva offers comfort and greets others with a smile, taking the initiative to speak first; looking at them directly, with a gentle expression, and with mindfulness present, asking: 'Is the journey peaceful? Are the four elements (earth, water, fire, and wind) in balance? Is your sleep and waking comfortable?' Praising them, saying: 'Welcome.' And so on, comforting them with a compassionate heart, conforming to worldly customs, using skillful and convenient language to comfort and inquire, or wishing them well, so that their wives, families, wealth, grains, and rice increase and are complete. Seeing those who are complete with merits, praising their faith, precepts, generosity, learning, and wisdom, causing them to rejoice. The Bodhisattva proclaims all kinds of Dharma that are in accordance with merit, bringing happiness to sentient beings, constantly speaking, equally speaking, with speech that is supremely wonderful and beneficial. This is a Bodhisattva's universally loving speech. A Bodhisattva's loving speech is distinguished in two ways: speech that accords with the world and speech that correctly proclaims the Dharma. Comforting and praising is speech that accords with the world, while speech that is supremely wonderful and beneficial is speech that correctly proclaims the Dharma.
What is a Bodhisattva's difficult-to-practice loving speech? Briefly speaking, there are three types: a Bodhisattva, towards enemies, contemplates with a pure mind, offering comfort and guidance, generating a joyful and beneficial heart, and speaking together. This is the first type of difficult-to-practice loving speech. A Bodhisattva, towards those who are extremely ignorant
癡鈍根眾生。以無厭心思惟籌量。而為說法忍諸疲勞。以法攝取為具足說。是名第二難愛語。菩薩于諂曲幻偽眾生。欺和上阿阇梨及尊重福田。或背正向邪。以無害心方便慰喻。發喜饒益而為說法。是名第三難愛語。
云何菩薩一切門愛語。略說四種。一者斷除諸蓋向于善趣。說初所作法。二者斷除諸蓋實心增進。說應四真諦法。三者見放逸眾生在家出家。等心呵責令離放逸住不放逸。四者已起疑惑能為開解。若說法若決定論。
云何菩薩善人愛語。略說五種。一者是菩薩說諸佛菩薩正因調伏法。二者正出。三者正依。四者正度。五者正示現。處所因緣制戒。是故此法名為正因。于所受戒有所毀犯教令還凈。是故此法名為正出。說四依所攝不顛倒法律至處道。是故此法名為正依。顯示出一切苦不退還道。是故此法名為正度。三種示現於一切說無礙。是故此法名為正示現。
云何菩薩一切行愛語。謂六種七種。略說十三種。聽所應聽法愛語。制所應制法愛語。現諸經法愛語。現諸法相愛語。現諸法名字不顛倒愛語。法句種種分別愛語。慰喻愛語。發喜愛語。自恣安以眾具代其所作虛受普納愛語。種種恐怖施安愛語。具足說法攝取愛語。開覺不善法安立善法見聞疑舉罪折伏愛語。勸有力說法者愛語。如
【現代漢語翻譯】 現代漢語譯本 對於那些愚鈍、根器差的眾生，菩薩以不厭倦的心思，反覆思量，為他們說法，忍受各種疲勞，用佛法來攝受他們，為他們詳盡地解說。這叫做第二種難能可貴的愛語。 菩薩對於那些諂媚虛偽的眾生，欺騙和尚（Upadhyaya，親教師）和阿阇梨（Acarya，軌範師）以及值得尊敬的福田（指僧眾或值得供養的人），或者背離正道走向邪路的人，以沒有傷害的心，用方便法門來安慰勸導他們，使他們生起歡喜心，給予他們利益，從而為他們說法。這叫做第三種難能可貴的愛語。
什麼是菩薩的一切門愛語呢？ 簡略地說有四種。第一種是斷除各種煩惱蓋障，引導眾生走向善道，宣說最初應當修習的佛法。第二種是斷除各種煩惱蓋障，以真實的信心精進修行，宣說相應的四聖諦之法。第三種是看到放逸的眾生，無論是在家還是出家，都以平等心呵斥他們，使他們遠離放逸，安住于不放逸。第四種是對於已經產生疑惑的人，能夠為他們開解，無論是說法還是決定義理。
什麼是菩薩的善人愛語呢？ 簡略地說有五種。第一種是菩薩宣說諸佛菩薩修證正道的因地調伏之法。第二種是如法出罪。第三種是如法依止。第四種是如法度脫。第五種是如法示現。在適當的處所和因緣下制定戒律，因此這種法被稱為正因。對於所受的戒律有所毀犯，教導他們使其恢復清凈，因此這種法被稱為正出。宣說四依法所攝的不顛倒的法律和通往涅槃的道路，因此這種法被稱為正依。顯示脫離一切痛苦，永不退轉的道路，因此這種法被稱為正度。以三種方式示現，對於一切說法都沒有障礙，因此這種法被稱為正示現。
什麼是菩薩的一切行愛語呢？ 可以說是六種，也可以說是七種，簡略地說有十三種。聽聞應當聽聞的佛法，是愛語。制定應當制定的戒律，是愛語。展現各種經典之法，是愛語。展現各種法相，是愛語。展現各種法的名稱，不顛倒，是愛語。用各種語句來分別解說法義，是愛語。安慰勸導，是愛語。使眾生生起歡喜心，是愛語。允許他人隨意使用自己的財物，用各種資具代替他人所應做的事情，虛心接受他人的供養，普遍地接納一切，是愛語。對於種種恐怖，給予安慰，使之安心，是愛語。圓滿具足地說法，攝受眾生，是愛語。開導覺悟那些不善之法，安立那些善良之法，對於所見所聞的，以及所懷疑的，能夠舉發罪過，折伏惡行，是愛語。勸請有能力說法的人說法，是愛語。如上所述。
【English Translation】 English version For those dull and slow-witted beings, the Bodhisattva, with unwearied mind, contemplates and deliberates, and preaches the Dharma for them, enduring all kinds of fatigue, and uses the Dharma to gather them in, explaining it to them in detail. This is called the second kind of 'difficult to speak' loving speech. For those flattering and hypocritical beings who deceive the Upadhyaya (preceptor) and Acarya (teacher), as well as the venerable fields of merit (referring to the Sangha or those worthy of offerings), or who turn away from the right path and go astray, the Bodhisattva, with a harmless mind, uses skillful means to comfort and encourage them, causing them to rejoice and benefit, and thereby preaches the Dharma for them. This is called the third kind of 'difficult to speak' loving speech.
What is the Bodhisattva's 'all-door' loving speech? Briefly speaking, there are four kinds. The first is to cut off all afflictive coverings and lead beings towards the good realms, proclaiming the Dharma that should be practiced initially. The second is to cut off all afflictive coverings, diligently cultivating with true faith, proclaiming the corresponding Dharma of the Four Noble Truths. The third is to see beings who are lax, whether they are householders or renunciates, and to rebuke them with an equal mind, causing them to abandon laxity and abide in non-laxity. The fourth is to be able to resolve doubts for those who have already arisen with doubts, whether it is explaining the Dharma or determining the meaning of principles.
What is the Bodhisattva's 'virtuous person' loving speech? Briefly speaking, there are five kinds. The first is that the Bodhisattva proclaims the Dharma of subduing the mind in the causal stage of practice of the Buddhas and Bodhisattvas. The second is the correct expiation. The third is the correct reliance. The fourth is the correct deliverance. The fifth is the correct manifestation. Establishing precepts in appropriate places and circumstances, therefore this Dharma is called the 'correct cause'. For those who have violated the precepts they have received, teaching them to restore purity, therefore this Dharma is called the 'correct expiation'. Proclaiming the undeluded laws contained within the Four Reliances and the path to Nirvana, therefore this Dharma is called the 'correct reliance'. Revealing the path that leads away from all suffering and never regresses, therefore this Dharma is called the 'correct deliverance'. Manifesting in three ways, there is no obstruction in speaking about everything, therefore this Dharma is called the 'correct manifestation'.
What is the Bodhisattva's 'all-conduct' loving speech? It can be said to be six kinds, or it can be said to be seven kinds, but briefly speaking, there are thirteen kinds. Listening to the Dharma that should be listened to is loving speech. Establishing the precepts that should be established is loving speech. Revealing the various sutras is loving speech. Revealing the various characteristics of phenomena is loving speech. Revealing the names of the various dharmas, without inversion, is loving speech. Explaining the meaning of the Dharma with various statements is loving speech. Comforting and encouraging is loving speech. Causing beings to rejoice is loving speech. Allowing others to use one's own possessions at will, replacing what others should do with various provisions, humbly accepting the offerings of others, and universally accepting everything is loving speech. Giving comfort and peace in the face of various terrors is loving speech. Fully and completely explaining the Dharma and gathering in beings is loving speech. Guiding and awakening those who are not virtuous, establishing those who are virtuous, and for what is seen and heard, and what is doubted, being able to point out faults and subdue evil deeds is loving speech. Encouraging those who are capable of speaking the Dharma to speak the Dharma is loving speech. As mentioned above.
是十三種。名為一切行愛語。
云何菩薩除惱愛語略說八種。是菩薩依口四凈八種聖語。是名除惱愛語。口四凈者。離妄語兩舌惡口綺語。八種聖語者。見聞覺知說不見不聞不覺不知說。
云何菩薩此世他世樂愛語。略說九種。一者斷親屬難憂苦故愛語說法。二者斷財物難憂苦故愛語說法。三者斷疾病難憂苦故愛語說法。四者斷戒難憂苦故愛語說法。五者斷見難憂苦故愛語說法。戒具足。見具足。威儀具足。正命具足故愛語說法。
云何菩薩清凈愛語。當知有二十種說法如前力種性品說。
云何菩薩行利。彼行利者如愛語。廣說異行利今當說。謂菩薩一切種愛語。隨所說義利安眾生。云何菩薩自性行利。是愛語具足顯示眾生。如所應學隨利行行法次法向。住于悲心心無貪著。勸導教授調伏安立。是名略說自性行利。
云何菩薩一切行利。略說二種。一切眾生未熟者方便令熟。已熟者令至解脫。又說三種。一者與現世利。二者與後世利。三者與現世後世利。勸令眾生如法德業。獲大財富守護增長與現世利樂。於此現世得大名稱及眾具樂。攝受安立勸舍大財。非家出家乞求活命與後世利樂。以必定得故現則不定。勸在家出家次第離欲。是名現世後世利樂。於此現世身心止息安隱樂住。後世
【現代漢語翻譯】 現代漢語譯本：有十三種，名為一切行愛語。
什麼是菩薩除惱愛語？簡略地說有八種。這是菩薩依據口四凈和八種聖語而說的。這被稱為除惱愛語。口四凈是指：遠離妄語、兩舌、惡口、綺語。八種聖語是指：見到、聽到、覺知、知道，說不見、不聞、不覺、不知。
什麼是菩薩此世他世樂愛語？簡略地說有九種。第一，因為斷絕親屬之難和憂苦而用愛語說法。第二，因為斷絕財物之難和憂苦而用愛語說法。第三，因為斷絕疾病之難和憂苦而用愛語說法。第四，因為斷絕戒律之難和憂苦而用愛語說法。第五，因為斷絕見解之難和憂苦而用愛語說法。戒律具足，見解具足，威儀具足，正命具足，所以用愛語說法。
什麼是菩薩清凈愛語？應當知道有二十種說法，如前面力種性品所說。
什麼是菩薩行利？菩薩的行利就像愛語一樣。廣泛地說明不同的行利，現在將要說的是：菩薩用一切種類的愛語，隨著所說的義理利益安樂眾生。什麼是菩薩自性行利？就是用愛語具足地顯示給眾生，如所應學，隨著利益而行，行法、次法，趨向涅槃。安住在悲心之中，心中沒有貪著，勸導、教授、調伏、安立。這簡略地稱為自性行利。
什麼是菩薩一切行利？簡略地說有兩種。對於一切眾生，未成熟的，方便使他們成熟；已經成熟的，使他們達到解脫。又說有三種：第一，給予現世的利益。第二，給予後世的利益。第三，給予現世和後世的利益。勸導眾生如法地從事德行事業，獲得巨大的財富，守護和增長財富，給予現世的利益和快樂。於此現世得到大的名聲以及各種器具的快樂。攝受安立，勸舍大財，非在家而出家，乞求活命，給予後世的利益和快樂，因為後世必定可以得到，而現世則不一定。勸導在家和出家的人次第地離開慾望，這稱為現世和後世的利益和快樂。於此現世，身心止息，安穩快樂地居住，後世也是如此。
【English Translation】 English version: There are thirteen kinds, named 'Loving Speech in All Actions'.
What is 'Loving Speech that Removes Afflictions' of a Bodhisattva? Briefly speaking, there are eight kinds. This is the Bodhisattva's speech based on the four purities of speech and the eight noble speeches. This is called 'Loving Speech that Removes Afflictions'. The four purities of speech are: abstaining from false speech, divisive speech, harsh speech, and frivolous speech. The eight noble speeches are: speaking of not seeing, not hearing, not perceiving, and not knowing, based on seeing, hearing, perceiving, and knowing.
What is 'Loving Speech that Brings Happiness in This Life and the Next' of a Bodhisattva? Briefly speaking, there are nine kinds. First, speaking with loving speech to teach the Dharma because of cutting off the difficulties and suffering of relatives. Second, speaking with loving speech to teach the Dharma because of cutting off the difficulties and suffering of wealth. Third, speaking with loving speech to teach the Dharma because of cutting off the difficulties and suffering of illness. Fourth, speaking with loving speech to teach the Dharma because of cutting off the difficulties and suffering of precepts (śīla). Fifth, speaking with loving speech to teach the Dharma because of cutting off the difficulties and suffering of views (dṛṣṭi). Because precepts are complete, views are complete, demeanor is complete, and right livelihood is complete, therefore speaking with loving speech to teach the Dharma.
What is 'Pure Loving Speech' of a Bodhisattva? It should be known that there are twenty kinds of teachings, as described in the previous chapter on 'Power and Lineage'.
What is 'Beneficial Conduct' (行利) of a Bodhisattva? The beneficial conduct of a Bodhisattva is like loving speech. Broadly explaining different beneficial conducts, now I will speak of this: the Bodhisattva uses all kinds of loving speech, according to the meaning of what is said, to benefit and bring peace to sentient beings. What is 'Beneficial Conduct by Nature' (自性行利) of a Bodhisattva? It is to fully reveal to sentient beings with loving speech, as they should learn, acting according to benefit, practicing the Dharma, the sequential Dharma, and moving towards Nirvana. Abiding in a heart of compassion, without greed in the heart, guiding, teaching, taming, and establishing. This is briefly called 'Beneficial Conduct by Nature'.
What is 'Beneficial Conduct in All Actions' (一切行利) of a Bodhisattva? Briefly speaking, there are two kinds. For all sentient beings, those who are not yet mature, using skillful means to make them mature; those who are already mature, enabling them to reach liberation. Also, it is said there are three kinds: first, giving benefits in this life. Second, giving benefits in the next life. Third, giving benefits in this life and the next life. Encouraging sentient beings to engage in virtuous deeds according to the Dharma, obtaining great wealth, protecting and increasing wealth, giving benefits and happiness in this life. In this present life, obtaining great fame and the happiness of various possessions. Receiving and establishing, encouraging the renunciation of great wealth, leaving the household life to become a renunciate, living by begging, giving benefits and happiness in the next life, because the next life can certainly be obtained, while this life is uncertain. Encouraging those who are householders and those who have left the household life to gradually abandon desires, this is called the benefits and happiness of this life and the next life. In this present life, body and mind are at rest, dwelling in peace and happiness, and so it is in the next life.
則生凈妙天上。及無餘涅槃界而般涅槃。
云何菩薩難行利。略說三種。若眾生本來不修善因而能行利。是名第一難行利。謂苦勸化故。若本修善根得大財寶。深起貪著而能行利。是名第二難行利。謂彼大放逸處故。外道異學著本邪見而能行利。是名第三難行利。謂彼愚癡極違正法故。
云何菩薩一切門行利。略說四種。一者是菩薩不信者勸令生信乃至建立。二者惡戒者勸修凈戒。三者惡慧者勸修正慧。四者慳者勸修惠施乃至建立。
云何菩薩善人行利。略說五種。一者是菩薩于眾生真實利與。二者時與。三者義饒益與。四者柔軟與。五者慈心與。
云何菩薩一切行行利。謂六種七種。略說十三種。是菩薩應攝等攝應伏等伏。違佛法者除其障礙。中住眾生令入法律。已入者以三乘法而成熟之。已成熟者令得解脫。眾具護養勸導成熟。所謂勸舍小乘守護大乘。如眾具護養。如是獨靜一心凈諸障礙。憶念及修勸令成就。有聲聞緣覺種性者。以聲聞緣覺乘而成就之。有如來種性者。以無上菩提而成就之。
云何菩薩除惱行利。略說八種。若有眾生所應慚處令舍無慚纏。以得開覺如無慚纏。如是無愧纏睡纏眠纏掉纏悔纏慳纏嫉纏。悉令聞覺亦復如是。
云何菩薩此世他世樂行利。略說九
【現代漢語翻譯】 現代漢語譯本： 則生於清凈美妙的天上，以及無餘涅槃界而般涅槃（進入完全的涅槃）。
什麼是菩薩的難行利（難以實行的利益眾生之行）？ 簡略地說有三種。如果眾生本來不修善因而能夠行利，這稱為第一難行利，即通過苦口婆心地勸化。如果本來修習善根而得到巨大財富，卻深深地貪戀執著，但仍然能夠行利，這稱為第二難行利，因為他們身處極易放縱的環境。外道異端執著于原本的邪見卻仍然能夠行利，這稱為第三難行利，因為他們愚癡至極，與正法背道而馳。
什麼是菩薩的一切門行利（通過一切方法利益眾生之行）？ 簡略地說有四種。第一是菩薩勸導不信者生起信心乃至幫助他們建立信仰。第二是勸導毀犯戒律者修習清凈的戒律。第三是勸導缺乏智慧者修習正確的智慧。第四是勸導慳吝者修習佈施乃至幫助他們建立佈施的習慣。
什麼是菩薩的善人行利（對善人行利益之行）？ 簡略地說有五種。第一是菩薩給予眾生真實的利益。第二是適時地給予。第三是給予符合道義的饒益。第四是柔和地給予。第五是懷著慈悲心給予。
什麼是菩薩的一切行行利（通過一切行為利益眾生之行）？ 也就是六種和七種，簡略地說有十三種。菩薩應該攝受的就攝受，應該調伏的就調伏。對於違背佛法的人，就消除他們的障礙。對於處於中間狀態的眾生，就引導他們進入佛法。對於已經進入佛法的，就用三乘（聲聞乘、緣覺乘、菩薩乘）的法來使他們成熟。對於已經成熟的，就讓他們得到解脫。提供生活所需，守護供養，勸導他們成熟，也就是勸他們捨棄小乘，守護大乘。如同提供生活所需和守護供養一樣，讓他們獨自安靜，一心清凈各種障礙，憶念和修行，勸導他們成就。對於具有聲聞乘或緣覺乘根性的人，就用聲聞乘或緣覺乘來成就他們。對於具有如來乘根性的人，就用無上菩提來成就他們。
什麼是菩薩的除惱行利（消除煩惱而利益眾生之行）？ 簡略地說有八種。如果有的眾生應該感到慚愧，就讓他們捨棄無慚的纏縛，從而得到開悟，就像擺脫無慚的纏縛一樣。同樣，對於無愧的纏縛、睡眠的纏縛、昏沉的纏縛、掉舉的纏縛、後悔的纏縛、慳吝的纏縛、嫉妒的纏縛，都讓他們聽聞覺悟，也是如此。
什麼是菩薩的此世他世樂行利（使眾生今生來世都快樂的利益之行）？ 簡略地說有九種。
【English Translation】 English version: Then they will be born in pure and wonderful heavens, and attain Parinirvana (complete Nirvana) in the realm of Nirvana without residue.
What are the 'difficult to practice benefits' (difficult to perform acts of benefiting beings) of a Bodhisattva? Briefly speaking, there are three kinds. If beings originally do not cultivate good causes but are able to perform benefits, this is called the first 'difficult to practice benefit,' which is through earnestly persuading and transforming them. If they originally cultivate good roots and obtain great wealth, but are deeply attached and greedy, yet are still able to perform benefits, this is called the second 'difficult to practice benefit,' because they are in an environment that is very easy to indulge in. If those of external paths and different teachings are attached to their original wrong views but are still able to perform benefits, this is called the third 'difficult to practice benefit,' because they are extremely ignorant and contrary to the correct Dharma.
What are the 'all-door benefits' (acts of benefiting beings through all methods) of a Bodhisattva? Briefly speaking, there are four kinds. First, the Bodhisattva persuades those who do not believe to generate faith and even helps them establish faith. Second, they persuade those who violate precepts to cultivate pure precepts. Third, they persuade those who lack wisdom to cultivate correct wisdom. Fourth, they persuade the stingy to cultivate generosity and even help them establish the habit of generosity.
What are the 'good person benefits' (acts of benefiting good people) of a Bodhisattva? Briefly speaking, there are five kinds. First, the Bodhisattva gives real benefits to beings. Second, they give at the right time. Third, they give benefits that are in accordance with righteousness. Fourth, they give gently. Fifth, they give with a compassionate heart.
What are the 'all-action benefits' (acts of benefiting beings through all actions) of a Bodhisattva? That is, six kinds and seven kinds, briefly speaking, there are thirteen kinds. The Bodhisattva should embrace those who should be embraced, and subdue those who should be subdued. For those who violate the Buddha Dharma, they remove their obstacles. For beings who are in an intermediate state, they guide them into the Dharma. For those who have already entered the Dharma, they use the teachings of the Three Vehicles (Sravaka Vehicle, Pratyekabuddha Vehicle, Bodhisattva Vehicle) to mature them. For those who have already matured, they let them attain liberation. They provide for their needs, protect and support them, and encourage them to mature, that is, encourage them to abandon the Small Vehicle and protect the Great Vehicle. Just as they provide for their needs and protect and support them, they let them be alone and quiet, purify all obstacles with one mind, remember and practice, and encourage them to achieve. For those who have the nature of the Sravaka Vehicle or Pratyekabuddha Vehicle, they accomplish them with the Sravaka Vehicle or Pratyekabuddha Vehicle. For those who have the nature of the Tathagata Vehicle, they accomplish them with unsurpassed Bodhi.
What are the 'removing affliction benefits' (acts of benefiting beings by removing afflictions) of a Bodhisattva? Briefly speaking, there are eight kinds. If there are beings who should feel ashamed, they let them abandon the entanglement of shamelessness, thereby attaining enlightenment, just like getting rid of the entanglement of shamelessness. Similarly, for the entanglement of lack of shame, the entanglement of sleep, the entanglement of drowsiness, the entanglement of restlessness, the entanglement of regret, the entanglement of stinginess, and the entanglement of jealousy, they let them hear and awaken, and it is the same.
What are the 'this life and other life happiness benefits' (acts of benefiting beings by making them happy in this life and the next life) of a Bodhisattva? Briefly speaking, there are nine kinds.
種。普令眾生身業清凈謂授一切種不殺生。一切種不盜。一切種不邪淫。一切種不飲酒。普令眾生口業清凈。謂授一切種不妄語。一切種不兩舌。一切種不惡口。一切種不綺語。普令眾生意業清凈。謂授無貪無恚正見。
云何菩薩清凈行利。略說十種。五種外清凈。五種內清凈。五種外清凈者。一者無罪。二者不隨轉。三者次第。四者一切。五者如其所應。雜惡行者先惡行者一向惡行者等以善法而成就之。是名無罪利安眾生。樂解脫者勸令解脫。是名不隨轉利安眾生。童蒙眾生。先說粗法粗近教誡而隨順之。知中智者。為說中法中教誡而隨順之。勝智慧者。為說深法微細教誡而隨順之。令其次第漸得善法。是名次第利安眾生四性。乃至天人一切眾生。隨能隨力利益安樂。是名一切利安眾生。下善中善上善者。隨其所應方便利安。是名如其所應。是名五種外清凈行利。五種內清凈者。是菩薩廣住悲心利安眾生。是菩薩忍一切苦而不懈惓。心常歡喜利安眾生。是菩薩以自在身。謙卑忍下猶如僕使。亦如孝子如旃陀羅子。離諸我慢利安眾生。是菩薩離於利養心不虛偽。心存勝妙利安眾生。是菩薩于究竟處終不退轉。常以慈心利安眾生。是名菩薩五種內清凈。如是內外五種清凈。是名十種清凈利安眾生。云何菩薩同利。
【現代漢語翻譯】 現代漢語譯本： 普遍令一切眾生的身業清凈，就是教導他們完全斷絕殺生、完全斷絕偷盜、完全斷絕邪淫、完全斷絕飲酒。普遍令一切眾生的口業清凈，就是教導他們完全斷絕妄語、完全斷絕兩舌、完全斷絕惡口、完全斷絕綺語。普遍令一切眾生的意業清凈，就是教導他們不起貪念、不起嗔恚，持有正確的見解。
什麼是菩薩清凈的行為利益？ 簡略地說有十種。五種是外在的清凈，五種是內在的清凈。五種外在的清凈是：第一，沒有罪過；第二，不隨波逐流；第三，有次第；第四，一切；第五，如其所應。對於那些經常作惡、先前作惡、一向作惡的人，用善良的佛法來成就他們，這叫做『無罪』，利益安樂眾生。對於那些喜歡解脫的人，勸導他們去追求解脫，這叫做『不隨轉』，利益安樂眾生。對於那些心智尚未成熟的眾生，先說粗淺的佛法和粗略的教誡來順應他們；對於那些具有中等智慧的人，為他們說中等的佛法和中等的教誡來順應他們；對於那些具有殊勝智慧的人，為他們說深奧的佛法和精微的教誡來順應他們，使他們能夠按照次第逐漸獲得善良的佛法，這叫做『次第』，利益安樂眾生。對於四種根性，乃至天人和一切眾生，隨著他們所能和所及的力量去利益安樂他們，這叫做『一切』，利益安樂眾生。對於下等的善、中等的善、上等的善，隨著他們各自的情況，用方便的方法去利益安樂他們，這叫做『如其所應』。這叫做五種外在的清凈行為利益。
五種內在的清凈是：菩薩廣泛地安住于悲憫之心，利益安樂眾生；菩薩忍受一切痛苦而不懈怠疲倦，心中常常充滿歡喜，利益安樂眾生；菩薩以自在之身，謙卑忍讓，如同僕人一般，也如同孝順的兒子，如同旃陀羅（Candala）[古印度社會最下等的人]的兒子一般，遠離各種我慢之心，利益安樂眾生；菩薩遠離對利益供養的貪求，內心不虛偽，心中存有殊勝美好的願望，利益安樂眾生；菩薩在達到究竟的境界時，永遠不會退轉，常常以慈悲之心利益安樂眾生。這叫做菩薩五種內在的清凈。像這樣內外五種清凈，就叫做十種清凈，利益安樂眾生。什麼是菩薩的共同利益？
【English Translation】 English version: Universally causing all sentient beings' bodily karma to be pure means instructing them to completely abstain from killing of any kind, completely abstain from stealing of any kind, completely abstain from sexual misconduct of any kind, and completely abstain from drinking alcohol of any kind. Universally causing all sentient beings' verbal karma to be pure means instructing them to completely abstain from false speech of any kind, completely abstain from divisive speech of any kind, completely abstain from harsh speech of any kind, and completely abstain from frivolous speech of any kind. Universally causing all sentient beings' mental karma to be pure means instructing them to be without greed, without hatred, and to hold right views.
What are the benefits of a Bodhisattva's pure conduct? Briefly, there are ten kinds. Five are external purities, and five are internal purities. The five external purities are: first, being without fault; second, not following along; third, being sequential; fourth, being all-encompassing; and fifth, being as appropriate. For those who frequently commit evil deeds, those who previously committed evil deeds, and those who consistently commit evil deeds, accomplishing them with virtuous Dharma is called 'being without fault,' benefiting and bringing peace to sentient beings. For those who desire liberation, encouraging them to seek liberation is called 'not following along,' benefiting and bringing peace to sentient beings. For those sentient beings whose minds are not yet mature, first speaking of coarse Dharma and coarse instructions to accommodate them; for those with medium intelligence, speaking of medium Dharma and medium instructions to accommodate them; for those with superior wisdom, speaking of profound Dharma and subtle instructions to accommodate them, enabling them to gradually attain virtuous Dharma in sequence, is called 'being sequential,' benefiting and bringing peace to sentient beings. For the four natures, and even for gods and humans and all sentient beings, benefiting and bringing peace to them according to their ability and strength is called 'being all-encompassing,' benefiting and bringing peace to sentient beings. For inferior good, medium good, and superior good, benefiting and bringing peace to them with expedient means as appropriate is called 'being as appropriate.' These are called the five external purities of conduct.
The five internal purities are: the Bodhisattva extensively dwells in a compassionate heart, benefiting and bringing peace to sentient beings; the Bodhisattva endures all suffering without being lazy or weary, and their heart is always filled with joy, benefiting and bringing peace to sentient beings; the Bodhisattva, with a free and unconstrained body, is humble and patient, like a servant, and also like a filial son, like the son of a Candala [an outcast in ancient Indian society], being far from all arrogance, benefiting and bringing peace to sentient beings; the Bodhisattva is far from greed for profit and offerings, their heart is not false, and they hold sublime and wonderful aspirations in their heart, benefiting and bringing peace to sentient beings; the Bodhisattva never retreats from the ultimate state, and always benefits and brings peace to sentient beings with a compassionate heart. These are called the five internal purities of a Bodhisattva. These five internal and external purities are called the ten purities, benefiting and bringing peace to sentient beings. What are the common benefits of a Bodhisattva?
是菩薩此義此善若等若勝。授與眾生悉與己同。是名菩薩與眾生同利。菩薩得此同利調伏眾生。堅固決定。終不退轉于勸授善法。何以故彼作是念。是菩薩與我同利。必能令我安隱。快樂。以是菩薩所授我者自修行故。非不樂因而自修行若以同利教授眾生。彼終不言汝自不行。云何勸授教誡他人。汝應從他咨受教誡。
有菩薩他同利如是同利不示他。有菩薩不同利如是示同利。有菩薩同利亦示同利。有菩薩亦不同利亦不同利示他。初句者諸菩薩等功德。住菩薩道等功德。菩薩隱覆真實功德不為顯示。第二句者下劣眾生怖畏深法。菩薩思惟方便調伏。現同彼法如栴陀羅。疾得利益息惱調伏。故現與彼同。第三句者為調伏彼受動搖善根眾生故。菩薩以住善根。若上善根顯示同利。第四句者心自放逸棄捨他利。從種種施如前說如戒廣說。乃至同利彼諸波羅蜜。自成熟佛法成熟攝事。是名略說菩薩善法業。從種種施乃至同利。是種種無量善法菩提分當知三種行二種勝。三種凈身口意行。當知是行上妙。無染當知是勝無上。不共彼眾生等事等時等是名上妙。眾生等者。是菩薩為一切眾生行施等善根不自為己。事等者。是菩薩行施等一切種善根。時等者。是菩薩不離方便時節日夜。今世後世常修施等善根心不休息。無染者有
【現代漢語翻譯】 現代漢語譯本： 如果菩薩認為這種意義、這種善行是平等或殊勝的，並將之授予眾生，視眾生與自己相同，這便稱為菩薩與眾生同利。菩薩獲得這種同利，調伏眾生，使其堅固決定，最終不會退轉于勸導和授予善法。為什麼呢？因為眾生會這樣想：這位菩薩與我同利，必定能令我安穩快樂。因為這位菩薩所授予我的，是他自己也在修行的，不是自己不樂意而修行。如果以同利來教授眾生，他最終不會說：『你自己都不做，怎麼勸導教誡他人？』你應該向他請教。
有菩薩與他人同利，但不向他人展示這種同利；有菩薩不同利，卻向他人展示同利；有菩薩同利，也向他人展示同利；有菩薩既不同利，也不向他人展示同利。第一種情況是指諸菩薩的功德，安住于菩薩道的功德。菩薩隱藏真實的功德，不為顯示。第二種情況是指下劣的眾生怖畏深奧的佛法，菩薩思惟方便調伏他們，示現與他們相同，如同旃陀羅（賤民），迅速獲得利益，止息煩惱，調伏自身，所以示現與他們相同。第三種情況是爲了調伏那些善根動搖的眾生，菩薩以安住于善根，或者殊勝的善根，來顯示同利。第四種情況是指內心放逸，捨棄他人利益。從種種佈施，如前所說，如戒律廣說，乃至同利，這些波羅蜜（到達彼岸），自己成熟佛法，成熟攝事。這便是簡略地說明菩薩的善法事業。從種種佈施乃至同利，是種種無量的善法菩提分（覺悟的因素），應當知道有三種行、兩種殊勝。三種清凈的身口意行，應當知道這種行為是上妙的。無染應當知道是殊勝的，無上。不與彼眾生等事等時等，這稱為上妙。眾生等是指菩薩為一切眾生行佈施等善根，不為自己。事等是指菩薩行佈施等一切種類的善根。時等是指菩薩不離方便，時時刻刻、日日夜夜、今生來世，常常修習佈施等善根，心不休息。無染是指有……
【English Translation】 English version: If a Bodhisattva considers this meaning, this goodness, to be equal or superior, and bestows it upon sentient beings, regarding them as the same as oneself, this is called a Bodhisattva sharing benefits equally with sentient beings. When a Bodhisattva obtains this shared benefit, they subdue sentient beings, making them firm and resolute, and they will ultimately not regress from encouraging and bestowing good Dharma. Why? Because sentient beings will think: 'This Bodhisattva shares benefits equally with me, and will surely bring me peace and happiness.' Because what this Bodhisattva bestows upon me is what they themselves are practicing, not something they are unwilling to do themselves. If one teaches sentient beings with shared benefits, one will ultimately not say: 'You yourself do not practice, how can you encourage and instruct others?' You should seek instruction from them.
There are Bodhisattvas who share benefits with others but do not show this shared benefit to others; there are Bodhisattvas who do not share benefits but show shared benefits to others; there are Bodhisattvas who share benefits and also show shared benefits to others; there are Bodhisattvas who neither share benefits nor show shared benefits to others. The first case refers to the merits of the Bodhisattvas, the merits of abiding in the Bodhisattva path. Bodhisattvas conceal their true merits and do not reveal them. The second case refers to inferior sentient beings who fear the profound Dharma. Bodhisattvas contemplate skillful means to subdue them, appearing the same as them, like a Chandalas (outcast), quickly gaining benefits, ceasing afflictions, and subduing themselves, so they appear the same as them. The third case is to subdue those sentient beings whose roots of goodness are wavering. Bodhisattvas, by abiding in the roots of goodness, or superior roots of goodness, display shared benefits. The fourth case refers to those who are lax in mind, abandoning the benefits of others. From various kinds of giving, as mentioned before, as explained extensively in the precepts, up to and including shared benefits, these Paramitas (perfections), one matures oneself in the Buddhadharma, matures the means of gathering. This is a brief explanation of the good deeds of a Bodhisattva. From various kinds of giving up to and including shared benefits, these are various immeasurable good Dharma Bodhipaksas (factors of enlightenment). It should be known that there are three kinds of conduct and two kinds of excellence. The three kinds of pure conduct of body, speech, and mind, it should be known that this conduct is supreme and wonderful. Non-attachment should be known as excellent, unsurpassed. Not being equal to those sentient beings in terms of things, time, etc., this is called supreme and wonderful. 'Sentient beings being equal' means that Bodhisattvas perform giving and other good deeds for all sentient beings, not for themselves. 'Things being equal' means that Bodhisattvas perform all kinds of good deeds such as giving. 'Time being equal' means that Bodhisattvas do not depart from skillful means, at all times, day and night, in this life and future lives, constantly cultivating giving and other good deeds, with their minds not resting. 'Non-attachment' means that there is...
四種。是菩薩歡喜心修習善法。不因是故生憂苦悔恨。是菩薩不惱他人不著諸見。不雜惡行行施等善根。是菩薩一切自己功德專至顯現。堅固顯現寂滅決定。不由於他行施戒等諸善法。是菩薩不于施等善法而求果報。若轉輪聖王帝釋魔梵。不求他報。不依此等求名利身命。於此等行凈歡喜俱不惱亂他。專至無依從施等。乃至同利諸善法行。是名無染。熾然不動快凈。是名清凈。菩薩入凈心地一切善根熾然不動。是熾然凈心地。菩薩一切善法不思惟起。是不動凈心地。菩薩隨所得所修善法則不退轉于未來世必定不退。日夜增長如明分月。日夜增長善法不退亦復如是。菩薩住究竟菩薩地一生相續。若最後有所得善根名為快凈。于上更無菩薩凈地故。是名三種善行三種勝三種凈。當知從檀波羅蜜乃至同利一切施等。乃至一切同利。修習清凈如來具足充滿無上菩提金剛堅固身正法久住果報生。難施乃至難同利。修習清凈如來平等奇特未曾有法。成就果報生。一切門施。乃至一切門同利。修習清凈如來為一切最勝眾生天人供養果報生。善人施等。乃至善人同利。修習清凈如來。于彼無足二足四足多足。色無色想無想非想非非想。一切眾生最上果報生。一切行施。乃至一切行同利。修習清凈如來種種無量功德攝受三十二大人相。八
十隨形好身果報生。除惱施乃至除惱同利。修習清凈如來於菩提樹下一切魔怨不能傾動果報生。此世他世樂施。乃至此世他世樂同利。修習清凈如來最勝禪解脫三昧正受安樂果報生。清凈施。乃至清凈同利。修習清凈如來一切種清凈。所謂四種凈身凈緣凈心凈智凈果報生。三不護十力四無畏三念處一切不共佛法清凈果報生。是名菩薩施等諸善法果報無上。無量菩薩無罪行之所出生。◎
◎菩薩地持方便處供養習近無量品第十六
云何菩薩供養如來。略說十種。一者身供養。二者支提供養。三者現前供養。四者不現前供養。五者自作供養。六者他作供養。七者財物供養。八者勝供養。九者不染污供養。十者至處道供養。若菩薩于佛色身而設供養。是名身供養。若菩薩為如來故。若供養偷婆若窟若舍。若故若新。是名支提供養。若菩薩面見佛身及支提而設供養。是名現前供養。若菩薩于如來及支提。悕望心俱歡喜心俱。現前供養。如一如來法。如是過去未來現在一切如來法。如一如來支提法。如是一切如來支提法。作是念。我今現前供養如來。及供養過去未來現在如來。我今現前供養如來支提。及供養一切十方無量世界一切支提。若偷婆。若窟。若舍。若新。若故。是名菩薩共現前不現前供養。若菩薩于不現
【現代漢語翻譯】 現代漢語譯本： 十種隨形好（如來三十二相中的隨形好）的身果報由此而生：通過去除煩惱的佈施，乃至去除煩惱並與他人同享利益而生。修習清凈，如來在菩提樹下，一切魔怨都不能動搖，其果報由此而生。此世他世都樂於佈施，乃至此世他世都樂於同享利益。修習清凈，如來獲得最殊勝的禪定解脫三昧正受安樂的果報由此而生。清凈的佈施，乃至清凈的利益均沾，修習清凈，如來獲得一切種類的清凈，即四種清凈：身凈、緣凈、心凈、智凈，其果報由此而生。三不護（如來沒有的三種過失），十力（如來的十種力量），四無畏（如來的四種無所畏懼），三念處（如來安住於三種念處），一切不共佛法（不與其他修行者共有的佛法），這些清凈的果報由此而生。這被稱為菩薩佈施等諸善法的無上果報，由無量菩薩的無罪之行所生。
菩薩地持方便處供養習近無量品第十六
菩薩如何供養如來？簡略地說有十種：一是身供養，二是支提供養，三是現前供養，四是不現前供養，五是自作供養，六是他作供養，七是財物供養，八是勝供養，九是不染污供養，十是至處道供養。如果菩薩對佛的色身進行供養，這稱為身供養。如果菩薩爲了如來的緣故，供養佛塔（偷婆，stupa），或者石窟（窟），或者房舍（舍），無論是舊的還是新的，這稱為支提供養。如果菩薩面見佛身及佛塔而進行供養，這稱為現前供養。如果菩薩對於如來及佛塔，懷著希望之心和歡喜之心，進行現前供養，如同對一位如來供養一樣，對過去、未來、現在一切如來都這樣供養，如同對一座如來佛塔供養一樣，對一切如來佛塔都這樣供養。這樣想：我現在現前供養如來，以及供養過去、未來、現在如來。我現在現前供養如來佛塔，以及供養一切十方無量世界的一切佛塔，無論是佛塔（偷婆，stupa），還是石窟（窟），還是房舍（舍），無論是新的還是舊的。這稱為菩薩共同的現前和不現前供養。如果菩薩在不現前時
【English Translation】 English version: The bodily fruition of the ten minor marks (subsidiary marks among the thirty-two marks of a Buddha) arises from this: it arises from the giving that removes afflictions, and even from sharing benefits equally by removing afflictions. By cultivating purity, the Tathagata (如來, Thus Come One) under the Bodhi tree cannot be shaken by all demonic adversaries; the fruition arises from this. Joyful giving in this life and other lives, and even joyful sharing of benefits equally in this life and other lives. By cultivating purity, the Tathagata obtains the fruition of the most supreme meditative liberation, samadhi (三昧, concentration) and the bliss of right reception. Pure giving, and even pure sharing of benefits equally, by cultivating purity, the Tathagata obtains all kinds of purity, namely the four kinds of purity: purity of body, purity of conditions, purity of mind, and purity of wisdom; the fruition arises from this. The three non-protections (三不護, three faults that a Tathagata does not have), the ten powers (十力, ten powers of a Tathagata), the four fearlessnesses (四無畏, four kinds of fearlessness of a Tathagata), the three establishments of mindfulness (三念處, three abodes of mindfulness of a Tathagata), and all unique Buddha-dharmas (一切不共佛法, Buddha-dharmas not shared with other practitioners), these pure fruitions arise from this. This is called the unsurpassed fruition of the Bodhisattva's giving and other virtuous dharmas, born from the faultless conduct of immeasurable Bodhisattvas.
Chapter Sixteen: On the Limitless Practices of Offering and Approaching in the Bodhisattva-bhumi (菩薩地持, Bodhisattva Grounds)
How does a Bodhisattva make offerings to the Tathagata? Briefly, there are ten kinds: first, bodily offering; second, offering of stupas (支提, caitya); third, offering in the presence; fourth, offering not in the presence; fifth, offering made by oneself; sixth, offering made by others; seventh, offering of wealth and goods; eighth, supreme offering; ninth, undefiled offering; tenth, offering of the path to the destination. If a Bodhisattva makes offerings to the physical body of the Buddha, this is called bodily offering. If a Bodhisattva, for the sake of the Tathagata, makes offerings to stupas (偷婆, stupa), or caves (窟), or dwellings (舍), whether old or new, this is called offering of stupas. If a Bodhisattva makes offerings in the presence of the Buddha's body and stupas, this is called offering in the presence. If a Bodhisattva, with a hopeful mind and a joyful mind, makes offerings in the presence of the Tathagata and stupas, just as offering to one Tathagata, so too offering to all Tathagatas of the past, future, and present; just as offering to one Tathagata stupa, so too offering to all Tathagata stupas. Thinking thus: 'I now make offerings to the Tathagata in the presence, and also make offerings to the Tathagatas of the past, future, and present. I now make offerings to the Tathagata stupas in the presence, and also make offerings to all the stupas in all the immeasurable worlds of the ten directions, whether stupas (偷婆, stupa), or caves (窟), or dwellings (舍), whether new or old.' This is called the Bodhisattva's common offering in the presence and not in the presence. If a Bodhisattva is not present
前如來及支提心念供養。為一切佛故。為一切如來支提故。是名不現前供養。若菩薩于如來般涅槃后。以佛舍利起偷婆。若窟若舍。若一若二若多。乃至億百千萬。隨力所能。是名菩薩廣不現前供養。以是因緣。得無量大果常攝梵福。是菩薩常于無量大劫不墮惡趣。無上菩提眾具滿足。若菩薩于如來及支提。現前供養得大功德。不現前供養得大大功德。共現前不現前供養。得最大大功德。若菩薩于如來及支提。手自供養。不依懈墮令他施作。是名菩薩自作供養。若菩薩于如來及支提不獨供養。普令父母師友親屬國王大臣長者居士在家出家悉共供養。是名自他共供養。若菩薩有少許物以慈悲心。施彼貧苦薄福眾生。令得供養如來及支提。令得安樂而不自為。是名菩薩他作供養。自作供養者得大果報。他作供養者得大大果報。自作他作供養者得最大大果。
若菩薩于如來及支提。以衣食床臥湯藥眾具。問訊禮拜奉迎合掌薰香末香涂香種種花鬘伎樂幢幡繒蓋燈明種種讚歎五輪作禮敬繞右旋。以為供養。無盡勝財摩尼真珠珂珼玉石珊瑚琥珀車𤦲馬瑙金銀赤寶左旋勝寶摩尼寶環。懸以寶鈴散以金錢金縷圍繞。施如是等寶。是名財物供養。若菩薩久遠於如來及支提。以財物供養。若多若勝。若現前不現前。若自作他作。淳凈
【現代漢語翻譯】 現代漢語譯本： 先前，如來和佛塔（支提，Chaitiya，指佛塔或聖地）的心念供養，是爲了所有的佛，爲了所有的如來佛塔。這被稱為不現前供養。如果菩薩在如來般涅槃后，用佛舍利建造窣堵波（偷婆，Stupa，即佛塔），無論是洞窟、房屋，一個、兩個或多個，乃至億百千萬個，隨自己的能力去做，這被稱為菩薩廣大的不現前供養。因為這個因緣，能得到無量大的果報，常能獲得梵天的福報。這位菩薩常在無量大劫中不墮入惡趣，無上菩提的資糧具足圓滿。如果菩薩對如來和佛塔進行現前供養，能得到大的功德；不現前供養，能得到更大的功德；共同進行現前和不現前供養，能得到最大最大的功德。如果菩薩對如來和佛塔，親手供養，不懈怠，不讓別人去做，這被稱為菩薩自作供養。如果菩薩不獨自供養如來和佛塔，普遍讓父母、師友、親屬、國王、大臣、長者、居士、在家眾、出家眾都一起供養，這被稱為自他共同供養。如果菩薩有少許財物，以慈悲心，施給那些貧苦、福薄的眾生，讓他們得以供養如來和佛塔，讓他們得到安樂，而不為自己，這被稱為菩薩他作供養。自作供養的人得到大的果報，他作供養的人得到更大的果報，自作和他作供養的人得到最大最大的果報。 如果菩薩對如來和佛塔，用衣服、食物、床鋪、臥具、湯藥等生活用品，問候、禮拜、奉迎、合掌、薰香、末香、涂香、各種花鬘、伎樂、幢幡、繒蓋、燈明、各種讚歎，五體投地作禮，恭敬圍繞，右繞，來進行供養；用無盡的殊勝財寶，摩尼（Mani，如意寶珠）、真珠、珂（Ka，白色玉石）、珼（Bei，海貝）、玉石、珊瑚、琥珀、車𤦲（Chequ，大貝殼）、馬瑙（瑪瑙，Agate）、金銀、赤寶、左旋勝寶、摩尼寶環，懸掛寶鈴，散佈金錢，用金線圍繞，佈施這些寶物，這被稱為財物供養。如果菩薩長久以來對如來和佛塔，用財物供養，無論是多是少，無論是殊勝還是普通，無論是現前還是不現前，無論是自作還是他作，都是純凈的。
【English Translation】 English version: Previously, the mental offering of the Tathagata (如來, Thus Come One) and Chaitiya (支提, Buddhist shrine or stupa) was for the sake of all Buddhas and all Tathagata Chaitiyas. This is called 'non-present offering'. If a Bodhisattva, after the Parinirvana (般涅槃, complete nirvana) of the Tathagata, builds a Stupa (偷婆, Buddhist monument) with the Buddha's relics, whether it be a cave or a house, one, two, or many, even hundreds of millions, according to their ability, this is called the Bodhisattva's vast 'non-present offering'. Because of this cause, they obtain immeasurable great rewards and are constantly blessed with Brahma's merits. This Bodhisattva constantly avoids falling into evil realms for immeasurable great kalpas (劫, eon), and the resources for unsurpassed Bodhi (菩提, enlightenment) are fully satisfied. If a Bodhisattva makes a 'present offering' to the Tathagata and Chaitiya, they obtain great merit; if they make a 'non-present offering', they obtain even greater merit; if they make both 'present and non-present offerings' together, they obtain the greatest merit. If a Bodhisattva personally makes offerings to the Tathagata and Chaitiya, without being lazy and letting others do it, this is called the Bodhisattva's 'self-made offering'. If a Bodhisattva does not offer to the Tathagata and Chaitiya alone, but universally encourages parents, teachers, friends, relatives, kings, ministers, elders, laypeople, and monastics to offer together, this is called 'self and others' joint offering. If a Bodhisattva has a small amount of possessions and, with a compassionate heart, gives them to those poor and less fortunate beings, allowing them to make offerings to the Tathagata and Chaitiya, allowing them to obtain peace and happiness, and not doing it for themselves, this is called the Bodhisattva's 'other-made offering'. Those who make 'self-made offerings' obtain great rewards; those who make 'other-made offerings' obtain even greater rewards; those who make both 'self-made and other-made offerings' obtain the greatest rewards. If a Bodhisattva makes offerings to the Tathagata and Chaitiya with clothing, food, beds, bedding, medicine, various necessities, greetings, prostrations, welcomes, palms together, incense, powdered incense, scented ointment, various flower garlands, music, banners, silken canopies, lamps, various praises, prostrating with the five limbs, respectfully circumambulating, and walking clockwise; with endless excellent wealth, Mani (摩尼, wish-fulfilling jewel), pearls, Ka (珂, white jade), Bei (珼, sea shell), jade, coral, amber, Chequ (車𤦲, giant clam), agate (瑪瑙, Agate), gold, silver, red treasures, clockwise excellent treasures, Mani jewel rings, hanging jeweled bells, scattering gold coins, surrounding with gold threads, and giving such treasures, this is called 'material offering'. If a Bodhisattva has long made material offerings to the Tathagata and Chaitiya, whether much or little, whether excellent or ordinary, whether present or non-present, whether self-made or other-made, it is pure.
信心現在前。專精解心而作供養。以是善根迴向無上菩提。如是七種名菩薩勝供養。若菩薩自手供養如來及支提。不輕他人不放逸不懈怠。至心恭敬不輕未。不亂心不染污心。不于信心國王諸勝人所現諂曲威儀求財供養。不以雌黃涂佛形像。亦不以汁而洗浴之。亦不燒求求羅香而以供養。阿迦花等諸不凈物。悉不用之。是名菩薩六種無染污供養。若菩薩殊勝不染財物。供養如來及支提。若自力得若從他求。若如意得。彼眾具自在。如意得財。菩薩若化作身。若二若三乃至百千萬億身。彼一一身悉禮如來。彼一一身化作百千手。彼一一手以種種華香供養如來及支提。彼一切身悉讚歎如來真實功德饒益眾生。彼一切身皆以上妙衣服眾寶瓔珞幢幡花蓋。供養如來。如是等名為如意自在力得。繫心供養。不待如來出現於世。何以故。住不退轉地菩薩。於一切佛剎未曾障礙故。若菩薩不自力得財。不從他求。亦不自在力得而為供養。然於他眾生。若閻浮提。若四天下。若千世界。若二千世界。若三千大千世界。乃至十方無量世界。上中下心所作供養。菩薩于彼一切供養。以凈信心勝妙解心。周遍隨喜。是菩薩以少方便興大供養攝大菩提具。是菩薩常等真實心可喜樂心。應當修學。彼菩薩少時。乃至一𤛗牛頃。於一切眾生修習慈心
悲心喜心舍心。於一切有為行起無常想。無常苦想。苦無我想。涅槃安樂想。唸佛念法念僧。念波羅蜜。乃至少時。於一切法起少忍知離言說法自性如解脫。離諸妄想無相心住。況復過上。彼菩薩護持禁戒止觀菩提分方便。諸波羅蜜諸善攝事方便。是名菩薩至處道供養如來。第一最上最妙最勝無上。如此供養比前財物供養。百倍千倍乃至極算數譬喻不得為比。如是十事。名菩薩一切種供養如來。如供養佛如是法。如是僧。隨所應。當知於此三寶作十種供養。
菩薩于如來所起六種凈心。謂福田無上心。恩德無上心。於一切眾生無上心。如優曇缽花難遇心。於三千大千世界獨一心。於世間出世間法一切具足依義心。以此六心少想供養如來法僧獲無量功德。何況多。
菩薩成就幾行為善知識。有幾行善知識開導無礙。復有幾行得善知識凈信住處。復有幾行善知識調伏眾生。為善知識事。菩薩有幾行。習近善知識。復有幾行想。于善知識聽受正法。菩薩于善知識聽受正法。復有幾處。無有想念菩薩成就八事。滿足一切善知識行。一者善住律儀戒而不毀犯。二者多聞現在覺悟。三者得禪定修慧及余止觀善根。四者悲心哀愍舍現法樂廣化眾生。五者成就無畏為眾說法。正念不失樂說無畏。六者堪忍。輕欺罵辱諸不愛
【現代漢語翻譯】 現代漢語譯本 悲心（karuna，對眾生苦難的憐憫之心），喜心（mudita，對他人的快樂感到喜悅的心），舍心（upekkha，平等心，不執著的心）。對於一切有為法（samskara，因緣和合而生的事物）生起無常想（anicca-saññā，認識到事物不斷變化的想法），無常苦想（anicca-dukkha-saññā，認識到無常帶來痛苦的想法），苦無我想（dukkha-anatta-saññā，認識到痛苦中沒有永恒不變的「我」的想法），涅槃安樂想（nirvana-sukha-saññā，對涅槃寂靜安樂的嚮往）。唸佛（Buddha-anusmriti，憶念佛陀的功德），念法（Dharma-anusmriti，憶念佛法的真理），念僧（Sangha-anusmriti，憶念僧團的清凈）。念波羅蜜（Paramita-anusmriti，憶念到達彼岸的修行方法）。乃至極短的時間，對於一切法生起少許的忍耐，了知遠離言語表達的法自性，如解脫一般。遠離各種虛妄的念頭，以無相的心安住。更何況是長時間的修行。這樣的菩薩護持禁戒，修習止觀，具備菩提分的方便，修習各種波羅蜜，以及各種善巧方便來攝受眾生。這被稱為菩薩到達之處，以道供養如來，是第一、最上、最妙、最勝、無上的供養。這樣的供養比之前的財物供養，勝過百倍、千倍，乃至用極大的算數和譬喻都無法相比。以上這十種事，稱為菩薩一切種供養如來。如供養佛一樣，也應如是供養法，如是供養僧。根據具體情況，應當知道對三寶作這十種供養。 菩薩對於如來生起六種清凈心。即：視如來為無上福田的心，視如來為恩德無上者之心，對於一切眾生懷有無上慈悲之心，視如來如優曇缽花般難得之心，視如來為三千大千世界中獨一無二的心，視如來為世間和出世間一切功德圓滿具足的依靠之心。以這六種清凈心，即使只是稍微憶念供養如來、佛法和僧團，也能獲得無量的功德，更何況是大量的供養呢。 菩薩成就多少種行為才能成為善知識（kalyāṇa-mittatā，指引正道的良師益友）？善知識具備多少種行為才能開導眾生而無障礙？又具備多少種行為才能使人對善知識生起清凈的信心並安住於此？善知識具備多少種行為才能調伏眾生？作為善知識應該做哪些事情？菩薩通過多少種行為來親近善知識？又通過多少種行為來思念善知識，並從善知識處聽聞正法？菩薩從善知識處聽聞正法，又在多少個方面不產生錯誤的念頭？菩薩成就八種事，就能圓滿一切善知識的行為。一是善於安住于戒律，不毀犯戒條。二是廣聞博學，對現在的事物有覺悟。三是獲得禪定，修習智慧以及其他的止觀善根。四是具有悲心，哀憫眾生，捨棄現世的安樂，廣泛地教化眾生。五是成就無畏，為眾生說法，正念不失，樂於演說且無所畏懼。六是能夠忍受輕視、謾罵和各種不喜歡的言行。
【English Translation】 English version Compassionate mind (karuna, compassion for the suffering of beings), joyful mind (mudita, joy in the happiness of others), equanimous mind (upekkha, equanimity, non-attachment). Towards all conditioned phenomena (samskara, things arising from causes and conditions), generate the thought of impermanence (anicca-saññā, the idea of recognizing that things are constantly changing), the thought of impermanence as suffering (anicca-dukkha-saññā, the idea of recognizing that impermanence brings suffering), the thought of suffering as no-self (dukkha-anatta-saññā, the idea of recognizing that there is no permanent 'self' in suffering), the thought of Nirvana as peace and happiness (nirvana-sukha-saññā, longing for the peace and happiness of Nirvana). Mindfulness of the Buddha (Buddha-anusmriti, recollection of the virtues of the Buddha), mindfulness of the Dharma (Dharma-anusmriti, recollection of the truth of the Dharma), mindfulness of the Sangha (Sangha-anusmriti, recollection of the purity of the Sangha). Mindfulness of the Paramitas (Paramita-anusmriti, recollection of the practices that lead to the other shore). Even for a short time, towards all dharmas, generate a little patience, knowing the self-nature of dharmas that is beyond verbal expression, like liberation. Abiding with a mind free from various delusive thoughts and without characteristics. How much more so with prolonged practice. Such a Bodhisattva upholds the precepts, practices cessation and contemplation, possesses the means of the aspects of enlightenment, practices various Paramitas, and various skillful means to gather beings. This is called the place where the Bodhisattva arrives, offering to the Tathagata with the path, it is the first, the supreme, the most wonderful, the most excellent, the unsurpassed offering. Such an offering surpasses the previous material offerings by a hundredfold, a thousandfold, even with immense calculations and metaphors, it cannot be compared. These ten things are called the Bodhisattva's complete offering to the Tathagata. Just as offering to the Buddha, so too should one offer to the Dharma, and so too should one offer to the Sangha. According to the specific circumstances, one should know to make these ten kinds of offerings to the Triple Gem. The Bodhisattva generates six kinds of pure minds towards the Tathagata. Namely: the mind that sees the Tathagata as the unsurpassed field of merit, the mind that sees the Tathagata as the unsurpassed in virtue, the mind that has unsurpassed compassion for all beings, the mind that sees the Tathagata as rare as the Udumbara flower, the mind that sees the Tathagata as unique in the three thousand great thousand worlds, the mind that sees the Tathagata as the complete and perfect refuge for all worldly and supramundane virtues. With these six pure minds, even just a slight recollection and offering to the Tathagata, the Dharma, and the Sangha, one can obtain immeasurable merit, how much more so with abundant offerings. How many practices must a Bodhisattva accomplish to become a good spiritual friend (kalyāṇa-mittatā, a virtuous teacher and friend who guides one on the right path)? How many practices must a good spiritual friend possess to guide beings without obstruction? And how many practices must one possess to generate pure faith in a good spiritual friend and abide in it? How many practices must a good spiritual friend possess to tame beings? What things should be done as a good spiritual friend? Through how many practices does a Bodhisattva draw near to a good spiritual friend? And through how many practices does one think of a good spiritual friend and hear the Dharma from a good spiritual friend? When a Bodhisattva hears the Dharma from a good spiritual friend, in how many aspects does one not generate wrong thoughts? A Bodhisattva who accomplishes eight things fulfills all the practices of a good spiritual friend. First, one dwells well in the precepts and does not violate them. Second, one is learned and awakened to present things. Third, one obtains samadhi, cultivates wisdom, and other wholesome roots of cessation and contemplation. Fourth, one has compassion, pities beings, renounces the happiness of the present life, and widely transforms beings. Fifth, one achieves fearlessness, speaks the Dharma for beings, does not lose right mindfulness, is happy to speak and is fearless. Sixth, one is able to endure contempt, insults, and all kinds of unpleasant words and actions.
言。及諸惡行。皆悉能忍。七者無惓。多思惟力為四眾說法而不疲懈。八者辯才巧便。凡所說法言辭通利。菩薩有五事。如是一切種功德。具足善知識善知識所作開導無礙。一者先欲安樂眾生。二者于彼安樂如實知之不顛倒覺。三者若作方便隨順說法。善能隨順調伏眾生有堪能力。四者心不疲厭。五者平等悲念一切眾生。于上中下心無偏黨。
菩薩有五事。得善知識凈信住處他聞歡喜。況復現見。一者威儀成就。寂靜威儀。具足威儀。舉身齊整。二者心常安住。身口意業不悼不躁。三者不誑。謂不誑他故攝持威儀。四者不嫉。謂於他說法及得財利。不生嫉心。常自勸請令他說法。若財向己勸與他人。無諂偽心心常歡喜。見他說法及得利樂。起隨喜心如己所得。五者以知足心少積眾具所得能捨。
菩薩有五事。真善知識。調伏眾生為善知識事。一者語言。二者與念。三者教授。四者教誡。五者說法。以是五事廣化眾生。如聲聞地教授教誡。廣說如力性品。
菩薩有四事。親近善知識滿足。一者若病不病隨時供養。愛念恭敬凈信饒益。二者隨時敬禮。問訊奉迎合掌供養。三者如法衣食湯藥眾具而作供養。四者若依止者。如法隨作而不傾動。如實而說隨時往詣。請所應作。菩薩于善知識所成就五想而聽法
【現代漢語翻譯】 現代漢語譯本：說及各種惡行，都能忍受。第七是永不厭倦，以強大的思維能力為四眾（比丘、比丘尼、優婆塞、優婆夷）說法而不感到疲憊懈怠。第八是辯才巧妙方便，凡所說的法，言辭通順流暢。菩薩有五件事，像這樣一切種類的功德，都具備，才是善知識。善知識所作的開導沒有障礙。第一是首先希望眾生安樂。第二是對眾生的安樂如實地瞭解，不顛倒地覺知。第三是如果採取方便隨順眾生說法，善於隨順調伏眾生，使他們具有堪能的能力。第四是內心不疲憊厭倦。第五是平等地悲憫一切眾生，對於上等、中等、下等的眾生，內心沒有偏袒。
菩薩有五件事，能得到善知識，從而對佛法產生清凈的信心，安住于正法，聽聞佛法後心生歡喜，更何況是親眼見到善知識。第一是威儀成就，寂靜的威儀，具足的威儀，全身整齊。第二是內心常常安住于正念，身口意三業不急躁也不輕率。第三是不欺騙，即不欺騙他人，所以攝持威儀。第四是不嫉妒，即對於他人說法以及獲得財利，不生嫉妒之心，常常勸請他人說法。如果財物要歸向自己，就勸他人接受，沒有諂媚虛偽之心，內心常常歡喜。見到他人說法以及獲得利益安樂，生起隨喜之心，如同自己所得一樣。第五是以知足的心，少量積聚資具，所得之物能夠施捨。
菩薩有五件事，才是真正的善知識，能夠調伏眾生，做善知識應該做的事。第一是語言，第二是給予正念，第三是教授，第四是教誡，第五是說法。以這五件事廣泛教化眾生，如同聲聞地（Śrāvakabhūmi）中的教授教誡一樣，詳細的解說如同《力性品》。
菩薩有四件事，親近善知識才能得到滿足。第一是無論生病與否，隨時供養善知識，愛念恭敬，以清凈的信心饒益善知識。第二是隨時敬禮，問候，奉迎，合掌供養。第三是用如法的衣服、飲食、湯藥等各種資具來作供養。第四是如果依止善知識，就如法地隨順善知識所作，而不動搖。如實地稟報，隨時前往，請示應該做的事情。菩薩對於善知識，成就五種想法而聽聞佛法。
【English Translation】 English version: Speaking of all evil deeds, they can all be endured. Seventh is never being weary, using the power of extensive contemplation to preach the Dharma to the four assemblies (Bhikkhus, Bhikkhunis, Upasakas, Upasikas) without fatigue or懈怠. Eighth is skillful eloquence, with all the Dharma spoken being fluent and accessible. A Bodhisattva has five qualities; possessing all kinds of merits like these is a true Kalyāṇamitra (spiritual friend). The guidance given by a Kalyāṇamitra is unobstructed. First is initially desiring the happiness of sentient beings. Second is truly knowing their happiness, with undeluded awareness. Third is if employing expedient means to preach Dharma in accordance with sentient beings, being skilled in harmonizing and subduing sentient beings, enabling them to have the capacity. Fourth is the mind not being weary or厭倦. Fifth is equally having compassion for all sentient beings, without partiality towards those who are superior, middling, or inferior.
A Bodhisattva has five qualities, by which they can obtain a Kalyāṇamitra, thereby generating pure faith in the Dharma, abiding in the correct Dharma, and rejoicing upon hearing the Dharma, let alone seeing the Kalyāṇamitra in person. First is accomplishing dignified conduct, peaceful demeanor, and complete deportment, with the whole body being orderly. Second is the mind constantly abiding in mindfulness, with body, speech, and mind not being hasty or reckless. Third is not deceiving, meaning not deceiving others, therefore upholding dignified conduct. Fourth is not being jealous, meaning not generating jealousy towards others who preach the Dharma or gain wealth and benefits, but constantly encouraging them to preach the Dharma. If wealth is directed towards oneself, encouraging others to receive it, without flattery or hypocrisy, and with a constantly joyful mind. Seeing others preach the Dharma and gain benefits and happiness, generating rejoicing as if it were one's own gain. Fifth is with a content mind, accumulating few possessions, and being able to give away what is obtained.
A Bodhisattva has five qualities, by which they are a truly good Kalyāṇamitra, able to subdue sentient beings, doing what a Kalyāṇamitra should do. First is language, second is giving mindfulness, third is instruction (Pravacana), fourth is admonition (Anuśāsanī), fifth is preaching the Dharma. With these five qualities, extensively teaching sentient beings, like the instruction and admonition in the Śrāvakabhūmi (Hearer's Stage), with detailed explanations as in the 'Power and Nature' chapter.
A Bodhisattva has four qualities, by which approaching a Kalyāṇamitra can be fulfilling. First is whether sick or not, constantly making offerings to the Kalyāṇamitra, with love, respect, pure faith, and benefiting them. Second is constantly paying respects, inquiring, welcoming, and offering with palms together. Third is making offerings with lawful clothing, food, medicine, and various necessities. Fourth is if relying on the Kalyāṇamitra, lawfully following what the Kalyāṇamitra does, without wavering. Reporting truthfully, constantly going to them, and requesting what should be done. A Bodhisattva, towards the Kalyāṇamitra, cultivates five thoughts while listening to the Dharma.
。當作寶想。以難得故。作眼想。得勝俱生智慧因故。作明想。得俱生智慧眼。顯示一切種如實境界故。作大果福利想。得涅槃道無上因故。作樂無罪想。現法不得涅槃道。如實觀察止觀大樂。無罪因故。
菩薩于善知識聽受經法。于說法人有五處不憶念凈心專聽。一者不念破戒。謂不念言此犯律儀。不應從彼聽受經法。二者不念下姓。謂不念言。我不從彼下姓之人聽受經法。三者不念醜陋。謂不念言。我不從彼醜陋之人聽受經法。四者不念壞味。謂不念言。我不從彼不正語人聽受經法。但依于義不依于味。五者不念壞美語。謂不念言。我不從彼粗言說人聽受經法。如是五處不憶念已。是菩薩勤攝正法。于說法人不起嫌想。若下根菩薩。起人過心退不樂聽法。當知是菩薩不能自度智慧退減。
云何菩薩修四無量。謂慈悲喜捨。略說菩薩四無量有三種修。一者眾生緣。二者法緣。三者無緣。菩薩安處一切三聚眾生已。若苦若樂不苦不樂眾生。欲安樂故。作樂饒益想而修慈心。周滿十方一切眾生意解想住。是名菩薩眾生緣慈。若菩薩起法數想。法數眾生行觀而修慈心。是名法緣慈。若復於法離諸妄想而修慈心。是名無緣慈。如眾生緣法緣無緣慈悲喜捨亦如是。若菩薩于苦眾生作除苦想。周滿十方而修悲心。是
【現代漢語翻譯】 應將佛法視作珍寶，因其難得；視作眼睛，因其能帶來與生俱來的智慧；視作光明，因其能獲得與生俱來的智慧之眼，從而如實地照見一切境界；視作巨大的福報，因其是通往涅槃（Nirvana）之道無上的因；視作快樂且無罪，因當下雖無法立即證得涅槃之道，但如實地觀察止觀（Samatha-vipassana）能帶來巨大的快樂，且是無罪之因。
菩薩（Bodhisattva）從善知識處聽聞經法時，應以五種不憶念的清凈心專注聽聞。一是不念破戒，即不應想此人犯了戒律，不應從他那裡聽聞經法。二是不念下姓，即不應想我不應從出身低賤之人那裡聽聞經法。三是不念醜陋，即不應想我不應從相貌醜陋之人那裡聽聞經法。四是不念壞味，即不應想我不應從言語不正之人那裡聽聞經法，而應依于義理，不依于言辭。五是不念壞美語，即不應想我不應從言語粗俗之人那裡聽聞經法。如此五處不憶念后，此菩薩便能勤勉地攝取正法，對說法之人不起嫌棄之心。若下根器的菩薩，生起對他人過失的念頭，退失聽法的樂趣，當知此菩薩不能自度，智慧也會退減。
菩薩如何修習四無量心（Four Immeasurables）？即慈（Metta）、悲（Karuna）、喜（Mudita）、舍（Upekkha）。簡而言之，菩薩修習四無量心有三種方式：一是眾生緣，二是法緣，三是無緣。菩薩安頓好一切三聚眾生（三種類型的眾生）后，無論是苦、樂還是不苦不樂的眾生，爲了讓他們獲得安樂，生起給予快樂和利益的想法，從而修習慈心，使慈心周遍充滿十方一切眾生的意念，這稱為菩薩的眾生緣慈。若菩薩生起對法數的想法，以法數眾生的角度進行觀察而修習慈心，這稱為法緣慈。若進一步對法遠離各種妄想而修習慈心，這稱為無緣慈。如同眾生緣、法緣、無緣慈一樣，悲、喜、舍也是如此。若菩薩對受苦的眾生生起解除痛苦的想法，使悲心周遍充滿十方，這就是悲心。
【English Translation】 Regard the Dharma as a treasure, because it is rare; regard it as eyes, because it brings innate wisdom; regard it as light, because it obtains the innate eye of wisdom, thereby truly seeing all realms; regard it as great merit and benefit, because it is the supreme cause of the path to Nirvana; regard it as joy and innocence, because although the path to Nirvana cannot be immediately attained in the present, truly observing Samatha-vipassana brings great joy and is a cause of innocence.
When a Bodhisattva listens to the Dharma from a virtuous teacher, they should listen attentively with a pure mind, free from five kinds of remembrance. First, not remembering transgressions, meaning not thinking that this person has violated precepts and should not be listened to. Second, not remembering low birth, meaning not thinking that I should not listen to someone of low social status. Third, not remembering ugliness, meaning not thinking that I should not listen to someone who is ugly. Fourth, not remembering bad taste, meaning not thinking that I should not listen to someone who speaks improperly, but rather rely on the meaning, not the words. Fifth, not remembering bad beautiful speech, meaning not thinking that I should not listen to someone who speaks coarsely. After not remembering these five things, the Bodhisattva can diligently gather the true Dharma and not harbor dislike for the speaker. If a Bodhisattva of lower capacity has thoughts of others' faults and loses the joy of listening to the Dharma, know that this Bodhisattva cannot liberate themselves, and their wisdom will diminish.
How does a Bodhisattva cultivate the Four Immeasurables? Namely, Metta (loving-kindness), Karuna (compassion), Mudita (sympathetic joy), and Upekkha (equanimity). Briefly, there are three ways a Bodhisattva cultivates the Four Immeasurables: first, with sentient beings as the object; second, with the Dharma as the object; and third, without an object. After settling all three types of sentient beings, whether they are suffering, happy, or neither suffering nor happy, the Bodhisattva cultivates loving-kindness with the thought of giving happiness and benefit, in order to bring them happiness, filling the minds of all sentient beings in the ten directions with this thought. This is called the Bodhisattva's loving-kindness with sentient beings as the object. If a Bodhisattva arises with the thought of Dharma numbers, observing from the perspective of sentient beings as Dharma numbers and cultivates loving-kindness, this is called loving-kindness with the Dharma as the object. If one further cultivates loving-kindness by being free from all delusions about the Dharma, this is called loving-kindness without an object. Just as with loving-kindness with sentient beings, the Dharma, and without an object, so too are compassion, joy, and equanimity. If a Bodhisattva arises with the thought of removing suffering from suffering sentient beings, filling the ten directions with compassion, this is compassion.
名為悲。於樂眾生起樂隨喜想。周滿十方而修喜心。是名為喜。如是三種眾生不苦不樂。隨其次第起離癡恚貪想。周滿十方而修舍心。是名為舍。若菩薩慈等無量。眾生緣與外道共。若法緣者。與聲聞緣覺共。非外道共。若菩薩無緣無量。不共一切聲聞緣覺及諸外道。若菩薩三無量。當知樂想攝。所謂慈悲喜。一無量安想攝。所謂舍。一切無量。名為哀愍。成就此者。名哀愍菩薩。菩薩觀察眾生界。有百一十苦而修悲心。云何百一十苦。有一種苦。謂一切眾生。皆墮集苦。以集苦無差別故。又二種苦。謂欲根本所愛念事。變易生苦。愚癡報苦。極苦觸身而作是言。我苦我苦。愚癡愁憂。亦名二箭。身受心受。又三種苦。謂苦苦行苦變易苦。又四種苦。一者合會別離苦。從愛別離生。二者斷苦。從種類沒死生。三者相續苦。從無量生死。展轉相續生。四者終竟苦。從不得涅槃者五盛陰生。又五種苦。欲纏緣苦。恚癡睡眠悔悼纏緣苦。又六種苦。謂因苦。依惡道因故。果苦。生惡道故。求財苦守護苦。不足苦。壞敗苦。又七種苦。謂生苦老苦病苦死苦怨憎會苦。愛別離苦。求不得苦。又八種苦。謂寒苦熱苦饑苦渴苦。不自在苦。自作苦。謂尼乾等他作苦。謂彼手石刀杖蚊蟲等。久住威儀苦。又九種苦。謂自不具足苦。他不
【現代漢語翻譯】 現代漢語譯本：名為悲（指慈悲心的悲）。對於快樂的眾生，生起隨喜他們快樂的想法，使這種喜悅充滿十方，修習喜心，這稱為喜（指慈悲心的喜）。像這樣，對於三種不苦不樂的眾生，按照他們的不同情況，生起遠離愚癡、嗔恚、貪婪的想法，使這種舍心充滿十方，修習舍心，這稱為舍（指慈悲心的舍）。 如果菩薩的慈等四無量心是緣眾生的，那麼就與外道相同。如果是緣法的，那麼就與聲聞、緣覺相同，而不是與外道相同。如果菩薩的無緣無量心，那麼就不與一切聲聞、緣覺以及各種外道相同。如果菩薩的三無量心，應當知道是被樂想所攝，也就是慈、悲、喜。一無量心是被安想所攝，也就是舍。一切無量心，名為哀愍。成就這種哀愍心的，名為哀愍菩薩。 菩薩觀察眾生界，有百一十種苦，從而修習悲心。什麼是百一十種苦呢？ 有一種苦，就是一切眾生都墮入集苦（指由煩惱和業力積聚而成的苦）。因為集苦沒有差別。 又有兩種苦，一是由於對慾望根本所愛念的事物發生變異而產生的苦，二是愚癡的報應之苦。極度的痛苦觸及身體，就說：『我苦啊，我苦啊！』愚癡的愁苦憂慮，也稱為二箭，即身體的感受和內心的感受。 又有三種苦，即苦苦（指痛苦的感受）、行苦（指由無常變化引起的苦）、變易苦（指快樂變質帶來的苦）。 又有四種苦，一是合會別離苦，從與所愛分離產生。二是斷苦，從種類滅亡死亡而產生。三是相續苦，從無量生死，輾轉相續而產生。四是終竟苦，從不得涅槃者的五盛陰（指色、受、想、行、識五蘊熾盛）產生。 又有五種苦，即欲的纏縛所產生的苦，嗔恚、愚癡、睡眠、後悔、悼念的纏縛所產生的苦。 又有六種苦，一是因苦，由於惡道的因緣。二是果苦，由於生於惡道。三是求財的苦，四是守護財產的苦，五是（對財富）不足的苦，六是（財富）壞敗的苦。 又有七種苦，即生苦、老苦、病苦、死苦、怨憎會苦（與怨恨的人相遇的苦）、愛別離苦（與所愛的人分離的苦）、求不得苦（求之不得的苦）。 又有八種苦，即寒苦、熱苦、饑苦、渴苦、不自在苦、自作苦（如尼乾子等外道自己折磨自己），他作苦（如被他人用石頭、刀杖、蚊蟲等傷害），久住威儀苦（長時間保持某種姿勢的苦）。 又有九種苦，即自身不具足的苦，他人
【English Translation】 English version: It is called 'Bei' (referring to the compassion of loving-kindness). Towards sentient beings who are joyful, generate the thought of rejoicing in their joy, pervade the ten directions with this joy, and cultivate the mind of joy. This is called 'Xi' (referring to the joy of loving-kindness). Thus, for the three kinds of sentient beings who are neither suffering nor joyful, according to their respective situations, generate the thought of being free from ignorance, hatred, and greed, pervade the ten directions with this equanimity, and cultivate the mind of equanimity. This is called 'She' (referring to the equanimity of loving-kindness). If a Bodhisattva's immeasurable minds of loving-kindness, compassion, joy, and equanimity are conditioned by sentient beings, then they are the same as those of non-Buddhists. If they are conditioned by the Dharma, then they are the same as those of Sravakas (Voice-Hearers) and Pratyekabuddhas (Solitary Buddhas), and not the same as those of non-Buddhists. If a Bodhisattva's unconditioned immeasurable mind, then it is not the same as those of all Sravakas, Pratyekabuddhas, and various non-Buddhists. If a Bodhisattva has three immeasurable minds, it should be known that they are included in the thought of joy, namely loving-kindness, compassion, and joy. One immeasurable mind is included in the thought of peace, namely equanimity. All immeasurable minds are called 'pity'. One who achieves this is called a 'Bodhisattva of Pity'. A Bodhisattva observes the realm of sentient beings, and there are one hundred and ten kinds of suffering, thereby cultivating the mind of compassion. What are the one hundred and ten kinds of suffering? There is one kind of suffering, which is that all sentient beings fall into the suffering of accumulation (referring to the suffering accumulated by afflictions and karma). Because the suffering of accumulation has no difference. There are also two kinds of suffering, one is the suffering arising from the change of things loved and cherished at the root of desire, and the other is the suffering of retribution for ignorance. Extreme pain touches the body, and one says: 'I am suffering, I am suffering!' The sorrow and worry of ignorance are also called two arrows, namely the feeling of the body and the feeling of the mind. There are also three kinds of suffering, namely the suffering of suffering (referring to the feeling of pain), the suffering of activity (referring to the suffering caused by impermanent changes), and the suffering of change (referring to the suffering brought about by the deterioration of happiness). There are also four kinds of suffering, one is the suffering of separation from union, arising from separation from what is loved. The second is the suffering of cessation, arising from the extinction of species and death. The third is the suffering of continuity, arising from the continuous succession of countless births and deaths. The fourth is the suffering of finality, arising from the five flourishing aggregates (referring to the flourishing of the five aggregates of form, feeling, perception, mental formations, and consciousness) of those who do not attain Nirvana. There are also five kinds of suffering, namely the suffering arising from the entanglement of desire, and the suffering arising from the entanglement of anger, ignorance, sleep, regret, and mourning. There are also six kinds of suffering, one is the suffering of cause, due to the causes of evil paths. The second is the suffering of effect, due to being born in evil paths. The third is the suffering of seeking wealth, the fourth is the suffering of guarding wealth, the fifth is the suffering of (wealth) insufficiency, and the sixth is the suffering of (wealth) ruin. There are also seven kinds of suffering, namely the suffering of birth, the suffering of old age, the suffering of sickness, the suffering of death, the suffering of meeting with those who are hated, the suffering of separation from those who are loved, and the suffering of not obtaining what is sought. There are also eight kinds of suffering, namely the suffering of cold, the suffering of heat, the suffering of hunger, the suffering of thirst, the suffering of not being free, the suffering of self-infliction (such as the self-torture of non-Buddhist ascetics), the suffering of other-infliction (such as being harmed by others with stones, knives, sticks, mosquitoes, etc.), and the suffering of prolonged posture (the suffering of maintaining a certain posture for a long time). There are also nine kinds of suffering, namely the suffering of one's own inadequacy, the suffering of others
具足苦。親屬不具足苦。財物不具足苦。無病不具足苦。戒不具足苦。見不具足苦。現在苦。他世苦。又十種苦。謂食具不足苦。飲具不足苦。車乘不足苦。衣服不足苦。瓔珞不足苦。器物眾具不足苦。華須涂香眾具不足苦。伎樂眾具不足苦。燈明眾具不足苦。男女給使不足苦。初始苦。復有餘九種苦。謂一切苦。大苦。一切門苦。惡行苦。轉生苦。不隨欲苦。違害苦。相續苦。一切種苦。一切苦者。若前因所起及轉時緣苦。大苦者。長夜種種無間大苦。一切門苦者。若地獄畜生餓鬼善趣輪轉。惡行苦者。若現世犯他他還報己。若食惡食令身不安。如是種種自身現作還受其苦。若住眾多不正思惟。則生一切諸煩惱苦。身口及心多造惡行。于未來世生惡行苦。轉生苦者。有六事不決定起輪轉生死。自身不定。謂先為王后反貧乞妻子不定。奴婢給使不定。朋友大臣親屬不定。謂今為妻子乃至大臣親屬已。彼於後時在生死中。反為怨害及惡知識財物不決定者。謂于生死中資財無量。后極貧苦。不隨欲苦者。欲得長壽不樂短命。惱苦生。欲得端正不樂醜陋。惱苦生。欲為上族不樂卑賤。惱苦生。欲得自在不樂貧窮。惱苦生。欲得大力不樂少力。惱苦生。欲多智慧不樂愚癡。惱苦生。欲降伏彼不樂不如。惱苦生。違害苦者。謂在
【現代漢語翻譯】 現代漢語譯本 匱乏之苦。親屬不全之苦。財物不足之苦。疾病纏身之苦。戒律不完備之苦。知見不正之苦。現世之苦。來世之苦。又有十種苦：食物不足之苦。飲品不足之苦。車乘不足之苦。衣服不足之苦。裝飾品不足之苦。器物用具不足之苦。花、香、涂香等不足之苦。音樂娛樂不足之苦。燈光照明不足之苦。男女僕役不足之苦。這是最初的苦。 還有其餘九種苦：一切苦。大苦。一切門苦。惡行苦。轉生苦。不隨欲苦。違害苦。相續苦。一切種苦。一切苦，指的是由前世因緣所生，以及轉變時所產生的苦。大苦，指的是漫長黑夜中種種無間斷的大苦。一切門苦，指的是在地獄、畜生、餓鬼、善趣中輪迴。惡行苦，指的是現世冒犯他人，他人反過來報復自己，或者吃了不好的食物導致身體不適，像這樣種種自身所作而承受的苦。如果心中充滿不正當的思慮，就會產生各種煩惱之苦。身口意造作諸多惡行，未來世就會產生惡行之苦。轉生苦，指的是有六件事無法確定，導致在生死中輪迴。自身無法確定，比如先前是國王，後來反而貧困潦倒成了乞丐。妻子無法確定，奴婢僕役無法確定，朋友大臣親屬也無法確定，比如現在是妻子乃至大臣親屬，他們之後在生死輪迴中，反而變成怨敵或惡知識。財物無法確定，指的是在生死輪迴中，曾經擁有無量資財，後來卻極其貧困。不隨欲苦，指的是想要長壽卻面臨短命，由此產生苦惱。想要相貌端正卻面臨醜陋，由此產生苦惱。想要出身高貴卻面臨卑賤，由此產生苦惱。想要自由自在卻面臨貧窮，由此產生苦惱。想要力大無窮卻面臨弱小無力，由此產生苦惱。想要擁有智慧卻面臨愚癡，由此產生苦惱。想要降伏他人卻面臨不如他人，由此產生苦惱。違害苦，指的是身處...
【English Translation】 English version The suffering of lacking sufficiency. The suffering of lacking sufficient relatives. The suffering of lacking sufficient wealth. The suffering of lacking sufficient health. The suffering of lacking sufficient precepts (Śīla). The suffering of lacking sufficient views (Dṛṣṭi). Present suffering. Suffering in other lives. Furthermore, there are ten kinds of suffering: the suffering of lacking sufficient food. The suffering of lacking sufficient drink. The suffering of lacking sufficient vehicles. The suffering of lacking sufficient clothing. The suffering of lacking sufficient ornaments (Ābharaṇa). The suffering of lacking sufficient utensils and implements. The suffering of lacking sufficient flowers, incense, and perfumes. The suffering of lacking sufficient music and entertainment. The suffering of lacking sufficient light. The suffering of lacking sufficient male and female servants. This is the initial suffering. Furthermore, there are nine other kinds of suffering: all suffering. Great suffering. Suffering from all doors. Suffering from evil deeds. Suffering from rebirth. Suffering from not getting what one desires. Suffering from opposition. Continuous suffering. Suffering of all kinds. 'All suffering' refers to the suffering arising from past causes and the suffering arising from changing conditions. 'Great suffering' refers to the various uninterrupted great sufferings in the long night. 'Suffering from all doors' refers to the cycle of rebirth in hells, animals, hungry ghosts, and good realms. 'Suffering from evil deeds' refers to harming others in this life, and others retaliating against oneself, or eating bad food causing physical discomfort, like this, suffering the consequences of one's own actions. If one dwells on many improper thoughts, all kinds of afflictions arise. If body, speech, and mind create many evil deeds, one will experience the suffering of evil deeds in future lives. 'Suffering from rebirth' refers to six things that are uncertain, causing the cycle of birth and death. One's own status is uncertain, for example, previously a king, later becoming a poor beggar. Wife is uncertain, servants are uncertain, friends, ministers, and relatives are also uncertain, for example, now they are wife, ministers, and relatives, but later in the cycle of birth and death, they may become enemies or bad influences. Wealth is uncertain, referring to having immeasurable wealth in the cycle of birth and death, but later becoming extremely poor. 'Suffering from not getting what one desires' refers to wanting longevity but facing a short life, thus generating suffering. Wanting to be beautiful but facing ugliness, thus generating suffering. Wanting to be of a noble lineage but facing lowliness, thus generating suffering. Wanting to be free but facing poverty, thus generating suffering. Wanting great strength but facing weakness, thus generating suffering. Wanting great wisdom but facing foolishness, thus generating suffering. Wanting to subdue others but facing being inferior to others, thus generating suffering. 'Suffering from opposition' refers to being in...
家妻子減苦。出家煩惱增苦。饑儉苦刀兵恐畏苦。曠野險處恐怖苦。支節不具苦。殺縛斷截捶打苦。驅擯出外苦。相續苦有九種。此中不說。一切種苦者有五種。如前說。五種樂相違苦。謂因苦。受苦。樂對治苦。不斷受苦。出家遠離寂滅菩提樂對治非家欲界和合覺想凡夫苦。是名五苦。又有五苦。謂逼迫苦。眾具不足苦。四大增損苦。失所欲苦。三界煩惱穢污苦。是名五苦。此五種及前五種。略說十種一切種苦。前五十五種此五十五種。略說百一十種苦。是菩薩悲境界。緣彼故悲心生。修習增長成就滿足。
于彼大苦聚緣十八種苦生大悲心。云何十八苦。謂愚癡報苦。行苦。所攝究竟苦。因苦。生苦。自作苦。他逼迫苦。他作苦。惡戒苦。惡見苦。本因苦。大苦。地獄苦。善趣攝苦。一切性苦。無智苦。增長苦。受苦。鄙穢苦。複次有四行悲名為大悲。一者緣彼眾生甚深微細難知之苦。而起悲心。二者久遠長養。于百千劫修習慇勤。發悟緣生。三者菩薩隨其發悟。入于悲心。為令眾生永離眾苦故舍百千身命。何況一身及諸財物。四者悉能代受一切種苦出離快凈。謂究竟地菩薩。菩薩清凈及如來。如來地清凈。複次菩薩於此百一十種苦修習悲心。則為修習菩薩一切悲心。則能疾得清凈悲心入凈心地。菩薩于諸眾
【現代漢語翻譯】 現代漢語譯本 減少在家人的痛苦，出家反而會增加煩惱的痛苦。飢餓和貧困是苦，刀兵和恐懼也是苦。在空曠荒野和危險的地方，充滿恐怖是苦。肢體殘缺不全也是苦。被殺戮、捆綁、斬斷和捶打是苦。被驅逐和流放也是苦。痛苦的相續有九種，這裡不詳細說明。一切種類的痛苦有五種，如前所述，與五種快樂相反的痛苦，即因苦、受苦、樂對治苦、不斷受苦、出家遠離寂滅菩提樂對治非家欲界和合覺想凡夫苦，這被稱為五苦。又有五苦，即逼迫苦、眾具不足苦、四大增損苦、失去所欲苦、三界煩惱穢污苦，這被稱為五苦。這五種以及前面的五種，概括起來說有十種一切種類的痛苦。前面的五十五種，加上這五十五種，概括起來說有一百一十種痛苦。這是菩薩生起悲心的境界，因為緣于這些痛苦，悲心生起，通過修習而增長，最終成就圓滿。
對於這些巨大的痛苦集合，緣於十八種痛苦而生起大悲心。什麼是十八苦？即愚癡報苦、行苦、所攝究竟苦、因苦、生苦、自作苦、他逼迫苦、他作苦、惡戒苦、惡見苦、本因苦、大苦、地獄苦、善趣攝苦、一切性苦、無智苦、增長苦、受苦、鄙穢苦。此外，有四種行為的悲心被稱為大悲。一是緣于眾生甚深微細難以察覺的痛苦而生起悲心。二是長期培養，在百千劫中勤奮修習，啓發覺悟緣起。三是菩薩隨著覺悟的生起，進入悲心，爲了使眾生永遠脫離各種痛苦，捨棄百千身命，更何況一個身體和各種財物。四是完全能夠代替眾生承受一切種類的痛苦，並使之出離，達到快速清凈的境界，即究竟地菩薩（Bodhisattva），菩薩的清凈和如來（Tathagata），如來地的清凈。此外，菩薩對於這百一十種痛苦修習悲心，就是修習菩薩的一切悲心，就能迅速獲得清凈的悲心，進入清凈心地。菩薩對於各種
【English Translation】 English version Reducing the suffering of family members at home, renouncing home actually increases the suffering of afflictions. Hunger and scarcity are suffering, and the fear of war and weapons is also suffering. Being in vast wildernesses and dangerous places, filled with terror, is suffering. Having incomplete limbs is suffering. Being killed, bound, cut apart, and beaten is suffering. Being driven out and exiled is suffering. The continuity of suffering is of nine types, which are not detailed here. There are five types of all kinds of suffering, as mentioned before, sufferings that are contrary to the five kinds of happiness, namely, suffering of cause, suffering of experience, suffering that counteracts happiness, continuous suffering, and the suffering of a householder who renounces home and is far from the happiness of quiescence and enlightenment, counteracting the happiness of the desire realm, the combined perception and thought of ordinary people. These are called the five sufferings. There are also five sufferings, namely, suffering of oppression, suffering of insufficient provisions, suffering of the increase or decrease of the four elements, suffering of losing what is desired, and suffering of the defilement of afflictions in the three realms. These are called the five sufferings. These five types, along with the previous five types, are summarized as ten types of all kinds of suffering. The previous fifty-five types, plus these fifty-five types, are summarized as one hundred and ten types of suffering. This is the realm where a Bodhisattva (Bodhisattva) generates compassion. Because of these sufferings, compassion arises, and through cultivation, it grows and ultimately achieves fulfillment.
Regarding these great collections of suffering, great compassion arises from the eighteen types of suffering. What are the eighteen sufferings? Namely, the suffering of retribution for ignorance, the suffering of activity, the ultimate suffering encompassed, the suffering of cause, the suffering of birth, the suffering of self-infliction, the suffering of being forced by others, the suffering of others' actions, the suffering of evil precepts, the suffering of evil views, the suffering of original cause, great suffering, the suffering of hell, the suffering encompassed by good realms, the suffering of all natures, the suffering of no wisdom, the suffering of growth, the suffering of experience, and the suffering of baseness. Furthermore, the compassion of four actions is called great compassion. First, it is to generate compassion for the suffering of sentient beings that is profound, subtle, and difficult to perceive. Second, it is to cultivate diligently for a long time, for hundreds of thousands of kalpas (kalpas), to awaken to the arising of conditions. Third, it is that Bodhisattvas, following the arising of awakening, enter into compassion, and in order to liberate sentient beings from all kinds of suffering forever, they give up hundreds of thousands of lives, let alone one body and various possessions. Fourth, it is to be fully capable of taking on all kinds of suffering on behalf of sentient beings and liberating them, reaching a state of quick purity, namely, the ultimate ground of Bodhisattvas, the purity of Bodhisattvas and Tathagatas (Tathagata), and the purity of the Tathagata ground. Furthermore, when Bodhisattvas cultivate compassion for these one hundred and ten types of suffering, they are cultivating all the compassion of Bodhisattvas, and they can quickly attain pure compassion and enter the pure mind ground. Bodhisattvas, regarding all kinds of
生極親厚想。愛念想。欲為所作想。不疲厭想。代受苦想。所作自在想。悲如苦諦無間等。聖弟子究竟深入厭離心相續生。謂菩薩悲心。前行觀百一十種大苦種積聚。菩薩如是修習悲心。于內外事無有少物而不捨離無一律儀而不攝持。無一他不饒益而不堪忍。無一精進而不勇猛。無一禪定而不正受。無一智慧而不得入。若人問佛。住何等住處名為菩薩。應正答言。住大悲者是。彼一無量如前說。于諸無量最為無量積聚攝。無量愛果。無量行。一向純善無有罪過。如是具足修習無量者。有四功德利。修此無量先得第一現法樂住。無量功德具攝受增長。于無上菩提凈心堅固。為眾生故於生死中代諸眾生受一切苦。◎
◎菩薩地持方便處菩提品第十七
云何菩薩慚愧。略說有二種。一者自性。二者依處。菩薩行無罪行。自覺非法內自羞恥。是名為慚。以此非法故。於他生畏恭敬羞恥。是名為愧。又羞恥菩薩。性自專精。況復修習。是名菩薩自性慚愧。依處者。略說有四種。若所應作。不隨建立而生羞恥。是名初依處。所不應作。隨順建立而生羞恥。是名第二依處。若為惡覆藏而生羞恥。是名第三依處。若自疑悔能自除滅。續起羞恥。是名第四依處。是名依處。云何菩薩不動力。略說有二種。一者自性。二者依處
。能斷染污心不令一切煩惱自在。堪忍眾苦。種種財利種種恐怖。修正方便而不傾動。性自寬忍效能思惟。是故不動。是名自性不動力。複次菩薩不動力。略說五種不動。一者種種輪轉苦能速除滅。二者所化種種眾生造諸惡行。為是等故長夜受苦。三者伏諸異論。四者為諸大眾隨順說法。五者演說勝妙甚深之法。能令菩薩具足受持一切禁戒。
云何菩薩心無疲厭。有五因緣。修正方便而不疲厭。一者菩薩性自有力而不疲厭。二者于不疲厭數數修習而不疲厭。三者方便所攝。精進勇猛自觀前後。所修轉勝而不疲厭。四者深利智慧思惟成就而不疲厭。五者于諸眾生深起悲心。常等哀愍而不疲厭。云何菩薩善知諸論。是菩薩於五明處。名身句身味身。從他所聞具足攝受誦習通利。從他聞義。善能思量。如是菩薩知法知義。於法于義已受不忘。未修習者。漸漸增進聞思究竟。次第成熟得喜凈心。菩薩如是行者無量滿足。善知諸論而不顛倒。
云何菩薩善知世間。是菩薩于眾生世間。如實了知。所謂生老死。此沒彼生。此眾生於生死出離。如實了知。複次于眾生世間濁世增時。如實了知。離濁世增時。亦如實知。所謂五濁。一曰命濁。二曰眾生濁。三曰煩惱濁。四曰見濁。五曰劫濁。謂今世短壽人極壽百歲。是名命
【現代漢語翻譯】 現代漢語譯本：能夠斷除染污的心，不讓一切煩惱自在生起，能夠堪忍各種痛苦，面對各種財利和各種恐怖，修正自己的修行方法而不動搖。本性自然寬容忍耐，並且能夠深入思惟，因此不會動搖。這叫做自性不動力（本性不動的力量）。 其次，菩薩的不動力，簡略地說有五種不動。第一，能夠迅速消除各種輪迴的痛苦。第二，對於所教化的各種眾生造作各種惡行，爲了他們能夠長夜脫離痛苦。第三，降伏各種不同的論點。第四，爲了各種大眾隨順他們的根器說法。第五，演說殊勝微妙甚深之法，能夠讓菩薩具足受持一切禁戒。 什麼叫做菩薩的心沒有疲厭？有五種因緣，修正修行方法而不疲厭。第一，菩薩本性自然有力而不疲厭。第二，對於不疲厭的狀態數數修習而不疲厭。第三，被善巧方便所攝持，精進勇猛，自己觀察前後，所修行的越來越殊勝而不疲厭。第四，以深刻銳利的智慧思惟成就而不疲厭。第五，對於一切眾生深切生起悲心，常常平等哀愍而不疲厭。 什麼叫做菩薩善於瞭解各種論典？這位菩薩對於五明處（聲明、工巧明、醫方明、因明、內明），也就是名身（詞的集合）、句身（句子的集合）、味身（意義的集合），從他人那裡聽聞后，具足攝受、誦習通利。從他人那裡聽聞意義，善於思量。這樣的菩薩知法知義，對於法和義已經接受就不會忘記。對於尚未修習的，漸漸增進聞思，最終究竟，次第成熟，得到喜悅清凈的心。菩薩這樣修行，無量滿足，善於瞭解各種論典而不顛倒。 什麼叫做菩薩善於瞭解世間？這位菩薩對於眾生世間，如實了知，也就是生老死，此世死亡而彼世出生，此眾生從生死中出離，如實了知。其次，對於眾生世間，在五濁惡世增長的時候，如實了知；離開五濁惡世增長的時候，也如實了知。所謂的五濁是：第一是命濁，第二是眾生濁，第三是煩惱濁，第四是見濁，第五是劫濁。所謂現在世上壽命短促，人最長的壽命只有一百歲，這叫做命濁。
【English Translation】 English version: Able to sever defiled mind, preventing all afflictions from arising freely, able to endure all kinds of suffering, facing all kinds of wealth and all kinds of terror, correcting one's practice methods without wavering. One's nature is naturally tolerant and patient, and able to deeply contemplate, therefore one does not waver. This is called Self-Nature Immovable Power (the power of the unmoving nature). Secondly, the Bodhisattva's immovable power, briefly speaking, has five kinds of immovability. First, able to quickly eliminate all kinds of suffering of reincarnation. Second, for the various beings being taught who create various evil deeds, for them to be able to escape suffering for a long night. Third, subduing various different arguments. Fourth, for the various masses, speaking the Dharma in accordance with their capacities. Fifth, expounding the supreme, subtle, and profound Dharma, able to enable the Bodhisattva to fully uphold all precepts. What is meant by the Bodhisattva's mind not being weary? There are five causes and conditions, correcting the practice methods without being weary. First, the Bodhisattva's nature is naturally powerful and not weary. Second, repeatedly practicing the state of not being weary without being weary. Third, being embraced by skillful means, diligently and bravely, observing oneself before and after, the practice becomes more and more supreme without being weary. Fourth, with deep and sharp wisdom, contemplating and achieving without being weary. Fifth, for all beings, deeply arising compassion, constantly equally pitying without being weary. What is meant by the Bodhisattva being good at understanding various treatises? This Bodhisattva, regarding the five sciences (sound, craftsmanship, medicine, logic, inner knowledge), which are the collection of names (name-body), the collection of sentences (sentence-body), the collection of meanings (meaning-body), after hearing from others, fully embraces, recites, and becomes proficient. Hearing the meaning from others, being good at contemplating. Such a Bodhisattva knows the Dharma and knows the meaning, and once having accepted the Dharma and meaning, will not forget. For those not yet practiced, gradually increasing hearing and contemplation, ultimately reaching the end, gradually maturing, obtaining a joyful and pure mind. The Bodhisattva practicing in this way, immeasurably fulfilling, being good at understanding various treatises without being inverted. What is meant by the Bodhisattva being good at understanding the world? This Bodhisattva, regarding the world of beings, truly knows, that is, birth, old age, death, dying in this life and being born in that life, this being escaping from birth and death, truly knowing. Secondly, regarding the world of beings, when the five turbidities increase, truly knowing; when leaving the increase of the five turbidities, also truly knowing. The so-called five turbidities are: first is the turbidity of life (命濁), second is the turbidity of beings (眾生濁), third is the turbidity of afflictions (煩惱濁), fourth is the turbidity of views (見濁), fifth is the turbidity of the kalpa (劫濁). The so-called short life in the present world, the longest life of a person is only one hundred years, this is called the turbidity of life.
濁。若諸眾生不識父母。不識沙門婆羅門及宗族尊長。不修義理。不作所作。不畏今世後世惡業果報。不修慧施。不作功德。不修齋法。不持禁戒。是名眾生濁。若此眾生增非法貪。刀劍佈施。器仗佈施。諍訟斗亂。諂誑妄語。攝受邪法。及余惡不善法生。是名煩惱濁。若於今世。法壞法沒。像法漸起邪法轉生。是名見濁。若饑饉劫起。疾病劫起。刀兵劫起是名劫濁。是名菩薩知眾生世間。複次菩薩于器世間若成若壞。如實了知。複次菩薩於世間。世間集。世間滅。世間集滅道。世間味。世間患。世間離。如實了知。
複次菩薩眼及色俱生四大名士夫。身名為人。無有第三。言我眾生想。無第三想。言我眼見色乃至我意識法俱是言說數言是長老。如是生如是姓。如是食。如是苦覺樂覺。如是長壽。如是久住。如是等言說分齊。一切皆如實知。菩薩於此眾生世間器世間。八行觀察世間義。世間第一義。如實了知。是名知世間。
複次菩薩若見上座及勝功德者。尊重奉迎設床請坐。合掌恭敬禮拜問訊。年德等者正言酬對。軟語安慰。不起等慢稱量彼此。年德下者。隨力勸喻。稱彼實德。為覆實罪。不令恥懼生退沒心。不輕蔑彼。若見眾生求法求財。不背面不顰蹙。歡喜舒顏。不嗤彼闕。見彼圮頓不起輕心。若
【現代漢語翻譯】 現代漢語譯本： 濁。如果這些眾生不認識父母，不認識沙門（Śrāmaṇa，出家求道者）婆羅門（Brāhmaṇa，祭司階層）以及宗族尊長，不修習義理，不做該做的事，不畏懼今世後世的惡業果報，不修習慧施，不做功德，不修習齋法，不持守禁戒，這叫做眾生濁。如果這些眾生增長非法貪慾，以刀劍佈施，以器仗佈施，爭訟斗亂，諂媚欺誑妄語，攝取邪法，以及其餘惡不善法產生，這叫做煩惱濁。如果在當今世上，佛法壞滅，佛法隱沒，像法（佛的形象和教義）漸漸興起，邪法逐漸產生，這叫做見濁。如果饑饉災難興起，疾病災難興起，刀兵災難興起，這叫做劫濁。這叫做菩薩了知眾生世間。 再次，菩薩對於器世間（Utpāda，物質世界）的成和壞，如實了知。再次，菩薩對於世間，世間集（Samudaya，世間的產生），世間滅（Nirodha，世間的滅亡），世間集滅之道（Mārga，達到滅亡的道路），世間的樂味（Āsvāda，短暫的快樂），世間的過患（Ādīnava，痛苦和缺陷），世間的出離（Niḥsaraṇa，從痛苦中解脫），如實了知。 再次，菩薩的眼和色（Rūpa，視覺對像）共同產生四大（四大元素）被稱作士夫（Pudgala，個體），身體被稱為人，沒有第三者。說『我』、『眾生』的想法，沒有第三種想法。說『我眼見色』乃至『我意識法』，都是言說，數說是長老，這樣出生，這樣姓氏，這樣飲食，這樣苦覺樂覺，這樣長壽，這樣久住，這樣等等言說的界限，一切都如實了知。菩薩對於此眾生世間、器世間，以八種方式觀察世間的意義，世間的第一義（ परमार्थ，終極真理），如實了知。這叫做知世間。 再次，菩薩如果見到上座（長老）以及勝過自己功德的人，尊重奉迎，設定床座請他們坐下，合掌恭敬，禮拜問訊。對於年齡和德行相等的人，以正直的言語迴應，用柔和的言語安慰，不起比較和輕慢之心，衡量彼此的德行。對於年齡和德行低於自己的人，隨自己的能力勸導開導，稱揚他們真實的德行，為他們掩蓋真實的罪過，不讓他們產生羞恥和恐懼，生起退縮和沮喪的心，不輕視他們。如果見到眾生求法求財，不背過臉去，不皺眉頭，歡喜地舒展面容，不嘲笑他們的缺點，見到他們困頓失意，不起輕視之心。若
【English Translation】 English version: 'Turbidity'. If these sentient beings do not recognize their parents, do not recognize Śrāmaṇa (ascetics) and Brāhmaṇa (priests), and elders of their clan, do not cultivate righteousness, do not do what should be done, do not fear the karmic consequences of evil deeds in this life and the next, do not cultivate wisdom through giving, do not perform meritorious deeds, do not practice abstinence, do not uphold precepts, this is called the turbidity of sentient beings. If these sentient beings increase unlawful greed, give with swords and knives, give with weapons, engage in disputes and conflicts, flattery and deceitful lies, embrace evil teachings, and other evil and unwholesome dharmas arise, this is called the turbidity of afflictions. If in this present age, the Dharma is destroyed and disappears, the semblance Dharma (image of the Buddha and teachings) gradually arises, and evil teachings increasingly arise, this is called the turbidity of views. If the famine kalpa arises, the disease kalpa arises, the war kalpa arises, this is called the turbidity of the kalpa. This is called the Bodhisattva knowing the world of sentient beings. Furthermore, the Bodhisattva knows the formation and destruction of the world of vessels (Utpāda, material world) as it truly is. Furthermore, the Bodhisattva knows the world, the arising of the world (Samudaya, the origin of the world), the cessation of the world (Nirodha, the cessation of the world), the path to the cessation of the world (Mārga, the path to liberation), the taste of the world (Āsvāda, temporary pleasure), the suffering of the world (Ādīnava, suffering and defects), and the escape from the world (Niḥsaraṇa, escape from suffering) as they truly are. Furthermore, the Bodhisattva's eye and form (Rūpa, visual object) together produce the four great elements, which are called a person (Pudgala, individual), and the body is called a human being; there is no third. The thought of 'I' and 'sentient being' has no third thought. Saying 'I see form with my eye' and even 'I am conscious of dharmas' are all speech, counting and saying that someone is an elder, born in this way, with this surname, eating this food, experiencing suffering and pleasure in this way, living this long, dwelling for this long, and so on, the limits of speech, all are known as they truly are. The Bodhisattva, regarding this world of sentient beings and the world of vessels, observes the meaning of the world in eight ways, and knows the ultimate meaning of the world ( परमार्थ, ultimate truth) as it truly is. This is called knowing the world. Furthermore, if the Bodhisattva sees a senior monk (elder) or someone with superior merits, they respectfully welcome them, set up a seat and invite them to sit, join their palms in reverence, bow and greet them. To those of equal age and virtue, they respond with upright speech, comfort them with gentle words, and do not arise comparison or arrogance, measuring each other's virtues. To those of lower age and virtue, they exhort and encourage them according to their ability, praising their true virtues, covering up their real faults, not letting them feel shame or fear, or develop a shrinking or discouraged mind, and do not despise them. If they see sentient beings seeking the Dharma or wealth, they do not turn their backs or frown, but joyfully spread their faces, do not mock their shortcomings, and do not develop a contemptuous mind when they see them in distress. If
見一切上中下人。先語問訊。嘆言善哉。隨宜善處。隨力所能攝以財法。不諂曲不自重。不自高不自大。不以增高而自矜異。于諸親厚一切給與。終不棄捐若病不病。隨順身口意業與相習近。為善知識離諸怨對孤獨貧乞無所歸蔭。隨其力能為作依怙。不以憂苦加於眾生。因緣事起。所應戲笑。如法戲笑非不如法。不以戲言形名他人。乃至親密亦復不說。於他人所不久瞋恨。雖復瞋彼不揚其過。若為他人身口毀辱。能善思惟以法自解。自省己過心不躁動。身口意業慮而後行。離十四垢業。謂隱覆六方。離四惡友攝四善友。如修多羅廣說。現法樂義。錢財具足。勤力具足。守護具足。以正命心為諸世間工巧之業。不曲不幻不欺誑。常有慚愧行無罪行。威儀具足重慎威儀。為他親厚受寄不侵。若負人債終不抵捍。分父余財平等無偏。若是真寶主作偽想依實與價。決斷世事辯正機速。彼彼所作來求請者。悉與同事終不廢退。能隨問答。為正事業不為非正。若為國王。以法治世不為非法不樂罰責。于惡戒眾以戒建立。成就八種賢聖之語。見則言見。聞覺識知則言識知。不聞不見不覺不知則言不知。菩薩成就如是等法。如世間知如世間轉。如實了知。是名知世間。
云何菩薩修習四依。是菩薩為義故從他聽法。不為味為義聽
【現代漢語翻譯】 現代漢語譯本 看見一切上、中、下等人，首先主動問候，讚歎說『善哉』（太好了）。根據情況妥善安排，盡力以財物和佛法幫助他們。不諂媚奉承，不自視過高，不驕傲自大，不因地位提升而自誇炫耀。對於親近厚待的人，一切都給予，始終不拋棄遺忘。如果他們生病或沒病，都隨順他們的身、口、意業，與他們親近相處。做他們的善知識（良師益友），遠離那些怨恨、敵對、孤獨、貧窮、乞討、無所依靠的人，盡力為他們提供依靠和幫助。不把憂愁和痛苦加給眾生。遇到應該戲笑的事情，如法地戲笑，不做不如法的事情。不以戲言來形容或評論他人，即使是親密的人也不說。對於他人，不會長時間地懷恨在心。即使生氣，也不宣揚他們的過錯。如果他人用言語或行為侮辱自己，能夠善於思考，用佛法來開解自己，反省自己的過錯，內心不急躁動怒。身、口、意業，考慮之後再行動。遠離十四種垢業，即隱瞞六方（指父母、師長、夫妻、親友、僮僕、沙門婆羅門）的過失。遠離四種惡友（即：一者、飲酒無度。二者、喜好博戲。三者、放蕩不羈。四者、喜好歌舞），親近四種善友（即：一者、止非。二者、誨示。三者、慈愛。四者、同事）。如修多羅（佛經）中廣泛所說的那樣，獲得現世的安樂，錢財充足，勤奮努力，守護好已有的財富，以正當的職業來從事世間的各種工巧技藝。不虛偽，不欺騙，不誆騙，常懷慚愧之心，行為沒有罪過。威儀具足，重視謹慎自己的威儀。對於他人親近信任而寄託的東西，不侵佔。如果欠了別人的債，最終不會賴賬不還。分配父母遺留的財產時，平等沒有偏頗。如果是真正的寶物主人，即使有人冒充，也按照實際價值給予報酬。決斷世間事務時，辯論公正，反應迅速。對於那些前來請求幫助的人，都與他們一起做事，始終不推卸退縮。能夠根據提問進行回答，做正當的事業，不做不正當的事業。如果身為國王，用正法治理國家，不做非法的事情，不喜歡動用刑罰。對於那些破戒的人，用戒律來幫助他們建立正確的行為。成就八種賢聖之語（即：誠實語、柔軟語、和順語、義語、不綺語、不惡口、不兩舌、不妄語）。看見就說看見，聽到、覺察、識別、知道就說知道，沒有聽到、沒有看見、沒有覺察、沒有知道就說不知道。菩薩成就這些法，如世間人一樣認知，如世間規律一樣運轉，如實地瞭解世間，這叫做『知世間』。 什麼是菩薩修習四依（四種依靠）？是菩薩爲了理解佛法的真義而從他人那裡聽聞佛法，而不是爲了追求語言文字的華麗辭藻，而是爲了理解佛法的真義而聽聞。
【English Translation】 English version Seeing all people of high, middle, and low status, first greet them with inquiries and exclaim, 'Excellent!' Arrange them properly according to circumstances, and assist them with wealth and Dharma to the best of your ability. Do not be obsequious or self-important, not arrogant or conceited, and do not boast or flaunt your superiority. Give generously to all close and dear ones, never abandoning or forsaking them, whether they are sick or not. Accord with their actions of body, speech, and mind, and associate closely with them. Be a Kalyanamitra (virtuous friend), and stay away from those who are resentful, hostile, lonely, poor, begging, and without refuge, providing them with support and assistance to the best of your ability. Do not inflict sorrow or suffering upon sentient beings. When there are occasions for laughter, laugh lawfully, not unlawfully. Do not use jesting words to describe or comment on others, not even close friends. Do not harbor resentment towards others for long. Even if you are angry, do not publicize their faults. If others insult you with words or actions, be able to contemplate skillfully and resolve it with the Dharma, reflect on your own faults, and not be agitated or angered. Consider your actions of body, speech, and mind before acting. Abandon the fourteen impure actions, which are concealing the faults of the six directions (parents, teachers, spouse, relatives, servants, and monks/brahmins). Stay away from the four bad friends (those who are addicted to alcohol, gambling, unrestrained behavior, and singing and dancing), and associate with the four good friends (those who prevent wrongdoing, instruct, are loving, and work together). As explained extensively in the Sutras (Buddhist scriptures), attain happiness in this life, have sufficient wealth, be diligent, protect your wealth, and engage in worldly crafts and skills with an honest livelihood. Do not be deceitful, fraudulent, or deceptive, always have a sense of shame, and act without sin. Be complete in deportment, and be mindful and cautious in your conduct. Do not encroach upon what is entrusted to you by others who are close and trusting. If you owe someone a debt, you will never refuse to repay it. When distributing the inheritance from your parents, be fair and impartial. If someone claims to be the owner of a genuine treasure, even if they are an imposter, give them compensation according to its actual value. When resolving worldly affairs, be fair in your arguments and quick in your response. For those who come seeking help, work with them and never shirk or retreat. Be able to answer questions and engage in righteous endeavors, not unrighteous ones. If you are a king, govern the country with Dharma, not with unlawful means, and do not delight in punishment. For those who have broken the precepts, help them establish correct conduct with the precepts. Accomplish the eight kinds of noble speech (truthful speech, gentle speech, harmonious speech, meaningful speech, non-frivolous speech, non-abusive speech, non-divisive speech, and non-lying speech). Say that you have seen when you have seen, say that you have heard, perceived, recognized, and known when you have heard, perceived, recognized, and known, and say that you have not heard, not seen, not perceived, and not known when you have not heard, not seen, not perceived, and not known. A Bodhisattva (enlightenment being) who accomplishes these Dharmas (teachings), knows as the world knows, operates as the world operates, and truly understands the world, is called 'Knowing the World'. How does a Bodhisattva practice the Four Reliances (four supports)? It is that the Bodhisattva listens to the Dharma from others for the sake of understanding the meaning, not for the sake of savoring the beauty of words, but listens to understand the true meaning of the Dharma.
法。不為味者。若聞世間非巧便說。依義菩薩亦專心聽。複次菩薩于闇說明說。如實了知。知所應依。不以上座多識。若佛若僧。依止如是諸說法人。如是依止所。應不依於人。于真實義心不動搖。能自了知不由於他。複次菩薩于如來所深信清凈。一向信受如來所說。依了義經非不了義。依了義經者。於此法律不可破壞。不了義經者。謂以種種門說而不決定。應有疑問。若菩薩于了義經作不決定者。於此法律則為可壞。複次菩薩得堅固修慧。不以聞思識諸法義用修慧知。不以聞思識知故。聞如來所說第一甚深法義。不起誹謗。是名菩薩修習四依。如是成就者。略說四種。無量顯示其義具足。大師修慧所知。一切四依。平等方便。菩薩于彼出要道。皆悉明達而不迷惑。
云何菩薩四無礙慧。於一切法一切章句。如其體實。修慧所知無礙不謬。是名法無礙。於一切法一切相。如其體實。修慧所知無礙不謬。是名義無礙。於一切法一切名處。如其體實。修慧所知無礙不謬。是名辭無礙。於一切法一切種分別。如其體實。修慧所知無礙不謬。是名樂說無礙。菩薩如是四無礙。得五處無量巧便。謂陰巧便。界巧便入巧便。緣起巧便。處非處巧便。此四行菩薩於一切法。能自覺悟為他顯示。除此已更無有餘。能自覺悟。況余
【現代漢語翻譯】 現代漢語譯本 法。不為追求味道的人所喜。如果聽到世間不善巧的說法，依義菩薩也會專心聽取。菩薩在黑暗中尋求光明，如實了知，知道應該依靠什麼。不依靠上座或多識之人，而是依靠佛或僧，依止這樣的說法之人。如此依止法，不依止人。對於真實的意義，內心不動搖，能夠自己了知，不依賴於他人。菩薩對於如來（Tathagata，佛的稱號）深信清凈，一心信受如來所說，依靠了義經（Nītārtha-sūtra，究竟了義的經典），不依靠不了義經（Neyārtha-sūtra，非究竟了義的經典）。依靠了義經的人，對於佛法不會破壞。不了義經，是指用種種方法說，但不決定的，應該有疑問。如果菩薩對於了義經作出不決定的判斷，對於佛法來說就是一種破壞。菩薩獲得堅固的修慧（bhāvanā-prajñā，通過修行獲得的智慧），不以聽聞和思辨來認識諸法義，而是用修慧來知。不以聽聞和思辨來知，所以聽到如來說的第一甚深法義，不起誹謗。這叫做菩薩修習四依（catuḥ-pratisaraṇa，四種依靠）。像這樣成就的人，略說有四種，無量地顯示其義，具足大師修慧所知的一切四依，平等方便。菩薩對於其中的出要道（mokṣa-mārga，解脫之道），都明達而不迷惑。 云何菩薩四無礙慧（catasraḥ-pratisaṃvidā，四種無礙的智慧）？對於一切法（dharma，佛法）、一切章句，如其體性真實，用修慧所知，沒有障礙和謬誤，這叫做法無礙（dharma-pratisaṃvidā）。對於一切法的一切相，如其體性真實，用修慧所知，沒有障礙和謬誤，這叫做義無礙（artha-pratisaṃvidā）。對於一切法的一切名稱處所，如其體性真實，用修慧所知，沒有障礙和謬誤，這叫做辭無礙（nirukti-pratisaṃvidā）。對於一切法的各種分別，如其體性真實，用修慧所知，沒有障礙和謬誤，這叫做樂說無礙（pratibhāna-pratisaṃvidā）。菩薩像這樣得到四無礙，在五個方面得到無量的善巧方便，即陰巧便（skandha-kauśalya，五蘊的善巧）、界巧便（dhātu-kauśalya，十八界的善巧）、入巧便（āyatana-kauśalya，十二入的善巧）、緣起巧便（pratītyasamutpāda-kauśalya，十二緣起的善巧）、處非處巧便（sthānāsthāna-kauśalya，是處非處的善巧）。這四行菩薩對於一切法，能夠自覺覺悟，為他人顯示。除了這些，再沒有其他能夠自覺覺悟的，更何況其他的了。
【English Translation】 English version The Dharma is not for those who crave flavors. If one hears worldly, unskillful teachings, even the Bodhisattva who relies on meaning listens attentively. Furthermore, the Bodhisattva seeks clarity in darkness, truly understanding and knowing what to rely on. One does not rely on elders or those with much knowledge, but rather on the Buddha or the Sangha, relying on such Dharma speakers. Thus, one relies on the Dharma, not on persons. One's mind does not waver from the true meaning, and one is able to understand for oneself, not depending on others. Furthermore, the Bodhisattva has deep faith and purity in the Tathagata (Tathagata, title of the Buddha), wholeheartedly believing and accepting what the Tathagata says, relying on the Nītārtha-sūtra (Nītārtha-sūtra, sutras of definitive meaning), not on the Neyārtha-sūtra (Neyārtha-sūtra, sutras of provisional meaning). One who relies on the Nītārtha-sūtra will not destroy the Dharma. The Neyārtha-sūtra refers to teachings that are presented in various ways but are not definitive, and should be questioned. If a Bodhisattva makes an uncertain judgment about the Nītārtha-sūtra, it is a destruction of the Dharma. Furthermore, the Bodhisattva obtains firm bhāvanā-prajñā (bhāvanā-prajñā, wisdom gained through cultivation), not knowing the meaning of all dharmas through hearing and thinking, but knowing through bhāvanā-prajñā. Not knowing through hearing and thinking, one does not slander when hearing the first, profound Dharma taught by the Tathagata. This is called the Bodhisattva practicing the catuḥ-pratisaraṇa (catuḥ-pratisaraṇa, four reliances). One who achieves in this way, briefly speaking, has four qualities, and limitlessly displays their meaning, fully possessing all four reliances known by the great master's bhāvanā-prajñā, with equal skill. The Bodhisattva is clear and unconfused about the mokṣa-mārga (mokṣa-mārga, path to liberation) within them. What are the Bodhisattva's catasraḥ-pratisaṃvidā (catasraḥ-pratisaṃvidā, four kinds of unobstructed wisdom)? Regarding all dharmas (dharma, Buddhist teachings) and all phrases, as their true nature, known through bhāvanā-prajñā, without obstruction or error, this is called dharma-pratisaṃvidā (dharma-pratisaṃvidā, unobstructed wisdom of the Dharma). Regarding all aspects of all dharmas, as their true nature, known through bhāvanā-prajñā, without obstruction or error, this is called artha-pratisaṃvidā (artha-pratisaṃvidā, unobstructed wisdom of meaning). Regarding all names and places of all dharmas, as their true nature, known through bhāvanā-prajñā, without obstruction or error, this is called nirukti-pratisaṃvidā (nirukti-pratisaṃvidā, unobstructed wisdom of language). Regarding all kinds of distinctions of all dharmas, as their true nature, known through bhāvanā-prajñā, without obstruction or error, this is called pratibhāna-pratisaṃvidā (pratibhāna-pratisaṃvidā, unobstructed wisdom of eloquence). The Bodhisattva who obtains these four unobstructed wisdoms gains immeasurable skill in five areas: skandha-kauśalya (skandha-kauśalya, skill in the five aggregates), dhātu-kauśalya (dhātu-kauśalya, skill in the eighteen elements), āyatana-kauśalya (āyatana-kauśalya, skill in the twelve sense bases), pratītyasamutpāda-kauśalya (pratītyasamutpāda-kauśalya, skill in the twelve links of dependent origination), and sthānāsthāna-kauśalya (sthānāsthāna-kauśalya, skill in what is possible and impossible). These four practices enable the Bodhisattva to awaken to all dharmas and reveal them to others. Apart from these, there is no other way to awaken, let alone anything else.
顯示。
云何菩薩菩提具。當知二種。一功德具。二智慧具。此二種具。廣說如自他品。又功德智慧具。菩薩初阿僧祇劫名為下。第二為中。第三為上。
云何菩薩摩訶衍所攝修習三十七道分是菩薩依四。無礙慧方便。所攝智三十七道分。如實了知而不取證。種種乘方便。彼亦如實知。所謂聲聞乘方便。大乘方便。聲聞乘方便如實知。如聲聞地所說。云何菩薩于大乘方便三十七品如實了知。是菩薩住身身觀。不于身身而起妄想。亦非一切非性。于彼身離言說自性。如實了知。是名第一義身身觀念處。若菩薩觀世諦者。隨無量處方便。知身身觀念處。如身身觀念處。余念處及余道品亦復如是。非身等法妄想觀苦。若妄想觀集。亦不于斷起滅妄想。亦不于得因起道妄想。離言說自性。苦法集法滅法道法。如實了知。依此第一義修道分。名為修諦。若菩薩隨世諦無量處方便。名為緣諦修。若彼菩薩於此法如是不起妄想者。是名為止。及彼如實知第一義。及無量處方便知法。是名為觀。略說菩薩止有四行。一者第一義。二者俗數智前行。三者一切虛偽妄想不行。四者於此無言無相之法不起妄想其心寂靜。一切諸法悉同一味。如是四行。菩薩止起乃至究竟。如來知見。略說菩薩觀有四行。謂此四行所起智慧。是名為
【現代漢語翻譯】 現代漢語譯本 顯示。
什麼是菩薩的菩提具足？應當知道有兩種：一是功德具足，二是智慧具足。這兩種具足，詳細的解說在自他品中。 又，功德智慧具足，菩薩在第一個阿僧祇劫（asamkhya kalpa，無數大劫）時為下品，第二個阿僧祇劫為中品，第三個阿僧祇劫為上品。
什麼是菩薩以大乘（Mahayana）所攝受修習的三十七道品？這是菩薩依止四種無礙慧（catura-pratisamvit）方便，所攝受的智慧，如實了知三十七道品而不取證。種種乘的方便，他也如實知曉，即聲聞乘（Sravakayana）的方便，大乘的方便。如實知曉聲聞乘的方便，如聲聞地所說。菩薩如何如實了知大乘方便的三十七道品？ 這位菩薩安住于身身觀（kayasmrti-upasthana），不于身身而起妄想，也不是一切非性。對於那身離言說自性，如實了知。這稱為第一義身身觀念處。如果菩薩觀察世俗諦（samvrti-satya），隨無量處方便，知身身觀念處。如身身觀念處，其餘念處及其餘道品也是這樣。不是對身等法妄想觀苦，如果妄想觀集，也不于斷起滅妄想，也不于得因起道妄想。離言說自性，苦法、集法、滅法、道法，如實了知。依此第一義修道品，名為修諦。如果菩薩隨世俗諦無量處方便，名為緣諦修。如果那位菩薩於此法如是不起妄想，這稱為止。以及他如實知第一義，以及無量處方便知法，這稱為觀。簡略地說，菩薩的止有四種行相：一是第一義，二是俗數智前行，三是一切虛偽妄想不行，四是於此無言無相之法不起妄想，其心寂靜，一切諸法悉同一味。如是四種行相，菩薩的止生起乃至究竟如來知見。簡略地說，菩薩的觀有四種行相，即這四種行相所生起的智慧，這稱為觀。
【English Translation】 English version Display.
What constitutes the Bodhisattva's (enlightenment being) complete Bodhi (enlightenment)? Know that there are two types: one is the completeness of merit, and the other is the completeness of wisdom. These two types of completeness are explained in detail in the 'Self and Other' chapter. Furthermore, regarding the completeness of merit and wisdom, the Bodhisattva is considered inferior during the first asamkhya kalpa (countless eons), intermediate during the second, and superior during the third.
What are the thirty-seven limbs of enlightenment (bodhipaksika-dharma) cultivated by the Bodhisattva, encompassed by the Mahayana (Great Vehicle)? This refers to the wisdom encompassed by the Bodhisattva relying on the four unimpeded wisdoms (catura-pratisamvit) as skillful means, truly knowing the thirty-seven limbs of enlightenment without seeking realization. He also truly knows the skillful means of various vehicles, namely the skillful means of the Sravakayana (Hearer Vehicle) and the Mahayana. He truly knows the skillful means of the Sravakayana, as described in the Sravaka-bhumi (Hearer Stage). How does the Bodhisattva truly know the thirty-seven limbs of enlightenment in the context of Mahayana skillful means? This Bodhisattva abides in contemplation of the body in the body (kayasmrti-upasthana), without generating false conceptions about the body in the body, nor is it entirely devoid of inherent nature. He truly knows the body's nature as being beyond expression. This is called the first meaning of contemplation of the body in the body. If the Bodhisattva observes conventional truth (samvrti-satya), he knows the contemplation of the body in the body through skillful means in countless ways. Just as with the contemplation of the body in the body, so it is with the other mindfulnesses and the other limbs of the path. He does not falsely conceive suffering by observing the body and other dharmas (phenomena). If he falsely conceives origination, he also does not falsely conceive cessation by observing cessation, nor does he falsely conceive the path by observing the cause of attainment. He truly knows suffering, origination, cessation, and the path, as being beyond expression. Relying on this first meaning to cultivate the limbs of the path is called cultivating truth. If the Bodhisattva follows conventional truth with skillful means in countless ways, it is called cultivating truth through conditions. If that Bodhisattva does not generate false conceptions about this dharma in this way, it is called cessation. And his truly knowing the first meaning, and knowing the dharma through skillful means in countless ways, is called insight. Briefly speaking, the Bodhisattva's cessation has four aspects: first, the first meaning; second, the preliminary practice of conventional wisdom; third, the non-arising of all false and deluded conceptions; and fourth, the non-arising of false conceptions about this dharma that is without words or characteristics, his mind being tranquil, and all dharmas being of the same taste. These four aspects are how the Bodhisattva's cessation arises and ultimately reaches the Tathagata's (Thus Come One) knowledge and vision. Briefly speaking, the Bodhisattva's insight has four aspects, namely the wisdom arising from these four aspects, which is called insight.
觀。離一切法有無智慧。隨無量法分別處觀。於此四行菩薩觀起乃至究竟。如來知見。是名略說菩薩止觀。
云何菩薩巧方便。略說十二種。為起內佛法有六種。為外成熟眾生有六種。云何為起內佛法六種巧方便。一者菩薩悲心。顧念一切眾生。二者一切諸行。如實了知。三者求無上菩提智。四者依顧念眾生舍離生死。五者依諸行如實知。以無染心。輪轉生死。六者依求佛智慧熾然精進是名為起內佛法六種巧方便。云何為外成熟眾生六種巧方便。一者菩薩巧方便以少善根起無量果。一者以少方便。起無量善根。三者毀壞佛法眾生除其暴害。四者處中眾生令入佛法。五者已入眾生令其成熟。六者已成熟者令得解脫。云何菩薩能以少善根得無量果。是菩薩教下劣眾生。以少財物施下福田。乃至揣麨施於畜生。施已迴向無上菩提。以迴向力故得無量果。云何菩薩以少方便起無量善根。是菩薩見有眾生修邪法齋而求解脫。則為彼說賢聖八齋斷苦方便不究竟法。授少方便得大果齋。複次邪見眾生苦身求度。為說中道。令離二邊究竟解脫。複次或有眾生求生天者。邪見方便投巖赴火不食等苦。則為演說正法禪定。現法樂住。後生天上如法受樂。複次或有眾生誦習外典求清凈者。以佛正法令其誦習思惟其義。又說如來甚深經典
【現代漢語翻譯】 現代漢語譯本 觀。遠離一切法的是非有無，具有智慧。隨著對無量法的分別，進行觀察。對於這四種行為，菩薩的觀想生起，直至達到究竟。如來的知見。這便是簡略地講述菩薩的止觀。
什麼是菩薩的巧妙方便？簡略地說有十二種。爲了生起內在的佛法有六種，爲了在外成熟眾生有六種。什麼是生起內在佛法的六種巧妙方便？一是菩薩的悲心，顧念一切眾生。二是對於一切諸行，如實地了知。三是求無上菩提的智慧。四是依靠顧念眾生而舍離生死。五是依靠對諸行的如實了知，以無染著的心，輪轉于生死之中。六是依靠求佛的智慧而熾盛地精進。這便是生起內在佛法的六種巧妙方便。什麼是爲了在外成熟眾生的六種巧妙方便？一是菩薩以巧妙方便，用少許的善根生起無量的果報。二是隻用少許的方便，生起無量的善根。三是對於毀壞佛法的眾生，除去他們的暴行和傷害。四是對於處在中間狀態的眾生，令他們進入佛法。五是對於已經進入佛法的眾生，令他們成熟。六是對於已經成熟的眾生，令他們得到解脫。菩薩如何能夠以少許的善根得到無量的果報？是菩薩教導下劣的眾生，用少許的財物佈施給下等的福田，乃至用一小團麵粉佈施給畜生。佈施之後迴向無上菩提。因為迴向的力量，所以得到無量的果報。菩薩如何能夠以少許的方便生起無量的善根？是菩薩見到有眾生修習邪法齋戒而求解脫，就為他們說賢聖八齋（Ariyāṭṭhaṅgikauposatha）斷苦的方便，而不是不究竟的法。授予少許的方便，得到大果報的齋戒。再次，邪見的眾生以苦行求度，為他們說中道（Majjhimāpaṭipadā），令他們離開二邊，得到究竟的解脫。再次，或者有眾生求生天界，用邪見的方便，投巖赴火，不食等苦。就為他們演說正法禪定（Sammāsamādhi），使他們得到現世的安樂，後生天上如法地享受快樂。再次，或者有眾生誦習外道經典求清凈，用佛的正法，令他們誦習，思惟其中的意義。又說如來甚深的經典。
【English Translation】 English version Contemplation. With wisdom that is apart from all dharmas, whether existent or nonexistent. Contemplate according to the distinctions of limitless dharmas. The bodhisattva's contemplation arises in these four practices, up to the ultimate. The Tathagata's knowledge and vision. This is a brief explanation of the bodhisattva's cessation and contemplation.
What are the bodhisattva's skillful means? Briefly speaking, there are twelve kinds. Six are for arousing inner Buddha-dharma, and six are for maturing sentient beings externally. What are the six skillful means for arousing inner Buddha-dharma? First, the bodhisattva's compassion, caring for all sentient beings. Second, truly understanding all practices. Third, seeking the wisdom of unsurpassed Bodhi (supreme enlightenment). Fourth, relying on caring for sentient beings to renounce birth and death. Fifth, relying on truly knowing all practices, revolving in birth and death with an undefiled mind. Sixth, relying on seeking the Buddha's wisdom and vigorously striving. These are the six skillful means for arousing inner Buddha-dharma. What are the six skillful means for maturing sentient beings externally? First, the bodhisattva uses skillful means to generate limitless results from a small amount of good roots. Second, generating limitless good roots from a small amount of expedient means. Third, removing the violence and harm from sentient beings who destroy the Buddha-dharma. Fourth, leading sentient beings in the middle ground to enter the Buddha-dharma. Fifth, causing those who have already entered to mature. Sixth, causing those who have already matured to attain liberation. How can a bodhisattva obtain limitless results from a small amount of good roots? It is when the bodhisattva teaches inferior sentient beings to give a small amount of wealth to inferior fields of merit, even giving a handful of flour to animals. After giving, they dedicate it to unsurpassed Bodhi (supreme enlightenment). Because of the power of dedication, they obtain limitless results. How can a bodhisattva generate limitless good roots from a small amount of expedient means? It is when the bodhisattva sees sentient beings practicing heretical fasting to seek liberation, they explain to them the expedient means of the Noble Eightfold Precepts (Ariyāṭṭhaṅgikauposatha) for cutting off suffering, which is not an ultimate dharma. They impart a small expedient means to obtain a great result from fasting. Furthermore, for sentient beings with wrong views who seek deliverance through asceticism, they explain the Middle Way (Majjhimāpaṭipadā), causing them to depart from the two extremes and attain ultimate liberation. Furthermore, if there are sentient beings who seek to be born in the heavens, using heretical means, throwing themselves off cliffs, into fire, or enduring suffering by not eating, they expound the correct Dharma of Dhyana (meditation) (Sammāsamādhi), enabling them to dwell in happiness in the present life and to be reborn in the heavens to enjoy happiness according to the Dharma. Furthermore, if there are sentient beings who recite and study external scriptures seeking purity, they use the Buddha's correct Dharma to cause them to recite and contemplate its meaning. They also speak of the Tathagata's profound scriptures.
。具足顯示空相應法。彼聞法已。生厭離心專精凈信。於一念頃能攝廣大無量善根。況複次第續念不舍。複次菩薩意解思惟起凈妙想。即以世間香花珍物供養三寶。亦教他人心想供養。複次如是凈心遍滿十方一切世界。供養三寶生隨喜心。亦復教人令其隨喜。複次常修唸佛乃至念天。亦教他人令修六念。
複次正念合掌恭敬。隨時供養一切三寶。亦教他人修此供養。複次於一切眾生一切功德皆悉隨喜。亦教他人起隨喜心。複次於一切眾生入廣大悲心。悉欲代受一切眾苦。亦教他人興此大悲。複次於過去現在一切所犯。以真實隨順求凈戒心。向十方佛至誠懺悔。亦教他人如是悔過。彼常如是悔其所犯以少方便。於一切業障悉得解脫。複次作眾多種種無量變化。一切十方佛法僧處及眾生處。無量神通他心自在。菩薩攝取功德。複次菩薩修慈悲喜捨。亦教他修。是名菩薩以少方便。生廣大無量善根果報。◎
菩薩地持經卷第七
方便處攝品第十五
云何菩薩愛語。略說有九種。一者自性愛語。二者一切愛語。三者難愛語。四者一切門愛語。五者善人愛語。六者一切行愛語。七者除惱愛語。八者此世他世樂愛語。九者清凈愛語。自性愛語者。是菩薩可喜語真實語如法語義饒益語與眾生語。是名自性愛
【現代漢語翻譯】 現代漢語譯本： 具足顯示與空性相應的法。那個人聽聞佛法后，生起厭離之心，專心精進，清凈地信受，在一念之間就能攝取廣大無量的善根。更何況是次第相續地憶念而不捨棄呢？
再者，菩薩以意念理解思惟，生起清凈微妙的觀想，就用世間的香、花、珍寶等物品供養三寶（佛、法、僧），也教導他人用心意觀想供養。
再者，像這樣清凈的心念遍滿十方一切世界，供養三寶，生起隨喜之心，也教導他人令他們隨喜。
再者，常常修習唸佛，乃至念天，也教導他人修習六念。
再者，以正念合掌恭敬，隨時供養一切三寶，也教導他人修習這種供養。
再者，對於一切眾生的一切功德，都悉皆隨喜，也教導他人發起隨喜之心。
再者，對於一切眾生，生起廣大的悲心，想要代替他們承受一切眾苦，也教導他人興起這種大悲心。
再者，對於過去和現在所犯的一切過錯，以真實隨順求取清凈戒律的心，向十方諸佛至誠懺悔，也教導他人如此悔過。他常常這樣懺悔自己所犯的過錯，以很少的方便，就能從一切業障中得到解脫。
再者，作出種種無量變化，在一切十方佛、法、僧之處以及眾生之處，顯現無量神通和他心自在。菩薩攝取這樣的功德。
再者，菩薩修習慈、悲、喜、舍四無量心，也教導他人修習。這叫做菩薩以很少的方便，生起廣大無量的善根果報。
《菩薩地持經》卷第七
方便處攝品第十五
什麼是菩薩的愛語呢？ 簡略地說有九種：一是自身愛語，二是於一切眾生愛語，三是難行愛語，四是一切門愛語，五是善人愛語，六是一切行愛語，七是除惱愛語，八是此世他世樂愛語，九是清凈愛語。自身愛語是說，菩薩說令人喜悅的語言、真實的語言、如法的語言、有意義且饒益的語言，以及容易與眾生溝通的語言。這叫做自身愛語。 English version: Fully displaying the Dharma corresponding to emptiness. After hearing the Dharma, that person generates a mind of detachment and diligently cultivates pure faith. In a single moment, they can gather vast and immeasurable roots of goodness. How much more so if they continuously and sequentially remember without abandoning it?
Furthermore, a Bodhisattva understands and contemplates with their mind, generating pure and subtle thoughts. They then use worldly incense, flowers, precious objects, and other things to make offerings to the Three Jewels (Buddha, Dharma, Sangha), and also teach others to make offerings with their minds.
Furthermore, in this way, a pure mind pervades all worlds in the ten directions, making offerings to the Three Jewels and generating a mind of rejoicing. They also teach others to rejoice.
Furthermore, they constantly cultivate mindfulness of the Buddha, and even mindfulness of the Devas (gods), and also teach others to cultivate the six recollections.
Furthermore, with proper mindfulness, they respectfully join their palms and make offerings to all the Three Jewels at all times, and also teach others to cultivate this offering.
Furthermore, they rejoice in all the merits of all sentient beings, and also teach others to generate a mind of rejoicing.
Furthermore, towards all sentient beings, they generate a vast mind of compassion, desiring to bear all suffering on their behalf, and also teach others to arouse this great compassion.
Furthermore, regarding all offenses committed in the past and present, with a sincere mind that seeks pure precepts in accordance with the Dharma, they sincerely repent to the Buddhas of the ten directions, and also teach others to repent in this way. They constantly repent for their offenses in this way, and with little effort, they can be liberated from all karmic obstacles.
Furthermore, they perform various and immeasurable transformations, manifesting immeasurable spiritual powers and the freedom to know the minds of others in all places of the Buddhas, Dharma, and Sangha in the ten directions, as well as in the places of sentient beings. The Bodhisattva gathers such merits.
Furthermore, the Bodhisattva cultivates loving-kindness, compassion, joy, and equanimity, and also teaches others to cultivate them. This is called a Bodhisattva generating vast and immeasurable good roots and fruits with little effort.
Bodhisattva Bhumi Sutra, Volume 7
Chapter 15: Compilation of Skillful Means
What is a Bodhisattva's loving speech? Briefly speaking, there are nine types: first, self-loving speech; second, loving speech towards all; third, difficult loving speech; fourth, loving speech of all doors; fifth, loving speech of virtuous people; sixth, loving speech of all practices; seventh, loving speech that removes afflictions; eighth, loving speech that brings happiness in this life and the next; and ninth, pure loving speech. Self-loving speech means that the Bodhisattva speaks pleasing words, truthful words, words in accordance with the Dharma, meaningful and beneficial words, and words that are easy for sentient beings to understand. This is called self-loving speech.
【English Translation】 Fully displaying the Dharma corresponding to emptiness. After hearing the Dharma, that person generates a mind of detachment and diligently cultivates pure faith. In a single moment, they can gather vast and immeasurable roots of goodness. How much more so if they continuously and sequentially remember without abandoning it? Furthermore, a Bodhisattva understands and contemplates with their mind, generating pure and subtle thoughts. They then use worldly incense, flowers, precious objects, and other things to make offerings to the 'Three Jewels' ('Buddha', 'Dharma', 'Sangha'), and also teach others to make offerings with their minds. Furthermore, in this way, a pure mind pervades all worlds in the ten directions, making offerings to the 'Three Jewels' and generating a mind of rejoicing. They also teach others to rejoice. Furthermore, they constantly cultivate mindfulness of the 'Buddha', and even mindfulness of the 'Devas' (gods), and also teach others to cultivate the six recollections. Furthermore, with proper mindfulness, they respectfully join their palms and make offerings to all the 'Three Jewels' at all times, and also teach others to cultivate this offering. Furthermore, they rejoice in all the merits of all sentient beings, and also teach others to generate a mind of rejoicing. Furthermore, towards all sentient beings, they generate a vast mind of compassion, desiring to bear all suffering on their behalf, and also teach others to arouse this great compassion. Furthermore, regarding all offenses committed in the past and present, with a sincere mind that seeks pure precepts in accordance with the Dharma, they sincerely repent to the Buddhas of the ten directions, and also teach others to repent in this way. They constantly repent for their offenses in this way, and with little effort, they can be liberated from all karmic obstacles. Furthermore, they perform various and immeasurable transformations, manifesting immeasurable spiritual powers and the freedom to know the minds of others in all places of the 'Buddhas', 'Dharma', and 'Sangha' in the ten directions, as well as in the places of sentient beings. The Bodhisattva gathers such merits. Furthermore, the Bodhisattva cultivates loving-kindness, compassion, joy, and equanimity, and also teaches others to cultivate them. This is called a Bodhisattva generating vast and immeasurable good roots and fruits with little effort. 'Bodhisattva Bhumi Sutra', Volume 7 Chapter 15: Compilation of Skillful Means What is a Bodhisattva's loving speech? Briefly speaking, there are nine types: first, self-loving speech; second, loving speech towards all; third, difficult loving speech; fourth, loving speech of all doors; fifth, loving speech of virtuous people; sixth, loving speech of all practices; seventh, loving speech that removes afflictions; eighth, loving speech that brings happiness in this life and the next; and ninth, pure loving speech. Self-loving speech means that the Bodhisattva speaks pleasing words, truthful words, words in accordance with the Dharma, meaningful and beneficial words, and words that are easy for sentient beings to understand. This is called self-loving speech.
語。一切愛語者略說二種。一者菩薩見人舒顏平視贊言善來等念在前。先語安慰。道路清泰四大調適臥覺安不。如是等隨順世間巧便調言等心慰問。又復咒。愿妻子眷屬錢財穀米增長具足。見具功德者。勸其信戒施聞智慧令其歡喜。二者說一切種功德用應法。安樂眾生。常說等說第一勝妙饒益言說。是名菩薩一切愛語。菩薩愛語二種分別。慰問讚歎者。是名隨世間語。第一勝妙饒益言說者。是名正說法語。難愛語者略說三種。一者于怨憎所。以清凈心思惟慰喻。發喜饒益而共言語。二者于增上愚癡鈍根眾生。以無厭心思惟籌量。忍諸疲苦以法攝取為具足說。三者于諸諂曲幻偽眾生。欺和尚阿阇梨及尊重福田。或惡邪見。以無害心方便慰喻。發喜饒益而為說法。是名難愛語。一切門愛語者略說四種。一者斷除諸蓋向于善趣。說初所作法。二者斷除諸蓋實心增進。說應四真諦法。三者見在家出家放逸眾生。等心訶責令離放逸。四者已起疑惑能為開解。若說法若決定論。善人愛語者略說五種。一者說佛菩薩正因調伏法。二者正出。三者正依。四者正度。五者正示現。處所因緣制戒。是故此法名為正因。于所受戒有所缺犯。教令還凈。是故此法名為正出。說四依所攝正法律至處道。是故此法名為正依。顯示出一切苦不退還道。
【現代漢語翻譯】 現代漢語譯本： 語。一切愛語者略說二種：一者，菩薩見人舒顏平視，贊言『善來』等，念在前，先語安慰，道路清泰，四大調適，臥覺安不？如是等隨順世間巧便調言，等心慰問。又復咒愿妻子眷屬錢財穀米增長具足。見具功德者，勸其信戒施聞智慧，令其歡喜。二者，說一切種功德用應法，安樂眾生，常說等說第一勝妙饒益言說。是名菩薩一切愛語。菩薩愛語二種分別：慰問讚歎者，是名隨世間語；第一勝妙饒益言說者，是名正說法語。難愛語者略說三種：一者，于怨憎所，以清凈心思惟慰喻，發喜饒益而共言語。二者，于增上愚癡鈍根眾生，以無厭心思惟籌量，忍諸疲苦以法攝取，為具足說。三者，于諸諂曲幻偽眾生，欺和尚（Upadhyaya，親教師）阿阇梨（Acarya，軌範師）及尊重福田，或惡邪見，以無害心方便慰喻，發喜饒益而為說法。是名難愛語。一切門愛語者略說四種：一者，斷除諸蓋向于善趣，說初所作法。二者，斷除諸蓋實心增進，說應四真諦法。三者，見在家出家放逸眾生，等心訶責令離放逸。四者，已起疑惑能為開解，若說法若決定論。善人愛語者略說五種：一者，說佛（Buddha，覺者）菩薩（Bodhisattva，菩薩）正因調伏法。二者，正出。三者，正依。四者，正度。五者，正示現處所因緣制戒。是故此法名為正因。于所受戒有所缺犯，教令還凈。是故此法名為正出。說四依所攝正法律至處道。是故此法名為正依。顯示出一切苦不退還道。 English version: Speech. All loving speech can be briefly described in two ways: First, when a Bodhisattva (Bodhisattva, an enlightened being) sees someone, they greet them with a smiling face and a level gaze, saying 'Welcome' and so on, with good intentions in mind. They first offer comforting words, asking about the peace of the road, the harmony of the four elements, and whether they slept well. They use skillful and appropriate language to inquire with an equal mind, wishing for the increase and fulfillment of their wives, children, relatives, wealth, grains, and rice. When they see someone with merit, they encourage them in faith, precepts, generosity, learning, and wisdom, bringing them joy. Second, they speak of all kinds of meritorious deeds that accord with the Dharma, bringing peace and happiness to sentient beings, constantly speaking words that are supremely wonderful and beneficial. This is called the Bodhisattva's loving speech. The two distinctions of a Bodhisattva's loving speech are: comforting and praising, which is called speech that follows the world; and speaking words that are supremely wonderful and beneficial, which is called speaking the true Dharma. Difficult loving speech can be briefly described in three ways: First, towards those who are hated and resented, one uses a pure mind to contemplate comfort and encouragement, generating joy and benefit while speaking with them. Second, towards beings of extreme ignorance and dull faculties, one contemplates and deliberates with unflagging mind, enduring all fatigue to gather them with the Dharma, speaking fully for them. Third, towards deceitful and hypocritical beings who deceive their Upadhyaya (Upadhyaya, preceptor), Acarya (Acarya, instructor), and respected fields of merit, or who hold evil and wrong views, one uses a harmless mind to skillfully comfort and encourage them, generating joy and benefit while teaching them the Dharma. This is called difficult loving speech. All-encompassing loving speech can be briefly described in four ways: First, to cut off all coverings and turn towards the good realms, one speaks of the initial practices. Second, to cut off all coverings and genuinely advance, one speaks of the Dharma that accords with the Four Noble Truths. Third, seeing beings at home or in the Sangha who are lax, one equally rebukes them to leave behind their laxity. Fourth, for those who have arisen with doubts, one can open and explain, whether speaking the Dharma or making definitive arguments. The loving speech of a virtuous person can be briefly described in five ways: First, speaking of the Dharma of subduing the mind through the right causes of the Buddha (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, an enlightened being). Second, right emergence. Third, right reliance. Fourth, right deliverance. Fifth, right demonstration of the place, conditions, and reasons for establishing precepts. Therefore, this Dharma is called the right cause. If there are deficiencies in the precepts one has received, one teaches them to restore purity. Therefore, this Dharma is called right emergence. Speaking of the path to the place of the right Dharma and laws encompassed by the Four Reliances. Therefore, this Dharma is called right reliance. Revealing the path of non-regression from all suffering.
【English Translation】 Speech. All loving speech can be briefly described in two ways: First, when a Bodhisattva (Bodhisattva, an enlightened being) sees someone, they greet them with a smiling face and a level gaze, saying 'Welcome' and so on, with good intentions in mind. They first offer comforting words, asking about the peace of the road, the harmony of the four elements, and whether they slept well. They use skillful and appropriate language to inquire with an equal mind, wishing for the increase and fulfillment of their wives, children, relatives, wealth, grains, and rice. When they see someone with merit, they encourage them in faith, precepts, generosity, learning, and wisdom, bringing them joy. Second, they speak of all kinds of meritorious deeds that accord with the Dharma, bringing peace and happiness to sentient beings, constantly speaking words that are supremely wonderful and beneficial. This is called the Bodhisattva's loving speech. The two distinctions of a Bodhisattva's loving speech are: comforting and praising, which is called speech that follows the world; and speaking words that are supremely wonderful and beneficial, which is called speaking the true Dharma. Difficult loving speech can be briefly described in three ways: First, towards those who are hated and resented, one uses a pure mind to contemplate comfort and encouragement, generating joy and benefit while speaking with them. Second, towards beings of extreme ignorance and dull faculties, one contemplates and deliberates with unflagging mind, enduring all fatigue to gather them with the Dharma, speaking fully for them. Third, towards deceitful and hypocritical beings who deceive their Upadhyaya (Upadhyaya, preceptor), Acarya (Acarya, instructor), and respected fields of merit, or who hold evil and wrong views, one uses a harmless mind to skillfully comfort and encourage them, generating joy and benefit while teaching them the Dharma. This is called difficult loving speech. All-encompassing loving speech can be briefly described in four ways: First, to cut off all coverings and turn towards the good realms, one speaks of the initial practices. Second, to cut off all coverings and genuinely advance, one speaks of the Dharma that accords with the Four Noble Truths. Third, seeing beings at home or in the Sangha who are lax, one equally rebukes them to leave behind their laxity. Fourth, for those who have arisen with doubts, one can open and explain, whether speaking the Dharma or making definitive arguments. The loving speech of a virtuous person can be briefly described in five ways: First, speaking of the Dharma of subduing the mind through the right causes of the Buddha (Buddha, the awakened one) and Bodhisattvas (Bodhisattva, an enlightened being). Second, right emergence. Third, right reliance. Fourth, right deliverance. Fifth, right demonstration of the place, conditions, and reasons for establishing precepts. Therefore, this Dharma is called the right cause. If there are deficiencies in the precepts one has received, one teaches them to restore purity. Therefore, this Dharma is called right emergence. Speaking of the path to the place of the right Dharma and laws encompassed by the Four Reliances. Therefore, this Dharma is called right reliance. Revealing the path of non-regression from all suffering.
是故此法名為正度。三種示現於一切說無礙。是故此法名為正示現。一切行愛語者謂六種七種。略說十三種。聽所應聽法愛語。制所應制法愛語。現諸經法愛語。現諸法相愛語。現諸法名字不顛倒愛語。法句種種分別愛語。慰喻愛語。發喜愛語。自恣安以眾具代其所作虛受愛語。種種恐怖施安愛語。具足說法攝取愛語。開覺不善安立善法見聞疑舉罪折伏愛語。勸有力說法愛語。是十三種名為一切行愛語。除惱愛語者略說八種。依口四凈。八種聖語。口四凈者。離妄語兩舌惡口綺語。八種聖語者。見聞識知見聞覺知說。不見不聞不識不知不見不聞不覺不知說。此世他世樂愛語者略說九種。斷親屬難憂苦故。愛語說法。斷財物難憂苦故。愛語說法。斷疾病難憂苦故。愛語說法。斷戒難憂苦故。愛語說法。斷見難憂苦故。愛語說法。戒具足見具足威儀具足正命具足故。愛語說法。清凈愛語者有二十種說法。如前力種性品說。云何菩薩利益。利益者。如愛語廣說。異利益今當說。謂菩薩一切行愛語。隨所說義利安眾生。自性利益者。是愛語具足。顯示眾生如所應學。隨利益行法次法向。住于悲心無貪心。勸導教授調伏安立。是名自性利益。一切利益者略說二種。一者一切眾生未熟者方便令熟。二者已熟者令至解脫。復有三種。
【現代漢語翻譯】 現代漢語譯本： 因此，此法被稱為『正度』。三種示現於一切說法中皆無障礙。因此，此法被稱為『正示現』。一切行為中的愛語，指的是六種或七種，簡略來說有十三種。聽聞應該聽聞的法而說愛語；制定應該制定的法而說愛語；展現各種經典之法而說愛語；展現各種法相而說愛語；展現各種法的名字而不顛倒而說愛語；用各種法句分別解說而說愛語；用慰問和勸導而說愛語；發起喜愛的愛語；以資具代替他人所作，安穩地接受供養而說愛語；在各種恐怖情況下施予安穩而說愛語；具足說法並攝取眾生而說愛語；開導覺悟不善，安立善法，對於見聞疑慮之事，舉罪折伏而說愛語；勸請有能力的人說法而說愛語。這十三種被稱為一切行為中的愛語。 去除惱怒的愛語，簡略來說有八種：依靠口四凈（離妄語、離兩舌、離惡口、離綺語），以及八種聖語。口四凈是指：遠離妄語、兩舌、惡口、綺語。八種聖語是指：對於所見、所聞、所識、所知，以及所見、所聞、所覺、所知，如實說；對於未見、未聞、未識、未知，以及未見、未聞、未覺、未知，如實說。 對於此世和來世的快樂而說的愛語，簡略來說有九種：因為斷絕親屬的艱難和憂苦，而用愛語說法；因為斷絕財物的艱難和憂苦，而用愛語說法；因為斷絕疾病的艱難和憂苦，而用愛語說法；因為斷絕戒律的艱難和憂苦，而用愛語說法；因為斷絕見解的艱難和憂苦，而用愛語說法；因為戒律具足、見解具足、威儀具足、正命具足，而用愛語說法。 清凈的愛語有二十種說法，如前面『力種性品』所說。什麼是菩薩的利益？利益，如愛語所廣泛闡述的那樣。不同的利益現在將要說。指的是菩薩一切行為中的愛語，隨著所說的意義利益眾生。自性利益，是指愛語具足，顯示眾生應該如何學習，隨著利益而行法，依次趨向正法，安住于悲心，沒有貪心，勸導教授，調伏安立。這被稱為自性利益。 一切利益，簡略來說有兩種：一是對於一切尚未成熟的眾生，方便令其成熟；二是對於已經成熟的眾生，令其達到解脫。又有三種。
【English Translation】 English version: Therefore, this Dharma is called 'Right Crossing' (正度). The three kinds of manifestations are unobstructed in all teachings. Therefore, this Dharma is called 'Right Manifestation' (正示現). 'Loving speech in all actions' refers to six or seven kinds, or briefly, thirteen kinds. Speaking loving words when listening to the Dharma that should be listened to; speaking loving words when establishing the precepts that should be established; manifesting various Sutra Dharmas with loving speech; manifesting various Dharma characteristics with loving speech; manifesting the names of various Dharmas without distortion with loving speech; explaining various Dharma phrases with loving speech; using comforting and encouraging words with loving speech; initiating loving speech; replacing what others have done with resources, and peacefully accepting offerings with loving speech; providing peace in various terrifying situations with loving speech; fully explaining the Dharma and gathering sentient beings with loving speech; guiding and awakening from unwholesome states, establishing wholesome Dharmas, and rebuking and subduing based on what is seen, heard, doubted, and accused with loving speech; encouraging capable individuals to teach the Dharma with loving speech. These thirteen are called 'loving speech in all actions'. Removing afflictions with loving speech, briefly, there are eight kinds: relying on the four purities of speech (abstaining from false speech, divisive speech, harsh speech, and frivolous speech), and the eight noble speeches. The four purities of speech refer to: abstaining from false speech, divisive speech, harsh speech, and frivolous speech. The eight noble speeches refer to: speaking truthfully about what is seen, heard, recognized, and known, as well as what is seen, heard, felt, and known; speaking truthfully about what is unseen, unheard, unrecognized, and unknown, as well as what is unseen, unheard, unfelt, and unknown. Loving speech for happiness in this life and the next, briefly, there are nine kinds: because of severing the difficulties and suffering of relatives, teaching the Dharma with loving speech; because of severing the difficulties and suffering of wealth, teaching the Dharma with loving speech; because of severing the difficulties and suffering of illness, teaching the Dharma with loving speech; because of severing the difficulties and suffering of precepts, teaching the Dharma with loving speech; because of severing the difficulties and suffering of views, teaching the Dharma with loving speech; because of the perfection of precepts, the perfection of views, the perfection of demeanor, and the perfection of right livelihood, teaching the Dharma with loving speech. Pure loving speech has twenty kinds of teachings, as described in the 'Power and Lineage Chapter' (力種性品) earlier. What is the benefit of a Bodhisattva? Benefit, as extensively explained in loving speech. Different benefits will now be discussed. It refers to the Bodhisattva's loving speech in all actions, benefiting sentient beings according to the meaning of what is said. Self-nature benefit refers to the completeness of loving speech, showing sentient beings how they should learn, practicing the Dharma according to benefit, gradually moving towards the Right Dharma, abiding in compassion, without greed, guiding and teaching, taming and establishing. This is called self-nature benefit. All benefits, briefly, there are two kinds: first, for all sentient beings who are not yet mature, using skillful means to help them mature; second, for sentient beings who are already mature, helping them reach liberation. There are also three kinds.
一者與現世利。二者與後世利。三者與現世後世利。勸教眾生如法德業獲大財寶。守護增長與現世利。於此現世得大名稱及眾具樂。攝受安立勸舍大財。在家出家乞求活命。與後世利樂。已必定得故。現則不定。勸在家出家次第離欲。於此現世身心息止安隱樂住。後世則生凈妙天上。及無餘涅槃界而般涅槃。是名現世後世利。難利益者略說三種。一切眾生本不修善因而能利益。以苦勸化故。二者本修善根得大財寶深起貪著。而能利益彼大放逸故。三者外道異學著本邪見而能利益彼。極愚癡違正法故。一切門利益者略說四種。一者不信者勸令生信。乃至建立。二者惡戒者勸修凈戒。三者惡慧者勸修正慧。四者慳貪者勸修慧施。乃至建立。善人利益者略說五種。一者于眾生真實利與。二者時與。三者義饒益與。四者柔軟與。五者慈心與。一切行利益者謂六種七種。略說十三種。應攝等攝。應伏等伏。違佛法者除其障礙。中住眾生令入法律。已入者以三乘法而成熟之。已成熟者令得解脫。眾具護養勸導成就。所謂勸舍小乘守護大乘。獨靜一心。凈諸障礙。憶念及修勸令成就。有聲聞緣覺種性者。以聲聞緣覺乘而成就之。有如來種性者。以無上菩提而成就之。除惱利益者略說八種。若有眾生。所應慚處令無慚纏心得開覺。無愧
【現代漢語翻譯】 現代漢語譯本 第一種利益是現世利益。第二種利益是後世利益。第三種利益是現世和後世的利益。勸導教化眾生依照正法和德行獲得巨大的財富，守護和增長這些財富，這就是現世利益。因此在現世獲得巨大的名聲和各種享樂。接納和安置他們，勸導他們佈施大量財富，無論是在家修行者還是出家修行者，以乞討為生的人，都能獲得後世的利益和快樂，因為後世的利益是必定可以得到的，而現世的利益則不確定。勸導在家修行者和出家修行者逐漸遠離慾望，從而在現世獲得身心的平靜、止息，安穩快樂地生活。後世則能往生清凈美好的天界，乃至在無餘涅槃界證得涅槃。這被稱為現世和後世的利益。 難以利益的人，簡略來說有三種。第一種是那些原本不修善行，因而難以利益的人，需要通過苦行來勸化他們。第二種是那些原本修行善根，獲得巨大財富后卻深深貪著，因而難以利益的人，因為他們非常放逸。第三種是那些信奉外道邪說，執著于錯誤見解，因而難以利益的人，因為他們極其愚癡，違背正法。 一切門利益，簡略來說有四種。第一種是勸導不信者生起信心，乃至建立信仰。第二種是勸導持惡戒者修持清凈的戒律。第三種是勸導沒有智慧的人修習正確的智慧。第四種是勸導慳貪的人修習智慧的佈施，乃至建立佈施的習慣。 利益善人，簡略來說有五種。第一種是給予眾生真實的利益。第二種是適時地給予。第三種是給予有意義的饒益。第四種是柔和地給予。第五種是以慈悲心給予。 一切行利益，包括六種或七種，簡略來說有十三種。應該攝受的就攝受，應該降伏的就降伏。對於違背佛法的人，要消除他們的障礙。對於處於中間狀態的眾生，要引導他們進入佛法。對於已經進入佛法的人，要用三乘佛法來成熟他們。對於已經成熟的人，要讓他們獲得解脫。要保護和供養他們所需的物品，勸導和成就他們，也就是勸導他們捨棄小乘，守護大乘，獨自靜心，清凈各種障礙，憶念和修習，勸導他們成就這些。對於具有聲聞乘或緣覺乘根性的人，要用聲聞乘或緣覺乘來成就他們。對於具有如來乘根性的人，要用無上菩提來成就他們。 消除煩惱的利益，簡略來說有八種。如果有的眾生，在應該感到慚愧的地方卻毫無慚愧，要讓他們擺脫無慚的束縛，使他們的心得以開悟。
【English Translation】 English version The first benefit is the benefit of the present life. The second benefit is the benefit of the future life. The third benefit is the benefit of both the present and future lives. To advise and teach sentient beings to obtain great wealth through Dharma and virtuous deeds, and to protect and increase this wealth, is the benefit of the present life. Thus, in this present life, one obtains great fame and various enjoyments. To receive and settle them, and to advise them to give away large amounts of wealth, whether they are lay practitioners or renunciates, those who live by begging, can obtain the benefits and happiness of the future life, because the benefits of the future life are certain to be obtained, while the benefits of the present life are uncertain. To advise lay practitioners and renunciates to gradually abandon desires, so that in this present life they can obtain peace and cessation of body and mind, and live a stable and happy life. In the future life, they will be reborn in pure and wonderful heavens, and even attain Nirvana in the realm of No-Residue Nirvana. This is called the benefit of both the present and future lives. Those who are difficult to benefit, briefly speaking, are of three types. The first are those who originally do not cultivate good deeds, and are therefore difficult to benefit, requiring persuasion through hardship. The second are those who originally cultivate good roots, but become deeply attached after obtaining great wealth, and are therefore difficult to benefit, because they are very negligent. The third are those who believe in externalist heresies and cling to wrong views, and are therefore difficult to benefit, because they are extremely ignorant and violate the true Dharma. Benefits through all means, briefly speaking, are of four types. The first is to advise those who do not believe to generate faith, and even establish belief. The second is to advise those who hold evil precepts to cultivate pure precepts. The third is to advise those who lack wisdom to cultivate correct wisdom. The fourth is to advise the stingy to cultivate wise giving, and even establish the habit of giving. Benefiting good people, briefly speaking, are of five types. The first is to give sentient beings real benefits. The second is to give at the right time. The third is to give meaningful benefits. The fourth is to give gently. The fifth is to give with a compassionate heart. Benefits through all practices include six or seven types, briefly speaking, thirteen types. Those who should be embraced should be embraced, and those who should be subdued should be subdued. For those who violate the Buddha's Dharma, their obstacles should be removed. For sentient beings in an intermediate state, they should be guided into the Dharma. For those who have already entered the Dharma, they should be matured with the Three Vehicles. For those who have already matured, they should be liberated. Their needs should be protected and provided for, and they should be advised and accomplished, that is, advised to abandon the Small Vehicle (Hinayana) and protect the Great Vehicle (Mahayana), to be alone and mindful, to purify various obstacles, to remember and practice, and to advise them to accomplish these. For those who have the potential for the Hearer Vehicle (Sravakayana) or the Solitary Realizer Vehicle (Pratyekabuddhayana), they should be accomplished with the Hearer Vehicle or the Solitary Realizer Vehicle. For those who have the potential for the Tathagata Vehicle (Tathagatayana), they should be accomplished with Unsurpassed Bodhi. Benefits of removing afflictions, briefly speaking, are of eight types. If there are sentient beings who have no shame in situations where they should feel ashamed, they should be freed from the bondage of shamelessness, so that their minds can be enlightened.
纏。睡纏。眠纏。掉纏。悔纏。慳纏。嫉纏。悉令開覺亦復如是。此世他世樂利益者略說九種。普令眾生身業清凈。謂授一切種不殺不盜不邪淫不飲酒。普令眾生口業清凈。謂授一切種不妄語不兩舌不惡口不綺語普令眾生意業清凈。謂授無貪無恚正見。清凈利益者略說十種。五種外清凈。五種內清凈。五種外清凈者。一者無罪。二者不隨轉。三者次第。四者一切。五者隨所應。雜惡行者。先惡行者。一向惡行者。等以善法而成就之。是名無罪利安眾生。樂解脫者勸令解脫。是名不隨轉利安眾生。童蒙眾生為說近法。近教誡而隨順之。中智者為說中法。教誡而隨順之。上智者為說深法。勝微細誡而隨順之。令其次第漸得善法。是名次第利安眾生。四姓乃至天人一切眾生。隨能隨力利益安樂。是名一切利安眾生。下中上善隨其所應方便利益。是名五種外清凈。六種內清凈者。廣住悲心利安眾生。忍一切苦而不懈惓。心常歡喜利安眾生。以自在身謙卑忍下猶如僕使。亦如旃陀羅子。離於我慢利安眾生。離於利養舍于虛偽。心在勝妙利安眾生。于究竟處終不退轉。常以慈心利安眾生。是名五種內清凈。如是外內五種清凈。是名十種清凈利安眾生。云何菩薩同事。是菩薩此義此善。若等若勝。受與眾生悉與己同。是名同事菩薩。
得此同事調伏眾生。堅固決定終不退轉。于勸授善法。何以故。彼作是念。是菩薩與我同事。必能令我安隱快樂是菩薩所授我者。自修行故。非不樂因而自修行。若以同事教授眾生。彼終不言汝自不行。云何勸授教誡於人。汝應從人咨受教誡。有菩薩同事。如是同事不示他。有菩薩不同事。如是同事示他。有菩薩同事。亦示同事。有菩薩不同事。亦不示同事。不示他者。諸菩薩等功德。住菩薩道等功德。菩薩隱覆真實功德。不為顯示他者。下劣眾生怖畏深法。菩薩思惟方便調伏。現同彼法如旃陀羅。疾得利益息惱調伏故。現與彼同。示亦同事者為調伏彼受動搖善根眾生故。菩薩以住善根若上善根。顯示同事。亦不示同事者。心自放逸。棄捨他利從種種施。如前說。乃至同事諸波羅蜜。自成熟佛法。成熟眾生。是名略說菩薩善法業從種種施。乃至同事。是無量善法菩提分。當知三種行。二種勝。三種凈身口意行。是名為行上妙無染。是名為勝上妙。有三種眾生等事等時等。眾生等者。是菩薩為一切眾生行施等善根。不自為己。事等者。是菩薩行施等一切種善根。時等者。是菩薩不離方便。時節日夜今世後世。常修施等善根。心不休息。無染有四種。是菩薩歡喜心修習善法。不因是故生憂苦悔恨。是菩薩不惱他人。不著諸
【現代漢語翻譯】 現代漢語譯本 獲得這樣的同僚能夠調伏眾生，堅定不移，最終不會退轉。在勸導傳授善法方面也是如此。為什麼呢？因為他們會這樣想：這位菩薩與我共事，必定能使我安穩快樂。這位菩薩所傳授給我的，是因為他自己也在修行，而不是不樂意修行而自己修行。如果以同僚的身份教授眾生，他們最終不會說：『你自己都不做，怎麼勸導教誡別人？』你應該向人請教接受教誡。有菩薩同僚，這樣的同僚不向他人展示。有菩薩不同僚，這樣的同僚向他人展示。有菩薩同僚，也展示同僚。有菩薩不同僚，也不展示同僚。不向他人展示的，是諸菩薩的功德，安住菩薩道的功德。菩薩隱藏真實的功德，不為他人顯示，是因為下劣的眾生會因深奧的佛法而感到恐懼。菩薩思惟方便來調伏他們，示現與他們相同，如同旃陀羅（Candala，賤民）。迅速獲得利益，平息煩惱，調伏他們，所以示現與他們相同。 展示也同僚的，是爲了調伏那些容易動搖善根的眾生。菩薩以安住善根，或者上等善根，來顯示同僚。也不展示同僚的，是內心放逸，捨棄利他，從種種佈施開始，如前所說，乃至同僚諸波羅蜜（Paramita，到彼岸）。自己成熟佛法，成熟眾生。這便是簡略地說明菩薩的善法事業，從種種佈施開始，乃至同僚。這是無量善法菩提分（Bodhi，覺悟）。應當瞭解三種行，兩種殊勝，三種清凈。身口意行，這稱為行，上妙無染。這稱為殊勝，上妙。有三種眾生平等、事情平等、時間平等。眾生平等，是菩薩為一切眾生行佈施等善根，不為自己。事情平等，是菩薩行佈施等一切種善根。時間平等，是菩薩不離方便，時時刻刻、日日夜夜、今生來世，常常修習佈施等善根，心不休息。無染有四種，是菩薩歡喜心修習善法，不因此而產生憂愁苦悶悔恨。是菩薩不惱害他人，不執著諸
【English Translation】 English version Having such colleagues can subdue sentient beings, be firm and resolute, and ultimately not regress. It is the same in advising and teaching good Dharma. Why? Because they would think: 'This Bodhisattva (Enlightenment Being) works with me and will surely make me peaceful and happy. What this Bodhisattva teaches me is because he is also practicing himself, not practicing because he is unwilling to practice.' If one teaches sentient beings as a colleague, they will not ultimately say: 'You don't do it yourself, how can you advise and teach others?' You should consult and receive teachings from others. There are Bodhisattva colleagues, such colleagues are not shown to others. There are Bodhisattvas who are not colleagues, such colleagues are shown to others. There are Bodhisattva colleagues, and colleagues are also shown. There are Bodhisattvas who are not colleagues, and colleagues are not shown either. Those who are not shown to others are the merits of the Bodhisattvas, the merits of abiding in the Bodhisattva path. Bodhisattvas hide their true merits and do not show them to others because inferior sentient beings will be frightened by the profound Dharma. Bodhisattvas think of ways to subdue them, showing themselves to be the same as them, like a Candala (outcaste). Quickly gaining benefits, pacifying afflictions, and subduing them, so they appear the same as them. Showing also as colleagues is to subdue those sentient beings whose roots of goodness are easily shaken. Bodhisattvas show colleagues by abiding in good roots, or superior good roots. Not showing colleagues either is when the mind is self-indulgent, abandoning the benefit of others, starting from various kinds of giving, as mentioned before, up to and including being colleagues in the Paramitas (Perfections). One matures one's own Buddha Dharma and matures sentient beings. This is a brief explanation of the Bodhisattva's good Dharma activities, starting from various kinds of giving, up to and including being colleagues. This is the immeasurable good Dharma Bodhi (Enlightenment) divisions. One should understand the three kinds of actions, the two kinds of superiorities, and the three kinds of purities. Body, speech, and mind actions, these are called actions, supremely wonderful and unblemished. This is called superiority, supremely wonderful. There are three kinds of equality: sentient beings equality, event equality, and time equality. Sentient beings equality is that Bodhisattvas perform giving and other good roots for all sentient beings, not for themselves. Event equality is that Bodhisattvas perform all kinds of good roots such as giving. Time equality is that Bodhisattvas do not leave skillful means, constantly cultivating good roots such as giving at all times, day and night, in this life and the next, without resting the mind. There are four kinds of unblemished: Bodhisattvas cultivate good Dharma with joyful minds, without causing sorrow, suffering, regret, or remorse. Bodhisattvas do not harm others and are not attached to
見不雜惡行。行施等善根。是菩薩一切自己功德。專至顯現堅固顯現。寂滅決定不由於他。行施戒等諸善法。是菩薩不于施等善法而求果報。若轉輪聖王帝釋魔梵。不求他報。不依此等求名利身命。於此等行凈歡喜。俱不惱亂他。專至無依。從施等乃至同事諸善法行。是名無染熾然不動快凈。是名清凈菩薩入凈心地。一切善根熾然不動。是名熾然凈心地。菩薩一切善法不思惟起。是名不動凈心地。菩薩隨所得所修善法則不退轉。于未來世必定不退。如明分月。日夜增長善法不退亦復如是。代究竟地菩薩一生相續若最後身所得善根。是名快凈。于上更無菩薩凈地故。是名三種行二種勝。三種凈當知從檀波羅蜜乃至同事。一切施乃至一切同事。修習清凈如來。具足充滿無上菩提。金剛法身正法久住。果報生。難施乃至難同事。修習清凈如來。平等奇特未曾有法成就。果報生。一切門施乃至一切門同事。修習清凈如來。一切取勝天人供養。果報生。善人施乃至善人同事。修習清凈如來。于無足二足四足多足。色無色想無想非想非非想一切眾生。最上果報生。一切行施乃至一切行同事。修習清凈如來。種種無量功德攝受。三十二大人相。八十隨形好果報生。除惱施乃至除惱同事。修習清凈如來。于菩提樹下。一切魔怨不能傾動
【現代漢語翻譯】 現代漢語譯本 觀察不夾雜惡行的佈施等善行，這是菩薩一切自身的功德，專一精進地顯現，堅定地顯現，寂滅是確定的，不依賴於其他。菩薩奉行佈施、持戒等各種善法，但並不在這些佈施等善法中尋求果報。即使是轉輪聖王（Chakravartin, 統治世界的理想君主）、帝釋（Indra, 眾神之王）、魔（Mara, 阻礙修行的惡魔）、梵天（Brahma, 創造之神），也不尋求其他回報，不依靠這些來追求名利身命，對於這些行為感到清凈歡喜，並且不惱亂他人，專一精進，無所依賴。從佈施等乃至同事（Samānārthatā, 四攝法之一，與他人做相同的事以幫助他們）各種善法之行，這稱為無染、熾然、不動、快速清凈，這稱為清凈菩薩進入清凈心地。一切善根熾盛而不動搖，這稱為熾然凈心地。菩薩一切善法不經思惟自然生起，這稱為不動凈心地。菩薩隨所獲得、所修習的善法則不會退轉，在未來世必定不會退轉，如同明亮的月亮，日夜增長，善法不退轉也是如此。直至究竟地，菩薩一生相續，如果是最後一生所得的善根，這稱為快速清凈。因為之上再沒有菩薩的清凈地，所以這稱為三種行、兩種勝、三種凈。應當知道，從檀波羅蜜（Dānapāramitā, 佈施波羅蜜）乃至同事，一切佈施乃至一切同事，修習清凈如來，具足充滿無上菩提（Anuttarā-samyak-saṃbodhi, 無上正等正覺），金剛法身（Vajra-kāya, 堅不可摧的法身）正法長久住世，果報由此而生。難施乃至難同事，修習清凈如來，平等奇特未曾有法成就，果報由此而生。一切門施乃至一切門同事，修習清凈如來，一切取勝天人供養，果報由此而生。善人施乃至善人同事，修習清凈如來，對於無足、二足、四足、多足，有色、無色、有想、無想、非想非非想一切眾生，最上果報由此而生。一切行施乃至一切行同事，修習清凈如來，種種無量功德攝受，三十二大人相（Mahāpuruṣa-lakṣaṇa, 佛的三十二種殊勝相貌），八十隨形好（Anuvyañjana, 八十種好）果報由此而生。消除煩惱的佈施乃至消除煩惱的同事，修習清凈如來，在菩提樹下，一切魔怨不能動搖。
【English Translation】 English version Observing the practice of generosity and other virtuous deeds without being mixed with evil actions, this constitutes all of the Bodhisattva's own merits, manifested with focused diligence, firmly revealed, with the cessation being definite and not dependent on others. The Bodhisattva practices generosity, discipline, and other virtuous deeds, but does not seek rewards from these acts of generosity and other virtuous deeds. Even the Chakravartin (ideal universal ruler), Indra (king of the gods), Mara (demon of obstruction), and Brahma (creator god) do not seek other rewards, nor do they rely on these to pursue fame, profit, life, but feel pure joy in these actions, and do not disturb others, being focused, diligent, and without reliance. From the practice of generosity and so on, up to and including Samānārthatā (acting in accordance with others), these practices of various virtuous deeds are called undefiled, blazing, immovable, swift purity, and this is called the pure Bodhisattva entering the pure mind-ground. All virtuous roots are blazing and unmoving, and this is called the blazing pure mind-ground. All virtuous deeds of the Bodhisattva arise without deliberation, and this is called the immovable pure mind-ground. The Bodhisattva does not regress from the virtuous dharmas that are obtained and cultivated, and will certainly not regress in future lives, just like the bright moon, growing day and night, so too is the non-regression of virtuous dharmas. Until the ultimate ground, the Bodhisattva continues throughout life, and if it is the virtuous root obtained in the last life, this is called swift purity. Because there is no purer ground for the Bodhisattva above this, it is called the three practices, two superiorities, and three purities. It should be known that from Dānapāramitā (perfection of generosity) up to and including Samānārthatā, all generosity up to and including all Samānārthatā, cultivating the pure Tathāgata (Thus Come One), fully endowed with unsurpassed Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), the Vajra-kāya (diamond body) of the Dharma enduring for a long time, the fruit of this arises. Difficult generosity up to difficult Samānārthatā, cultivating the pure Tathāgata, achieving equal, unique, and unprecedented dharmas, the fruit of this arises. All-door generosity up to all-door Samānārthatā, cultivating the pure Tathāgata, all victorious devas and humans making offerings, the fruit of this arises. Generosity of virtuous people up to Samānārthatā of virtuous people, cultivating the pure Tathāgata, for all sentient beings without feet, with two feet, with four feet, with many feet, with form, without form, with thought, without thought, neither with thought nor without thought, the supreme fruit arises. All actions of generosity up to all actions of Samānārthatā, cultivating the pure Tathāgata, various immeasurable merits are embraced, the thirty-two Mahāpuruṣa-lakṣaṇa (major marks of a great man), and the eighty Anuvyañjana (minor marks), the fruit of this arises. Removing afflictions through generosity up to removing afflictions through Samānārthatā, cultivating the pure Tathāgata, under the Bodhi tree, all demonic obstacles cannot shake him.
。果報生。此世他世樂施乃至此世他世樂同事。修習清凈如來。最勝禪解脫三昧正受安樂。果報生。清凈施乃至清凈同事。修習清凈如來。一切種凈。所謂四種身凈緣凈心凈智凈。果報生。三不護十力四無畏三念處。一切不共佛法清凈。果報生。是名菩薩施等。善法果報無上無量。菩薩無罪行之所出生。 大正藏第 30 冊 No. 1581 菩薩地持經
菩薩地持經卷第八
北涼中印度三藏曇無讖于姑藏譯菩薩地持菩提分品之餘
◎云何菩薩壞佛法者除其暴害。處中者令入。已入者令熟。已熟者令解脫。是菩薩於此四種成就眾生。當知略說六種巧方便。一者隨順。二者立要。三者異相。四者逼迫。五者報恩。六者清凈。菩薩隨順巧方便者。是菩薩欲為眾生說法。先如是柔軟身口行。以施將順自舍恚恨。除恚恨已。彼生愛敬樂欲聞法。然後乃為如應說法。易入易解。時說次第諦不顛倒。以義饒益而為說法忍。諸問答調伏眾生。第一利益哀愍成就。若以神力示現他心而為說法。或請餘人。令種種現化調伏眾生。若有略說義饒益論廣為分別。若廣大論能為略說。授彼令誦自恣問難。彼受誦已廣為說義。以一切緣三昧度門隨順教授。隨順教誡攝取眾生。令其行義。彼諸眾生於如來說甚深微妙空相應
【現代漢語翻譯】 現代漢語譯本：果報生起，導致此生和來世都樂於佈施，乃至此生和來世都樂於同事（共同修行）。修習清凈的如來，最殊勝的禪定解脫三昧正受安樂。果報生起，導致清凈的佈施乃至清凈的同事，修習清凈的如來，一切種類的清凈，即四種身凈（身業清凈）、緣凈（所緣清凈）、心凈（心意清凈）、智凈（智慧清凈）。果報生起，導致三不護（身不護、口不護、意不護）、十力（如來十種力）、四無畏（如來四種無所畏懼的自信）、三念處（如來三種念住）。一切不共佛法清凈。果報生起，這稱為菩薩的佈施等善法果報，無上無量，菩薩是無罪之行所出生的。 《菩薩地持經》卷第八 北涼中印度三藏曇無讖于姑藏譯《菩薩地持菩提分品》之餘 如何菩薩去除那些破壞佛法者的暴行和傷害，對於處在中間狀態的人，引導他們進入佛法，對於已經進入佛法的人，使他們成熟，對於已經成熟的人，使他們解脫。這是菩薩成就眾生的四種方式。應當知道，簡略地說有六種巧妙方便：一是隨順，二是立要（設立要約），三是異相（示現不同相），四是逼迫，五是報恩，六是清凈。菩薩的隨順巧方便是：菩薩想要為眾生說法，先以柔軟的身口行為之，以佈施來調順，自己捨棄嗔恚和怨恨。去除嗔恚和怨恨后，眾生就會生起愛敬之心，樂於聽聞佛法。然後才為他們如應說法，容易進入，容易理解。按時說法，次第分明，真諦不顛倒，以義理饒益而為說法，忍受各種問答，調伏眾生，成就第一利益和哀愍。如果以神通力示現他心而為說法，或者請其他人，令其種種現化來調伏眾生。如果有人略說義理饒益的論，就廣為分別解說；如果有人廣說的論，就能夠為他略說。教導他們受持背誦，允許他們隨意問難。他們受持背誦后，就廣為他們解說義理。以一切因緣、三昧度門隨順教授，隨順教誡，攝取眾生，令他們行義。這些眾生對於如來說甚深微妙空相應的
【English Translation】 English version: The arising of karmic retribution leads to joy in giving in this life and the next, and even joy in practicing together (sameness in conduct) in this life and the next. Cultivating the pure Tathagata, the most supreme dhyana (meditation) liberation, samadhi (state of meditative consciousness), right reception, and happiness. The arising of karmic retribution leads to pure giving and even pure sameness in conduct. Cultivating the pure Tathagata, all kinds of purity, namely the four kinds of body purity (purity of bodily actions), condition purity (purity of conditions), mind purity (purity of mind), and wisdom purity (purity of wisdom). The arising of karmic retribution leads to the three non-protections (non-protection of body, speech, and mind), the ten powers (ten powers of a Tathagata), the four fearlessnesses (four kinds of fearlessness of a Tathagata's confidence), and the three establishments of mindfulness (three kinds of mindfulness of a Tathagata). All the unique Buddha-dharmas are pure. The arising of karmic retribution, this is called the unsurpassed and immeasurable good karmic retribution of a Bodhisattva's giving, etc. The Bodhisattva is born from actions free of faults. Bodhisattva-bhumi-sutra, Volume 8 Translated by Tripitaka Dharmaraksa from Central India of Northern Liang in Guzang, remaining sections of Bodhisattva-bhumi-bodhi-bhaga How does a Bodhisattva remove the violence and harm of those who destroy the Buddha-dharma, guide those in an intermediate state to enter the Dharma, mature those who have already entered, and liberate those who have already matured? These are the four ways a Bodhisattva accomplishes sentient beings. It should be known that there are, briefly speaking, six skillful means: first, compliance; second, establishing agreements; third, showing different appearances; fourth, compelling; fifth, repaying kindness; and sixth, purity. The Bodhisattva's skillful means of compliance is: when a Bodhisattva wants to teach the Dharma to sentient beings, they first act with gentle body, speech, and mind, using giving to harmonize, abandoning anger and resentment themselves. After removing anger and resentment, sentient beings will develop love and respect, and be happy to hear the Dharma. Then, they teach the Dharma appropriately, easily entered and easily understood. They teach the Dharma on time, with clear order, the true meaning not inverted, benefiting with reason, enduring various questions and answers, subduing sentient beings, and accomplishing the foremost benefit and compassion. If they show others' minds with supernatural powers to teach the Dharma, or invite others to manifest various transformations to subdue sentient beings. If someone briefly speaks on a doctrine that benefits with reason, they explain it broadly; if someone speaks broadly, they can summarize it for them. They teach them to receive and recite, allowing them to ask questions freely. After they receive and recite, they explain the meaning broadly for them. They teach and instruct in accordance with all conditions, samadhi (state of meditative consciousness) doors of deliverance, complying with teachings, gathering sentient beings, and causing them to practice righteousness. These sentient beings, regarding the Tathagata, say that the profound and subtle is in accordance with emptiness.
經。如其旨趣。彼經中說。離自性法及離諸事不起不滅。如虛空如幻如夢。不知義者聞則驚怖。謗彼深經言非佛說。菩薩為彼眾生隨順巧便。于彼深經如來旨趣。隨順其義分別解說而攝取之。如是隨順為彼說言。彼經不說一切都無所有。但言說我自性空無所有。是名離自性離言說。有事依言事轉。是故言說有自性。亦非第一義。有彼自性。是故說言離一切事。言說自性。從本已來一切都無所有。云何有生有滅。是故說言不生不滅。譬如虛空有種種色及諸色業。悉容受彼為作依處。謂虛空行住去來屈申俯仰。又如除彼色及色業。已謂無色自性分。名清凈虛空。如虛空處色等業轉離言說事。種種施設言說妄想虛偽隨轉亦復如是。又如虛空容色等業。離言說法容受妄想亦復如是。若菩薩以智慧。除一切言說所起。邪惑妄想諸虛偽轉。是菩薩以第一聖智離言說事。一切言說自性非性。如虛空清凈。亦非彼展轉有餘自性。是故一切諸法。譬如虛空譬如幻。不如事有亦非一切都無幻事。如是一切法不如言說。愚癡計有亦非一切都無所有。第一義離言說自性。如是方便入非有亦非無。是故知如幻故說如幻。如是菩薩於一切法界。不取不捨不增不減亦無所壞。如實了知。如其所知為人顯示。是名菩薩隨順巧方便。云何菩薩立要巧方便。
若有眾生來從菩薩。求索十種資生眾具。為立要言。汝能供養父母沙門婆羅門。廣說如上。乃至受戒。若能如是我當施汝。如其不能則不施與。所謂田宅市肆官爵國土錢財六畜工巧醫方。若結婚姻。若食不食。所作同事。爾時菩薩為立要言。汝能供養父母。乃至受戒。我當施汝飲食。乃至同事。複次菩薩。若有眾生犯罪謀逆。作不饒益事。為他殺縛斷截捶打。毀辱呵責驅出質債。為他所執。爾時菩薩為立要言。汝能供養父母。乃至受戒。我當救汝令脫眾難。複次若有眾生王賊水火人及非人不活惡名諸恐怖等。爾時菩薩為立要言。汝能供養父母。乃至受戒。我當救汝令脫恐怖。若有眾生欲恩愛集會遠離怨憎。爾時菩薩為立要言。汝能供養父母。乃至受戒。我當方便從汝所愿。複次若有眾生疾病困厄。爾時菩薩為立要言。汝能供養父母。乃至受戒。我當令汝病苦得除。菩薩如是立要已。彼諸眾生疾修善法遠離諸惡得隨所欲。是名菩薩立要巧方便。若菩薩與眾生立要已。彼諸眾生不隨要者。如上所許亦不施之。為度彼故非不欲與。諸難恐怖及諸病苦。愛念和合。不愛別離。為度彼故一切放舍。示作如是決定之相。非其實心有放舍念。漸漸要令斷不善法建立善法。若復眾生無所須欲亦無眾難。乃至無病。而與菩薩先為親厚。隨
【現代漢語翻譯】 現代漢語譯本： 如果有眾生前來向菩薩請求十種生活所需的物資，菩薩會先提出一個條件：『你能夠供養父母、沙門（Shramana，指出家修道者）、婆羅門（Brahman，指祭司）嗎？』（像前面說的那樣詳細解釋），乃至受持戒律。如果能夠做到這些，我就施捨給你；如果不能，我就不施捨。這些物資包括田地住宅、市場店舖、官職爵位、國土、錢財、六畜、工巧技藝、醫療方法，以及婚姻嫁娶，還有食物（可以吃的）和非食物（不可以吃的），以及共同從事的事務。這時，菩薩會提出條件：『你能夠供養父母，乃至受持戒律，我就施捨給你飲食，乃至共同從事的事務。』 再者，如果有眾生犯罪作亂，做出沒有益處的事情，遭受他人殺害、捆綁、截肢、捶打，或者被譭謗侮辱、呵斥責罵、驅逐、抵押債務，或者被他人抓捕。這時，菩薩會提出條件：『你能夠供養父母，乃至受持戒律，我就救你脫離這些苦難。』 再者，如果有眾生遭遇國王、盜賊、水災、火災、人禍以及非人（指鬼神等）的災害，面臨死亡，或者名聲不好，以及各種恐怖的事情。這時，菩薩會提出條件：『你能夠供養父母，乃至受持戒律，我就救你脫離這些恐怖。』 如果有眾生想要得到恩愛和合，遠離怨恨憎惡。這時，菩薩會提出條件：『你能夠供養父母，乃至受持戒律，我就想辦法讓你如願以償。』 再者，如果有眾生被疾病困擾。這時，菩薩會提出條件：『你能夠供養父母，乃至受持戒律，我就讓你解除病苦。』 菩薩這樣提出條件后，那些眾生迅速修習善法，遠離各種惡行，從而得到自己想要的。這叫做菩薩提出條件，巧妙方便地度化眾生。如果菩薩與眾生提出條件后，那些眾生不遵守條件，那麼菩薩就不會像之前承諾的那樣施捨給他們。爲了度化他們，並非是不想給予，而是爲了讓他們斷除不善之法，建立善良之法，所以才暫時放下那些苦難、恐怖、疾病、愛念和合、不愛別離等，示現出一種決定的態度，並非真的有捨棄的念頭。逐漸引導他們斷除不善之法，建立善良之法。如果還有眾生沒有什麼需求，也沒有什麼苦難，乃至沒有疾病，只是因為先前與菩薩關係親近，就隨意……
【English Translation】 English version: If there are sentient beings who come to a Bodhisattva seeking the ten kinds of necessities for life, the Bodhisattva will first set a condition: 'Can you support your parents, Shramanas (Shramana, ascetics) and Brahmins (Brahman, priests)?' (explaining in detail as mentioned before), and even uphold the precepts. If you can do these things, I will give to you; if you cannot, I will not give. These necessities include fields and residences, market shops, official positions and ranks, lands, money, livestock, skillful crafts, medical methods, as well as marriage, and food (what can be eaten) and non-food (what cannot be eaten), and jointly undertaken affairs. At this time, the Bodhisattva will set a condition: 'If you can support your parents, and even uphold the precepts, I will give you food and drink, and even jointly undertaken affairs.' Furthermore, if there are sentient beings who commit crimes and cause disturbances, doing things that are not beneficial, suffering from being killed, bound, amputated, beaten, or being slandered and insulted, scolded and rebuked, expelled, mortgaged for debts, or being captured by others. At this time, the Bodhisattva will set a condition: 'If you can support your parents, and even uphold the precepts, I will save you from these difficulties.' Furthermore, if there are sentient beings who encounter disasters from kings, thieves, floods, fires, human calamities, and non-humans (referring to ghosts and spirits), facing death, or having a bad reputation, and various terrifying things. At this time, the Bodhisattva will set a condition: 'If you can support your parents, and even uphold the precepts, I will save you from these terrors.' If there are sentient beings who want to obtain loving-kindness and harmony, and stay away from hatred and resentment. At this time, the Bodhisattva will set a condition: 'If you can support your parents, and even uphold the precepts, I will find a way to fulfill your wishes.' Furthermore, if there are sentient beings who are troubled by illness. At this time, the Bodhisattva will set a condition: 'If you can support your parents, and even uphold the precepts, I will relieve you of your suffering from illness.' After the Bodhisattva sets these conditions, those sentient beings quickly cultivate good deeds, stay away from various evil actions, and thus obtain what they want. This is called the Bodhisattva setting conditions, skillfully and expediently liberating sentient beings. If the Bodhisattva sets conditions with sentient beings, and those sentient beings do not abide by the conditions, then the Bodhisattva will not give to them as previously promised. In order to liberate them, it is not that they do not want to give, but in order to let them cut off unwholesome dharmas and establish wholesome dharmas, they temporarily put aside those difficulties, terrors, illnesses, loving thoughts and harmony, separation from what is not loved, and demonstrate a determined attitude, not really having the thought of abandoning. Gradually guide them to cut off unwholesome dharmas and establish wholesome dharmas. If there are also sentient beings who have no needs, no difficulties, and even no illnesses, just because they were previously close to the Bodhisattva, they casually...
宜勸導令修善法。所謂供養父母。乃至持戒。若彼眾生不隨其教。爾時菩薩現瞋責相。為度彼故。心無恚恨于諸所作悉現乖異。為度彼故。非實違背。或現加彼不饒益事。欲度彼故。非其實心。菩薩方便現此異相。欲令眾生修諸善法斷不善法。是名菩薩異相巧方便。云何菩薩現逼迫巧方便。若菩薩為主為王。于自眷屬作如是教。若我眷屬有不供養父母。乃至犯戒者。我當斷其供給。或加謫罰或至驅擯。立一士夫常令伺察。彼諸眾生以恐怖故。勤修善法斷不善法彼雖不樂強逼令修。是名菩薩逼迫巧方便。
云何菩薩報恩巧方便。若菩薩先於眾生施諸恩分若施財物。若度眾難若度恐怖。和其所念離所不念。救療眾病令得安樂。眾生知恩欲報德者。爾時菩薩勸令修善。不須世間財利酬報。報之大者。當供養父母乃至持戒。求報恩者令其行善。是名菩薩報恩巧方便。
云何菩薩清凈巧方便。住究竟地菩薩。凈菩薩道生兜率天。眾生念言。某菩薩生兜率天。不久當下生閻浮提。當成如來無上等覺令我愛樂。莫令不樂彼所生處。我亦隨生。無量眾生樂修是愿。又復菩薩。從兜率天來生世間。若生王宮若婆羅門家。舍上妙樂出家學道。令諸眾生舍離憍慢。又于樹下苦行六年。令餘眾生信苦行者斷其信樂。又復既成無上菩
【現代漢語翻譯】 現代漢語譯本： 應勸導他們修行善法，例如供養父母，乃至持戒。如果那些眾生不聽從教導，這時菩薩就顯現出嗔怒責備的相貌，這是爲了度化他們，心中並沒有嗔恨。對於所做的一切，都顯現出不協調、不一致的樣子，這也是爲了度化他們，並非真的違背。或者顯現出對他們施加不利的事情，這也是爲了度化他們，並非是菩薩的真心。菩薩用方便法門顯現出這些不同的相貌，是爲了讓眾生修行各種善法，斷除不善之法。這叫做菩薩的異相巧方便。
什麼是菩薩的逼迫巧方便呢？如果菩薩作為首領或國王，對自己的眷屬這樣教導：『如果我的眷屬有不供養父母，乃至違犯戒律的人，我就斷絕對他們的供給，或者加以責罰，甚至驅逐出去。』設立一個士夫，經常讓他觀察這些情況。那些眾生因為害怕的緣故，勤奮地修行善法，斷除不善之法。他們雖然不情願，但被強迫著去修行。這叫做菩薩的逼迫巧方便。
什麼是菩薩的報恩巧方便呢？如果菩薩先前對眾生施予各種恩惠，或者施捨財物，或者幫助他們度過災難，或者幫助他們脫離恐怖，使他們的想法和諧，遠離他們不喜歡的，救治他們的疾病，使他們得到安樂。眾生知道菩薩的恩德，想要報答恩情，這時菩薩就勸導他們修行善法，不需要世間的財物利益來酬謝報答。最大的報答，應當是供養父母，乃至持戒。讓想要報恩的人去行善，這叫做菩薩的報恩巧方便。
什麼是菩薩的清凈巧方便呢？住在究竟地的菩薩，清凈菩薩道，往生到兜率天（Tushita Heaven，欲界天之一，彌勒菩薩所在之處）。眾生想到：『某位菩薩往生到兜率天了，不久之後將會下生到閻浮提（Jambudvipa，我們所居住的這個世界），將會成就如來無上等正覺，讓我愛慕欣樂。不要讓我不愛慕欣樂他所出生的地方，我也要跟隨他一起往生。』無數的眾生樂於修習這個願望。菩薩又從兜率天來到世間，或者出生在王宮，或者出生在婆羅門家，捨棄美好的快樂，出家學道，讓各種眾生舍離驕慢。又在樹下苦行六年，讓其餘的眾生相信苦行的人，斷除他們對安樂的信樂。又已經成就了無上菩提 English version: They should be encouraged to cultivate good deeds, such as providing for parents and upholding precepts. If those beings do not follow the teachings, then the Bodhisattva manifests an appearance of anger and rebuke. This is to liberate them, and there is no hatred in the heart. For everything that is done, a discordant and inconsistent appearance is shown. This is also to liberate them, and it is not a real contradiction. Or, they may appear to inflict unfavorable things on them. This is also to liberate them, and it is not the Bodhisattva's true intention. The Bodhisattva uses expedient means to manifest these different appearances in order to make sentient beings cultivate all kinds of good deeds and cut off unwholesome deeds. This is called the Bodhisattva's skillful means of different appearances.
What is the Bodhisattva's skillful means of coercion? If the Bodhisattva is a leader or a king, he teaches his family members in this way: 'If any of my family members do not provide for their parents, or violate the precepts, I will cut off their supplies, or punish them, or even expel them.' Establish a man to constantly observe these situations. Those beings, out of fear, diligently cultivate good deeds and cut off unwholesome deeds. Although they are unwilling, they are forced to cultivate. This is called the Bodhisattva's skillful means of coercion.
What is the Bodhisattva's skillful means of repaying kindness? If the Bodhisattva has previously bestowed various favors on sentient beings, or given them wealth, or helped them overcome disasters, or helped them escape from fear, harmonized their thoughts, kept them away from what they dislike, healed their diseases, and made them happy. When sentient beings know the Bodhisattva's kindness and want to repay the favor, the Bodhisattva encourages them to cultivate good deeds, and does not need worldly wealth and benefits to repay. The greatest repayment should be to provide for parents and uphold precepts. Let those who want to repay kindness do good deeds. This is called the Bodhisattva's skillful means of repaying kindness.
What is the Bodhisattva's skillful means of purity? A Bodhisattva who dwells in the ultimate ground, purifies the Bodhisattva path, and is reborn in Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides). Sentient beings think: 'That Bodhisattva has been reborn in Tushita Heaven, and will soon be born in Jambudvipa (Jambudvipa, the world we live in), and will attain Anuttara-Samyak-Sambodhi as a Tathagata, making me love and rejoice. Do not let me not love and rejoice in the place where he is born, and I will also be reborn with him.' Countless sentient beings are happy to cultivate this wish. Moreover, the Bodhisattva comes from Tushita Heaven to be born in the world, either in a royal palace or in a Brahmin family, abandoning wonderful happiness, leaving home to study the Way, causing all kinds of sentient beings to abandon pride and arrogance. He also practiced asceticism under a tree for six years, causing the remaining sentient beings to believe in ascetics and cut off their faith in happiness. He has already attained Anuttara-Samyak-Sambodhi
【English Translation】 Should encourage them to cultivate good dharmas, such as making offerings to parents, and even upholding precepts. If those sentient beings do not follow the teachings, then the Bodhisattva manifests an appearance of anger and rebuke. This is for the sake of liberating them, and there is no hatred in the heart. For all that is done, a discordant and inconsistent appearance is shown. This is also for the sake of liberating them, and it is not a real contradiction. Or, they may appear to inflict unfavorable things on them. This is also for the sake of liberating them, and it is not the Bodhisattva's true intention. The Bodhisattva uses expedient means to manifest these different appearances in order to make sentient beings cultivate all kinds of good dharmas and cut off unwholesome dharmas. This is called the Bodhisattva's skillful means of different appearances. What is the Bodhisattva's skillful means of coercion? If the Bodhisattva is a leader or a king, he teaches his family members in this way: 'If any of my family members do not make offerings to their parents, or violate the precepts, I will cut off their supplies, or punish them, or even expel them.' Establish a man to constantly observe these situations. Those beings, out of fear, diligently cultivate good dharmas and cut off unwholesome dharmas. Although they are unwilling, they are forced to cultivate. This is called the Bodhisattva's skillful means of coercion. What is the Bodhisattva's skillful means of repaying kindness? If the Bodhisattva has previously bestowed various favors on sentient beings, or given them wealth, or helped them overcome disasters, or helped them escape from fear, harmonized their thoughts, kept them away from what they dislike, healed their diseases, and made them happy. When sentient beings know the Bodhisattva's kindness and want to repay the favor, the Bodhisattva encourages them to cultivate good dharmas, and does not need worldly wealth and benefits to repay. The greatest repayment should be to make offerings to parents and uphold precepts. Let those who want to repay kindness do good dharmas. This is called the Bodhisattva's skillful means of repaying kindness. What is the Bodhisattva's skillful means of purity? A Bodhisattva who dwells in the ultimate ground, purifies the Bodhisattva path, and is reborn in Tushita Heaven (Tushita Heaven, one of the heavens in the Desire Realm, where Maitreya Bodhisattva resides). Sentient beings think: 'That Bodhisattva has been reborn in Tushita Heaven, and will soon be born in Jambudvipa (Jambudvipa, the world we live in), and will attain Anuttara-Samyak-Sambodhi as a Tathagata, making me love and rejoice. Do not let me not love and rejoice in the place where he is born, and I will also be reborn with him.' Countless sentient beings are happy to cultivate this wish. Moreover, the Bodhisattva comes from Tushita Heaven to be born in the world, either in a royal palace or in a Brahmin family, abandoning wonderful happiness, leaving home to study the Way, causing all kinds of sentient beings to abandon pride and arrogance. He also practiced asceticism under a tree for six years, causing the remaining sentient beings to believe in ascetics and cut off their faith in happiness. He has already attained Anuttara-Samyak-Sambodhi
提。令餘眾生堅固信樂同求佛道。又成佛已。默然待請。為令眾生敬重法故。梵天勸請然後乃說。又以佛眼觀察世間。莫令眾生作是謗言。但以梵天勸請力故。非是如來大悲故說。為除眾生邪攝受故轉正法輪。諸餘世間所未曾轉。及制戒律。是名菩薩清凈巧方便。如是巧方便無餘無上。是名菩薩六種巧方便。略說廣說。壞法眾生除其暴害。處中者令入佛法。入者令熟熟令解脫。無餘無上。是名菩薩巧方便。
云何菩薩陀羅尼略說四種。一者法陀羅尼。二者義陀羅尼。三者咒術陀羅尼。四者得菩薩忍陀羅尼。云何法陀羅尼。菩薩得如是憶念智慧力。于未曾所聞未曾修習名句味身。次第莊嚴次第所應。無量章句。經無量劫憶持不忘。云何義陀羅尼。如前所說。於此諸法無量義趣。未曾讀誦未曾修習。經無量劫憶持不忘。云何咒術陀羅尼。菩薩得如是三昧力。以咒術章句。為眾除患。第一神驗。種種災患悉令消滅。云何得菩薩忍陀羅尼。菩薩精勤修習。因起智慧。獨一靜處。燕默少言亦不遊行。知量而食不雜種食。常一坐食思惟禪定少睡眠多覺悟。于如來所說得菩薩忍咒術。所謂。
伊致 密緻 吉胝鼻 羼提跛大㗩波呵(㗩音穌急反)
於此諸咒術章句義思量觀察。如是咒術章句。如是正思惟。如此義
【現代漢語翻譯】 現代漢語譯本： 提（提出問題）。爲了讓其他眾生堅定地信奉和喜好，共同尋求成佛之道。並且成佛之後，默然等待請求，爲了讓眾生敬重佛法。大梵天勸請之後才開始說法。又用佛眼觀察世間，不要讓眾生產生這樣的誹謗之言：『只是因為大梵天勸請的力量，並非是如來大慈大悲才說法。』爲了去除眾生的邪見和錯誤的接受，才轉動正法輪，這是其他世間從未有過的。以及制定戒律。這叫做菩薩清凈巧妙的方便。這樣的巧妙方便是無與倫比、至高無上的。這叫做菩薩的六種巧妙方便。簡略地說，廣泛地說，對於破壞佛法的眾生，去除他們的暴行和傷害；對於處在中間狀態的眾生，讓他們進入佛法；對於已經進入佛法的眾生，讓他們成熟，成熟后讓他們解脫。這是無與倫比、至高無上的菩薩巧妙方便。
什麼是菩薩的陀羅尼？簡略地說有四種：一是法陀羅尼，二是義陀羅尼，三是咒術陀羅尼，四是得菩薩忍陀羅尼。什麼是法陀羅尼？菩薩得到這樣的憶念智慧力，對於從未聽過、從未修習的名句味身，次第莊嚴，次第相應，無量的章句，經過無量劫憶持不忘。什麼是義陀羅尼？如前面所說，對於這些法無量的意義和趣味，從未讀誦、從未修習，經過無量劫憶持不忘。什麼是咒術陀羅尼？菩薩得到這樣的三昧力，用咒術章句，為眾生去除疾病，效果非常顯著，各種災難疾病都能夠消除。如何得到菩薩忍陀羅尼？菩薩精勤修習，因為修行而生起智慧，獨自一人在安靜的地方，沉默少言也不喧譁，適量飲食不吃雜食，經常一次性吃完，思惟禪定少睡眠多覺悟。對於如來說的，得到菩薩忍的咒術，內容是：
伊致 密緻 吉胝鼻 羼提跛大㗩波呵（㗩音sū jí fǎn）
對於這些咒術章句的意義進行思量和觀察。這樣的咒術章句，這樣的正確思惟，就是這樣的意義。
【English Translation】 English version: Question: To encourage other beings to firmly believe and rejoice, and together seek the path to Buddhahood. Furthermore, after attaining Buddhahood, remaining silent and awaiting an invitation, in order to cause beings to respect the Dharma. Only after Brahma (a deity in Hinduism and Buddhism) urges one to speak does one begin to teach. Also, observing the world with the Buddha-eye, lest beings make such slanderous remarks: 'It is only because of the power of Brahma's urging, not because of the Tathagata's (another name for Buddha) great compassion, that he speaks.' In order to remove beings' wrong views and incorrect acceptance, one turns the Dharma wheel (the teaching of the Buddha), which has never been turned in other worlds. And one establishes precepts and rules. This is called the Bodhisattva's (an enlightened being) pure and skillful means. Such skillful means are unparalleled and supreme. These are called the six skillful means of the Bodhisattva. Briefly speaking, broadly speaking, for beings who destroy the Dharma, one removes their violence and harm; for beings in an intermediate state, one leads them into the Buddha-Dharma; for those who have entered, one causes them to mature, and after maturation, one liberates them. This is the unparalleled and supreme skillful means of the Bodhisattva.
What are the Bodhisattva's Dharanis (a type of mantra or incantation)? Briefly speaking, there are four types: first, Dharma Dharani; second, Meaning Dharani; third, Mantra Dharani; fourth, Obtaining Bodhisattva's Patience Dharani. What is Dharma Dharani? The Bodhisattva obtains such power of memory and wisdom that, for names, phrases, tastes, and bodies never heard or practiced, in proper order and arrangement, countless verses, after countless kalpas (an extremely long period of time), are remembered without forgetting. What is Meaning Dharani? As mentioned before, for these Dharmas, countless meanings and interests, never read or practiced, after countless kalpas, are remembered without forgetting. What is Mantra Dharani? The Bodhisattva obtains such Samadhi (a state of meditative consciousness) power that, with mantra verses, one removes diseases for beings, with the most divine efficacy, and all kinds of disasters and illnesses are eliminated. How to obtain Bodhisattva's Patience Dharani? The Bodhisattva diligently practices, and from practice arises wisdom, alone in a quiet place, silent and speaking little, not noisy, eating in moderation, not eating mixed foods, often eating in one sitting, contemplating meditation, sleeping little and being mostly awake. For what the Tathagata said, one obtains the Bodhisattva's Patience Mantra, which is:
伊致 (Yī zhì) 密緻 (Mì zhì) 吉胝鼻 (Jí zhī bí) 羼提跛大㗩波呵 (Chàntí bǒ dà suō pō hē) (㗩音sū jí fǎn)
For the meanings of these mantra verses, contemplate and observe. Such mantra verses, such correct contemplation, is such meaning.
尚不自聞。何有所得。如咒術章句。義不可得。是則無義。如是諸義。所謂無義。是故亦無餘義可求。如是名為善解咒術句義。善解咒術句義者。以如是義。比知一切諸法義。皆悉善知不從他聞。又知一切言說。一切法自性。義不可得。以此等無言說自性義。則知一切諸法自性義。是名第一義最勝義。得最上歡喜。是菩薩得此陀羅尼咒術處。名得菩薩忍。得此忍者。不久當得凈心增上解行地忍。是名菩薩得菩薩忍陀羅尼。彼法陀羅尼。義陀羅尼。菩薩是度初阿僧祇劫入凈心地所得。必定不動最勝最妙。若中間所得。或因願力。或禪定力。不定不任亦不勝妙。如法義陀羅尼。咒術陀羅尼亦如是。得菩薩忍陀羅尼。如前所說。如是一切陀羅尼具四功德者。乃能得之非不具足。云何為四。一者不習愛慾。二者不嫉彼勝。三者一切所求等施無悔。四者樂法深樂菩薩藏。及摩得勒伽藏。
云何為菩薩愿。略說五種。一者發心愿。二者生愿。三者境界愿。四者平等愿。五者大愿。彼菩薩初發無上菩提心。是名發心愿。愿未來世為眾生故隨善趣生。是名生愿。愿正觀諸法無量等諸善根。思惟境界。是名境界愿。愿未來世一切菩薩善攝事。是名菩薩平等愿。大愿者。即平等愿。又說十種大愿。一者愿一切種供養無量諸佛。二者愿
【現代漢語翻譯】 現代漢語譯本 尚且不能自己聽聞，又有什麼可以獲得呢？比如咒語術法的章節語句，其意義不可理解，那就是沒有意義。像這樣的各種意義，都可說是沒有意義。因此，也沒有其他的意義可以去尋求。這樣就叫做善於理解咒語術法的語句意義。善於理解咒語術法的語句意義的人，用這樣的意義，來比照了解一切諸法的意義，都能完全知曉，不是從他人那裡聽來的。並且知道一切言說，一切法的自性，其意義都不可得。用這些沒有言說自性的意義，就能知道一切諸法的自性意義。這叫做第一義，最殊勝的意義，得到最上的歡喜。這是菩薩得到這種陀羅尼咒術的境界，叫做得到菩薩的安忍。得到這種安忍者，不久將會得到凈心增上解行地忍。這叫做菩薩得到菩薩安忍陀羅尼。這種法陀羅尼，義陀羅尼，菩薩是在度過最初的阿僧祇劫進入凈心地時所得到的，必定不動搖，最殊勝最微妙。如果在中間得到的，或是因為願力，或是禪定力，就不穩定，不堅定，也不殊勝微妙。如法義陀羅尼，咒術陀羅尼也是這樣。得到菩薩安忍陀羅尼，如前面所說。像這樣一切具足四種功德的陀羅尼，才能得到，不具足就不能得到。什麼是四種功德呢？一是不要習染愛慾，二是不嫉妒他人勝過自己，三是對一切所求都平等施捨，沒有後悔，四是喜愛佛法，深深喜愛菩薩藏以及摩得勒伽藏（梵文Mātṛka的音譯，意為『本母』，指構成佛教經論的綱要或名目）。
什麼是菩薩的愿呢？簡略地說有五種：一是發心愿，二是生愿，三是境界愿，四是平等愿，五是大愿。菩薩最初發起無上菩提心，這叫做發心愿。愿未來世爲了眾生的緣故，隨順善趣而生，這叫做生愿。愿正確地觀察諸法，以及無量等等的各種善根，思惟境界，這叫做境界愿。愿未來世一切菩薩都能很好地攝受事務，這叫做菩薩平等愿。大愿，就是平等愿。又說了十種大愿：一是愿用一切種類供養無量諸佛，二是愿...
【English Translation】 English version Furthermore, one cannot even hear it oneself. What can be obtained? It is like the chapters and verses of mantras, whose meaning cannot be understood, which means they are without meaning. Such meanings, all are said to be without meaning. Therefore, there is no other meaning to seek. This is called skillfully understanding the meaning of mantra verses. One who skillfully understands the meaning of mantra verses uses such meaning to compare and understand the meaning of all dharmas, knowing them completely, not hearing them from others. And knowing all speech, the self-nature of all dharmas, whose meaning cannot be obtained. With these meanings of non-speech self-nature, one knows the self-nature meaning of all dharmas. This is called the first meaning, the most supreme meaning, obtaining the highest joy. This is the state where a Bodhisattva obtains this Dharani mantra, called obtaining the Bodhisattva's patience (忍, forbearance). One who obtains this patience will soon obtain the patience of pure mind, increased understanding, practice, and ground. This is called the Bodhisattva obtaining the Bodhisattva's patience Dharani. This Dharma Dharani, meaning Dharani, is obtained by the Bodhisattva upon entering the pure mind ground after passing through the first asamkhya kalpa (阿僧祇劫, countless eons), being certain, unmoving, most supreme, and most wonderful. If obtained in between, either through the power of vows or the power of meditation, it is unstable, not firm, and not supremely wonderful. The Dharma meaning Dharani, and the mantra Dharani are also like this. Obtaining the Bodhisattva's patience Dharani is as previously described. Like this, all Dharanis possessing four merits can be obtained; those without them cannot. What are the four? First, not being accustomed to desire and lust. Second, not being jealous of others' superiority. Third, equally giving all that is requested without regret. Fourth, delighting in the Dharma, deeply delighting in the Bodhisattva's treasury and the Matrika (摩得勒伽) treasury.
What are the Bodhisattva's vows? Briefly speaking, there are five: first, the vow of aspiration; second, the vow of birth; third, the vow of realm; fourth, the vow of equality; fifth, the great vow. The Bodhisattva initially generates the unsurpassed Bodhi mind; this is called the vow of aspiration. Vowing to be born in future lives in good realms for the sake of sentient beings; this is called the vow of birth. Vowing to correctly observe all dharmas and countless good roots, contemplating the realm; this is called the vow of realm. Vowing that all Bodhisattvas in future lives can well manage affairs; this is called the Bodhisattva's vow of equality. The great vow is the vow of equality. Furthermore, ten great vows are spoken of: first, vowing to offer all kinds of offerings to countless Buddhas; second, vowing to...
護持一切諸佛正法。三者愿通達諸佛正法。四者愿生兜率天。乃至般涅槃。五者願行菩薩一切種正行。六者愿成熟一切眾生。七者愿一切世界悉能現化。八者愿一切菩薩。一心方便以大乘度。九者愿一切正方便無礙。十者愿成無上正覺。
云何菩薩空三昧。菩薩離一切言說自性。觀無言說自性心住。是名空三昧。云何無愿三昧。菩薩于無言說自性事。邪見妄想所起煩惱。苦常見其過。于未來世不願心住。是名無愿三昧。云何無相三昧。菩薩于無言說自性事。離一切妄想。虛偽相滅。觀察如實寂靜心住。是名無相三昧。以何等故說三三昧。不增不減。有二種。有及無有。有為無為名為有。無我我所名無有。于有為有不願不隨故。立無愿三昧。于無為涅槃愿樂攝受故。立無相三昧。又於此諸事非愿非不願。然于有不有見以是見故。立空三昧。菩薩修此三三昧。如是建立如實知。若有餘行。悉入三三昧門。所謂聲聞所學所行。
有四憂檀那法。諸佛菩薩為令眾生清凈故說。云何為四。一切行無常是憂檀那法。一切行苦是憂檀那法。一切法無我是憂檀那法。涅槃寂滅是憂檀那法。諸佛菩薩具足此法。復以此法傳授眾生。是名憂檀那。過去寂默諸牟尼尊展轉相傳。是名憂檀那。增上勇出乃至具足出第一有。是名憂檀
【現代漢語翻譯】 現代漢語譯本：護持一切諸佛的正法。第二，愿通達諸佛的正法。第三，愿生於兜率天（Tushita Heaven，欲界天之一），直至般涅槃（Parinirvana，完全的涅槃）。第四，願行菩薩的一切種類的正行。第五，愿成熟一切眾生。第六，愿一切世界都能顯現變化。第七，愿一切菩薩，一心方便地以大乘（Mahayana，佛教宗派之一）度化眾生。第八，愿一切正方便沒有障礙。第九，愿成就無上正覺（Anuttara-samyak-sambodhi，無上的、正確的覺悟）。
什麼是菩薩的空三昧（Sunyata-samadhi，空的禪定）？菩薩遠離一切言說的自性，觀察無言說自性的心而安住，這稱為空三昧。什麼是無愿三昧（Apranihita-samadhi，無愿的禪定）？菩薩對於無言說自性的事物，因邪見妄想所產生的煩惱和痛苦，常見其過患，對於未來世不生愿求之心而安住，這稱為無愿三昧。什麼是無相三昧（Animitta-samadhi，無相的禪定）？菩薩對於無言說自性的事物，遠離一切妄想，虛偽的相狀滅除，觀察如實寂靜的心而安住，這稱為無相三昧。因為什麼緣故說這三種三昧不增不減呢？因為有二種，有和沒有。有為法和無為法名為有，無我（Anatta，佛教術語，指沒有永恒不變的自我）和我所（認為屬於我的事物）名為沒有。對於有為的有不願求不隨順，所以建立無愿三昧。對於無為的涅槃（Nirvana，解脫）愿樂攝受，所以建立無相三昧。又對於這些事物非愿求非不願求，然而對於有和沒有的見解，因為這種見解的緣故，建立空三昧。菩薩修習這三種三昧，如此建立如實地知曉。如果有其他的修行，都進入這三種三昧之門，也就是聲聞（Sravaka，聽聞佛法而修行的弟子）所學所行的。
有四種優檀那法（Udana，佛經中的自說偈），諸佛菩薩爲了使眾生清凈而宣說。哪四種呢？一切行無常（Anicca，佛教術語，指一切事物都在變化）是優檀那法，一切行苦（Dukkha，佛教術語，指痛苦）是優檀那法，一切法無我是優檀那法，涅槃寂滅是優檀那法。諸佛菩薩具足這些法，又以此法傳授給眾生，這稱為優檀那。過去寂默的諸牟尼尊（Muni，聖人）輾轉相傳，這稱為優檀那。增上勇猛而出，乃至具足而出第一有，這稱為優檀那。
【English Translation】 English version: May we protect and uphold the correct Dharma of all Buddhas. Second, may we understand the correct Dharma of all Buddhas. Third, may we be born in Tushita Heaven (Tushita Heaven, one of the heavens in the desire realm), until Parinirvana (complete Nirvana). Fourth, may we practice all kinds of correct practices of a Bodhisattva. Fifth, may we mature all sentient beings. Sixth, may all worlds be able to manifest transformations. Seventh, may all Bodhisattvas, with one mind and skillful means, liberate beings with the Mahayana (Mahayana, a school of Buddhism). Eighth, may all correct skillful means be without obstacles. Ninth, may we attain Anuttara-samyak-sambodhi (unsurpassed, correct enlightenment).
What is the Sunyata-samadhi (Sunyata-samadhi, the samadhi of emptiness) of a Bodhisattva? A Bodhisattva dwells with a mind that is apart from the self-nature of all speech, observing the self-nature of no speech. This is called Sunyata-samadhi. What is Apranihita-samadhi (Apranihita-samadhi, the samadhi of no wish)? A Bodhisattva, regarding the afflictions and suffering arising from wrong views and delusions concerning the self-nature of no speech, constantly sees their faults, and dwells without a mind of wishing for the future. This is called Apranihita-samadhi. What is Animitta-samadhi (Animitta-samadhi, the samadhi of no sign)? A Bodhisattva, regarding the self-nature of no speech, is apart from all delusions, the false appearances are extinguished, and dwells observing the mind of true stillness. This is called Animitta-samadhi. For what reason are these three samadhis said to be neither increasing nor decreasing? Because there are two kinds, existence and non-existence. Conditioned and unconditioned dharmas are called existence, Anatta (Anatta, Buddhist term, referring to no permanent self) and what belongs to me are called non-existence. Regarding conditioned existence, one neither wishes for nor follows it, therefore Apranihita-samadhi is established. Regarding unconditioned Nirvana (Nirvana, liberation), one wishes for and embraces it, therefore Animitta-samadhi is established. Furthermore, regarding these matters, one neither wishes nor does not wish, but regarding the views of existence and non-existence, because of this view, Sunyata-samadhi is established. A Bodhisattva cultivates these three samadhis, thus establishing and truly knowing. If there are other practices, they all enter the gate of these three samadhis, that is, what the Sravaka (Sravaka, a disciple who practices by listening to the Dharma) learns and practices.
There are four Udana (Udana, self-spoken verses in Buddhist scriptures) dharmas, which the Buddhas and Bodhisattvas speak to purify sentient beings. What are the four? All conditioned things are impermanent (Anicca, Buddhist term, referring to all things are changing) is an Udana dharma, all conditioned things are suffering (Dukkha, Buddhist term, referring to suffering) is an Udana dharma, all dharmas are without self is an Udana dharma, Nirvana is quiescence is an Udana dharma. The Buddhas and Bodhisattvas are complete with these dharmas, and they transmit these dharmas to sentient beings, this is called Udana. The silent Munis (Muni, sage) of the past transmitted them to each other, this is called Udana. Increasing courageously emerging, and even completely emerging with the first existence, this is called Udana.
那。云何菩薩觀一切行無常。菩薩觀一切行言說自性常不可得。若復不知真實無言說事故有生有滅。若彼觀無言說自性一切行無常。觀過去行。無生無滅。彼亦無因亦無自性可得。是故亦無因亦無自性。觀現在行無生無滅。彼因不得而與果。故自性可得。是故觀彼自性而無因。觀未來行無生無滅。彼因可得而不與果。故無自性。是故觀因而無自性。如是見三世分段諸行相續轉時。一一行剎那有三有為。有為相。于剎那后。有四有為相。彼前諸行相自性壞。次未曾行相自性起名為生。起已未壞名為住。顧念前滅行相自性彼起異。異名為老。是故生剎那后。即彼起行相自性壞名為滅。若觀起自性行相。即彼自性生住老相無餘自性。是故剎那后如是行相自性滅。如是諸生等行相如實觀。此四有為相略說二種。有性及無性。如來以起故立一有為相。以自性故立第二有為相。諸行住老故立第三有為相。彼菩薩觀有為行分齊。非生非住非老非壞。一切時別有事起。何以故。諸行分齊起時。更無別生別住別老別壞。諸行分齊住老壞時。亦無別生別住別老別壞(一念頃名為一剎那)。菩薩如實觀者。不別有生等事可得。若可得者。離色等諸行應別有生。如色等行自性起。彼亦應起。若然者。應有二生行生及生生。若有行生及生生者。或
【現代漢語翻譯】 現代漢語譯本： 那，什麼是菩薩觀察一切行為無常呢？菩薩觀察一切行為的言說自性，常常是不可得的。如果不能認識到真實的無言說性，就會有生有滅。如果他觀察到無言說自性，那麼一切行為就是無常的。觀察過去的行為，既沒有生也沒有滅，既沒有原因也沒有自性可以獲得，因此既沒有原因也沒有自性。觀察現在的行為，既沒有生也沒有滅，因為原因無法獲得結果，所以自性可以獲得，因此觀察它的自性而沒有原因。觀察未來的行為，既沒有生也沒有滅，因為原因可以獲得但不能產生結果，所以沒有自性，因此觀察原因而沒有自性。像這樣看到三世分段的諸行相續運轉時，每一行剎那都有三種有為相：有為相。在剎那之後，有四種有為相。之前的諸行相的自性壞滅，接著未曾有過的行相的自性生起，這叫做生。生起之後未壞滅叫做住。顧念之前滅去的行相的自性，它生起變化，這種變化叫做老。因此，在生剎那之後，立即是那個生起行相的自性壞滅，這叫做滅。如果觀察生起自性的行相，那麼那個自性生、住、老相就沒有剩餘的自性。因此，在剎那之後，這樣的行相自性就滅去了。像這樣如實地觀察諸生等行相。這四種有為相略說有兩種：有性和無性。如來因為生起而立一個有為相，因為自性而立第二個有為相，諸行住老而立第三個有為相。那位菩薩觀察有為行的分際，既非生、非住、非老、非壞，一切時別有事生起。為什麼呢？諸行分際生起時，更沒有別的生、別的住、別的老、別的壞。諸行分際住、老、壞時，也沒有別的生、別的住、別的老、別的壞（一念頃叫做一剎那）。菩薩如實觀察，沒有別的生等事可以獲得。如果可以獲得，那麼離開色等諸行，應該有別的生。就像色等行自性生起，它也應該生起。如果這樣，應該有二生，行生和生生。如果有行生和生生，或者
【English Translation】 English version: Then, how does a Bodhisattva contemplate all actions as impermanent? A Bodhisattva contemplates that the self-nature of speech regarding all actions is constantly unattainable. If one does not understand the true nature of non-speech, there will be arising and ceasing. If one contemplates the self-nature of non-speech, then all actions are impermanent. Contemplating past actions, there is neither arising nor ceasing, neither cause nor self-nature can be obtained; therefore, there is neither cause nor self-nature. Contemplating present actions, there is neither arising nor ceasing; because the cause cannot obtain the result, the self-nature can be obtained; therefore, contemplate its self-nature without a cause. Contemplating future actions, there is neither arising nor ceasing; because the cause can be obtained but does not produce a result, there is no self-nature; therefore, contemplate the cause without self-nature. Seeing the segmented actions of the three times continuously turning, each action in a moment has three conditioned characteristics: the conditioned characteristic. After a moment, there are four conditioned characteristics. The self-nature of the previous actions is destroyed, and then the self-nature of the unprecedented action arises, which is called 'arising' (Skt: utpāda). After arising, not yet destroyed is called 'abiding' (Skt: sthiti). Considering the self-nature of the previously ceased action, it arises differently, this difference is called 'decaying' (Skt: jarā). Therefore, after the moment of arising, immediately the self-nature of that arising action is destroyed, which is called 'ceasing' (Skt: anityatā). If one contemplates the characteristic of arising self-nature, then that self-nature of arising, abiding, and decaying has no remaining self-nature. Therefore, after a moment, the self-nature of such an action ceases. Thus, contemplate the characteristics of all arising actions as they truly are. These four conditioned characteristics can be briefly described in two ways: having nature and not having nature. The Tathāgata (meaning: 'Thus Gone One', Buddha) establishes one conditioned characteristic because of arising, establishes the second conditioned characteristic because of self-nature, and establishes the third conditioned characteristic because of the abiding and decaying of actions. That Bodhisattva contemplates the boundaries of conditioned actions, which are neither arising, nor abiding, nor decaying, nor ceasing; at all times, separate events arise. Why? When the boundaries of actions arise, there is no separate arising, separate abiding, separate decaying, separate ceasing. When the boundaries of actions abide, decay, and cease, there is also no separate arising, separate abiding, separate decaying, separate ceasing (a moment is called an instant). A Bodhisattva who contemplates truthfully cannot obtain separate events such as arising. If it could be obtained, then apart from forms (Skt: rūpa) and other actions, there should be a separate arising. Just as the self-nature of forms and other actions arises, it should also arise. If so, there should be two arisings, the arising of action and the arising of arising. If there is the arising of action and the arising of arising, or
一或異。若一而謂別有生者。彼空無義。若別有生者。此事不然。若異者。彼行生非相生所為。行生相生所為者。此事不然。如生住老亦如是。若壞有法自性者。彼應生滅。若壞生時。一切行應即滅。如入滅盡正受。以少方便心心數法滅。若壞滅時。彼一切行應生。以壞無有故。言壞有生滅者此事不然。彼善男子善女人。一切時常有自性者。不應有厭離。離欲解脫異者應爾。以此事故。菩薩於一切諸行無常如實知。複次菩薩於一切諸行無常相續轉時。觀三苦相。行苦變易苦苦苦。如是菩薩於一切行苦如實知。
複次菩薩。於一切法有為無為無我我所如實知。眾生無我及法無我。彼眾生無我者。有法非眾生。離有法亦非眾生。法無我者。一切言說事亦無言說自性法。如是菩薩於一切法無我如實知。
複次一切行起因斷無餘。諸餘畢竟滅名般涅槃。煩惱寂滅眾苦永息。未入凈心地菩薩。未見諦聲聞。于涅槃作意解想。說言寂滅涅槃。當知是等不得真實涅槃知見。唯有正思惟。譬如國王長者巨富無量。為諸子故造作戲具。鹿車牛車馬車象車。彼諸子等歡喜愛樂。作真鹿馬象車等想。其父知子漸已長大。為說真實牛鹿象馬。諸子謂父嘆已像馬。父於後時知子轉大。將出宅外示真像馬。彼見實已乃知其真。定知其父
【現代漢語翻譯】 現代漢語譯本： 一還是異？如果是一，卻說另外有生，那將毫無意義。如果另外有生，這事是不可能的。如果是異，那麼行所生不是相生所為，行所生是相生所為，這事是不可能的。如生、住、老也是如此。如果壞具有法的自性，那它應該生滅。如果壞生的時候，一切行應該立即滅盡，就像進入滅盡定一樣，以少許方便，心和心所法滅盡。如果壞滅的時候，那一切行應該生起，因為壞沒有了。說壞有生滅，這事是不可能的。那些善男子、善女人，如果一切時常有自性，就不應該有厭離，離欲解脫應該是另外的。因為這個緣故，菩薩對於一切諸行無常如實地知曉。再者，菩薩在一切諸行無常相續運轉時，觀察三種苦相：行苦、變易苦、苦苦。這樣，菩薩對於一切行是苦如實地知曉。
再者，菩薩對於一切法，有為、無為，無我、我所，如實地知曉。眾生無我以及法無我。那眾生無我，有法不是眾生，離開有法也不是眾生。法無我，一切言說事也沒有言說自性法。這樣，菩薩對於一切法無我如實地知曉。
再者，一切行生起的因完全斷除，其餘的徹底滅盡，名為般涅槃（Parinirvana，完全的涅槃）。煩惱寂滅，眾苦永遠止息。未進入凈心地的菩薩，未見諦的聲聞（Śrāvaka，聽聞佛法者），對於涅槃作意解想，說寂滅涅槃。應當知道這些人沒有得到真實的涅槃知見。只有正思惟才能得到。譬如國王、長者、巨富，爲了孩子們製造玩具，如鹿車、牛車、馬車、象車。那些孩子們歡喜快樂，以為是真的鹿、馬、象車等。他們的父親知道孩子們漸漸長大，為他們說真實的牛、鹿、象、馬。孩子們認為父親讚歎了象、馬。父親在之後知道孩子們更加長大，將他們帶到宅外，給他們看真正的象、馬。他們見到真實的象馬後，才知道什麼是真，確定地知道他們的父親說的是真的。
【English Translation】 English version: One or different? If it is one, and yet it is said that there is separate arising, then that is meaningless. If there is separate arising, then that is not the case. If it is different, then the arising of actions is not caused by co-arising; that the arising of actions is caused by co-arising is not the case. The same is true for birth, dwelling, and aging. If destruction has the self-nature of phenomena, then it should arise and cease. If destruction occurs at the time of arising, then all actions should immediately cease, just like entering the cessation attainment, where mind and mental factors cease with little effort. If destruction occurs at the time of cessation, then all actions should arise, because destruction no longer exists. To say that destruction has arising and ceasing is not the case. Those good men and good women, if everything always has self-nature, then there should be no aversion, and liberation from desire should be different. For this reason, a Bodhisattva truly knows that all phenomena are impermanent. Furthermore, when a Bodhisattva observes the continuous turning of all impermanent phenomena, he observes the three aspects of suffering: the suffering of conditioned existence (行苦, xing ku), the suffering of change (變易苦, bian yi ku), and the suffering of suffering (苦苦, ku ku). Thus, a Bodhisattva truly knows that all phenomena are suffering.
Furthermore, a Bodhisattva truly knows that all dharmas, conditioned (有為, you wei) and unconditioned (無為, wu wei), are without self (無我, wu wo) and without what belongs to self (我所, wo suo). There is no self in beings and no self in dharmas. That there is no self in beings means that there are dharmas that are not beings, and apart from dharmas, there are also no beings. That there is no self in dharmas means that all things spoken of have no self-nature of speech. Thus, a Bodhisattva truly knows that all dharmas are without self.
Furthermore, the cause of the arising of all actions is completely cut off without remainder, and the complete cessation of all that remains is called Parinirvana (般涅槃, ban nie pan, complete Nirvana). Afflictions are pacified, and all sufferings are forever extinguished. Bodhisattvas who have not entered the pure land stage and Śrāvakas (聲聞, sheng wen, hearers of the Dharma) who have not seen the truth conceive of Nirvana as quiescence. It should be known that these people have not attained true knowledge and vision of Nirvana. Only right thinking can achieve that. For example, a king, an elder, or a wealthy man creates toys for his children, such as deer carts, ox carts, horse carts, and elephant carts. Those children rejoice and are delighted, thinking they are real deer, horses, and elephant carts. Their father knows that his children are gradually growing up and tells them about real oxen, deer, elephants, and horses. The children think that their father is praising elephants and horses. Later, the father knows that his children have grown even more and takes them outside the house to show them real elephants and horses. After seeing the real ones, they then know what is real and are certain that what their father said was true.
常所嘆說非是我等先所玩好。先所玩好非真像馬。如是諸行以為屋宅。未住凈心地菩薩。未見諦聲聞。如彼童子。諸佛如來及入大地菩薩明見涅槃。為彼菩薩及諸聲聞嘆說涅槃。彼既聞已隨說意解。若彼漸學道品具足。入凈心地。及見諦聲聞。彼于涅槃生現知見。如是諸佛菩薩所嘆說者。非如我等愚癡智慧意想所解。我等所想相似非實。于彼所解生慚愧心。依後知見。譬如病人遇得良醫。為治病故說隨病藥。彼諸病者常習此藥。便作信解。樂著此藥緣是病差。更起余病應服余藥。良醫教彼棄捨前藥。更服余藥。彼諸病者信前藥故。不肯棄捨。良醫方便令服后藥。如是菩薩住凈心地。見諦聲聞。諸煩惱病。諸佛如來住大地菩薩。為彼說法。上法上上法。深法上深法。上上深法。勝法上勝法。上上勝法。教授教誡。入凈心地菩薩。見諦聲聞。聞佛所說信受不疑。乘如來所說具足法乘。善能調御游平等道。疾疾正向無餘涅槃。
菩薩地持方便處菩薩功德品第十八
菩薩學阿耨多羅三藐三菩提。有五奇特未曾有法。云何為五。一者于諸眾生無有因緣而起愛念。二者為諸眾生受無量苦。三者煩惱熾盛難化眾生方便調伏。四者入第一難解真實之義。五者入不可思議神通之力。如是奇特未曾有法。不與一切諸眾生共。
【現代漢語翻譯】 現代漢語譯本： 常嘆息說這些不是我們先前所喜好的。先前所喜好的不是真正的象馬（比喻虛幻的事物）。像這樣把各種行為當作房屋。沒有安住于凈心地（指菩薩修行的一個階段）的菩薩，沒有見到真諦的聲聞（指聽聞佛法而證悟的修行者），就像那些孩子一樣。諸佛如來以及進入大地的菩薩（指修行層次很高的菩薩）明瞭地見到涅槃（指解脫生死輪迴的境界），為那些菩薩以及各位聲聞讚歎解說涅槃。他們聽了之後，隨著自己所理解的去解釋。如果他們逐漸學習道品（指修行的方法和步驟）完備，進入凈心地，以及見到真諦的聲聞，他們對於涅槃就會產生真實的知見。像這樣諸佛菩薩所讚歎解說的，不是像我們這些愚癡的人用智慧去意想所能理解的。我們所想的只是相似，不是真實的。對於他們所理解的，我們應當生起慚愧之心，依靠後來的知見。譬如病人遇到好醫生，爲了治療疾病而開出對癥的藥。那些病人們經常服用這種藥，就產生信任和理解，喜歡執著于這種藥，因為這種藥使他們的病好轉。後來又生起其他的病，應該服用其他的藥。好醫生教他們捨棄之前的藥，改服其他的藥。那些病人們因為信任之前的藥，不肯捨棄。好醫生就用方便的方法讓他們服用後來的藥。像這樣，菩薩安住于凈心地，見到真諦的聲聞，有各種煩惱的病。諸佛如來安住于大地的菩薩，為他們說法，說上等的法，上上等的法，深奧的法，上等的深奧的法，上上等的深奧的法，殊勝的法，上等的殊勝的法，上上等的殊勝的法，教授教導他們。進入凈心地的菩薩，見到真諦的聲聞，聽聞佛所說的法，信受而不懷疑，乘坐如來說的完備的法乘（指修行的道路），善於調御自己，行走在平等的道路上，迅速地走向無餘涅槃（指徹底解脫生死輪迴的境界）。
菩薩地持方便處菩薩功德品第十八
菩薩學習阿耨多羅三藐三菩提（梵文，無上正等正覺，指最高的智慧和覺悟），有五種奇特未曾有之法。哪五種呢？一是對於一切眾生沒有因緣而生起愛念。二是爲了一切眾生承受無量的痛苦。三是對於煩惱熾盛難以教化的眾生，用方便的方法去調伏他們。四是進入第一難解的真實之義。五是進入不可思議的神通之力。像這樣奇特未曾有之法，不與一切眾生共有。 English version: It is often lamented that these are not what we previously enjoyed. What we previously enjoyed are not true elephants and horses (metaphor for illusory things). Like this, taking all actions as dwellings. Bodhisattvas who have not dwelt in the Pure Mind Ground (a stage of Bodhisattva practice), and Sravakas (those who attain enlightenment by hearing the Buddha's teachings) who have not seen the Truth, are like those children. The Buddhas, Tathagatas, and Bodhisattvas who have entered the Great Earth (Bodhisattvas of a very high level of practice) clearly see Nirvana (the state of liberation from the cycle of birth and death), and praise and explain Nirvana for those Bodhisattvas and Sravakas. After hearing this, they interpret it according to their own understanding. If they gradually learn the elements of the Path (methods and steps of practice) completely, enter the Pure Mind Ground, and the Sravakas who have seen the Truth, they will generate true knowledge and understanding of Nirvana. Like this, what the Buddhas and Bodhisattvas praise and explain is not what we foolish people can understand with our wisdom and imagination. What we imagine is only similar, not real. Regarding what they understand, we should generate a sense of shame and rely on later knowledge and understanding. For example, a sick person encounters a good doctor who prescribes medicine according to the illness. Those sick people often take this medicine and develop trust and understanding, and like to cling to this medicine because it makes their illness better. Later, they develop other illnesses and should take other medicines. The good doctor teaches them to abandon the previous medicine and take other medicines. Those sick people, because they trust the previous medicine, are unwilling to abandon it. The good doctor then uses skillful means to make them take the later medicine. Like this, Bodhisattvas dwell in the Pure Mind Ground, and Sravakas who have seen the Truth, have various illnesses of afflictions. The Buddhas, Tathagatas, and Bodhisattvas who dwell in the Great Earth, teach them the Dharma, teach the superior Dharma, the most superior Dharma, the profound Dharma, the superior profound Dharma, the most superior profound Dharma, the excellent Dharma, the superior excellent Dharma, the most superior excellent Dharma, instructing and guiding them. Bodhisattvas who have entered the Pure Mind Ground, and Sravakas who have seen the Truth, hear what the Buddha says, believe and accept it without doubt, ride the complete Dharma Vehicle (the path of practice) spoken by the Tathagata, are good at taming themselves, walk on the path of equality, and quickly head towards Nirvana without remainder (the state of complete liberation from the cycle of birth and death).
Bodhisattva-bhumi, Section on Skillful Means, Chapter 18 on the Merits of Bodhisattvas
When a Bodhisattva studies Anuttara-samyak-sambodhi (Sanskrit, unsurpassed perfect enlightenment, referring to the highest wisdom and enlightenment), there are five extraordinary and unprecedented qualities. What are the five? First, towards all sentient beings, they generate loving-kindness without any cause or condition. Second, for the sake of all sentient beings, they endure immeasurable suffering. Third, for sentient beings whose afflictions are intense and difficult to tame, they use skillful means to subdue them. Fourth, they enter the first difficult-to-understand true meaning. Fifth, they enter the inconceivable power of supernormal abilities. Like this, these extraordinary and unprecedented qualities are not shared by all sentient beings.
【English Translation】 English version: It is often lamented that these are not what we previously enjoyed. What we previously enjoyed are not true elephants and horses (metaphor for illusory things). Like this, taking all actions as dwellings. Bodhisattvas who have not dwelt in the Pure Mind Ground (a stage of Bodhisattva practice), and Sravakas (those who attain enlightenment by hearing the Buddha's teachings) who have not seen the Truth, are like those children. The Buddhas, Tathagatas, and Bodhisattvas who have entered the Great Earth (Bodhisattvas of a very high level of practice) clearly see Nirvana (the state of liberation from the cycle of birth and death), and praise and explain Nirvana for those Bodhisattvas and Sravakas. After hearing this, they interpret it according to their own understanding. If they gradually learn the elements of the Path (methods and steps of practice) completely, enter the Pure Mind Ground, and the Sravakas who have seen the Truth, they will generate true knowledge and understanding of Nirvana. Like this, what the Buddhas and Bodhisattvas praise and explain is not what we foolish people can understand with our wisdom and imagination. What we imagine is only similar, not real. Regarding what they understand, we should generate a sense of shame and rely on later knowledge and understanding. For example, a sick person encounters a good doctor who prescribes medicine according to the illness. Those sick people often take this medicine and develop trust and understanding, and like to cling to this medicine because it makes their illness better. Later, they develop other illnesses and should take other medicines. The good doctor teaches them to abandon the previous medicine and take other medicines. Those sick people, because they trust the previous medicine, are unwilling to abandon it. The good doctor then uses skillful means to make them take the later medicine. Like this, Bodhisattvas dwell in the Pure Mind Ground, and Sravakas who have seen the Truth, have various illnesses of afflictions. The Buddhas, Tathagatas, and Bodhisattvas who dwell in the Great Earth, teach them the Dharma, teach the superior Dharma, the most superior Dharma, the profound Dharma, the superior profound Dharma, the most superior profound Dharma, the excellent Dharma, the superior excellent Dharma, the most superior excellent Dharma, instructing and guiding them. Bodhisattvas who have entered the Pure Mind Ground, and Sravakas who have seen the Truth, hear what the Buddha says, believe and accept it without doubt, ride the complete Dharma Vehicle (the path of practice) spoken by the Tathagata, are good at taming themselves, walk on the path of equality, and quickly head towards Nirvana without remainder (the state of complete liberation from the cycle of birth and death).
Bodhisattva-bhumi, Section on Skillful Means, Chapter 18 on the Merits of Bodhisattvas
When a Bodhisattva studies Anuttara-samyak-sambodhi (Sanskrit, unsurpassed perfect enlightenment, referring to the highest wisdom and enlightenment), there are five extraordinary and unprecedented qualities. What are the five? First, towards all sentient beings, they generate loving-kindness without any cause or condition. Second, for the sake of all sentient beings, they endure immeasurable suffering. Third, for sentient beings whose afflictions are intense and difficult to tame, they use skillful means to subdue them. Fourth, they enter the first difficult-to-understand true meaning. Fifth, they enter the inconceivable power of supernormal abilities. Like this, these extraordinary and unprecedented qualities are not shared by all sentient beings.
菩薩有五事非奇特。能成奇特未曾有法。一者為安眾生故受于苦因。受苦因故得受安樂。二者知生死過惡涅槃功德。有凈眾生念不自受樂。為凈眾生故受諸生死。三者修靜默樂。有凈眾生念不自受樂。為凈眾生故演說正法。四者修六波羅蜜善根。有凈眾生念不自受樂。為凈眾生故不捨一切眾生。亦不捨果報。五者他事己事如是一切利益眾生。菩薩有五事。於一切眾生其心平等。一者初發心願。為一切眾生其心平等。二者修習大悲心。與哀愍俱其心平等。三者於一切眾生作一子想。與愛念俱其心平等。四者觀一切眾生諸行緣起。一眾生法即是一切諸眾生法。隨順一切眾生其心平等。五者如為一眾生行。如是一切眾生。利益心俱其心平等。菩薩有五事饒益一切眾生。一者說正命饒益。二者不隨順者說隨順法饒益。三者孤獨辛苦貧乞無依者為作依怙饒益。四者向善趣者說道饒益。五者為三乘人說三乘饒益。菩薩有五事報眾生恩。一者自成功德。二者勸他令成。三者孤獨辛苦貧乞無依為作依怙。四者供養如來。五者佛所說法。若讀誦若書持若供養。菩薩行菩提道常求五事。一者常愿諸佛出興於世。二者于諸佛所聽六波羅蜜及菩薩藏。三者堪能一切種成熟眾生。四者堪能無上成熟眾生。五者得阿耨多羅三藐三菩提。阿惟三
【現代漢語翻譯】 現代漢語譯本 菩薩有五件事並非奇異特別，但能成就奇異特別、前所未有的法。第一，爲了安樂眾生而承受痛苦的因，因為承受痛苦的因，所以能夠獲得安樂。第二，了知生死的過患和涅槃的功德，心中想著凈化眾生，不獨自享受安樂，爲了凈化眾生而承受各種生死輪迴。第三，修習靜默的快樂，心中想著凈化眾生，不獨自享受安樂，爲了凈化眾生而演說正法。第四，修習六波羅蜜（Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā）的善根，心中想著凈化眾生，不獨自享受安樂，爲了凈化眾生而不捨棄一切眾生，也不捨棄果報。第五，將他人之事和自己之事一樣看待，一切都爲了利益眾生。 菩薩有五件事，對於一切眾生，其心平等。第一，最初發菩提心時，爲了所有眾生，其心平等。第二，修習大悲心，與哀憫之心同在，其心平等。第三，對於一切眾生都當作自己的孩子一樣看待，與愛念之心同在，其心平等。第四，觀察一切眾生的諸行緣起，一個眾生的法，即是一切眾生的法，隨順一切眾生，其心平等。第五，如何為一位眾生行事，也同樣為一切眾生行事，以利益之心同在，其心平等。 菩薩有五件事能夠饒益一切眾生。第一，宣說正命（Samyag-ājīva）以饒益眾生。第二，對於不隨順正法者，宣說隨順正法的法門以饒益眾生。第三，對於孤獨辛苦、貧窮乞討、無依無靠者，為他們做依靠和庇護以饒益眾生。第四，對於想要前往善趣者，指明道路以饒益眾生。第五，為發心趣向三乘（Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna）的眾生宣說三乘之法以饒益眾生。 菩薩有五件事用來報答眾生的恩德。第一，自己成就功德。第二，勸導他人也成就功德。第三，對於孤獨辛苦、貧窮乞討、無依無靠者，為他們做依靠和庇護。第四，供養如來（Tathāgata）。第五，對於佛陀（Buddha）所說的法，無論是讀誦、書寫受持還是供養。 菩薩在菩提道上修行時，常常尋求五件事。第一，常常希望諸佛（Buddha）出世。第二，在諸佛處聽聞六波羅蜜（Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā）以及菩薩藏。第三，能夠以各種方式成熟眾生。第四，能夠以無上的方式成熟眾生。第五，證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi）。阿惟三
【English Translation】 English version A Bodhisattva has five things that are not extraordinary, yet they can accomplish extraordinary and unprecedented dharmas. First, for the sake of the peace and happiness of sentient beings, they endure the causes of suffering; because of enduring the causes of suffering, they are able to receive peace and happiness. Second, knowing the faults of birth and death and the merits of Nirvana (Nirvāṇa), with the thought of purifying sentient beings, they do not enjoy happiness for themselves alone, but endure all kinds of births and deaths for the sake of purifying sentient beings. Third, cultivating the joy of silence, with the thought of purifying sentient beings, they do not enjoy happiness for themselves alone, but expound the true Dharma for the sake of purifying sentient beings. Fourth, cultivating the roots of goodness of the six Paramitas (Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā), with the thought of purifying sentient beings, they do not enjoy happiness for themselves alone, but do not abandon all sentient beings, nor do they abandon the fruits of their actions. Fifth, they regard the affairs of others as their own, and everything is for the benefit of sentient beings. A Bodhisattva has five things, and their minds are equal towards all sentient beings. First, when initially generating the Bodhi mind, their minds are equal towards all sentient beings. Second, cultivating great compassion, together with sorrow and pity, their minds are equal. Third, they regard all sentient beings as their own children, together with love and affection, their minds are equal. Fourth, observing the arising of all sentient beings' actions through conditions, the dharma of one sentient being is the dharma of all sentient beings, according with all sentient beings, their minds are equal. Fifth, how they act for one sentient being, they also act for all sentient beings, with the mind of benefiting them, their minds are equal. A Bodhisattva has five things that benefit all sentient beings. First, speaking of right livelihood (Samyag-ājīva) to benefit them. Second, for those who do not accord with the true Dharma, speaking of the Dharma that accords with the true Dharma to benefit them. Third, for those who are lonely, suffering, poor, begging, and without support, acting as their reliance and protection to benefit them. Fourth, for those who are heading towards good destinies, showing them the path to benefit them. Fifth, for those who are inclined towards the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), speaking of the Dharma of the Three Vehicles to benefit them. A Bodhisattva has five things to repay the kindness of sentient beings. First, accomplishing merits themselves. Second, encouraging others to accomplish merits as well. Third, for those who are lonely, suffering, poor, begging, and without support, acting as their reliance and protection. Fourth, making offerings to the Tathagata (Tathāgata). Fifth, regarding the Dharma spoken by the Buddha (Buddha), whether it is reading, reciting, writing, upholding, or making offerings to it. A Bodhisattva, when practicing on the Bodhi path, constantly seeks five things. First, constantly wishing for all Buddhas (Buddha) to appear in the world. Second, listening to the Six Paramitas (Dāna pāramitā, Śīla pāramitā, Kṣānti pāramitā, Vīrya pāramitā, Dhyāna pāramitā, Prajñā pāramitā) and the Bodhisattva Pitaka at the Buddhas' places. Third, being capable of maturing sentient beings in all kinds of ways. Fourth, being capable of maturing sentient beings in the unsurpassed way. Fifth, attaining Anuttara-samyak-sambodhi (Anuttarā-samyak-saṃbodhi). Avai San
菩提。聲聞菩提。和合聲聞。
菩薩有五事利益眾生真實方便。是菩薩先欲安樂眾生。于彼安樂如實知不顛倒覺。如前供養習近無量品說。菩薩有五種方便攝一切正方便。一者隨護方便。二者無罪方便。三者思惟力方便。四者凈心方便。五者決定方便。隨護方便有五種。一者黠護。得俱生智慧疾受法。二者念護。念持於法。三者智護。得堅固智觀察法義。以黠念智護離於退分。修勝進分。四者自心護。守護根門。五者他心護。隨順他心。無罪方便者。于諸善法不顛倒。熾然無量常修迴向菩提。思惟力方便者。是解行地。凈心方便者。是凈心地具足行地。決定方便者。是決定地決定行地。究竟地。是名五種方便攝一切正方便。菩薩退分有五事。一者不恭敬法及說法者。二者放逸懈怠。三者習眾煩惱及諸惡行。四者稱量同己及余菩薩起增上慢。五者於法顛倒起增上慢。
菩薩勝分有五事與上退分五事次第相違者。是名勝分。
菩薩有五事菩薩似功德過。一者于諸兇惡及犯戒者。作非慈饒益。二者現諂曲威儀。三者說世俗諸外道經論。得生智慧能自思惟。四者行於有罪施等善根。五者演說建立似功德法。菩薩有五事菩薩真實功德。一者于諸兇惡及犯戒者起勝悲心。二者具足成就真實威儀。三者于如來說得
【現代漢語翻譯】 現代漢語譯本 菩提（Bodhi，覺悟）。聲聞菩提（Śrāvakabodhi，聲聞的覺悟）。和合聲聞（Samagra-śrāvaka，聚集在一起的聲聞）。 菩薩有五件事利益眾生，是真實的方便。菩薩首先希望安樂眾生，對於那種安樂如實地知曉，不顛倒地覺悟，就像前面《供養習近無量品》所說的那樣。菩薩有五種方便，攝取一切正方便：一是隨護方便，二是無罪方便，三是思惟力方便，四是凈心方便，五是決定方便。隨護方便有五種：一是黠護，得到與生俱來的智慧，迅速接受佛法；二是念護，唸誦並保持佛法；三是智護，得到堅固的智慧，觀察佛法的意義，用敏銳的念頭和智慧守護，遠離退步，修習殊勝的進步；四是自心護，守護六根之門；五是他心護，隨順他人的心意。無罪方便是指對於各種善法不顛倒，熾盛地、無量地常常修習，迴向菩提。思惟力方便是指解行地。凈心方便是指凈心地，具足行地。決定方便是指決定地，決定行地，究竟地。這稱為五種方便，攝取一切正方便。菩薩退步有五件事：一是不恭敬佛法以及說法的人；二是放逸懈怠；三是習染各種煩惱以及各種惡行；四是衡量與自己相同的以及其餘的菩薩，生起增上慢；五是對於佛法顛倒，生起增上慢。 菩薩進步有五件事，與上面退步的五件事次第相反，這稱為進步。 菩薩有五件事，看起來像是菩薩的功德，實際上是過失：一是對兇惡以及犯戒的人，做出不是慈悲的饒益；二是顯現諂媚虛假的威儀；三是宣說世俗的各種外道經論，得到產生智慧，能夠自己思惟；四是實行有罪的佈施等善根；五是演說建立看起來像是功德的法。菩薩有五件事，是菩薩真實的功德：一是對兇惡以及犯戒的人，生起殊勝的悲心；二是具足成就真實的威儀；三是從如來那裡得到
【English Translation】 English version Bodhi (Enlightenment). Śrāvakabodhi (The enlightenment of a Śrāvaka). Samagra-śrāvaka (A gathering of Śrāvakas). A Bodhisattva has five things that benefit sentient beings, which are true expedient means. The Bodhisattva first wishes to bring happiness to sentient beings, and truly knows that happiness, awakening without inversion, as described in the previous chapter 'Offering, Approaching, and Practicing Limitlessness'. A Bodhisattva has five kinds of expedient means that encompass all right expedient means: first, protective expedient means; second, faultless expedient means; third, the expedient means of the power of thought; fourth, the expedient means of purifying the mind; and fifth, decisive expedient means. Protective expedient means have five aspects: first, skillful protection, obtaining innate intelligence and quickly receiving the Dharma; second, mindful protection, reciting and upholding the Dharma; third, wise protection, obtaining firm wisdom and observing the meaning of the Dharma, using keen mindfulness and wisdom to protect oneself from regression, cultivating superior progress; fourth, self-mind protection, guarding the gates of the six senses; and fifth, other-mind protection, according with the minds of others. Faultless expedient means refers to not being inverted in regards to all good dharmas, flourishing limitlessly, and constantly practicing dedication towards Bodhi. The expedient means of the power of thought refers to the stage of understanding and practice. The expedient means of purifying the mind refers to the stage of the pure mind, fully possessing the stage of practice. Decisive expedient means refers to the decisive stage, the stage of decisive practice, and the ultimate stage. These are called the five kinds of expedient means that encompass all right expedient means. A Bodhisattva has five things that cause regression: first, not respecting the Dharma and those who preach it; second, being lax and懈怠(xiè dài, negligent); third, being accustomed to various afflictions and various evil deeds; fourth, measuring oneself against oneself and other Bodhisattvas, giving rise to arrogance; and fifth, being inverted in regards to the Dharma, giving rise to arrogance. A Bodhisattva has five things that cause progress, which are sequentially opposite to the five things that cause regression mentioned above; these are called progress. A Bodhisattva has five things that appear to be the merits of a Bodhisattva but are actually faults: first, performing non-compassionate benefits for the fierce and those who violate precepts; second, displaying flattering and false demeanor; third, expounding worldly and various non-Buddhist scriptures and treatises, obtaining the generation of wisdom and being able to think for oneself; fourth, practicing sinful acts of giving and other good roots; and fifth, expounding and establishing dharmas that appear to be meritorious. A Bodhisattva has five things that are the true merits of a Bodhisattva: first, generating superior compassion for the fierce and those who violate precepts; second, fully accomplishing true demeanor; third, obtaining from the Tathagata
生智慧能自思惟。四者行於無罪施等善根。五者演說正教。毀相似法。菩薩調伏眾生有十種。名正調伏。云何為十。離諸纏離煩惱分惡戒。
菩薩有六事。為如來授無上菩提記。一者種性未發心。二者已發心。三者現前。四者不現前。五者時量時定得無上菩提。六者時無量時不定受記。菩薩有三種決定。一者種性名為決定。何以故。堪能為緣。有障決定阿耨多羅三藐三菩提。二者決定發無上菩提心不能乃至不退乃至無上菩提。三者得力利益眾生。如所欲如所作。如足不虛。彼最後決定故如來受決定記。
菩薩不作五種力故不得阿耨多羅三藐三菩提。一者初發心。二者哀愍眾生。三者熾然。四者精進。五者於一切明處方便不厭。
菩薩有五事常所修集。一者常不放逸。二者孤獨辛苦貧乞無依為作依怙。三者供養如來。四者持戒。有犯即覺。五者所作所行所可憶念。一切迴向無上菩提。
菩薩有十法菩薩等法第一最勝。一者菩薩種性勝餘種性。二者初發心勝一切正愿。三者精進智慧勝餘波羅蜜。四者軟語勝餘攝事。五者如來勝餘眾生。六者大悲勝餘無量。七者第四禪勝於余禪。八者空三昧勝餘三昧。九者滅盡正受勝餘正受。十者清凈巧方便勝餘巧方便。菩薩有四種正施設。如是正施設。是如來說
【現代漢語翻譯】 現代漢語譯本： 能生智慧，能夠自己思考。四是行於無罪的佈施等善根。五是演說正教，破斥相似的法。菩薩調伏眾生有十種方法，名為正調伏。哪十種呢？遠離各種纏縛，遠離煩惱，捨棄惡戒。 菩薩有六件事，能得到如來授予無上菩提的記別（預言成佛）。一是種性（先天資質）未發菩提心。二是已經發菩提心。三是現前（指時機成熟）。四是不現前（指時機未成熟）。五是時量（時間長短）已定能得無上菩提。六是時量不定而受記。 菩薩有三種決定。一是種性名為決定。為什麼呢？因為堪能作為因緣，有障礙決定證得阿耨多羅三藐三菩提（無上正等正覺）。二是決定發起無上菩提心，不能乃至不退轉，乃至證得無上菩提。三是獲得力量利益眾生，如所希望，如所作為，如足跡不虛。因為這最後的決定，所以如來授予決定記別。 菩薩不作五種努力，所以不能得到阿耨多羅三藐三菩提。一是最初發菩提心。二是哀愍眾生。三是熾盛的願力。四是精進。五是對於一切明智之處，方便而不厭倦。 菩薩有五件事常常修集。一是常常不放逸。二是對於孤獨、辛苦、貧窮、乞討、無依無靠的人，作為他們的依靠。三是供養如來。四是持戒，有違犯立即覺察。五是所作所行所可憶念，一切迴向無上菩提。 菩薩有十法，是菩薩等法中第一最殊勝的。一是菩薩的種性勝過其他種性。二是最初發菩提心勝過一切正愿。三是精進和智慧勝過其他波羅蜜（到彼岸的方法）。四是柔和的言語勝過其他攝受眾生的方法。五是如來勝過其他眾生。六是大悲勝過其他無量。七是第四禪勝過其他禪定。八是空三昧勝過其他三昧。九是滅盡定勝過其他禪定。十是清凈的巧妙方便勝過其他巧妙方便。菩薩有四種正確的施設。如是正確的施設，是如來說的。
【English Translation】 English version: Generating wisdom and being able to contemplate independently. Fourth, practicing virtuous roots such as sinless giving. Fifth, expounding the correct teachings and refuting similar but incorrect doctrines. There are ten ways in which a Bodhisattva tames sentient beings, called 'Right Taming'. What are the ten? Abandoning all entanglements, abandoning afflictions, and abandoning evil precepts. A Bodhisattva has six things that lead to receiving a prediction of Anuttara-Samyak-Sambodhi (unsurpassed complete enlightenment) from the Tathagata (Thus Come One). First, the potential (innate quality) has not yet generated the Bodhi-mind (mind of enlightenment). Second, the Bodhi-mind has already been generated. Third, it is present (the time is ripe). Fourth, it is not present (the time is not ripe). Fifth, the time is fixed to attain Anuttara-Samyak-Sambodhi. Sixth, the time is unfixed to receive the prediction. A Bodhisattva has three kinds of certainty. First, the potential is called certainty. Why? Because it is capable as a condition, and there are obstacles that determine the attainment of Anuttara-Samyak-Sambodhi. Second, the determination to generate the unsurpassed Bodhi-mind cannot regress until Anuttara-Samyak-Sambodhi is attained. Third, obtaining the power to benefit sentient beings, as desired, as acted upon, like footprints that are not false. Because of this final certainty, the Tathagata gives a definite prediction. A Bodhisattva does not make five kinds of effort, therefore cannot attain Anuttara-Samyak-Sambodhi. First, initially generating the Bodhi-mind. Second, having compassion for sentient beings. Third, having fervent aspiration. Fourth, being diligent. Fifth, not being weary of skillful means in all areas of wisdom. A Bodhisattva has five things that are constantly cultivated. First, constantly not being negligent. Second, being a refuge for the lonely, suffering, poor, begging, and helpless. Third, making offerings to the Tathagata. Fourth, upholding the precepts, and immediately realizing any violations. Fifth, all actions, conduct, and recollections are dedicated to Anuttara-Samyak-Sambodhi. A Bodhisattva has ten dharmas (teachings) that are the first and most supreme among the dharmas equal to a Bodhisattva. First, the Bodhisattva's potential is superior to other potentials. Second, the initial generation of the Bodhi-mind is superior to all correct vows. Third, diligence and wisdom are superior to other Paramitas (perfections). Fourth, gentle speech is superior to other means of gathering sentient beings. Fifth, the Tathagata is superior to other sentient beings. Sixth, great compassion is superior to other immeasurables. Seventh, the fourth Dhyana (meditative state) is superior to other Dhyanas. Eighth, the Samadhi (state of concentration) of emptiness is superior to other Samadhis. Ninth, the cessation of perception and sensation is superior to other meditative states. Tenth, pure skillful means are superior to other skillful means. A Bodhisattva has four kinds of correct establishments. Such correct establishments are what the Tathagata speaks of.
。非余若天若人。沙門婆羅門如是聞。一者法施設。二者諦施設。三者方便施設。四者乘施設。法施設者。十二部經修多羅等。次第演說次第建立。諦施設者。有一種。謂如實義諦。復有二種。世諦。第一義諦。復有三種。相諦。說諦。作諦。復有四種。苦諦。集諦。滅諦。道諦。復有五種。因諦。果諦。智諦。智境界諦。無上諦。復有六種。實諦。虛妄諦。知諦。斷諦。證諦。修諦。復有七種。味諦。患諦。離諦。法諦。解諦。聖諦。非聖諦。復有八種。行苦諦。苦苦諦。壞苦諦。生諦。滅諦。穢污諦。清凈諦。正方便諦。復有九種。無常諦。苦諦。空諦。非我諦。有愛諦。無有愛諦。斷方便諦。有餘涅槃諦。無餘涅槃諦。復有十種。自作苦諦。貧窮苦諦。四大增損苦諦。愛戀苦諦。污辱苦諦。業苦諦。煩惱諦。正思惟諦。正見諦。正見果諦。四種方便名方便施設。如前力種性品說。乘施設者。聲聞乘。緣覺乘。大乘。一一乘七種施設。四聖諦慧。如是慧。若依若緣伴業眾具。如是慧若果。此七種名聲聞乘施設。如聲聞乘施設。緣覺乘亦如是。離言說境界。一切法如離諸妄想。平等慧。如是慧。若依若緣伴業眾具。如是慧若果。此七種名大乘施設。過去未來現在。一切菩薩正施設。已作當作。一切四種無餘無上。
【現代漢語翻譯】 現代漢語譯本： 不是像我和天人這樣的存在。沙門（Śrāmaṇa，出家求道者）和婆羅門（Brāhmaṇa，祭司）是這樣聽聞的：第一種是法施設，第二種是諦施設，第三種是方便施設，第四種是乘施設。 法施設是指，十二部經，如修多羅（Sūtra，經）等，次第地演說，次第地建立。 諦施設是指，有一種，即如實義諦；又有兩種，世諦和第一義諦；又有三種，相諦、說諦和作諦；又有四種，苦諦（Duḥkha Satya，痛苦的真理）、集諦（Samudaya Satya，痛苦根源的真理）、滅諦（Nirodha Satya，痛苦止息的真理）和道諦（Mārga Satya，通往止息痛苦的道路的真理）；又有五種，因諦、果諦、智諦、智境界諦和無上諦；又有六種，實諦、虛妄諦、知諦、斷諦、證諦和修諦；又有七種，味諦、患諦、離諦、法諦、解諦、聖諦和非聖諦；又有八種，行苦諦、苦苦諦、壞苦諦、生諦、滅諦、穢污諦、清凈諦和正方便諦；又有九種，無常諦（Anitya Satya，無常的真理）、苦諦、空諦（Śūnyatā Satya，空性的真理）、非我諦（Anātman Satya，無我的真理）、有愛諦、無有愛諦、斷方便諦、有餘涅槃諦（Sopadhiśeṣa-nirvāṇa Satya，有餘涅槃的真理）和無餘涅槃諦（Nirupadhiśeṣa-nirvāṇa Satya，無餘涅槃的真理）；又有十種，自作苦諦、貧窮苦諦、四大增損苦諦、愛戀苦諦、污辱苦諦、業苦諦、煩惱諦、正思惟諦、正見諦和正見果諦。 四種方便名為方便施設，如前面力種性品所說。 乘施設是指，聲聞乘（Śrāvakayāna，聲聞乘）、緣覺乘（Pratyekabuddhayāna，緣覺乘）和大乘（Mahāyāna，大乘）。每一種乘都有七種施設。四聖諦的智慧，像這樣的智慧，如果依賴、緣于伴隨的業和眾具，像這樣的智慧如果結果。這七種名為聲聞乘施設。如同聲聞乘施設，緣覺乘也是這樣。 離言說境界，一切法如遠離各種妄想的平等慧。像這樣的智慧，如果依賴、緣于伴隨的業和眾具，像這樣的智慧如果結果。這七種名為大乘施設。過去、未來、現在，一切菩薩（Bodhisattva，菩薩）正確的施設，已經做過和將要做的一切四種都是無餘無上的。
【English Translation】 English version: Not like me, nor gods, nor humans. Śrāmaṇas (ascetics) and Brāhmaṇas (priests) have heard it thus: First is the Dharma establishment, second is the Truth establishment, third is the Expedient means establishment, and fourth is the Vehicle establishment. Dharma establishment refers to the twelve divisions of scriptures, such as Sūtras (discourses), expounded in order and established in order. Truth establishment refers to one kind, which is the Truth of Reality; also two kinds, Conventional Truth and Ultimate Truth; also three kinds, Truth of Appearance, Truth of Expression, and Truth of Action; also four kinds, the Truth of Suffering (Duḥkha Satya), the Truth of the Origin of Suffering (Samudaya Satya), the Truth of the Cessation of Suffering (Nirodha Satya), and the Truth of the Path to the Cessation of Suffering (Mārga Satya); also five kinds, the Truth of Cause, the Truth of Effect, the Truth of Wisdom, the Truth of the Object of Wisdom, and the Supreme Truth; also six kinds, the Truth of Reality, the Truth of Illusion, the Truth of Knowing, the Truth of Abandoning, the Truth of Realization, and the Truth of Cultivation; also seven kinds, the Truth of Taste, the Truth of Affliction, the Truth of Detachment, the Truth of Dharma, the Truth of Liberation, the Truth of the Holy, and the Truth of the Unholy; also eight kinds, the Truth of Suffering of Conditioning, the Truth of Suffering of Suffering, the Truth of Suffering of Change, the Truth of Birth, the Truth of Death, the Truth of Defilement, the Truth of Purity, and the Truth of Right Means; also nine kinds, the Truth of Impermanence (Anitya Satya), the Truth of Suffering, the Truth of Emptiness (Śūnyatā Satya), the Truth of Non-Self (Anātman Satya), the Truth of Attachment, the Truth of Non-Attachment, the Truth of Abandoning Means, the Truth of Nirvāṇa with Remainder (Sopadhiśeṣa-nirvāṇa Satya), and the Truth of Nirvāṇa without Remainder (Nirupadhiśeṣa-nirvāṇa Satya); also ten kinds, the Truth of Self-Inflicted Suffering, the Truth of Suffering of Poverty, the Truth of Suffering of the Increase or Decrease of the Four Great Elements, the Truth of Suffering of Love, the Truth of Suffering of Humiliation, the Truth of Suffering of Karma, the Truth of Suffering of Afflictions, the Truth of Right Thought, the Truth of Right View, and the Truth of the Fruit of Right View. The four kinds of expedient means are called the Expedient Means Establishment, as described in the previous chapter on Power and Lineage. Vehicle establishment refers to the Śrāvakayāna (Hearer Vehicle), the Pratyekabuddhayāna (Solitary Realizer Vehicle), and the Mahāyāna (Great Vehicle). Each vehicle has seven kinds of establishments. The wisdom of the Four Noble Truths, such wisdom, if it relies on, is conditioned by accompanying karma and aggregates, such wisdom if it is a result. These seven are called the Śrāvakayāna establishment. Just as the Śrāvakayāna establishment, so is the Pratyekabuddhayāna. Beyond the realm of words, all dharmas are like the equal wisdom that is free from all delusions. Such wisdom, if it relies on, is conditioned by accompanying karma and aggregates, such wisdom if it is a result. These seven are called the Mahāyāna establishment. Past, future, and present, all Bodhisattvas' (enlightenment being) correct establishments, all four kinds that have been done and will be done are without remainder and supreme.
菩薩有五種無量生一切巧便行。一者眾生界無量。二者世界無量。三者法界無量。四者調伏界無量。五者調伏方便無量。六十一種眾生名眾生界。如意地身份別則有無量。十方無量世界無量。名如娑婆世界。名娑婆主。善不善無記法分別則有無量。調伏有一種。謂一切眾生調伏。復有二種。具縛。不具縛。復有三種。軟中上根。復有四種。剎利。婆羅門。毗舍。首陀復有五種。貪慾。瞋恚。愚癡。憍慢。覺觀。復有六種。在家。出家。未熟。已熟。未解脫。已解脫。復有七種。惡人。中人。小智人。大智人。現在調伏。未來調伏。隨緣調伏。若得緣如是。如是迴向。復有八種。謂八眾剎利。乃至婆羅門。復有九種。一者如來調伏。二者聲聞緣覺調伏。三者菩薩調伏。四者難調伏。五者易調伏。六者軟語調伏。七者呵責調伏。八者遠調伏。九者近調伏。復有十種。一者地獄。二者畜生。三者餓鬼。四者欲界人天。五者中陰。六者色。七者無色。八者想。九者無想。十者非想非非想。是五十五種分別則為無量。眾生界調伏界有何差別。眾生界者。不分別一切眾生種性處。調伏界者。彼種性處。如是彼彼處轉調伏方便無量。如前成熟品說。彼亦無量種分別。如是次第說五種無量。何以故。是菩薩為眾生修行。是故說初
【現代漢語翻譯】 現代漢語譯本 菩薩有五種無量，由此產生一切巧妙方便的修行。第一是眾生界無量。第二是世界無量。第三是法界無量。第四是調伏界無量。第五是調伏方便無量。六十一種眾生的名稱構成了眾生界。如果根據如意地身來分別，那就有無量之多。十方無量的世界也是無量的，例如娑婆世界（Saha world），娑婆主（Lord of the Saha world）。善、不善、無記法如果加以分別，也是無量的。調伏有一種，即一切眾生的調伏。又有兩種：具縛（bound by afflictions）和不具縛（not bound by afflictions）。又有三種：軟根、中根、上根。又有四種：剎帝利（Kshatriya），婆羅門（Brahmin），吠舍（Vaishya），首陀羅（Shudra）。又有五種：貪慾、瞋恚、愚癡、憍慢、覺觀。又有六種：在家、出家、未成熟、已成熟、未解脫、已解脫。又有七種：惡人、中人、小智人、大智人、現在調伏、未來調伏、隨緣調伏。如果得到這樣的因緣，就如此迴向。又有八種，即八眾剎帝利，乃至婆羅門。又有九種：一是如來（Tathagata）調伏，二是聲聞緣覺（Sravaka-Pratyekabuddha）調伏，三是菩薩（Bodhisattva）調伏，四是難調伏，五是易調伏，六是軟語調伏，七是呵責調伏，八是遠調伏，九是近調伏。又有十種：一是地獄，二是畜生，三是餓鬼，四是欲界人天，五是中陰，六是色界，七是無色界，八是想界，九是無想界，十是非想非非想界。這五十五種如果加以分別，也是無量的。眾生界和調伏界有什麼差別？眾生界是不分別一切眾生的種性和處所。調伏界是根據眾生的種性和處所，在不同的地方運用不同的調伏方便。如前面成熟品所說，那裡也有無量的種類分別。像這樣依次說明五種無量。為什麼呢？因為菩薩是爲了眾生而修行，所以先說眾生界無量。
【English Translation】 English version The Bodhisattva has five kinds of immeasurable qualities, which give rise to all skillful means in practice. First, the realm of sentient beings is immeasurable. Second, the world is immeasurable. Third, the realm of Dharma is immeasurable. Fourth, the realm of taming is immeasurable. Fifth, the skillful means of taming are immeasurable. Sixty-one kinds of beings constitute the realm of sentient beings. If differentiated according to the body of wish-fulfilling earth, there are immeasurable distinctions. The immeasurable worlds in the ten directions are also immeasurable, such as the Saha world (Saha world), and the Lord of the Saha world (Lord of the Saha world). If good, non-good, and neutral dharmas are differentiated, they are also immeasurable. There is one kind of taming, which is the taming of all sentient beings. There are also two kinds: those bound by afflictions (bound by afflictions) and those not bound by afflictions (not bound by afflictions). There are also three kinds: those with sharp faculties, medium faculties, and dull faculties. There are also four kinds: Kshatriyas (Kshatriya), Brahmins (Brahmin), Vaishyas (Vaishya), and Shudras (Shudra). There are also five kinds: greed, hatred, delusion, arrogance, and perception. There are also six kinds: householders, renunciants, immature, mature, not liberated, and liberated. There are also seven kinds: evil people, average people, people with little wisdom, people with great wisdom, those tamed in the present, those tamed in the future, and those tamed according to conditions. If such conditions are obtained, then dedicate merit in this way. There are also eight kinds, namely the eight assemblies of Kshatriyas, and so on, up to Brahmins. There are also nine kinds: first, the Tathagata's (Tathagata) taming; second, the Sravaka-Pratyekabuddha's (Sravaka-Pratyekabuddha) taming; third, the Bodhisattva's (Bodhisattva) taming; fourth, the difficult to tame; fifth, the easy to tame; sixth, taming with gentle words; seventh, taming with rebuke; eighth, taming from afar; ninth, taming from nearby. There are also ten kinds: first, hell; second, animals; third, hungry ghosts; fourth, humans and gods in the desire realm; fifth, the intermediate state; sixth, the form realm; seventh, the formless realm; eighth, the realm of perception; ninth, the realm of non-perception; tenth, the realm of neither perception nor non-perception. If these fifty-five kinds are differentiated, they are also immeasurable. What is the difference between the realm of sentient beings and the realm of taming? The realm of sentient beings does not differentiate the nature and location of all sentient beings. The realm of taming differentiates the nature and location of sentient beings, and applies different skillful means of taming in different places. As mentioned in the previous chapter on maturation, there are also immeasurable kinds of distinctions there. In this way, the five kinds of immeasurable qualities are explained in order. Why? Because the Bodhisattva cultivates for the sake of sentient beings, therefore, the immeasurable realm of sentient beings is mentioned first.
無量。眾生彼處可得。是故說第二無量。眾生於彼彼世界煩惱清凈法可得。是故說第三無量。觀彼彼眾生隨所堪能脫苦。是故說第四無量。乃至方便脫眾生苦。是故說第五無量。是故說五種無量。生菩薩一切巧便行。菩薩有四求。於一切法如實知。一者名求。二者事求。三者自性施設求。四者差別施設求。如前真實品說。菩薩有四事。於一切法如實知。隨名求如實知。隨事求如實知。隨自性施設求如實知。隨差別施設求如實知。如前真實品說。
諸佛菩薩有五事。為眾生說法得大果福利。一者為眾生說法生離垢法眼。二者為眾生說法得諸漏盡。三者為眾生說法發無上菩提心。四者為眾生說法得第一菩薩忍。五者為眾生說法。聞已受誦。具足修習令法久住。是名五種說法得大果福利。
云何名大乘。有七種大故名為大乘。一者法大。謂十二部經。菩薩方廣藏。最上最大。二者心大。謂發阿耨多羅三藐三菩提心。三者解大。謂解菩薩方廣藏。四者凈心大。謂過解行地入凈心地。五者眾具大。謂福德眾具智慧眾具得無上菩提。六者時大。謂三阿僧祇劫得無上菩提。七者得大。謂得無上菩提身無與等者。況復過上。彼法大心大解大凈心大眾具大時大。此六大謂因種得大謂果處。菩薩有八法攝一切摩訶衍菩薩藏所說
【現代漢語翻譯】 現代漢語譯本： 『無量』（Apramāṇa）。眾生在彼處可以獲得利益，因此稱為第二種『無量』。眾生在各個世界可以獲得煩惱清凈之法，因此稱為第三種『無量』。觀察各個眾生，隨其所能而脫離痛苦，因此稱為第四種『無量』。乃至以方便法使眾生脫離痛苦，因此稱為第五種『無量』。所以說有五種『無量』，能生出菩薩的一切巧妙方便之行。 菩薩有四種『求』，以求對一切法如實了知。第一種是『名求』（nāma-paryeṣṭi），第二種是『事求』（artha-paryeṣṭi），第三種是『自性施設求』（svabhāva-prajñapti-paryeṣṭi），第四種是『差別施設求』（viśeṣa-prajñapti-paryeṣṭi）。如前面《真實品》所說。菩薩有四件事，以求對一切法如實了知：隨『名求』如實了知，隨『事求』如實了知，隨『自性施設求』如實了知，隨『差別施設求』如實了知。如前面《真實品》所說。 諸佛菩薩有五件事，為眾生說法能得到大的果報和利益。第一件是為眾生說法，使眾生生出離垢法眼（viraja-dharmacakṣus）。第二件是為眾生說法，使眾生得到諸漏已盡（sarvāsrava-kṣaya）。第三件是為眾生說法，使眾生髮起無上菩提心（anuttarā-saṃyak-saṃbodhi-citta）。第四件是為眾生說法，使眾生得到第一菩薩忍（prathama-bodhisattva-kṣānti）。第五件是為眾生說法，使眾生聽聞后能受持背誦，具足修習，使佛法長久住世。這稱為五種說法，能得到大的果報和利益。 什麼叫做『大乘』（Mahāyāna）？有七種『大』，所以稱為『大乘』。第一是『法大』（dharma-mahā），指十二部經（dvādaśāṅga-buddhavacana），菩薩方廣藏（bodhisattva-vaipulya-piṭaka），是最上最大的。第二是『心大』（citta-mahā），指發起阿耨多羅三藐三菩提心（anuttarā-saṃyak-saṃbodhi-citta）。第三是『解大』（adhimukti-mahā），指理解菩薩方廣藏。第四是『凈心大』（citta-viśuddhi-mahā），指超過解行地（mokṣa-bhāgīya）進入凈心地（viśuddha-bhūmi）。第五是『眾具大』（sambhāra-mahā），指以福德資糧（puṇya-sambhāra）和智慧資糧（jñāna-sambhāra）獲得無上菩提。第六是『時大』（adhvan-mahā），指經歷三大阿僧祇劫（asaṃkhyeya-kalpa）才能獲得無上菩提。第七是『得大』（lābha-mahā），指獲得無上菩提之身，沒有可以與之相比者，更何況超過它。前面的法大、心大、解大、凈心大、眾具大、時大這六種『大』是因，『得大』是果。菩薩有八種法，能總攝一切《摩訶衍菩薩藏》所說的內容。
【English Translation】 English version: 『Immeasurable』 (Apramāṇa). Sentient beings can attain benefit in that place; therefore, it is called the second 『Immeasurable』. Sentient beings can attain the Dharma of purifying afflictions in those various worlds; therefore, it is called the third 『Immeasurable』. Observing those various sentient beings, they can escape suffering according to their capacity; therefore, it is called the fourth 『Immeasurable』. Even using skillful means to liberate sentient beings from suffering; therefore, it is called the fifth 『Immeasurable』. Therefore, it is said that there are five kinds of 『Immeasurable』, which generate all the skillful and expedient practices of Bodhisattvas. Bodhisattvas have four kinds of 『seeking』 (paryeṣṭi) in order to truly know all Dharmas. The first is 『name-seeking』 (nāma-paryeṣṭi), the second is 『thing-seeking』 (artha-paryeṣṭi), the third is 『self-nature designation-seeking』 (svabhāva-prajñapti-paryeṣṭi), and the fourth is 『difference designation-seeking』 (viśeṣa-prajñapti-paryeṣṭi), as mentioned in the previous 『Truthfulness』 chapter. Bodhisattvas have four matters in order to truly know all Dharmas: truly knowing according to 『name-seeking』, truly knowing according to 『thing-seeking』, truly knowing according to 『self-nature designation-seeking』, and truly knowing according to 『difference designation-seeking』, as mentioned in the previous 『Truthfulness』 chapter. The Buddhas and Bodhisattvas have five matters. Expounding the Dharma for sentient beings can attain great rewards and benefits. The first is expounding the Dharma for sentient beings, causing them to generate the undefiled Dharma eye (viraja-dharmacakṣus). The second is expounding the Dharma for sentient beings, causing them to attain the exhaustion of all outflows (sarvāsrava-kṣaya). The third is expounding the Dharma for sentient beings, causing them to generate the unsurpassed Bodhi mind (anuttarā-saṃyak-saṃbodhi-citta). The fourth is expounding the Dharma for sentient beings, causing them to attain the first Bodhisattva forbearance (prathama-bodhisattva-kṣānti). The fifth is expounding the Dharma for sentient beings, causing them to receive, recite, and fully cultivate after hearing, so that the Dharma may long abide in the world. This is called the five kinds of Dharma exposition, which can attain great rewards and benefits. What is called 『Mahāyāna』 (Great Vehicle)? It is called 『Mahāyāna』 because it has seven kinds of 『greatness』. The first is 『Dharma-greatness』 (dharma-mahā), referring to the twelve divisions of scriptures (dvādaśāṅga-buddhavacana), the Bodhisattva Vaipulya Piṭaka (bodhisattva-vaipulya-piṭaka), which is the most supreme and greatest. The second is 『Mind-greatness』 (citta-mahā), referring to generating the Anuttarā-saṃyak-saṃbodhi-citta (unsurpassed perfect enlightenment mind). The third is 『Understanding-greatness』 (adhimukti-mahā), referring to understanding the Bodhisattva Vaipulya Piṭaka. The fourth is 『Pure Mind-greatness』 (citta-viśuddhi-mahā), referring to surpassing the stage of preparation for liberation (mokṣa-bhāgīya) and entering the pure land (viśuddha-bhūmi). The fifth is 『Accumulation-greatness』 (sambhāra-mahā), referring to attaining unsurpassed Bodhi with the accumulation of merit (puṇya-sambhāra) and the accumulation of wisdom (jñāna-sambhāra). The sixth is 『Time-greatness』 (adhvan-mahā), referring to the fact that it takes three great asaṃkhyeya-kalpas (countless eons) to attain unsurpassed Bodhi. The seventh is 『Attainment-greatness』 (lābha-mahā), referring to attaining the body of unsurpassed Bodhi, with nothing comparable to it, let alone surpassing it. The preceding six greatnesses—Dharma-greatness, Mind-greatness, Understanding-greatness, Pure Mind-greatness, Accumulation-greatness, and Time-greatness—are the causes, while Attainment-greatness is the result. Bodhisattvas have eight Dharmas that can encompass all that is spoken in the Mahāyāna Bodhisattva Piṭaka.
。謂信菩薩藏。顯示一切法真實義。顯示一切諸佛菩薩不可思議第一勝妙神力。得聞慧思慧思惟。依聞慧思慧思惟。方便得凈心。得凈心。方便入修慧行。入修慧行。方便修慧果。成如是修慧果。成畢竟出離。菩薩如是學得無上菩提。菩薩如是學得無上菩提略說十種。一者種性。二者入。三者未凈。四者凈。五者未熟。六者熟。七者未定。八者定。九者一生。十者最後身。種性者。名未得凈心。發心修學名為入。已入未入凈心地名為未凈。入凈心地名為凈。凈者未入畢竟地名為未熟。入畢竟地名為熟。熟者未入定地名為未定。已入定地名為定。又熟有二種。一者一生。次第得無上菩提。二者最後身。即此生得。如是從種性乃至最後身得無上菩提。此十種菩薩所學而學。于上更無所學。菩薩如所學而學。于上更無菩薩學。菩薩如所學而學。得一切功德名。所謂菩薩摩訶薩。勇猛無上。佛子佛持。大師大聖。大商主大名稱。大功德大自在。如是十方無量世界無量菩薩無量因緣。自想施設。當知若有言我是菩薩。不善學菩薩所學者。當知是名字菩薩非實菩薩。若言我是菩薩。善學菩薩所學者。當知是實菩薩。◎
◎菩薩地持次法方便處菩薩相品第一(第二段有四品)
菩薩成就五種真實相得入諸菩薩數。一者哀
【現代漢語翻譯】 現代漢語譯本： 所謂信菩薩藏（菩薩所修行的法門），是爲了顯示一切法的真實意義，顯示一切諸佛菩薩不可思議、第一殊勝的神力。通過聽聞佛法而獲得智慧，通過思考佛法而獲得智慧，並依此聽聞和思考，方便地獲得清凈心。獲得清凈心后，方便地進入修慧的修行。進入修慧的修行后，方便地獲得修慧的果報。成就這樣的修慧果報，最終成就徹底的解脫。菩薩像這樣學習，就能獲得無上菩提（最高的覺悟）。菩薩像這樣學習，就能獲得無上菩提，概括來說有十種階段： 一者種性（具有菩薩的潛質），二者入（開始修行），三者未凈（尚未達到清凈），四者凈（達到清凈），五者未熟（尚未成熟），六者熟（已經成熟），七者未定（尚未確定），八者定（已經確定），九者一生（一生即可成就），十者最後身（此生即是最後一生）。 種性，指的是尚未獲得清凈心。發心修學，稱為入。已經進入但尚未進入凈心地，稱為未凈。進入凈心地，稱為凈。達到清凈但尚未進入畢竟地（最終的境界），稱為未熟。進入畢竟地，稱為熟。已經成熟但尚未進入定地（禪定的境界），稱為未定。已經進入定地，稱為定。成熟又有兩種：一種是一生，次第獲得無上菩提；另一種是最後身，即此生就能獲得。像這樣從種性乃至最後身，獲得無上菩提。這十種是菩薩所學習的，除此之外沒有其他可學的。菩薩按照所學的去學習，除此之外沒有其他的菩薩學。菩薩按照所學的去學習，獲得一切功德的名稱，也就是所謂的菩薩摩訶薩（偉大的菩薩），勇猛無上，佛子佛持（受到佛的護持），大師大聖（偉大的導師，偉大的聖人），大商主（偉大的引導者），大名稱（偉大的名聲），大功德（偉大的功德），大自在（偉大的自在）。 像這樣，十方無量世界，無量菩薩，無量因緣，自己設想。應當知道，如果有人說『我是菩薩』，卻不善於學習菩薩所應該學習的，那麼應當知道這是名字上的菩薩，不是真正的菩薩。如果有人說『我是菩薩』，並且善於學習菩薩所應該學習的，那麼應當知道這是真正的菩薩。 菩薩地持次法方便處菩薩相品第一（第二段有四品） 菩薩成就五種真實相，才能進入諸菩薩的行列。一者哀（慈悲）
【English Translation】 English version: Believing in the Bodhisattva-pitaka (the teachings and practices of Bodhisattvas) means revealing the true meaning of all dharmas (teachings), and displaying the inconceivable and supremely wonderful divine powers of all Buddhas and Bodhisattvas. One obtains wisdom through hearing the Dharma, and wisdom through contemplating the Dharma. Relying on this hearing and contemplation, one conveniently attains a pure mind. Having attained a pure mind, one conveniently enters the practice of wisdom. Having entered the practice of wisdom, one conveniently attains the fruit of wisdom. Achieving such a fruit of wisdom ultimately leads to complete liberation. A Bodhisattva learns in this way to attain Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment). A Bodhisattva learns in this way to attain Anuttara-samyak-sambodhi, which can be summarized in ten stages: 1. Gotra (potential for Bodhisattvahood), 2. Entry (beginning practice), 3. Unpurified (not yet purified), 4. Purified (having attained purity), 5. Unripe (not yet mature), 6. Ripe (having matured), 7. Undetermined (not yet determined), 8. Determined (having been determined), 9. One lifetime (achieving enlightenment in one lifetime), 10. Last life (this life is the last life). Gotra refers to not yet having attained a pure mind. Resolving to practice is called Entry. Having entered but not yet entered the pure ground of mind is called Unpurified. Having entered the pure ground of mind is called Purified. Having attained purity but not yet entered the ultimate ground (the final state) is called Unripe. Having entered the ultimate ground is called Ripe. Having matured but not yet entered the ground of samadhi (the state of meditative concentration) is called Undetermined. Having entered the ground of samadhi is called Determined. There are two types of Ripe: one is One Lifetime, attaining Anuttara-samyak-sambodhi gradually; the other is Last Life, attaining it in this very life. In this way, from Gotra to Last Life, one attains Anuttara-samyak-sambodhi. These ten are what Bodhisattvas learn; there is nothing else to learn beyond this. Bodhisattvas learn according to what is to be learned; there is no other Bodhisattva learning beyond this. Bodhisattvas learn according to what is to be learned, and attain all meritorious names, that is, the so-called Bodhisattva-Mahasattva (great Bodhisattva), courageous and unsurpassed, Buddha-putra Buddha-dhara (protected by the Buddha), great teacher great sage (great teacher, great saint), great leader (great guide), great name (great reputation), great merit (great merit), great freedom (great freedom). In this way, in the ten directions, in immeasurable worlds, with immeasurable Bodhisattvas, with immeasurable causes and conditions, imagine for yourself. You should know that if someone says 'I am a Bodhisattva' but is not good at learning what Bodhisattvas should learn, then you should know that this is a Bodhisattva in name only, not a real Bodhisattva. If someone says 'I am a Bodhisattva' and is good at learning what Bodhisattvas should learn, then you should know that this is a real Bodhisattva. Bodhisattva-bhumi, the section on the means of practice, the first chapter on the characteristics of Bodhisattvas (the second section has four chapters) A Bodhisattva who has achieved five true characteristics can enter the ranks of Bodhisattvas. 1. Karuna (compassion)
愍。二者愛語。三者勇猛。四者惠施。五者說深法義。此五相。各五種分別。一者自性。二者境界。三者果報。四者次第。五者攝受。
哀愍自性有二種。一者至心。二者具足。至心者。安心樂心。具足者。菩薩至心於諸眾生。隨其所能隨其力。身口饒益。愛語自性者。先語安慰。如前攝品說。勇猛自性者。于諸眾生志強有力。惠施自性者。勝妙施無煩惱施。說深法義自性者。四無礙智。出生正方便智。哀愍境界有五種。一者受苦眾生。二者惡行眾生。三者放逸眾生。四者邪趣眾生。五者煩惱所使眾生。從地獄乃至一切苦受相續。是名受苦。雖不受苦而多造作身口意惡行。所謂十二惡律儀。是名惡行。雖不受苦造諸惡行而樂著五欲歌舞戲笑。是名放逸。雖不受苦造諸惡行樂著五欲。而依邪見求苦解脫。是名邪趣。舍離五欲於法出家。不受諸苦乃至邪趣。而具煩惱或有不具。謂正方便。真實凡夫及諸學人。是名煩惱所使。菩薩於此境界哀愍心生無餘無上。
愛語境界有五種。一者正實語。二者正喜語。三者正饒益語。四者正如法語。五者方便說法語。如前攝品說。菩薩於此境界愛語心生無餘無上。勇猛境界有五種。如前菩提分品說。菩薩於此境界勇猛心生無餘無上。
惠施境界有五種。一者不分別施
【現代漢語翻譯】 現代漢語譯本： 『愍』（Min，憐憫）。二者『愛語』（Aiyu，和藹的言語）。三者『勇猛』（Yongmeng，勇敢精進）。四者『惠施』（Huishi，佈施恩惠）。五者『說深法義』（Shuo shenfayi，宣說甚深佛法）。此五相，各五種分別：一者自性，二者境界，三者果報，四者次第，五者攝受。
『哀愍』（Aiming，悲憫）自性有二種：一者至心，二者具足。至心者，安心樂心。具足者，菩薩至心於諸眾生，隨其所能隨其力，身口饒益。『愛語』（Aiyu，和藹的言語）自性者，先語安慰，如前攝品說。『勇猛』（Yongmeng，勇敢精進）自性者，于諸眾生志強有力。『惠施』（Huishi，佈施恩惠）自性者，勝妙施無煩惱施。『說深法義』（Shuo shenfayi，宣說甚深佛法）自性者，四無礙智，出生正方便智。『哀愍』（Aiming，悲憫）境界有五種：一者受苦眾生，二者惡行眾生，三者放逸眾生，四者邪趣眾生，五者煩惱所使眾生。從地獄乃至一切苦受相續，是名受苦。雖不受苦而多造作身口意惡行，所謂十二惡律儀，是名惡行。雖不受苦造諸惡行而樂著五欲歌舞戲笑，是名放逸。雖不受苦造諸惡行樂著五欲，而依邪見求苦解脫，是名邪趣。舍離五欲於法出家，不受諸苦乃至邪趣，而具煩惱或有不具，謂正方便，真實凡夫及諸學人，是名煩惱所使。菩薩於此境界哀愍心生無餘無上。
『愛語』（Aiyu，和藹的言語）境界有五種：一者正實語，二者正喜語，三者正饒益語，四者正如法語，五者方便說法語，如前攝品說。菩薩於此境界愛語心生無餘無上。『勇猛』（Yongmeng，勇敢精進）境界有五種，如前菩提分品說。菩薩於此境界勇猛心生無餘無上。
『惠施』（Huishi，佈施恩惠）境界有五種：一者不分別施。
【English Translation】 English version: 'Min' (compassion). The second is 'Aiyu' (loving speech). The third is 'Yongmeng' (courage and diligence). The fourth is 'Huishi' (charity and generosity). The fifth is 'Shuo shenfayi' (explaining profound Dharma). These five aspects each have five distinctions: first, nature; second, realm; third, karmic result; fourth, sequence; fifth, reception.
The nature of 'Aiming' (pity) is twofold: first, sincerity; second, completeness. Sincerity means a peaceful and joyful mind. Completeness means that Bodhisattvas sincerely benefit all beings to the best of their ability, through body and speech. The nature of 'Aiyu' (loving speech) is to first offer comforting words, as described in the previous chapter on reception. The nature of 'Yongmeng' (courage and diligence) is to have a strong and powerful will towards all beings. The nature of 'Huishi' (charity and generosity) is to give excellent and wonderful gifts without affliction. The nature of 'Shuo shenfayi' (explaining profound Dharma) is the four unimpeded wisdoms, giving rise to correct expedient wisdom. The realms of 'Aiming' (pity) are fivefold: first, sentient beings suffering; second, sentient beings engaging in evil deeds; third, sentient beings indulging in laxity; fourth, sentient beings in wrong paths; fifth, sentient beings driven by afflictions. From hell to all continuous suffering, this is called suffering. Although not suffering, they create evil deeds of body, speech, and mind, namely the twelve evil precepts; this is called evil deeds. Although not suffering and creating evil deeds, they indulge in the five desires, singing, dancing, and laughing; this is called laxity. Although not suffering and creating evil deeds, they indulge in the five desires and seek liberation from suffering through wrong views; this is called wrong paths. Renouncing the five desires and leaving home to practice the Dharma, not suffering all kinds of suffering or even wrong paths, yet possessing afflictions or not, referring to correct expedients, true ordinary people, and those still learning; this is called being driven by afflictions. Bodhisattvas generate boundless and supreme pity towards these realms.
The realms of 'Aiyu' (loving speech) are fivefold: first, truthful speech; second, joyful speech; third, beneficial speech; fourth, speech according to the Dharma; fifth, expedient speech of the Dharma, as described in the previous chapter on reception. Bodhisattvas generate boundless and supreme loving speech towards these realms. The realms of 'Yongmeng' (courage and diligence) are fivefold, as described in the previous chapter on the factors of enlightenment. Bodhisattvas generate boundless and supreme courage and diligence towards these realms.
The realms of 'Huishi' (charity and generosity) are fivefold: first, giving without discrimination.
。二者歡喜施。三者頓施。四者不染污施。五者無依施。如前施品說。菩薩於此境界惠施心生無餘無上。說深法義境界有五種。一者于如來所說修多羅。甚深空相應緣起隨順。二者于諸戒律。善知犯不犯及與出犯。三者于摩德勒伽藏。不顛倒建立法相。四者于深法義以想分別。五者於一切法法義種種言辭種種分別。菩薩於此境界說深法義心生無餘無上。
菩薩哀愍于諸眾生修習慈心。利益親厚方便不厭。多住無罪現法樂攝取眾生。如世尊說。慈心福利。身常不被刀杖等害。此中應廣說。是名哀愍果。
菩薩愛語。于現法中離口四過。兩舌惡口妄言綺語。以此愛語自攝攝他。于未來世成就正語。言輒信用。是名愛語果。
菩薩勇猛。于現法中離諸懈怠心常歡喜。受持菩薩律儀戒不毀不犯。以堪忍心攝受自他。于未來世菩薩所作悉能修學。學已堅固。是名勇猛界。
菩薩惠施及說深法義果。如前力品檀波羅蜜般若波羅蜜說。是名惠施說深法義果。次第者。菩薩先修哀愍。攝取眾生。為令眾生出不善法安立善法。為具足說教授攝受。是故次說愛語。眾生造惡種種煩惱堪能不息。是故次說勇猛。或有眾生以財攝受。或有眾生以法攝受。或俱攝受。是故次說惠施。說深法義。
菩薩。有五種相攝
【現代漢語翻譯】 現代漢語譯本：二者歡喜施（因歡喜而佈施）。三者頓施（突然佈施）。四者不染污施（不帶染污心的佈施）。五者無依施（不求回報的佈施）。如前面施品所說。菩薩對於這些佈施的境界，惠施之心生起沒有止境，達到無上境界。宣說甚深法義的境界有五種：一者，對於如來所說的修多羅（Sutra，經），甚深空性相應，緣起隨順。二者，對於各種戒律，善於瞭解哪些是犯戒，哪些不是犯戒，以及如何懺悔出罪。三者，對於摩德勒伽藏（Matrka，論藏），不顛倒地建立法相。四者，對於甚深法義，以正確的想法進行分別。五者，對於一切法的法義，以種種言辭進行種種分別。菩薩對於這些宣說甚深法義的境界，內心生起沒有止境，達到無上境界。 菩薩哀憫一切眾生，修習慈心，利益親近的人，方便引導而不厭倦，常常安住于沒有罪過的、能帶來現世安樂的方法來攝取眾生。如世尊所說，慈心的福利是，身體常常不被刀杖等傷害。這裡應該廣為宣說。這叫做哀憫的果報。 菩薩以愛語待人，在現世生活中遠離口頭的四種過失：兩舌（挑撥離間）、惡口（粗言惡語）、妄言（虛假不實之語）、綺語（花言巧語）。用這樣的愛語來攝受自己和他人，在未來世成就正語，所說的話都能得到信任。這叫做愛語的果報。 菩薩勇猛精進，在現世生活中遠離各種懈怠，內心常常充滿歡喜，受持菩薩的律儀戒，不毀犯。以堪忍之心攝受自己和他人。在未來世，菩薩所應做的事情都能夠修學，學成之後非常堅固。這叫做勇猛的境界。 菩薩惠施和宣說甚深法義的果報，如前面力品中檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）和般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）所說。這叫做惠施和宣說甚深法義的果報。次第是，菩薩先修習哀憫，攝取眾生，爲了讓眾生脫離不善之法，安立於善法之中，爲了圓滿地宣說教法，攝受眾生，所以接著說愛語。眾生造作惡業，種種煩惱難以止息，所以接著說勇猛。或者有的眾生以財物攝受，或者有的眾生以佛法攝受，或者兩者都攝受，所以接著說惠施和宣說甚深法義。 菩薩有五種相來攝受眾生。
【English Translation】 English version: Secondly, joyful giving (giving with joy). Thirdly, sudden giving (giving unexpectedly). Fourthly, giving without defilement (giving without a tainted mind). Fifthly, giving without reliance (giving without seeking reward), as described in the previous chapter on giving. The Bodhisattva, in these realms of giving, generates a heart of generosity that is boundless and supreme. There are five aspects to the realm of expounding profound Dharma: Firstly, regarding the Sutras (Sutra, discourses) spoken by the Tathagata (Tathāgata, Thus Come One), they are deeply connected with emptiness and in accordance with dependent origination. Secondly, regarding the various precepts, being skilled in knowing what constitutes an offense, what does not, and how to confess and purify offenses. Thirdly, regarding the Matrka (Matrka, treatises), establishing the characteristics of the Dharma without distortion. Fourthly, discerning profound Dharma meanings with correct thought. Fifthly, distinguishing the meanings of all Dharmas with various expressions and differentiations. The Bodhisattva, in these realms of expounding profound Dharma, generates a heart that is boundless and supreme. The Bodhisattva, with compassion for all beings, cultivates loving-kindness, benefits those who are close, and guides them with skillful means without weariness, constantly abiding in methods that are free from fault and bring present happiness to gather beings. As the World Honored One said, the benefits of loving-kindness are that the body is not harmed by swords, staves, or other weapons. This should be extensively explained. This is called the fruit of compassion. The Bodhisattva speaks lovingly, in this present life avoiding the four verbal transgressions: divisive speech, harsh speech, false speech, and frivolous speech. With such loving speech, they gather themselves and others, and in future lives, they will achieve right speech, and their words will always be trustworthy. This is called the fruit of loving speech. The Bodhisattva is courageous and diligent, in this present life being free from all laziness, with a heart constantly filled with joy, upholding the Bodhisattva's vows and precepts without breaking or violating them. With a heart of forbearance, they gather themselves and others. In future lives, all the deeds of a Bodhisattva will be able to be learned and practiced, and once learned, they will be firm. This is called the realm of courage. The fruits of the Bodhisattva's generosity and expounding of profound Dharma are as described in the previous chapter on strength, regarding Dāna-pāramitā (Dāna-pāramitā, Perfection of Giving) and Prajñā-pāramitā (Prajñā-pāramitā, Perfection of Wisdom). This is called the fruit of generosity and expounding profound Dharma. The order is that the Bodhisattva first cultivates compassion, gathering beings, in order to liberate beings from unwholesome Dharmas and establish them in wholesome Dharmas, and in order to fully expound the teachings and gather beings, therefore, loving speech is spoken next. Beings create evil deeds, and various afflictions are difficult to cease, therefore, courage is spoken next. Some beings are gathered with wealth, some beings are gathered with Dharma, or both are gathered, therefore, generosity and expounding profound Dharma are spoken next. The Bodhisattva has five characteristics for gathering beings.
六波羅蜜。此六波羅蜜何相所攝。哀愍相攝禪波羅蜜。愛語相攝尸波羅蜜般若波羅蜜。勇猛相攝羼提波羅蜜毗離耶波羅蜜般若波羅蜜。惠施相攝檀波羅蜜。說深法義相攝禪波羅蜜般若波羅蜜。是名菩薩五種相五種分別。
菩薩地持次法方便處翼品第二
在家出家菩薩翼有四法。菩薩修學疾得阿耨多羅三藐三菩提。一者善修業。二者巧便。三者攝取眾生。四者回向。云何善修業。菩薩於六波羅蜜。決定修。專心修。常修。無罪修。云何決定修。檀波羅蜜。是菩薩于來求者。饒益不饒益。有德有過。要當施與。于諸惠施心不傾動。若人非人。沙門婆羅門。世間同法。所不能壞。云何專心修。是菩薩于求來者。舍內外物一切施與無有吝惜。云何常修。是菩薩施無厭惓。一切時平等隨得隨施。云何無罪修。如施品說。離煩惱施。是名菩薩善修檀波羅蜜。如施如是戒忍精進禪定智慧亦如是。隨其所應當知。云何巧便。略說有十種。壞法眾生為除惱害。方便巧便。中住者令入。已入者令熟。已熟者令解脫。方便巧便。世論巧便。菩薩戒律若持若毀觀察巧便。正愿巧便。聲聞乘巧便。緣覺乘巧便。大乘巧便。如是一切巧便。隨所應彼彼菩薩地。分別當知。此十巧便為五種事。初四巧便。為利眾生。世論巧便。為伏異論。
【現代漢語翻譯】 現代漢語譯本 六波羅蜜（Six Pāramitās，六種到達彼岸的方法）。這六波羅蜜被哪些特性所包含？以哀憫的特性包含禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）。以愛語的特性包含尸波羅蜜（Śīla-pāramitā，持戒波羅蜜）和般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）。以勇猛的特性包含羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）、毗離耶波羅蜜（Vīrya-pāramitā，精進波羅蜜）和般若波羅蜜。以惠施的特性包含檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。以宣說甚深佛法義理的特性包含禪波羅蜜和般若波羅蜜。這被稱為菩薩的五種特性和五種區分。
菩薩地持經的後續篇章，方便處翼品第二
在家和出家的菩薩有四種助翼之法。菩薩修學這些法，能迅速獲得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。一是善於修習行業，二是具有巧妙的方便，三是攝取眾生，四是將功德迴向。什麼是善於修習行業？菩薩對於六波羅蜜，決定修習，專心修習，常時修習，無罪修習。什麼是決定修習？檀波羅蜜，即菩薩對於前來乞求者，無論饒益與否，無論有德或有過，都要施與。對於各種佈施，內心不為所動。無論是人或非人，沙門（Śrāmaṇa，出家修行者）或婆羅門（Brāhmaṇa，祭司），世間的共同法則，都不能破壞他的佈施之心。什麼是專心修習？即菩薩對於前來乞求者，捨棄內外一切財物，全部施與，沒有吝惜。什麼是常時修習？即菩薩佈施沒有厭倦，一切時平等，隨得到就隨施與。什麼是無罪修習？如佈施品所說，遠離煩惱的佈施。這被稱為菩薩善於修習檀波羅蜜。如佈施一樣，持戒、忍辱、精進、禪定、智慧也是如此。應當根據它們各自的情況來理解。什麼是巧妙的方便？簡略地說有十種。對於破壞佛法和惱害眾生的，爲了消除他們的惱害，使用方便巧便。對於處於中間狀態的眾生，令其進入佛法；對於已經進入佛法的，令其成熟；對於已經成熟的，令其解脫。使用方便巧便。世俗言論的巧便。菩薩戒律，無論是持守還是毀犯，觀察的巧便。正愿的巧便。聲聞乘（Śrāvakayāna，小乘）的巧便。緣覺乘（Pratyekabuddhayāna，緣覺乘）的巧便。大乘（Mahāyāna，大乘）的巧便。像這樣的一切巧便，都應當根據它們各自所對應的菩薩地來分別瞭解。這十種巧便爲了五種事情。前四種巧便，是爲了利益眾生。世俗言論的巧便，是爲了降伏其他宗派的論點。
【English Translation】 English version Six Pāramitās (Six perfections or virtues to cross over to the other shore). By what characteristics are these six Pāramitās encompassed? Dhyāna-pāramitā (Perfection of Meditation) is encompassed by the characteristic of compassion. Śīla-pāramitā (Perfection of Morality) and Prajñā-pāramitā (Perfection of Wisdom) are encompassed by the characteristic of loving speech. Kṣānti-pāramitā (Perfection of Patience), Vīrya-pāramitā (Perfection of Effort), and Prajñā-pāramitā are encompassed by the characteristic of courage. Dāna-pāramitā (Perfection of Giving) is encompassed by the characteristic of generosity. Dhyāna-pāramitā and Prajñā-pāramitā are encompassed by the characteristic of expounding profound Dharma teachings. These are called the five characteristics and five distinctions of a Bodhisattva.
Bodhisattvabhumi, Secondary Dharma: Skillful Means, Wings Chapter 2
A Bodhisattva, whether lay or ordained, has four supporting dharmas (wings). A Bodhisattva who cultivates and studies these dharmas will quickly attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). First, skillful cultivation of karma; second, skillful means; third, gathering beings; fourth, dedication of merit. What is skillful cultivation of karma? A Bodhisattva, with regard to the six Pāramitās, cultivates them resolutely, attentively, constantly, and without fault. What is resolute cultivation? Dāna-pāramitā means that a Bodhisattva, towards those who come seeking, whether beneficial or not, whether virtuous or flawed, must give. With regard to all giving, the mind is not swayed. Whether human or non-human, Śrāmaṇa (ascetic) or Brāhmaṇa (priest), worldly common laws cannot destroy their giving heart. What is attentive cultivation? It means that a Bodhisattva, towards those who come seeking, relinquishes all internal and external possessions, giving them all without stinginess. What is constant cultivation? It means that a Bodhisattva gives without weariness, equally at all times, giving as they obtain. What is faultless cultivation? As said in the chapter on giving, giving that is free from afflictions. This is called a Bodhisattva's skillful cultivation of Dāna-pāramitā. Just as with giving, so too with morality, patience, effort, meditation, and wisdom. It should be understood according to what is appropriate for each. What are skillful means? Briefly, there are ten kinds. For those who destroy the Dharma and harm beings, to remove their harm, using skillful means. For those who dwell in the middle, causing them to enter; for those who have already entered, causing them to mature; for those who have already matured, causing them to be liberated. Using skillful means. Skillful means in worldly discussions. Bodhisattva precepts, whether kept or broken, skillful means of observation. Skillful means of correct vows. Skillful means of the Śrāvakayāna (Hearer Vehicle). Skillful means of the Pratyekabuddhayāna (Solitary Realizer Vehicle). Skillful means of the Mahāyāna (Great Vehicle). All such skillful means should be understood separately according to their corresponding Bodhisattva grounds. These ten skillful means are for five purposes. The first four skillful means are for benefiting beings. Skillful means in worldly discussions are for subduing the arguments of other schools.
菩薩戒律若持若毀觀察巧便。為不起犯戒。已犯者令如法悔。受持清凈律儀。正愿巧便。菩薩于未來世一切所欲悉皆得之。三乘巧便。菩薩隨種性根解譬喻。隨順說法具足說法。如是十種巧便為五種事。此五種事。一切所作皆悉具足。現法後世利益方便。云何菩薩攝取眾生。是菩薩依四攝法。佈施愛語利益同事。或有眾生。以安饒益。以樂饒益。以安樂饒益。廣說如前自他利品。云何菩薩迴向。菩薩三門修習善根。謂善修業巧便。攝取眾生。彼一切過去未來現在淳凈心。迴向阿耨多羅三藐三菩提。不以善根求余果報。
若世尊說。在家出家菩薩所學法。當知一切皆是善修業巧便。攝取回向四法所攝。菩薩善修業巧便。攝取集聚迴向。當知近菩提座。過去未來現在。一切菩薩在家出家。學阿耨多羅三藐三菩提。已學當學今學。如是四法。無餘無上。
如是四法。在家出家菩薩成就。然彼出家于在家者大有差別。出家菩薩。解脫攝受。父母妻子眷屬等過。出家菩薩。解脫攝受。田種治生王家等苦。出家菩薩。具修梵行一切菩提分法。疾得神通。若修善法疾得究竟。出家菩薩凡所說法。人所信受。是名在家出家之大差別。◎
菩薩地持經卷第八 大正藏第 30 冊 No. 1581 菩薩地持經
【現代漢語翻譯】 現代漢語譯本：菩薩戒律，無論是持守還是違犯，都要善巧地觀察和處理，爲了不觸犯戒律，對於已經觸犯的，要使其如法懺悔，受持清凈的戒律，以正確的願望和善巧的方法，菩薩在未來世所希望的一切都能得到。運用三乘（聲聞乘、緣覺乘、菩薩乘）的善巧方便，菩薩根據眾生的根性、理解能力和譬喻，隨順他們的根器說法，並且圓滿地說法。像這樣的十種善巧方便是爲了五種事情，這五種事情，一切所作所為都圓滿具足，能帶來現世和後世的利益。菩薩如何攝取眾生呢？菩薩依靠四攝法（佈施、愛語、利行、同事），或者用安穩饒益，或者用快樂饒益，或者用安樂饒益，詳細的解說如同前面自他利品中所說。菩薩如何迴向呢？菩薩通過身、口、意三門修習善根，也就是善於修習行業的善巧方便，攝取眾生，將過去、未來、現在所有純凈的心，迴向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），不以這些善根去追求其他的果報。 如果世尊說，在家和出家的菩薩所學習的法，應當知道一切都是善於修習行業的善巧方便，被攝取、迴向這四法所包含。菩薩善於修習行業的善巧方便，攝取、聚集、迴向，應當知道這樣就接近菩提座（bodhi-maṇḍa，覺悟的處所）。過去、未來、現在，一切在家和出家的菩薩，爲了阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）而學習，已經學習、將要學習、現在正在學習，像這樣的四法，沒有遺漏，是無上的。 像這樣的四法，在家和出家的菩薩都能成就，然而出家的菩薩與在家的菩薩有很大的差別。出家的菩薩，能夠解脫對父母、妻子、眷屬等的執著。出家的菩薩，能夠解脫對田地耕種、謀生、王家事務等的困苦。出家的菩薩，能夠具足修習梵行（brahmacarya，清凈行），迅速獲得神通，如果修習善法，能夠迅速得到究竟。出家的菩薩凡所說的法，容易被人信受。這就是在家和出家之間巨大的差別。 《菩薩地持經》卷第八 大正藏第 30 冊 No. 1581 《菩薩地持經》
【English Translation】 English version: A Bodhisattva's precepts, whether upheld or violated, should be observed and handled skillfully, in order to avoid violating the precepts. For those who have already violated them, they should be made to repent according to the Dharma, uphold pure precepts, and with correct vows and skillful means, the Bodhisattva will obtain everything desired in future lives. Using the skillful means of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), the Bodhisattva teaches according to the disposition, understanding, and analogies of sentient beings, in accordance with their capacities, and teaches completely. These ten skillful means are for five things, and these five things are complete in everything that is done, bringing benefits in this life and the next. How does a Bodhisattva gather sentient beings? The Bodhisattva relies on the Four Means of Gathering (giving, kind speech, beneficial action, and cooperation), either with peaceful benefit, or with joyful benefit, or with peaceful and joyful benefit, as explained in detail in the previous chapter on benefiting oneself and others. How does a Bodhisattva dedicate merit? The Bodhisattva cultivates roots of virtue through the three doors of body, speech, and mind, that is, the skillful means of cultivating good karma, gathering sentient beings, and dedicates all pure minds of the past, future, and present to anuttara-samyak-sambodhi (unexcelled, complete, perfect enlightenment), without seeking other rewards with these roots of virtue. If the World Honored One says that the Dharma learned by Bodhisattvas, whether lay or monastic, should be known to be all skillful means of cultivating good karma, encompassed by the four practices of gathering and dedication. The Bodhisattva's skillful means of cultivating good karma, gathering, accumulating, and dedicating, should be known to be close to the bodhi-maṇḍa (seat of enlightenment). In the past, future, and present, all Bodhisattvas, whether lay or monastic, learn for anuttara-samyak-sambodhi (unexcelled, complete, perfect enlightenment), have learned, will learn, and are learning now. These four practices are complete and unsurpassed. These four practices can be accomplished by both lay and monastic Bodhisattvas, but there is a great difference between monastic and lay Bodhisattvas. Monastic Bodhisattvas are liberated from the attachments to parents, wives, relatives, and so on. Monastic Bodhisattvas are liberated from the sufferings of farming, making a living, royal affairs, and so on. Monastic Bodhisattvas fully cultivate brahmacarya (pure conduct) and all the factors of enlightenment, quickly attain supernatural powers, and if they cultivate good Dharma, they can quickly attain ultimate realization. The Dharma spoken by monastic Bodhisattvas is easily believed by people. This is the great difference between lay and monastic life. Bodhisattvabhumi Sutra, Volume 8 Taisho Tripitaka Volume 30, No. 1581, Bodhisattvabhumi Sutra
菩薩地持經卷第九
北涼中印度三藏曇無讖于姑臧譯
◎菩薩地持次法方便處凈心品第三
菩薩于諸眾生有七種憐愍。名第一真實。一者無畏。二者巧便。三者不厭。四者不求。五者不貪。六者廣大。七者平等。菩薩不以畏故。于諸眾生起憐愍心。修身口意業安樂眾生。是名無畏。菩薩以巧便慧。于諸眾生起憐愍心。非法非律非真諦不教非處。是名巧便。菩薩于諸眾生。一切方便而不疲厭是名不厭。菩薩于諸眾生起憐愍心。無所怖求是名不求。菩薩于諸眾生起憐愍心。不求恩報是名不貪。菩薩于諸眾生起憐愍心不限眾生。于眾生所得饒益不饒益悉不棄捨。是名廣大。菩薩于諸眾生起憐愍心。等眾生界無有方限是名平等。菩薩成就如是七種憐愍。是名第一真實。菩薩于佛法僧。方便觀察得決定解。是名凈心。略說有十五種。一者無上心。二者戒心。三者波羅蜜心。四者真實義心。五者神力心。六者安心。七者樂心。八者解脫心。九者堅固心。十者不虛心。十一者不凈心。十二者凈心。十三者快凈心。十四者調伏心。十五者俱生心。專樂佛法僧寶凈心。是名無上。受菩薩戒律凈心。是名為戒。行施忍精進禪定智慧凈心。是名波羅蜜。人無我法無我人法無我第一義法甚深凈心。是名真實義。諸佛菩
【現代漢語翻譯】 現代漢語譯本
菩薩地持經卷第九
北涼中印度三藏曇無讖（Dharmaraksha，譯者）于姑臧譯
◎菩薩地持次法方便處凈心品第三
菩薩對於一切眾生有七種憐憫，這被稱為第一真實。一是無畏，二為巧便，三是不厭，四是不求，五是不貪，六是廣大，七是平等。菩薩不因為畏懼的緣故，而對一切眾生生起憐憫之心，修持身口意業，使眾生得到安樂，這稱為無畏。菩薩以巧妙方便的智慧，對一切眾生生起憐憫之心，不教導非法、非律、非真諦，不做不合時宜的事情，這稱為巧便。菩薩對於一切眾生，用盡一切方便而不感到疲倦厭煩，這稱為不厭。菩薩對於一切眾生生起憐憫之心，沒有任何恐懼和需求，這稱為不求。菩薩對於一切眾生生起憐憫之心，不求任何恩惠和回報，這稱為不貪。菩薩對於一切眾生生起憐憫之心，不限制眾生的範圍，對於眾生所得到的利益或沒有得到的利益，都不捨棄，這稱為廣大。菩薩對於一切眾生生起憐憫之心，平等對待一切眾生，沒有方位和界限的分別，這稱為平等。菩薩成就了這七種憐憫，這稱為第一真實。菩薩對於佛、法、僧三寶，以方便善巧觀察而得到決定的理解，這稱為凈心。簡略地說有十五種：一是無上心，二是戒心，三是波羅蜜心，四是真實義心，五是神力心，六是安心，七是樂心，八是解脫心，九是堅固心，十是不虛心，十一是不凈心，十二是凈心，十三是快凈心，十四是調伏心，十五是俱生心。專心愛好佛、法、僧三寶的清凈心，這稱為無上。受持菩薩戒律的清凈心，這稱為戒。修行佈施、忍辱、精進、禪定、智慧的清凈心，這稱為波羅蜜。證悟人無我、法無我、人法無我的第一義諦的甚深清凈心，這稱為真實義。諸佛菩
【English Translation】 English version
Bodisattvabhumi Sutra, Volume 9
Translated by Tripitaka Dharmaraksha (曇無讖), from Central India of the Northern Liang Dynasty, in Guzang
◎Chapter 3: Purification of the Mind in the Place of Skillful Means of the Bodhisattva-bhumi
A Bodhisattva has seven kinds of compassion for all sentient beings, which are called the first truth. First is fearlessness, second is skillful means, third is non-weariness, fourth is non-seeking, fifth is non-greed, sixth is vastness, and seventh is equality. A Bodhisattva does not generate compassion for all sentient beings out of fear, but cultivates wholesome actions of body, speech, and mind to bring peace and happiness to sentient beings. This is called fearlessness. A Bodhisattva generates compassion for all sentient beings with skillful wisdom, not teaching what is unlawful, not in accordance with the precepts, not the true meaning, and not in the proper place. This is called skillful means. A Bodhisattva is never weary of using all kinds of skillful means for all sentient beings. This is called non-weariness. A Bodhisattva generates compassion for all sentient beings without any fear or seeking. This is called non-seeking. A Bodhisattva generates compassion for all sentient beings without seeking any favor or reward. This is called non-greed. A Bodhisattva generates compassion for all sentient beings without limiting the scope of sentient beings, and does not abandon sentient beings whether they receive benefit or not. This is called vastness. A Bodhisattva generates compassion for all sentient beings, treating all sentient beings equally, without any directional or spatial limitations. This is called equality. A Bodhisattva who has accomplished these seven kinds of compassion is called the first truth. A Bodhisattva, through skillful observation of the Buddha, Dharma, and Sangha (三寶, the Three Jewels), attains a decisive understanding. This is called purification of the mind. Briefly speaking, there are fifteen kinds: first, the supreme mind; second, the mind of precepts; third, the mind of paramitas (波羅蜜, perfections); fourth, the mind of true meaning; fifth, the mind of spiritual power; sixth, the mind of peace; seventh, the mind of joy; eighth, the mind of liberation; ninth, the mind of firmness; tenth, the mind of non-deception; eleventh, the mind of non-purity; twelfth, the mind of purity; thirteenth, the mind of quick purity; fourteenth, the mind of taming; and fifteenth, the mind of co-arising. The pure mind that is devoted to the Buddha, Dharma, and Sangha is called supreme. The pure mind that upholds the Bodhisattva precepts is called precepts. The pure mind that practices giving, patience, diligence, meditation, and wisdom is called paramita. The profound pure mind that realizes the first principle of no self of person, no self of phenomena, and no self of both person and phenomena is called true meaning. All Buddhas
薩不思議神通力俱生力凈心。是名神方。于諸眾生欲以善法饒益。是名為安。于諸眾生欲以攝取饒益。是名為樂。于諸眾生離於貪心及與受報。是名解脫。于無上菩提其心堅固。是名堅固。利眾生方便開覺方便不顛倒智俱解脫。是名不虛。解行地菩薩心。是名不凈。凈心地乃至決定行地菩薩心。是名為凈。究竟地菩薩心。是名快凈。彼不凈心是名調伏。凈心快凈心思惟。是名俱生。性自真實身心清凈故名俱生。是名十五凈心。此十五凈心。隨一切地略說作十事。無上心。凈修三寶惠一切種行。修一切菩提具第一真實。戒心。受菩薩戒律乃至捨命終不毀犯。若有所犯即能除滅。波羅蜜心。諸善根法常勤修習不放逸住。真實義心。以不染心為眾生故。受于生死不捨涅槃解脫凈心。神力心。淳厚凈信開覺。及修生死想念。多住聞思知量知足。安心樂心解脫心。一切種利益眾生而不疲厭。堅固心。熾然精進廣大精進。平等方便不緩方便不斷方便。不虛心。疾得神通彼彼善法不以少心下心而生足想。調伏心生俱生心。俱生心疾得阿耨多羅三藐三菩提。利益安樂諸天世人。調伏心攝不凈心。俱生心攝凈心快凈心。若世尊說菩薩凈心。施設顯示一切。皆是十五凈心所攝。過去未來現在菩薩。得無上菩提已得當得今得。一切皆是十五凈
【現代漢語翻譯】 現代漢語譯本 『薩不思議神通力俱生力凈心』，這被稱為『神方』（殊勝的方法）。想要用善良的佛法利益眾生，這被稱為『安』（安樂）。想要攝受並利益眾生，這被稱為『樂』（快樂）。對於眾生，遠離貪心以及接受果報，這被稱為『解脫』（從煩惱中解脫）。對於無上菩提（最高的覺悟），內心堅定，這被稱為『堅固』（堅定不移）。利益眾生的方便法門，開啟覺悟的方便法門，不顛倒的智慧以及俱解脫（同時獲得解脫），這被稱為『不虛』（真實不虛）。 解行地菩薩（開始理解和實踐佛法的菩薩）的心，這被稱為『不凈』（不清凈）。凈心地乃至決定行地菩薩（已經凈化內心到能夠確定自己行為方向的菩薩）的心，這被稱為『凈』（清凈）。究竟地菩薩（達到最高境界的菩薩）的心，這被稱為『快凈』（非常清凈）。那不凈的心被稱為『調伏』（被調伏）。凈心和快凈心的思惟，這被稱為『俱生』（與生俱來）。自性真實，身心清凈，所以被稱為俱生。 這被稱為十五種凈心。這十五種凈心，根據一切菩薩的階位，簡略地說可以做十件事：無上心（追求最高境界的心），清凈地修習三寶（佛、法、僧），給予一切種類的行為恩惠，修習一切菩提，具備第一真實（最真實的境界）。戒心（持戒的心），受持菩薩戒律，乃至捨棄生命也始終不毀犯。如果有所違犯，就能立即消除。波羅蜜心（修習到彼岸的心），對於各種善根法，經常勤奮修習，安住于不放逸。真實義心（追求真理的心），爲了眾生的緣故，以不染著的心，承受生死輪迴，不捨棄涅槃解脫的清凈心。神力心（具有神通力的心），淳厚清凈的信心，開啟覺悟，以及修習生死輪迴的想念，多安住于聽聞和思考，知曉適量和知足。 安心、樂心、解脫心，一切種類地利益眾生而不感到疲倦厭煩。堅固心（堅定的心），熾盛地精進，廣大地精進，平等方便，不緩慢方便，不間斷方便。不虛心（真實不虛的心），迅速獲得神通，對於各種善法，不以少許的心或低下的心而生出滿足的想法。調伏心生俱生心（調伏煩惱的心產生與生俱來的清凈心），俱生心迅速獲得阿耨多羅三藐三菩提（無上正等正覺），利益安樂諸天和世人。調伏心攝取不凈心（調伏煩惱的心可以控制不清凈的心），俱生心攝取凈心和快凈心（與生俱來的清凈心可以控制清凈心和非常清凈的心）。 如果世尊（佛）說菩薩的凈心，施設和顯示一切，都是這十五種凈心所包含的。過去、未來、現在的菩薩，得到無上菩提，已經得到、將要得到、現在得到，一切都是這十五種凈心。
【English Translation】 English version 'Sabadisi supernatural power, innate power, pure mind.' This is called 'Divine Method' (superior method). Wanting to benefit sentient beings with good Dharma is called 'Peace' (peace and happiness). Wanting to gather and benefit sentient beings is called 'Joy' (happiness). For sentient beings, being free from greed and receiving retribution is called 'Liberation' (liberation from afflictions). For Anuttara-samyak-sambodhi (supreme enlightenment), having a firm heart is called 'Steadfastness' (unwavering). Expedient means to benefit sentient beings, expedient means to awaken enlightenment, non-inverted wisdom, and simultaneous liberation, this is called 'Not False' (true and not false). The mind of a Bodhisattva in the stage of understanding and practice (a Bodhisattva who begins to understand and practice the Dharma) is called 'Impure' (not pure). The mind of a Bodhisattva from the Pure Land stage to the Determined Practice stage (a Bodhisattva who has purified their mind to be able to determine the direction of their actions) is called 'Pure' (pure). The mind of a Bodhisattva in the Ultimate Land stage (a Bodhisattva who has reached the highest realm) is called 'Very Pure' (very pure). That impure mind is called 'Subdued' (subdued). The thoughts of a pure mind and a very pure mind are called 'Innate' (innate). Because the nature is true and the body and mind are pure, it is called innate. This is called the fifteen pure minds. These fifteen pure minds, according to all Bodhisattva stages, can be briefly said to do ten things: Supreme Mind (mind pursuing the highest realm), purely cultivate the Three Jewels (Buddha, Dharma, Sangha), bestow kindness on all kinds of actions, cultivate all Bodhi, possess the first truth (the most true realm). Precept Mind (mind of upholding precepts), uphold Bodhisattva precepts, and never violate them even if it means giving up life. If there is any violation, it can be eliminated immediately. Paramita Mind (mind of cultivating to the other shore), for all good roots, diligently cultivate and abide in non-negligence. True Meaning Mind (mind pursuing truth), for the sake of sentient beings, with a non-attached mind, endure the cycle of birth and death, and do not abandon the pure mind of Nirvana liberation. Supernatural Power Mind (mind with supernatural powers), pure and sincere faith, opening enlightenment, and cultivating thoughts of birth and death, dwell more in hearing and thinking, knowing moderation and contentment. Peaceful Mind, Joyful Mind, Liberation Mind, benefit sentient beings of all kinds without feeling tired or bored. Steadfast Mind (firm mind), vigorously diligent, greatly diligent, equal expedient means, not slow expedient means, uninterrupted expedient means. Not False Mind (true and not false mind), quickly obtain supernatural powers, for all kinds of good Dharma, do not have a sense of satisfaction with a small mind or a low mind. Subduing Mind generates Innate Mind (subduing afflictions generates innate pure mind), Innate Mind quickly obtains Anuttara-samyak-sambodhi (unexcelled complete enlightenment), benefiting and bringing peace to gods and humans. Subduing Mind gathers Impure Mind (subduing afflictions can control impure mind), Innate Mind gathers Pure Mind and Very Pure Mind (innate pure mind can control pure mind and very pure mind). If the World Honored One (Buddha) speaks of the pure mind of a Bodhisattva, establishing and showing everything, it is all contained in these fifteen pure minds. Bodhisattvas of the past, future, and present, who have attained Anuttara-samyak-sambodhi, have already attained, will attain, and are now attaining, all are these fifteen pure minds.
心無餘無上。如是十五凈心有大果福利。依是得無上菩提。
菩薩地持次法方便處住品第四
已說菩薩種性乃至菩薩所學。而學菩薩相菩薩翼菩薩凈心今當略說。菩薩十二住攝一切住一切菩薩行。第十三如來住無上住。云何菩薩十二住。一者種性住。二者解行住。三者歡喜住。四者增上戒住。五者增上意住。六者增上慧住。增上慧住有三種。一者菩提分法相應。二者諦相應。三者緣起生滅相應。菩薩真實觀真實智。謂知眾生生苦滅苦。是故菩薩於三門三種慧三種住。九者有行有開發無相住。十者無行無開發無相住。十一者無礙住。十二者最上菩薩住。如是十二住攝一切住一切菩薩行。如來住者。過一切菩薩住。阿惟三佛住如來住。后安立品廣說。十二住菩薩所建立今當說。云何種性住。是菩薩性自賢善。性自能行功德善法。性賢善故率意方便。諸善法生不待思惟。然後能得種性菩薩。是一切佛法種子。一切佛法種子在於身中離粗煩惱。種性住菩薩雖起上煩惱纏。終不能行五無間業。及斷善根種性義如種性品說。是名種性住。
云何解行住。是菩薩初發心未得凈心地。未得凈心地菩薩所有諸行。是名解行住。種性住菩薩于余菩薩住及如來住。生因攝因非方便。亦非得亦非清凈。何況如來住。解行住菩
【現代漢語翻譯】 現代漢語譯本：心無所遺，至高無上。如此十五種清凈心有大果報大利益，依靠此可得無上菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
《菩薩地持經·次法方便處住品》第四
已經說了菩薩的種性乃至菩薩所學。現在應當簡略地說一說學菩薩之相、菩薩之翼、菩薩凈心。菩薩十二住涵蓋一切住、一切菩薩行。第十三如來住是無上住。什麼是菩薩十二住？一是種性住，二是解行住，三是歡喜住，四是增上戒住，五是增上意住，六是增上慧住。增上慧住有三種：一是與菩提分法相應，二是與諦相應，三是與緣起生滅相應。菩薩的真實觀、真實智，在於知曉眾生的生苦滅苦。因此，菩薩於三門有三種慧、三種住。九是有行有開發無相住，十是無行無開發無相住，十一是無礙住，十二是最上菩薩住。如此十二住涵蓋一切住、一切菩薩行。如來住超越一切菩薩住。阿惟三佛住（Avaivartika，不退轉）即是如來住。後面《安立品》中會詳細說明。現在要說十二住菩薩所建立的。什麼是種性住？這是菩薩的本性自然賢善，本性自然能夠行持功德善法。因為本性賢善，所以能夠隨意方便地生出各種善法，不需要思惟就能做到。然後才能得到種性菩薩的果位。這是一切佛法的種子，一切佛法的種子在於身中，遠離粗重的煩惱。種性住的菩薩即使生起上品的煩惱纏縛，最終也不會行五無間業，以及斷絕善根。種性住的意義如同《種性品》中所說。這就是種性住。
什麼是解行住？這是菩薩初發心，還未得到凈心地（Vishuddha-bhumi，清凈地）。未得到凈心地菩薩的所有修行，就叫做解行住。種性住的菩薩對於其他的菩薩住以及如來住，是生起的原因、攝取的原因，但不是方便，也不是得到，也不是清凈，更何況是如來住。解行住的菩
【English Translation】 English version: The mind is without remainder, supreme. Thus, these fifteen pure minds have great fruits and benefits. Relying on this, one can attain Anuttara-samyak-sambodhi (unsurpassed complete enlightenment).
Bodhisattvabhumi, Chapter Four: Abiding in the Place of Expedient Means of the Subsequent Dharma
Having spoken of the Bodhisattva's lineage and what the Bodhisattva learns, now I shall briefly speak of the characteristics of a Bodhisattva who is learning, the wings of a Bodhisattva, and the pure mind of a Bodhisattva. The twelve abodes of a Bodhisattva encompass all abodes and all Bodhisattva practices. The thirteenth, the Tathagata's abode, is the unsurpassed abode. What are the twelve abodes of a Bodhisattva? First, the lineage abode; second, the understanding and practice abode; third, the joy abode; fourth, the superior precepts abode; fifth, the superior intention abode; sixth, the superior wisdom abode. The superior wisdom abode has three aspects: first, corresponding to the factors of enlightenment; second, corresponding to the truths; third, corresponding to the arising and ceasing of dependent origination. The Bodhisattva's true view and true wisdom lie in knowing the suffering of birth and the cessation of suffering of sentient beings. Therefore, the Bodhisattva has three kinds of wisdom and three kinds of abodes in the three gates. Ninth, the abode of having practice and having development without characteristics; tenth, the abode of having no practice and no development without characteristics; eleventh, the unobstructed abode; twelfth, the supreme Bodhisattva abode. Thus, these twelve abodes encompass all abodes and all Bodhisattva practices. The Tathagata's abode surpasses all Bodhisattva abodes. The Avaivartika (non-regressing) abode is the Tathagata's abode. The 'Establishing' chapter will explain this in detail later. Now I will speak of what the Bodhisattva establishes in the twelve abodes. What is the lineage abode? This is the Bodhisattva's nature being naturally virtuous and good, naturally capable of performing meritorious and virtuous deeds. Because the nature is virtuous and good, one can easily and expediently generate all kinds of virtuous dharmas without needing to think about it. Then one can attain the position of a lineage Bodhisattva. This is the seed of all Buddha-dharmas. The seed of all Buddha-dharmas is within the body, away from coarse afflictions. Even if a Bodhisattva in the lineage abode generates superior afflictive entanglements, they will ultimately not commit the five heinous offenses or sever their roots of goodness. The meaning of the lineage abode is as explained in the 'Lineage' chapter. This is called the lineage abode.
What is the understanding and practice abode? This refers to the initial aspiration of a Bodhisattva who has not yet attained the Vishuddha-bhumi (pure ground). All the practices of a Bodhisattva who has not yet attained the pure ground are called the understanding and practice abode. For a Bodhisattva in the lineage abode, the other Bodhisattva abodes and the Tathagata's abode are the cause of arising and the cause of embracing, but they are not expedient, not attained, and not pure, let alone the Tathagata's abode. The Bodhisattva in the understanding and practice abode
薩于余菩薩住及如來住。是方便而非得亦非清凈。唯得解行及清凈向。解行住菩薩凈修歡喜住。得前方便及清凈向。歡喜住菩薩凈修增上戒住。得前方便及清凈向。如是廣說乃至最上菩薩住當如是知。最上菩薩住次第凈修如來住前方便如來住。頓得及清凈。是為菩薩住如來住差別。云何歡喜住。菩薩凈心住是名歡喜住。云何增上戒住。菩薩因凈心性戒具足住。云何增上意住。菩薩因增上戒凈世俗禪三昧正受住。云何菩提分法相應慧住。菩薩因世俗凈智真實三昧真諦覺。正念處等三十七菩提分法觀察住。云何諦相應慧住。菩薩因菩提分法。觀察真諦慧住云何緣起生滅相應慧住。菩薩真諦覺為增上已。有因緣苦生有因緣苦滅觀察性住。云何有行有開發無相住。菩薩三種增上慧為增上已。有行有開發不斷無間一切法如。離諸妄想修慧俱住。云何無行無開發無相住。即此無相住多修淳至不斷無間增長道隨順住。云何無礙住。菩薩依快凈不動智慧三昧。于佛所說無上方廣章句義辭分別觀察住。云何最上菩薩住。菩薩住究竟菩薩道。得阿耨多羅三藐三菩提。大法灌頂一生相續。若最後身於此住次第。得無上菩提作一切佛事住。
解行住菩薩。修少行斷行不定行所得有退轉。歡喜住乃至三種慧住菩薩修廣行不斷行決定行所得不
【現代漢語翻譯】 現代漢語譯本 薩于余菩薩住及如來住：這是方便法，並非實證，也非清凈。唯有解行住（理解並實踐佛法的菩薩所處的階段）能獲得解行和趨向清凈。解行住菩薩清凈修習歡喜住（菩薩十地中的第一地），獲得之前的方便法和趨向清凈。歡喜住菩薩清凈修習增上戒住（通過持戒提升道德的階段），獲得之前的方便法和趨向清凈。像這樣廣泛地說明，乃至最上菩薩住（最高階段的菩薩所處的狀態）應當如此理解。最上菩薩住次第清凈修習如來住（佛的境界）之前的方便法，如來住是頓悟並清凈的。這是菩薩住和如來住的差別。 什麼是歡喜住？菩薩清凈心所住的狀態，這叫做歡喜住。什麼是增上戒住？菩薩因為清凈心而使本性中的戒律圓滿具足所住的狀態。什麼是增上意住？菩薩因為增上戒而使清凈的世俗禪定三昧正受所住的狀態。什麼是菩提分法相應慧住？菩薩因為世俗清凈的智慧，真實的禪定，真諦的覺悟，正念處等三十七菩提分法（通往覺悟的三十七種修行方法）的觀察所住的狀態。什麼是諦相應慧住？菩薩因為菩提分法，觀察真諦的智慧所住的狀態。什麼是緣起生滅相應慧住？菩薩以真諦的覺悟為增上，觀察有因緣而苦生，有因緣而苦滅的自性所住的狀態。什麼是有行有開發無相住？菩薩以三種增上慧為增上，有行有開發，不斷無間地對一切法如實了知，遠離各種妄想，修習智慧所共同住的狀態。什麼是無行無開發無相住？就是這無相住，通過多次修習達到純熟，不斷無間地增長，隨順於道所住的狀態。什麼是無礙住？菩薩依靠快速清凈不動搖的智慧三昧，對於佛所說的無上廣大章句義辭，分別觀察所住的狀態。什麼是最上菩薩住？菩薩安住于究竟的菩薩道，獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），大法灌頂一生相續。如果是最後身，在此住次第，獲得無上菩提，做一切佛事所住的狀態。 解行住菩薩，修習少行、斷行、不定行，所得的功德會有退轉。歡喜住乃至三種慧住菩薩，修習廣行、不斷行、決定行，所得的功德不會退轉。
【English Translation】 English version The abode of other Bodhisattvas and the abode of Tathagatas: These are expedient means, not actual attainment, nor are they pure. Only the 'Understanding and Practice Abode' (the stage where Bodhisattvas understand and practice the Dharma) can attain understanding and practice, and move towards purity. Bodhisattvas in the 'Understanding and Practice Abode' purely cultivate the 'Joyful Abode' (the first of the ten Bhumis of a Bodhisattva), obtaining the previous expedient means and moving towards purity. Bodhisattvas in the 'Joyful Abode' purely cultivate the 'Increased Morality Abode' (the stage of enhancing morality through upholding precepts), obtaining the previous expedient means and moving towards purity. Describing it extensively like this, up to the 'Supreme Bodhisattva Abode' (the state where the highest-stage Bodhisattva resides) should be understood in this way. The 'Supreme Bodhisattva Abode' gradually and purely cultivates the expedient means preceding the 'Tathagata Abode' (the realm of the Buddha). The 'Tathagata Abode' is attained suddenly and is pure. This is the difference between the Bodhisattva Abode and the Tathagata Abode. What is the 'Joyful Abode'? It is the state where a Bodhisattva dwells with a pure mind, and this is called the 'Joyful Abode'. What is the 'Increased Morality Abode'? It is the state where a Bodhisattva dwells with the precepts of their nature fully perfected due to a pure mind. What is the 'Increased Intent Abode'? It is the state where a Bodhisattva dwells in pure worldly meditative concentration and right reception due to increased morality. What is the 'Wisdom Abode Corresponding to the Factors of Enlightenment'? It is the state where a Bodhisattva dwells observing the Thirty-Seven Factors of Enlightenment (thirty-seven practices leading to enlightenment), such as the Four Right Mindfulnesses, due to worldly pure wisdom, true meditative concentration, and the realization of the true meaning. What is the 'Wisdom Abode Corresponding to Truth'? It is the state where a Bodhisattva dwells with the wisdom of observing the true meaning due to the Factors of Enlightenment. What is the 'Wisdom Abode Corresponding to Dependent Origination and Arising and Ceasing'? It is the state where a Bodhisattva dwells observing the nature of suffering arising due to causes and conditions, and suffering ceasing due to causes and conditions, with the realization of the true meaning as the increase. What is the 'Abode of Form with Action and Development and Without Characteristics'? It is the state where a Bodhisattva dwells together with wisdom, having action and development, continuously and without interruption, truly knowing all dharmas, and being free from various delusions, with the three increased wisdoms as the increase. What is the 'Abode of Form Without Action and Development and Without Characteristics'? It is this 'Abode Without Characteristics' that, through repeated cultivation to the point of purity, continuously and without interruption increases, and dwells in accordance with the path. What is the 'Unobstructed Abode'? It is the state where a Bodhisattva dwells observing and distinguishing the meaning and words of the unsurpassed and vast chapters and verses spoken by the Buddha, relying on swift, pure, and unmoving wisdom and meditative concentration. What is the 'Supreme Bodhisattva Abode'? It is the state where a Bodhisattva dwells in the ultimate Bodhisattva path, attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), and is continuously crowned with the great Dharma throughout their life. If it is their last life, in this dwelling sequence, they attain unsurpassed Bodhi and dwell doing all the deeds of a Buddha. Bodhisattvas in the 'Understanding and Practice Abode' may regress in their attained merits because they practice little, intermittently, or inconsistently. Bodhisattvas in the 'Joyful Abode' up to the 'Three Wisdom Abodes' will not regress in their attained merits because they practice extensively, continuously, and consistently.
退轉。有行有開發無相住。乃至最上菩薩住菩薩。修無量行不斷行決定行所得不退轉。
解行住菩薩無相修方便。歡喜住乃至增上慧住菩薩。得無相修。第一無相住第二無相住菩薩。無相修凈。無礙住最上菩薩住菩薩。無相修果。
解行住菩薩行解行時有何行相。解行住菩薩行解行時。以思惟力菩薩所作方便思惟修習。不能性自真實堅固不退。不得菩薩不退轉修如修。如是修果種種無礙神通解脫三昧正受悉皆不得。亦未離五恐畏。所謂不活畏。惡名畏。死畏。惡道畏。大眾畏。思惟修習利益眾生。不能自性哀愍。或時起邪身口意業。有時貪著五欲境界。有時慳惜所有眾具。由佛菩薩生於凈信。不能自起真實智慧。所謂三寶功德真實義。諸佛菩薩神通力。若因若果若得義若得方便若境界。少聞少思智慧成就不能無量。或時忘失成就菩薩遲苦之道。不能專精行大菩提。熾然方便深樂凈信。于可喜不可喜色聲香味觸法。或顛倒受生二身中間。或時受誦持法久作久修。於此三事忘失正念。或時黠慧受持正法善解其義。或時不解或不善知隨順調伏。或復不知自生佛法。率意說法教授教誡。以率意故不如實知。或時虛說如闇中射或中不中。或時退舍大菩提心。或時受菩薩戒還復毀犯。或時能作利益眾生方便。或時厭惓
【現代漢語翻譯】 現代漢語譯本 退轉。有行有開發無相住（不住于任何相）的菩薩，乃至最上菩薩，修習無量行，不斷地行持決定之行，才能獲得不退轉的境界。
解行住（通過理解和實踐而安住）的菩薩，以無相之修作為方便。歡喜住乃至增上慧住的菩薩，能夠獲得無相之修。第一無相住和第二無相住的菩薩，能夠以無相之修來凈化自身。無礙住（沒有任何障礙地安住）的最上菩薩，能夠獲得無相之修的果報。
解行住的菩薩在行解行時，會有什麼樣的行相呢？解行住的菩薩在行解行時，會以思惟的力量，思惟修習菩薩所作的種種方便。但是，由於他們的本性並非真實而堅固，所以不能達到不退轉的境界。他們無法像真正修習那樣獲得菩薩不退轉的修持，也無法獲得種種無礙神通、解脫、三昧正受。他們也未能脫離五種恐懼，即不活畏（害怕無法生存）、惡名畏（害怕惡名）、死畏（害怕死亡）、惡道畏（害怕墮入惡道）、大眾畏（害怕大眾）。他們雖然思惟修習利益眾生，但不能從自性中生起真正的哀愍之心。有時會造作邪惡的身口意業，有時會貪著五欲境界，有時會慳吝自己的所有資具。由於對佛菩薩生起清凈的信心，但不能從自身生起真實的智慧，即對於三寶功德的真實義、諸佛菩薩的神通力、若因若果、若得義若得方便若境界等等，因為少聞少思，智慧成就不能達到無量。有時會忘失成就菩薩遲苦之道，不能專精地行持大菩提，熾然地運用方便，深深地安樂於清凈的信心。對於可喜或不可喜的色聲香味觸法，有時會顛倒受，生於二身中間。有時會受持讀誦佛法，長久地修作，但對於這三件事會忘失正念。有時雖然聰明黠慧，受持正法，善解其義，但有時卻不理解，或者不善於瞭解隨順調伏。或者甚至不知道自己生起了佛法，就隨意說法，教授教誡。因為隨意，所以不如實知。有時虛妄地說法，就像在黑暗中射箭，有時中，有時不中。有時會退舍大菩提心，有時會受菩薩戒，但又毀犯。有時能夠作利益眾生的方便，有時卻感到厭倦。
【English Translation】 English version Regression. There are Bodhisattvas who practice, develop, and dwell in non-attachment (An absence of clinging to any form or concept). Even the highest Bodhisattvas, by cultivating limitless practices, continuously engaging in decisive actions, attain the state of non-regression.
Bodhisattvas who dwell in understanding and practice use non-attachment as a skillful means. Bodhisattvas dwelling in Joy and up to those dwelling in Increased Wisdom attain the practice of non-attachment. Bodhisattvas dwelling in the first and second stages of non-attachment purify themselves through the practice of non-attachment. The highest Bodhisattvas dwelling in unobstructedness attain the fruit of non-attachment.
What are the characteristics of Bodhisattvas dwelling in understanding and practice when they are engaged in understanding and practice? When Bodhisattvas dwelling in understanding and practice are engaged in understanding and practice, they contemplate and cultivate the various skillful means employed by Bodhisattvas through the power of thought. However, because their nature is not truly firm and steadfast, they cannot attain the state of non-regression. They cannot obtain the practice of non-regression like those who truly practice, nor can they attain various unobstructed supernormal powers, liberation, samadhi, and right concentration. They also have not yet escaped the five fears, namely, the fear of not surviving, the fear of a bad reputation, the fear of death, the fear of evil destinies, and the fear of the assembly. Although they contemplate and cultivate benefiting sentient beings, they cannot generate genuine compassion from their own nature. Sometimes they create evil deeds of body, speech, and mind; sometimes they are attached to the objects of the five desires; sometimes they are stingy with their possessions. Although they generate pure faith in the Buddhas and Bodhisattvas, they cannot generate true wisdom from within themselves, that is, the true meaning of the merits of the Three Jewels (Buddha, Dharma, Sangha), the supernormal powers of the Buddhas and Bodhisattvas, whether cause or effect, whether the meaning of attainment, the skillful means of attainment, or the realm. Because they hear and think little, their wisdom is not limitless. Sometimes they forget the path of hardship that leads to becoming a Bodhisattva, and they cannot diligently practice the Great Bodhi, fervently employ skillful means, and deeply delight in pure faith. Regarding pleasant or unpleasant sights, sounds, smells, tastes, tactile sensations, and mental objects, they sometimes receive them in a distorted way, being born in between two existences. Sometimes they receive, recite, and uphold the Dharma, practicing and cultivating for a long time, but they forget the right mindfulness regarding these three things. Sometimes they are clever and wise, receiving and upholding the Dharma, and understanding its meaning well, but sometimes they do not understand, or do not know how to properly subdue and tame themselves. Or they do not even know that they have generated the Dharma within themselves, and they speak, teach, and instruct arbitrarily. Because of this arbitrariness, they do not know things as they truly are. Sometimes they speak falsely, like shooting arrows in the dark, sometimes hitting the mark, sometimes not. Sometimes they abandon the Great Bodhi Mind, and sometimes they take the Bodhisattva vows but then break them. Sometimes they are able to create skillful means to benefit sentient beings, but sometimes they become weary.
。是故於方便退樂於自樂。或時思惟知樂眾生。缺減而不能斷。或有除斷而數數缺減。或時能說菩薩法藏。或時聞說深妙之法。而生恐怖動搖疑問。於一切眾生遠離大悲。少能安樂不能廣大。不能如上所說學菩薩所學。滿足菩薩相菩薩翼菩薩凈心。去阿耨多羅三藐三菩提遠。不能凈心深樂涅槃。舍離生死不動善根。菩提分法悉不成就。如是等是名解行住菩薩行相。解行住菩薩行下忍時。如上所說行相增。行中忍時中。行上忍時下。如是行上忍時斷此行相。次第入歡喜住。方便得歡喜住。彼一切法悉無復有住。解行住所說相違一切不染污分法成就名凈心住。解行住菩薩有軟中上方便。展轉凈解脫非無罪清凈。何以故彼解脫有種種煩惱上纏生故。歡喜住菩薩解脫煩惱上纏。斷離煩惱清凈解脫生。
云何歡喜住菩薩行相。是菩薩于解行住入歡喜住。先善入無上菩提。愿善入菩提方便修習決定。決定有六種一者。能自修習起菩提愿。超餘一切凈愿。二者無等不共果。超餘一切世間境界。三者隨度諸眾生苦。不共一切聲聞緣覺。四者發一念愿性自然樂無量凈法及無厭行。五者得無盡愿常不退轉。六者增長勝分究竟大菩提。是名真愿。真愿菩薩有四事。一者何等人發心。二者緣何發心。三者發心有何相。四者發心有何福利。
【現代漢語翻譯】 現代漢語譯本：因此，（這樣的菩薩）會因為貪圖安逸而退失利益眾生的樂趣，有時會思考了解眾生的苦樂，但卻無法徹底斷除（自身的安逸），或者即使斷除了，也會屢次退轉。有時能宣說菩薩的法藏，有時聽聞深奧微妙的佛法，卻心生恐懼、動搖和疑問。對於一切眾生，遠離大慈大悲之心，只能給予少許安樂，而不能廣大普及。不能像前面所說的那樣學習菩薩所應學習的，不能圓滿菩薩的相好、菩薩的助伴、菩薩的清凈心。距離阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）遙遠，不能清凈內心，深深地喜愛涅槃（nirvana，寂滅）。捨棄生死，不動搖善根，菩提分法（bodhi-paksa-dharma，證悟的要素）都不能成就。像這些等等，就叫做解行住菩薩的行相。解行住菩薩處於下忍的時候，像上面所說的行相會增加；處於中忍的時候，行相處於中等；處於上忍的時候，行相會減少。像這樣，當處於上忍的時候，就能斷除這些行相，次第進入歡喜住。通過方便法門，才能得到歡喜住。到了歡喜住，所有這些（負面的）法都不再存在。解行住中所說的與（負面行相）相反的一切不染污的功德成就，就叫做凈心住。解行住菩薩有下、中、上三種方便，逐漸清凈解脫，但並非完全沒有過失的清凈，為什麼呢？因為他們的解脫還會有種種煩惱的纏縛而生起。歡喜住菩薩的解脫，是斷離了煩惱的纏縛，是清凈的解脫生起。 什麼是歡喜住菩薩的行相呢？這樣的菩薩從解行住進入歡喜住，首先要善於進入無上菩提（anuttara-bodhi，無上覺悟），發願善於進入菩提的方便法門，並且修習到決定不移。這種決定有六種：第一，能夠自己修習，發起菩提愿，超越其他一切清凈的願望；第二，具有無與倫比、不與他人相同的果報，超越其他一切世間的境界；第三，隨著所度化的眾生而受苦，不與一切聲聞（sravaka，聽聞佛法者）和緣覺（pratyekabuddha，獨自覺悟者）相同；第四，發一個念頭的愿，其自性自然喜愛無量的清凈法以及永不厭倦的修行；第五，得到無盡的願力，永遠不會退轉；第六，增長殊勝的功德，最終達到大菩提。這叫做真愿。具有真愿的菩薩有四件事：第一，什麼樣的人發心？第二，因為什麼而發心？第三，發心有什麼樣的相狀？第四，發心有什麼樣的利益？
【English Translation】 English version: Therefore, (such a Bodhisattva) may, due to attachment to comfort, lose the joy of benefiting sentient beings. Sometimes they contemplate and understand the suffering and happiness of sentient beings, but are unable to completely eliminate (their own comfort), or even if they do eliminate it, they repeatedly regress. Sometimes they can expound the Dharma treasury of the Bodhisattvas, and sometimes they hear profound and subtle Dharma, but they become fearful, agitated, and doubtful. Towards all sentient beings, they are far from great compassion, and can only give a little happiness, unable to spread it widely. They cannot learn as described above what Bodhisattvas should learn, and cannot perfect the marks of a Bodhisattva, the retinue of a Bodhisattva, and the pure mind of a Bodhisattva. They are far from anuttara-samyak-sambodhi (unexcelled complete enlightenment), unable to purify their minds and deeply delight in nirvana (cessation). They abandon samsara (birth and death), do not move their roots of goodness, and cannot accomplish the bodhi-paksa-dharma (factors of enlightenment). These and other such things are called the characteristics of a Bodhisattva in the stage of understanding and practice. When a Bodhisattva in the stage of understanding and practice is in the lower stage of patience, the characteristics described above will increase; when in the middle stage of patience, the characteristics are moderate; when in the upper stage of patience, the characteristics will decrease. In this way, when in the upper stage of patience, they can eliminate these characteristics and gradually enter the Joyful Abiding. Through skillful means, they can attain the Joyful Abiding. Once in the Joyful Abiding, all these (negative) dharmas no longer exist. The accomplishment of all undefiled qualities opposite to (negative characteristics) mentioned in the stage of understanding and practice is called the Pure Mind Abiding. Bodhisattvas in the stage of understanding and practice have lower, middle, and upper skillful means, gradually purifying liberation, but it is not a completely faultless purification. Why? Because their liberation is still subject to the arising of various afflictions. The liberation of a Bodhisattva in the Joyful Abiding is the liberation that has severed the bonds of affliction, and is the arising of pure liberation. What are the characteristics of a Bodhisattva in the Joyful Abiding? Such a Bodhisattva enters the Joyful Abiding from the stage of understanding and practice. First, they must be skilled in entering anuttara-bodhi (supreme enlightenment), and vow to be skilled in entering the skillful means of enlightenment, and cultivate them to a state of certainty. This certainty has six aspects: first, they are able to cultivate themselves and generate the aspiration for enlightenment, surpassing all other pure aspirations; second, they possess unparalleled and unique results, surpassing all other worldly realms; third, they suffer along with the sentient beings they liberate, unlike all sravakas (hearers) and pratyekabuddhas (solitary realizers); fourth, they generate a single thought of aspiration, and their nature naturally delights in immeasurable pure dharmas and tireless practice; fifth, they obtain inexhaustible aspiration and never regress; sixth, they increase superior qualities and ultimately attain great bodhi. This is called True Aspiration. A Bodhisattva with True Aspiration has four things: first, what kind of person generates the aspiration? second, why do they generate the aspiration? third, what are the characteristics of generating the aspiration? fourth, what are the benefits of generating the aspiration?
解行住菩薩修習一切種善根。出生菩提正行而發心。是名略說人發心。于未來世疾滿足一切種菩提具。滿足菩薩利益眾生事。滿足無上菩提一切行。滿足一切佛事而發心。是名略說緣發心。菩薩發心疾滿足一切種菩提具。菩薩利益眾生事。無上菩提一切行。一切佛事。過凡夫地入菩薩位生如來家。名為佛子。決定究竟無上菩提。得不壞凈生歡喜心。離非律儀貪恚等心。一切種利益眾生一切種菩提具。佛法佛事神力滿足。凈心攀緣意解次第。自見彼法疾行隨順。生歡喜心持諸善根。出家饒益平等離欲。身心攝受歡喜熾然。善法成就近無上菩提清凈凈心。于大菩提生歡喜心。菩薩決定心。生離五恐畏。修無我智我想不生。云何當有我愛眾具愛。是故離不活畏。不於他人有所求欲。常欲饒益一切眾生。是故離惡名畏。離於我見我想不生。是故離死畏。此身命終於未來世。必與諸佛菩薩共會。是故離惡道畏。觀於世間無與等者。況復過上。是故離大眾畏。如是離五恐畏已。亦得遠離聞深法畏。憍慢貢高他不饒益。恚恨貪喜皆悉遠離不染污不雜行一切善法一切種精進。方便凈信現在修行。于未來事生十大愿。十大愿如前菩提分品說。此歡喜住凈修生。一者以清凈心常愿供養一切諸佛。二者受持守護諸佛正法。三者勸請諸佛轉未曾
【現代漢語翻譯】 現代漢語譯本 解行住菩薩修習一切種類的善根，爲了出生菩提（Bodhi，覺悟）的正行而發心，這可以簡略地稱為因人發心。爲了在未來世快速圓滿一切種類的菩提資糧，圓滿菩薩利益眾生的事業，圓滿無上菩提的一切修行，圓滿一切佛事而發心，這可以簡略地稱為因緣發心。菩薩發心后，能快速圓滿一切種類的菩提資糧，菩薩利益眾生的事業，無上菩提的一切修行，一切佛事，超越凡夫的境界，進入菩薩的位次，生在如來的家族，被稱為佛子。他們堅定地趨向究竟的無上菩提，獲得不壞的清凈，生起歡喜心，遠離不合戒律的貪婪、嗔恨等心。他們以一切種類利益眾生，具足一切種類的菩提資糧，佛法、佛事、神通力量都圓滿具足。以清凈的心攀緣，用意念理解次第，自己見到那些法，迅速地行動並隨順，生起歡喜心，持有各種善根，出家修行，饒益眾生，平等地遠離慾望。身心都得到攝受，歡喜熾盛，善法成就，接近無上菩提的清凈心。對於大菩提生起歡喜心，菩薩有堅定的心，從而遠離五種恐懼。 修習無我之智，我執的念頭不再生起。怎麼會有對『我』的愛和對『我』的財物的愛呢？因此，遠離了不能生存的恐懼。不對他人有所求，常常想要饒益一切眾生，因此，遠離了惡名的恐懼。遠離了我見，我執的念頭不再生起，因此，遠離了死亡的恐懼。此身命終結后，在未來世必定與諸佛菩薩相會，因此，遠離了墮入惡道的恐懼。觀察世間，沒有與自己相等的人，更何況超越自己的人，因此，遠離了大眾的恐懼。像這樣遠離了五種恐懼之後，也能遠離聽到深奧佛法的恐懼。遠離了驕慢自大，不饒益他人，嗔恨、貪婪、喜悅都完全遠離，不被染污，不雜亂地修行一切善法，以一切種類精進，以方便和凈信現在就修行，對於未來的事情生起十大愿。這十大愿如前面菩提分品所說。此歡喜住的清凈修行產生：第一，以清凈心常愿供養一切諸佛；第二，受持守護諸佛的正法；第三，勸請諸佛轉未曾
【English Translation】 English version The Bodhisattva in the stage of Joy practices all kinds of good roots. They generate the Bodhi (Enlightenment) resolve, which is called the brief explanation of generating the resolve based on people. In the future, they will quickly fulfill all kinds of Bodhi provisions, fulfill the Bodhisattva's work of benefiting sentient beings, fulfill all practices of unsurpassed Bodhi, and generate the resolve to fulfill all Buddha activities. This is called the brief explanation of generating the resolve based on conditions. The Bodhisattva, having generated the resolve, quickly fulfills all kinds of Bodhi provisions, the Bodhisattva's work of benefiting sentient beings, all practices of unsurpassed Bodhi, and all Buddha activities. They transcend the realm of ordinary beings, enter the position of Bodhisattva, and are born into the family of the Tathagata (Thus Come One), and are called Buddha-children. They are determined to ultimately attain unsurpassed Bodhi, obtain indestructible purity, generate joy, and abandon unwholesome behaviors, greed, hatred, and other such thoughts. They benefit sentient beings in every way, possess all kinds of Bodhi provisions, and are fully endowed with Buddha-dharma, Buddha-activities, and divine powers. With a pure mind, they contemplate and understand the sequence, personally witness those teachings, quickly act and follow accordingly, generate joy, and uphold all good roots. They renounce the household life, benefit others, and are equally free from desires. Their body and mind are embraced, joy is blazing, good qualities are accomplished, and they are close to unsurpassed Bodhi with a pure and purified mind. They generate joy in great Bodhi, and the Bodhisattva has a determined mind, thus being free from the five fears. They cultivate the wisdom of no-self, and the thought of 'I' does not arise. How could there be love for 'I' and love for 'my' possessions? Therefore, they are free from the fear of not being able to survive. They do not seek anything from others, and always desire to benefit all sentient beings, therefore, they are free from the fear of bad reputation. They are free from the view of self, and the thought of 'I' does not arise, therefore, they are free from the fear of death. When this life ends, they will surely meet with all Buddhas and Bodhisattvas in the future, therefore, they are free from the fear of falling into evil paths. They observe the world and see that there is no one equal to them, let alone superior to them, therefore, they are free from the fear of the assembly. Having thus freed themselves from the five fears, they are also able to be free from the fear of hearing profound Dharma. They are free from arrogance and pride, do not harm others, and completely abandon hatred, greed, and joy. They are not defiled, do not practice mixed actions, but practice all good dharmas with all kinds of diligence, with skillful means and pure faith, and cultivate in the present. They generate ten great vows for future events. These ten great vows are as described in the previous chapter on the Bodhi-constituents. This pure practice of the Joyful Abode produces: first, with a pure mind, they always vow to make offerings to all Buddhas; second, they uphold and protect the Buddhas' true Dharma; third, they encourage the Buddhas to turn the un-turned
有法。四者順行菩薩正行。五者一切器具足成熟。六者一切世界悉能現生。七者自凈佛土。八者一切菩薩同一方便以大乘化。九者利益眾生一切不空。十者一切世界得阿耨多羅三藐三菩提。作一切佛事。如是大愿能生無量百千大愿。不離眾生界不離順世間。此諸大愿生生常行終不忘失。現法方便精進修凈。住十法歡喜住凈修生。一者一切佛法不壞信。二者方便觀緣起苦陰眾生生大悲心。三者觀苦眾生令得解脫生大慈心。四者以大慈悲。欲度一切受苦眾生。自捨己身不捨眾生。舍內外物而行佈施。五者為度眾生故。勤求世間出世間法心不厭惓。六者心不厭惓故知一切論。七者知一切論故。知軟中上眾生隨其所應知世間。八者隨所應已。知時知量生慚愧心。九者如是方便得勇健力。十者得世財利供養如來。如是十法凈歡喜住。所謂信悲慈施不厭。知論知世間慚愧勇健。供養如來。菩薩修此十法。于餘九住增上戒住等。觀察一切種道功德過惡。求佛菩薩所有神通樂不壞道。善攝行得依過一切住。得大菩提為大導師。度脫生死曠野眾生。教令入行。入行已得。得已果福利成。名為依住。此住者有二因緣。見無量佛聞菩薩藏說。則能解知。知十方無量世界種種佛名。名粗凈信見。乃至得真實見是名一因緣。復作是愿。彼佛出世我
【現代漢語翻譯】 現代漢語譯本：有十種法。第一，四者順行菩薩正行（菩薩正確的修行方式）。第二，一切器具足成熟。第三，一切世界悉能現生。第四，自凈佛土（自我清凈佛的國土）。第五，一切菩薩同一方便以大乘化（所有菩薩都用同一種方便法門，用大乘佛法教化眾生）。第六，利益眾生一切不空。第七，一切世界得阿耨多羅三藐三菩提（無上正等正覺）。作一切佛事。如是大愿能生無量百千大愿。不離眾生界不離順世間。此諸大愿生生常行終不忘失。現法方便精進修凈。住十法歡喜住凈修生。第一，一切佛法不壞信。第二，方便觀緣起苦陰眾生生大悲心。第三，觀苦眾生令得解脫生大慈心。第四，以大慈悲，欲度一切受苦眾生，自捨己身不捨眾生。舍內外物而行佈施。第五，為度眾生故，勤求世間出世間法心不厭惓。第六，心不厭惓故知一切論。第七，知一切論故，知軟中上眾生隨其所應知世間。第八，隨所應已，知時知量生慚愧心。第九，如是方便得勇健力。第十，得世財利供養如來。如是十法凈歡喜住。所謂信悲慈施不厭。知論知世間慚愧勇健。供養如來。菩薩修此十法，于餘九住增上戒住等，觀察一切種道功德過惡。求佛菩薩所有神通樂不壞道。善攝行得依過一切住。得大菩提為大導師。度脫生死曠野眾生。教令入行。入行已得。得已果福利成。名為依住。此住者有二因緣。見無量佛聞菩薩藏說，則能解知。知十方無量世界種種佛名。名粗凈信見，乃至得真實見是名一因緣。復作是愿，彼佛出世我
【English Translation】 English version: There are ten dharmas. First, the four are the correct practices of a Bodhisattva. Second, all implements are fully mature. Third, all worlds can manifest and be born. Fourth, purify one's own Buddha-land (Buddha's pure land). Fifth, all Bodhisattvas use the same expedient means to transform with the Mahayana (Great Vehicle). Sixth, benefiting all sentient beings is never in vain. Seventh, all worlds attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), performing all Buddha-deeds. Such great vows can generate countless hundreds of thousands of great vows, without leaving the realm of sentient beings, without leaving the mundane world. These great vows are constantly practiced in every life, never forgotten. In the present life, use expedient means to diligently cultivate purity, abiding in the joy of the ten dharmas, abiding in pure cultivation and birth. First, unwavering faith in all Buddha-dharmas. Second, skillfully contemplate the arising of suffering aggregates in sentient beings, generating great compassion. Third, contemplate suffering sentient beings and liberate them, generating great loving-kindness. Fourth, with great loving-kindness and compassion, desiring to liberate all suffering sentient beings, sacrificing oneself without abandoning sentient beings, giving away internal and external possessions to practice generosity. Fifth, for the sake of liberating sentient beings, diligently seek worldly and transcendental dharmas without weariness. Sixth, because of not being weary, knowing all treatises. Seventh, because of knowing all treatises, knowing sentient beings of inferior, middling, and superior capacities, knowing the world according to their needs. Eighth, according to their needs, knowing the time and measure, generating a sense of shame and remorse. Ninth, with such expedient means, attaining courageous strength. Tenth, attaining worldly wealth and offerings to the Tathagata (Thus Come One). These are the ten dharmas of pure joyful abiding, namely faith, compassion, loving-kindness, generosity, non-weariness, knowing treatises, knowing the world, shame, courage, and offering to the Tathagata. Bodhisattvas cultivate these ten dharmas, and in the remaining nine abidings, such as the superior precepts abiding, observe all kinds of paths, merits, and faults. Seek the supernatural powers and indestructible path of joy of all Buddhas and Bodhisattvas. Skillfully gather practices and rely on surpassing all abidings, attaining great Bodhi (enlightenment) to become a great guide, delivering sentient beings from the wilderness of birth and death, teaching them to enter the path. Having entered the path, they attain it. Having attained it, the fruits and benefits are accomplished, which is called relying on abiding. This abiding has two causes and conditions: seeing countless Buddhas and hearing the Bodhisattva-pitaka (Bodhisattva teachings) being spoken, then one can understand and know. Knowing the various Buddha-names in the countless worlds of the ten directions is called coarse pure faith and seeing, until one attains true seeing, which is called one cause and condition. Furthermore, making this vow: 'When that Buddha appears in the world, I'
當生彼隨愿往生。如是粗凈信見以願力故。見諸如來一切種供養。樂具饒益隨其所能。隨其力供養法僧。于如來所聽受正法。聞已受持法次法向。以四攝事成熟眾生。一切善根迴向菩提。以三種清凈故。彼諸善根轉復清凈。如來法僧供養攝受。以四攝事成熟眾生。一切善根迴向菩提。無量億百千劫凈于身心。譬如真金如是如是著於火中。工師煉治轉增明凈。菩薩善根轉增清凈亦復如是。若更受生為轉輪王。王閻浮提隨意自在。遠離慳貪亦化眾生離於慳垢。以四攝事攝取眾生普令眾生得第一義。若欲精進舍家財物。于佛正法出家學道。於一念頃能具菩薩百三昧。能以三昧見百佛世界。以神通智力能動百佛世界。身亦能過光明。普遍能化一身為百。成熟眾生能住壽百劫。能知過去百劫事。能知陰界入各百法門。化百菩薩以為眷屬。若以願力神力所作。則有無量億百千劫不可數知。是名略說歡喜住。所謂決定四事大愿出生。方便精進出生。修凈住法彼彼住凈修。見佛善根受生神力。廣說如修多羅十地歡喜地說。修多羅說十地。即此菩薩藏。摩得勒伽說十住。攝受眾生故說地。自受行住故說住。云何增上戒住菩薩行相。是菩薩于歡喜住得十種凈心。一者一切種供養尊重福田先語問訊心。二者同法菩薩親近樂住心。三者勝一切煩
【現代漢語翻譯】 現代漢語譯本：當他們往生到那個世界時，會隨自己的願望往生。像這樣，通過對清凈的信和見解，以及願力的作用，他們能夠見到諸如來，並以各種方式供養。他們會盡其所能地提供各種樂具和利益，供養佛法僧三寶。在如來那裡聽受正法，聽聞后受持，並按照佛法次第修行。他們以四攝法（佈施、愛語、利行、同事）來成熟眾生，並將一切善根迴向菩提。由於這三種清凈的緣故，他們的善根會變得更加清凈。他們供養和攝受如來法僧，以四攝法成熟眾生，並將一切善根迴向菩提。經過無量億百千劫的修行，他們的身心會變得清凈。就像真金一樣，經過反覆的火煉，工匠的冶煉，會變得更加明亮和純凈。菩薩的善根變得更加清凈也是如此。如果他們再次受生，會成為轉輪聖王，統治閻浮提，隨心所欲，遠離慳貪，並且教化眾生遠離慳吝。他們以四攝法攝取眾生，普遍地使眾生獲得第一義諦。如果他們想要精進修行，就會捨棄家財，在佛的正法中出家學道。在一念之間，他們能夠具備菩薩的百種三昧，能夠以三昧見到百佛世界，以神通智力能夠震動百佛世界，身體也能發出光明。他們普遍地能夠化身成百個身體，成熟眾生，能夠住世百劫，能夠知道過去百劫的事情，能夠知道陰、界、入各自的百種法門，化現百位菩薩作為眷屬。如果以願力和神力所作，則有無量億百千劫不可數知。這叫做略說歡喜住（Pramudita Vihara），也就是決定四事大愿的出生，方便精進的出生，修凈住法，在各個住處清凈修行，見到佛的善根，受生神力。詳細的解說就像《修多羅》（Sutra）十地中的歡喜地（Pramudita-bhumi）所說。《修多羅》說十地，就是此菩薩藏（Bodhisattva-pitaka）。《摩得勒伽》（Matrika）說十住，是爲了攝受眾生而說地，爲了自己受用修行而說住。什麼是增上戒住菩薩的行相呢？這位菩薩在歡喜住獲得了十種凈心：第一，以一切方式供養、尊重福田，先問候的心；第二，與同修佛法的菩薩親近並樂於共住的心；第三，勝過一切煩惱的心。
【English Translation】 English version: When they are born into that world, they will be reborn according to their wishes. Thus, through pure faith and understanding, and the power of their vows, they are able to see all the Tathagatas (Thus Come Ones), and make offerings in various ways. They will offer various instruments of joy and benefit to the best of their ability, and make offerings to the Buddha, Dharma, and Sangha (Three Jewels). They will listen to the True Dharma at the place of the Tathagatas, and after hearing it, they will uphold it and practice according to the order of the Dharma. They will mature sentient beings with the Four Embracing Dharmas (giving, kind speech, beneficial action, and cooperation), and dedicate all their roots of goodness to Bodhi (Enlightenment). Because of these three kinds of purity, their roots of goodness will become even purer. They will make offerings to and embrace the Buddha, Dharma, and Sangha, mature sentient beings with the Four Embracing Dharmas, and dedicate all their roots of goodness to Bodhi. After practicing for countless billions of hundreds of thousands of kalpas (aeons), their body and mind will become pure. Just like true gold, after repeated firing and refining by a craftsman, it will become brighter and purer. The Bodhisattva's roots of goodness become even purer in the same way. If they are reborn again, they will become a Chakravartin King (Wheel-Turning King), ruling Jambudvipa (the world), at will, far from stinginess, and will teach sentient beings to be free from stinginess. They will embrace sentient beings with the Four Embracing Dharmas, universally enabling sentient beings to attain the supreme meaning. If they want to practice diligently, they will abandon their family wealth and leave home to study the Way in the Buddha's True Dharma. In a single moment, they will be able to possess the Bodhisattva's hundred samadhis (meditative states), be able to see a hundred Buddha worlds with samadhi, and be able to shake a hundred Buddha worlds with supernatural wisdom and power. Their body can also emit light. They can universally transform into a hundred bodies, mature sentient beings, be able to live for a hundred kalpas, be able to know the events of the past hundred kalpas, be able to know the hundred Dharma doors of each of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), and transform a hundred Bodhisattvas as their retinue. If it is done with the power of vows and supernatural power, then there will be countless billions of hundreds of thousands of kalpas that cannot be counted or known. This is called a brief explanation of the Pramudita Vihara (Joyful Abiding), which is the birth of the determined four great vows, the birth of expedient diligence, the practice of pure abiding, the pure practice in each abiding place, seeing the Buddha's roots of goodness, and receiving the power of rebirth. The detailed explanation is as described in the Pramudita-bhumi (Joyful Ground) of the ten bhumis (grounds) in the Sutra. The Sutra speaks of the ten bhumis, which is this Bodhisattva-pitaka (Bodhisattva Treasury). The Matrika speaks of the ten viharas (abidings), saying 'ground' for the sake of embracing sentient beings, and saying 'abiding' for the sake of one's own enjoyment of practice. What are the characteristics of a Bodhisattva who abides in increased precepts? This Bodhisattva has obtained ten kinds of pure minds in the Pramudita Vihara: First, the mind of offering, respecting the field of merit in every way, and greeting first; second, the mind of being close to and enjoying living with Bodhisattvas who practice the same Dharma; third, the mind that surpasses all afflictions.
惱諸纏魔業心。四者見一切行過噁心。五者見涅槃福利心。六者常修菩提分法善根心。七者隨順修菩提空閑凈處心。八者不念世間貪愛貢高利養心。九者離聲聞乘向大乘心。十者一切種利益眾生心。如是十種心生名得凈心。如是凈心滿足。次第入增上戒住。入增上戒住已。性戒具足轉邪業跡。所攝惡戒一切不行。況復中上。如是性戒具足染污不染污業。善趣惡趣業跡。因處果處如實知。報果依果及彼業如實知。自斷十惡行十善業。復以此法教授眾生。毒業過患惡眾生界等無差別。善業惡業第一義苦種種眾難。得廣大哀愍。見佛善根清凈如前說。譬如真金得加私藥。著於火中轉增明凈。菩薩善根清凈亦復如是。此住清凈心成就受生。作轉輪王王四天下。以自在力令諸眾生離諸惡戒行善業跡。神力十事如修多羅說。是名略說增上戒住。所謂凈心性戒具足。離一切惡戒離一切業跡。一切因果如實知。分別四種業教授眾生。眾生界善惡業生苦眾難。得廣大哀愍見佛善根清凈受生神力。廣說如修多羅十地離垢地說。離惡戒垢故名離垢。彼離垢地即是增上戒住。云何增上意住菩薩行相。是菩薩于增上戒住得十種思惟。十種思惟滿具足已。過增上戒住入增上意住。一者凈十種凈心。二者離十種不凈心。三者一切有漏法能生厭離。四者
知修對治法。五者修對治法不退轉。六者堅固對治勝一切有漏一切魔業。七者于諸佛法無有退弱。八者于諸苦行不以為難。九者信解大乘不樂小乘。十者一切種利益眾生。增上意住菩薩。觀一切行無量過惡生。于厭離觀佛智慧功德福利。生於正念淳凈信心。觀眾生界種種苦行。悲念眾生而依于義。于有為行不為放逸。于大菩提熾然精進。于諸眾生生大悲心。令諸眾生究竟脫苦。觀察一切煩惱障礙解脫正智。觀察法界一切妄想。煩惱所起對治智慧。成就智慧三昧等觀。聞菩薩藏以為方便。因聞方便勤修精進。聞正法故不惜身命。無內外物而不佈施。無有尊重而不恭敬。無有正教而不奉行。無有身苦而不求法。以愛念心聞一四句偈。勝於愛念三千大千世界大珍寶聚。若聞一偈正向佛道。凈修菩薩行。勝得一切轉輪聖王護世帝釋魔梵諸王。若有人言我有此法正向佛道凈修菩薩行。若能投大火坑受大苦者。當爲汝說。菩薩聞已歡喜樂受作是念。若聞正法正向佛道凈修菩薩行。正使三千大千世界大火熾然。乃至梵天尚入其中。況復小火。經地獄苦尚求佛法。況復小苦。如是精進方便思惟。求法如法次法向隨順佛法。不以文字音聲清凈。作是念已。因聞正緣法相。離欲惡不善法。得世俗四禪四無色四無量五神通舍諸禪三昧正受。以
【現代漢語翻譯】 現代漢語譯本 知修對治法：一、修習對治法而不退轉。二、堅定地修習對治法，戰勝一切有漏和一切魔業。三、對於諸佛之法沒有退弱。四、對於各種苦行不認為困難。五、信解大乘，不喜好小乘。六、以一切方式利益眾生。 增上意住菩薩觀察一切行為，看到其中無量的過失和罪惡，從而生起厭離之心。觀察佛的智慧、功德和福利，生起正念和純凈的信心。觀察眾生界的種種苦行，悲憫眾生而依從正義。對於有為之行不放縱懈怠，對於大菩提熾盛地精進。對於一切眾生生起大悲心，令諸眾生最終脫離痛苦。觀察一切煩惱障礙的解脫正智，觀察法界一切妄想和煩惱所產生的對治智慧，成就智慧、三昧等觀。 聽聞菩薩藏作為方便法門，因為聽聞方便法門而勤奮修行精進。因為聽聞正法而不吝惜身命，沒有內外之物而不佈施，沒有值得尊重的人而不恭敬，沒有正確的教導而不奉行，沒有身體的痛苦而不尋求佛法。以愛念之心聽聞一句四句偈，勝過愛念三千大千世界的大珍寶聚。如果聽聞一句偈語，能夠正確地趨向佛道，清凈地修習菩薩行，勝過得到一切轉輪聖王、護世帝釋、魔梵諸王。 如果有人說：『我擁有此法，能夠正確地趨向佛道，清凈地修習菩薩行。』如果有人能投入大火坑，承受巨大痛苦，就應當為你宣說。菩薩聽聞后歡喜接受，這樣想：如果聽聞正法，能夠正確地趨向佛道，清凈地修習菩薩行，即使三千大千世界燃起熊熊大火，乃至梵天也尚且進入其中，更何況是小火。經歷地獄的痛苦尚且要求得佛法，更何況是小小的痛苦。』 像這樣精進方便地思惟，求法、如法、次第地趨向和隨順佛法，不以文字音聲為清凈。這樣想之後，因為聽聞正緣法相，遠離慾望、邪惡和不善之法，得到世俗的四禪、四無色定、四無量心、五神通，捨棄各種禪定三昧正受。
【English Translation】 English version Knowing and Cultivating Antidotes: 1. Cultivating antidotes without regression. 2. Firmly cultivating antidotes, overcoming all that is with outflows and all demonic activities. 3. Not weakening in the face of all Buddha-dharmas. 4. Not considering various ascetic practices as difficult. 5. Believing and understanding the Mahayana, not delighting in the Hinayana. 6. Benefiting sentient beings in every way. The Bodhisattva who dwells in heightened intention observes all actions, seeing the immeasurable faults and evils within them, thereby generating a sense of revulsion. Observing the Buddha's wisdom, merits, and benefits, generating right mindfulness and pure faith. Observing the various ascetic practices of sentient beings, feeling compassion for sentient beings and relying on righteousness. Not being negligent towards conditioned actions, but diligently striving towards Great Bodhi. Generating great compassion for all sentient beings, enabling all sentient beings to ultimately escape suffering. Observing the correct wisdom of liberation from all afflictions and obstacles, observing the antidotal wisdom arising from all delusions and afflictions in the Dharma realm, accomplishing wisdom, samadhi, and other contemplations. Hearing the Bodhisattva-pitaka as a skillful means, diligently cultivating and striving because of hearing the skillful means. Because of hearing the right Dharma, not being stingy with life, not failing to give away internal or external things, not being disrespectful to those who are worthy of respect, not failing to uphold correct teachings, not failing to seek the Dharma even in the face of bodily suffering. Hearing a four-line verse with loving-kindness surpasses loving and cherishing a great collection of treasures in three thousand great thousand worlds. If one hears a verse and can correctly turn towards the Buddha-path, purely cultivating the Bodhisattva path, it surpasses obtaining all the wheel-turning sage kings (Chakravartin), world-protecting Indra (Śakra), Mara (Māra) and Brahma (Brahmā) kings. If someone says, 'I possess this Dharma, which can correctly turn towards the Buddha-path and purely cultivate the Bodhisattva path,' if someone can throw themselves into a great fire pit and endure great suffering, then it should be spoken for you. The Bodhisattva, upon hearing this, joyfully accepts it, thinking, 'If hearing the right Dharma can correctly turn towards the Buddha-path and purely cultivate the Bodhisattva path, even if three thousand great thousand worlds are ablaze with great fire, even Brahma (Brahmā) would still enter into it, let alone a small fire. Even enduring the suffering of hell, one should still seek the Buddha-dharma, let alone small suffering.' Thus, diligently and skillfully contemplating, seeking the Dharma, according to the Dharma, gradually turning towards and conforming to the Buddha-dharma, not considering words and sounds as pure. After thinking this, because of hearing the right conditions and Dharma characteristics, one departs from desire, evil, and unwholesome dharmas, attains the mundane four dhyanas (catuḥ-dhyāna), four formless attainments (catuḥ-āruppas), four immeasurables (catasro apramāṇāḥ), five supernormal knowledges (pañcābhijñā), and abandons all dhyana samadhi correct reception.
願力故來生欲界。觀彼眾生能滿菩提分法者。而生彼處。離欲故欲縛斷舍。諸禪正受故有縛斷解行住先如是法如解脫見縛斷耶。貪恚癡畢竟不行。見佛善根清凈如前說。譬如真金數被煉治離垢明凈。菩薩善根轉增清凈亦復如是。若更受生得帝釋身。以離欲善法調伏眾生。神力勝前諸住百千萬倍。是名略說增上意住。所謂十種思惟成就。入一切行眾生界大菩提正分別真實苦。解脫方便正求大恭敬求法法次法向。巧便出生諸禪三昧。正受神通舍于諸禪。以願力故隨所欲生。見佛善根清凈受生神力。廣說如修多羅十地明地說。聞行法。行法明照。三昧明照故名明地。內心清凈故名增上意住。彼明地即此增上意住。
云何菩薩菩提分法相應增上慧住。是菩薩于增上意住。得十法明增上滿足已。入初增上慧住。十法明如修多羅說。謂平等第一義。若煩惱惱若清凈凈煩惱系惱無上清凈凈。是名略說法明義。住此住者十智成熟不壞凈為首。如修多羅說。十智成熟生如來家。逮得自在十智觀察。為增上已修念處等三十七菩提分法。如修多羅說。修集彼法故身見等離陰界入。微細愛著畢竟不生。如來不稱歎業一切不行。所稱歎者一切隨順。如如真實心轉柔和。修種種行其心快凈。知恩報恩隨順功德。種種凈法皆悉成就。修上地業得
【現代漢語翻譯】 現代漢語譯本：菩薩因往昔的願力而轉生到欲界。他們觀察到哪些眾生能夠圓滿菩提分法（趨向覺悟的修行方法）時，便轉生到那些地方。由於他們已經遠離了慾望，所以對慾望的束縛已經斷除和捨棄。通過諸禪（各種禪定）的正受（正確的體驗），他們已經斷除了導致束縛的因素，並以解脫的見地安住於世。他們是否已經斷除了見縛（錯誤的見解所造成的束縛）呢？貪（貪婪）、嗔（嗔恨）、癡（愚癡）這些煩惱將不會再產生。他們見到佛陀，善根（善良的根基）清凈，就像之前所說的那樣。譬如真正的黃金，經過多次的冶煉，去除雜質，變得明亮純凈。菩薩的善根不斷增長，變得更加清凈，也是如此。如果他們再次受生，得到帝釋（忉利天之主）的身軀，他們會以遠離慾望的善法來調伏眾生。他們的神通力量比之前所住的地方強大百千萬倍。這被稱為簡略地說明增上意住（通過增強意念力而達到的境界），也就是通過十種思惟而成就的境界。他們深入一切眾生的行為和境界，對偉大的菩提（覺悟）進行正確的辨別，認識到真實的苦。他們尋求解脫的方便法門，以極大的恭敬心尋求佛法，遵循佛法的次第和方向。他們巧妙地進入各種禪定和三昧（專注的狀態），獲得神通，並捨棄這些禪定。由於往昔的願力，他們可以隨心所欲地轉生到任何地方。他們見到佛陀，善根清凈，獲得受生的神通力量。更詳細的說明可以在《修多羅》（佛經）的《十地經》中找到。通過聽聞和修行佛法，他們的修行之法會變得明亮。通過三昧的明照，他們被稱為明地（智慧明亮的境界）。由於內心清凈，他們被稱為增上意住。那個明地就是這個增上意住。 什麼是菩薩與菩提分法相應的增上慧住（通過增強智慧而達到的境界）呢？這位菩薩在增上意住的基礎上，獲得了十法明（十種關於佛法的明瞭），並且完全滿足了這些條件，然後進入初增上慧住。關於十法明的詳細說明可以在《修多羅》中找到。它們分別是：平等、第一義（最高的真理）。無論是煩惱還是清凈，都要認識到煩惱的繫縛和無上的清凈。這被稱為簡略地說明法明的含義。安住于這種狀態的人，十智（十種智慧）會成熟，以不壞凈（不被破壞的清凈）為首。正如《修多羅》所說，十智成熟，他們便出生于如來家（佛的家族）。他們獲得自在，用十智進行觀察。爲了進一步提升自己，他們修習念處（四念處）等三十七菩提分法。正如《修多羅》所說，通過修習這些方法，他們可以脫離身見（認為身體是真實存在的錯誤見解），脫離陰（五蘊）、界（十八界）、入（十二入）。微細的愛著將不會再產生。如來不會稱讚與業力相關的一切行為，而是稱讚一切隨順佛法的行為。他們的心會變得如如真實，變得柔和。通過修習各種修行方法，他們的心會變得快樂和清凈。他們會知恩報恩，隨順功德。各種清凈的法都會成就。他們會修習更高層次的修行，從而獲得...
【English Translation】 English version: Bodhisattvas are born into the desire realm due to their vows. They are born in places where they observe beings who can fulfill the Bodhipakshika-dharmas (practices leading to enlightenment). Because they are free from desire, the bonds of desire are severed and abandoned. Through the correct reception of various dhyanas (meditative states), they have severed the factors that cause bondage and abide with the view of liberation. Have they severed the bonds of views (bondage caused by wrong views)? Greed, hatred, and delusion will no longer arise. They see the Buddha, and their roots of goodness are purified, as mentioned before. Just as true gold, after being refined many times, is free from impurities and becomes bright and pure, the Bodhisattva's roots of goodness continuously increase and become even more pure. If they are reborn and obtain the body of Indra (lord of the Trayastrimsa heaven), they will subdue beings with good dharmas that are free from desire. Their divine powers are a hundred thousand times greater than in their previous abodes. This is called a brief explanation of Adhyashaya-sthana (abiding in heightened intention), which is the state achieved through ten kinds of contemplation. They deeply enter the actions and realms of all beings, correctly discern great Bodhi (enlightenment), and recognize true suffering. They seek expedient means of liberation, seek the Dharma with great reverence, and follow the order and direction of the Dharma. They skillfully enter various dhyanas and samadhis (states of concentration), attain supernatural powers, and abandon these dhyanas. Due to their past vows, they can be reborn wherever they desire. They see the Buddha, their roots of goodness are purified, and they obtain the divine power of rebirth. A more detailed explanation can be found in the Dashabhumika Sutra (Ten Stages Sutra) of the Sutras (Buddhist scriptures). By hearing and practicing the Dharma, their practice of the Dharma becomes bright. Through the illumination of samadhi, they are called the luminous ground (a state of luminous wisdom). Because their inner mind is pure, they are called Adhyashaya-sthana. That luminous ground is this Adhyashaya-sthana. What is the Adhiprajna-sthana (abiding in heightened wisdom) of a Bodhisattva that corresponds to the Bodhipakshika-dharmas? This Bodhisattva, based on Adhyashaya-sthana, has obtained the ten Dharmadyotis (ten kinds of clarity regarding the Dharma) and has fully satisfied these conditions, and then enters the first Adhiprajna-sthana. A detailed explanation of the ten Dharmadyotis can be found in the Sutras. They are: equality, the Paramartha (highest truth). Whether it is affliction or purity, one must recognize the bondage of affliction and the supreme purity. This is called a brief explanation of the meaning of Dharmadyotis. Those who abide in this state, their ten jnanams (ten wisdoms) will mature, with indestructible purity as the foremost. As the Sutras say, when the ten jnanams mature, they are born into the Tathagata-kula (family of the Buddha). They gain freedom and observe with the ten jnanams. In order to further enhance themselves, they practice the Smrtyupasthanas (Four Foundations of Mindfulness) and other thirty-seven Bodhipakshika-dharmas. As the Sutras say, by practicing these methods, they can break free from Satkayadrishti (the false view of a real self), break free from skandhas (five aggregates), dhatus (eighteen elements), and ayatanas (twelve sense bases). Subtle attachments will no longer arise. The Tathagata does not praise all actions related to karma, but praises all actions that accord with the Dharma. Their minds will become as they truly are, becoming gentle. By practicing various practices, their minds will become joyful and pure. They will know and repay kindness, and accord with merit. All kinds of pure dharmas will be accomplished. They will practice higher-level practices, thereby obtaining...
大精進。因彼精進凈心深心信解滿足。因彼正法外道魔怨不能傾動。見佛善根清凈如前說。譬如真金為莊嚴具余金不及。菩薩善根亦復如是。勝餘下地菩薩功德。如育多摩尼光明清淨餘珠不及。一切風雨所不能滅。如是菩薩下地菩薩聲聞緣覺智慧光明所不能及魔怨煩惱皆不能壞。若更受生作焰摩天王。以諸善法教化眾生。破身見等神通力。勝於前住百千萬倍。是名略說菩提分法增上慧住。所謂十法明成就。入十種成熟修菩提分法身見等。一切著斷制業聽業。若離若修因彼心轉柔和。隨順功德皆悉成就。修上地業得大精進。因彼精進凈心深心信解清凈。因彼正法魔怨不動。見佛善根清凈受生神力。廣說如修多羅十地焰地說。彼地菩提分法智焰種。正說法智明照世間。是故彼地名為焰。彼焰地即此菩提分法相應增上慧住。
云何菩薩諦相應增上慧住。是菩薩于初增上慧住。得十平等凈心。增上滿足已。入第二增上慧住。十平等凈心。如修多羅說。謂無等等覺。超餘眾生於法如等。是名略說平等凈心義。住此住者智慧增進。於四聖諦有十種如實知。如修多羅說。若緣他若自知若俱知如修多羅毗尼摩得勒伽說。現在苦苦因苦因滅苦因滅方便道。是名略說十種四聖諦。知是諦方便。破壞一切有為行。于諸眾生大悲增長。前
【現代漢語翻譯】 現代漢語譯本 大精進。因為這種精進，（菩薩）凈化內心，以深刻的信心和理解獲得滿足。因為這種正法，外道、魔和怨敵無法動搖（菩薩）。見佛的善根清凈，如前所述。譬如真正的黃金製成的莊嚴器具，其他金屬無法比擬。菩薩的善根也是如此，勝過其他下地菩薩的功德。如同育多摩尼（一種寶珠）光明清凈，其他珠子無法比擬，一切風雨都無法熄滅。如此，菩薩的智慧光明，下地菩薩、聲聞、緣覺都無法企及，魔怨煩惱都無法破壞。如果再次受生，將成為焰摩天王（地獄之王），以各種善法教化眾生，破除身見等等，神通力量勝過之前所住百千萬倍。這便是簡略地說明菩提分法增上慧住，即所謂的十法明成就，進入十種成熟，修菩提分法，身見等一切執著斷除，制止惡業，聽聞正法，若遠離惡行，若修習善行，因此內心變得柔和，隨順功德全部成就。修習上地之業，獲得大精進。因為這種精進，（菩薩）凈化內心，以深刻的信心和理解獲得清凈。因為這種正法，魔怨無法動搖。見佛的善根清凈，受生神力。詳細的說明如同修多羅（佛經）十地焰地說。彼地菩提分法智焰種，正確地說法，智慧光明照亮世間。因此彼地名為焰。彼焰地即此菩提分法相應的增上慧住。 什麼是菩薩諦相應增上慧住？是菩薩在初增上慧住，獲得十平等凈心，增上滿足后，進入第二增上慧住。十平等凈心，如修多羅（佛經）所說，即無等等覺（無與倫比的覺悟），超越其他眾生，於法平等。這便是簡略地說明平等凈心的含義。住於此住者，智慧增進，對於四聖諦有十種如實知，如修多羅（佛經）所說。若緣他，若自知，若俱知，如修多羅毗尼摩得勒伽（經律論）所說。現在苦、苦因、苦因滅、苦因滅方便道。這便是簡略地說明十種四聖諦。知是諦方便，破壞一切有為行，于諸眾生大悲增長，前
【English Translation】 English version Great diligence. Because of this diligence, (the Bodhisattva) purifies the mind, and is satisfied with deep faith and understanding. Because of this right Dharma, external paths, demons, and enemies cannot shake (the Bodhisattva). Seeing the Buddha's roots of goodness are pure, as previously stated. For example, just as ornaments made of true gold are unmatched by other metals, so too are the Bodhisattva's roots of goodness, surpassing the merits of Bodhisattvas in lower stages. Like the Utpala Mani (a type of jewel), whose light is pure and unmatched by other jewels, and which cannot be extinguished by any wind or rain, so too is the Bodhisattva's wisdom and light, which cannot be reached by Bodhisattvas, Shravakas, or Pratyekabuddhas in lower stages, and which cannot be destroyed by demonic enemies or afflictions. If reborn again, (the Bodhisattva) will become King Yama (the king of hell), teaching sentient beings with various good Dharmas, destroying the view of self, etc., and the power of supernatural abilities will surpass the previous dwelling by hundreds of thousands of times. This is a brief explanation of the Adhiprajna-sthana (abode of higher wisdom) of the Bodhipaksa-dharmas (factors of enlightenment), namely the accomplishment of the ten Dharmamegha (clouds of Dharma), entering the ten kinds of maturity, cultivating the Bodhipaksa-dharmas, severing all attachments such as the view of self, restraining evil karma, listening to the Dharma, whether abandoning evil deeds or cultivating good deeds, thereby the mind becomes gentle, and all qualities in accordance with it are accomplished. Cultivating the deeds of higher stages, one obtains great diligence. Because of this diligence, (the Bodhisattva) purifies the mind, and is pure with deep faith and understanding. Because of this right Dharma, demonic enemies cannot shake (the Bodhisattva). Seeing the Buddha's roots of goodness are pure, and the power of rebirth is divine. Detailed explanations are as in the Sutra (Buddhist scripture) on the ten stages, the stage of the Flame. In that stage, the seed of the flame of wisdom of the Bodhipaksa-dharmas, correctly expounds the Dharma, and the light of wisdom illuminates the world. Therefore, that stage is called the Flame. That Flame stage is the Adhiprajna-sthana (abode of higher wisdom) corresponding to these Bodhipaksa-dharmas (factors of enlightenment). What is the Bodhisattva's Adhiprajna-sthana (abode of higher wisdom) corresponding to the Truth? It is when the Bodhisattva, in the first Adhiprajna-sthana (abode of higher wisdom), obtains the ten equal pure minds, and after increasing and fulfilling them, enters the second Adhiprajna-sthana (abode of higher wisdom). The ten equal pure minds are as described in the Sutra (Buddhist scripture), namely the incomparable enlightenment, surpassing other sentient beings, and being equal in the Dharma. This is a brief explanation of the meaning of equal pure mind. One who dwells in this abode increases in wisdom, and has ten kinds of true knowledge of the Four Noble Truths, as described in the Sutra (Buddhist scripture). Whether relating to others, whether knowing oneself, or knowing both, as described in the Sutra Vinaya Matrika (scriptures of Sutra, Vinaya, and Matrika). Present suffering, the cause of suffering, the cessation of the cause of suffering, and the path to the cessation of the cause of suffering. This is a brief explanation of the ten kinds of Four Noble Truths. Knowing this is the expedient means of the Truth, destroying all conditioned actions, and increasing great compassion for all sentient beings, before
際后際於四真諦。愚惑邪向令入解脫功德智慧眾具。成熟修行正愿正念。正智正說等種種真實功德。增長無餘思惟一切種。成熟方便成熟眾生。攝眾生故修世俗書論。如修多羅說。以工巧業一切。出生悲心誘進安立菩提。隨順世間方便惠施。四大錯亂非人所持令得休息。無罪戲樂眾具饒益。因此饒益引令樂法。以住止眾具而為饒益。王賊所惱度令安隱。處非處方便若聽若制吉非吉事惠施成就。現法展轉清凈饒益。諸顛倒者為說正道。是名攝受眾生世俗工巧平等義。見佛善根清凈如前說。譬如真金眾寶廁填。光明清凈勝於余金。如是菩薩智慧方便。勝餘菩薩聲聞緣覺。譬如日月宮殿一切風輪不能令失。如是菩薩智慧。方便。不為世法之所毀壞。若更受生為兜率天王。以諸善法破壞一切外道邪法神通力。勝於前住億百千倍。是名略說諦相應增上慧住。所謂平等凈心成就。入諦觀增長破壞諸行。于諸眾生大悲增長。功德智慧眾具成熟。正愿正念正智正說等。功德增長無餘。思惟一切種成熟方便。成就眾生工巧出生。見佛善根清凈受生神力。廣說如修多羅十地難勝地說。決定智慧難勝。是故彼地名為難勝。彼難勝地即此諦相應增上慧住。
云何菩薩緣起相應增上慧住。是菩薩于諦相應增上慧住。得十平等法。增上滿足已
【現代漢語翻譯】 現代漢語譯本 通達后際，徹悟四聖諦（Satya，真理）。使愚昧迷惑、誤入歧途之人，獲得解脫的功德和智慧，以及各種資糧。成就修行者的正確願望和正念。具備正智、正語等種種真實的功德。毫無保留地增長思惟一切種類的智慧。圓滿成熟度化眾生的方便法門。爲了攝受眾生，修習世俗的書籍和理論，正如修多羅（Sutra，佛經）所說。運用各種工巧技藝，生起悲憫之心，引導眾生安立於菩提（Bodhi，覺悟）。順應世間，以方便之法佈施。使四大（四大元素：地、水、火、風）錯亂、被非人（非人類的生命）所控制的人得到休息。提供沒有罪過的娛樂和各種資具，使他們受益。通過這些利益引導他們喜愛佛法。以住所和資具來饒益他們。從國王或盜賊的侵擾中解救他們，使他們得到安寧。在適宜或不適宜的情況下，無論是允許還是禁止，對於吉祥或不吉祥的事情，都以佈施來成就。以現世的清凈利益來逐漸引導他們。對於那些思想顛倒的人，為他們宣說正道。這叫做攝受眾生的世俗工巧平等之義。見到佛的善根清凈，如前所述。譬如真金和各種寶物混合在一起，光明清凈勝過其他的金子。如此，菩薩的智慧和方便，勝過其他的菩薩、聲聞（Śrāvaka，聽聞佛法而悟道者）和緣覺（Pratyekabuddha，通過觀察因緣而悟道者）。譬如太陽和月亮，宮殿和一切風輪都不能使之隕落。如此，菩薩的智慧和方便，不會被世俗的法則所摧毀。如果再次受生，成為兜率天（Tuṣita Heaven）的天王，以各種善法摧毀一切外道（Tirthika，非佛教的修行者）的邪法，神通之力勝過之前所住之處億百千倍。這叫做簡略地宣說與諦相應的增上慧住，也就是平等清凈的心成就。進入對真諦的觀察，增長智慧，摧毀各種行為。對於一切眾生，大悲心增長。功德和智慧以及各種資糧成熟。正確的願望、正念、正智、正語等功德毫無保留地增長。思惟一切種類，成熟方便法門。成就度化眾生的工巧技藝。見到佛的善根清凈，受生的神通之力。詳細的解說如修多羅《十地經》的難勝地（Durjaya）。決定性的智慧難以戰勝，因此這個地叫做難勝地。這個難勝地就是與諦相應的增上慧住。 什麼是菩薩的緣起相應增上慧住？是菩薩在與諦相應的增上慧住中，獲得十種平等法，增上圓滿之後。
【English Translation】 English version Penetrating the ultimate reality and understanding the Four Noble Truths (Satya). Guiding those who are ignorant, deluded, and misguided towards the merit and wisdom of liberation, as well as various resources. Accomplishing the correct aspirations and right mindfulness of practitioners. Possessing right knowledge, right speech, and other various true merits. Unreservedly increasing the wisdom of contemplating all kinds. Fully maturing the skillful means of benefiting beings. In order to gather beings, studying worldly books and theories, as the Sutras (Sutra) say. Using various skillful arts, generating compassion, and guiding beings to establish themselves in Bodhi (Enlightenment). Complying with the world, bestowing benefits through skillful means. Enabling those whose four elements (earth, water, fire, and wind) are disordered and controlled by non-humans (non-human beings) to rest. Providing harmless entertainment and various resources to benefit them. Through these benefits, guiding them to love the Dharma. Benefiting them with dwellings and resources. Rescuing them from the harassment of kings or thieves, enabling them to be peaceful. In appropriate or inappropriate situations, whether allowing or prohibiting, for auspicious or inauspicious matters, accomplishing through generosity. Gradually guiding them with the pure benefits of the present life. For those who are deluded, expounding the right path for them. This is called the meaning of gathering beings with worldly skillful means and equality. Seeing the pure roots of goodness of the Buddha, as mentioned before. For example, true gold mixed with various treasures, its light and purity surpassing other gold. Thus, the wisdom and skillful means of a Bodhisattva surpass other Bodhisattvas, Śrāvakas (Hearers), and Pratyekabuddhas (Solitary Buddhas). For example, the sun and moon, palaces and all wind wheels cannot cause them to fall. Thus, the wisdom and skillful means of a Bodhisattva will not be destroyed by worldly laws. If reborn again, becoming the king of the Tuṣita Heaven, destroying all the heretical teachings of the Tirthikas (non-Buddhist practitioners) with various good dharmas, the power of supernatural abilities surpassing the previous dwelling place by hundreds of thousands of times. This is called briefly explaining the dwelling of increasing wisdom corresponding to the Truth, which is the accomplishment of equal and pure mind. Entering the contemplation of the Truth, increasing wisdom, and destroying various actions. For all beings, great compassion increases. Merit and wisdom, as well as various resources, mature. Correct aspirations, right mindfulness, right knowledge, right speech, and other merits increase without reservation. Contemplating all kinds, maturing skillful means. Accomplishing the skillful arts of benefiting beings. Seeing the pure roots of goodness of the Buddha, the power of supernatural abilities of rebirth. Detailed explanations are as in the Durjaya (Difficult to Conquer) ground of the Daśabhūmika Sutra (Ten Stages Sutra). Decisive wisdom is difficult to defeat, therefore this ground is called Durjaya. This Durjaya ground is the dwelling of increasing wisdom corresponding to the Truth. What is the Bodhisattva's dwelling of increasing wisdom corresponding to dependent origination? It is when the Bodhisattva, in the dwelling of increasing wisdom corresponding to the Truth, obtains the ten equal dharmas and increases them to perfection.
。入第六住。一者一切法第一義自性平等。二者無言說行無相平等。三者無生平等。四者因緣不起平等。五者畢竟寂滅平等。六者離諸虛偽平等。七者一切行無取無舍平等。八者一切法離平等。九者妄想境界如幻如化平等。十者妄想境界有無無二平等。是名略說十平等法。住此住者于諸眾生。大悲增長專樂菩提。知諸世間合散生滅。緣起正行了知依緣出生智慧。及三解脫門空無相無愿。依三三昧離我我所。知者作者有性無性相。如是第一義方便。思惟眾生煩惱結縛。因緣和合有為危脆。著我我所生諸過惡。離煩惱結縛因緣。和合自護故。不滅一切有為。攝眾生故。如是智慧慈悲隨順。住無障礙解脫般若波羅蜜。住無礙智解脫已。於一切世間行無礙。如是住者名第七地菩薩。方便行忍隨順忍所攝。住無障礙解脫般若波羅蜜。修菩提因緣不退轉。世俗有為一切不住。亦不住彼休息寂滅。如是方便智慧隨順入空三昧門。百萬空三昧門現在前。如空三昧。無相無愿三昧門亦如是。此諸三昧門現前已得不壞心。一切種佛法殊勝。外道魔怨所不能壞。余如前說。譬如真金眾寶廁填勝於余金。如是菩薩善根清凈。勝於一切。譬如月光除眾生惱。一切風輪不能障蔽。菩薩智慧光明。為諸眾生息煩惱火。一切魔怨不能斷絕。若更受生為善
【現代漢語翻譯】 現代漢語譯本：進入第六住位。一者，一切法第一義自性平等。二者，無言說行無相平等。三者，無生平等。四者，因緣不起平等。五者，畢竟寂滅平等。六者，離諸虛偽平等。七者，一切行無取無舍平等。八者，一切法離平等。九者，妄想境界如幻如化平等。十者，妄想境界有無無二平等。這簡略地說明了十種平等法。安住於此住位的菩薩，對於一切眾生，大悲心增長，專心安樂於菩提（bodhi，覺悟）。了知世間萬物的聚合、離散、生起和滅亡，以緣起（pratītyasamutpāda， dependent origination）的正見修行，了知依靠因緣出生智慧，以及三種解脫門——空（śūnyatā， emptiness）、無相（animitta， signlessness）、無愿（apraṇihita， wishlessness）。依靠三種三昧（samādhi， concentration），遠離我（ātman， self）和我所（mamata， belonging to self）。了知作者和有性無性之相。像這樣以第一義的方便，思惟眾生的煩惱結縛，因緣和合的有為法是危脆的，執著於我（ātman， self）和我所（mamata， belonging to self）會產生各種過失和罪惡。遠離煩惱結縛的因緣和合，爲了自我守護的緣故，不滅盡一切有為法，爲了攝受眾生的緣故。像這樣智慧和慈悲相互隨順，安住于無障礙解脫的般若波羅蜜（prajñāpāramitā， perfection of wisdom）。安住于無礙智解脫之後，在一切世間都能無礙地行事。像這樣安住的菩薩被稱為第七地菩薩，以方便行忍辱，隨順忍辱所攝持，安住于無障礙解脫的般若波羅蜜（prajñāpāramitā， perfection of wisdom），修習菩提（bodhi， enlightenment）的因緣而不退轉，對於世俗的有為法一切不住，也不安住于彼處的休息寂滅。像這樣方便和智慧相互隨順，進入空三昧門，百萬空三昧門現在眼前。如同空三昧一樣，無相三昧和無愿三昧門也是如此。這些三昧門現前之後，就能得到不壞之心，一切種類的佛法殊勝，外道和魔怨都不能破壞，其餘的如同前面所說。譬如真金用眾寶裝飾，勝過其餘的金子。像這樣菩薩的善根清凈，勝過一切。譬如月光能夠消除眾生的煩惱，一切風輪都不能遮蔽。菩薩的智慧光明，爲了眾生熄滅煩惱之火，一切魔怨都不能斷絕。如果再次受生，是爲了行善。
【English Translation】 English version: Entering the sixth abode. First, all dharmas (phenomena) are equal in their ultimate nature. Second, there is equality in the absence of characteristics in actions without speech. Third, there is equality in non-origination. Fourth, there is equality in the non-arising of conditions. Fifth, there is equality in ultimate quiescence. Sixth, there is equality in being free from all falsehoods. Seventh, there is equality in all actions being without taking or rejecting. Eighth, there is equality in all dharmas (phenomena) being apart. Ninth, there is equality in delusional realms being like illusions and transformations. Tenth, there is equality in delusional realms being neither existent nor nonexistent. This is a brief explanation of the ten equalities. A Bodhisattva (enlightenment being) abiding in this abode increases great compassion for all sentient beings and delights solely in bodhi (enlightenment). Knowing the aggregation, dispersion, arising, and cessation of all worldly things, practicing with the correct view of pratītyasamutpāda (dependent origination), understanding that wisdom arises from reliance on conditions, and the three doors to liberation—śūnyatā (emptiness), animitta (signlessness), and apraṇihita (wishlessness). Relying on the three samādhis (concentration), being apart from ātman (self) and mamata (belonging to self). Knowing the characteristics of the agent and existence or non-existence. In this way, with the skillful means of the ultimate meaning, contemplating the afflictions and bonds of sentient beings, the conditioned dharmas (phenomena) arising from the union of conditions are fragile, and attachment to ātman (self) and mamata (belonging to self) gives rise to various faults and evils. Being apart from the union of conditions of afflictions and bonds, for the sake of self-protection, not extinguishing all conditioned dharmas (phenomena), and for the sake of gathering sentient beings. In this way, wisdom and compassion are mutually compliant, abiding in the prajñāpāramitā (perfection of wisdom) of unobstructed liberation. Having abided in the unobstructed wisdom of liberation, acting without obstruction in all worlds. A Bodhisattva (enlightenment being) abiding in this way is called a Bodhisattva of the seventh ground, practicing forbearance with skillful means, compliant with the forbearance that is gathered, abiding in the prajñāpāramitā (perfection of wisdom) of unobstructed liberation, cultivating the causes and conditions of bodhi (enlightenment) without regression, not abiding in any of the worldly conditioned dharmas (phenomena), nor abiding in the quiescence of rest there. In this way, skillful means and wisdom are mutually compliant, entering the door of the samādhi (concentration) of emptiness, and a million doors of the samādhi (concentration) of emptiness appear before one. Just like the samādhi (concentration) of emptiness, so too are the doors of the samādhi (concentration) of signlessness and wishlessness. After these samādhi (concentration) doors appear, one obtains an indestructible mind, all kinds of Buddha-dharmas (Buddha's teachings) are supreme, and cannot be destroyed by heretics and demonic enemies, the rest is as previously stated. For example, true gold adorned with various jewels is superior to other gold. In this way, the pure roots of goodness of a Bodhisattva (enlightenment being) are superior to all others. For example, moonlight can remove the afflictions of sentient beings, and cannot be obscured by any wind wheels. The light of the wisdom of a Bodhisattva (enlightenment being) extinguishes the fire of afflictions for sentient beings, and cannot be cut off by any demonic enemies. If one is reborn again, it is for the sake of doing good.
化自在天王。常以善法滅除眾生一切憍慢神通力。勝前億百千倍。是名略說緣起相應增上慧住。所謂平等法成就。入覺諸緣起生解脫門。離諸邪想方便攝受。住無障礙解脫般若波羅蜜。得無量三昧得不壞心。佛法殊勝。見佛善根清凈受生神力。廣說如修多羅十地現前地說。無礙智現前。是故彼地名為現前。即此地名為緣起相應增上慧住。
云何菩薩有行有開發無相住。是菩薩于緣起相應增上慧住。具足十方便慧。次第出生世間共不共勝進道。增上滿足已。入第七住。十方便慧如修多羅說。謂出生世間善法。攝受福德安樂眾生。福德眾具菩提分法悉得增長。不共一切聲聞緣覺。知眾生界法界世界如來身口意。是名略說方便慧出生道。如是功德次第勝進。入無量無數如來境界所起處無開發無相想。見無量佛境界所起處。無間無斷修習一切威儀。行住思惟不離一切處道。于唸唸中具足十波羅蜜及一切菩提分法。非如余住。第一歡喜住修習正愿。第二住離惡戒垢。第三住愿轉增長得法光明。第四住入道。第五住入世間所作。第六住入甚深法門。此第七住起一切佛法滿足助菩提法。是菩薩方便行滿攝受住智神通清凈行。菩薩於此住。次第入清凈第八住。住第八住者一向清凈。第七住雜凈方便。入不染污名不染污行。此第七
【現代漢語翻譯】 現代漢語譯本： 化自在天王（他化自在天的統治者），常常以善良的佛法滅除眾生的一切驕慢，他的神通力量勝過之前億百千倍。這簡略地說明了緣起相應增上慧住（與緣起法則相應，智慧增長的境界），也就是成就平等之法，進入覺悟諸緣起生滅的解脫之門，遠離各種錯誤的念想，以方便法門來攝受眾生，安住于沒有障礙的解脫般若波羅蜜（通過智慧達到解脫的完美境界），獲得無量的三昧（專注的狀態），得到不壞的真心。佛法殊勝，能見到佛的善根清凈，接受神力而轉生。詳細的解說如同《修多羅》（佛經）中關於十地現前地的描述，無礙的智慧顯現於前。因此，那個地被稱為現前。這個地就是緣起相應增上慧住。
什麼是菩薩的有行有開發無相住？這位菩薩在緣起相應增上慧住中，具足十種方便智慧，次第出生世間共同和不共同的殊勝精進之道，增上滿足之後，進入第七住。十種方便智慧如同《修多羅》所說，指的是出生世間的善良佛法，攝受福德，使眾生安樂，福德的各種資具和菩提分法（通往覺悟的要素）都得到增長，不與一切聲聞（聽聞佛法而證悟者）和緣覺（通過觀察因緣而自我覺悟者）相同。知曉眾生界、法界、世界以及如來（佛）的身口意。這簡略地說明了方便智慧出生的道路。像這樣的功德次第殊勝精進，進入無量無數如來境界所生起之處，沒有開發，沒有無相的念想。見到無量佛境界所生起之處，沒有間斷地修習一切威儀，行走、站立、思考都不離開一切處道。在每一個念頭中都具足十波羅蜜（十種完美）以及一切菩提分法，不像其他的住地。第一歡喜住修習正確的願望，第二住遠離惡戒的污垢，第三住願望轉化增長，得到佛法的光明，第四住進入道，第五住進入世間所作，第六住進入甚深的佛法之門。這第七住生起一切佛法，滿足輔助菩提的佛法。這位菩薩的方便行圓滿，攝受住智神通清凈行。菩薩於此住，次第進入清凈的第八住。安住于第八住的人，一切都是清凈的。第七住是雜凈方便，進入不染污的狀態，稱為不染污行。這第七住
【English Translation】 English version: The Transformation Free Heaven King (ruler of the Paranirmitavasavarti heaven) constantly uses virtuous Dharma to eliminate all arrogance of sentient beings, and his supernatural power surpasses the previous by a hundred thousand times. This is a brief explanation of the 'Causation-Corresponding Increasing Wisdom Abode' (a state of increased wisdom corresponding to the law of dependent origination), which is the achievement of the Dharma of equality, entering the liberation gate of awakening to the arising and ceasing of all dependent origination, being free from all wrong thoughts, using skillful means to embrace sentient beings, abiding in the unobstructed liberation Prajna Paramita (the perfection of wisdom leading to liberation), obtaining immeasurable Samadhi (states of concentration), and attaining an indestructible true mind. The Buddha's Dharma is supreme, enabling one to see the pure roots of goodness of the Buddha and receive divine power to be reborn. A detailed explanation is as described in the Sutras regarding the 'Manifestation of the Ten Bhumis', where unobstructed wisdom manifests. Therefore, that Bhumi is called 'Manifestation'. This Bhumi is the 'Causation-Corresponding Increasing Wisdom Abode'.
What is a Bodhisattva's 'Action-Development-No-Form Abode'? This Bodhisattva, in the 'Causation-Corresponding Increasing Wisdom Abode', possesses ten skillful wisdoms, sequentially giving rise to the common and uncommon superior progressive paths of the world. After increasing and fulfilling them, he enters the seventh abode. The ten skillful wisdoms are as described in the Sutras, referring to giving rise to virtuous Dharmas in the world, embracing blessings, bringing happiness to sentient beings, and increasing all resources of blessings and the factors of Bodhi (elements leading to enlightenment), not being the same as all Sravakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain self-enlightenment through observing conditions). Knowing the realms of sentient beings, the Dharma realm, the world, and the body, speech, and mind of the Tathagata (Buddha). This briefly explains the path of the arising of skillful wisdom. Such merits sequentially progress, entering the place where immeasurable and countless realms of the Tathagatas arise, without development and without the thought of no-form. Seeing the place where immeasurable realms of the Buddhas arise, continuously cultivating all dignified conduct, walking, standing, thinking, without leaving the path in all places. In every thought, he possesses the ten Paramitas (ten perfections) and all factors of Bodhi, unlike the other abodes. The first 'Joyful Abode' cultivates correct aspirations, the second abode is free from the defilements of evil precepts, the third abode transforms and increases aspirations, obtaining the light of the Dharma, the fourth abode enters the path, the fifth abode enters worldly actions, and the sixth abode enters the profound Dharma gate. This seventh abode gives rise to all Buddha Dharmas, fulfilling the Dharmas that aid Bodhi. This Bodhisattva's skillful actions are complete, embracing the pure actions of abiding wisdom and supernatural powers. The Bodhisattva, in this abode, sequentially enters the pure eighth abode. Those who abide in the eighth abode are entirely pure. The seventh abode is a mixture of pure skillful means, entering a state of non-contamination, called non-contaminated action. This seventh
住貪等煩惱斷故。不名有煩惱。不得佛智慧。如實心清凈故。不名離煩惱。此第七住成就無量身口意業。如佛所嘆業。如前說五住所得。世間工業智自然滿足。為三千大千世界大師。唯除上地菩薩及如來。余無及者。一切禪定菩提分法。皆現前修而不受報。
菩薩於此住。思惟方便入善伏三昧。生百萬三昧。超過一切聲聞緣覺三昧境界。遠離煩惱諸妄想行。隨順甚深身口意業。不捨方便勝進之道。顧念眾生滿足菩提。離一切相無量身口意業。生凈修無生法忍。於此住超過自覺境界。餘六住佛法攀緣。第六住菩薩能入寂滅。今住此地念念寂滅。而不證寂滅。得未曾有身口意業不思議實際。而不證實際。如是方便智生。為增上已。行共一切眾生行。照明世間余如修多羅說。取要言之。為功德事親屬想攝受。修習勝進住三解脫。求下乘者方便調伏。受五欲者求殊勝欲。轉諸邪見隨順正念。于諸大會皆悉隨順。余如前說。譬如真金一切摩尼眾寶廁填。勝閻浮檀金。菩薩善根清凈。勝於一切聲聞緣覺及余離垢菩薩。譬如日光照閻浮提。一切濕穢皆令干消。勝於餘光。是菩薩智慧光明。能令眾生煩惱干消。勝於一切聲聞緣覺及余菩薩智慧光明。若更受生。作他化自在天王。以智慧饒益一切神力。勝前億百千倍。是名略說有行
【現代漢語翻譯】 現代漢語譯本 因為斷除了貪婪等煩惱，所以不稱為『有煩惱』。因為沒有獲得佛的智慧，以及如實清凈的心，所以不稱為『離煩惱』。這第七住位的菩薩成就了無量的身口意業，如同佛所讚歎的功業。如同前面所說的五住位所得的利益，世間的工業智慧自然滿足。成為三千大千世界的大導師，除了上地菩薩和如來，沒有誰能比得上。一切禪定和菩提分法，都能現前修習而不受果報。 菩薩於此住位，思惟方便進入善伏三昧（一種禪定狀態），生出百萬種三昧，超過一切聲聞（聽聞佛法而悟道者）和緣覺（通過觀察因緣而悟道者）的三昧境界。遠離煩惱和各種虛妄的念頭，隨順甚深的身口意業。不捨棄方便勝進的道路，顧念眾生，滿足菩提（覺悟）。遠離一切相，成就無量的身口意業，生起清凈的修習和無生法忍（對無生之法的忍可）。在此住位超過了自覺的境界，其餘六住位還在攀緣佛法。第六住位的菩薩能夠進入寂滅，現在住在此地，唸唸都在寂滅之中，卻不證入寂滅。獲得未曾有的身口意業和不可思議的實際（真如），卻不證入實際。像這樣方便智慧生起，爲了增長的緣故，行為與一切眾生相同，照明世間，其餘的如同修多羅（佛經）所說。總而言之，以功德之事作為親屬想來攝受，修習勝進，安住於三解脫門（空、無相、無作）。對於求下乘（小乘）的人，方便調伏；對於享受五欲的人，求得殊勝的慾望；轉變各種邪見，隨順正念。對於各種大會都隨順參加，其餘的如同前面所說。譬如真金被一切摩尼（寶珠）眾寶裝飾，勝過閻浮檀金（一種純金）。菩薩的善根清凈，勝過一切聲聞、緣覺以及其餘的離垢菩薩。譬如日光照耀閻浮提（我們所居住的世界），一切濕穢都令其乾燥消散，勝過其餘的光芒。這位菩薩的智慧光明，能夠令眾生的煩惱乾燥消散，勝過一切聲聞、緣覺以及其餘菩薩的智慧光明。如果再次受生，將成為他化自在天王（欲界頂天的天王），以智慧饒益一切，神力勝過之前億百千倍。這叫做略說有行。
【English Translation】 English version Because greed and other afflictions are severed, it is not called 'having afflictions'. Because one has not attained the Buddha's wisdom and a truly pure mind, it is not called 'being free from afflictions'. This seventh stage Bodhisattva achieves immeasurable deeds of body, speech, and mind, like the merits praised by the Buddha. Like the benefits obtained in the previous five stages, worldly industrial wisdom is naturally fulfilled. One becomes the great master of the three thousand great thousand worlds, and no one can compare except for higher-level Bodhisattvas and Tathagatas (Buddhas). All meditations and factors of enlightenment are practiced directly without receiving retribution. In this stage, the Bodhisattva contemplates expedient means to enter the 'Good Subduing Samadhi' (a state of meditation), generating millions of samadhis, surpassing the samadhi realms of all Shravakas (those who attain enlightenment by hearing the Buddha's teachings) and Pratyekabuddhas (those who attain enlightenment through observing conditions). One is far from afflictions and all deluded thoughts, conforming to profound deeds of body, speech, and mind. One does not abandon the path of expedient advancement, caring for sentient beings and fulfilling Bodhi (enlightenment). One is free from all forms, achieving immeasurable deeds of body, speech, and mind, generating pure practice and the 'Tolerance of the Unborn Dharma' (acceptance of the truth of non-origination). In this stage, one surpasses the realm of self-awareness; the other six stages still cling to the Buddha's teachings. The Bodhisattva in the sixth stage can enter Nirvana (extinction), but now residing in this stage, one is in Nirvana in every moment, yet does not realize Nirvana. One obtains unprecedented deeds of body, speech, and mind and the inconceivable Reality (Tathata), yet does not realize Reality. Thus, expedient wisdom arises, and for the sake of increasing it, one's actions are the same as those of all sentient beings, illuminating the world, as described in the Sutras (Buddhist scriptures). In short, one cherishes meritorious deeds as relatives, practicing advancement and dwelling in the three doors of liberation (emptiness, signlessness, and non-action). For those seeking the lower vehicle (Hinayana), one subdues them with expedient means; for those enjoying the five desires, one seeks superior desires; one transforms all wrong views, conforming to right mindfulness. One attends all great assemblies, as described earlier. Just as true gold is adorned with all kinds of Mani (jewels) and treasures, surpassing Jāmbūnada gold (a type of pure gold). The Bodhisattva's roots of goodness are pure, surpassing all Shravakas, Pratyekabuddhas, and other undefiled Bodhisattvas. Just as the sunlight illuminates Jambudvipa (the world we live in), causing all dampness and filth to dry up and disappear, surpassing other lights. This Bodhisattva's light of wisdom can cause the afflictions of sentient beings to dry up and disappear, surpassing the light of wisdom of all Shravakas, Pratyekabuddhas, and other Bodhisattvas. If one is reborn again, one will become the king of the Paranirmitavasavartin Heaven (the highest heaven in the desire realm), benefiting all with wisdom, and one's divine power will be a hundred thousand times greater than before. This is called a brief explanation of 'having practice'.
有開發無相住。所謂方便慧勝進道成就。入入如來境界所起處。無間方便。于唸唸中具菩提分法。染污不染污建立方便行。滿足攝受凈身口意業。一切世間工巧業滿足。得無量三昧。不共一切聲聞緣覺。唸唸寂滅行於一切共世間行。見佛善根清凈受生神力。廣說如修多羅十地遠行地說。方便行滿足。是故彼地名為遠行。即此地名為有行有開發無相住。云何菩薩無行無開發無相住。是菩薩于初無相住。得十種入一切法第一義智。如修多羅說。謂三世法如所應。無生無起無相無成。第一義離言說。自性不知言說。行自性相生無智邪見計著知離言說事。初中后一切時。煩惱平等入離妄想平等。一切煩惱悉皆遠離。是名略說入第一義智。此十種智增上滿足已。入第八清凈住。是名得快凈第一無生法忍菩薩。復有四種求。求一切法四種如實知。知一切法。以求知故離一切妄想計著。現法一切煩惱不起。來世一切究竟不生妄想計著。四種求四種如實知。如前真實品說。從解行住。乃至有行有開發無相住。未得快凈。於此住乃得快凈。是故名第一無生法忍。得無生法忍已。得甚深行。離初無相住四種惱患。一者有行有開發。二者凈地勤方便。三者一切眾生利益堪能勤方便。四者微細想行。是故此住名為快凈。于甚深法門法流水中。如
【現代漢語翻譯】 現代漢語譯本 有開發無相住（具有開發能力且不執著于表象的境界），指的是通過方便智慧不斷精進，最終成就入如來境界的途徑。這種境界的起始之處，是持續不斷的方便法門，在每一個念頭中都具備菩提（覺悟）的組成部分。通過建立方便之行，來規範染污與不染污，從而圓滿地攝受清凈的身口意業。一切世間的工巧技藝都能圓滿掌握，獲得無量的三昧（禪定）。這種境界不與一切聲聞（聽聞佛法而悟道者）、緣覺（通過觀察因緣而覺悟者）相同。雖然唸唸寂滅，卻能行於一切共世間行（與世人共同的行為）。能夠見到佛的善根，清凈地接受神力而轉生。詳細的闡述如同《修多羅》（佛經）中關於十地（菩薩修行的十個階段）中遠行地的描述，方便之行圓滿具足。因此，這個地被稱為遠行地。這個地也稱為有行有開發無相住。 菩薩如何達到無行無開發無相住（沒有行為造作，沒有開發能力，不執著于表象的境界）呢？這位菩薩在最初的無相住（不執著于表象的境界）中，獲得了十種進入一切法第一義智（對一切事物終極真理的智慧）的途徑，如同《修多羅》（佛經）所說。即對三世（過去、現在、未來）之法，如其本來的樣子，沒有生起，沒有開始，沒有表象，沒有成就。第一義（終極真理）是無法用言語表達的，其自性也無法用言語來描述。行為的自性與表象的產生，與沒有智慧的邪見緊密相連，執著于遠離言語的事物。在初、中、后一切時段，煩惱平等地進入，遠離妄想的平等。一切煩惱都完全遠離。這簡略地描述了進入第一義智。這十種智慧不斷增長並圓滿后，便進入第八清凈住（第八個清凈的境界）。這被稱為獲得快凈第一無生法忍（迅速清凈且對事物本性不生不滅的深刻理解）的菩薩。 還有四種求（追求）——追求對一切法的四種如實知（如實地瞭解）。瞭解一切法，因為追求瞭解的緣故，遠離一切妄想和執著。在當下，一切煩惱都不會生起；在未來，一切終究都不會產生妄想和執著。四種求和四種如實知，如同前面真實品（《真實品》）所說。從解行住（理解、行動和安住），乃至有行有開發無相住（具有行為、具有開發能力且不執著于表象的境界），都未能獲得快凈（迅速清凈），只有在這個住（境界）才能獲得快凈。因此，被稱為第一無生法忍（對事物本性不生不滅的深刻理解）。 獲得無生法忍（對事物本性不生不滅的深刻理解）后，便能獲得甚深行（非常深刻的行為），遠離最初無相住（不執著于表象的境界）的四種惱患：一是具有行為和開發能力；二是凈地勤方便（在清凈的境界中勤奮地使用方便法門）；三是能夠爲了利益一切眾生而勤奮地使用方便法門；四是微細的妄想行為。因此，這個住（境界）被稱為快凈（迅速清凈）。在甚深法門（非常深刻的佛法）的法流水中，如同...
【English Translation】 English version There is 'developed non-perception abiding'. This refers to the accomplishment of the path through expedient wisdom, leading to the realm of the Tathagata (the 'Thus-Gone One', a title for the Buddha). The starting point of this realm is uninterrupted skillful means, possessing the components of Bodhi (enlightenment) in every thought. It involves establishing expedient practices to regulate defilement and non-defilement, thereby perfectly embracing pure actions of body, speech, and mind. All worldly crafts and skills are fully mastered, and immeasurable Samadhi (meditative states) are attained. This state is distinct from all Shravakas (listeners of the Buddha's teachings) and Pratyekabuddhas (solitary Buddhas). Although thoughts are constantly ceasing, one engages in all common worldly activities. One can witness the Buddha's roots of goodness, and be reborn through pure divine power. A detailed explanation can be found in the Sutra (Buddhist scripture) on the 'Far-Going Ground' of the Ten Bhumis (ten stages of a Bodhisattva's path). The expedient practice is fully accomplished. Therefore, this ground is called the 'Far-Going Ground'. This ground is also known as 'developed non-perception abiding'. How does a Bodhisattva (an enlightened being) attain 'undeveloped non-perception abiding'? This Bodhisattva, in the initial 'non-perception abiding', attains ten ways of entering the 'First Principle Wisdom' (wisdom of the ultimate truth) of all Dharmas (teachings), as described in the Sutra. That is, the Dharmas of the three times (past, present, and future), as they truly are, have no arising, no beginning, no form, and no accomplishment. The 'First Principle' is beyond words, and its nature cannot be described by language. The nature of action and the arising of form are closely linked to ignorant wrong views, clinging to things that are beyond words. At all times—beginning, middle, and end—afflictions enter equally, and equality is achieved by abandoning delusion. All afflictions are completely abandoned. This is a brief description of entering the 'First Principle Wisdom'. When these ten types of wisdom are increasingly fulfilled, one enters the eighth 'Pure Abiding'. This is known as a Bodhisattva who has attained the 'Swiftly Purified First Non-Arising Dharma-Kshanti' (a profound understanding of the non-arising and non-ceasing nature of reality). There are also four 'seekings'—seeking the four 'true knowings' of all Dharmas. Understanding all Dharmas, and because of seeking to understand, one abandons all delusions and attachments. In the present moment, no afflictions arise; in the future, ultimately no delusions or attachments will arise. The four 'seekings' and four 'true knowings' are as described in the previous 'Truthful Chapter'. From 'understanding, action, and abiding', up to 'developed non-perception abiding', one has not yet attained 'swift purification'; only in this abiding does one attain 'swift purification'. Therefore, it is called the 'First Non-Arising Dharma-Kshanti'. Having attained the 'Non-Arising Dharma-Kshanti', one attains profound practice, and is free from the four afflictions of the initial 'non-perception abiding': first, having action and development; second, diligent skillful means in a pure ground; third, being able to diligently use skillful means for the benefit of all sentient beings; and fourth, subtle delusional actions. Therefore, this abiding is called 'swift purification'. In the Dharma stream of the profound Dharma gate, like...
來勸發出生無量門智慧神通諸業饒益。以勸發故。無量尊身智慧出生。得十自在。如修多羅說。得自在故欲久近住隨意即能。諸禪解脫隨意所欲資生眾具。世工巧業悉得隨意。一切生處一切受生隨意往生。一切神力一切誓願隨意能得。變一切物成於金寶隨意能成。欲知法界名身句身味身於一切法建立巧便即能知之。如是自在力果報福利。如修多羅說。于唸唸中。常等見佛。善根清凈受生神力金光明喻。如修多羅說。是名略說無行無開發無相住。所謂第一義智成就。入得不起法忍惱亂悉離。得快凈住甚深法門。諸佛勸發出生無量智慧神通諸業饒益。無量尊身智慧出生。得大勢力得大自在力。福利果報善根清凈受生神力。廣說如修多羅十地不動地說。離有行有開發乘不動勝進道。是故彼地名為不動。即此地名為無行無開發無相住。
云何菩薩無礙住。是菩薩樂深解脫上勝進智。知佛法藏菩薩一切種行。為人廣說。于所說法所可為說悉如實知。所可說法煩惱清凈。誰惱誰凈悉如實知。如是善說法名大法師。得無量陀羅尼。善諸音聲辯才無盡法陀羅尼。攝受堪能成就。乃至出生菩薩無礙智。坐於法座。所可說法眾生樂受堪能成熟。如修多羅說。善根清凈受生神力。如修多羅說。是名略說菩薩無礙住。所謂樂深解脫說法行
【現代漢語翻譯】 現代漢語譯本 勸請發起出生無量法門的智慧神通，以及各種事業的饒益。因為勸請發起，無量尊貴的佛身智慧得以出生，獲得十種自在。如同修多羅（Sutra，經）所說，得到自在的緣故，想要長久住世或快速離去，都能隨心所欲。各種禪定解脫，隨心所欲；資養生命的各種用具，世間的工巧技藝，全部都能隨心所欲。在一切地方出生，一切的受生，都能隨意往生。一切的神力，一切的誓願，都能隨意獲得。變化一切事物成為金銀財寶，都能隨意成就。想要知道法界的名身、句身、味身，對於一切法的建立，巧妙方便，立刻就能知道。像這樣的自在力、果報福利，如同修多羅所說，在念念之中，常常平等見到佛，善根清凈，受生神力，如同金光明經所譬喻。這叫做簡略地說無行、無開發、無相住，也就是第一義智的成就，進入並獲得不起法忍，一切煩惱擾亂全部遠離，獲得快樂清凈的安住，這是甚深的法門。諸佛勸請發起出生無量智慧神通以及各種事業的饒益，無量尊貴的佛身智慧得以出生，獲得大勢力，獲得大自在力，福利果報，善根清凈，受生神力，詳細的解說如同修多羅《十地經》中不動地的解說。遠離有行、有開發的乘，不動的殊勝前進之道，因此這個地稱為不動地。也就是這個地稱為無行、無開發、無相住。 什麼是菩薩的無礙住？是菩薩喜愛甚深的解脫，殊勝的精進智慧，知道佛的法藏，菩薩的一切修行，為人們廣泛解說。對於所說的法，所應該說的法，全部如實地知道。所應該說的法，煩惱清凈，誰被煩惱，誰得到清凈，全部如實地知道。像這樣善於說法，稱為大法師，獲得無量的陀羅尼（Dharani，總持），善於各種音聲，辯才無盡的法陀羅尼，攝受堪能成就，乃至出生菩薩的無礙智，坐在法座上，所應該說的法，眾生樂於接受，堪能成熟，如同修多羅所說，善根清凈，受生神力，如同修多羅所說。這叫做簡略地說菩薩的無礙住，也就是喜愛甚深的解脫，說法修行。
【English Translation】 English version Encouraging the arising of limitless wisdom and supernatural powers, and the benefits of all endeavors. Because of this encouragement, the wisdom of the immeasurable and venerable body arises, attaining the ten kinds of freedom. As the Sutra says, having attained freedom, one can dwell for a long or short time as one wishes. All meditations and liberations are as one desires; the means of sustenance, worldly crafts, all are obtained as one wishes. In all places of birth, all forms of rebirth, one can be reborn at will. All supernatural powers, all vows, one can obtain at will. Transforming all things into gold and jewels, one can accomplish at will. Wanting to know the name-body, sentence-body, and taste-body of the Dharma realm, and the skillful means for establishing all dharmas, one can know immediately. Such is the power of freedom, the benefits of karmic reward, as the Sutra says, in every moment, one constantly sees the Buddha equally, with pure roots of goodness, the supernatural power of rebirth, like the metaphor of the Golden Light Sutra. This is called, in brief, the dwelling of no-action, no development, and no form, which is the accomplishment of the supreme meaning of wisdom, entering and obtaining the forbearance of non-arising dharmas, all afflictions and disturbances are completely left behind, obtaining joyful and pure dwelling, a profound Dharma gate. The Buddhas encourage the arising of limitless wisdom, supernatural powers, and the benefits of all endeavors, the wisdom of the immeasurable and venerable body arises, obtaining great power, obtaining great freedom, the benefits of karmic reward, pure roots of goodness, the supernatural power of rebirth, explained in detail as in the Sutra of the Ten Grounds, the explanation of the Immovable Ground. It is apart from the path of action and development, the unsurpassed path of immovable progress, therefore this ground is called the Immovable Ground. That is, this ground is called the dwelling of no-action, no development, and no form. What is the unobstructed dwelling of a Bodhisattva? It is the Bodhisattva's love of profound liberation, superior wisdom of diligent progress, knowing the Dharma treasury of the Buddha, all the practices of the Bodhisattva, widely explaining them to people. Regarding the Dharma that is spoken, the Dharma that should be spoken, all is known truthfully. The Dharma that should be spoken, afflictions are purified, who is afflicted, who is purified, all is known truthfully. One who is skilled in speaking the Dharma like this is called a great Dharma master, obtaining immeasurable Dharanis (Dharani, Mantras), skilled in all sounds, the Dharma Dharani of inexhaustible eloquence, receiving, being capable of accomplishment, even giving rise to the unobstructed wisdom of the Bodhisattva, sitting on the Dharma seat, the Dharma that should be spoken, sentient beings are happy to receive, capable of maturing, as the Sutra says, pure roots of goodness, the supernatural power of rebirth, as the Sutra says. This is called, in brief, the unobstructed dwelling of the Bodhisattva, which is the love of profound liberation, the practice of speaking Dharma.
智不思議大法師。善根清凈受生神力。廣說如修多羅十地善慧地說。安樂一切眾生。凈修菩薩無礙廣說大法。是故彼地名為善慧。即此地名為無礙住。
云何最上菩薩住。是菩薩于無礙住。凈修一切種法王所應灌頂法。得離垢等無量三昧。作所應作。最後益一切智灌頂三昧現在前。得一切佛同坐身。蓮華眷屬光明普照。得一切種一切智灌頂。一切剛強悉調伏。得解脫方便佛所住智。無量解脫總持神通。得大念智言辭部分。及大神通善根清凈受生神力。是名略說最上菩薩住。廣說如修多羅十地法雲地說。法雲地菩薩滿足菩薩道。滿足菩提眾具。得菩薩勝慧興大法雲。以正覺自覺雨諸眾生。煩惱垢穢悉令休息。種種善根增長成熟。是故彼地名為法雲。即此地名為最上菩薩住。
如上說展轉上功德前地所無。彼一一住。若中上根者。一一經億百千大劫。多有成就軟根者。不在數中。彼一切住。要經三阿僧祇大劫。初阿僧祇大劫解行住。過得歡喜住五行勝進第二阿僧祇大劫歡喜住。乃至有開發無相住。過得無開發無相住。此即決定凈心菩薩決定勝進。第三阿僧祇大劫。無開發無相住。及無礙智住。過得最上菩薩住。劫有二種。一者日月晝夜時節歲數無量故名阿僧祇。二者大劫無量故名阿僧祇。彼歲數阿僧祇劫。是
【現代漢語翻譯】 現代漢語譯本： 智不思議大法師，以清凈的善根和殊勝的受生神力，廣泛地宣說如《修多羅十地善慧地》中所述的教義，使一切眾生獲得安樂，精進修習菩薩無礙廣說大法。因此，這個地被稱為善慧地，也就是無礙住。
什麼是最上菩薩住？是指菩薩在無礙住的基礎上，精進修習一切種法王所應受的灌頂之法，獲得離垢等無量三昧，完成所應完成之事。最終，一切智灌頂三昧現前，獲得與一切佛同坐的身，蓮花眷屬光明普照，獲得一切種一切智灌頂，一切剛強之心悉皆調伏，獲得解脫方便佛所住的智慧，無量解脫總持神通，獲得大念智言辭部分，以及大神通善根清凈受生神力。這便是簡略地描述最上菩薩住。詳細的闡述見於《修多羅十地法雲地》。法雲地的菩薩圓滿了菩薩道，圓滿了菩提的各種資糧，獲得菩薩殊勝的智慧，興起大法雲，以正覺自覺來滋潤眾生，使眾生的煩惱垢穢全部止息，各種善根增長成熟。因此，這個地被稱為法雲地，也就是最上菩薩住。
如上所述，各個住位都比前一個住位有展轉增上的功德，這是前一個住位所沒有的。如果中上根器的人，每一個住位都要經歷億百千大劫才能成就，而下根器的人則無法計數。所有這些住位，都要經歷三大阿僧祇大劫。第一個阿僧祇大劫是解行住，經過後才能得到歡喜住，五行勝進。第二個阿僧祇大劫是從歡喜住開始，直到開發無相住。經過後才能得到無開發無相住。這也就是決定凈心菩薩決定勝進。第三個阿僧祇大劫是從無開發無相住和無礙智住開始，經過後才能得到最上菩薩住。劫有兩種，一種是日月晝夜時節歲數無量，所以稱為阿僧祇。另一種是大劫無量，所以稱為阿僧祇。這裡所說的是歲數阿僧祇劫。
【English Translation】 English version: 'The Great Dharma Master of Inconceivable Wisdom, with pure roots of goodness and the divine power of auspicious rebirth, extensively expounds the teachings as described in the 'Sutra on the Ten Grounds, Ground of Good Wisdom,' bringing peace and happiness to all sentient beings, diligently cultivating the unobstructed and extensively expounded Great Dharma of the Bodhisattva. Therefore, this ground is called the Ground of Good Wisdom, which is also known as the Abode of Unobstructedness.'
'What is the Abode of the Supreme Bodhisattva? It refers to a Bodhisattva who, based on the Abode of Unobstructedness, diligently cultivates all the Dharma Kings' initiation practices, attains countless Samadhis such as freedom from defilement, and accomplishes what needs to be accomplished. Finally, the Samadhi of All-Wisdom Initiation manifests, attaining the body that sits with all Buddhas, surrounded by a lotus-like retinue with radiant light, attaining the All-Knowing Initiation of all kinds, subduing all stubbornness, attaining the wisdom of the Buddha's abode of liberation, countless liberations, Dharani, and supernatural powers, attaining the part of great mindfulness, wisdom, and eloquence, as well as great supernatural powers, pure roots of goodness, and the divine power of auspicious rebirth. This is a brief description of the Abode of the Supreme Bodhisattva. A detailed explanation can be found in the 'Sutra on the Ten Grounds, Ground of Dharma Cloud.' The Bodhisattva of the Ground of Dharma Cloud fulfills the Bodhisattva path, fulfills the provisions for Bodhi, attains the Bodhisattva's superior wisdom, and raises the Great Dharma Cloud, using Right Awakening and Self-Awareness to nourish all sentient beings, causing all defilements of afflictions to cease, and various roots of goodness to grow and mature. Therefore, this ground is called the Ground of Dharma Cloud, which is also known as the Abode of the Supreme Bodhisattva.'
'As mentioned above, each abode has progressively increasing merits that the previous abode does not have. If those with medium or superior faculties need hundreds of thousands of great kalpas to achieve each abode, those with inferior faculties cannot be counted. All these abodes require three asamkhya (innumerable) great kalpas. The first asamkhya great kalpa is the Abode of Understanding and Practice, after which one attains the Abode of Joy, with the five practices progressing. The second asamkhya great kalpa starts from the Abode of Joy and continues until the Development of the Abode of No-Form. After which one attains the Undeveloped Abode of No-Form. This is the decisive progress of the Bodhisattva of Decisive Pure Mind. The third asamkhya great kalpa starts from the Undeveloped Abode of No-Form and the Abode of Unobstructed Wisdom, after which one attains the Abode of the Supreme Bodhisattva. There are two types of kalpas: one is called asamkhya because the days and nights, seasons, and years are immeasurable. The other is called asamkhya because the great kalpas are immeasurable. What is mentioned here is the asamkhya kalpa of years.'
前阿僧祇菩薩所過。后三阿僧祇大劫無有過。若菩薩增上精進。能轉中劫不能轉大劫。
如是十二住菩薩。三阿僧祇大劫。煩惱障分染污。智障分染污。斷彼三住煩惱障分染污。斷歡喜住惡趣煩惱分。斷增上中煩惱分。一切不行。無開發無相住。無生法忍清凈相續。煩惱染污分一切不行。最上菩薩住一切煩惱習使障斷入如來住。智障染污分有三種。一者皮二者膚三者骨。歡喜住斷皮障。無開發無相住斷膚障。如來住斷骨障。一切障清凈。於此三住智障斷。余住隨其次第真實莊嚴。如是十三住。有十一種凈。第一種性凈。第二解行凈。第三凈心凈。第四戒凈。第五意凈。第六第七第八正見凈。第九方便行滿足凈。第十真實智神通出生凈。第十一正義無盡說無礙凈。第十二隨順一切種一切所知智凈。第十三如來住一切煩惱障習使智障習使凈。如前菩薩功德品說八法。攝一切摩訶衍菩薩藏所攝。此十三住攝第一第二住信心生解行住。于菩薩藏得聞慧思慧。第三住得凈心及初修慧行。第四住乃至第九有行有開發無相住修惠廣。第十第十一第十二住。凈修慧行所攝修慧果。成如來住畢竟出離。聲聞住法亦有十二。如菩薩次第當知。一者聲聞自種性住。二者入正未越次取證方便住。三者越次取證住。四者得不壞凈未聖戒轉上
【現代漢語翻譯】 現代漢語譯本 前阿僧祇（asaṃkhya，極大的數字單位，意為無數）菩薩所經歷的階段已經過去，之後的三阿僧祇大劫也沒有超過這個階段。如果菩薩更加精進，能夠轉化中劫，也能轉化大劫。
像這樣十二住位的菩薩，在三阿僧祇大劫中，會受到煩惱障部分的染污和智障部分的染污。斷除這三住位的煩惱障部分的染污，斷除歡喜住的惡趣煩惱部分，斷除增上住的中等煩惱部分。一切不行住，無開發無相住，無生法忍（anutpattika-dharma-kṣānti，對諸法不生不滅的證悟）清凈相續，煩惱染污部分完全不行。最上菩薩住位斷除一切煩惱習氣和障礙，進入如來住位。智障染污部分有三種：一是皮，二是膚，三是骨。歡喜住斷除皮障，無開發無相住斷除膚障，如來住斷除骨障，一切障礙都得到清除。在這三住位斷除智障，其餘住位按照次第真實莊嚴。像這樣十三住位，有十一種清凈。第一是種性清凈，第二是解行清凈，第三是凈心清凈，第四是戒清凈，第五是意清凈，第六、第七、第八是正見清凈，第九是方便行滿足清凈，第十是真實智神通出生清凈，第十一是正義無盡說無礙清凈，第十二是隨順一切種一切所知智清凈，第十三是如來住一切煩惱障習氣和智障習氣清凈。如前面菩薩功德品所說的八法，攝取一切摩訶衍（mahāyāna，大乘）菩薩藏所攝。這十三住位攝取第一第二住位的信心生解行住，在菩薩藏中獲得聞慧和思慧。第三住位獲得凈心和初修慧行。第四住位乃至第九住位，有行有開發無相住，修習智慧廣大。第十、第十一、第十二住位，是凈修慧行所攝的修慧果。成就如來住位，最終得到解脫。聲聞（śrāvaka，聽聞佛法而修行證果的人）住位法也有十二種，如同菩薩的次第應當知曉。一是聲聞自種性住，二是入正位但未越次取證的方便住，三是越次取證住，四是獲得不壞凈信但未轉向上聖戒。
【English Translation】 English version The stage passed by the Bodhisattvas of the past asaṃkhya (countless) kalpas has passed. The three asaṃkhya great kalpas that followed have not exceeded this stage. If a Bodhisattva is even more diligent, he can transform the middle kalpa and also transform the great kalpa.
Like this, Bodhisattvas in the twelve abodes, in the three asaṃkhya great kalpas, will be subject to the defilement of the afflictive obscurations and the defilement of the cognitive obscurations. Severing the defilement of the afflictive obscurations of these three abodes, severing the afflictive part of the evil destinies of the Joyful Abode, severing the middle afflictive part of the Increasing Abode. The 'All Non-Action' Abode, the 'No Development No-Sign' Abode, the continuous purity of the 'Non-Origination Dharma Endurance' (anutpattika-dharma-kṣānti), the afflictive defilement part is completely non-existent. The Supreme Bodhisattva Abode severs all afflictive habits and obscurations, entering the Tathāgata Abode. There are three types of cognitive obscuration defilement: first is skin, second is flesh, and third is bone. The Joyful Abode severs the skin obscuration, the 'No Development No-Sign' Abode severs the flesh obscuration, and the Tathāgata Abode severs the bone obscuration. All obscurations are purified. In these three abodes, the cognitive obscurations are severed, and the remaining abodes are truly adorned in sequence. Like this, the thirteen abodes have eleven types of purity. First is lineage purity, second is understanding and practice purity, third is pure mind purity, fourth is precept purity, fifth is intention purity, sixth, seventh, and eighth are right view purity, ninth is skillful means practice fulfillment purity, tenth is true wisdom and miraculous power birth purity, eleventh is correct meaning inexhaustible speech unobstructed purity, twelfth is conforming to all types of all knowable wisdom purity, and thirteenth is the Tathāgata Abode's purity of all afflictive obscurations, habitual tendencies, and cognitive obscuration habitual tendencies. As the eight dharmas mentioned in the previous Bodhisattva Merit Qualities chapter, they encompass all that is contained in the Mahāyāna (Great Vehicle) Bodhisattva Treasury. These thirteen abodes encompass the faith-born understanding and practice abodes of the first and second abodes, obtaining the wisdom of hearing and the wisdom of thinking in the Bodhisattva Treasury. The third abode obtains pure mind and the initial cultivation of wisdom practice. The fourth abode up to the ninth abode, with practice, with development, and the 'No-Sign' Abode, cultivates vast wisdom. The tenth, eleventh, and twelfth abodes are the fruits of cultivated wisdom encompassed by pure cultivation of wisdom practice. Accomplishing the Tathāgata Abode, ultimately attaining liberation. The Śrāvaka (Hearer) Abode Dharma also has twelve types, which should be known in the same sequence as the Bodhisattvas. First is the Śrāvaka's own lineage abode, second is the expedient abode of entering the right position but not skipping levels to attain realization, third is the abode of skipping levels to attain realization, and fourth is obtaining indestructible pure faith but not yet turning towards the higher noble precepts.
漏盡住。五者依增上戒增上意學出生住。第六第七第八得真諦智增上慧學住。九者觀察生死無相三昧方便住。十者究竟無相住。十一者解脫覺處住。十二者一切種阿羅漢住。
菩薩地持經卷第九
◎次法方便處凈心品第三
菩薩有七種愛念眾生。若成就此愛念者。名真實心第一真實心。一者無畏。二者巧便。三者不厭。四者不求。五者不貪。六者廣大。七者平等。菩薩未曾恐畏故於諸眾生起愛念心身口意業隨順行愛念安樂。是名無畏。菩薩未曾無巧便而行愛念。所謂非法非律非真諦。行教授非處。是名巧便。菩薩愛念為諸眾生。一切所作而不疲厭。是名不厭。菩薩無請而愛念眾生。是名無求。菩薩以無貪心而行愛念不求恩報及未來愛果。是名無貪愛念。菩薩于諸眾生廣大愛念不限眾生。于眾生所得饒益不饒益悉不棄捨。寧自苦身不苦眾生。是名廣大。又彼相成就愛念眾生。是名平等。愛念不限眾生界。是名平等愛念。菩薩成就如是七種愛念。是名真實心第一真實心。菩薩方便觀佛法僧。若意解正向決定。是名極凈心。又彼極凈心略說有十五種。一者無上心。二者隨轉心。三者波羅蜜心。四者真實義心。五者神力心。六者安心。七者樂心。八者解脫心。九者堅固心。十者不虛偽心。十一者不凈心。十
【現代漢語翻譯】 現代漢語譯本 漏盡住（指斷盡煩惱的境界）。第五種是依增上戒增上意學出生住（通過增進戒律、增進禪定來達到的一種境界）。第六、第七、第八種是得真諦智增上慧學住（通過獲得對真理的智慧，增進智慧來達到的境界）。第九種是觀察生死無相三昧方便住（通過觀察生死無相，修習三昧來達到的境界）。第十種是究竟無相住（最終達到無相的境界）。第十一種是解脫覺處住（在解脫的覺悟中安住）。第十二種是一切種阿羅漢住（一切種類的阿羅漢所安住的境界）。
菩薩地持經卷第九
◎次法方便處凈心品第三
菩薩有七種愛念眾生（菩薩有七種愛護、思念眾生的方式）。若成就此愛念者（如果成就了這七種愛念），名真實心第一真實心（就叫做真實心，是最真實的真心）。第一是無畏（沒有恐懼）。第二是巧便（善巧方便）。第三是不厭（不厭倦）。第四是不求（不求回報）。第五是不貪（沒有貪婪）。第六是廣大（廣大無邊）。第七是平等（平等對待）。菩薩未曾恐畏故於諸眾生起愛念心身口意業隨順行愛念安樂（菩薩因為沒有恐懼，所以對一切眾生生起愛念之心，身口意三業都隨順愛念而行，給予眾生安樂），是名無畏（這叫做無畏）。菩薩未曾無巧便而行愛念（菩薩不會沒有善巧方便地去愛念眾生）。所謂非法非律非真諦（不會用不符合佛法、戒律、真理的方式），行教授非處（不會在不適合的地方進行教導），是名巧便（這叫做巧便）。菩薩愛念為諸眾生（菩薩愛念眾生），一切所作而不疲厭（所做的一切都不會感到疲憊厭倦），是名不厭（這叫做不厭）。菩薩無請而愛念眾生（菩薩不需要請求就愛念眾生），是名無求（這叫做不求）。菩薩以無貪心而行愛念不求恩報及未來愛果（菩薩以沒有貪婪的心去愛念眾生，不求回報以及未來的愛果），是名無貪愛念（這叫做無貪愛念）。菩薩于諸眾生廣大愛念不限眾生（菩薩對於一切眾生有廣大的愛念，不侷限於某些眾生），于眾生所得饒益不饒益悉不棄捨（對於眾生得到的利益或沒有得到的利益，都不會捨棄），寧自苦身不苦眾生（寧願自己受苦，也不讓眾生受苦），是名廣大（這叫做廣大）。又彼相成就愛念眾生（菩薩的相貌成就，愛念眾生），是名平等（這叫做平等）。愛念不限眾生界（愛念不侷限於某個眾生界），是名平等愛念（這叫做平等愛念）。菩薩成就如是七種愛念（菩薩成就了這七種愛念），是名真實心第一真實心（就叫做真實心，是最真實的真心）。菩薩方便觀佛法僧（菩薩善巧方便地觀察佛、法、僧），若意解正向決定（如果心意理解正確，方向明確堅定），是名極凈心（這叫做極凈心）。又彼極凈心略說有十五種（這極凈心，簡略來說有十五種）。第一是無上心（無上的心）。第二是隨轉心（隨順佛法的心）。第三是波羅蜜心（修習波羅蜜的心）。第四是真實義心（追求真實意義的心）。第五是神力心（具有神通力的心）。第六是安心（安定的心）。第七是樂心（快樂的心）。第八是解脫心（追求解脫的心）。第九是堅固心（堅固的心）。第十是不虛偽心（不虛偽的心）。第十一是不凈心（不凈的心）。第十
【English Translation】 English version 'Dwelling in the Exhaustion of Outflows' (refers to the state of completely eradicating afflictions). The fifth is 'Dwelling Born from Increased Discipline, Increased Learning in Mental Concentration' (achieving a state through enhancing discipline and meditation). The sixth, seventh, and eighth are 'Dwelling in Increased Wisdom Learning by Obtaining the Wisdom of True Reality' (achieving a state through gaining wisdom of true reality and enhancing wisdom). The ninth is 'Dwelling in the Expedient of Samadhi of Observing the Signless Nature of Birth and Death' (achieving a state through observing the signless nature of birth and death and practicing samadhi). The tenth is 'Dwelling in Ultimate Signlessness' (ultimately reaching the state of signlessness). The eleventh is 'Dwelling in the Place of Awareness of Liberation' (abiding in the awareness of liberation). The twelfth is 'Dwelling of All Types of Arhats' (the state in which all types of Arhats abide).
Bodhisattvabhumi Sutra, Scroll 9
◎ Chapter 3: Purity of Mind in the Place of Expedient Methods
A Bodhisattva has seven types of loving-kindness and mindfulness towards sentient beings. If one accomplishes these loving-kindness and mindfulness, it is called 'True Mind, the First True Mind'. The first is 'Fearlessness'. The second is 'Skillful Means'. The third is 'Non-Weariness'. The fourth is 'Non-Seeking'. The fifth is 'Non-Greed'. The sixth is 'Vastness'. The seventh is 'Equality'. Because a Bodhisattva has never been fearful, they generate a mind of loving-kindness towards all sentient beings, and their actions of body, speech, and mind accord with this loving-kindness, bringing them happiness. This is called 'Fearlessness'. A Bodhisattva never acts without skillful means when practicing loving-kindness. That is, they do not use methods that are not in accordance with the Dharma, the Vinaya, or the True Reality; they do not teach in inappropriate places. This is called 'Skillful Means'. A Bodhisattva practices loving-kindness for all sentient beings, and they never tire of anything they do. This is called 'Non-Weariness'. A Bodhisattva practices loving-kindness towards sentient beings without being asked. This is called 'Non-Seeking'. A Bodhisattva practices loving-kindness with a mind free from greed, not seeking gratitude or future rewards of love. This is called 'Loving-Kindness Without Greed'. A Bodhisattva has vast loving-kindness towards all sentient beings, without limiting it to certain beings. They do not abandon sentient beings, whether they receive benefit or not. They would rather suffer themselves than cause suffering to sentient beings. This is called 'Vastness'. Furthermore, a Bodhisattva whose appearance is accomplished practices loving-kindness towards sentient beings. This is called 'Equality'. Loving-kindness is not limited to a particular realm of beings. This is called 'Equal Loving-Kindness'. A Bodhisattva who accomplishes these seven types of loving-kindness is called 'True Mind, the First True Mind'. A Bodhisattva skillfully observes the Buddha, Dharma, and Sangha. If their understanding is correct, and their direction is clear and firm, this is called 'Extremely Pure Mind'. Furthermore, this Extremely Pure Mind can be briefly described as having fifteen aspects. The first is 'Supreme Mind'. The second is 'Conforming Mind'. The third is 'Paramita Mind'. The fourth is 'Mind of True Meaning'. The fifth is 'Mind of Supernatural Power'. The sixth is 'Peaceful Mind'. The seventh is 'Joyful Mind'. The eighth is 'Liberated Mind'. The ninth is 'Steadfast Mind'. The tenth is 'Non-Hypocritical Mind'. The eleventh is 'Impure Mind'. The tenth
二者凈心。十三者快凈心。十四者調伏心。十五者俱生心。菩薩于佛法僧寶極凈心。是名無上心。受菩薩戒于受持律儀極凈心。是名隨轉心。於行施忍精進禪定智慧極凈心。是名波羅蜜心。人法無我第一義真實甚深極凈心。是名真實義心。于諸佛菩薩不思議神通力俱生力極凈心。是名神力心。于諸眾生欲以善法饒益。是名安心。于諸眾生欲以攝取饒益。是名樂心。于諸眾生舍離貪心及與受報。是名解脫心。于無上菩提起一向心。是名堅固心。利眾生方便。菩提方便。不顛倒智。俱生解脫。是名不虛偽心。一切解行地菩薩極凈心。是名不凈心。從凈心地乃至決定行地菩薩極凈心。是名凈心。究竟地菩薩極凈心。是名快凈心。彼不凈心。是名調伏心。思量計數。是名降伏心。凈心快凈心極凈心。是名俱生心。性自清凈于身安立。故名俱生心。是名十五極凈心。是名十五真實凈心。隨一切地略說作十事。謂無上心。一切種供養三寶一切菩提。眾具無上真實。隨轉心。受菩薩戒律儀。乃至捨命終不故犯。若有所犯即能除滅。波羅蜜心。勤修善根住不放逸真實義心。以不染污心為眾生故。久住生死終不悕望涅槃。解脫神力心。顯示正教令起凈信及得修慧。多住生死想非少聞思知足。安心樂心。解脫心。一切種種利益眾生。而不疲
【現代漢語翻譯】 現代漢語譯本 二者清凈心。十三者快速清凈心。十四者調伏心。十五者俱生心。菩薩對於佛、法、僧三寶極其清凈的心，這叫做無上心。受持菩薩戒，對於受持戒律儀軌極其清凈的心，這叫做隨轉心。對於行佈施、忍辱、精進、禪定、智慧極其清凈的心，這叫做波羅蜜心（到達彼岸的心）。對於人無我、法無我、第一義真實極其清凈的心，這叫做真實義心。對於諸佛菩薩不可思議的神通力、俱生力極其清凈的心，這叫做神力心。對於一切眾生想要用善法來饒益他們，這叫做安心。對於一切眾生想要攝受他們並饒益他們，這叫做樂心。對於一切眾生舍離貪心以及接受果報，這叫做解脫心。對於無上菩提發起一心嚮往之心，這叫做堅固心。利益眾生的方便，菩提的方便，不顛倒的智慧，俱生的解脫，這叫做不虛偽心。一切解行地菩薩極其清凈的心，這叫做不凈心。從凈心地乃至決定行地菩薩極其清凈的心，這叫做凈心。究竟地菩薩極其清凈的心，這叫做快速清凈心。那不凈心，這叫做調伏心。思量計數，這叫做降伏心。凈心、快速清凈心、極其清凈心，這叫做俱生心。自性清凈于自身安立，所以叫做俱生心。這叫做十五種極其清凈的心。這叫做十五種真實清凈的心。隨順一切菩薩階位，簡略地說有十件事，叫做無上心，用一切種類的供養來供養三寶，一切菩提的資糧都是無上真實。隨轉心，受持菩薩戒律儀，乃至捨棄生命也絕對不故意違犯。如果有所違犯，立即能夠消除罪業。波羅蜜心，勤奮修習善根，安住于不放逸。真實義心，以不染污的心爲了眾生的緣故，長久地住在生死輪迴中，最終也不希望涅槃。解脫神力心，顯示正法教義，令眾生生起清凈的信心，並且得到修習的智慧。多住在生死中，不認為少聞少思就足夠了。安心樂心，解脫心，用一切種種方法利益眾生，而不感到疲倦。
【English Translation】 English version The second is pure mind. The thirteenth is quick pure mind. The fourteenth is taming mind. The fifteenth is co-born mind. The Bodhisattva has an extremely pure mind towards the Buddha, Dharma, and Sangha (Three Jewels), which is called the Supreme Mind. Holding the Bodhisattva precepts, having an extremely pure mind in upholding the precepts and rules, is called the Following Mind. Having an extremely pure mind in practicing generosity, patience, diligence, meditation, and wisdom is called the Paramita Mind (the mind that reaches the other shore). Having an extremely pure mind towards the truth of no-self in persons and no-self in phenomena, the ultimate reality, is called the Mind of True Meaning. Having an extremely pure mind towards the inconceivable supernatural powers and co-born powers of all Buddhas and Bodhisattvas is called the Mind of Supernatural Power. Wishing to benefit all sentient beings with good Dharma is called the Peaceful Mind. Wishing to embrace and benefit all sentient beings is called the Joyful Mind. Abandoning greed and accepting retribution for all sentient beings is called the Liberated Mind. Having a single-minded aspiration for Supreme Bodhi is called the Firm Mind. Expedient means for benefiting sentient beings, expedient means for Bodhi, non-inverted wisdom, and co-born liberation are called the Non-False Mind. The extremely pure mind of Bodhisattvas in all stages of understanding and practice is called the Impure Mind. The extremely pure mind of Bodhisattvas from the Pure Mind Ground to the Determined Conduct Ground is called the Pure Mind. The extremely pure mind of Bodhisattvas in the Ultimate Ground is called the Quick Pure Mind. That Impure Mind is called the Taming Mind. Deliberation and calculation are called the Subduing Mind. Pure Mind, Quick Pure Mind, and Extremely Pure Mind are called the Co-born Mind. The nature is inherently pure and established in oneself, hence it is called the Co-born Mind. These are called the Fifteen Extremely Pure Minds. These are called the Fifteen Truly Pure Minds. According to all grounds, briefly speaking, there are ten things. The Supreme Mind is to offer all kinds of offerings to the Three Jewels, and all the resources for Bodhi are supremely true. The Following Mind is to uphold the Bodhisattva precepts and rules, and even if it means giving up one's life, one will never intentionally violate them. If there is any violation, one can immediately eliminate the offense. The Paramita Mind is to diligently cultivate good roots and abide in non-negligence. The Mind of True Meaning is to dwell in Samsara for a long time for the sake of sentient beings with a non-defiled mind, and ultimately not hope for Nirvana. The Liberated Mind of Supernatural Power is to reveal the correct teachings, causing sentient beings to generate pure faith and obtain the wisdom of practice. Dwelling more in Samsara, not thinking that little hearing and thinking are enough. Peaceful Mind, Joyful Mind, and Liberated Mind are to benefit sentient beings in all kinds of ways without getting tired.
厭。堅固心。熾然精進。廣大精進。平等方便。不緩方便。不斷方便。不虛偽心。疾得神通。生彼彼善根。不以少心下心。勝劣善根而生足想。降伏心起俱生心。俱生心。疾得阿耨多羅三藐三菩提。利益安樂諸天世人。降伏心攝不凈心。俱生心攝凈心快凈心。若世尊說菩薩凈心。施設顯示。一切皆是十五凈心所攝。是故過去未來現在菩薩。得無上菩提。已得當得今得。一切皆是十五凈心。無餘無上。如是十五凈心有大果福利。依是得無上菩提。
次法方便處住品第四
如是從種性起。如所說菩薩學菩薩相。現菩薩翼。方便成就。菩薩極悕望凈。今當略說菩薩十二住。此菩薩住攝一切菩薩行。第十三是阿耨多羅三藐三菩提無上住。云何菩薩十二住。一者種性住。二者解行住。三者歡喜住。四者增上戒住。五者增上意住。六者菩提分法相應增上慧住。七者諦相應增上慧住。八者緣起生滅相應增上慧住。若菩薩真實觀觀真實。若不觀真實則眾苦增。若觀真實則眾苦滅。菩薩於三門行智慧為三增上慧住。九者有行有開發不斷道向無相住。十者無行無開發道向無相住。十一者無礙住。十二者最上究竟住。如是十二住攝一切菩薩住一切菩薩行。如來住者。過一切菩薩住。阿惟三佛菩提住。彼最後如來住。建立品廣說菩
【現代漢語翻譯】 現代漢語譯本 厭離（厭惡）。堅固心。熾然精進。廣大精進。平等方便。不緩方便。不斷方便。不虛偽心。迅速獲得神通。在各種境界中生起善根。不以狹隘的心或低下的心，對殊勝或低劣的善根產生滿足的想法。降伏自心，生起俱生心（與生俱來的心）。以俱生心，迅速獲得阿耨多羅三藐三菩提（無上正等正覺），利益安樂諸天和世人。降伏自心，攝取不凈之心。以俱生心，攝取清凈之心和快速清凈之心。如果世尊宣說菩薩的清凈心，施設和顯示，一切都包含在這十五種清凈心中。因此，過去、未來、現在的菩薩，獲得無上菩提，已經獲得、將要獲得、現在獲得，一切都是這十五種清凈心，沒有其餘，沒有更上的。這十五種清凈心有大的果報和利益，依靠它們可以獲得無上菩提。
次法方便處住品第四
如是從種性（根性）生起。如所說菩薩學習菩薩的相，展現菩薩的羽翼，方便成就。菩薩極其希望清凈。現在將簡略地說菩薩的十二住。這菩薩的住處包含一切菩薩的修行。第十三是阿耨多羅三藐三菩提（無上正等正覺）的無上住。什麼是菩薩的十二住？一是種性住（根性住）。二是解行住（理解和實踐的住處）。三是歡喜住。四是增上戒住（增上的戒律的住處）。五是增上意住（增上的禪定的住處）。六是菩提分法相應增上慧住（與菩提分法相應的增上智慧的住處）。七是諦相應增上慧住（與真諦相應的增上智慧的住處）。八是緣起生滅相應增上慧住（與緣起生滅相應的增上智慧的住處）。如果菩薩真實地觀察，觀察真實。如果不觀察真實，那麼眾苦就會增加。如果觀察真實，那麼眾苦就會滅除。菩薩在身口意三門中運用智慧，是為三種增上慧住。九是有行有開發不斷道向無相住（有修行有開發，不斷趨向無相的住處）。十是無行無開發道向無相住（沒有修行沒有開發，趨向無相的住處）。十一是無礙住（沒有障礙的住處）。十二是最上究竟住（最上究竟的住處）。這十二住包含一切菩薩的住處和一切菩薩的修行。如來的住處，超過一切菩薩的住處，是阿惟三佛菩提（不退轉的佛的智慧）的住處。那最後的如來住處，在建立品中廣說。
【English Translation】 English version Aversion. Firm mind. Blazing diligence. Vast diligence. Equal skillful means. Unhurried skillful means. Unceasing skillful means. Sincere mind. Quickly attaining supernatural powers. Generating good roots in various realms. Not being content with small or inferior minds, or with superior or inferior good roots. Subduing the mind, generating the co-born mind. With the co-born mind, quickly attaining Anuttara-samyak-sambodhi (unexcelled complete enlightenment), benefiting and bringing happiness to gods and humans. Subduing the mind, gathering impure thoughts. With the co-born mind, gathering pure thoughts and quickly purifying thoughts. If the World Honored One speaks of the pure mind of a Bodhisattva, establishing and revealing it, all are contained within these fifteen pure minds. Therefore, Bodhisattvas of the past, future, and present, attain unsurpassed Bodhi, having attained, will attain, and are now attaining, all through these fifteen pure minds, without remainder, without superior. These fifteen pure minds have great fruits and benefits, and relying on them, one can attain unsurpassed Bodhi.
Next, the Fourth Chapter on the Abiding in the Place of Dharma and Skillful Means
Thus, arising from the Gotra (lineage). As it is said, Bodhisattvas learn the characteristics of Bodhisattvas, manifest the wings of Bodhisattvas, and accomplish skillful means. Bodhisattvas greatly desire purity. Now, I will briefly speak of the twelve abodes of Bodhisattvas. These abodes of Bodhisattvas encompass all the practices of Bodhisattvas. The thirteenth is the unsurpassed abode of Anuttara-samyak-sambodhi (unexcelled complete enlightenment). What are the twelve abodes of Bodhisattvas? First is the Gotra-sthana (lineage abode). Second is the Adhimukti-caryā-sthana (abode of understanding and practice). Third is the Joyful Abode. Fourth is the Adhisila-sthana (abode of increased morality). Fifth is the Adhicitta-sthana (abode of increased mind/concentration). Sixth is the Adhiprajna-sthana corresponding to the Bodhipaksa-dharmas (abode of increased wisdom corresponding to the factors of enlightenment). Seventh is the Adhiprajna-sthana corresponding to the Truths (abode of increased wisdom corresponding to the Truths). Eighth is the Adhiprajna-sthana corresponding to Dependent Origination and arising and ceasing (abode of increased wisdom corresponding to Dependent Origination and arising and ceasing). If a Bodhisattva truly observes, observes the truth. If one does not observe the truth, then suffering increases. If one observes the truth, then suffering ceases. A Bodhisattva's practice of wisdom in the three doors of body, speech, and mind constitutes the three abodes of increased wisdom. Ninth is the abode of having practice and development, continuously heading towards the signless. Tenth is the abode of having no practice and no development, heading towards the signless. Eleventh is the Unobstructed Abode. Twelfth is the Supreme Ultimate Abode. These twelve abodes encompass all the abodes of Bodhisattvas and all the practices of Bodhisattvas. The abode of the Tathagata surpasses all the abodes of Bodhisattvas, it is the abode of Avaivartika-Buddha-bodhi (non-regressing Buddha-wisdom). That final abode of the Tathagata is extensively discussed in the Establishing Chapter.
薩十二住。隨其建立今當說。云何種性住。謂菩薩種性住者。菩薩功德菩薩所應善法。成就及行性賢善故。率意方便。諸善法生不待思惟率然自得。種性住為一切佛法種子。持一切佛法種子。悉在身中離粗煩惱。種性住菩薩。終不復起煩惱上纏行五無間業及斷善根。種性義如前種性品廣說。是名種性住。云何解行住。謂菩薩從初發心。不凈心及凈心菩薩所行。是名解行住。種性住菩薩。于餘一切菩薩十一住及如來住。為因轉為因攝受。于余菩薩非方便亦非得亦非凈。彼何況如來住。解行住菩薩。於一切菩薩住及如來住。是方便而非得亦非清凈。唯得解行住及清凈向。解行住凈已得歡喜住。前方便及即彼凈向。歡喜住凈已得增上戒住。前方便及即彼凈向。如是廣說。乃至最上菩薩住。當如是知。最上菩薩住凈已次第得如來住。前方便頓得及凈。是為菩薩住如來住差別。云何歡喜住。菩薩極凈心住。是名歡喜住。云何增上戒住。菩薩因極凈心性戒具足住。云何增上意住。菩薩因增上戒凈。得世俗禪三昧正受住。云何菩提分法相應增上慧住。菩薩依世俗禪三摩提。凈覺了真諦正念處等三十七菩提分法觀察住。云何諦相應增上慧住。菩薩因依菩提分。觀察如實覺了真諦住。云何緣起生滅相應增上慧住。菩薩以真諦覺為增上已。
【現代漢語翻譯】 現代漢語譯本 薩（Sa）十二住。隨其建立現在應當解說。什麼是種性住？ 菩薩的種性住是指：菩薩的功德，菩薩所應修習的善法，成就和行為的本性賢善。隨順心意，方便行事，各種善法自然而生，不待思惟就能自然獲得。種性住是一切佛法的種子，持有和包含一切佛法的種子，全部都在自身之中，遠離粗重的煩惱。處於種性住的菩薩，終究不會再起煩惱的上纏，不會造作五無間業，也不會斷絕善根。種性的意義如前面種性品中廣說的那樣。這就是種性住。 什麼是解行住？ 菩薩從最初發心，經歷不凈心和凈心，都是菩薩所修行的階段，這就是解行住。種性住的菩薩，對於其餘一切菩薩的十一住以及如來住，是作為因，轉變為因，攝受他們。對於其餘菩薩來說，既不是方便，也不是獲得，也不是清凈，更何況是如來住呢？解行住的菩薩，對於一切菩薩住以及如來住，是方便，但不是獲得，也不是清凈。僅僅是獲得解行住以及清凈的趨向。解行住清凈之後，就能獲得歡喜住，這是之前的方便以及趨向清凈。歡喜住清凈之後，就能獲得增上戒住，這是之前的方便以及趨向清凈。像這樣廣泛地解說，乃至最上菩薩住，應當這樣理解。最上菩薩住清凈之後，就能次第獲得如來住，這是之前的方便，頓然獲得以及清凈。這就是菩薩住和如來住的差別。 什麼是歡喜住？ 菩薩處於極其清凈的心，這就是歡喜住。 什麼是增上戒住？ 菩薩因為極其清凈的心性，具足戒律而安住，這就是增上戒住。 什麼是增上意住？ 菩薩因為增上戒的清凈，獲得世俗禪定的三昧正受而安住。 什麼是菩提分法相應增上慧住？ 菩薩依靠世俗禪定的三摩提（Samadhi），以清凈的覺悟了知真諦，以正念處等三十七菩提分法觀察而安住。 什麼是諦相應增上慧住？ 菩薩因為依靠菩提分法，觀察如實地覺悟了真諦而安住。 什麼是緣起生滅相應增上慧住？ 菩薩以真諦的覺悟作為增上，
【English Translation】 English version The twelve abodes of a Bodhisattva (Sa). Now, according to their establishment, I shall explain. What is the 'Lineage Abode' (Jong-seong-ju)? The 'Lineage Abode' of a Bodhisattva refers to a Bodhisattva whose merits, virtuous practices, accomplishments, and conduct are inherently virtuous. With spontaneous ease, various virtuous dharmas arise without contemplation, naturally attained. The 'Lineage Abode' is the seed of all Buddha-dharmas, holding and containing all Buddha-dharmas within oneself, far from coarse afflictions. A Bodhisattva in the 'Lineage Abode' will never again be afflicted by upper-level afflictions, commit the five heinous offenses (Wu-wu-jian-ye), or sever their roots of goodness. The meaning of 'Lineage' is extensively explained in the previous chapter on 'Lineage'. This is called the 'Lineage Abode'. What is the 'Understanding and Practice Abode' (Hae-haeng-ju)? It refers to a Bodhisattva's practice from the initial aspiration, through impure and pure minds, which is the path of a Bodhisattva. This is called the 'Understanding and Practice Abode'. The Bodhisattva in the 'Lineage Abode' serves as a cause, transforms into a cause, and embraces the remaining eleven abodes of Bodhisattvas and the Tathagata Abode (Ru-lai-ju). For other Bodhisattvas, it is neither a skillful means, nor an attainment, nor a purification, let alone the Tathagata Abode. The Bodhisattva in the 'Understanding and Practice Abode' is a skillful means for all Bodhisattva abodes and the Tathagata Abode, but it is neither an attainment nor a purification. One only attains the 'Understanding and Practice Abode' and the inclination towards purification. Having purified the 'Understanding and Practice Abode', one attains the 'Joyful Abode' (Hwan-hui-ju), which is the previous skillful means and the inclination towards purification. Having purified the 'Joyful Abode', one attains the 'Superior Discipline Abode' (Jeung-sang-gye-ju), which is the previous skillful means and the inclination towards purification. This is explained extensively, up to the 'Supreme Bodhisattva Abode' (Choe-sang-bo-ri-sal-ta-ju), which should be understood in this way. Having purified the 'Supreme Bodhisattva Abode', one attains the Tathagata Abode in sequence, which is the previous skillful means, sudden attainment, and purification. This is the difference between the Bodhisattva abodes and the Tathagata Abode. What is the 'Joyful Abode'? It is the abode of a Bodhisattva in an extremely pure mind, which is called the 'Joyful Abode'. What is the 'Superior Discipline Abode'? It is the abode of a Bodhisattva who, due to an extremely pure mind, is complete in discipline, which is called the 'Superior Discipline Abode'. What is the 'Superior Intent Abode' (Jeung-sang-ui-ju)? It is the abode of a Bodhisattva who, due to the purity of superior discipline, attains the Samadhi (Samadhi) of worldly meditative absorption. What is the 'Superior Wisdom Abode Corresponding to the Factors of Enlightenment' (Bo-ri-bun-beop-sang-eung-jeung-sang-hye-ju)? It is the abode of a Bodhisattva who, relying on the Samadhi of worldly meditation, observes with pure awareness the thirty-seven factors of enlightenment, such as the four right mindfulnesses, having realized the true meaning. What is the 'Superior Wisdom Abode Corresponding to Truth' (Di-sang-eung-jeung-sang-hye-ju)? It is the abode of a Bodhisattva who, relying on the factors of enlightenment, observes and truly realizes the true meaning. What is the 'Superior Wisdom Abode Corresponding to the Arising and Ceasing of Dependent Origination' (Yeon-gi-saeng-myeol-sang-eung-jeung-sang-hye-ju)? It is the abode of a Bodhisattva who, with the realization of truth as superior,
以智觀察有因苦有因苦滅智住。云何有行有開發無相住。菩薩以三種增上慧。為增上已。有行有開發不斷無間。一切法如離諸妄想。修慧俱住云何無行無開發無相住。即此無相住。多修淳至不斷無間。升進道隨順住。云何無礙住菩薩即依彼快凈。不動智慧三昧。得智慧增廣為人說法。無上方便於法義辭。分別觀住。云何最上菩薩住。菩薩住彼究竟菩薩道阿耨多羅三藐三菩提。大法灌頂。一生相續。若最後身。於此住。次第得無上菩提。作一切佛事。住解行住。菩薩于菩薩修少行斷行不決定修行。所得有退轉。歡喜住乃至三種增上慧住。于菩薩修廣行不斷行決定行。所得不退轉。有行有開發無相住。乃至最上菩薩住。于菩薩修無量行不斷行決定行。所得不退轉。解行住菩薩。無相修方便。歡喜住乃至增上慧住菩薩行無相。修第一無相住。升進第二無相住。菩薩無相修凈無礙住。最上菩薩住。菩薩無相修果。解行住菩薩。行解行時有何行何狀貌何相。解行住菩薩。行解行時。以思惟力。菩薩所作方便。思惟慧修習。不能性自真實堅固不動不退。不得菩薩不退轉修。如修如是修果。種種無礙。神通解脫。三昧正受。悉皆不得。亦未離五恐畏。所謂不活畏。惡名畏。死畏。惡道畏。大眾畏。思惟修習。利益眾生。不能性自哀愍
【現代漢語翻譯】 現代漢語譯本 以智慧觀察，苦的生起有其原因，苦的滅除也需要智慧才能安住。什麼是『有行有開發無相住』（Yu Xing You Kai Fa Wu Xiang Zhu，通過修行和開發而安住于無相之境）？菩薩通過三種增上慧（San Zhong Zeng Shang Hui，三種卓越的智慧）——戒增上慧（Jie Zeng Shang Hui，因持戒而增長的智慧）、定增上慧（Ding Zeng Shang Hui，因禪定而增長的智慧）和慧增上慧（Hui Zeng Shang Hui，因智慧而增長的智慧）——作為增上的條件，從而『有行有開發』，並且這種狀態是不斷且無間斷的。一切法如幻如化，遠離各種虛妄的念想，修習智慧並安住其中。什麼是『無行無開發無相住』（Wu Xing Wu Kai Fa Wu Xiang Zhu，不通過修行和開發而安住于無相之境）？即在這種『無相住』的狀態下，通過多次修習，達到純熟精進，不斷且無間斷，從而提升境界，隨順於菩薩道而安住。什麼是『無礙住』（Wu Ai Zhu，無礙的安住）？菩薩依靠這種快速清凈、不動的智慧三昧（Zhi Hui San Mei，智慧禪定），獲得智慧的增長和擴充套件，從而能為人說法，以無上的方便善巧，在法義和辭句上進行分別觀察並安住。什麼是『最上菩薩住』（Zui Shang Pu Sa Zhu，最上菩薩的安住）？菩薩安住于究竟的菩薩道，接受阿耨多羅三藐三菩提（A Nuo Duo Luo San Miao San Pu Ti，無上正等正覺）的大法灌頂，一生相續不斷。如果是最後之身，則安住於此，次第獲得無上菩提，成就一切佛事。這是關於解行住（Jie Xing Zhu，理解和實踐的安住）。菩薩在菩薩道的修行中，如果修行少、斷斷續續、不確定，那麼所得的功德可能會退轉，從歡喜住（Huan Xi Zhu，歡喜的安住）乃至三種增上慧住（San Zhong Zeng Shang Hui Zhu，三種卓越智慧的安住）都是如此。如果菩薩修習廣大的行、持續不斷、堅定不移，那麼所得的功德就不會退轉，從『有行有開發無相住』乃至『最上菩薩住』都是如此。如果菩薩修習無量的行、持續不斷、堅定不移，那麼所得的功德也不會退轉。解行住的菩薩，修習無相的方便法門；歡喜住乃至增上慧住的菩薩，行於無相；修習第一無相住（Di Yi Wu Xiang Zhu，第一無相住），提升到第二無相住（Di Er Wu Xiang Zhu，第二無相住）。菩薩修習無相，從而達到清凈無礙住（Qing Jing Wu Ai Zhu，清凈無礙的安住）；最上菩薩住的菩薩，修習無相，從而證得果位。解行住的菩薩，在行解行時，有什麼樣的行為、什麼樣的狀態、什麼樣的相貌？解行住的菩薩，在行解行時，依靠思惟的力量，菩薩所作的方便法門，通過思惟來修習智慧，但這種修習不能使自性變得真實、堅固、不動搖、不退轉，因此無法獲得菩薩不退轉的修行，以及如實修習所獲得的種種無礙、神通解脫、三昧正受，都無法獲得。也未能脫離五種恐懼，即不活畏（Bu Huo Wei，對無法生存的恐懼）、惡名畏（E Ming Wei，對惡名的恐懼）、死畏（Si Wei，對死亡的恐懼）、惡道畏（E Dao Wei，對墮入惡道的恐懼）和大眾畏（Da Zhong Wei，對大眾的恐懼）。通過思惟修習，雖然想要利益眾生，但不能從自性中生起真正的哀憫之心。
【English Translation】 English version With wisdom, one observes that the arising of suffering has a cause, and the cessation of suffering requires wisdom to abide in. What is 『Abiding in No-Sign with Practice and Development』 (Yu Xing You Kai Fa Wu Xiang Zhu)? A Bodhisattva, through the three superior wisdoms (San Zhong Zeng Shang Hui) – superior wisdom of discipline (Jie Zeng Shang Hui), superior wisdom of concentration (Ding Zeng Shang Hui), and superior wisdom of wisdom (Hui Zeng Shang Hui) – as the enhancing conditions, thus 『practices and develops,』 and this state is continuous and uninterrupted. All dharmas are like illusions, far from all delusive thoughts, cultivating wisdom and abiding in it. What is 『Abiding in No-Sign without Practice and Development』 (Wu Xing Wu Kai Fa Wu Xiang Zhu)? It is in this state of 『Abiding in No-Sign』 that, through repeated practice, one reaches purity and diligence, continuously and uninterruptedly, thereby elevating the state and abiding in accordance with the Bodhisattva path. What is 『Unobstructed Abiding』 (Wu Ai Zhu)? The Bodhisattva relies on this swift, pure, and immovable wisdom samadhi (Zhi Hui San Mei), gaining increased and expanded wisdom, thereby being able to expound the Dharma to others, with supreme skillful means, observing and abiding in the meaning of the Dharma and the words. What is 『Supreme Bodhisattva Abiding』 (Zui Shang Pu Sa Zhu)? The Bodhisattva abides in the ultimate Bodhisattva path, receiving the great Dharma empowerment of Anuttara-samyak-sambodhi (A Nuo Duo Luo San Miao San Pu Ti), continuing throughout life. If it is the last life, then abiding in this, one gradually attains unsurpassed Bodhi, accomplishing all the deeds of a Buddha. This is about Abiding in Understanding and Practice (Jie Xing Zhu). If a Bodhisattva, in the practice of the Bodhisattva path, practices little, intermittently, and uncertainly, then the merits obtained may regress, from Abiding in Joy (Huan Xi Zhu) to the Abiding in the Three Superior Wisdoms (San Zhong Zeng Shang Hui Zhu). If a Bodhisattva practices extensively, continuously, and resolutely, then the merits obtained will not regress, from 『Abiding in No-Sign with Practice and Development』 to 『Supreme Bodhisattva Abiding.』 If a Bodhisattva practices immeasurably, continuously, and resolutely, then the merits obtained will not regress. A Bodhisattva in Abiding in Understanding and Practice cultivates the expedient methods of no-sign; a Bodhisattva in Abiding in Joy to Abiding in Superior Wisdom practices in no-sign; cultivating the First Abiding in No-Sign (Di Yi Wu Xiang Zhu), elevating to the Second Abiding in No-Sign (Di Er Wu Xiang Zhu). A Bodhisattva cultivates no-sign, thereby attaining Pure Unobstructed Abiding (Qing Jing Wu Ai Zhu); a Bodhisattva in Supreme Bodhisattva Abiding cultivates no-sign, thereby realizing the fruit. When a Bodhisattva in Abiding in Understanding and Practice is practicing understanding and practice, what kind of behavior, what kind of state, what kind of appearance is there? When a Bodhisattva in Abiding in Understanding and Practice is practicing understanding and practice, relying on the power of thought, the expedient methods made by the Bodhisattva, through thinking to cultivate wisdom, but this cultivation cannot make the self-nature become real, firm, immovable, and non-regressing, therefore one cannot obtain the non-regressing practice of a Bodhisattva, and the various unobstructedness, supernatural powers, liberation, samadhi, and right reception obtained through true practice cannot be obtained. Also, one has not escaped the five fears, namely the fear of not surviving (Bu Huo Wei), the fear of bad reputation (E Ming Wei), the fear of death (Si Wei), the fear of evil paths (E Dao Wei), and the fear of the assembly (Da Zhong Wei). Through thinking and practice, although one wants to benefit sentient beings, one cannot generate true compassion from self-nature.
。或時起邪身口意業。有時貪著五欲境界。有時慳惜所有眾具。由佛菩薩生於凈信。不能自起真實智慧。所謂三寶功德真實義。諸佛菩薩神通力。若因若果。若得義若得方便。若境界少聞少思。智慧成就。不能無量。或時失念成就菩薩遲喜之道。不能專心求大菩提。熾然精進深樂凈信。或於三處忘失正念。所謂于可喜不可喜色聲香味觸法。或時顛倒受生。彼身中間或受誦持法。久作久說。以此因緣忘失正念。或時黠慧受持正法。善解其義。或時不爾。或不善知。隨宜調伏方便。或復不知自生佛法方便率意說法。教授教誡。以率意故。不如實知。或時虛說。不時不中如暗中射。或中不中。或時退舍大菩提心。或時起菩提心而復退舍。或時受菩薩戒而復還舍。或時能作利益眾產生就。而復厭倦。是故利益方便退。常樂自樂。思惟然後欲樂眾生。自知缺減而不能斷。令無有餘更數缺減。或時于菩薩法藏信受他語。或時聞說深妙之法。而生恐怖動搖疑問。或時於一切眾生遠離大悲。少能安樂利益眾生不能廣大。不能如上所說學菩薩所學。不能滿足菩薩相菩薩翼方便菩薩真凈。去阿耨多羅三藐三菩提遠。不能凈心深樂涅槃舍離生死。不動善根菩提分法。悉不成就。如是等行相名解行住菩薩行相。解行住菩薩行下忍時。如上所說行
【現代漢語翻譯】 現代漢語譯本： 有時會產生錯誤的身體、語言和思想行為（邪身口意業）。有時會貪戀於五種感官的享受（五欲境界）。有時會吝嗇自己擁有的物品（慳惜所有眾具）。因為對佛、法、僧三寶（三寶）的虔誠信仰（凈信）不夠，不能自己生起真實的智慧。對於三寶的功德的真實意義，諸佛菩薩的神通力量，以及因果關係（若因若果），獲得真諦的方法（若得義若得方便），境界的理解，因為聽聞和思考太少，即使智慧有所成就，也不能達到無量的程度。有時會因為失念而成就菩薩遲緩歡喜的道路（菩薩遲喜之道），不能專心致志地追求偉大的覺悟（大菩提），不能以熾熱的精進和深刻的喜悅來堅定信仰（凈信）。 有時會在三種情況下忘記正確的念頭（正念）：對於令人喜愛或不喜愛的顏色、聲音、氣味、味道、觸感和事物（色聲香味觸法）。有時會顛倒地接受生命（受生）。在那個身體存在期間，有時會接受、誦讀和保持佛法（法），長期地學習和講述佛法。因為這些原因，會忘記正確的念頭。有時會聰明地接受和保持正確的佛法（正法），善於理解其中的含義。有時則不然，或者不善於瞭解，不能根據情況靈活地調伏自己（隨宜調伏方便）。或者甚至不知道自己產生佛法的方法，隨意地說法，教授和告誡他人。因為隨意，所以不能如實地瞭解真相，有時會虛假地說，不合時宜，不中肯，就像在黑暗中射箭一樣，有時能射中，有時不能射中。 有時會放棄偉大的菩提心（大菩提心），有時會生起菩提心又再次放棄。有時會接受菩薩戒又再次捨棄。有時能夠做出利益眾生的事情並取得成就，但又感到厭倦。因此，利益眾生的方便之行退步了，常常只喜歡自己快樂（常樂自樂）。經過思考之後才想要讓眾生快樂，自己知道有所欠缺卻不能斷除，導致不斷地犯錯（缺減）。有時對於菩薩的法藏（菩薩法藏）輕信他人的話。有時聽到深奧微妙的佛法，會感到恐懼、動搖和疑問。有時對於一切眾生遠離大慈悲心（大悲），很少能夠安樂和利益眾生，不能廣泛地利益眾生。不能像上面所說的那樣學習菩薩所應該學習的，不能滿足菩薩的相好、菩薩的助伴（菩薩翼方便）、菩薩的真誠清凈（菩薩真凈），離無上正等正覺（阿耨多羅三藐三菩提）越來越遠。不能凈化內心，深刻地喜愛涅槃，捨棄生死輪迴，不動搖善根和菩提分的法，全部不能成就。 像這些行為表現，被稱為解行住菩薩的行為表現。解行住菩薩在行下忍的時候，就像上面所說的那樣行事。
【English Translation】 English version: Sometimes they generate unwholesome actions of body, speech, and mind (邪身口意業 - evil karma of body, speech, and mind). Sometimes they are attached to the objects of the five desires (五欲境界 - five sense objects). Sometimes they are stingy with their possessions (慳惜所有眾具 - being miserly with possessions). Because of their faith in the Buddhas, Dharma, and Sangha (三寶 - Three Jewels) is not strong enough (凈信 - pure faith), they cannot generate true wisdom on their own. They lack understanding of the true meaning of the merits of the Three Jewels, the supernatural powers of the Buddhas and Bodhisattvas, the relationship between cause and effect (若因若果 - if cause, if effect), the methods of attaining truth (若得義若得方便 - if attaining meaning, if attaining skillful means), and the realm of understanding. Because they hear and contemplate too little, even if they achieve some wisdom, it cannot be limitless. Sometimes, due to forgetfulness, they achieve the path of a Bodhisattva who is slow to rejoice (菩薩遲喜之道 - path of a Bodhisattva slow to rejoice), and they cannot wholeheartedly seek great enlightenment (大菩提 - great Bodhi). They cannot cultivate fervent diligence and deep joy in pure faith (凈信 - pure faith). Sometimes they forget right mindfulness (正念 - right mindfulness) in three situations: regarding pleasant or unpleasant colors, sounds, smells, tastes, tactile sensations, and mental objects (色聲香味觸法 - forms, sounds, smells, tastes, textures, and mental objects). Sometimes they receive rebirth in a reversed manner (受生 - receive birth). During that lifetime, they may receive, recite, and uphold the Dharma (法 - Dharma), studying and speaking it for a long time. Because of these reasons, they forget right mindfulness. Sometimes they are clever in receiving and upholding the correct Dharma (正法 - right Dharma), and they are good at understanding its meaning. Sometimes they are not, or they do not understand well, and they cannot skillfully tame themselves according to the situation (隨宜調伏方便 - skillful means to tame accordingly). Or they do not even know the methods by which they generate the Dharma, and they speak, teach, and admonish others arbitrarily. Because of this arbitrariness, they do not truly know the truth, and sometimes they speak falsely, inappropriately, and inaccurately, like shooting arrows in the dark, sometimes hitting the target and sometimes missing. Sometimes they abandon the great Bodhicitta (大菩提心 - great Bodhi mind), and sometimes they generate the Bodhicitta and then abandon it again. Sometimes they receive the Bodhisattva vows and then renounce them again. Sometimes they are able to benefit sentient beings and achieve something, but then they become weary. Therefore, the skillful means of benefiting others regress, and they often only enjoy their own happiness (常樂自樂 - always delight in self-pleasure). Only after thinking do they want to make sentient beings happy, and they know that they are deficient but cannot cut off these deficiencies, leading to repeated mistakes (缺減 - deficiencies). Sometimes they easily believe others regarding the Bodhisattva's Dharma treasury (菩薩法藏 - Bodhisattva's Dharma treasury). Sometimes, when they hear profound and subtle Dharma, they feel fear, wavering, and doubt. Sometimes they are far from great compassion (大悲 - great compassion) for all sentient beings, and they are rarely able to bring peace and benefit to sentient beings, and they cannot benefit them extensively. They cannot learn what Bodhisattvas should learn as described above, and they cannot fulfill the characteristics of a Bodhisattva, the Bodhisattva's aids (菩薩翼方便 - Bodhisattva's wings of skillful means), the Bodhisattva's true purity (菩薩真凈 - Bodhisattva's true purity), and they are further and further away from Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提 - unsurpassed, complete and perfect enlightenment). They cannot purify their minds, deeply delight in Nirvana, abandon the cycle of birth and death, and their roots of goodness and factors of enlightenment are not accomplished. These kinds of behaviors are called the behaviors of a Bodhisattva who dwells in understanding and practice (解行住菩薩 - Bodhisattva dwelling in understanding and practice). When a Bodhisattva who dwells in understanding and practice is practicing lower endurance, they act as described above.
相。增行中忍時中行上忍時下如是。行上忍時斷此行相。次第入歡喜住。方便得歡喜住。彼一切法悉無復有住解行住所說相違。一切不染污分法成就名凈心住。解行住菩薩。有軟中上方便。展轉凈解脫。非無罪清凈。何以故。彼解脫有種種上煩惱生故。歡喜菩薩。解脫上煩惱斷離煩惱。清凈解脫生。云何歡喜住菩薩行相。是菩薩于解行住當入歡喜住。是菩薩先善入無上菩提愿。善入菩提方便修習決定。若復緣他而進舍不決定。未習得六種善決定緣自力修慧菩薩愿生。一者超餘一切凈愿。無等不共。二者亦是世間亦出世間一切境界。三者隨度諸眾生苦。不共一切聲聞緣覺。四者發一念愿。法性自然無量凈果不動轉。五者不變異無盡愿。終無能令退轉變異。六者勝進分究竟大菩提愿。是名菩薩決定愿。又彼菩薩發心當知四種。初何等眾生髮心。緣何發心。發心有何相。發心有何福利。此四種發心當知彼解行住菩薩。一切種善修習善根。略說正菩提行出生而發心。是名略說眾生髮心。于未來世等速疾菩提眾具滿足。一切菩薩所作滿足。無上菩提一切佛法滿足。所作佛事滿足。是名略說。緣發心正速疾一切種一切菩提眾具。隨順菩薩于眾生一切種菩薩所作隨順。無上菩提得自覺知隨順一切佛事。隨順而發心。彼發心過一切億眾
【現代漢語翻譯】 現代漢語譯本：相（lakṣaṇa，特徵）。在增進行中忍辱時，處於中等階段；在中行上忍辱時，處於下等階段。像這樣，在行上忍辱時，斷除這種行相。次第進入歡喜住（pramuditā bhūmi，歡喜地）。方便地獲得歡喜住。那裡的一切法都完全沒有與解行住（adhimukti-caryā-bhūmi，勝解行地）所說的相違背。一切不染污的分法成就，名為凈心住。解行住菩薩有軟、中、上三種方便，輾轉清凈解脫，並非沒有罪的清凈。為什麼呢？因為他們的解脫有種種上煩惱產生。歡喜住菩薩，解脫上煩惱，斷離煩惱，清凈解脫產生。 歡喜住菩薩的行相是怎樣的呢？是菩薩在解行住將要進入歡喜住時，先善於進入無上菩提的願望，善於進入菩提的方便修習，並且已經決定。如果依靠他人而前進，則捨棄不決定。未習得六種善決定緣，緣自身的力量修慧菩薩愿生。一是超越其他一切清凈愿，無等無共。二是既是世間也是出世間的一切境界。三是隨著度脫諸眾生的痛苦，不與一切聲聞緣覺相同。四是發一念愿，法性自然無量清凈果不動轉。五是不變異無盡愿，終究沒有能令其退轉或改變的。六是勝進分究竟大菩提愿。這叫做菩薩的決定愿。還有，菩薩發心應當知道四種：最初是哪種眾生髮心？緣何發心？發心有什麼相？發心有什麼福利？這四種發心應當知道，解行住菩薩一切種善修習善根，略說正菩提行出生而發心，這叫做略說眾生髮心。在未來世等速疾菩提眾具滿足，一切菩薩所作滿足，無上菩提一切佛法滿足，所作佛事滿足，這叫做略說。緣發心正速疾一切種一切菩提眾具，隨順菩薩于眾生一切種菩薩所作隨順，無上菩提得自覺知隨順一切佛事，隨順而發心。他們的發心超過一切億眾。
【English Translation】 English version: Characteristics (lakṣaṇa). When enduring in the progressive practice, it is at the middle stage; when enduring in the middle practice of superior endurance, it is at the lower stage. Thus, when practicing superior endurance, one cuts off these characteristics. One enters the Joyful Abiding (pramuditā bhūmi) in sequence, and conveniently attains the Joyful Abiding. All those dharmas there are completely without contradiction to what is said in the Abiding of Understanding and Practice (adhimukti-caryā-bhūmi). The accomplishment of all undefiled aspects of dharma is called the Abiding of Pure Mind. The Bodhisattva in the Abiding of Understanding and Practice has soft, medium, and superior skillful means, purifying liberation through transformation, not a purity without fault. Why? Because their liberation has various superior afflictions arising. The Bodhisattva in the Joyful Abiding liberates from superior afflictions, cuts off and departs from afflictions, and pure liberation arises. What are the characteristics of the practice of a Bodhisattva in the Joyful Abiding? It is that when a Bodhisattva in the Abiding of Understanding and Practice is about to enter the Joyful Abiding, they first skillfully enter the vow of unsurpassed Bodhi, skillfully enter the convenient practice of Bodhi, and are determined. If relying on others to advance, then they abandon indecision. Not having practiced the six kinds of good decisive conditions, they rely on their own strength to cultivate wisdom and vow to be born as a Bodhisattva. First, surpassing all other pure vows, unequaled and unshared. Second, it is both the worldly and the supramundane realm. Third, following the deliverance of all sentient beings from suffering, not shared with all Śrāvakas and Pratyekabuddhas. Fourth, making a single thought of vow, the Dharma-nature naturally has immeasurable pure results that do not move or transform. Fifth, an unchanging and inexhaustible vow, ultimately no one can cause it to retreat or change. Sixth, the ultimate great Bodhi vow of superior advancement. This is called the Bodhisattva's decisive vow. Furthermore, one should know that the Bodhisattva's aspiration has four aspects: First, what kind of sentient being aspires? What is the reason for aspiring? What are the characteristics of aspiring? What are the benefits of aspiring? One should know these four aspects of aspiration. The Bodhisattva in the Abiding of Understanding and Practice cultivates all kinds of good roots, and briefly speaking, aspires by giving rise to the practice of Correct Bodhi. This is called briefly speaking about the aspiration of sentient beings. In the future, the means for equal and swift Bodhi will be fulfilled, all the actions of Bodhisattvas will be fulfilled, all the Buddha-dharmas of unsurpassed Bodhi will be fulfilled, and all the Buddha-activities performed will be fulfilled. This is called briefly speaking. The reason for aspiring is to correctly and swiftly obtain all kinds of means for Bodhi, in accordance with the Bodhisattva's actions for all kinds of sentient beings, in accordance with the self-awakening knowledge of unsurpassed Bodhi, and in accordance with all Buddha-activities. They aspire in accordance. Their aspiration surpasses all billions of beings.
菩薩及凡夫地入菩薩。超升離生。生如來家。為如來子。決定向無上菩提。決定紹如來種。得如來不壞凈。常多歡喜心。不多瞋暴。一切種菩薩所作一切種菩提具。佛法佛事神力皆悉滿足。凈心攀緣意解。增進自見得法。生歡喜心。遵習善根到于出離遠離貪著。無比無等攝養身心。歡喜熾然善法成就。近無上菩提。我于大菩提悕望清凈。我已遠離一切恐畏。作如是念生歡喜心。謂彼菩薩決定心生離五恐畏善根無我智。我想不生。云何當有我愛眾具愛。是故離不活畏。不於他人有所求欲。常欲饒益一切眾生。是故離惡名畏。離於我見我想不生。是故離死畏。此身命終於未來世。必與諸佛菩薩共會。是故離惡道畏。觀於世間無與等者。況復過上。是故離大眾畏。如是離五恐畏已。亦得遠離聞深法畏。憍慢貢高他不饒益。恚恨貪喜皆悉遠離。不染污故無垢。熾然精進故無凡悕望。于現法中一切種菩薩精進。方便修習上信前行。于未來事生十大愿。十大愿如前菩提分品說。於此歡喜住生。一者以清凈心常愿供養一切諸佛。二者受持守護諸佛正法。三者勸請諸佛轉未曾有法。四者順行菩薩正行。五者為成熟眾生器。六者游諸佛剎見諸如來親近聞法。七者自凈佛土。八者一切菩薩同一方便以大乘化。九者利益眾生一切不空。十者一
【現代漢語翻譯】 現代漢語譯本 菩薩以及凡夫地的人進入菩薩的境界，超越提升，脫離凡俗的生死，生於如來之家，成為如來的兒子。他們決定趨向無上的菩提（Awakening，覺悟），決定繼承如來的法脈。得到如來不壞的清凈之身，心中常常充滿歡喜，很少有嗔恨和暴戾。一切種類的菩薩所應做的事情，一切種類的菩提所應具備的條件，佛法、佛事以及神通力量都完全具備。以清凈的心攀緣，用意念去理解，增進自己的見解，獲得佛法，生起歡喜心。遵循和學習善根，最終達到出離，遠離貪婪和執著。以無比和無等的態度來調養身心，歡喜熾盛，善法成就，接近無上的菩提。我對於大菩提充滿希望和清凈。我已經遠離一切的恐懼和畏懼。這樣想著，心中生起歡喜。所謂的那些菩薩，決定生起離五種恐懼的善根和無我之智。我的我見和我想都不會產生。怎麼會有對我的愛和對我的財物的愛呢？因此，遠離了不能生存的恐懼。不向他人有所求，常常想要饒益一切眾生。因此，遠離了惡名的恐懼。遠離了我見，我想不生。因此，遠離了死亡的恐懼。此身命終結后，在未來的世界，必定與諸佛菩薩相會。因此，遠離了墮入惡道的恐懼。觀察世間，沒有與我相等的人，更何況是超越我的人。因此，遠離了大眾的恐懼。像這樣遠離了五種恐懼之後，也能遠離聽到深奧佛法時產生的恐懼。遠離了驕慢和貢高，不饒益他人，嗔恨和貪愛都完全遠離。因為不被染污，所以沒有垢染。因為熾盛地精進，所以沒有凡夫的希望。在現世中，一切種類的菩薩都精進，方便地修習，以堅定的信心前行。對於未來的事情，生起十大愿。十大愿就像前面菩提分品所說的那樣。在此歡喜的境界中安住，生起：一是以清凈的心常常發願供養一切諸佛。二是受持和守護諸佛的正法。三是勸請諸佛轉動未曾有過的法輪。四是順應菩薩的正行。五是爲了成熟眾生的根器。六是遊歷諸佛的剎土，見到諸如來，親近並聽聞佛法。七是自我清凈佛土。八是一切菩薩以同一種方便，用大乘佛法來教化。九是利益眾生，一切都不會落空。十是……
【English Translation】 English version Bodhisattvas and those in the realm of ordinary beings enter the Bodhisattva stage, transcending and rising above, departing from mundane birth and death, and are born into the family of the Tathagata (Thus Come One, 如來), becoming sons of the Tathagata. They are determined to move towards Anuttara-samyak-sambodhi (Unexcelled Perfect Enlightenment, 無上菩提), determined to inherit the lineage of the Tathagata. They obtain the indestructible purity of the Tathagata, and their hearts are constantly filled with joy, with little anger or violence. They fully possess all the deeds that all kinds of Bodhisattvas should do, all the qualities that all kinds of Bodhi should have, and the Buddha's Dharma, Buddha's affairs, and divine powers are all fully complete. With a pure mind, they climb and grasp, and with intention, they understand, increasing their own views, obtaining the Dharma, and generating joy. They follow and practice good roots, eventually reaching liberation, distancing themselves from greed and attachment. They nourish their body and mind with unparalleled and unequaled care, joyfully blazing, and accomplishing good Dharma, drawing near to Anuttara-samyak-sambodhi. I am filled with hope and purity for the Great Bodhi. I have already distanced myself from all fear and dread. Thinking in this way, joy arises in my heart. Those Bodhisattvas are said to have a determined mind, generating good roots that are free from the five fears and the wisdom of no-self. My self-view and my thought of self will not arise. How can there be love for myself and love for my possessions? Therefore, they are free from the fear of not being able to survive. They do not seek anything from others, and they always want to benefit all sentient beings. Therefore, they are free from the fear of bad reputation. They are free from self-view, and my thought of self does not arise. Therefore, they are free from the fear of death. When this life ends, in the future world, they will surely meet with all the Buddhas and Bodhisattvas. Therefore, they are free from the fear of falling into evil paths. Observing the world, there is no one equal to me, let alone superior to me. Therefore, they are free from the fear of the crowd. Having thus distanced themselves from the five fears, they can also distance themselves from the fear that arises when hearing profound Dharma. Arrogance and pride, not benefiting others, hatred and greed are all completely distanced. Because they are not defiled, they are without impurity. Because they are blazing with diligence, they have no ordinary hopes. In the present Dharma, all kinds of Bodhisattvas are diligent, skillfully practicing, and advancing with firm faith. Regarding future matters, they generate ten great vows. The ten great vows are as described in the previous chapter on the aspects of Bodhi. Abiding in this state of joy, they generate: First, with a pure heart, they constantly vow to make offerings to all the Buddhas. Second, they uphold and protect the Buddhas' true Dharma. Third, they encourage the Buddhas to turn the unprecedented Dharma wheel. Fourth, they follow the Bodhisattvas' correct conduct. Fifth, it is to mature the capacity of sentient beings. Sixth, they travel to the Buddha lands, see the Tathagatas, draw near and listen to the Dharma. Seventh, they purify their own Buddha land. Eighth, all Bodhisattvas use the same skillful means to transform with the Mahayana (Great Vehicle, 大乘) Dharma. Ninth, benefiting sentient beings, everything will not be in vain. Tenth, one...
切世界得阿耨多羅三藐三菩提作一切佛事。如是大愿及余求親眾生界無有斷絕。此諸大愿生生常行終不忘失。如是建立前愿在前後愿在後。是名為愿。菩薩如是大愿作門已能生無量百千諸愿。如是未來諸愿現法方便精進。十住凈修法歡喜住凈修生。一者一切佛法不壞信緣起方便。二者觀純苦眾生是悲心。三者我當度眾生苦陰是慈心。四者欲度一切苦不顧自身。不顧自身已舍內外物而行佈施。五者為度眾生故。勤求世間出世間法心不厭倦。六者心不厭倦故知一切論。七者知一切論故。知軟中上眾生隨其所應。八者隨所應已。知時知量生慚愧心。九者如是方便得勇健力。十者得世財利供養如來。如是十法凈歡喜住。所謂信悲慈施不厭知論隨眾生慚愧勇健供養如來。菩薩修此十法。于餘九住增上戒住等。觀察一切種道功德過惡。求佛菩薩所有神通樂不壞道。善攝行得依相過一切住。得大菩提為大導師。度生死曠野教令入行。入行已得。得已果福利成。名為依住。此住者有二因緣。見無量佛聞菩薩藏說。則能解知十方無量世界名種種佛名。粗凈信必俱見。乃至得真實見。是名一因緣。復作是愿。彼佛出世我當生彼。隨愿往生。如是粗凈信見及願力故。見諸如來。一切種共養樂具饒益。隨其所能隨其力供養法僧。于如來所聽受正
法。聞已受持起法次法向。以四攝事成熟眾生。以一切善根迴向菩提。以三種清凈故。彼諸善根轉復清凈。謂如來法僧供養攝受。以四攝事成熟眾生。一切善根迴向菩提。無量億百千劫凈于身心。譬如真金如是如是著於火中工師煉治轉增明凈。菩薩善根轉增清凈亦復如是。若更受生為轉輪王王閻浮提。隨意自在遠離慳貪。亦化眾生離於慳垢。以四攝事攝取眾生。普令眾生。得第一義。若欲精進舍家財物。于佛正法出家學道。於一念頃能入百三昧。能以天眼見百佛世界。神通智力能動百世界。身亦能過。光明普遍能示他人。能化一身為百。成熟眾生。能住壽百劫。能知過去百劫事。能知陰界入各百法門。化百菩薩以為眷屬。若以願力神力所作。則有無量億百千劫不可數知。是名略說歡喜住。所謂決定四種發心正愿方便精進。出生修凈住法。彼彼住凈修。見佛善根受生神力。廣說如修多羅十地歡喜地說。修多羅說十地。即此菩薩藏。摩德勒伽說十住。攝受眾生故說他。自受行住故說住。
云何增上戒住菩薩行相。是菩薩于歡喜住得十種凈心。一者一切種供養尊重福田先語問訊心。二者同法菩薩親近樂住心。三者勝一切煩惱煩惱魔業自在心。四者見一切行過噁心。五者見涅槃福利心。六者常修菩提分法善根心。七者隨
【現代漢語翻譯】 現代漢語譯本：聽聞佛法后，接受並奉行佛法以及與佛法相應的修行方法，以四攝事（佈施、愛語、利行、同事）來成熟眾生，將一切善根迴向菩提。通過三種清凈，這些善根變得更加清凈，即如來、佛法和僧伽的供養和攝受。以四攝事成熟眾生，一切善根迴向菩提，經過無量億百千劫，凈化身心。譬如真金，越是在火中被工匠錘鍊，就越發光明潔凈。菩薩的善根增長清凈也是如此。如果再次受生，將成為轉輪王，統治閻浮提（Jambudvipa，指我們所居住的這個世界），隨心自在，遠離慳貪，也能教化眾生遠離慳吝的污垢。以四攝事攝取眾生，普遍使眾生獲得第一義（Paramārtha，佛教中的最高真理）。如果想要精進修行，捨棄家財，在佛的正法中出家學道，在一念之間能夠進入百種三昧（Samādhi，禪定）。能夠以天眼見到百個佛世界，以神通智力能夠震動百個世界，身體也能穿梭其中，光明普遍照耀，能夠向他人展示。能夠化出一個身體為百個，成熟眾生，能夠住世百劫，能夠知道過去百劫的事情，能夠知道陰（Skandha，五蘊）、界（Dhātu，十八界）、入（Āyatana，十二入）各自的百種法門，化百位菩薩作為眷屬。如果以願力、神力所作，則有無量億百千劫不可數知。這簡略地說明了歡喜住（Pramuditābhūmi，菩薩十地中的第一地）。也就是決定四種發心、正愿、方便、精進，出生修習清凈的住法。在各個住位修習清凈，見到佛的善根，獲得受生的神力。詳細的說明如同修多羅（Sūtra，佛經）中十地（Daśa-bhūmi，菩薩修行的十個階段）的歡喜地所說。修多羅所說的十地，就是這部菩薩藏。摩德勒伽（Mātrkā，論藏）所說的十住，是爲了攝受眾生而說的，爲了自己受持修行安住而說安住。 什麼是增上戒住菩薩的行相？這位菩薩在歡喜住獲得了十種清凈心。一是對於一切種類的供養、尊重福田（Punyakṣetra，指值得供養的人或事物）的人，先主動問候的心。二是與同修佛法的菩薩親近安樂居住的心。三是勝過一切煩惱和煩惱魔業的自在心。四是看到一切行為過失的心。五是看到涅槃（Nirvāṇa，佛教中的解脫境界）利益的心。六是常常修習菩提分法（Bodhipākṣikadharma，通往覺悟的三十七道品）的善根心。七是隨順。
【English Translation】 English version: Having heard the Dharma, they accept and uphold the Dharma and the practices that accord with the Dharma, maturing sentient beings through the Four Means of Attraction (Dāna, Priyavacana, Arthakriyā, Samānārthatā). They dedicate all roots of virtue to Bodhi. Through the three kinds of purity, these roots of virtue become even purer, namely, the offerings and acceptance of the Tathāgata, the Dharma, and the Sangha. They mature sentient beings through the Four Means of Attraction, and dedicate all roots of virtue to Bodhi. After immeasurable hundreds of thousands of millions of kalpas, they purify body and mind. Just as true gold, the more it is forged in the fire by a craftsman, the more bright and pure it becomes, so too is the increase and purification of the Bodhisattva's roots of virtue. If they are reborn again, they will become a Chakravartin king, ruling Jambudvipa (the world we live in), freely and at will, far from stinginess, and they will also transform sentient beings, causing them to be free from the defilement of stinginess. They gather sentient beings through the Four Means of Attraction, universally enabling sentient beings to attain the highest meaning (Paramārtha, the ultimate truth in Buddhism). If they wish to practice diligently, they renounce family wealth and, in the Buddha's true Dharma, leave home to study the Way. In a single moment, they can enter a hundred Samādhis (meditative states). They can see a hundred Buddha-fields with their heavenly eye, and with their supernatural power and wisdom, they can shake a hundred worlds. Their bodies can also pass through them, and their light shines universally, able to show others. They can transform one body into a hundred, maturing sentient beings. They can dwell for a hundred kalpas, and they can know the events of the past hundred kalpas. They can know a hundred Dharma-gates each of the Skandhas (aggregates), Dhātus (elements), and Āyatanas (sense bases). They transform a hundred Bodhisattvas to be their retinue. If they act with the power of vows and supernatural power, then there are immeasurable hundreds of thousands of millions of kalpas that cannot be known. This is a brief explanation of the Joyful Abiding (Pramuditābhūmi, the first of the ten Bodhisattva grounds). That is, deciding on the four kinds of aspiration, right vows, skillful means, and diligent effort, giving rise to the practice of pure abiding. Practicing purity in each of the abidings, seeing the Buddha's roots of virtue, and obtaining the supernatural power of rebirth. A detailed explanation is as described in the Sutras (Sūtra, Buddhist scriptures) of the Joyful Ground of the Ten Grounds (Daśa-bhūmi, the ten stages of Bodhisattva practice). The Ten Grounds spoken of in the Sutras are this Bodhisattva-pitaka. The Ten Abidings spoken of in the Mātrkā (commentaries) are spoken to gather sentient beings; abiding is spoken to abide in one's own practice. What are the characteristics of a Bodhisattva abiding in increased precepts? This Bodhisattva obtains ten kinds of pure minds in the Joyful Abiding. First, the mind of greeting first and inquiring after those who are worthy of all kinds of offerings and respect, the fields of merit (Punyakṣetra, objects worthy of offering). Second, the mind of being close to and happily dwelling with Bodhisattvas who practice the same Dharma. Third, the mind of being free from all afflictions and the actions of the demons of affliction. Fourth, the mind of seeing the faults of all actions. Fifth, the mind of seeing the benefits of Nirvāṇa (the state of liberation in Buddhism). Sixth, the mind of constantly cultivating the roots of virtue of the Bodhipākṣikadharmas (the thirty-seven factors of enlightenment). Seventh, the mind of according with.
順修菩提空閑靜處心。八者不念世間貪愛貢高利養心。九者離下劣乘專向大乘心。十者一切種利益眾生心。如是十種正心生名得凈心。如是凈心增上滿足。次第入增上戒住。入增上戒住已。性戒具足。軟邪業跡所攝惡戒。一切不行。況復中上十業跡滿足性戒。成就如是自性戒慧染污不染污業跡。善趣惡趣道業行。因處果處如實知。報果依果及彼業如實知。自斷十惡行十善業。復以此法教授眾生。毒業過患惡眾生界等無差別。善業惡業。第一義苦種種眾難。得廣大哀愍。於此增上戒住見佛善根清凈如前說。譬如真金得迦私藥著於火中轉增明凈。菩薩善根清凈亦復如是。於此住入清凈心悕望成就。受生作轉輪王王四天下。以自在力令諸眾生離諸惡戒行善業跡。神力十倍勝前。是名略說增上戒住。所謂凈心性戒具足。離一切種惡戒垢。一切業跡一切因果如實知。分別四種業教授眾生。得廣大哀愍觀眾生界業生苦種種眾難。見佛善根清凈受生神力。廣說如修多羅十地離垢地說。離惡戒垢故名離垢。彼離垢地即此增上戒住。
云何增上意住菩薩行相。是諸菩薩先於增上戒住得十種凈悕望思惟具足已。復有十種心悕望思惟增上滿足已。過增上戒住入增上意住。一者思惟我尸凈十種心悕望。二者思惟我於此十種凈悕望終不復退
【現代漢語翻譯】 現代漢語譯本： 修習菩提時，心應安住于空閑寂靜之處。八者，心中不應存有對世間貪愛、貢高我慢以及追求名利的念頭。九者，舍離下劣的小乘法，專心趣向廣大的大乘法。十者，以利益一切眾生為己任。如此十種正心生起，名為獲得清凈心。當此清凈心增長圓滿時，便能次第進入增上戒住的境界。進入增上戒住后，菩薩的自性戒自然具足，對於由軟弱邪惡行為所導致的惡戒，一概不行，更何況是中等或上等的十惡業。菩薩圓滿成就自性戒，對於染污或不染污的業跡，以及善趣、惡趣的道業行，其因、其處、其果都能如實知曉。對於報果、依果以及相關的業，也能如實知曉。菩薩 스스로斷除十惡，奉行十善，並且以此法教導眾生，深知毒業的過患，視一切惡眾生界平等無差別。對於善業惡業，以及第一義諦的苦難，種種困境，生起廣大的哀憫之心。在此增上戒住中，菩薩見佛的善根清凈，如前所述。譬如真金，得到迦私藥（一種香料）的加持，放入火中，反而更加明亮潔凈。菩薩的善根清凈也是如此。安住於此境界，進入清凈心，希望成就一切功德。受生后，可以成為轉輪王，統治四天下，以自在的神力，使一切眾生遠離各種惡戒，奉行善業。其神力比之前強大十倍。這便是簡略地說明增上戒住，即清凈心、自性戒具足，遠離一切種類的惡戒垢染，對於一切業跡、一切因果都能如實知曉，分別四種業來教導眾生，對眾生界的業生苦難生起廣大的哀憫，見佛的善根清凈，受生后具有強大的神力。詳細的解說，可以參考《修多羅十地離垢地說》。因為遠離惡戒的垢染，所以稱為離垢。彼離垢地，即是此增上戒住。 什麼是增上意住菩薩的行相呢？這些菩薩先在增上戒住中，獲得十種清凈的希望和思惟，並且圓滿具足。然後，又有十種心的希望和思惟，更加增上圓滿，超越增上戒住，進入增上意住。一者，思惟我身不凈，具有十種清凈的希望。二者，思惟我對於這十種清凈的希望，終究不會退轉。
【English Translation】 English version: Cultivating Bodhi, the mind should dwell in a secluded and quiet place. Eighth, the mind should not harbor thoughts of worldly greed, arrogance, or the pursuit of fame and profit. Ninth, abandon the inferior Hinayana (Small Vehicle) and wholeheartedly turn towards the vast Mahayana (Great Vehicle). Tenth, take on the responsibility of benefiting all sentient beings. When these ten kinds of right minds arise, it is called obtaining a pure mind. When this pure mind grows and becomes complete, one can gradually enter the state of Adhisila-samadhi (Higher Morality Abiding). Having entered Adhisila-samadhi, the Bodhisattva's Svabhava-sila (Self-Nature Morality) is naturally complete. All evil precepts caused by weak and evil actions are not practiced, let alone the medium or superior ten evil deeds. The Bodhisattva perfectly achieves Svabhava-sila, and can truly know the defiled or undefiled traces of karma, as well as the paths of good and evil realms, their causes, places, and results. They can also truly know the retribution, dependent results, and related karma. The Bodhisattva personally cuts off the ten evils and practices the ten good deeds, and also teaches this Dharma to sentient beings, deeply knowing the harm of poisonous karma, viewing all evil sentient beings as equal without difference. Towards good and evil karma, and the suffering of the ultimate truth, and all kinds of difficulties, they generate great compassion. In this Adhisila-samadhi, the Bodhisattva's pure roots of goodness in seeing the Buddha are as described before. Just like real gold, blessed by Kakoli (a kind of spice), becomes even brighter and purer when placed in the fire. The Bodhisattva's pure roots of goodness are also like this. Dwelling in this state, entering a pure mind, hoping to achieve all merits. After rebirth, one can become a Chakravartin (Wheel-Turning King), ruling the four continents, using their free and powerful divine power to enable all sentient beings to stay away from various evil precepts and practice good deeds. Their divine power is ten times stronger than before. This is a brief explanation of Adhisila-samadhi, which is pure mind, complete Svabhava-sila, being away from all kinds of evil precept defilements, and truly knowing all traces of karma and all causes and effects, distinguishing the four kinds of karma to teach sentient beings, generating great compassion for the suffering of sentient beings' karma, seeing the pure roots of goodness in seeing the Buddha, and having great divine power after rebirth. A detailed explanation can be found in the Sutra 'Dasabhumika-sutra' (Ten Stages Sutra) which speaks of the 'Vimala-bhumi' (Immaculate Stage). Because of being away from the defilement of evil precepts, it is called 'Vimala' (Immaculate). That 'Vimala-bhumi' is this Adhisila-samadhi. What are the characteristics of a Bodhisattva in Adhicitta-samadhi (Higher Mind Abiding)? These Bodhisattvas first obtain ten kinds of pure hopes and thoughts in Adhisila-samadhi, and they are completely fulfilled. Then, there are ten kinds of mental hopes and thoughts that are even more enhanced and fulfilled, surpassing Adhisila-samadhi and entering Adhicitta-samadhi. First, contemplate the impurity of my body, having ten kinds of pure hopes. Second, contemplate that I will never retreat from these ten kinds of pure hopes.
。三者思惟我於一切漏有漏法心終不著厭離心住。四者思惟我于彼對治修識住。五者思惟我于彼對治法終不退轉。六者思惟我于堅固對治終不為一切魔所勝。七者思惟我于諸佛法終不生懈倦。八者思惟我于諸苦行終不畏難。九者思惟我一向信解大乘不樂小乘。十者思惟我常樂一切眾生一切種利益。是為入十種心悕望增上意住。菩薩於一切行以患厭行種種對治。觀佛智慧功德福利種種福利行而生愛樂淳厚心。欲觀眾生果苦種種苦行顧念眾生。心依于義於一切有為行不為放逸。于大菩提熾然精進。于諸眾生廣生大悲心。云何令此眾生究竟脫苦。即時觀察知住無礙解脫智者乃可得。此是無礙智不離通達法界如實智慧。是如實智慧不離禪定解脫三昧正受。是諸禪定不離多聞決定智慧。復作是念。無礙解脫一切佛法以何為本。不離聞為本。作是念已轉加精進求法無厭。為聞正法故不惜身命。無內外物而不佈施。無有尊重而不求法。以愛念心聞一四句偈。勝於愛念三千大千世界大珍寶聚。若聞一偈如來所說。正向佛道。凈修菩薩行。勝得一切轉輪聖王護世帝釋魔梵諸王。若有人言我有此法如來所說。正向佛道凈修菩薩行。若能投大火坑受大苦者。當爲汝說。菩薩聞已歡喜樂受作是念。若聞正法正向佛道凈修菩薩行。正使三千大千世
【現代漢語翻譯】 現代漢語譯本：第三種是思維我對於一切有漏和無漏的法，內心始終不執著，安住在厭離之心。第四種是思維我對於這些對治之法修習並安住于正念。第五種是思維我對於這些對治之法始終不會退轉。第六種是思維我對於堅固的對治，終究不會被一切魔所戰勝。第七種是思維我對於諸佛之法，始終不會產生懈怠和疲倦。第八種是思維我對於各種苦行，始終不會畏懼困難。第九種是思維我一直信解大乘佛法，不喜好小乘佛法。第十種是思維我常常喜歡給予一切眾生各種利益。這便是進入十種心，希望增上意念的安住。 菩薩對於一切行為，以厭患之心對待，用種種對治方法。觀察佛的智慧功德和利益，以及種種福利的行為，從而生起愛樂和淳厚之心。想要觀察眾生的果報之苦，以及種種苦行，顧念眾生。內心依靠正義，對於一切有為的行為不放縱。對於大菩提熾盛地精進。對於各種眾生廣泛地生起大悲心。如何才能讓這些眾生最終脫離痛苦？立刻觀察，知道安住于無礙解脫智慧的人才能夠做到。這種無礙智慧離不開通達法界的如實智慧。這種如實智慧離不開禪定、解脫和三昧正受。這些禪定離不開多聞和決定的智慧。又這樣想，無礙解脫和一切佛法以什麼為根本？離不開聽聞佛法為根本。這樣想了之後，更加精進地尋求佛法，沒有厭倦。爲了聽聞正法，不吝惜身命。沒有什麼內外之物而不佈施。沒有什麼值得尊重的人而不去求法。以愛念之心聽聞一句四句偈，勝過愛念三千大千世界的大珍寶堆。如果聽聞一句如來所說的偈語，能夠正確地走向佛道，清凈地修菩薩行，勝過得到一切轉輪聖王、護世帝釋、魔梵諸王的果報。如果有人說我有這種佛法，是如來所說，能夠正確地走向佛道，清凈地修菩薩行，如果有人能跳入大火坑，承受巨大的痛苦，我就為你說。菩薩聽了之後歡喜地接受，這樣想，如果聽聞正法，能夠正確地走向佛道，清凈地修菩薩行，即使三千大千世界
【English Translation】 English version: The third is to contemplate that my mind never clings to all defiled and undefiled dharmas, and abides in a mind of aversion. The fourth is to contemplate that I cultivate and abide in mindfulness regarding these antidotes. The fifth is to contemplate that I will never regress from these antidotal dharmas. The sixth is to contemplate that I will never be overcome by all demons in regard to steadfast antidotes. The seventh is to contemplate that I will never generate laziness or weariness towards the Buddhadharma. The eighth is to contemplate that I will never fear difficulties in regard to various ascetic practices. The ninth is to contemplate that I always believe and understand the Mahayana (Great Vehicle), and do not delight in the Hinayana (Small Vehicle). The tenth is to contemplate that I always delight in benefiting all sentient beings in every way. This is to enter the ten kinds of minds, hoping to increase the abiding of intention. The Bodhisattva treats all actions with a mind of aversion, using various antidotes. Observing the Buddha's wisdom, merits, benefits, and various beneficial actions, thereby generating a loving and sincere mind. Wanting to observe the suffering of sentient beings' karmic results, and various ascetic practices, caring for sentient beings. The mind relies on righteousness, and is not lax towards all conditioned actions. Vigorously advancing towards Great Bodhi. Generously generating great compassion towards all sentient beings. How can these sentient beings ultimately be liberated from suffering? Immediately observing, knowing that only those who abide in unobstructed liberation wisdom can achieve this. This unobstructed wisdom is inseparable from the wisdom of truly understanding the Dharmadhatu (realm of dharma). This wisdom of truly understanding is inseparable from dhyana (meditation), liberation, and samadhi (state of meditative consciousness). These dhyanas are inseparable from extensive learning and decisive wisdom. Again, thinking thus, what is the foundation of unobstructed liberation and all Buddhadharma? It is inseparable from hearing the Dharma as its foundation. After thinking thus, one becomes even more diligent in seeking the Dharma, without weariness. For the sake of hearing the true Dharma, one does not spare one's life. There is nothing internal or external that one does not give away in charity. There is no one worthy of respect from whom one does not seek the Dharma. Hearing a four-line verse with a loving mind is superior to loving a great collection of treasures in three thousand great thousand worlds. If one hears a verse spoken by the Tathagata (Thus Come One), one can correctly proceed towards the Buddha path, and purely cultivate the Bodhisattva path, which is superior to obtaining the rewards of all Chakravartin Kings (Wheel-Turning Kings), World-Protecting Indra (ruler of gods), Mara (demon) and Brahma (creator god) Kings. If someone says, 'I have this Dharma, spoken by the Tathagata, which can correctly lead to the Buddha path and purely cultivate the Bodhisattva path, if someone can jump into a great fire pit and endure great suffering, I will speak it for you.' The Bodhisattva, upon hearing this, joyfully accepts it, thinking thus, 'If I hear the true Dharma, I can correctly proceed towards the Buddha path and purely cultivate the Bodhisattva path, even if the three thousand great thousand worlds'
界大火熾然乃至梵天。尚入其中。況復小火。經地獄苦尚求佛法。況復小苦。如是精進方便思惟求法如法次法向隨順佛法。不以文字音聲清凈。作是念已。依于聞法正緣法相離欲惡不善法。得世俗四禪四無色四無量五神通。舍諸禪三昧正受。以願力故觀察欲界。彼眾生能滿菩提分法者而生彼處。離欲故欲縛斷。舍諸禪正受故有縛。如是解行住先如是法如解見所起縛斷。邪貪恚癡畢竟不行。見佛善根清凈如前說。譬如真金數被煉治盡諸垢穢稱量不減離垢明凈。菩薩善根轉增清凈亦復如是。若更受生得帝釋身。以離欲善法調伏眾生神力。如前住千倍。是中諸住百千萬倍。是名略說增上意住。所謂心思惟成就入一切行眾生界大菩提正分別真實苦解脫。方便正求大恭敬求法法次法向。巧便出生諸禪三昧正受神通。舍于諸禪。以願力故隨所欲生。見佛善根清凈受生神力。廣說如修多羅十地明地說。聞行法行法明照三昧明照修習。是故此地故名明地。內心清凈故名增上意住。彼明地即此增上意住。云何菩薩菩提分法相應增上慧住行相。是菩薩先於增上意住得入十種法明。求多聞為增上滿足已。過增上意住入初增上慧住。彼入十種法明如修多羅說。謂所可建立建立建立處第一義等。若煩惱若清凈凈。煩惱系惱無上清凈凈。是名略說法
【現代漢語翻譯】 現代漢語譯本： 即使是世界末日的大火燃燒到梵天（色界最高的境界），尚且會被波及，更何況是小火呢？ 經歷了地獄的痛苦尚且尋求佛法，更何況是小的苦難呢？ 應當如此精進，以方便的智慧思惟，尋求佛法，依循正法、次第法，趨向和順於佛法。不要認為僅僅依靠文字和聲音就能獲得清凈。 這樣思惟之後，依靠聽聞佛法，以正確的因緣觀察諸法實相，遠離貪慾、邪惡和不善之法，從而獲得世俗的四禪、四無色定、四無量心和五神通。 捨棄這些禪定和三昧正受，因為有願力的緣故，觀察欲界眾生。對於那些能夠圓滿菩提分法的眾生，就化生到他們那裡。 因為遠離了貪慾，所以斷除了欲界的束縛；因為捨棄了諸禪正受，所以斷除了色界和無色界的束縛。 如此理解和修行，安住于這樣的法中，像這樣，因為正確的理解和見解所產生的束縛才能斷除。 邪惡的貪慾、嗔恚和愚癡，最終都不會再產生。 見到佛的善根清凈，就像前面所說的那樣。 譬如真正的黃金，經過多次的冶煉，去除了一切的污垢，稱量之後重量不會減少，而且遠離了污垢，變得明亮清凈。 菩薩的善根增長清凈也是如此。 如果菩薩再次受生，得到帝釋天（忉利天之主）的身體，以遠離貪慾的善法來調伏眾生，其神通力量比之前增長千倍。 在這種狀態下的各種安住，比之前的安住增長百千萬倍。 這就是簡略地說明了增上意住。 也就是用心思惟，成就進入一切行，在眾生界中證得大菩提，正確地分辨真實的苦，獲得解脫。 以方便的智慧，正確地尋求，以大恭敬心尋求佛法，依循正法、次第法，趨向和順於佛法。 巧妙地生出諸禪定、三昧正受和神通。 捨棄這些禪定，因為有願力的緣故，隨心所欲地化生到任何地方。 見到佛的善根清凈，受生之後的神通力量。 詳細的解說，就像在《修多羅》（佛經）的《十地經》中明白地說的那樣。 通過聽聞佛法，修行佛法，以佛法的光明照耀，以三昧的光明照耀，不斷地修習。 所以這個地（菩薩的修行階段）被稱為明地。 因為內心清凈的緣故，被稱為增上意住。 那個明地，就是這個增上意住。 菩薩的菩提分法，如何與相應的增上慧住的行相相應呢？ 菩薩先前在增上意住中，已經獲得了進入十種法明的能力。 爲了增上滿足而廣泛地聽聞佛法之後，超過了增上意住，進入了初增上慧住。 他進入十種法明，就像《修多羅》中所說的那樣， 也就是對於所能夠建立的（事物），建立，建立處，第一義等等，無論是煩惱還是清凈，清凈的煩惱束縛，無上的清凈。 這就是簡略的說法。
【English Translation】 English version: Even the great fire at the end of the world, which burns up to the Brahma heavens (the highest realm of the form realm), would engulf it. How much more so a small fire? Having endured the suffering of hell, one still seeks the Buddha's teachings. How much more so with minor suffering? One should be diligent in this way, contemplating with skillful wisdom, seeking the Dharma, following the right Dharma, the sequential Dharma, and moving towards accordance with the Buddha's teachings. Do not think that one can attain purity merely by relying on words and sounds. Having contemplated in this way, relying on hearing the Dharma, observing the true nature of phenomena with correct causes and conditions, and abandoning desire, evil, and unwholesome dharmas, one attains the worldly four Dhyanas, four formless attainments, four immeasurable minds, and five supernormal powers (Abhijna). Abandoning these Dhyanas and Samadhi right concentrations, because of the power of vows, one observes sentient beings in the desire realm. For those sentient beings who are capable of fulfilling the factors of enlightenment (Bodhipaksa-dharma), one is born in their midst. Because of being free from desire, the bonds of the desire realm are severed; because of abandoning the Dhyana right concentrations, the bonds of the form and formless realms are severed. Understanding and practicing in this way, abiding in such a Dharma, in this way, the bonds arising from correct understanding and views are severed. Evil greed, hatred, and delusion will ultimately not arise again. Seeing the purity of the roots of goodness of the Buddha, just as described earlier. For example, true gold, after being refined many times, removes all impurities, and its weight does not decrease after weighing, and it becomes bright and pure, free from impurities. The increase and purification of the Bodhisattva's roots of goodness are also like this. If the Bodhisattva is born again, obtaining the body of Indra (Lord of the Trayastrimsa Heaven), using the good Dharma of being free from desire to subdue sentient beings, their supernormal powers increase a thousandfold compared to before. The various abidings in this state increase a hundred thousand times. This is a brief explanation of the Adhyashaya-sthitih (Increased Intent Abiding). That is, contemplating with the mind, accomplishing entry into all actions, attaining great Bodhi in the realm of sentient beings, correctly distinguishing true suffering, and attaining liberation. With skillful wisdom, correctly seeking, seeking the Dharma with great reverence, following the right Dharma, the sequential Dharma, and moving towards accordance with the Buddha's teachings. Skillfully generating the various Dhyanas, Samadhi right concentrations, and supernormal powers. Abandoning these Dhyanas, because of the power of vows, one is born wherever one desires. Seeing the purity of the roots of goodness of the Buddha, the supernormal powers after rebirth. A detailed explanation is given clearly in the Sutra (Buddhist scripture) 'Dashabhumika Sutra' (Ten Stages Sutra). Through hearing the Dharma, practicing the Dharma, illuminating with the light of the Dharma, illuminating with the light of Samadhi, and continuously practicing. Therefore, this Bhumi (stage of Bodhisattva practice) is called the 'Luminous Ground' (Prabhasa). Because of the purity of the inner mind, it is called the Adhyashaya-sthitih (Increased Intent Abiding). That Luminous Ground is this Adhyashaya-sthitih (Increased Intent Abiding). How do the Bodhipaksa-dharmas (factors of enlightenment) of the Bodhisattva correspond to the aspects of the corresponding Adhiprajna-sthitih (Increased Wisdom Abiding)? The Bodhisattva, having previously attained the ability to enter the ten kinds of Dharma illumination in the Adhyashaya-sthitih (Increased Intent Abiding), after extensively hearing the Dharma for increased fulfillment, surpasses the Adhyashaya-sthitih (Increased Intent Abiding) and enters the first Adhiprajna-sthitih (Increased Wisdom Abiding). He enters the ten kinds of Dharma illumination, as described in the Sutra, that is, for what can be established, establishing, the place of establishment, the ultimate meaning, etc., whether it is affliction or purity, the pure affliction binds, the unsurpassed purity. This is a brief explanation.
明義住。此住者。不懷悕望為首。如修多羅說十智成熟法成就生如來家。逮得自法一切種觀為增上已修念處等三十七菩提分法如修多羅說修集彼法故離身見等。隨界入微細愛著畢竟不行。如來不稱歎業一切不行。所稱歎者。一切隨順如如真實。心轉柔軟修種種行。其心快凈。知恩報恩等隨順功德種種凈法。皆悉成就。求凈上地業得大精進。因彼精進凈心深心信解滿足。因彼正法外道魔怨不能傾動。見佛善根清凈如前說。譬如真金為莊嚴具余金不及。菩薩善根亦復如是。勝餘下地菩薩功德。如育多摩尼光明清淨餘珠不及。一切風雨所不能滅。如是菩薩下地菩薩聲聞緣覺智慧光明所不能及。魔怨煩惱皆不能壞。若更受生作焰摩天王。以諸善法教化眾生。破身見等神通力勝於前住百千萬倍。此住億倍。是名略說菩提分法增上慧住。所謂入法明智成熟修菩提分法。身見等一切著斷。制業聽業若離若修。因彼心轉柔和隨順功德皆悉成就。求凈上地業得大精進。因彼精進凈心深心信解清凈。因彼正法魔怨不動。見佛善根清凈受生神力。此則略說。廣說如修多羅十地焰地說。彼地菩提分法彼地智焰種平等說法。以智慧光照明世間。是故彼地名為焰。彼焰地即此菩提分法相應增上慧住。
云何菩薩諦相應第二增上慧住行相。是菩
【現代漢語翻譯】 現代漢語譯本： 明義住（enlightenment dwelling）。此住（this dwelling）者，不懷悕望為首。如修多羅（sutra，經）說十智成熟法成就生如來家，逮得自法一切種觀為增上已修念處等三十七菩提分法，如修多羅（sutra，經）說修集彼法故離身見等。隨界入微細愛著畢竟不行。如來不稱歎業一切不行。所稱歎者，一切隨順如如真實。心轉柔軟修種種行。其心快凈。知恩報恩等隨順功德種種凈法，皆悉成就。求凈上地業得大精進。因彼精進凈心深心信解滿足。因彼正法外道魔怨不能傾動。見佛善根清凈如前說。譬如真金為莊嚴具余金不及，菩薩善根亦復如是，勝餘下地菩薩功德。如育多摩尼（Yutomaṇi，如意寶珠）光明清淨餘珠不及。一切風雨所不能滅。如是菩薩下地菩薩聲聞緣覺智慧光明所不能及。魔怨煩惱皆不能壞。若更受生作焰摩天王（Yama，閻摩），以諸善法教化眾生，破身見等神通力勝於前住百千萬倍。此住億倍。是名略說菩提分法增上慧住。所謂入法明智成熟修菩提分法，身見等一切著斷。制業聽業若離若修。因彼心轉柔和隨順功德皆悉成就。求凈上地業得大精進。因彼精進凈心深心信解清凈。因彼正法魔怨不動。見佛善根清凈受生神力。此則略說。廣說如修多羅（sutra，經）十地焰地說。彼地菩提分法彼地智焰種平等說法。以智慧光照明世間。是故彼地名為焰。彼焰地即此菩提分法相應增上慧住。
云何菩薩諦相應第二增上慧住行相。是菩
【English Translation】 English version: Dwelling in enlightenment. This dwelling is characterized by the absence of longing as its foremost quality. As the sutra (sutra, scripture) says, the ten wisdoms mature, leading to birth in the family of the Tathagata (Tathagata, Thus Come One), attaining the observation of all aspects of one's own Dharma (Dharma, law/teachings) as supreme, having cultivated the thirty-seven factors of enlightenment such as the mindfulness practices. As the sutra (sutra, scripture) says, by cultivating these practices, one is freed from views of self, etc. Subtle attachments to the realms and entrances are ultimately not practiced. The Tathagata (Tathagata, Thus Come One) does not praise actions that are entirely unwholesome. What is praised is that which accords with reality as it is. The mind becomes soft and supple, cultivating various practices. The mind becomes swift and pure. Knowing and repaying kindness, and other virtues that accord with merit, all pure Dharmas (Dharmas, laws/teachings) are accomplished. Seeking pure higher realms, one gains great diligence. Because of that diligence, a pure mind, deep mind, and faith are fulfilled. Because of that right Dharma (Dharma, law/teachings), external paths, demons, and enemies cannot shake one. Seeing the Buddha's roots of goodness, one is pure as previously described. Just as true gold is superior to other metals as ornaments, so too are the roots of goodness of a Bodhisattva (Bodhisattva, enlightenment being), surpassing the merits of Bodhisattvas (Bodhisattva, enlightenment being) in lower stages. Like the Yutomaṇi (Yutomaṇi, wish-fulfilling jewel) whose light is pure and surpasses other jewels, which cannot be extinguished by any wind or rain, so too is the wisdom and light of a Bodhisattva (Bodhisattva, enlightenment being) in a lower stage unattainable by Śrāvakas (Śrāvakas, Hearers) and Pratyekabuddhas (Pratyekabuddhas, Solitary Buddhas). Demons, enemies, and afflictions cannot destroy it. If one is reborn as Yama (Yama, the King of Death), one teaches sentient beings with all good Dharmas (Dharmas, laws/teachings), breaking views of self, etc., with supernatural powers surpassing the previous dwelling by hundreds of thousands of times. This dwelling is a hundred million times greater. This is a brief explanation of the dwelling of increased wisdom through the factors of enlightenment. That is, entering the Dharma (Dharma, law/teachings), clear wisdom matures, cultivating the factors of enlightenment, severing all attachments such as views of self. Restraining actions, listening to actions, whether abandoning or cultivating them. Because of that, the mind turns gentle and accords with merit, all are accomplished. Seeking pure higher realms, one gains great diligence. Because of that diligence, a pure mind, deep mind, and faith are purified. Because of that right Dharma (Dharma, law/teachings), demons and enemies do not move one. Seeing the Buddha's roots of goodness, one is pure and receives the power of rebirth. This is a brief explanation. A detailed explanation is found in the sutra (sutra, scripture) on the ten stages, the stage of flames. In that stage, the factors of enlightenment, the seeds of wisdom and flames, are taught equally. The world is illuminated with the light of wisdom. Therefore, that stage is called the stage of flames. That stage of flames is the dwelling of increased wisdom corresponding to these factors of enlightenment.
What is the aspect of the second dwelling of increased wisdom corresponding to truth for a Bodhisattva (Bodhisattva, enlightenment being)? It is a
薩先於初增上慧住得十平等凈心。增上滿足。已入第二增上慧住十平等心。如修多羅說。謂無等。覺覺無等。超餘一切眾生界法如等。是名略說心平等義住。此住者更求智慧勝進智慧時。於四聖諦有十種如實知。如修多羅說。若教他若自知若俱知。若說修多羅毗尼摩德勒伽方便。若說現在苦因生未來苦因滅彼滅不起彼滅方便勝進。是名略說十種四聖諦。當知如是真諦善以智慧壞一切有為。行於眾生界大悲增長前際后際愚惑四諦起于邪趣菩薩正知解脫彼故攝功德智慧眾具具足攝持彼悕望度起正念正智精進為首等。種種真實功德增長。無餘思惟成熟方便。成熟眾生。攝眾生故。修習一切世俗書論。如修多羅說。如是功巧業一切出生。悲念眾生漸次誘進安立菩提。隨順世俗必定善方便破諸貧窮。四大錯亂非人所惱令得休息。無罪戲樂眾具饒益。因此饒益引樂令法。以住止眾具而為饒益。王賊所惱度令安隱。處非處方便若聽若制吉非吉物。應施不施令得所宜。現法展轉無有違諍。乃至後世亦無怨結。諸顛倒者為說正道。是名攝受眾生世俗工巧及平等義。見佛善根清凈如前說。譬如成煉真金瑩以硨磲光明清凈勝於余金。如是菩薩智慧方便勝餘菩薩聲聞緣覺。譬如日月宮殿一切風輪不能令失。如是菩薩智慧方便不為一切世法所勝。
若更受生為兜率天王。以諸善法破壞一切外道邪法神通力勝於前住百億倍。是名略說諦相應增上慧住。所謂凈心平等成就。入諦觀增長破壞諸行。于諸眾生大悲增長。功德智慧眾具成熟。正愿方便正念正智正說等功德增長。無餘思惟。一切種成熟。方便成熟。眾生世俗工巧出生。善根清凈受生神力。廣說如修多羅十地難勝地說。于真諦決定智慧難勝。是故彼地名為難勝。彼難勝地即此義名為諦相應增上慧住。
云何菩薩緣起相應增上慧住行相。是菩薩先於諦相應增上慧住。得十平等法。如修多羅說。彼增上滿足已入於此住。一切法第一義自性無相平等。無言說行照曜無相平等。即彼無相故自無生平等。因不起平等。自因不起故畢竟寂滅平等。離攝受虛偽平等。無取無舍離行平等。妄想爾焰自性如幻如化平等。離妄想智境界自性有無無二平等。是名略說十平等分別義。住此住者。于諸眾生大悲增長。于大菩提慇勤欲樂。知諸世間若生若滅一切種緣起。正觀了知因緣起智。入三解脫門知空無相無愿。依彼故離我我所若有若無想。如是第一義善思惟。眾生煩惱結縛因緣和合有為性劣。離我我所生諸過惡。非離煩惱因緣和合。我當斷彼煩惱因緣和合。自護故不滅一切有為。護眾生故如是智悲隨行於此住。名向無礙智般若
【現代漢語翻譯】 現代漢語譯本：如果進一步受生為兜率天王（佛教欲界中天之一），以各種善法摧毀一切外道邪法，神通力量勝過之前所住之處百億倍。這便是簡略地說明與真諦相應的增上慧住，也就是清凈心平等成就。進入真諦之觀，增長智慧，摧毀各種行（佛教術語，指行為、活動），對於一切眾生的大悲心增長，功德智慧等各種資具成熟。正愿、方便、正念、正智、正說等功德增長，沒有其餘的思惟，一切種類成熟，方便成熟，眾生世俗的工巧出生，善根清凈，受生神力。詳細的解說如同《修多羅》（佛經）《十地經》中難勝地所說。在真諦上，決定的智慧難以戰勝，因此那個地被稱為難勝地。那個難勝地的意義就是這裡所說的與真諦相應的增上慧住。
什麼是菩薩緣起相應的增上慧住的行相？是菩薩先前在與真諦相應的增上慧住中，得到十種平等法，如同《修多羅》（佛經）所說。那增上慧住圓滿后，進入這個住處。一切法第一義自性無相平等，無言說行照耀無相平等，因為那無相的緣故，自然無生平等，因不起平等，因為自身的原因不生起，所以畢竟寂滅平等，遠離攝受虛偽平等，無取無舍離行平等，妄想爾焰自性如幻如化平等，遠離妄想智境界自性有無無二平等。這便是簡略地說明十種平等的分別意義。住在這個住處的人，對於諸眾生的大悲心增長，對於大菩提（覺悟）慇勤地欲求和喜樂，知道諸世間若生若滅的一切種類的緣起。正確地觀察了知因緣起智，進入三解脫門（空解脫門、無相解脫門、無愿解脫門），知道空、無相、無愿。依靠那三解脫門，所以遠離我、我所，若有若無的想法。像這樣第一義善思惟，眾生煩惱結縛因緣和合有為性劣，遠離我、我所生起的各種過惡，不是遠離煩惱因緣和合。我應當斷除那些煩惱因緣和合。爲了自我守護，所以不滅一切有為，爲了守護眾生，像這樣的智悲隨行於這個住處，名為向無礙智般若（佛教術語，指無礙的智慧）。
【English Translation】 English version: If one is further reborn as a Tushita Heaven King (one of the heavens in the desire realm of Buddhism), using various virtuous Dharmas to destroy all heretical teachings of external paths, the power of supernatural abilities surpasses the previous dwelling place by a hundred billion times. This is a brief explanation of the Adhyāśaya-samādhi-prajñā-sthiti (dwelling of increased wisdom corresponding to the truth), which is the equal accomplishment of a pure mind. Entering the contemplation of truth, increasing wisdom, destroying various saṃskāras (Buddhist term, referring to actions, activities), the great compassion for all sentient beings increases, and various resources such as merit and wisdom mature. Virtues such as right aspiration, skillful means, right mindfulness, right knowledge, right speech increase, without other thoughts, all kinds mature, skillful means mature, the worldly skills of sentient beings are born, the roots of goodness are purified, and the power of rebirth is divine. Detailed explanations are as described in the Daśabhūmika-sūtra (Ten Stages Sutra) in the Difficult-to-Conquer Stage. In the true truth, decisive wisdom is difficult to overcome, therefore that stage is called the Difficult-to-Conquer Stage. The meaning of that Difficult-to-Conquer Stage is what is referred to here as the Adhyāśaya-samādhi-prajñā-sthiti (dwelling of increased wisdom corresponding to the truth).
What is the aspect of a Bodhisattva's dwelling of increased wisdom corresponding to dependent origination? It is that the Bodhisattva, having previously attained ten equal Dharmas in the dwelling of increased wisdom corresponding to the truth, as described in the Sutra. After that increased wisdom dwelling is perfected, one enters this dwelling. All Dharmas are equal in the first meaning, self-nature, and absence of characteristics; the conduct of non-verbal expression illuminates equality in the absence of characteristics; because of that absence of characteristics, there is naturally no birth, which is equality; the cause does not arise, which is equality; because the cause itself does not arise, there is ultimately quiescence, which is equality; being free from acceptance and falsehood is equality; without taking or giving, being free from conduct is equality; the self-nature of delusional flames is like illusion and transformation, which is equality; being free from the realm of delusional wisdom, the self-nature of existence and non-existence is non-dual, which is equality. This is a brief explanation of the meaning of distinguishing the ten equalities. One who dwells in this dwelling increases great compassion for all sentient beings, and diligently desires and delights in great Bodhi (enlightenment), knowing the dependent origination of all kinds of things in the world, whether they arise or cease. Correctly observing and knowing the wisdom of dependent origination, entering the three doors of liberation (emptiness, signlessness, and wishlessness), knowing emptiness, signlessness, and wishlessness. Relying on those three doors of liberation, one is therefore free from the idea of self and what belongs to self, whether existent or non-existent. Thinking in this way with the first meaning, the combination of afflictions and bonds of sentient beings, the nature of conditioned existence is inferior, being free from the various faults arising from self and what belongs to self, not being free from the combination of afflictions and causes. I should cut off those combinations of afflictions and causes. In order to protect oneself, one does not extinguish all conditioned existence; in order to protect sentient beings, such wisdom and compassion accompany this dwelling, which is called unobstructed wisdom Prajñā (Buddhist term, referring to unobstructed wisdom).
波羅蜜住現在前。一切世間所不能染。如是住者若利第七地。方便行究竟菩薩忍彼隨順忍所攝。是向無礙智般若波羅蜜。修集具足取菩提因緣。不住世俗有為。示現寂滅而不住寂滅。如是方便智慧隨順。入空三昧門。向百萬三昧門。如空三昧無相無愿三昧門亦如是。如是向諸三昧已名為不壞心。一切種佛法轉增殊勝。外道魔怨所不能壞。余如前說。譬如真金以琉璃莊嚴勝於余金。如是菩薩善根清凈勝於一切。譬如月光除眾生惱。四方風輪不能障蔽。菩薩智慧光明亦復如是。為諸眾生息煩惱火。一切魔怨不能斷絕。若更受生為善化自在天王。常以諸善法滅除眾生一切憍慢。神力勝前億千倍。是名略說緣起相應增上慧住。所謂平等法成就入覺諸緣起生解脫門。離諸邪想方便攝受。住向無礙智般若波羅蜜。得向無量三昧。得不壞心。佛法殊勝。善根清凈受生神力。廣說如修多羅十地現前地說。無礙智向。是故彼地名為現前。即此義名為緣起相應增上慧住。
云何菩薩有行有開發無相住行相。是菩薩于緣起相應增上慧住。次第十方便慧生。一切眾生不共世俗及得一切世間不共道方便升進增上滿足已入第七住。彼諸方便慧。如修多羅說。謂出生世間善法攝受功德故。于諸眾生安心樂心。福德眾具菩提分法。漸次增進故。不
【現代漢語翻譯】 現代漢語譯本 以般若波羅蜜（智慧到彼岸）為住所，安住于當下。不被世間一切所染污。像這樣安住的人，如果利益能達到第七地（指菩薩修行果位），憑藉方便之行究竟圓滿，菩薩安忍于隨順忍耐的境界。這就是趨向于無礙智的般若波羅蜜。修習積累，具足成就菩提（覺悟）的因緣。不住於世俗有為法，示現寂滅涅槃，卻也不住于寂滅涅槃。像這樣方便與智慧相互隨順，進入空三昧門（證悟空性的禪定之門），趨向于百萬三昧門。如同空三昧一樣，無相三昧（不執著于任何表象的禪定之門）和無愿三昧門（不希求任何願望的禪定之門）也是如此。像這樣趨向于各種三昧，就叫做不壞心（堅定不移的菩提心）。一切佛法因此更加殊勝，外道（佛教以外的宗教）和魔怨都無法破壞。其餘的道理如同前面所說。譬如真金用琉璃裝飾，勝過其他的黃金。菩薩的清凈善根也勝過一切。譬如月光能消除眾生的煩惱，四方的風輪無法遮蔽。菩薩的智慧光明也是如此，為眾生熄滅煩惱之火，一切魔怨都無法斷絕。如果再次受生，將成為善化自在天王（欲界第六天之主），常常用各種善法滅除眾生的一切驕慢。神力勝過之前億千倍。這簡略地說明了緣起相應增上慧住（通過觀察緣起而增長智慧的境界）。也就是平等法成就，進入覺悟的各種緣起生滅的解脫之門，遠離各種邪惡的想法，用方便法來攝受，安住于趨向無礙智的般若波羅蜜。得到趨向無量三昧的境界，得到不壞心，佛法殊勝，善根清凈，受生后具有強大的神力。詳細的解說如同《修多羅》（佛經）中十地現前地所說。無礙智是趨向的目標，因此這個地叫做現前地。這個意義就叫做緣起相應增上慧住。
什麼是菩薩具有修行、具有開發，而又沒有表相的安住之修行狀態？是菩薩在緣起相應增上慧住的基礎上，次第生起十種方便智慧。一切眾生不共同於世俗，並且得到一切世間不共同的道，方便升進，增上滿足，已經進入第七住（指菩薩修行果位）。這些方便智慧，如同《修多羅》所說，是爲了出生世間的善法，攝受功德的緣故。對於眾生，安心樂意，福德資糧和菩提分法（趨向覺悟的各種修行方法）逐漸增長的緣故，不...
【English Translation】 English version Dwelling in the present moment with Prajna Paramita (Perfection of Wisdom). Unstained by anything in the world. One who dwells in this way, if benefiting reaches the seventh Bhumi (stage of Bodhisattva practice), through the ultimate completion of expedient practices, the Bodhisattva endures in the realm of compliant endurance. This is approaching unobstructed wisdom, Prajna Paramita. Cultivating and accumulating, fully accomplishing the causes and conditions for Bodhi (enlightenment). Not dwelling in mundane conditioned phenomena, manifesting Nirvana (extinction of suffering) but not dwelling in Nirvana. In this way, expedient means and wisdom mutually comply, entering the door of emptiness Samadhi (meditative absorption on emptiness), approaching a million Samadhi doors. Just as with emptiness Samadhi, so too are the doors of signlessness Samadhi (meditative absorption without clinging to signs) and wishlessness Samadhi (meditative absorption without desires). Approaching these Samadhis is called an indestructible mind (unwavering Bodhicitta). All Buddhist teachings become increasingly superior, unable to be destroyed by external paths (religions outside of Buddhism) and demonic adversaries. The remaining principles are as previously stated. For example, genuine gold adorned with lapis lazuli is superior to other gold. Similarly, the Bodhisattva's pure roots of goodness surpass everything. Just as moonlight removes the afflictions of beings, and the wind wheels of the four directions cannot obstruct it, so too is the Bodhisattva's light of wisdom. Extinguishing the fires of affliction for beings, unable to be severed by all demonic adversaries. If reborn again, they will become the King of the Paranirmitavasavartin Heaven (the lord of the sixth heaven of the desire realm), constantly using various good dharmas to extinguish all arrogance in beings. Their divine power surpasses the previous by a billionfold. This is a brief explanation of the dwelling in increasing wisdom corresponding to dependent origination (the state of increasing wisdom through observing dependent origination). That is, the accomplishment of equal Dharma, entering the doors of liberation through the arising and ceasing of all dependent origination of enlightenment, departing from all evil thoughts, embracing with expedient means, dwelling in approaching unobstructed wisdom, Prajna Paramita. Attaining the state of approaching immeasurable Samadhis, attaining an indestructible mind, the Buddhist teachings are superior, the roots of goodness are pure, and upon rebirth, they possess great divine power. A detailed explanation is as described in the Sutras (Buddhist scriptures) concerning the present manifestation of the ten Bhumis.
What is the state of practice of a Bodhisattva who has practice, has development, and yet has no appearance of dwelling? It is when a Bodhisattva, based on the dwelling in increasing wisdom corresponding to dependent origination, sequentially generates ten expedient wisdoms. All beings are not common with the mundane, and they attain all worldly uncommon paths, expediently advancing, increasingly fulfilling, and have already entered the seventh Bhumi (stage of Bodhisattva practice). These expedient wisdoms, as the Sutras say, are for the sake of giving birth to worldly good dharmas and embracing merit. For beings, they are at ease and joyful, and the accumulations of merit and the factors of Bodhi (various practices leading to enlightenment) gradually increase, not...
共聲聞故。不共緣覺故。知眾生法界故。知世界故。知如來身口意故。如是等方便慧生道。次第方便升進義故。略說當知。如是具足無量無數如來境界各別智彼起無開發無相想無想觀無量佛境界起處不斷無開轉修習一切威儀行住思惟。于彼一切處終不離道。于唸唸中具足十波羅蜜及一切菩提分法。非如余住。第一歡喜住修習正愿。第二住離惡戒垢。第三住愿轉增長得法光明。第四住入道。第五住入世間所作。第六住入甚深法門。此第七住起一切佛法滿足菩提分。菩薩方便行滿足攝受。於此住智慧神通行清凈入第八住。住第八住者。一向清凈。此第七住雜清凈住前行故得不染污。名不染污行。此第七住一切貪等煩惱斷故。不名有煩惱。不名離煩惱不行。亦樂佛法如實心清凈故。不名離煩惱。此第七住成就無量清凈身口意業。如佛所嘆業如前說。五住所得世間工業智自然滿足。為三千大千世界大師。唯除上地菩薩及如來。余無及者。一切禪定菩提分法。皆現前修而不受報。菩薩於此住思惟方便入善擇三昧門。生百萬三昧。超過一切聲聞緣覺三昧境界。遠離煩惱諸妄想行。隨順甚深身口意業。不捨方便勝進之道。顧念眾生滿足菩提。離一切相無量身口意業。生凈修無生法忍。於此住超過自覺境界。餘六住佛法攀緣。第六住菩
【現代漢語翻譯】 現代漢語譯本 為與聲聞乘（Śrāvakayāna）共通，不與緣覺乘（Pratyekabuddhayāna）共通。因為知曉眾生法界，知曉世界，知曉如來（Tathāgata）的身、口、意。像這樣，方便智慧生出道，次第方便升進其義，簡略地說應當知曉。像這樣具足無量無數如來境界，各自的智慧，從那裡生起，無開發，無相想，無想觀，無量佛境界生起之處不斷，無開轉，修習一切威儀，行住思惟。在所有這些處所，始終不離於道，在每個念頭中具足十波羅蜜（十度，Daśa-pāramitā）及一切菩提分法（Bodhipakṣa-dharmas），不像其餘的住處。第一歡喜住修習正愿。第二住遠離惡戒的垢染。第三住願力轉化增長，得到法的光明。第四住進入道。第五住進入世間所作之事。第六住進入甚深法門。這第七住生起一切佛法，滿足菩提分。菩薩（Bodhisattva）方便行滿足攝受。於此住，智慧神通清凈，進入第八住。住于第八住的人，一向清凈。這第七住是雜清凈住的前行，因此得到不染污，名為不染污行。這第七住，一切貪等煩惱斷除的緣故，不名為有煩惱，不名為離煩惱不行，也樂於佛法，如實心清凈的緣故，不名為離煩惱。這第七住成就無量清凈的身口意業，如佛所讚歎的業，如前所說。五住所得的世間工業智自然滿足，成為三千大千世界的大師，唯獨上地菩薩及如來可以相比，其餘沒有能及者。一切禪定菩提分法，都現前修習而不受報。菩薩於此住思惟方便，進入善擇三昧門，生出百萬三昧，超過一切聲聞緣覺三昧境界，遠離煩惱諸妄想行，隨順甚深身口意業，不捨方便勝進之道，顧念眾生，滿足菩提，離一切相，無量身口意業，生凈修無生法忍。於此住超過自覺境界，其餘六住佛法攀緣，第六住菩
【English Translation】 English version It is common with the Śrāvakayāna (vehicle of hearers) but not with the Pratyekabuddhayāna (vehicle of solitary Buddhas). Because it knows the realm of beings (Dharmadhātu), knows the world, knows the body, speech, and mind of the Tathāgata (Thus Gone One). Thus, expedient wisdom arises on the path, and expediently advances its meaning; briefly, it should be known. Thus, it fully possesses immeasurable and countless realms of the Tathāgata, each with its own wisdom, arising from there, without development, without the thought of form, without thoughtlessness, contemplating the immeasurable realm of the Buddha, the place of arising is continuous, without opening or turning, cultivating all dignified conduct, walking, abiding, and contemplating. In all these places, it never departs from the path, and in every moment it fully possesses the ten Pāramitās (perfections) and all the Bodhipakṣa-dharmas (factors of enlightenment), unlike other abodes. The first Joyful Abode cultivates right aspiration. The second Abode is free from the defilements of evil precepts. The third Abode transforms and increases aspirations, obtaining the light of the Dharma. The fourth Abode enters the path. The fifth Abode enters worldly activities. The sixth Abode enters profound Dharma gates. This seventh Abode arises from all Buddha-dharmas, fulfilling the factors of enlightenment. The Bodhisattva's (enlightenment being) expedient conduct is fully embraced. In this Abode, wisdom and supernatural powers are purified, entering the eighth Abode. One who abides in the eighth Abode is always pure. This seventh Abode is the preliminary practice for the mixed pure Abode, thus obtaining non-contamination, called non-contaminated conduct. This seventh Abode, because all afflictions such as greed are severed, is not called having afflictions, nor is it called not having afflictions and not practicing; it also delights in the Buddha-dharma, because the true mind is pure, it is not called being free from afflictions. This seventh Abode accomplishes immeasurable pure deeds of body, speech, and mind, as the deeds praised by the Buddha, as previously described. The worldly industrial wisdom obtained in the five abodes is naturally fulfilled, becoming the master of the three thousand great thousand worlds, only surpassed by Bodhisattvas of higher levels and the Tathāgata; no others can match it. All meditative concentrations and factors of enlightenment are cultivated in the present moment without receiving retribution. The Bodhisattva in this Abode contemplates expedient means, enters the gate of the Samādhi of Good Choice, generating a million Samādhis, surpassing the realm of all Śrāvakas and Pratyekabuddhas, being far from afflictions and all deluded thoughts, conforming to profound deeds of body, speech, and mind, not abandoning the path of expedient advancement, mindful of beings, fulfilling enlightenment, being free from all forms, immeasurable deeds of body, speech, and mind, generating pure cultivation of the forbearance of non-arising. In this Abode, it surpasses the realm of self-awareness, the remaining six abodes cling to the Buddha-dharma, the sixth Abode...
薩能入寂滅。今住此地。唸唸寂滅得未曾有身口意業不思議。雖行實際而不證實際。如是方便智生為增上已。行共一切眾生行照明世間。余如修多羅說。取要言之。為功德事親屬想攝受。方便勝進住三解脫。求下乘者方便調伏。受五欲者令求勝欲。轉諸邪見隨順他心。于諸大會皆悉隨順。余如前說。譬如成煉真金以摩尼珠寶莊嚴勝閻浮檀金。菩薩善根清凈勝於一切聲聞緣覺及余離垢菩薩。譬如日光照閻浮提一切泥水皆悉干消勝於餘光。是菩薩智慧光明能令眾生煩惱干消。勝於一切聲聞緣覺及余菩薩智慧光明。若更受生作他化自在天王。以智慧饒益聲聞緣覺。一切神力勝前億百千倍。是名略說有行有開發無相住。所謂方便慧生道方便勝進入知如來境界所起處。無間方便。于唸唸中集菩提分。染污不染污處方便行滿足。攝受凈心業生故一切世間工巧業滿足。得無量三昧。不共一切聲聞緣覺。唸唸寂滅行於一切共世間行。善根清凈受生神力。廣說如修多羅十地遠行地說。方便行滿足。是故彼地名為遠行。即此義名為有行有開發無相住。云何菩薩無行無開發無相住行相。是菩薩于初無相住次第得十種入一切法第一義智。如修多羅說。謂三世如所應本來不起不生無相故無餘。因性故第一義離言說自性事言說行顯示自性相因性無有
【現代漢語翻譯】 現代漢語譯本 薩能入寂滅（涅槃）。今住此地。唸唸寂滅，得未曾有身口意業不思議。雖行實際（真如實相）而不證實際。如是方便智生為增上已，行共一切眾生行，照明世間。其餘如修多羅（佛經）所說。取要言之，為功德事親屬想攝受。方便勝進，住三解脫（空、無相、無作）。求下乘者，方便調伏。受五欲者，令求勝欲。轉諸邪見，隨順他心。于諸大會，皆悉隨順。其餘如前說。譬如成煉真金，以摩尼珠寶莊嚴勝閻浮檀金（一種金色）。菩薩善根清凈，勝於一切聲聞（阿羅漢）緣覺（辟支佛）及余離垢菩薩。譬如日光照閻浮提（世界），一切泥水皆悉干消，勝於餘光。是菩薩智慧光明，能令眾生煩惱干消，勝於一切聲聞緣覺及余菩薩智慧光明。若更受生，作他化自在天王（欲界第六天之主），以智慧饒益聲聞緣覺，一切神力勝前億百千倍。是名略說有行有開發無相住。所謂方便慧生道，方便勝進入知如來境界所起處，無間方便。于唸唸中集菩提分（成佛的要素）。染污不染污處方便行滿足。攝受凈心業生故，一切世間工巧業滿足。得無量三昧（禪定）。不共一切聲聞緣覺。唸唸寂滅，行於一切共世間行。善根清凈，受生神力。廣說如修多羅十地遠行地說。方便行滿足。是故彼地名為遠行。即此義名為有行有開發無相住。云何菩薩無行無開發無相住行相？是菩薩于初無相住次第得十種入一切法第一義智。如修多羅說。謂三世如所應本來不起不生無相故無餘。因性故第一義離言說自性事言說行顯示自性相因性無有。
【English Translation】 English version The Bodhisattva can enter Nirvana. Now abiding in this place, in every moment experiencing Nirvana, attaining unprecedented inconceivable physical, verbal, and mental karma. Although practicing actuality (Tathata), yet not attesting to actuality. Thus, with the expedient wisdom arising as supreme, acting in accordance with all sentient beings, illuminating the world. The rest is as described in the Sutras. To put it briefly, they are embraced by the thought of kinship for meritorious deeds. With skillful means advancing, abiding in the three liberations (emptiness, signlessness, non-action). For those seeking the lower vehicle, they are skillfully subdued. For those enjoying the five desires, they are led to seek superior desires. Transforming all wrong views, complying with the minds of others. In all great assemblies, they are all compliant. The rest is as previously stated. It is like refining pure gold, adorning it with Mani jewels, surpassing Jambudvipa gold (a type of gold). The pure roots of goodness of a Bodhisattva surpass all Sravakas (Arhats), Pratyekabuddhas (Solitary Buddhas), and other Bodhisattvas free from defilements. It is like the sunlight illuminating Jambudvipa (the world), drying up all mud and water, surpassing other lights. The light of the Bodhisattva's wisdom can dry up the afflictions of sentient beings, surpassing the wisdom light of all Sravakas, Pratyekabuddhas, and other Bodhisattvas. If they are reborn, becoming the king of Paranirmitavasavartin Heaven (the lord of the sixth heaven of the desire realm), benefiting Sravakas and Pratyekabuddhas with wisdom, all divine powers surpassing the previous by a hundred thousand times. This is a brief explanation of abiding in signlessness with practice and development. That is, the expedient wisdom arises on the path, with skillful means advancing, knowing the place where the realm of the Tathagata arises, with uninterrupted skillful means. In every moment, accumulating the factors of enlightenment (elements of Buddhahood). The skillful practice is fulfilled in both defiled and undefiled places. Because of embracing the pure mind karma, all worldly skillful activities are fulfilled. Attaining immeasurable Samadhis (meditative states), not shared by all Sravakas and Pratyekabuddhas. In every moment experiencing Nirvana, acting in all worldly actions shared by the world. The roots of goodness are pure, receiving the power of divine rebirth. A detailed explanation is found in the Sutra on the Tenth Ground, the Ground of Far-Going. The skillful practice is fulfilled. Therefore, that ground is called the Ground of Far-Going. This meaning is called abiding in signlessness with practice and development. What is the aspect of a Bodhisattva's abiding in signlessness without practice and development? This Bodhisattva, in the sequence of the initial abiding in signlessness, attains ten kinds of wisdom entering the ultimate meaning of all dharmas. As the Sutra says, the three times, as they should be, are originally unarisen, unborn, signless, therefore without remainder. Because of the nature of cause, the ultimate meaning is apart from words, the nature of self is the activity of words, displaying the nature of self, the nature of cause does not exist.
。彼如是不生故。于彼無知邪計著因於彼無所有事離言說初中后一切時煩惱等。入正離妄想平等。斷彼煩惱故十種智增上滿足。滿足已入第八清凈住。于彼不起法得快凈第一無生法忍。彼云何謂四種求求一切法。四種如實知知一切法。以求知故。離一切妄想計。著一切法現法。中一切煩惱無生。隨順觀來世一切無餘無生。觀如等前妄想計著因起法。四種求四種如實知。如前真實品說。從解行住起乃至有行有開發無相住。未得快凈。於此住乃得快凈。是故名第一無生法忍。得無生法忍已得甚深法。離初無相住四種過患。一者有行有開發。二者上地勤求。三者一切種利益眾生堪能勤求。四者微細想行。是故此住名為快凈。于甚深法門法流水中。如來勸發出生無量門智慧神通諸業饒益。以勸發故出生無量尊身變化智慧得十自在。如修多羅說。得自在故欲久近住隨意即能。諸禪解脫隨意所欲。資生眾具世工巧業悉得隨意。一切住處一切受生隨意往生。一切神力一切誓願隨意能得。變一切物成於金寶隨意能成。欲知法界名身句身味身。於一切法建立巧便。即能知之。如是自在力果報福利。如修多羅說。于唸唸中常等見佛善根。清凈受生神力金光明喻。如修多羅說。是名略說無行無開發無相住。所謂入第一義智成就。入得不起法忍
【現代漢語翻譯】 現代漢語譯本：因為他這樣不生起，所以對於他來說，沒有因為無知而產生的邪見執著，也沒有任何與言說相關的，從初到后一切時期的煩惱等等。進入正確的遠離妄想的平等狀態。因為斷除了那些煩惱，所以十種智慧增上圓滿。圓滿之後進入第八清凈住。在那裡，對於不生之法，獲得快速清凈的第一無生法忍。那是什麼呢？就是四種尋求，尋求一切法；四種如實知，如實知一切法。因為尋求和知曉的緣故，遠離一切妄想計著，一切法在現法中，一切煩惱不生。隨順觀察未來世一切無餘不生。觀察如前妄想計著而生起的法。四種尋求，四種如實知，如前面真實品所說。從解行住生起，乃至有行有開發無相住，尚未得到快速清凈。在此住處才得到快速清凈。所以名為第一無生法忍。得到無生法忍之後，得到甚深法，遠離最初無相住的四種過患：一是有行有開發，二是上地勤求，三是一切種利益眾生堪能勤求，四是微細想行。所以此住名為快凈。在甚深法門法流水中，如來勸發出生無量門智慧神通諸業饒益。因為勸發的緣故，出生無量尊身變化智慧，得到十自在。如修多羅（sutra，經）所說。得到自在的緣故，想要長久或短時間居住都可以隨意。諸禪解脫隨意所欲。資生眾具世間工巧業全部可以隨意獲得。一切住處一切受生隨意往生。一切神力一切誓願隨意能夠得到。變一切物成為金銀珠寶隨意能夠成功。想要知道法界名身句身味身，對於一切法建立巧妙方便，就能知道。像這樣自在力果報福利，如修多羅（sutra，經）所說。在念念之中常常平等見到佛的善根。清凈受生神力金光明譬喻，如修多羅（sutra，經）所說。這名為略說無行無開發無相住。所謂進入第一義智成就，進入得到不起法忍。
【English Translation】 English version: Because he does not arise in this way, for him, there are no wrong views or attachments arising from ignorance, nor any afflictions related to speech, from beginning to end, at any time. He enters the correct state of equality, free from delusion. Because those afflictions are cut off, the ten kinds of wisdom increase and become complete. After completion, he enters the eighth pure abode. There, regarding the unarisen Dharma, he quickly attains the pure First Non-Arising Dharma-Acceptance (anutpattika-dharma-ksanti). What is that? It is the four kinds of seeking, seeking all Dharmas; the four kinds of knowing as they truly are, truly knowing all Dharmas. Because of seeking and knowing, he is free from all deluded thoughts and attachments. In the present Dharma, all afflictions do not arise. He observes in accordance with the future world, all without remainder do not arise. He observes the Dharmas that arise from previous deluded thoughts and attachments. The four kinds of seeking, the four kinds of knowing as they truly are, as described in the previous chapter on Truth. Arising from the Abode of Understanding and Practice, up to the Abode of Non-Form with Effort and Development, he has not yet attained quick purity. Only in this abode does he attain quick purity. Therefore, it is called the First Non-Arising Dharma-Acceptance (anutpattika-dharma-ksanti). After attaining the Non-Arising Dharma-Acceptance (anutpattika-dharma-ksanti), he attains the profound Dharma, free from the four faults of the initial Abode of Non-Form: first, having effort and development; second, diligently seeking higher ground; third, being capable of diligently seeking to benefit all beings in every way; fourth, subtle thought activity. Therefore, this abode is called quick purity. In the profound Dharma-gate, the flowing stream of Dharma, the Tathagata (如來) encourages and brings forth immeasurable gates of wisdom, supernatural powers, and beneficial activities. Because of this encouragement, immeasurable honored bodies, transformations, and wisdom are born, and the ten kinds of sovereignty are attained, as the Sutra (修多羅) says. Because of attaining sovereignty, he can dwell for as long or as short a time as he wishes. All meditations and liberations are as he desires. The necessities of life and worldly skillful crafts can all be obtained at will. He can be born at will in any dwelling place or any form of existence. All supernatural powers and all vows can be attained at will. He can transform all things into gold and jewels at will. If he wishes to know the realm of Dharma, the name-body, sentence-body, and taste-body, he can know it by establishing skillful means for all Dharmas. Such is the power of sovereignty, the reward, and the benefit, as the Sutra (修多羅) says. In every moment, he constantly sees the roots of goodness of the Buddha equally. The analogy of pure birth, supernatural power, golden light, as the Sutra (修多羅) says. This is called, in brief, the Abode of Non-Form without Effort or Development, which is called entering the accomplishment of the Wisdom of the First Principle, entering and attaining the Acceptance of the Non-Arising Dharma (anutpattika-dharma-ksanti).
。過患悉離得快凈住甚深法門諸佛勸發出生無量智慧神通諸業饒益。無量尊身出生智慧出生。得大勢力得大自在力。福利果報善根清凈受生神力。廣說如修多羅十地不動地說。離有行有開發乘不動勝進道。是故彼地名為不動。即此地名為無行無開發無相住。
云何菩薩無礙住行相。是菩薩於此甚深住不以為足。勤修隨順上地勝進知法之行一切種為人廣說。隨所應說悉如實知所可說法。煩惱清凈。誰惱誰凈悉如實知。如是善說法名大法師。得無量陀羅尼善諸音聲辯才。無盡法陀羅尼如所持法攝受成就。以菩薩無礙智。出生言說。坐於法座如應說法。隨其法示喜成如修多羅說。善根清凈受生神力。勝進如修多羅說。是名略說菩薩無礙住。所謂樂深解脫說法行智不思議大法師。善根清凈受生神力。廣說如修多羅十地善慧地說。安樂一切眾生。凈修菩薩無礙。廣說大法。是故彼地名為善慧。即此義名為無礙住。云何最上菩薩住行相。是菩薩于無礙住。凈修一切種凈法王所應灌頂正受。得離垢等無量三昧。作所應作已一切智殊勝灌頂最後三昧現前。得一切佛同坐身。蓮華眷屬光明所照。得一切種一切智灌頂已。受調伏解脫方便知一切佛事。得無量解脫總持神通。彼增上故大念智慧生辯才建立大神通。出生善根清凈受正神力
【現代漢語翻譯】 現代漢語譯本：遠離過患，迅速獲得清凈，安住于甚深法門，諸佛勸勉發起，出生無量智慧神通，諸業饒益。無量尊身出生智慧，出生。獲得大勢力，獲得大自在力。福利果報，善根清凈，受生神力。廣說如修多羅（Sutra，經）《十地經》中不動地之說。遠離有行有開發之乘，不動勝進之道。是故此地名為不動地。即此地名為無行、無開發、無相住。
云何菩薩無礙住行相？是菩薩於此甚深住不以為足。勤修隨順上地勝進知法之行，一切種為人廣說。隨所應說，悉如實知所可說法。煩惱清凈。誰惱誰凈，悉如實知。如是善說法，名大法師。得無量陀羅尼（Dharani，總持）善諸音聲辯才。無盡法陀羅尼，如所持法攝受成就。以菩薩無礙智，出生言說。坐於法座如應說法。隨其法示喜成，如修多羅說。善根清凈，受生神力。勝進如修多羅說。是名略說菩薩無礙住。所謂樂深解脫說法行智不思議大法師。善根清凈，受生神力。廣說如修多羅《十地經》善慧地之說。安樂一切眾生。凈修菩薩無礙。廣說大法。是故彼地名為善慧地。即此義名為無礙住。云何最上菩薩住行相？是菩薩于無礙住。凈修一切種凈法王所應灌頂正受。得離垢等無量三昧（Samadhi，禪定）。作所應作已，一切智殊勝灌頂最後三昧現前。得一切佛同坐身。蓮華眷屬光明所照。得一切種一切智灌頂已。受調伏解脫方便，知一切佛事。得無量解脫總持神通。彼增上故，大念智慧生辯才，建立大神通。出生善根清凈受正神力。
【English Translation】 English version: Freed from faults, quickly attaining purity, abiding in the profound Dharma gate, encouraged and inspired by all Buddhas, giving rise to immeasurable wisdom and supernormal powers, benefiting all karmas. The immeasurable noble body gives rise to wisdom, gives rise. Attaining great power, attaining great sovereign power. Benefit and reward, pure roots of goodness, the power of rebirth. Expounded extensively as in the Sutra 'Ten Bhumis' regarding the Immovable Ground. Separated from the vehicle of having action and having development, the path of immovable superior progress. Therefore, this ground is called the Immovable Ground. This ground is called abiding in no action, no development, and no form.
What is the aspect of a Bodhisattva's unobstructed abiding? This Bodhisattva is not satisfied with this profound abiding. Diligently cultivating the practice of knowing the Dharma in accordance with the superior progress of the higher grounds, extensively explaining it to all beings. According to what should be spoken, fully and truly knowing what can be spoken. Purifying afflictions. Fully and truly knowing who is afflicted and who is purified. Such a one who skillfully speaks the Dharma is called a great Dharma master. Attaining immeasurable Dharani, skilled in all sounds and eloquence. The inexhaustible Dharma Dharani, embracing and accomplishing according to the Dharma held. With the unobstructed wisdom of a Bodhisattva, giving rise to speech. Seated upon the Dharma seat, speaking the Dharma accordingly. According to the Dharma shown, joyfully accomplishing, as the Sutra says. Pure roots of goodness, the power of rebirth. Superior progress as the Sutra says. This is a brief explanation of the Bodhisattva's unobstructed abiding. So-called delighting in profound liberation, speaking the Dharma, practicing wisdom, an inconceivable great Dharma master. Pure roots of goodness, the power of rebirth. Expounded extensively as in the Sutra 'Ten Bhumis' regarding the Ground of Good Wisdom. Bringing peace and happiness to all beings. Purely cultivating the Bodhisattva's unobstructedness. Extensively speaking the great Dharma. Therefore, that ground is called the Ground of Good Wisdom. This meaning is called unobstructed abiding. What is the aspect of the supreme Bodhisattva's abiding? This Bodhisattva, in unobstructed abiding. Purely cultivating all kinds of pure Dharma, receiving the proper empowerment that a Dharma King should receive. Attaining immeasurable Samadhi such as being free from defilements. Having done what should be done, the ultimate Samadhi of the supreme empowerment of all-knowing wisdom manifests. Attaining the body of sitting together with all Buddhas. Illuminated by the light of the lotus family. Having attained the empowerment of all kinds of all-knowing wisdom. Receiving the means of taming and liberation, knowing all the activities of the Buddhas. Attaining immeasurable liberation, total retention, and supernormal powers. Because of this increase, great mindfulness and wisdom give rise to eloquence, establishing great supernormal powers. Giving rise to pure roots of goodness, receiving the power of proper rebirth.
勝進。是名略說最上菩薩住。廣說如修多羅十地法雲地說。法雲地菩薩滿足菩薩道。滿足菩提眾具。得菩薩勝慧。興大法雲。以正覺自覺。而諸眾生煩惱垢穢悉令休息。種種善根增長成熟。是故彼地名為法雲。即此義名為最上菩薩住。
如上說展轉上功德前地所無以軟根者不在數。諸中上者上地所得具足建立。彼一一住經億百千大劫。或復無量。然後具足彼一切住。經三阿僧祇大劫。然後得初阿僧祇大劫解行住。過得歡喜住五行勝進。第二阿僧祇大劫。從歡喜住乃至有開發無相住。過得無開發無相住。彼即此決定。謂凈心菩薩決定勝進。第三阿僧祇大劫無開發無相住及無礙智住。過得最上菩薩住。有二阿僧祇劫。若大劫晝夜月分數成時無量故。名阿僧祇。若彼諸大劫數成一劫數過數名阿僧祇。前阿僧祇劫。菩提非少劫阿僧祇得。后三阿僧祇大劫不增。若彼上上精進方便能成超眾多中劫。或復超大劫。無超阿僧祇者。如是十二住菩薩。三阿僧祇煩惱障分染污。及智障分染污斷。彼三住煩惱障分染污斷。歡喜住惡趣煩惱分。增上中煩惱分一切不行。無開發無相住無生法忍清凈相續。煩惱分一切染污斷不行一切煩惱。最上菩薩住一切煩惱習使障斷。入如來住智障分。染污有三種。一者皮。二者膚。三者骨。歡喜住皮障
斷。無開發無相住膚障斷。如來住骨障斷。一切障清凈。於此三住智障斷。余住隨其次第真實眾具。如是十三住有十一種凈。第一種性凈。第二解行凈。第三凈心凈。第四戒凈。第五意凈。第六第七第八正智方便凈。第九方便行滿足凈。第十真實智神通出生凈。第十一說正義無礙凈。第十二隨順入一切種一切所知智凈。第十三如來住習氣一切煩惱智障凈。如前菩薩功德品說。八法攝一切摩訶衍菩薩藏所說。此十三住攝初第一住信心生解于菩薩藏得聞慧思慧。第三住凈心及初修慧行。第四住乃至第九有行有開發無相住修慧廣。第十第十一第十二住凈修慧行所攝修慧果成如來住。畢竟出離聲聞住所有法。此等十二菩薩住。次第當知。一者如聲聞自種性住。此亦當知。如超升離生方便住。第二住亦如是。如超升離生信。第三住亦如是。如得不壞凈聖愛增上戒住上漏盡第四住亦如是。如依增上戒增上意學出生住。第五住亦如是。如得真諦智增上慧學住。第六第七第八住亦如是。如善觀察住無相三昧方便。第九住亦如是。如究竟無相住。第十住亦如是。如禪定起解脫覺住。第十一住亦如是。如一切種阿羅漢住。第十二住亦如是(起解脫入住者起謂從定覺也五解脫入如雜心說)。
菩薩地持經卷第七 大正藏第 30 冊
【現代漢語翻譯】 現代漢語譯本 斷。沒有開發，沒有相的安住，膚障斷除。如來安住，骨障斷除。一切障礙都清凈了。在這三種安住中，智障斷除。其餘的安住，按照次第，具有真實的眾具。像這樣，十三種安住有十一種清凈。第一是種性清凈。第二是理解和行為清凈。第三是凈心清凈。第四是戒律清凈。第五是意念清凈。第六、第七、第八是正智方便清凈。第九是方便行圓滿清凈。第十是真實智神通出生清凈。第十一是說正義無礙清凈。第十二是隨順進入一切種類一切所知智清凈。第十三是如來安住，習氣和一切煩惱智障清凈。如前面菩薩功德品所說。八法攝一切摩訶衍（Mahāyāna，大乘）菩薩藏所說。這十三種安住，包括最初第一安住，信心生起理解，對於菩薩藏得到聞慧和思慧。第三安住是凈心以及最初的修慧行。第四安住乃至第九安住，有行有開發，沒有相的安住，修慧廣大。第十、第十一、第十二安住是清凈修慧行所攝，修慧果成就如來安住。畢竟出離聲聞安住的所有法。這等十二菩薩安住，次第應當知道。一是如聲聞自種性安住。這也應當知道，如超升離生方便安住。第二安住也是這樣，如超升離生信。第三安住也是這樣，如得到不壞凈聖愛增上戒安住，上漏盡。第四安住也是這樣，如依靠增上戒增上意學出生安住。第五安住也是這樣，如得到真諦智增上慧學安住。第六、第七、第八安住也是這樣，如善觀察安住無相三昧（samādhi，三昧）方便。第九安住也是這樣，如究竟無相安住。第十安住也是這樣，如禪定（dhyāna，禪定）生起解脫覺安住。第十一安住也是這樣，如一切種類阿羅漢（Arhat，阿羅漢）安住。第十二安住也是這樣（起解脫入住者起謂從定覺也五解脫入如雜心說）。 《菩薩地持經》卷第七 大正藏第30冊
【English Translation】 English version Severance. No development, no abiding in formlessness, skin obstacles severed. The Tathāgata's (如來) abiding, bone obstacles severed. All obstacles are purified. Within these three abidings, intellectual obstacles are severed. The remaining abidings, in sequence, possess genuine requisites. Thus, these thirteen abidings have eleven kinds of purity. First is purity of nature. Second is purity of understanding and conduct. Third is purity of mind. Fourth is purity of precepts. Fifth is purity of intention. Sixth, seventh, and eighth are purity of right wisdom and skillful means. Ninth is purity of fulfilling skillful conduct. Tenth is purity of the arising of true wisdom and supernormal powers. Eleventh is purity of unobstructed explanation of right meaning. Twelfth is purity of conforming to and entering all kinds of all-knowing wisdom. Thirteenth is the Tathāgata's abiding, the purity of habitual tendencies and all afflictions' intellectual obstacles. As mentioned in the preceding chapter on the merits of Bodhisattvas. The eight dharmas encompass all that is said in the Mahāyāna (摩訶衍) Bodhisattva Treasury. These thirteen abidings encompass the initial first abiding, the arising of faith and understanding, and the attainment of learning and reflective wisdom regarding the Bodhisattva Treasury. The third abiding is purity of mind and the initial practice of cultivation wisdom. The fourth abiding up to the ninth abiding involves conduct and development, abiding in formlessness, and vast cultivation wisdom. The tenth, eleventh, and twelfth abidings are encompassed by the pure cultivation wisdom practice, the fruition of cultivation wisdom, and the attainment of the Tathāgata's abiding. Ultimately departing from all dharmas of the Śrāvaka's (聲聞) abiding. These twelve Bodhisattva abidings should be understood in sequence. First is like the Śrāvaka's abiding in their own nature. This should also be understood as the abiding in the skillful means of transcendence and detachment. The second abiding is also like this, like the faith of transcendence and detachment. The third abiding is also like this, like attaining the indestructible pure sacred love, the increased precepts abiding, and the exhaustion of outflows. The fourth abiding is also like this, like relying on the increased precepts and the increased learning of intention to give rise to abiding. The fifth abiding is also like this, like attaining the true truth wisdom and the increased learning of wisdom abiding. The sixth, seventh, and eighth abidings are also like this, like the skillful observation of abiding in the formless samādhi (三昧) skillful means. The ninth abiding is also like this, like the ultimate formless abiding. The tenth abiding is also like this, like the arising of liberation awareness abiding from dhyāna (禪定). The eleventh abiding is also like this, like the abiding of all kinds of Arhats (阿羅漢). The twelfth abiding is also like this (the arising of liberation entry abiding refers to arising from samādhi awareness; the five liberation entries are explained in the Miscellaneous Abhidharma Heart Treatise). Bodhisattvabhumi Sutra, Volume 7 Taisho Tripitaka, Volume 30
No. 1581 菩薩地持經
菩薩地持經卷第十
北涼中印度三藏曇無讖于姑臧譯
菩薩地持畢竟方便處生品第一(第三段有五品)
菩薩生略說有五種。一切住一切行菩薩以無罪安樂一切眾生。一者息苦生。二者隨類生。三者勝生。四者增上生。五者最後生。菩薩以願力自在力。于饑饉世。受大魚等身以肉救濟一切眾生。于疾病世。為大醫王救治眾病。于刀兵世。為大力王以善方便誠信之言。等心救濟。息于戰諍。繫縛鞭打逼迫之處。為息惱故生於王家。以法正化邪見眾生。奉事天神造諸惡行。以願力自在力生彼天處。斷彼邪見及諸惡行。如是無量生處皆悉往生。是名息苦生。菩薩以願力自在力。于種種眾生天龍鬼神阿修羅等迭相惱亂。及諸外道起諸邪見惡不善行。悉生其中為其導首。引令入正。彼所作者菩薩不為。彼不修者菩薩為之。又以善法廣為宣說。如是隨類受生。乃至無量。是名隨類生。菩薩以性受生勝於世間壽色等報。如自他利品說。如是受生亦復無量。是名勝生。菩薩從凈心住乃至最上菩薩住在所受生。如前住品說。于閻浮提自在生。乃至大自在。未過究竟地一切受生處於中奇特。是名增上生最上菩薩住受生調伏業菩提眾具增上滿足。生剎利婆羅門家。得阿耨多羅三藐
【現代漢語翻譯】 現代漢語譯本： 菩薩地持經卷第十
北涼中印度三藏曇無讖（Dharmaraksa）于姑臧譯
菩薩地持畢竟方便處生品第一（第三段有五品）
菩薩的出生略說有五種。一切安住、一切行為的菩薩以無罪的方式安樂一切眾生。一是息苦生，二是隨類生，三是勝生，四是增上生，五是最後生。菩薩以願力、自在力，在饑荒的時代，示現大魚等身，用肉救濟一切眾生；在疾病流行的時代，作為大醫王救治各種疾病；在刀兵劫的時代，作為大力王，用善良的方便和誠信的言語，平等地救濟眾生，平息戰爭爭端。在被捆綁、鞭打、逼迫的地方，爲了止息煩惱而生於王家，以佛法匡正教化邪見的眾生。對於那些奉事天神、造作各種惡行的眾生，菩薩以願力、自在力，生於他們所處的天界，斷除他們的邪見以及各種惡行。像這樣，菩薩在無量的地方往生。這叫做息苦生。菩薩以願力、自在力，在種種眾生——天（Deva）、龍（Naga）、鬼神（Yaksa）、阿修羅（Asura）等互相惱亂，以及各種外道生起各種邪見和惡不善行的時候，生於他們之中，作為他們的引導者，引導他們進入正道。他們所作的惡行，菩薩不做；他們不修的善行，菩薩修習。又以善法廣為宣說。像這樣隨順眾生種類而受生，乃至無量。這叫做隨類生。菩薩以其本性所感得的受生，勝過世間的壽命、色相等果報，如自他利品所說。像這樣受生也是無量的。這叫做勝生。菩薩從凈心住乃至最上菩薩住，在所受的生處，如前面住品所說，在閻浮提（Jambudvipa）自在受生，乃至大自在。未超過究竟地之前，一切受生處都非常奇特。這叫做增上生。最上菩薩安住于受生，調伏業，菩提資糧增上圓滿，生於剎帝利（Ksatriya）或婆羅門（Brahmana）家，得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi）。
【English Translation】 English version: Bodisattvabhumi-sutra, Volume 10
Translated by Tripitaka Master Dharmaraksa from Central India during the Northern Liang Dynasty in Guzang
The Chapter on the Ultimate Expedient Means of the Bodhisattva-bhumi (The first section has five chapters)
Briefly speaking, there are five kinds of Bodhisattva births. Bodhisattvas who abide in all things and act in all ways bring peace and happiness to all sentient beings without fault. First is birth to relieve suffering, second is birth according to type, third is superior birth, fourth is increasing birth, and fifth is final birth. Bodhisattvas, through the power of their vows and their mastery, in times of famine, take the form of large fish and other beings to save all sentient beings with their flesh; in times of disease, they become great physicians to cure all illnesses; in times of war, they become powerful kings, using skillful means and truthful words to equally save sentient beings and quell conflicts. In places of bondage, whipping, and oppression, they are born into royal families to quell afflictions and rectify and transform sentient beings with wrong views. To those who serve gods and commit various evil deeds, Bodhisattvas, through the power of their vows and their mastery, are born in their heavenly realms to cut off their wrong views and various evil deeds. Like this, they are born in countless places. This is called birth to relieve suffering. Bodhisattvas, through the power of their vows and their mastery, when various sentient beings—Devas (gods), Nagas (dragons), Yakshas (spirits), Asuras (demi-gods), etc.—mutually disturb each other, and when various heretics arise with wrong views and evil, unwholesome actions, are born among them as their leaders, guiding them into the right path. The evil deeds they commit, Bodhisattvas do not; the good deeds they do not cultivate, Bodhisattvas cultivate. Moreover, they widely proclaim the good Dharma. Like this, they are born according to the type of sentient beings, even to the point of being countless. This is called birth according to type. Bodhisattvas, through the birth they receive due to their nature, surpass the worldly rewards of lifespan, appearance, and so on, as described in the chapter on benefiting oneself and others. Such births are also countless. This is called superior birth. Bodhisattvas, from the abode of pure mind up to the abode of the highest Bodhisattva, in the births they receive, as described in the previous chapter on abodes, are born freely in Jambudvipa (the world), even to the point of great freedom. Before surpassing the ultimate ground, all births are extraordinary. This is called increasing birth. The highest Bodhisattvas abide in birth, taming karma, and increasing and perfecting the provisions for Bodhi, being born into Ksatriya (warrior) or Brahmana (priest) families, attaining Anuttara-samyak-sambodhi (unexcelled perfect enlightenment).
三菩提。作一切佛事。是名最後生。過去未來現在一切菩薩。皆以此五種受生無餘無上。菩薩因此五種受生。疾得阿耨多羅三藐三菩提。
菩薩地持畢竟方便處攝品第二
菩薩一切住一切行等攝眾生。略說有六種。一者頓攝。二者增上攝。三者取攝。四者久攝。五者不久攝。六者后攝。菩薩初發心於一切眾生作父母想。隨力所能以一切種安樂饒益。是名頓攝。菩薩為主于父母尊重。種種方便勸修善法。隨時供養知恩報恩。妻子眷屬瞻視教授。所犯堪忍疾病救療。教修善法令其勝進。奴婢作使等心料理不生賤想。菩薩為王攝受人民。如法正化不加非罰。以財以法而為饒益。自守境界不侵他土。隨其力能教諸眾生令修善法。菩薩為父於他眾生尚無偏黨。況自眷屬而不平等。言常柔軟真實不虛。一切殺縛逼迫苦切。皆悉遠離。是名增上攝。有二因緣等攝徒眾。一者舍于貪心以財饒益離於貧窮。二者教修正義以法饒益拔惡邪見。等心攝受不隨偏黨。不為法慳不作師倦。不于彼所求于供養。彼樂修者亦不遮止。為令增長福德眾具故。未解義令起。已解義令增。疑者為決。悔者令覺。隨時為說甚深要義。同其苦樂心無增減。有犯罪者等心教誡。有時呵責有時讚歎。疾病救療為除憂患。于下念下精進下智慧不起輕想。隨
【現代漢語翻譯】 現代漢語譯本 阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。成就一切佛事。這稱為最後生。過去、未來、現在的一切菩薩，都以這五種受生方式，毫無遺漏地證得無上菩提。菩薩憑藉這五種受生方式，迅速證得阿耨多羅三藐三菩提。
菩薩地持畢竟方便處攝品第二
菩薩以一切住、一切行等來攝受眾生，簡略來說有六種方式：一是頓攝，二是增上攝，三是取攝，四是久攝，五是不久攝，六是后攝。菩薩最初發心時，對一切眾生都抱持如父母般的慈愛之心，儘自己所能，用各種方法使他們得到安樂和利益，這稱為頓攝。菩薩作為一家之主，對於父母長輩恭敬尊重，用各種方便勸他們修習善法，隨時供養，知恩圖報。對於妻子眷屬，關心照顧，教導他們。對於他們所犯的過錯，能夠忍耐，生病時給予救治，教導他們修習善法，使他們不斷進步。對於奴婢僕人，平等對待，不生輕賤之心，盡心料理他們的生活。菩薩作為國王，攝受人民，依法公正地治理國家，不濫用刑罰，用財富和佛法來利益他們，守護自己的疆界，不侵犯他國領土，儘自己所能教導眾生修習善法。菩薩作為父親，對於其他眾生尚且沒有偏袒之心，更何況對於自己的眷屬，怎能不平等對待呢？言語常常柔和真實，不虛妄。對於一切殺戮、捆綁、逼迫、苦難，都遠離不做。這稱為增上攝。有兩種因緣可以平等地攝受徒眾：一是捨棄貪心，用財富來幫助他們，使他們遠離貧窮；二是教導他們正確的佛法，用佛法來利益他們，拔除他們的惡見邪見。平等地攝受他們，不偏袒任何一方，不吝惜佛法，不因教導而感到疲倦，不從他們那裡尋求供養，對於那些樂於修習的人，也不加以阻止，爲了使他們增長福德資糧。對於不理解佛法的人，啓發他們；對於已經理解佛法的人，使他們更加精進；對於有疑問的人，為他們解答；對於有後悔之心的人，使他們覺悟。隨時為他們宣說甚深重要的佛法，與他們同甘共苦，心無增減。對於犯錯的人，平等地教誡，有時呵責，有時讚歎，生病時給予救治，為他們解除憂慮。對於那些地位低下、精進不足、智慧淺薄的人，不起輕視之心，隨 隨
【English Translation】 English version Anuttara-samyak-sambodhi (supreme perfect enlightenment). Accomplishing all the deeds of a Buddha. This is called the last birth. All Bodhisattvas of the past, future, and present attain unsurpassed Bodhi without exception through these five kinds of birth. Because of these five kinds of birth, Bodhisattvas quickly attain Anuttara-samyak-sambodhi.
Chapter Two: The Section on the Means of Thoroughly Maintaining the Bodhisattva Grounds
Bodhisattvas gather beings through all abidings, all actions, etc. Briefly, there are six kinds: first, gathering suddenly; second, gathering increasingly; third, gathering by taking; fourth, gathering for a long time; fifth, gathering for a short time; sixth, gathering later. When a Bodhisattva first generates the aspiration for enlightenment, they regard all beings as parents, and to the best of their ability, benefit them with all kinds of happiness. This is called gathering suddenly. A Bodhisattva, as the head of the family, respects their parents and elders, using various means to encourage them to cultivate good Dharma, providing offerings at all times, knowing and repaying kindness. They care for and teach their wives and relatives, enduring their faults, healing their illnesses, teaching them to cultivate good Dharma, and enabling them to advance. They treat servants and maids equally, without any sense of contempt, and manage their affairs with care. A Bodhisattva, as a king, gathers the people, governs the country righteously according to the Dharma, without inflicting unjust punishments, benefiting them with wealth and Dharma, guarding their own territory without invading others, and teaching all beings to cultivate good Dharma to the best of their ability. A Bodhisattva, as a father, has no partiality towards other beings, let alone treating their own family unequally. Their words are always gentle, truthful, and not false. They abstain from all killing, binding, oppression, and suffering. This is called gathering increasingly. There are two causes for equally gathering disciples: first, abandoning greed and benefiting them with wealth, freeing them from poverty; second, teaching them the correct Dharma and benefiting them with Dharma, eradicating their evil and wrong views. They gather them equally, without partiality, not being stingy with the Dharma, not becoming weary of teaching, not seeking offerings from them, and not preventing those who are happy to cultivate. In order to increase their accumulation of merit and resources, they inspire those who do not understand the meaning, and increase the understanding of those who already understand. They resolve the doubts of those who have doubts, and awaken those who have regrets. They explain the profound and essential Dharma at all times, sharing their joys and sorrows without increase or decrease. For those who commit offenses, they admonish them equally, sometimes scolding, sometimes praising, healing their illnesses, and relieving their worries. They do not look down upon those who are of low status, lack diligence, or have little wisdom, but rather follow follow
宜為說繫念境界。隨時教授堪忍不惱。于等於勝修勝供養。修習悲心不掉不動。成就戒見威儀正命。和顏平視先語問訊。常修善業不為放逸。以如是法教於徒眾亦自修行。菩薩不於一切時攝取徒眾。亦非不取亦不趣爾取。是名取攝。軟成熟眾生久久乃凈。是名久攝。中成熟眾生不久得凈。是名不久攝。上成熟眾生於此生堪能清凈。是名后攝。是名六種等攝眾生。過去未來現在菩薩。已攝當攝今攝。皆此六種無餘無上。菩薩如是等攝眾生有十二難。一者能善觀察犯戒眾生若教若舍。二者為調眾生苦方便行自護煩惱。三者財物至少而求者多。四者唯有一身多求同事。五者以清凈業生放逸人天而其內心初無放逸。六者悲念眾生利益同事。七者愚癡諂曲支節殘毀若教若舍。八者見生死過而不捨生死。九者未得凈心命終之時不失正念。十者未得凈心極所愛重眾生來求而以惠施。十一者種種異心種種異解來有所求若作若舍。十二者畢竟不放逸而不斷煩惱。菩薩于諸眾生不觀輕重而為方便。或察於人而行於悲。或勇猛方便為造因緣。或修正愿或凈信心。或專心思惟觀察不惓。或時柔軟。或時行舍。或時精進。或時巧方便。菩薩如是正對治巧方便。於十二難能自開解。心不退沒。
菩薩地持畢竟方便處地品第三
如上所說
十三住。次第為七地。六是菩薩地。一是菩薩如來共地。一者種性地。二者解行地。三者凈心地。四者行跡地。五者決定地。六者決定行地。七者畢竟地。種性住名種性地。解行住名解行地。凈心住名凈心地。增上戒住增上意住三種增上慧住有開發無相住名行跡地。無開發無相住名決定地。於三決定是初決定無礙智住名決定行地。最上菩薩住如來住名畢竟地。如來住地后建立品廣說。菩薩于解行地入歡喜地。云何離惡趣報。是菩薩于解行地。依世俗凈禪集菩提具。于百一十苦眾生修悲愍心。為惡趣眾生久處惡道如己舍宅。於此學無上菩提故。堪忍能為一切眾生作除苦因。一切眾生三惡道業。以清凈心願悉代受。畢竟修行一切善業修習正愿。以世俗凈禪正願力故。惡道煩惱染污受身不久得斷。菩薩轉惡道身。諸惡道業一切不行。是名菩薩離諸惡趣。過解行地入凈心地。前住品說。凈歡喜住信等十法。於此地凈對治所治及次第建立。云何對治。一者放逸不受菩薩戒違信菩提。是故以信對治。二者于諸眾生有殺害心違于大悲。是故悲心對治。三者于諸眾生有瞋恚心違于大慈。是故慈心對治。四者顧念命財違于惠施。是故惠施對治。五者于諸眾生多求眾具違于不惓。是故不惓對治。六者無方便智違于知論。是故知論對治。七者
【現代漢語翻譯】 現代漢語譯本 十三住，依次為七地：六是菩薩地，一是菩薩如來共地。一是種性地，二是解行地，三是凈心地，四是行跡地，五是決定地，六是決定行地，七是畢竟地。種性住名為種性地，解行住名為解行地，凈心住名為凈心地。增上戒住、增上意住、三種增上慧住，有開發無相住名為行跡地，無開發無相住名為決定地。於三決定是初決定，無礙智住名為決定行地，最上菩薩住、如來住名為畢竟地。如來住地在後建立品中廣為解說。菩薩于解行地入歡喜地。 如何才能脫離惡趣的果報？是菩薩在解行地，依靠世俗清凈禪定積聚菩提資糧，對於一百一十種苦難的眾生修習悲憫之心，視惡趣眾生長久處於惡道如同自己的家宅。因此學習無上菩提，堪能忍受，能夠為一切眾生作消除痛苦的原因。一切眾生的三惡道業，以清凈心發願全部代替承受，最終修行一切善業，修習正確的願望。以世俗清凈禪定的正確願力，惡道煩惱染污的受身不久就能斷除。菩薩轉變惡道之身，諸惡道業一切都不再行。這名為菩薩脫離諸惡趣。超過解行地進入凈心地，前住品中說，清凈歡喜住的信等十法，在此地清凈對治所要對治的以及次第建立。 如何對治？一是放逸，不受菩薩戒，違背對菩提的信心。因此用信心來對治。二是對諸眾生有殺害心，違背大悲心。因此用悲心來對治。三是對諸眾生有嗔恚心，違背大慈心。因此用慈心來對治。四是顧念性命財產，違背惠施。因此用惠施來對治。五是對諸眾生多求資具，違背不疲倦。因此用不疲倦來對治。六是沒有方便智慧，違背知論。因此用知論來對治。七是……
【English Translation】 English version The thirteen abodes are sequentially the seven grounds: six are Bodhisattva grounds, and one is a ground shared by Bodhisattvas and Tathagatas. The first is the nature ground (種性地), the second is the understanding and practice ground (解行地), the third is the pure mind ground (淨心地), the fourth is the trace ground (行跡地), the fifth is the determination ground (決定地), the sixth is the determined practice ground (決定行地), and the seventh is the ultimate ground (畢竟地). The nature abode is called the nature ground, the understanding and practice abode is called the understanding and practice ground, and the pure mind abode is called the pure mind ground. The increased precepts abode, the increased intention abode, and the three kinds of increased wisdom abodes, with the developed non-form abode, are called the trace ground. The undeveloped non-form abode is called the determination ground. Among the three determinations, the initial determination, the unobstructed wisdom abode, is called the determined practice ground. The supreme Bodhisattva abode and the Tathagata abode are called the ultimate ground. The Tathagata's abode ground is extensively explained in the subsequent Establishment Chapter. Bodhisattvas enter the Joyful Ground from the Understanding and Practice Ground. How does one escape the retribution of evil destinies? It is when a Bodhisattva, in the Understanding and Practice Ground, relies on worldly pure meditation to accumulate the provisions for Bodhi, and cultivates compassion for beings suffering from the one hundred and ten kinds of suffering, regarding beings in evil destinies dwelling in evil paths for a long time as their own home. Therefore, they study unsurpassed Bodhi, are capable of enduring, and are able to be the cause of eliminating suffering for all beings. With a pure mind, they vow to take upon themselves all the evil karma of all beings in the three evil destinies, and ultimately cultivate all good deeds and practice correct vows. By the power of the correct vows of worldly pure meditation, the body stained by the afflictions of evil destinies will soon be severed. Bodhisattvas transform their evil destiny bodies, and no longer engage in any evil destiny karma. This is called a Bodhisattva escaping all evil destinies. Passing beyond the Understanding and Practice Ground, they enter the Pure Mind Ground. As mentioned in the previous Abode Chapter, the ten dharmas of pure joyful abode, such as faith, are established in this ground, purifying what needs to be purified and establishing the order. How does one purify? First, laxity, not accepting the Bodhisattva precepts, violates faith in Bodhi. Therefore, faith is used to purify. Second, having a mind to harm beings violates great compassion. Therefore, a compassionate mind is used to purify. Third, having a mind of anger towards beings violates great loving-kindness. Therefore, a loving-kindness mind is used to purify. Fourth, being concerned with life and wealth violates generosity. Therefore, generosity is used to purify. Fifth, seeking many provisions from beings violates non-weariness. Therefore, non-weariness is used to purify. Sixth, lacking expedient wisdom violates knowledge of treatises. Therefore, knowledge of treatises is used to purify. Seventh,...
不善隨順違隨順他。是故知世間對治。八者于修善法放逸懈怠違于慚愧。是故慚愧對治。九者長夜生死受無間苦。其心怯劣違于勇猛。是故勇猛對治。十者于佛疑惑違于供養。是故供養對治。如是十種對治所治。略說有二種。一者心凈。二者方便凈。前三種心凈。餘者方便凈。云何次第。菩薩信于菩提。于苦眾生而起悲心。起悲心故欲度眾生而起慈心。起慈心故而為惠施。為惠施故修習正義無有厭惓。無有厭惓故知諸經論。知經論故善知世間隨順世間。隨順世間故若煩惱起而生慚愧。以慚愧故不隨煩惱得勇猛力。得勇猛力故修正方便善法增長。多得勝利供養如來。如是十法凈一切地。
菩薩地持畢竟方便處行品第四
菩薩從解行住乃至最上菩薩住。略說有四行。一者波羅蜜。二者菩提分法。三者神力。四者成熟眾生。如前說。六波羅蜜巧方便波羅蜜愿波羅蜜力波羅蜜智波羅蜜。是名波羅蜜行。如前說。十二巧方便。是名巧方便波羅蜜。如前說。五種愿是名愿波羅蜜。十力方便清凈。是名力波羅蜜。一切法部分知。是名智波羅蜜。知第一義諦故名般若波羅蜜。知世諦故名智波羅蜜。又無量智名巧方便波羅蜜。求增進智故名愿波羅蜜。一切魔道不能壞故名力波羅蜜。智開覺故名智波羅蜜。如前說。念處等三十
【現代漢語翻譯】 現代漢語譯本：不善於隨順而違背隨順他人。因此，了知世間的對治方法。第八，對於修習善法放逸懈怠，違背了慚愧之心。因此，慚愧是對治方法。第九，長久在生死輪迴中，承受無間地獄的痛苦，內心怯懦軟弱，違背了勇猛精進。因此，勇猛精進是對治方法。第十，對於佛陀產生疑惑，違背了供養之心。因此，供養是對治方法。像這樣，這十種對治所要對治的，概括來說有兩種：一是心凈，二是方便凈。前面的三種屬於心凈，其餘的屬於方便凈。如何次第修習呢？菩薩對於菩提（覺悟）生起信心，對於受苦的眾生生起悲憫之心。因為生起悲憫之心，想要救度眾生而生起慈愛之心。因為生起慈愛之心，所以樂於佈施。因為樂於佈施，所以修習正法正義而沒有厭倦。因為沒有厭倦，所以通達諸經論。因為通達經論，所以善於瞭解世間，隨順世間。因為隨順世間，如果煩惱生起，便會生起慚愧之心。因為有慚愧之心，就不會隨順煩惱，從而得到勇猛的力量。因為得到勇猛的力量，所以修正方便，善法增長，多多獲得勝利，供養如來。像這樣，這十種法能夠清凈一切菩薩的階位（地）。
《菩薩地持經·畢竟方便處行品》第四
菩薩從解行住乃至最上菩薩住，概括來說有四種修行：一是波羅蜜（到達彼岸），二是菩提分法（通往覺悟的要素），三是神力，四是成熟眾生。如同前面所說，六波羅蜜、巧方便波羅蜜、愿波羅蜜、力波羅蜜、智波羅蜜，這叫做波羅蜜行。如同前面所說，十二種巧方便，這叫做巧方便波羅蜜。如同前面所說，五種愿，這叫做愿波羅蜜。十力方便清凈，這叫做力波羅蜜。對一切法的部分認知，這叫做智波羅蜜。了知第一義諦（最高真理），所以叫做般若波羅蜜（智慧到彼岸）。了知世俗諦（世俗真理），所以叫做智波羅蜜。又，無量的智慧叫做巧方便波羅蜜。追求增進智慧，所以叫做愿波羅蜜。一切魔道不能夠破壞，所以叫做力波羅蜜。智慧開悟覺醒，所以叫做智波羅蜜。如同前面所說，念處等三十...
【English Translation】 English version: Not being good at according with, and instead opposing others. Therefore, knowing the antidotes for the world. Eighth, being negligent and lazy in cultivating good dharmas, which goes against shame and remorse. Therefore, shame and remorse are the antidote. Ninth, enduring uninterrupted suffering in the cycle of birth and death for a long time, with a timid and weak mind, which goes against courage and vigor. Therefore, courage and vigor are the antidote. Tenth, having doubts about the Buddha, which goes against offering and reverence. Therefore, offering and reverence are the antidote. Thus, these ten types of antidotes address two general categories: one is purity of mind, and the other is purity of skillful means. The first three pertain to purity of mind, and the rest pertain to purity of skillful means. How to cultivate them in order? A Bodhisattva has faith in Bodhi (Enlightenment), and arises compassion for suffering beings. Because of arising compassion, they desire to liberate beings and arise loving-kindness. Because of arising loving-kindness, they are generous in giving. Because of being generous in giving, they cultivate the correct meaning of the Dharma without weariness. Because of not being weary, they understand the Sutras and Shastras. Because of understanding the Sutras and Shastras, they are skilled in understanding the world and according with the world. Because of according with the world, if afflictions arise, they will generate shame and remorse. Because of having shame and remorse, they will not follow afflictions and will gain the power of courage. Because of gaining the power of courage, they correct skillful means, good dharmas increase, they gain many victories, and make offerings to the Tathagata. Thus, these ten dharmas purify all the Bodhisattva stages (Bhumis).
Chapter Four: The Practice of the Ultimately Skilful Means Abiding Place from the Bodhisattva Bhumi Sutra
From the Abiding in Understanding and Practice to the Abiding in the Highest Bodhisattva, there are, in brief, four practices: one is Pāramitā (Perfection), two is Bodhipakṣadharma (Factors of Enlightenment), three is supernatural power, and four is maturing beings. As previously stated, the six Pāramitās, Skilful Means Pāramitā, Vow Pāramitā, Power Pāramitā, and Wisdom Pāramitā, these are called the Pāramitā practices. As previously stated, the twelve skillful means, these are called Skilful Means Pāramitā. As previously stated, the five vows, these are called Vow Pāramitā. The purity of the ten powers and skillful means, this is called Power Pāramitā. Partial knowledge of all dharmas, this is called Wisdom Pāramitā. Knowing the First Noble Truth (Ultimate Truth), therefore it is called Prajñā Pāramitā (Perfection of Wisdom). Knowing the Conventional Truth (Mundane Truth), therefore it is called Wisdom Pāramitā. Also, immeasurable wisdom is called Skilful Means Pāramitā. Seeking to increase wisdom, therefore it is called Vow Pāramitā. All demonic paths cannot destroy it, therefore it is called Power Pāramitā. Wisdom opens and awakens, therefore it is called Wisdom Pāramitā. As previously stated, the mindfulnesses, etc., thirty...
七菩提分法四種求四種如實知。是名菩提分法。如前說。六神通是名神力。如前說。二無量。調伏界無量。調伏方便無量。是名成熟眾生。如是四行攝一切菩薩行。三阿僧祇劫長夜修行。自性清凈勝餘世間聲聞緣覺。攝大菩提果。施等十法時度自性清凈度果度。是故名波羅蜜。諸波羅蜜次第建立有三種。一者對治。二者因起。三者報果。慳貪惡業瞋恚懈怠亂意愚癡。如是六法障礙菩提。六度對治隨其所應。餘波羅蜜六波羅蜜所攝。是名對治建立。是菩薩始不顧財舍離出家。既出家已受菩薩戒。以護戒故修習忍辱。不怖眾生忍力清凈。不怖眾生故修習無間。善法方便以修精進。無放逸故善一其心。心已善一得如實智。是名因起建立。是菩薩現法修習惠施善法。于未來世。外得大財內得壽命色力安樂辯才五種果報。戒等波羅蜜五種具足者生善趣中。于諸眾生壽等奇特。是名初具足彼俱生善方便無有疲厭。忍他侵犯不惱眾生。是名第二具足。彼俱生一切方便堅固堪能。是名第三具足。彼俱生少諸塵穢自心堪能知一切義得諸神通。是名第四具足。彼俱生智慧增廣。是名第五具足。是名報果建立。彼四波羅蜜眾具自性眷屬無盡。是名增上戒學禪波羅蜜。是名增上意學般若波羅蜜。是名增上慧學。此三學得菩薩上進學道。此三學攝
【現代漢語翻譯】 現代漢語譯本： 七菩提分法（七種證悟的要素）有四種求證和四種如實知。這被稱為菩提分法，如前所述。六神通被稱為神力，如前所述。二無量指的是調伏界無量和調伏方便無量。這被稱為成熟眾生。這四種行為概括了所有菩薩的修行，歷經三大阿僧祇劫的漫長修行，其自性清凈勝過世間的聲聞和緣覺，並攝取大菩提果。佈施等十法在適當的時候能使自性清凈，並帶來度果。因此，被稱為波羅蜜（paramita，意為「到達彼岸」）。 諸波羅蜜的次第建立有三種：一是對應對治，二是因緣生起，三是報應果報。慳貪、惡業、瞋恚、懈怠、亂意、愚癡這六種法會障礙菩提。六度（佈施、持戒、忍辱、精進、禪定、智慧）對應對治這些障礙。其餘的波羅蜜都包含在這六波羅蜜中，這被稱為對治建立。菩薩最初不顧惜財物，捨棄一切出家。出家后，受持菩薩戒。爲了守護戒律，修習忍辱。不畏懼眾生，忍辱的力量清凈。因為不畏懼眾生，所以修習無間斷的善法方便，從而修習精進。因為沒有放逸，所以能善於一心。心已善於一心，就能獲得如實智，這被稱為因起建立。 菩薩在現世修習惠施善法，在未來世，外在能得到大財，內在能得到壽命、色（美貌）、力（力量）、安樂、辯才這五種果報。持戒等波羅蜜五種具足者，能生於善趣之中，對於諸眾生來說，壽命等都是奇特的。這被稱為初具足。他們俱生善的方便，沒有疲厭。忍受他人的侵犯，不惱害眾生，這被稱為第二具足。他們俱生一切方便，堅固堪能，這被稱為第三具足。他們俱生少諸塵穢，自心堪能，知一切義，得諸神通，這被稱為第四具足。他們俱生智慧增廣，這被稱為第五具足。這被稱為報果建立。這四種波羅蜜的眾多資具，自性眷屬無盡，這被稱為增上戒學。禪波羅蜜被稱為增上意學，般若波羅蜜被稱為增上慧學。通過這三學，菩薩能上進學道。這三學攝取一切菩薩的學修。
【English Translation】 English version: The seven factors of enlightenment (Saptabodhyanga) have four types of seeking and four types of knowing as they truly are. This is called the factors of enlightenment, as previously stated. The six supernormal powers are called divine powers, as previously stated. The two immeasurables refer to the immeasurable realm of taming and the immeasurable skillful means of taming. This is called maturing beings. These four practices encompass all the practices of a Bodhisattva, undergoing long practice for three Asankhyeya kalpas (immeasurable eons), whose self-nature is purer than the Shravakas (hearers) and Pratyekabuddhas (solitary realizers) of the world, and who gathers the great fruit of Bodhi (enlightenment). The ten practices such as giving, at the appropriate time, purify the self-nature and bring the fruit of liberation. Therefore, it is called Paramita (perfection, 'gone beyond'). The sequential establishment of the Paramitas is of three types: first, that which counteracts; second, that which arises from causes; and third, that which is the fruit of retribution. Stinginess, evil deeds, anger, laziness, distracted mind, and ignorance – these six things obstruct Bodhi. The six Paramitas (giving, morality, patience, diligence, meditation, and wisdom) counteract these obstacles accordingly. The remaining Paramitas are encompassed by these six Paramitas. This is called the establishment of counteraction. A Bodhisattva initially disregards wealth and renounces everything to become a monk. After becoming a monk, they receive the Bodhisattva precepts. To protect the precepts, they cultivate patience. Not fearing sentient beings, the power of patience is purified. Because they do not fear sentient beings, they cultivate uninterrupted skillful means of good deeds, thereby cultivating diligence. Because there is no negligence, they are good at focusing their mind. When the mind is well-focused, they attain true knowledge. This is called the establishment of arising from causes. A Bodhisattva cultivates giving and good deeds in this present life, and in future lives, externally they will obtain great wealth, and internally they will obtain five kinds of fruits: longevity, beauty, strength, happiness, and eloquence. Those who fully possess the five aspects of the Paramitas such as morality will be born in good realms. For sentient beings, longevity and other qualities are extraordinary. This is called the initial possession. They are born with skillful means of goodness, without fatigue or weariness. They endure the offenses of others and do not harm sentient beings. This is called the second possession. They are born with all skillful means, firm and capable. This is called the third possession. They are born with few defilements, their own mind is capable, they know all meanings, and they attain all supernormal powers. This is called the fourth possession. They are born with increasing wisdom. This is called the fifth possession. This is called the establishment of the fruit of retribution. The numerous resources, self-nature, and retinue of these four Paramitas are endless. This is called the superior learning of morality. The Dhyana (meditation) Paramita is called the superior learning of mind, and the Prajna (wisdom) Paramita is called the superior learning of wisdom. Through these three learnings, a Bodhisattva can advance in the path of learning. These three learnings encompass all the learning and practice of a Bodhisattva.
六波羅蜜無餘無上。略說菩薩有四種行攝一切事。一者先習菩提善根。二者利益眾生。三者增長善法。四者成熟眾生。如是四種行次第建立。是名最上建立。
菩薩地持畢竟方便處建立品第五
十三如來住。名為究竟地。諸佛世尊有百四十不共法。所謂三十二大人相八十種隨形好四一切種清凈如來十力四無所畏三念處三不護大悲不忘法斷除諸習一切種妙智。云何三十二大人相。一者足下安平。二者足下千輻輪。三者纖長指。四者𦟛足跟。五者手足網縵。六者手足柔軟。七者𦟛腨腸如伊尼延鹿王。八者踝骨不現。九者平立手摩膝。十者陰藏如馬王。十一者身圓滿如尼拘類樹。十二者身毛上靡。十三者一一毛右旋。十四者身金色。十五者圓光一尋。十六者面板細軟塵垢不著。十七者兩手兩足兩肩及頸七處滿。十八者上身如師子。十九者臂肘𦟛圓。二十者缺骨滿。二十一者身𦟛直。二十二者四十齒。二十三者齒齊密。二十四者齒白凈。二十五者頰車方如師子。二十六者次第得上味。二十七者肉髻。二十八者廣長舌。二十九者梵音聲。三十者目紺色。三十一者眼上下瞬如牛王。三十二者眉間白毫。
八十隨形好者。手足二十爪指手足八處表裡平滿兩踝兩膝兩髀兩肩兩肘。兩腕兩股兩臀藏相兩圓兩腨兩脅兩腋
【現代漢語翻譯】 現代漢語譯本 六波羅蜜（Lục Ba La Mật，六種到達彼岸的方法）是無與倫比的至高之法。簡而言之，菩薩（Bồ Tát，覺悟的有情）有四種行為來涵蓋一切事物：第一，首先修習菩提（Bồ Đề，覺悟）的善根；第二，利益眾生；第三，增長善法；第四，成熟眾生。這四種行為依次建立，被稱為最上的建立。
《菩薩地持經·畢竟方便處建立品》第五
十三種如來（Như Lai，佛的稱號）的住處，被稱為究竟地。諸佛世尊（Chư Phật Thế Tôn，諸佛）有一百四十種不共法（bất cộng pháp，不共通的功德），即三十二大人相（tam thập nhị đại nhân tướng，三十二種大丈夫相）、八十種隨形好（bát thập chủng tùy hình hảo，八十種隨好）、四一切種清凈（tứ nhất thiết chủng thanh tịnh，四種一切清凈）、如來十力（Như Lai thập lực，如來的十種力量）、四無所畏（tứ vô sở úy，四種無所畏懼）、三念處（tam niệm xứ，三種念住）、三不護（tam bất hộ，三種不守護）、大悲（đại bi，偉大的慈悲）、不忘法（bất vong pháp，不忘失佛法）、斷除諸習（đoạn trừ chư tập，斷除所有習氣）、一切種妙智（nhất thiết chủng diệu trí，一切種類的微妙智慧）。
什麼是三十二大人相？第一，足底平滿；第二，足底有千輻輪相；第三，手指纖長；第四，腳跟圓滿；第五，手足有縵網相；第六，手足柔軟；第七，小腿如伊尼延鹿王（Y Ni Diên Lộc Vương）般纖細；第八，踝骨不顯露；第九，站立時手可觸及膝蓋；第十，陰藏如馬王般；第十一，身形圓滿如尼拘類樹（Ni Câu Lệ Thụ）；第十二，身上的毛向上生長；第十三，每一根毛都向右旋轉；第十四，身體呈金色；第十五，身光一尋；第十六，面板細軟，不沾染塵垢；第十七，兩手、兩足、兩肩及頸部七處豐滿；第十八，上半身如獅子般雄偉；第十九，手臂圓潤；第二十，鎖骨豐滿；第二十一，身體挺直；第二十二，四十顆牙齒；第二十三，牙齒排列整齊緊密；第二十四，牙齒潔白；第二十五，面頰方正如獅子；第二十六，依次獲得上味；第二十七，肉髻；第二十八，廣長舌；第二十九，梵音聲；第三十，眼睛呈紺色；第三十一，眼睛上下轉動如牛王；第三十二，眉間有白毫相。
八十隨形好包括：手足二十爪，手指手足八處表裡平滿，兩踝、兩膝、兩髀、兩肩、兩肘，兩腕、兩股、兩臀，藏相，兩圓、兩腨、兩脅、兩腋。
【English Translation】 English version The six Pāramitās (Lục Ba La Mật, six perfections) are unsurpassed and supreme. Briefly, Bodhisattvas (Bồ Tát, enlightened beings) have four practices that encompass all things: first, to cultivate the roots of goodness for Bodhi (Bồ Đề, enlightenment); second, to benefit sentient beings; third, to increase good dharmas; and fourth, to mature sentient beings. These four practices are established in sequence, and this is called the supreme establishment.
Chapter Five: Establishment of the Ultimately Expedient Place from the Bodhisattvabhumi
The thirteen abodes of the Tathāgata (Như Lai, 'Thus Gone One', an epithet of the Buddha) are called the ultimate ground. The Buddhas, the World Honored Ones (Chư Phật Thế Tôn, Buddhas), have one hundred and forty unshared qualities (bất cộng pháp, unique attributes), namely the thirty-two marks of a great man (tam thập nhị đại nhân tướng, thirty-two major marks), the eighty minor marks (bát thập chủng tùy hình hảo, eighty minor marks), the four kinds of purity (tứ nhất thiết chủng thanh tịnh, four kinds of purity), the ten powers of the Tathāgata (Như Lai thập lực, ten powers of the Tathagata), the four fearlessnesses (tứ vô sở úy, four fearlessnesses), the three mindfulnesses (tam niệm xứ, three establishments of mindfulness), the three protections (tam bất hộ, three protections), great compassion (đại bi, great compassion), non-forgetfulness of the Dharma (bất vong pháp, non-forgetfulness of the Dharma), the eradication of all habits (đoạn trừ chư tập, eradication of all habits), and all kinds of wonderful wisdom (nhất thiết chủng diệu trí, all kinds of wonderful wisdom).
What are the thirty-two marks of a great man? First, flat soles; second, soles with thousand-spoked wheels; third, slender fingers; fourth, well-rounded heels; fifth, webbed hands and feet; sixth, soft hands and feet; seventh, calves like those of the Eṇeya deer-king (Y Ni Diên Lộc Vương); eighth, ankles not visible; ninth, standing, hands can touch the knees; tenth, genitals like those of a horse-king; eleventh, body perfectly round like a Nyagrodha tree (Ni Câu Lệ Thụ); twelfth, body hair growing upwards; thirteenth, each hair curling to the right; fourteenth, golden-colored body; fifteenth, a fathom of light around the body; sixteenth, fine and soft skin, not adhering to dust; seventeenth, seven places full: both hands, both feet, both shoulders, and the neck; eighteenth, upper body like a lion; nineteenth, well-rounded arms; twentieth, full collarbones; twenty-first, upright body; twenty-second, forty teeth; twenty-third, teeth even and close-set; twenty-fourth, white teeth; twenty-fifth, cheeks square like a lion; twenty-sixth, successively obtaining the highest taste; twenty-seventh, uṣṇīṣa (crown protuberance); twenty-eighth, broad and long tongue; twenty-ninth, Brahma-like voice; thirtieth, eyes the color of blue lotuses; thirty-first, eyes blinking like a cow-king; thirty-second, white tuft of hair between the eyebrows.
The eighty minor marks include: twenty nails on the hands and feet, eight places on the fingers, hands, and feet that are level and full inside and out, both ankles, both knees, both thighs, both shoulders, both elbows, both wrists, both hips, both buttocks, hidden genitals, two round areas, both calves, both sides, and both armpits.
兩乳腰背心臍咽腹悉皆妙好。是名咽已下六十種好。上下牙齒兩唇兩龂兩頰兩鬢兩眼兩耳兩眉鼻兩孔額兩角。是名咽已上二十種好。
此相好凈心地菩薩始得。后一切地漸勝清凈。至菩提座乃得快凈。餘四一切種清凈等不共法。快凈滿足時得下者前菩薩地成就。從凈心地起一切勝進菩薩一切相好生。又種種菩提眾具有遠有近。遠者未得相好。近者已得。造種種業得種種報。世尊教化力故說。何以故。眾生行種種惡業。得種種惡報。為真實對治故。說種種相好業。令得種種相好果報。眾生聞已樂修善法離諸惡業。如相好修多羅說。菩薩持戒忍辱惠施故。得足下安平相。供養父母苦惱眾生為作救護故。得足下輪相。不害眾生無劫盜想。于所尊重先語問訊合掌恭敬。以愛念財而為供養破諸憍慢故。得纖長指相。即上得三相業得𦟛足跟相。以四攝事攝取眾生故。得手足網縵相。為所尊重塗身洗浴故。得手足柔軟相。修諸善法轉進無厭故。得𦟛腨腸相。自受正法廣為人說為法走使故。得踝骨不現相。次第修行三業清凈瞻病施藥離諸我慢修習知足故。得平立手摩膝相。見分離者以法和合修習慚愧施人衣服故。得馬藏相。凈修三業亦教人修。飲食知量病者施藥。攝受難業集聚難財。四大增損能令隨順故。得身圓滿相。即上得𦟛
【現代漢語翻譯】 現代漢語譯本：兩乳、腰、背、心、臍、咽、腹，都非常美妙。這稱為咽部以下六十種好相。上下牙齒、兩唇、兩龂（yín，牙床）、兩頰、兩鬢、兩眼、兩耳、兩眉、鼻子的兩個孔、額頭、兩個額角。這稱為咽部以上二十種好相。
這些相好是凈心地菩薩最初獲得的。之後，在各個菩薩地逐漸變得更加殊勝清凈，直到菩提座時才達到快速清凈。其餘四種一切種清凈等不共法，在快速清凈圓滿時，才能獲得低於前者菩薩地的成就。從凈心地開始，一切殊勝精進的菩薩都會產生一切相好。而且，種種菩提的資糧有遠有近。遠的還沒有得到相好，近的已經得到。造作種種業，得到種種報應。世尊因為教化的力量而這樣說。為什麼呢？因為眾生行種種惡業，得到種種惡報。爲了真實對治這些惡業，所以宣說種種相好之業，使眾生得到種種相好果報。眾生聽聞后，樂於修習善法，遠離各種惡業，正如《相好修多羅》所說。菩薩因為持戒、忍辱、惠施的緣故，得到足下安平相。因為供養父母、救護苦惱眾生的緣故，得到足下輪相。因為不傷害眾生，沒有劫盜的想法，對於所尊重的人先問訊、合掌恭敬，以愛念和財物供養，破除各種驕慢的緣故，得到纖長指相。因此，以上三種業可以得到𦟛（zhǎn，小腿肚子）足跟相。因為用四攝法攝取眾生的緣故，得到手足網縵相。因為為所尊重的人涂身洗浴的緣故，得到手足柔軟相。因為修習各種善法，轉進沒有厭倦的緣故，得到𦟛腨（shuàn，小腿）腸相。因為自己受持正法，廣泛地為人宣說，為法奔走的緣故，得到踝骨不現相。因為次第修行三業清凈，瞻視病人並施與醫藥，遠離各種我慢，修習知足的緣故，得到平立手摩膝相。因為見到分離的人用佛法使他們和合，修習慚愧並施與他人衣服的緣故，得到馬藏相。清凈地修習身口意三業，也教導他人修習，飲食有節制，給病人施與醫藥，攝受難以調伏的人，積聚難以積聚的財物，使四大增損能夠隨順調和的緣故，得到身圓滿相。因此，以上可以得到𦟛
【English Translation】 English version: 'Both breasts, waist, back, heart, navel, throat, and abdomen are all wonderfully beautiful.' This is called the sixty minor marks below the throat. 'The upper and lower teeth, both lips, both gums (龂), both cheeks, both temples, both eyes, both ears, both eyebrows, the two nostrils, the forehead, and the two corners of the forehead.' This is called the twenty minor marks above the throat.
These marks and qualities are initially attained by the Pure Mind Ground Bodhisattva. Afterwards, they gradually become more supremely pure in all the Bodhisattva grounds, and only at the Bodhi seat are they quickly purified. The remaining four kinds of all-encompassing purity and other uncommon qualities are only attained when quick purity is fulfilled, achieving the accomplishment of the preceding Bodhisattva ground. From the Pure Mind Ground onwards, all supremely advancing Bodhisattvas generate all marks and qualities. Moreover, the resources for Bodhi are sometimes distant and sometimes near. Those who are distant have not yet attained the marks and qualities, while those who are near have already attained them. Creating various karmas results in various retributions. The World Honored One speaks in this way due to the power of his teaching. Why? Because sentient beings perform various evil deeds and receive various evil retributions. In order to truly counteract these evil deeds, the karma of various marks and qualities is taught, enabling sentient beings to attain the various fruits of marks and qualities. Upon hearing this, sentient beings delight in cultivating good dharmas and abandoning all evil deeds, as stated in the 'Sutra on Marks and Qualities.' Because Bodhisattvas uphold precepts, practice patience, and give generously, they attain the mark of level and firm feet. Because they make offerings to parents and protect suffering sentient beings, they attain the mark of wheels on the soles of their feet. Because they do not harm sentient beings, have no thoughts of robbery, and respectfully greet those they respect with prior inquiries, palms joined, and loving thoughts and offerings, breaking down all arrogance, they attain the mark of slender fingers. Therefore, the above three karmas can attain the mark of full heels. Because they gather sentient beings with the four means of attraction, they attain the mark of webbed hands and feet. Because they anoint and bathe those they respect, they attain the mark of soft hands and feet. Because they cultivate all good dharmas and advance without weariness, they attain the mark of well-developed calves. Because they personally uphold the correct Dharma, widely proclaim it to others, and exert themselves for the Dharma, they attain the mark of hidden ankles. Because they gradually cultivate purity in the three karmas, care for the sick and provide medicine, stay away from all arrogance, and cultivate contentment, they attain the mark of hands reaching the knees while standing upright. Because they reconcile those who are separated with the Dharma, cultivate shame and give clothing to others, they attain the mark of a horse's genitals. Because they purely cultivate the three karmas of body, speech, and mind, and also teach others to cultivate, are moderate in eating and drinking, give medicine to the sick, gather those who are difficult to tame, accumulate wealth that is difficult to accumulate, and are able to harmonize the increase or decrease of the four elements, they attain the mark of a perfectly rounded body. Therefore, the above can attain 𦟛
腨腸相業。得身毛上靡相自修善法智慧明達。思惟諸法微細之義。于所尊重樂修供養。于同住者以善友攝教令入義故。得一一毛右旋相以上妙衣食車輿瓔珞等嚴身之具。施於一切不起瞋恚故。得身金色圓光一尋二相。即上得一一毛右旋相業。得面板柔軟相。等施眾生供設大會故。得七處滿相。已起未起為作導首。離於我慢柔和其性。為除不善教以善法故。得上身如師子相。即上得纖長指相業。得臂肘𦟛圓缺骨滿身𦟛直三相。遠離兩舌壞者和合故。得四十齒齒齊密二相。修欲界慈思惟法義故。得齒白凈相。隨眾生求歡喜施與故。得頰車方相。施勝法味壞諸味者為凈其味故。得次第得上味相。受持五戒轉以授人常行悲心迴向大法故。得肉髻廣長舌二相。此肉髻相。無見頂相。即是一相。常修實語愛語時語如法語方便說法故。得梵音聲相。普于眾生等行慈心猶如父母故。得目紺色眼上下瞬二相。見實德者稱揚讚美故。得眉間白毫相。三十二相無差別因皆是持戒。何以故。若犯戒者不得下賤人身。況大人相。如是廣說。一一所得隨種種業各別建立。
複次在家出家菩薩翼四種善修業得一切大人相。決定修者得足下安平相。專心修者得足下千輻輪𦟛腨腸手足網縵手足柔軟七處滿缺骨滿臂肘𦟛圓身𦟛直廣長舌九相。常修者得
【現代漢語翻譯】 現代漢語譯本 腨腸相業（小腿像羚羊，腸子像蛇一樣盤曲的相），是因為獲得身體毛孔向上生長的相，來自於自我修習善法，智慧明達，思惟諸法微細之義，對於所尊重的人樂於修行供養，對於同住的人以善友的方式攝受，教令他們進入正義的緣故。 得到一一毛右旋相，是因為用上妙的衣服、飲食、車乘、瓔珞等莊嚴身體的用具，施捨給一切眾生而不生瞋恚的緣故。 得到身金色圓光一尋二相，是由於得到一一毛右旋相的業報。得到面板柔軟相，是因為平等施捨眾生，供設盛大的法會的緣故。 得到七處滿相（兩手、兩足、兩肩、頭頂七處豐滿），是因為對於已起或未起善心的人，都為他們做引導，遠離我慢，性情柔和，爲了去除不善，教導他們善法的緣故。 得到上身如師子相，是由於得到纖長指相的業報。得到臂肘𦟛圓缺骨滿身𦟛直三相，是因為遠離兩舌，使關係破裂的人和合的緣故。 得到四十齒齒齊密二相，是因為修習欲界慈心，思惟法義的緣故。得到齒白凈相，是因為隨眾生的需求，歡喜地施與的緣故。 得到頰車方相（兩頰豐滿端正），是因為施捨殊勝的法味，去除各種不好的味道，爲了清凈其味道的緣故。得到次第得上味相，是因為受持五戒，並且轉而教導他人，常行悲心，迴向大法的緣故。 得到肉髻廣長舌二相。此肉髻相，無見頂相，即是一相。常修實語、愛語、時語、如法語，方便說法的緣故，得到梵音聲相。普遍對於眾生平等地行慈心，猶如父母一樣，得到目紺色眼上下瞬二相。 見到有真實德行的人，稱揚讚美，得到眉間白毫相。三十二相沒有差別的因，都是持戒。為什麼這麼說呢？如果犯戒的人，都不能得到人身，更何況是大丈夫相。像這樣廣泛地說，一一所得都隨著種種業力各自建立。 再次，在家或出家的菩薩，依仗四種善修的行業，得到一切大人相。決定修習的人，得到足下安平相。專心修習的人，得到足下千輻輪𦟛腨腸手足網縵手足柔軟七處滿缺骨滿臂肘𦟛圓身𦟛直廣長舌九相。常修習的人，得到...
【English Translation】 English version The characteristic of 'calf like an antelope, intestines coiled like a snake' arises from obtaining the characteristic of body hair growing upwards, which comes from self-cultivating good deeds, having clear wisdom, contemplating the subtle meanings of all dharmas, being happy to practice offerings to those who are respected, and embracing those who live together as good friends, teaching them to enter into righteousness. Obtaining the characteristic of each hair spiraling to the right is due to using excellent clothing, food, vehicles, necklaces, and other adornments to adorn the body and giving them to all beings without generating anger. Obtaining the two characteristics of a golden body and a halo of one fathom is due to the karma of obtaining the characteristic of each hair spiraling to the right. Obtaining the characteristic of soft skin is due to equally giving to sentient beings and providing grand Dharma assemblies. Obtaining the characteristic of the seven full places (two hands, two feet, two shoulders, and the crown of the head being full) is due to guiding those who have generated or have not yet generated good intentions, staying away from arrogance, being gentle in nature, and teaching them good dharmas to remove unwholesomeness. Obtaining the characteristic of the upper body being like a lion is due to the karma of obtaining the characteristic of slender fingers. Obtaining the three characteristics of round elbows, full collarbones, and a straight body is due to staying away from divisive speech and reconciling those whose relationships have been broken. Obtaining the two characteristics of forty teeth and even, close-set teeth is due to cultivating loving-kindness in the desire realm and contemplating the meaning of the Dharma. Obtaining the characteristic of white and pure teeth is due to joyfully giving according to the needs of sentient beings. Obtaining the characteristic of square jaws is due to giving the excellent taste of the Dharma, removing all bad tastes, and purifying their taste. Obtaining the characteristic of successively obtaining excellent tastes is due to upholding the five precepts, teaching them to others, constantly practicing compassion, and dedicating merit to the great Dharma. Obtaining the two characteristics of a fleshy protuberance on the crown of the head and a broad, long tongue. This fleshy protuberance is the same as the invisible crown of the head. Obtaining the characteristic of a Brahma-like voice is due to constantly cultivating truthful speech, loving speech, timely speech, speech in accordance with the Dharma, and skillfully teaching the Dharma. Universally practicing loving-kindness equally towards all beings, like parents, results in obtaining the two characteristics of dark blue eyes and blinking eyes. Praising and extolling those who have real virtue results in obtaining the white hair between the eyebrows. The causes of the thirty-two characteristics are all the same: upholding the precepts. Why is this so? If one violates the precepts, one cannot even obtain a human body, let alone the characteristics of a great person. Thus, speaking broadly, each attainment is established according to various karmic forces. Furthermore, a bodhisattva, whether a householder or a renunciate, relies on four kinds of well-cultivated actions to obtain all the characteristics of a great person. One who cultivates with determination obtains the characteristic of level feet. One who cultivates with concentration obtains the nine characteristics of feet with thousand-spoked wheels (足下千輻輪𦟛), antelope-like calves (腨腸), webbed hands and feet (手足網縵), soft hands and feet (手足柔軟), seven full places (七處滿), full collarbones (缺骨滿), round elbows (臂肘𦟛圓), straight body (身𦟛直), and a broad, long tongue (廣長舌). One who cultivates constantly obtains...
纖長指𦟛足跟平立手摩膝身圓滿齒齊密五相。無罪修者得余諸相。于諸眾生無忿恚者得手足柔軟面板細軟二相。次第修時得𦟛腨腸相。歡喜光明音聲善心行得圓光一尋身金色齒白凈眉間白毫四相。聞譽不喜覆藏功德得馬藏相。所修善根迴向菩提得毛上靡四十齒次第得上味肉髻四相。勤修精進得師子上身方頰車二相。安眾生心如視一子得齒齊密紺眼𥇒如牛王三相。修善無厭獲得余相。是名四種善修業得三十二大人相。
種性地菩薩相好種子處。解行地菩薩修集方便。凈心地菩薩得。餘地菩薩漸勝清凈。如來畢竟地。快凈無上。此略說諸相。為軟中上眾生。餘一切佛法皆是大人相。此及余百四十相。于身妙好故說隨形好。略說一切眾生福德積聚等一毛相。一切毛相福德積聚等一隨形好。一切隨形好福德積聚增至百倍。乃得一相。除白毫肉髻。餘一切相功德增至千倍。乃得白毫相。白毫相功德增至百千倍。乃得肉髻無見頂相。白毫相功德增至億百千倍。乃得如來法䗍音相。如來隨意發聲清凈梵音乃至十方無量世界。如是如來無量功德積聚不可思議。複次相好善業三種無量。三阿僧祇劫修習。名劫無量。安樂一切眾生。名心無量。種種善業。名行無量。是無量福德眾具修習出如來相好。
四一切種清凈者。一者身
【現代漢語翻譯】 現代漢語譯本：纖長的手指、平正的腳跟、站立時手能觸及膝蓋、身形圓滿、牙齒排列整齊緊密，這是五種相好。無罪的修行者可以獲得其餘的相好。對於一切眾生沒有嗔恨心的人，可以獲得手足柔軟、面板細嫩這兩種相好。次第修習時，可以獲得脛骨、小腿、腸相。以歡喜光明的心、良善的心行事，可以獲得身光一尋、身色金黃、牙齒潔白、眉間白毫這四種相好。聽到讚譽不歡喜，隱藏自己的功德，可以獲得馬陰藏相（指男性生殖器隱藏於體內）。將所修的善根迴向菩提，可以獲得毛髮向上生長、四十顆牙齒、次第獲得最上美味、肉髻（佛頂上的隆起）這四種相好。勤奮精進地修行，可以獲得師子（獅子）般的上半身、方正的臉頰這兩種相好。安撫眾生的心，如同看待自己的孩子一樣，可以獲得牙齒排列整齊緊密、紺青色的眼睛、行走如牛王這三種相好。修習善行永不厭倦，可以獲得其餘的相好。這被稱為四種善修業所獲得的三十二大丈夫相。 種性地菩薩是相好的種子之處。解行地菩薩修集方便法門。凈心地菩薩可以獲得相好。其餘地的菩薩相好逐漸殊勝清凈。如來是畢竟地，相好快速清凈無上。以上是簡略地為下、中、上根器的眾生解說諸相好。其餘一切佛法都是大人相。這些以及其餘一百四十種隨形好，是因為身體的微妙美好而被稱為隨形好。簡略地說，一切眾生的福德積聚等同一根毛髮的相好。一切毛髮的相好福德積聚等同於一個隨形好。一切隨形好的福德積聚增加到百倍，才能獲得一相。除了白毫相（眉間白毛）和肉髻相（頭頂隆起），其餘一切相的功德增加到千倍，才能獲得白毫相。白毫相的功德增加到百千倍，才能獲得肉髻無見頂相（無法看見頂端的肉髻）。白毫相的功德增加到億百千倍，才能獲得如來法螺音相（如海螺般的聲音）。如來隨意發出清凈梵音，乃至傳遍十方無量世界。如此，如來無量的功德積聚是不可思議的。再次說明，相好、善業這三種是無量的。經歷三大阿僧祇劫修習，稱為劫無量。安樂一切眾生，稱為心無量。種種善業，稱為行無量。這是以無量福德資糧修習才能顯現如來的相好。 四種一切種清凈是：一者，身清凈。
【English Translation】 English version: Slender fingers, flat heels, hands reaching the knees when standing, a perfectly rounded body, and teeth that are even and closely spaced – these are five characteristics. A faultless practitioner obtains the remaining characteristics. One who has no anger towards all beings obtains the two characteristics of soft hands and feet and delicate skin. Through sequential practice, one obtains the characteristics of shanks, calves, and intestines. With a joyful and radiant mind, virtuous thoughts and actions, one obtains the four characteristics of a halo of one fathom, a golden body, pure white teeth, and a white hair between the eyebrows (urna). Not rejoicing in praise and concealing one's merits leads to obtaining the horse-hidden genitals (guhyakosha). Dedicating the accumulated roots of virtue to Bodhi leads to obtaining the four characteristics of upward-growing hair, forty teeth, sequentially obtaining the finest flavors, and a protuberance on the crown of the head (ushnisha). Diligent and vigorous practice leads to obtaining the two characteristics of a lion-like upper body and square cheeks. Pacifying the minds of sentient beings as if regarding them as one's own children leads to obtaining the three characteristics of even and closely spaced teeth, dark blue eyes, and walking like a bull king. Practicing virtue without weariness leads to obtaining the remaining characteristics. These are known as the thirty-two major marks of a great being obtained through four kinds of virtuous practices. The seed nature ground Bodhisattva is the place for the seeds of the marks and characteristics. The Bodhisattva in the stage of understanding and practice cultivates skillful means. The Pure Mind Ground Bodhisattva obtains the marks and characteristics. Bodhisattvas in other grounds gradually attain superior purity. The Tathagata is in the ultimate ground, with swift, pure, and unsurpassed marks and characteristics. The above is a brief explanation of the marks and characteristics for beings of inferior, intermediate, and superior capacities. All other Buddha-dharmas are marks of a great being. These and the remaining one hundred and forty minor marks are called minor marks because of the subtle beauty of the body. Briefly speaking, the accumulated merit of all beings is equal to the mark of a single hair. The accumulated merit of all hair marks is equal to one minor mark. The accumulated merit of all minor marks increases a hundredfold to obtain one major mark. Except for the white hair mark (urna) and the ushnisha (protuberance on the head), the merit of all other marks increases a thousandfold to obtain the white hair mark. The merit of the white hair mark increases a hundred thousandfold to obtain the ushnisha, the invisible crown of the head. The merit of the white hair mark increases a hundred millionfold to obtain the Tathagata's conch-like voice. The Tathagata freely emits pure Brahma sounds, even reaching countless worlds in the ten directions. Thus, the Tathagata's immeasurable accumulation of merit is inconceivable. Furthermore, the marks and characteristics and virtuous deeds are threefold immeasurable. Cultivating for three great asamkhya kalpas is called kalpa immeasurable. Bringing peace and happiness to all beings is called mind immeasurable. Various virtuous deeds are called action immeasurable. It is through the cultivation of these immeasurable stores of merit that the Tathagata's marks and characteristics manifest. The four kinds of all-encompassing purity are: first, body purity.
凈。二者境界凈。三者心凈。四者智凈。煩惱習身舍離無餘。得最上身生滅自在。是名身凈。種種現化及所言說一切境界自在無礙。是名境界凈。煩惱悉離善根成熟。是名心凈。舍離一切無明穢污。一切所知無礙自在。是名智凈。
如來十力者。一者處非處智力。二者自業智力。三者禪解脫三昧正受智力。四者諸根利鈍智力。五者種種解智力。六者種種界智力。七者至處道智力。八者宿命智力。九者生死智力。十者漏盡智力。此十力如十力修多羅廣說。言語所說不乖于如。是故名多陀阿伽馱。凈不凈果依差別因。是名是處。凈不凈果差別因相違。是名非處。離增上慢智。是名如實智。如前無上菩提品說。一切智無礙智清凈智。是名離增上慢智。堪能一切種利益眾生一切魔怨舍離得勝。是名為力。修習攝受隨欲自在。是名成就。無上涅槃。是名勝妙。得八聖道離一切惱亂恐怖。是名安隱。自知所得。名為自知。自所得法以哀愍心為人廣說。是名轉梵輪。何以故。如來於此種種惱亂清凈寂滅清涼真實。初轉令一切眾生皆得清凈。是名梵輪。得最上教攝無上大師說。自所得破壞異道。于諸異論不生怯弱。一切諸論勝妙無上。為四眾說。是名師子吼。略說自安安彼彼我俱安。開發顯示教授宣說。又復略說得義得方便。若
【現代漢語翻譯】 現代漢語譯本 身凈：一者，身體清凈；二者，境界清凈；三者，心清凈；四者，智慧清凈。煩惱習氣完全捨棄，得到最上等的身體，生死自在，這叫做身凈。種種變化顯現以及所說的一切，對於一切境界都能自在無礙，這叫做境界凈。煩惱全部斷離，善根成熟，這叫做心凈。捨棄一切無明污穢，對於一切所知都能無礙自在，這叫做智凈。
如來的十種力量：一者，是處非處智力（對事物道理正確與否的判斷力）；二者，自業智力（瞭解自身行為及其結果的智慧）；三者，禪解脫三昧正受智力（從禪定、解脫和三昧中獲得的智慧）；四者，諸根利鈍智力（辨別眾生根器利鈍的智慧）；五者，種種解智力（理解各種不同見解的智慧）；六者，種種界智力（瞭解不同眾生世界的智慧）；七者，至處道智力（知道所有達到之處的道路的智慧）；八者，宿命智力（知曉過去世的智慧）；九者，生死智力（瞭解眾生死生輪迴的智慧）；十者，漏盡智力（斷絕一切煩惱的智慧）。這十種力量如《十力修多羅》中廣說。言語所說不違背真如實相，所以名為多陀阿伽馱（Tathāgata，如來）。清凈與不清凈的結果依賴於不同的原因，這叫做『是處』。清凈與不清凈的結果與差別的原因相違背，這叫做『非處』。遠離增上慢的智慧，這叫做如實智，如前面《無上菩提品》所說。一切智、無礙智、清凈智，這叫做遠離增上慢的智慧。能夠利益一切眾生，一切魔怨都能捨離並獲得勝利，這叫做力。修習攝受，隨心所欲，自在無礙，這叫做成就。無上涅槃，這叫做勝妙。獲得八聖道，遠離一切惱亂恐怖，這叫做安隱。自己知道自己所得到的，叫做自知。把自己所得到的法，以慈悲心為他人廣泛宣說，這叫做轉法輪。為什麼呢？如來對於種種惱亂清凈寂滅清涼真實，最初的轉法輪令一切眾生都能得到清凈，這叫做法輪。得到最上等的教法，攝受無上大師所說，自己所得到的法能夠破壞其他異端邪說，對於各種不同的論點不生怯弱，一切論點都勝妙無上，為四眾弟子宣說，這叫做師子吼。簡略地說，自己安穩，也讓別人安穩，彼此都安穩。開發顯示，教授宣說。又簡略地說，得到義理，得到方便，如果……
【English Translation】 English version Body purity: First, the purity of the body; second, the purity of the realm; third, the purity of the mind; fourth, the purity of wisdom. Completely abandoning the habits of afflictions, attaining the supreme body, being free in birth and death, this is called body purity. Manifesting various transformations and everything that is spoken, being free and unobstructed in all realms, this is called realm purity. Completely abandoning afflictions, maturing good roots, this is called mind purity. Abandoning all ignorance and defilement, being free and unobstructed in all that is known, this is called wisdom purity.
The ten powers of the Tathāgata (如來): First, the power of knowing what is possible and impossible; second, the power of knowing the results of one's own actions; third, the power of knowing the wisdom gained from dhyana (禪定), liberation, samadhi (三昧), and right reception; fourth, the power of knowing the sharpness or dullness of the faculties of beings; fifth, the power of knowing various understandings; sixth, the power of knowing various realms; seventh, the power of knowing the path to all destinations; eighth, the power of knowing past lives; ninth, the power of knowing the cycle of birth and death; tenth, the power of knowing the exhaustion of outflows. These ten powers are extensively explained in the Ten Powers Sutra. What is spoken does not contradict the true reality, therefore it is called Tathāgata. Pure and impure results depend on different causes, this is called 'what is possible'. Pure and impure results contradict the different causes, this is called 'what is impossible'. Wisdom that is free from arrogance is called true wisdom, as explained in the previous chapter on Supreme Bodhi. All-knowing wisdom, unobstructed wisdom, pure wisdom, this is called wisdom free from arrogance. Being able to benefit all beings, abandoning all demonic enemies and gaining victory, this is called power. Cultivating and receiving, being free and unobstructed as desired, this is called accomplishment. Supreme Nirvana (涅槃), this is called excellent and wonderful. Attaining the Eightfold Noble Path, being free from all troubles and fears, this is called peace and security. Knowing what one has attained oneself is called self-knowing. Widely explaining the Dharma (法) that one has attained to others with compassion is called turning the wheel of Dharma. Why? The Tathāgata is pure, tranquil, cool, and true regarding all troubles. The initial turning of the wheel of Dharma enables all beings to attain purity, this is called the wheel of Dharma. Attaining the supreme teaching, embracing what the supreme master has said, being able to destroy other heretical views with the Dharma one has attained, not being timid in the face of various arguments, all arguments are excellent and supreme, explaining to the fourfold assembly, this is called the lion's roar. Briefly speaking, being secure oneself, also making others secure, both being secure. Developing, revealing, teaching, explaining. And briefly speaking, attaining meaning, attaining skillful means, if...
天若人諸有所求悉於我得。是名得方便。如病得差除惱安隱。復為人治。是名轉法輪。能令一切虛妄邪師得諸對治諸病得差。是名師子吼。若所作業成就已滅。是名過去。若未作未滅而是當作。是名未來。若所作業非作已滅。而是所作。是名現在。以行分別復有三種。謂身口意業。以受法分別復有四種。有受法得現世樂他世苦報。廣說如前自他利品。現法後世若安不安。隨其所應說法利益。是名處方便。若眾生數以非眾生數為境界而有所作。是名眾生。善根所作。是名為因。愛與不愛禍福果成。是名為報。略說一切時一切行一切處方便一切眾生一切境界一切因一切禍一切福。如是一切如來悉知無餘無上。
四禪八解脫。于禪解脫心得自在。彼彼色像隨意悉成。是名禪解脫三昧正受。如說世尊三昧正受。如其正受光照梵天妙音說法。但聞其聲不見其形。以是義故。如來入共世間不共世間像類三昧能速成辦。于禪解脫心得自在隨意悉成。是故說禪解脫三昧正受。複次于諸禪等有二種煩惱。一者未方便修煩惱障礙令不得修。二者已得自地煩惱諸纏所使違勝進道。如來以種種世俗言教。隨其色像隨其所應。令得禪等修慧滿足離惱清凈。若得未得若劣若勝。悉如實知。是故名諸禪解脫三昧正受。如實知。向成熟信等五根有
【現代漢語翻譯】 現代漢語譯本： 如果天人等眾生有所求，都能從我這裡得到滿足，這叫做『得方便』。如同病人痊癒，消除煩惱得到安寧，並且還能為人醫治，這叫做『轉法輪』。能夠使一切虛妄邪師得到對治，各種疾病得到痊癒，這叫做『師子吼』。 如果所做的事情已經成就並且滅去，這叫做『過去』。如果尚未做，尚未滅去，而是將要做，這叫做『未來』。如果所做的事情不是已經做完滅去，而是正在做，這叫做『現在』。以行為來分別，又有三種，即身業、口業、意業。以接受佛法來分別，又有四種，即有接受佛法而得到現世快樂，來世卻受苦報的情況（廣如前面自他利品中所說）。對於現世和來世，是安樂還是不安樂，根據具體情況說法，使人得到利益，這叫做『處方便』。 如果眾生以非眾生為境界而有所作為，這叫做『眾生』。善根所做的事情，這叫做『因』。愛與不愛，禍與福，最終形成結果，這叫做『報』。簡略地說，一切時、一切行、一切處方便、一切眾生、一切境界、一切因、一切禍、一切福，像這樣的一切，如來完全知曉，沒有遺漏，是無上圓滿的。 四禪（catura dhyana，四種禪定境界）八解脫（asta vimoksa，八種解脫境界）。對於禪定和解脫，心得自在，各種各樣的色像都能隨意成就，這叫做『禪解脫三昧正受』。正如佛陀的三昧正受，以其正受的光芒照耀梵天（Brahma，色界天的總主），用美妙的聲音說法，但只能聽到聲音，卻看不到形體。因為這個緣故，如來進入共世間和不共世間的各種形象的三昧，能夠迅速成就。對於禪定和解脫，心得自在，隨意成就，所以說禪解脫三昧正受。 進一步說，對於各種禪定等，有兩種煩惱。一是未方便修的煩惱障礙，使人無法修習。二是已經得到的自地煩惱，被各種纏縛所控制，違背了向上進步的道路。如來用各種世俗的言教，根據不同的色像，根據不同的情況，使人得到禪定等的修習，智慧圓滿，遠離煩惱，清凈自在。對於已經得到的和尚未得到的，對於低劣的和殊勝的，都如實知曉。所以叫做諸禪解脫三昧正受，如實知曉。引導成熟信等五根（panca indriyani，信根、精進根、念根、定根、慧根）的人。
【English Translation】 English version: If gods, humans, or other beings have any requests, and they can all be fulfilled by me, this is called 'attaining expedient means'. It is like a sick person recovering, eliminating afflictions and gaining peace, and also being able to heal others. This is called 'turning the Dharma wheel'. It can enable all false and heretical teachers to be countered, and all kinds of diseases to be cured. This is called 'lion's roar'. If what has been done has been accomplished and extinguished, this is called 'the past'. If it has not been done, has not been extinguished, but is about to be done, this is called 'the future'. If what has been done is not already done and extinguished, but is being done, this is called 'the present'. Distinguishing by actions, there are three types: bodily actions, verbal actions, and mental actions. Distinguishing by receiving the Dharma, there are four types: some receive the Dharma and attain happiness in this life, but suffer retribution in the next life (as explained in detail in the previous chapter on self-benefit and benefiting others). Regarding this life and the next, whether it is peaceful or not, speak according to the specific situation to benefit people. This is called 'expedient means of place'. If beings take non-beings as their object and act accordingly, this is called 'beings'. What is done by the roots of goodness is called 'cause'. Love and non-love, misfortune and fortune, ultimately form the result, which is called 'retribution'. Briefly speaking, all times, all actions, all expedient means of place, all beings, all objects, all causes, all misfortunes, all fortunes—all of these are fully known by the Tathagata (如來), without omission, and are unsurpassed and perfect. The four Dhyanas (catura dhyana, the four meditative states) and eight Vimoksas (asta vimoksa, the eight liberations). Having attained freedom in the mind regarding Dhyana and Vimoksa, all kinds of forms and appearances can be accomplished at will. This is called 'Dhyana-Vimoksa Samadhi Proper Reception'. Just as the World Honored One's Samadhi Proper Reception, with the light of its proper reception illuminating Brahma (Brahma, the chief of the Form Realm), speaking the Dharma with wonderful sounds, but only the sound can be heard, and the form cannot be seen. For this reason, the Tathagata enters into Samadhis of various forms, both common and uncommon to the world, and can quickly accomplish them. Having attained freedom in the mind regarding Dhyana and Vimoksa, accomplishing them at will, therefore it is said 'Dhyana-Vimoksa Samadhi Proper Reception'. Furthermore, regarding the various Dhyanas, there are two kinds of afflictions. First, the afflictions that obstruct the unskillful practice, preventing one from practicing. Second, the afflictions of one's own level that have already been attained, being controlled by various entanglements, violating the path of superior progress. The Tathagata uses various worldly teachings, according to different forms and appearances, according to different situations, to enable people to attain the practice of Dhyana and so on, to fulfill wisdom, to be free from afflictions, and to be pure and free. Regarding what has been attained and what has not been attained, regarding the inferior and the superior, all are known as they truly are. Therefore, it is called the Samadhi Proper Reception of all Dhyanas and Liberations, knowing them as they truly are. Guiding those who have matured the five roots (panca indriyani, the roots of faith, vigor, mindfulness, concentration, and wisdom).
軟中上。是名諸根利鈍。從他生信及自思惟。為方便起軟中上欲。是名種種解。種種種性建立。謂三乘種性眾生貪慾等性。乃至八萬四千行。是名種種界。
知諸度門隨順對治。貪慾觀不凈。廣說如聲聞地。是名一切至處道。又種種黨類各相違背起異見欲常共諍論。如外道沙門婆羅門。一切種向此世他世。亦名至處道智力。如時修多羅廣說。
知四方眾生俗數建立種種名字。謂過去八種事六種同行。如是種種悉能了知。八種者。如是名。如是生。如是種性。如是食。如是苦樂。如是長壽。如是久住。如是壽限。六種同行者。俗數名字剎利等色。父母飲食善惡壽命。八種事六種同行他及自身。作如是說。此是我名。我為剎利婆羅門毗舍首陀。是我父母。我食如是食。我作如是善惡。若少年中年長年。如是六種同行以宿命智皆如實知。
一切禪名為天住。依禪得眼故名天眼凈。果滿足故名快凈。人中無此故言過人。雖欲界天有報天眼。人中亦無。眾生臨死名為死時。黑闇二種。如是像類乘中陰生。如夜黑闇黑羊毛光。故名惡色。白凈有二種。如是像類乘中陰生。如明月光波羅㮏衣。故名好色。起于惡戒是名惡戒。身口意惡行種種邪見。惡行成就誹謗賢聖。是名惡見誹謗。計著邪見邪因邪果。緣是造作一
【現代漢語翻譯】 現代漢語譯本：下等根器中的上品。這被稱為諸根的利鈍。從聽聞他人而生起信心，以及通過自己思考而生起信心，爲了方便而生起下、中、上三種不同的意欲。這被稱為種種理解。建立種種根性，指的是三乘（聲聞乘、緣覺乘、菩薩乘）的種性，眾生的貪慾等習性，乃至八萬四千種修行方法。這被稱為種種界。 瞭解各種解脫之門，隨順對治煩惱的方法。例如，用不凈觀來對治貪慾。詳細的解說如同《聲聞地》中所說。這被稱為一切通達之處的道路。此外，各種黨派、種類互相違背，產生不同的見解，常常共同爭論，就像外道、沙門、婆羅門一樣。一切種類都趨向於此世、他世。這也稱為通達之處的道路的智慧力量，如同《時修多羅》中詳細解說的那樣。 瞭解四方眾生的世俗計數方法，建立種種名字。指的是過去八種事和六種同行。像這樣種種都能了知。八種事指的是：這樣的名字，這樣的出生，這樣的種性，這樣的食物，這樣的苦樂，這樣的壽命長短，這樣的居住時間長短，這樣的壽命期限。六種同行指的是：世俗計數的剎帝利等階層的顏色，父母，飲食，善惡行為，壽命。八種事和六種同行，包括他人和自身，這樣說：這是我的名字，我是剎帝利、婆羅門、吠舍、首陀羅，這是我的父母，我吃這樣的食物，我做這樣的善惡行為，我是少年、中年、老年。像這樣六種同行，通過宿命智都能如實地知道。 一切禪定都稱為天住。依靠禪定而得到眼，所以稱為天眼凈。果報圓滿的緣故，稱為快樂清凈。因為人間沒有這種禪定，所以說是超過常人。即使欲界天有果報的天眼，人間也沒有。眾生臨死的時候，有兩種黑暗的景象。像這樣的眾生乘坐中陰身而生，像夜晚的黑暗、黑羊毛的光芒，所以稱為惡色。白凈也有兩種。像這樣的眾生乘坐中陰身而生，像明月的光芒、波羅奢迦樹的樹皮，所以稱為好色。生起惡戒，這稱為惡戒。身、口、意產生惡行，種種邪見。惡行成就，誹謗賢聖，這稱為惡見誹謗。執著于邪見、邪因、邪果，因為這些而造作惡業。
【English Translation】 English version: The superior of the middling inferior faculties. This is called the sharpness and dullness of the faculties (zhū gēn lì dùn). Generating faith from hearing others and from one's own contemplation, giving rise to inferior, middling, and superior desires for the sake of convenience. This is called various understandings. Establishing various natures, referring to the natures of the three vehicles (sān chéng) [Śrāvakayāna (聲聞乘), Pratyekabuddhayāna (緣覺乘), and Bodhisattvayāna (菩薩乘)], the greed and other habits of sentient beings, and even the eighty-four thousand practices. This is called various realms. Knowing the doors of various liberations, methods of appropriately counteracting afflictions. For example, using the contemplation of impurity to counteract greed. Detailed explanations are as in the Śrāvakabhūmi (聲聞地). This is called the path to all-reaching places. Furthermore, various factions and types oppose each other, generating different views, constantly arguing together, like non-Buddhist (外道) ascetics, śramaṇas (沙門), and brāhmaṇas (婆羅門). All types tend towards this world and other worlds. This is also called the power of wisdom of the path to all-reaching places, as explained in detail in the Samaya Sūtra (時修多羅). Knowing the worldly counting methods of sentient beings in the four directions, establishing various names. Referring to the past eight matters and six co-occurrences. Like this, all can be known. The eight matters refer to: such a name, such a birth, such a lineage, such food, such suffering and happiness, such a lifespan, such a duration of dwelling, such a lifespan limit. The six co-occurrences refer to: the worldly counting of the colors of kṣatriyas (剎利) and other classes, parents, food, good and bad deeds, lifespan. The eight matters and six co-occurrences, including others and oneself, saying like this: This is my name, I am a kṣatriya, brāhmaṇa, vaiśya (吠舍), śūdra (首陀), these are my parents, I eat such food, I do such good and bad deeds, I am young, middle-aged, old. Like this, the six co-occurrences, through the knowledge of past lives, are all known as they truly are. All dhyāna (禪) is called dwelling in the heavens. Relying on dhyāna to obtain the eye, therefore it is called the purity of the divine eye (tiān yǎn jìng). Because the fruition is complete, it is called joyful purity. Because there is no such dhyāna in the human realm, it is said to be beyond ordinary people. Even if the desire realm heavens have the divine eye of retribution, it is also not present in the human realm. When sentient beings are about to die, there are two kinds of darkness. Sentient beings like this are born riding the antarābhava (中陰) [intermediate state between death and rebirth], like the darkness of night, the light of black sheep's wool, therefore it is called an evil color. There are also two kinds of white purity. Sentient beings like this are born riding the antarābhava, like the light of the bright moon, the bark of the palāśa (波羅奢迦) tree, therefore it is called a good color. Generating evil precepts, this is called evil precepts. The body, speech, and mind produce evil actions, various wrong views. Evil actions are accomplished, slandering the virtuous and sages, this is called evil view slander. Clinging to wrong views, wrong causes, wrong effects, because of these, creating evil karma.
切邪業。造邪業已。受現世樂未來苦報。成現世苦未來苦報。是名受邪法因成就。種種惡法生惡道中。是名因彼名色分離。是名身壞生分都盡。是名命終。非法惡行是名為惡。受極苦觸長夜無間。是名惡趣。墮極下處背大悲等。是名為墮。增上可厭。是名泥犁。與上相違是名凈分乘善行生。是名善趣所受自然。是名為天。一切漏無餘斷一切使對治無漏心無漏智第一增上意增上慧有漏盡。名為心解脫慧解脫依見道修道心得解脫慧得解脫。是名後有得六神通。自如實知能為他說。故說自知作證。我生已盡梵行已立。如是廣說。
如來十力有七種。一者自性。二者分別。三者不共。四者等。五者造業。六者次第。七者差別。自性者。有說五根自性。有說智慧自性。智慧自性者。說處非處智力不說處非處信等力。如處非處智力餘力亦如是。分別者略說有三種。一者時分別。過去未來現在入一切智。二者種分別。一切有為法自相共相入一切種。三者眾生分別。一切眾生界入一切利益。如是三種分別。廣說則有無量。
不共者。如來十力不與聲聞辟支佛共等者。一切如來十力平等無軟中上。造業者。處非處智力。真實因果如實知。伏因果諍論。沙門婆羅門自業智力自所作業。此業受果如實知。伏施福諍論。沙門婆羅門
【現代漢語翻譯】 現代漢語譯本 斷絕邪惡的行業。如果已經造作了邪惡的行業，就會承受現世的快樂，未來世的痛苦果報，最終成就現世和未來世的痛苦果報。這被稱為接受邪法的因緣成就。種種惡法產生於惡道之中，這被稱為因為那些惡法，名色分離。這被稱為身體壞滅，生的部分完全終結。這被稱為命終。不符合正法的惡劣行為被稱為惡。承受極度的痛苦感受，長夜沒有間斷，這被稱為惡趣。墮落到極低下的地方，背離大慈悲等等，這被稱為墮落。增長令人厭惡的感受，這被稱為泥犁（naraka，地獄）。與上述相反，就是清凈的部分，憑藉善良的行為而生，這被稱為善趣，所承受的是自然而然的快樂，這被稱為天（deva，天界）。一切煩惱都無餘斷盡，一切煩惱的根本都得到對治，無煩惱的心，無煩惱的智慧，最殊勝的意，最殊勝的慧，有煩惱的都斷盡，這被稱為心解脫、慧解脫，依靠見道、修道，心得解脫，慧得解脫。這被稱為不再有後有，獲得六神通（six supernormal powers）。自己如實地知道，能夠為他人宣說，所以說自己知道並且作證：『我的生死已經終結，清凈的修行已經確立。』像這樣廣泛地宣說。
如來十力（Tathāgata's ten powers）有七種：一者自性，二者分別，三者不共，四者等，五者造業，六者次第，七者差別。自性方面，有人說是五根（five roots）的自性，有人說是智慧的自性。智慧的自性方面，說的是處非處智力（power of knowing what is possible and impossible），而不是說處非處信等力。如同處非處智力一樣，其餘的力也是如此。分別方面，簡略地說有三種：一是時間上的分別，過去、未來、現在都進入一切智（omniscience）。二是種類上的分別，一切有為法（conditioned phenomena）的自相、共相都進入一切種。三是眾生上的分別，一切眾生界都進入一切利益。像這樣三種分別，廣泛地說則有無量。
不共方面，如來十力不與聲聞（Śrāvaka，聲聞乘修行者）、辟支佛（Pratyekabuddha，緣覺乘修行者）共有。等方面，一切如來的十力平等，沒有軟、中、上之分。造業方面，處非處智力，如實地知道真實的因果，降伏因果的爭論。沙門（Śrāmaṇa，出家修行者）、婆羅門（Brahmana，婆羅門教修行者）的自業智力，如實地知道自己所造作的業，以及此業所受的果報，降伏佈施和福報的爭論。沙門、婆羅門
【English Translation】 English version Cutting off evil karma. Having created evil karma, one receives the present joy and future suffering as retribution, ultimately resulting in present and future suffering. This is called the accomplishment of the cause of accepting evil Dharma. Various evil dharmas arise in evil realms, which is called the separation of name and form because of those evil dharmas. This is called the destruction of the body, the complete end of the part of birth. This is called the end of life. Actions that are not in accordance with the Dharma are called evil. Enduring extreme painful sensations, without interruption throughout the long night, this is called the evil realm. Falling to the lowest place, turning away from great compassion, etc., this is called falling. Increasing repulsive feelings, this is called Naraka (hell). The opposite of the above is the pure part, born through virtuous actions, this is called the good realm, what is received is natural joy, this is called Deva (heaven). All defilements are completely eradicated without remainder, all roots of defilements are counteracted, the undefiled mind, undefiled wisdom, the most supreme intention, the most supreme wisdom, all that is defiled is exhausted, this is called liberation of mind, liberation of wisdom, relying on the path of seeing, the path of cultivation, the mind is liberated, the wisdom is liberated. This is called no longer having future existence, attaining the six supernormal powers (six supernormal powers). Knowing truly for oneself, being able to proclaim it to others, therefore it is said that one knows and testifies for oneself: 'My birth is exhausted, the pure conduct is established.' Thus, it is widely proclaimed.
The ten powers of the Tathāgata (Tathāgata's ten powers) have seven aspects: first, self-nature; second, distinction; third, non-common; fourth, equality; fifth, karma creation; sixth, sequence; seventh, difference. Regarding self-nature, some say it is the self-nature of the five roots (five roots), others say it is the self-nature of wisdom. Regarding the self-nature of wisdom, it refers to the power of knowing what is possible and impossible (power of knowing what is possible and impossible), not the power of believing in what is possible and impossible, etc. Just as with the power of knowing what is possible and impossible, the other powers are similar. Regarding distinction, briefly speaking, there are three types: first, distinction in time, the past, future, and present all enter into omniscience (omniscience). Second, distinction in kind, the self-characteristics and common characteristics of all conditioned phenomena (conditioned phenomena) all enter into all kinds. Third, distinction in beings, all realms of beings enter into all benefits. These three types of distinctions, broadly speaking, are countless.
Regarding non-common aspects, the ten powers of the Tathāgata are not shared with Śrāvakas (Śrāmaṇa, Hearers) or Pratyekabuddhas (Pratyekabuddha, Solitary Buddhas). Regarding equality, all Tathāgata's ten powers are equal, without soft, medium, or superior distinctions. Regarding karma creation, the power of knowing what is possible and impossible, truly knows the true cause and effect, subduing the disputes about cause and effect. The power of knowing the karma of Śrāmaṇas (Śrāmaṇa, renunciates) and Brahmanas (Brahmana, priests), truly knows the karma they have created and the results of this karma, subduing the disputes about giving and merit. Śrāmaṇas and Brahmanas
禪解脫三昧正受智力。三種示現調伏教授伏對治相違諍論。沙門婆羅門諸根利鈍智力。于諸眾生軟中上根。如實知。如其所應。如其方便。而為說法。種種解智力于諸眾生軟中上解凈不凈解。如實知。教修凈解離不凈解。種種界智力于諸眾生下中上界。如實知。如其心如其根如其欲如其使。彼彼度門教授利益。至處道智力。如來為諸眾生種種度門種種教授。如聲聞地次第開發顯示教授宣說。云何如來教授初業菩薩三昧眾具攝受住心。如來為無諂曲者教令修學。作如是言。善男子。汝當獨處深樂寂靜思惟父母師長所制名字。如此名字內外六入及兩中間。一切悉無自性亦無。但是名想施設。如是思惟法不可得。不于未來起當來想。善男子。于現在眼作眼名眼想眼施設。當自觀察。我眼尚不可得。況複名想施設言是眼也。如是名想施設一切悉無。名想施設都無真實。彼眼自性亦無。何以故。非彼眼名眼想眼施設眼覺生。但名字言說而生眼覺。非彼眼性可聞可知。于名於事而生眼覺。是故思惟本來眼名眼想眼施設。當來諸法悉不可得。如眼如是耳鼻舌身乃至見聞覺知若求若得若覺若觀如是。一切法想乃至當來想如是。壞我想方便道攝受。乃至壞一切法想。方便道攝受如是。一切所知善觀察。一切法想當來想。一切虛偽無想無思
【現代漢語翻譯】 現代漢語譯本： 如來的禪定解脫三昧正受智力，以及三種示現（指神通示現、說法示現、調伏示現）調伏教授，伏對治相違諍論的智力。對於沙門（指出家修道者）、婆羅門（指古印度祭司階層）的諸根利鈍的智力，對於各種眾生的下、中、上根器，如實了知，根據他們的情況和方便，為他們說法。種種理解的智力，對於各種眾生的下、中、上等理解能力，以及清凈和不清凈的理解，如實了知，教導他們修習清凈的理解，遠離不清凈的理解。種種界限的智力，對於各種眾生的下、中、上等界限，如實了知，根據他們的心、根器、慾望和習性，以各種不同的法門教授，使他們獲得利益。到達一切處所的道智力。如來爲了各種眾生，以各種不同的法門和教授，如聲聞地（指小乘修行者所證悟的境界）那樣，次第開發、顯示、教授和宣說。 如來如何教授初業菩薩（指剛開始修行的菩薩），使他們攝受三昧的資具，安住於心呢？如來為沒有諂曲的人教令修學，這樣說：『善男子，你應該獨自居住，深深地喜愛寂靜，思惟父母、師長所制定的名字。這樣的名字，無論是內在的六入（指眼、耳、鼻、舌、身、意），還是外在的六入（指色、聲、香、味、觸、法），以及兩者中間的一切，都沒有自性，也不是真實存在的，只不過是名相概念的施設而已。』這樣思惟，一切法都不可得，不要對未來生起未來的想法。『善男子，對於現在的眼，只是安立眼的名、眼的想法、眼的施設，應當自我觀察，我的眼尚且不可得，更何況名相概念的施設，說這是眼呢？』這樣，名相概念的施設一切都是虛妄的，名相概念的施設根本沒有真實性，那眼的自性也是沒有的。為什麼呢？不是那眼的名、眼的想法、眼的施設，眼的感覺生起，而是憑藉名字言說而生起眼的感覺，不是那眼的自性可以聽聞、可以知曉，而是對於名和事而生起眼的感覺。所以，思惟本來眼的名、眼的想法、眼的施設，當來的諸法都不可得。如眼這樣，耳、鼻、舌、身，乃至見聞覺知，無論是尋求、獲得、感覺、觀察，都是如此。一切法的想法，乃至當來的想法也是如此。破壞我想的方便道攝受，乃至破壞一切法想的方便道攝受也是如此。一切所知都應當善於觀察，一切法的想法和當來的想法，一切都是虛偽的，沒有想法，沒有思慮。
【English Translation】 English version: The Tathagata's (如來, one of the titles of a Buddha) power of wisdom regarding meditative liberation, samadhi (三昧, a state of meditative consciousness), right reception, and the three kinds of manifestations (神通示現, magical manifestations; 說法示現, teaching manifestations; 調伏示現, taming manifestations) for taming and instructing, the power of wisdom to subdue opposing arguments. The power of wisdom regarding the sharpness or dullness of the faculties of Sramanas (沙門, wandering ascetics) and Brahmanas (婆羅門, priests in ancient India), and the superior, middling, or inferior faculties of all beings, knowing them as they truly are, according to their circumstances and convenience, and teaching them accordingly. The power of wisdom regarding various understandings, knowing the pure or impure understandings of beings with superior, middling, or inferior understanding, teaching them to cultivate pure understanding and abandon impure understanding. The power of wisdom regarding various realms, knowing the lower, middle, and upper realms of beings as they truly are, according to their minds, faculties, desires, and tendencies, teaching and benefiting them through various gateways. The power of wisdom regarding the path to all destinations. The Tathagata, for the sake of all beings, through various gateways and teachings, develops, reveals, instructs, and proclaims in sequence, like the stage of the Sravakas (聲聞, disciples who hear the teachings). How does the Tathagata instruct newly practicing Bodhisattvas (菩薩, beings on the path to Buddhahood) to gather the requisites for samadhi and abide in their minds? The Tathagata teaches those without deceit to study, saying: 'Good man, you should dwell alone, deeply delighting in stillness, contemplating the names established by your parents and teachers. Such names, whether the inner six entrances (六入, the six sense organs: eyes, ears, nose, tongue, body, mind), the outer six entrances (色,聲,香,味,觸,法, the six sense objects: form, sound, smell, taste, touch, and mental objects), or everything in between, have no self-nature and are not real, but are merely conceptual constructs.' Contemplating in this way, all dharmas (法, phenomena) are unattainable, and do not give rise to future thoughts about the future. 'Good man, regarding the present eye, merely establish the name of the eye, the thought of the eye, the designation of the eye, and observe yourself. My eye is already unattainable, let alone the conceptual designation, saying that this is the eye?' Thus, the conceptual designation is all illusory, the conceptual designation has no reality at all, and the self-nature of that eye is also non-existent. Why? It is not that the name of the eye, the thought of the eye, the designation of the eye, or the sensation of the eye arises, but rather the sensation of the eye arises through verbal expression. It is not that the nature of the eye can be heard or known, but rather the sensation of the eye arises in relation to name and thing. Therefore, contemplate that originally the name of the eye, the thought of the eye, the designation of the eye, and all future dharmas are unattainable. Just like the eye, so too are the ear, nose, tongue, body, and even seeing, hearing, sensing, and knowing. Whether seeking, obtaining, feeling, or observing, it is all the same. All thoughts of dharmas, and even future thoughts, are the same. The expedient path of destroying the thought of 'I' is embraced, and even the expedient path of destroying all thoughts of dharmas is embraced in the same way. All that is known should be carefully observed, all thoughts of dharmas and future thoughts are all false, without thought, without consideration.'
無相。於一切義無所攝受。當得如來清凈智慧三昧種性。彼諸菩薩得不凈觀。行於慈心觀察緣起。分別諸界入出息念。逮得初禪乃至非想非非想處。菩薩無量三昧正受思惟。漸次乃至得阿耨多羅三藐三菩提。是名菩薩至處道。過去如來為初業菩薩如是教授。未來諸佛當如是教。現在諸佛亦如是教。聲聞乘如是思惟。疾得神通無礙智一切至處道智力。出一切苦道如實知。離不出道出道饒益。宿命智力觀察宿命。于善於惡若厭心若凈心。調伏說法伏常論。沙門婆羅門生死智力說眾生生死所往生處伏斷滅論。沙門婆羅門漏盡智力伏疑惑解脫。沙門婆羅門。次第者。如來得阿耨多羅三藐三菩提頓得十力。后次第現在前阿惟三佛法部分因果故。以處非處智力。觀察因果部分。欲界差別故。以自業智力。觀察自業而為說法。令離惡業修行善業。為世俗道離欲故。以禪解脫三昧正受智力。教諸眾生。復為出世離欲故。以禪解脫三昧正受智力。先教眾生。以世俗道離欲。后得出世間道離欲。欲令眾生得出世間離欲故。以諸根利鈍智力。觀察諸根。知諸根已。欲知悕望故。以種種解智力觀其悕望。觀悕望已。以種種界智力。觀察根使。隨其方便境界度門而度脫之。以一切至處道智力。于境界度門方便心住攝受心住。行清凈已離身見斷常等
【現代漢語翻譯】 現代漢語譯本 無相（Anatta，無自性）。對於一切意義都不執著，將獲得如來清凈智慧三昧的種性。那些菩薩獲得不凈觀，修行慈心，觀察緣起，分別諸界，修習入出息念，證得初禪乃至非想非非想處。菩薩以無量三昧正受進行思惟，逐漸乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這被稱為菩薩的至處道（Sarvatragamana-pratipada，一切處通達道）。 過去諸如來是這樣教授初業菩薩的，未來諸佛也將這樣教導，現在諸佛也是這樣教導。聲聞乘（Śrāvakayāna，聲聞乘）這樣思惟，迅速獲得神通無礙智和一切至處道智力，從而如實知曉脫離一切痛苦的道路。脫離不出離之道，以出離之道饒益眾生。以宿命智力觀察宿命，對於善與惡，無論是厭惡之心還是清凈之心，都能調伏說法，降伏常見論。 以沙門（Śrāmaṇa，出家修行者）和婆羅門（Brāhmaṇa，祭司）的生死智力，宣說眾生的生死和所往生之處，降伏斷滅論。以沙門和婆羅門的漏盡智力，降伏疑惑，獲得解脫。沙門和婆羅門。 次第是這樣的：如來證得阿耨多羅三藐三菩提時，頓然獲得十力（Daśabala，如來的十種力量），然後次第現在前，因為阿惟三佛法（Avenika-buddhadharma，佛的不共法）有部分因果的緣故。以處非處智力，觀察因果的部分，因為欲界的差別。以自業智力，觀察自己的業力而為眾生說法，令眾生脫離惡業，修行善業，爲了世俗之道而離欲。以禪定、解脫、三昧正受智力，教導諸眾生。又爲了出世間的離欲。 以禪定、解脫、三昧正受智力，先教導眾生以世俗之道離欲，然後得出世間之道離欲。爲了令眾生得出世間離欲，以諸根利鈍智力，觀察諸根。瞭解諸根之後，想要了解眾生的希望，所以以種種解智力觀察他們的希望。觀察希望之後，以種種界智力，觀察根和煩惱，隨其方便境界和度門而度脫他們。以一切至處道智力，在境界度門方便心中安住，攝受心中安住，修行清凈之後，脫離身見、斷見和常見等。
【English Translation】 English version Anatta (無相，non-self). Without attachment to any meaning, one will attain the seed nature of the Tathagata's pure wisdom Samadhi. Those Bodhisattvas attain the contemplation of impurity, practice loving-kindness, observe dependent origination, distinguish the elements, and practice mindfulness of breathing, attaining the first Dhyana up to the state of neither perception nor non-perception. Bodhisattvas contemplate with immeasurable Samadhi and correct reception, gradually up to attaining Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提， unsurpassed, complete and perfect enlightenment). This is called the Bodhisattva's Sarvatragamana-pratipada (至處道，path to all destinations). Past Tathagatas taught novice Bodhisattvas in this way, future Buddhas will also teach in this way, and present Buddhas are also teaching in this way. Those in the Śrāvakayāna (聲聞乘，hearer vehicle) think in this way, quickly attaining unobstructed wisdom of supernatural powers and the power of wisdom of the path to all destinations, thereby truly knowing the path to escape all suffering. Escape from the path of non-departure, and benefit sentient beings with the path of departure. With the power of knowledge of past lives, observe past lives, and whether it is aversion or pure mind towards good and evil, one can subdue and preach the Dharma, and subdue the theory of permanence. With the power of knowledge of the cycle of birth and death of Śrāmaṇas (沙門，ascetics) and Brāhmaṇas (婆羅門，priests), proclaim the cycle of birth and death of sentient beings and the places they are born into, and subdue the theory of annihilation. With the power of knowledge of the exhaustion of outflows of Śrāmaṇas and Brāhmaṇas, subdue doubts and attain liberation. Śrāmaṇas and Brāhmaṇas. The order is as follows: When the Tathagata attains Anuttara-samyak-sambodhi, he suddenly attains the ten powers (Daśabala，十力, the ten powers of a Buddha), and then they gradually appear, because the Avenika-buddhadharma (阿惟三佛法，unique qualities of a Buddha) has partial cause and effect. With the power of knowledge of what is possible and impossible, observe the parts of cause and effect, because of the differences in the desire realm. With the power of knowledge of one's own karma, observe one's own karma and preach the Dharma to sentient beings, causing them to escape evil karma and practice good karma, in order to leave desire through the worldly path. With the power of knowledge of Dhyana, liberation, Samadhi, and correct reception, teach all sentient beings. And also for the sake of leaving desire through the transcendental path. With the power of knowledge of Dhyana, liberation, Samadhi, and correct reception, first teach sentient beings to leave desire through the worldly path, and then attain the transcendental path to leave desire. In order to enable sentient beings to attain the transcendental path to leave desire, with the power of knowledge of the sharpness and dullness of the faculties, observe the faculties. After understanding the faculties, wanting to understand the hopes of sentient beings, therefore observe their hopes with the power of knowledge of various understandings. After observing the hopes, with the power of knowledge of various realms, observe the faculties and afflictions, and liberate them according to their convenient realms and doors of deliverance. With the power of knowledge of the path to all destinations, abide in the convenient mind of the realm of deliverance, abide in the mind of acceptance, and after practicing purity, escape the view of self, the view of annihilation, and the view of permanence, etc.
見。為說中道。離一切煩惱故入宿命智力及生死智力。為止所縛不斷煩惱。起增上慢教令離故入漏盡智力。
又次第者。阿惟三佛法得阿耨多羅三藐三菩提已。先以處非處智力。觀察緣起第一義法住。依第一義法住智已。以自業智力觀在家分種種業。觀在家分種種業已。以禪解脫三昧正受智力觀出家分。云何令此出家分于苦解脫當爲說道。起大悲心佛眼觀察。以諸根利鈍智力。觀察軟中上根而為說法。餘種種解智力等。次第如前說。
又次第者。阿惟三佛法以處非處智力。觀察緣起法界。以自業智力觀眾生界。如此眾生作如是業受如是果。觀法界眾生界已。以禪解脫三昧正受智力。為苦眾生三種示現而教授之。余根利鈍智力等。以道度脫一切眾生。令脫眾苦。
差別者。知善不善業。得愛不愛果。是名處非處智力。知善不善業得愛不愛果。不作不受乃至禪解脫等。此業非彼業。是名自業智力。知禪解脫等三種示現教授。乃至知凈等俱生相應心。是名禪解脫三昧正受智力。知軟中上根。是名諸根利鈍智力。乃至知諸根方便生彼悕望。亦名諸根利鈍智力。知種種悕望。是名種種解智力。解有六種。一者不出解。謂悕望摩醯首羅那羅延梵世等解。二者出解。謂悕望三乘解。三者遠凈解。謂悕望軟中成熟解
【現代漢語翻譯】 現代漢語譯本：看見。爲了宣說中道，因為遠離一切煩惱的緣故，而進入宿命智力（能夠回憶過去世的智慧力量）以及生死智力（能夠了解眾生死生輪迴的智慧力量）。爲了止息被煩惱束縛，不斷除煩惱，生起增上慢的人，教導他們離開煩惱的緣故，而進入漏盡智力（斷絕一切煩惱，證得解脫的智慧力量）。
又，次第是這樣的：阿惟三佛法（無上正等正覺的佛法）在證得阿耨多羅三藐三菩提（無上正等正覺）之後，首先以處非處智力（辨別事理的能力）觀察緣起第一義法（事物相互依存的真理）。在依止第一義法住的智慧之後，以自業智力（瞭解自身行為及其結果的智慧力量）觀察在家眾生的種種業。觀察在家眾生的種種業之後，以禪解脫三昧正受智力（通過禪定、解脫和正定所獲得的智慧力量）觀察出家眾生。思考如何讓這些出家眾生從痛苦中解脫，應當為他們宣說什麼法。生起大悲心，以佛眼觀察，以諸根利鈍智力（瞭解眾生根器利鈍的智慧力量）觀察下、中、上根器的眾生，而為他們說法。其餘種種解智力等，次第如前所說。
又，次第是這樣的：阿惟三佛法以處非處智力觀察緣起法界（事物相互依存的宇宙）。以自業智力觀察眾生界（所有眾生的世界）：如此眾生作如此業，受如此果。觀察法界眾生界之後，以禪解脫三昧正受智力，為受苦的眾生三種示現而教授他們。其餘根利鈍智力等，用佛法度脫一切眾生，令他們脫離各種痛苦。
差別在於：知道善與不善的業，得到可愛與不可愛的果報，這叫做處非處智力。知道善與不善的業得到可愛與不可愛的果報，不造作也不承受，乃至禪定解脫等，此業非彼業，這叫做自業智力。知道禪定解脫等三種示現教授，乃至知道清凈等俱生相應的心，這叫做禪解脫三昧正受智力。知道下、中、上根器，這叫做諸根利鈍智力。乃至知道諸根方便生起他們的希望，也叫做諸根利鈍智力。知道種種希望，這叫做種種解智力。理解有六種：第一種是不出解，指的是希望摩醯首羅（Maheśvara，大自在天）、那羅延（Nārāyaṇa，毗濕奴神）、梵世（Brahma，梵天）等的理解。第二種是出解，指的是希望三乘（聲聞乘、緣覺乘、菩薩乘）的理解。第三種是遠凈解，指的是希望下、中根器成熟的理解。
【English Translation】 English version: Seeing. In order to explain the Middle Way, because of being apart from all afflictions, one enters the Knowledge Power of Past Lives (ability to recall past existences) and the Knowledge Power of Birth and Death (ability to understand the cycle of birth and death). In order to stop those bound by afflictions, without ceasing afflictions, and those who give rise to arrogance, teaching them to depart from afflictions, one enters the Knowledge Power of the Exhaustion of Defilements (ability to eradicate all defilements and attain liberation).
Furthermore, the order is as follows: After the Dharma of Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) attains Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), first, with the Knowledge Power of Right and Wrong Places (ability to discern what is appropriate and inappropriate), one observes the Dharma of Dependent Origination, the First Principle. Having relied on the wisdom of abiding in the First Principle, with the Knowledge Power of One's Own Karma (ability to understand one's own actions and their consequences), one observes the various karmas of those who are householders. Having observed the various karmas of those who are householders, with the Knowledge Power of Dhyana, Liberation, Samadhi, and Right Reception (wisdom gained through meditation, liberation, and right concentration), one observes those who have left home. Considering how to liberate these who have left home from suffering, what Dharma should be taught to them, one arises great compassion and observes with the Buddha-eye. With the Knowledge Power of Sharpness and Dullness of Faculties (ability to understand the varying capacities of beings), one observes beings with inferior, middling, and superior faculties and teaches them the Dharma. The remaining Knowledge Powers of Various Understandings, etc., follow the order as previously described.
Furthermore, the order is as follows: The Dharma of Anuttara-samyak-sambodhi, with the Knowledge Power of Right and Wrong Places, observes the Dharmadhatu (the realm of all phenomena) of Dependent Origination. With the Knowledge Power of One's Own Karma, one observes the realm of sentient beings (the world of all beings): such beings perform such actions and receive such results. Having observed the Dharmadhatu and the realm of sentient beings, with the Knowledge Power of Dhyana, Liberation, Samadhi, and Right Reception, one teaches suffering beings through three kinds of manifestations. The remaining Knowledge Powers of Sharpness and Dullness of Faculties, etc., use the Dharma to liberate all beings, enabling them to escape from all kinds of suffering.
The difference lies in this: Knowing good and bad karma and obtaining desirable and undesirable results is called the Knowledge Power of Right and Wrong Places. Knowing that good and bad karma leads to desirable and undesirable results, without creating or experiencing them, and even dhyana and liberation, this karma is not that karma, is called the Knowledge Power of One's Own Karma. Knowing the three kinds of manifestations taught through dhyana and liberation, and even knowing the mind that arises simultaneously with purity, etc., is called the Knowledge Power of Dhyana, Liberation, Samadhi, and Right Reception. Knowing inferior, middling, and superior faculties is called the Knowledge Power of Sharpness and Dullness of Faculties. Even knowing the skillful means by which the faculties give rise to their hopes is also called the Knowledge Power of Sharpness and Dullness of Faculties. Knowing various hopes is called the Knowledge Power of Various Understandings. Understanding has six types: The first is 'non-emergent understanding,' which refers to the understanding that hopes for Maheśvara (the Great Lord), Nārāyaṇa (Vishnu), Brahma (the Creator), etc. The second is 'emergent understanding,' which refers to the understanding that hopes for the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). The third is 'distant pure understanding,' which refers to the understanding that hopes for the maturation of inferior and middling faculties.
。四者近凈解。謂悕望上成熟解。五者現法得涅槃解。謂悕望聲聞乘得涅槃解。六者將來得涅槃解。謂悕望大乘得涅槃解。乃至知解。所起作種子喻。亦名種種解智力。界分別有四種。如性種子。是名種種解智力。知種種分別種子。是名種種界智力。乃至知涅槃法及順界道跡。亦名種種界智力。知一切種道跡種種煩惱種種清凈。是名至處道智力。乃至知宿命一切趣因。亦名至處道智力。知過去六種言說。是名宿命智力。乃至知過去眾生生死。亦名宿命智力。知未來生死。是名生死智力。乃至知未究竟自義眾生未來生死。亦名生死智力。知究竟自義現法得涅槃。是名漏盡智力。如是十種智力各各差別。四無畏如修多羅說。如來以此四事于大眾中自證而無所畏。智障解脫一切法平等覺。不共聲聞是第一無畏。煩惱障解脫共聲聞是第二無畏。說出苦道是第三無畏。障道法是第四無畏。如來於是四義自如實知。若有誹謗言不知者。無有是處。無是處故得無所畏無怯弱。不疑惑決定自知。堪為大師自安安彼。前二處滿。是自安道。后二處滿。是安彼道。一切法平等覺。為向大乘諸菩薩故。煩惱障解脫。為向聲聞緣覺乘故。出苦道及障道法二俱為故。如來為諸菩薩聲聞緣覺。行出苦道說修多羅。結集經藏者。以說菩薩行立菩薩藏。
【現代漢語翻譯】 現代漢語譯本：四者是接近清凈的理解（近凈解），指的是希望達到更高層次成熟的理解。五者是現世獲得涅槃的理解（現法得涅槃解），指的是希望通過聲聞乘獲得涅槃的理解。六者是將來獲得涅槃的理解（將來得涅槃解），指的是希望通過大乘獲得涅槃的理解。乃至是知解。所產生的行為就像種子一樣，也稱為種種理解的智慧力量（種種解智力）。 界的分別有四種，就像本性種子一樣，這被稱為種種理解的智慧力量（種種解智力）。知道種種分別的種子，這被稱為種種界限的智慧力量（種種界智力）。乃至知道涅槃的法以及順應界限的道路和足跡，也稱為種種界限的智慧力量（種種界智力）。知道一切種類的道路和足跡、種種煩惱、種種清凈，這被稱為到達之處的道路智慧力量（至處道智力）。乃至知道宿命的一切趣因，也稱為到達之處的道路智慧力量（至處道智力）。 知道過去六種言說，這被稱為宿命的智慧力量（宿命智力）。乃至知道過去眾生的生死，也稱為宿命的智慧力量（宿命智力）。知道未來的生死，這被稱為生死智慧力量（生死智力）。乃至知道尚未究竟自身意義的眾生未來的生死，也稱為生死智慧力量（生死智力）。知道究竟自身意義並在現世獲得涅槃，這被稱為漏盡的智慧力量（漏盡智力）。像這樣，十種智慧力量各有差別。 四無畏就像修多羅（sutra，經）所說的那樣，如來（Tathagata）憑藉這四件事在大眾之中親自證實而無所畏懼。智慧的障礙解脫，對一切法平等覺悟，不與聲聞（Śrāvaka）相同，這是第一無畏。煩惱的障礙解脫，與聲聞相同，這是第二無畏。宣說脫離痛苦的道路，這是第三無畏。障礙道路的法，這是第四無畏。如來對於這四種意義自己如實地知道。如果有人誹謗說不知道，那是不可能的。因為沒有這種可能性，所以能夠無所畏懼、沒有怯弱、不疑惑、確定地自己知道，堪為大師，自己安定也安定他人。前兩個方面圓滿，是自己安定的道路。后兩個方面圓滿，是安定他人的道路。 對一切法平等覺悟，是爲了面向大乘（Mahāyāna）的諸位菩薩（Bodhisattva）的緣故。煩惱的障礙解脫，是爲了面向聲聞、緣覺乘（Pratyekabuddhayāna）的緣故。脫離痛苦的道路以及障礙道路的法，二者都是爲了這個緣故。如來爲了諸位菩薩、聲聞、緣覺，修行脫離痛苦的道路，宣說修多羅。結集經藏的人，因為宣說了菩薩的修行而建立菩薩藏。
【English Translation】 English version: The fourth is near-purity understanding (Nirjarā-pariśuddhi-mati), which refers to the hope of attaining a higher level of mature understanding. The fifth is the understanding of attaining Nirvana in this life (Dṛṣṭadharma-nirvāṇa-mati), which refers to the hope of attaining Nirvana through the Śrāvakayāna (Vehicle of Hearers). The sixth is the understanding of attaining Nirvana in the future (Āyatim-nirvāṇa-mati), which refers to the hope of attaining Nirvana through the Mahāyāna (Great Vehicle). Even to the extent of understanding. The actions that arise are like seeds, and are also called the power of wisdom of various understandings (Nānādhimukti-jñāna-bala). The distinctions of realms are of four kinds, like the seeds of nature, and this is called the power of wisdom of various understandings (Nānādhimukti-jñāna-bala). Knowing the seeds of various distinctions, this is called the power of wisdom of various realms (Nānādhātu-jñāna-bala). Even to the extent of knowing the Dharma of Nirvana and the paths and traces that accord with the realms, this is also called the power of wisdom of various realms (Nānādhātu-jñāna-bala). Knowing all kinds of paths and traces, various afflictions, and various purifications, this is called the power of wisdom of the path to the destination (Sarvatragāminī-pratipad-jñāna-bala). Even to the extent of knowing all the causes of destinies in past lives, this is also called the power of wisdom of the path to the destination (Sarvatragāminī-pratipad-jñāna-bala). Knowing the six kinds of speech in the past, this is called the power of wisdom of past lives (Pūrvanivāsānusmṛti-jñāna-bala). Even to the extent of knowing the birth and death of beings in the past, this is also called the power of wisdom of past lives (Pūrvanivāsānusmṛti-jñāna-bala). Knowing future birth and death, this is called the power of wisdom of birth and death (Cyutyupapāda-jñāna-bala). Even to the extent of knowing the future birth and death of beings who have not yet fully realized their own meaning, this is also called the power of wisdom of birth and death (Cyutyupapāda-jñāna-bala). Knowing the attainment of Nirvana in this life by those who have fully realized their own meaning, this is called the power of wisdom of the exhaustion of outflows (Āsravakṣaya-jñāna-bala). In this way, the ten powers of wisdom are each different. The four fearlessnesses are as the sutras (sutra) say, the Tathagata (Tathāgata) relies on these four things to personally verify in the assembly and is without fear. The liberation from the obstacle of wisdom, the equal enlightenment of all dharmas, not shared with the Śrāvakas (Śrāvaka), this is the first fearlessness. The liberation from the obstacle of afflictions, shared with the Śrāvakas, this is the second fearlessness. Declaring the path of liberation from suffering, this is the third fearlessness. The dharmas that obstruct the path, this is the fourth fearlessness. The Tathagata knows these four meanings as they truly are. If someone slanders and says that he does not know, that is impossible. Because there is no such possibility, he is able to be fearless, without timidity, without doubt, and certainly knows himself, is worthy to be a master, and brings peace to himself and others. The first two aspects being fulfilled is the path of self-pacification. The latter two aspects being fulfilled is the path of pacifying others. The equal enlightenment of all dharmas is for the sake of the Bodhisattvas (Bodhisattva) who are oriented towards the Mahāyāna (Mahāyāna). The liberation from the obstacle of afflictions is for the sake of those who are oriented towards the Śrāvaka and Pratyekabuddha vehicles (Pratyekabuddhayāna). The path of liberation from suffering and the dharmas that obstruct the path, both are for this reason. The Tathagata, for the sake of the Bodhisattvas, Śrāvakas, and Pratyekabuddhas, practices the path of liberation from suffering and proclaims the sutras. Those who compiled the sutra collection established the Bodhisattva Pitaka because they proclaimed the practice of the Bodhisattvas.
說聲聞緣覺行立聲聞藏。
三念處如修多羅說。如來長夜作如是念。我善法律為大法主。于受不受不起惱心。略說三種眾。一者正趣。二者邪趣。三者非正非邪。於此三眾。以正念心而無增減。
三不護如修多羅說。略說。一切所作覆藏悉斷。是故如來顯示三不護。阿羅漢猶有無記突吉羅。或時忘誤。唯有如來一切悉無。一切真實。阿羅漢或時論議畏墮負處。或時不悅。或時慧性。是故自護不令習氣起不凈身口意業。如是一切如來悉無。
大悲如前供養習近無量品說。
不忘法者。謂如來所可作事。常隨憶念。一切作一切說一切巧方便一切時。於此諸事常念不忘。
斷除諸習者。謂如來動止視瞻言說行住。離煩惱所起相似余習。諸阿羅漢動止視瞻言說行住。有煩惱所起相似余習。如來永斷。是故名為斷除諸習。
一切種妙智者。如來知三種法。義饒益。非義饒益。非義非非義饒益。知非義饒益非義非非義饒益一切法智。是名一切種智。知義饒益。一切法智。是名妙智一切種智及妙智。總說名一切種妙智。是名略說百四十不共法一切相好。菩薩最後身得快凈菩提分法。菩提樹下乃得滿足菩薩最後身。修三十七菩提分法得眾相。離障三昧金剛三昧所攝。次第二心頓得十力。乃至一切
種妙智快凈無上。一切所知無礙無障。快凈離垢平等開覺。過一切菩薩行。行如來行。得無上身究竟地。菩薩智如來智有何差別。究竟地菩薩智如羅縠中視。如來智如去羅縠。菩薩智如遠見色。如來智如近見色菩薩智如微翳視。如來智如凈眼見。菩薩智如處胎視。如來智如出生見。菩薩智如夢中視。如來智如覺時見。是為如來究竟地菩薩智慧差別。諸佛如來於十方世界。施作佛事利益眾生。略說有九種。云何為九。一者欲令眾生信心清凈故。受丈夫身起諸相好。二者為欲利益一切眾生斷一切疑故。起如來十力。三者以佛十力起一切義。開發如來一切知見。答一切問伏諸邪論建立正論故。起如來四無所畏。四者如來智慧若住不住。隨彼調伏離諸煩惱故。起三念處。五者如前說。如是作故。起三不護。六者常以佛眼晝夜觀察一切世間故。起大悲心。七者於一切眾生一切所作已作故。起不忘法。八者如來所行隨順於如無有餘故。起斷除諸習。九者非義饒益非義非非義饒益法一切遠離。義饒益法分別顯示故。起一切種妙智。如來於此百四十不共法作九種佛事。廣說則有無量。是名如來住。是名建立。何以故。依菩薩學所學。建立一切利眾生事。是故名為建立。自利利他非如聲聞緣覺故。名不共。一切佛法大悲不忘。斷除諸習一
【現代漢語翻譯】 現代漢語譯本 殊勝微妙的智慧，快速清凈且至高無上。對於一切所知的事物，沒有阻礙和障礙。快速清凈，遠離塵垢，平等開悟，超越一切菩薩的修行，行持如來的行徑，獲得無上的身軀和究竟的果位。菩薩的智慧和如來的智慧有什麼差別呢？ 在究竟的果位上，菩薩的智慧就像在羅網中觀看事物，如來的智慧就像去除羅網后觀看事物。菩薩的智慧就像從遠處觀看顏色，如來的智慧就像在近處觀看顏色。菩薩的智慧就像眼睛被輕微遮蔽時觀看事物，如來的智慧就像用清凈的眼睛觀看事物。菩薩的智慧就像在胎中觀看事物，如來的智慧就像出生后觀看事物。菩薩的智慧就像在夢中觀看事物，如來的智慧就像醒來時觀看事物。這就是如來究竟果位和菩薩智慧的差別。 諸佛如來在十方世界，施行佛事以利益眾生，簡略地說有九種。哪九種呢？ 第一，爲了使眾生信心清凈的緣故，示現大丈夫身，具足各種相好（指佛的三十二相和八十種好）。 第二，爲了利益一切眾生，斷除一切疑惑的緣故，生起如來的十力（指如來的十種力量）。 第三，以佛的十力生起一切義理，開發如來的一切知見，回答一切問題，降伏各種邪論，建立正論的緣故，生起如來的四無所畏（指如來在一切大眾中無所畏懼的四種能力）。 第四，如來的智慧，無論安住或不安住，都能隨順調伏眾生，遠離各種煩惱的緣故，生起三念處（指如來對恭敬、不恭敬自己的人都能保持正念）。 第五，如前面所說，這樣做，生起三不護（指如來沒有需要守護的秘密）。 第六，常常以佛眼晝夜觀察一切世間的緣故，生起大悲心。 第七，對於一切眾生的一切所作和已作之事，生起不忘法（指如來對一切法都不會忘記）。 第八，如來所行持的都隨順於真如，沒有遺余的緣故，生起斷除各種習氣。 第九，對於非義饒益、非義非非義饒益的法都完全遠離，對於義饒益的法則分別顯示的緣故，生起一切種妙智（指如來具足一切種類的微妙智慧）。 如來以此一百四十不共法（指佛與聲聞、緣覺等不共有的法）作九種佛事，廣說則有無量。這叫做如來的安住，這叫做建立。為什麼呢？因為依菩薩所學而學，建立一切利益眾生的事業，所以名為建立。自利利他，不像聲聞緣覺那樣，所以名為不共。一切佛法，大悲不忘，斷除各種習氣，一（未完）
【English Translation】 English version Supreme, wondrous wisdom, swift and pure, unsurpassed. Unobstructed and unimpeded in all that is known. Swift, pure, free from defilement, equally awakened, surpassing all Bodhisattva practices, practicing the conduct of the Tathagata, attaining the supreme body and ultimate ground. What is the difference between the wisdom of a Bodhisattva and the wisdom of a Tathagata? In the ultimate ground, the wisdom of a Bodhisattva is like seeing through a net, while the wisdom of a Tathagata is like seeing after the net has been removed. The wisdom of a Bodhisattva is like seeing colors from afar, while the wisdom of a Tathagata is like seeing colors up close. The wisdom of a Bodhisattva is like seeing with slightly clouded eyes, while the wisdom of a Tathagata is like seeing with pure eyes. The wisdom of a Bodhisattva is like seeing from within the womb, while the wisdom of a Tathagata is like seeing after birth. The wisdom of a Bodhisattva is like seeing in a dream, while the wisdom of a Tathagata is like seeing upon awakening. This is the difference between the ultimate ground of the Tathagata and the wisdom of a Bodhisattva. The Buddhas and Tathagatas, in the ten directions of the world, perform Buddha-deeds to benefit sentient beings, which can be briefly summarized into nine types. What are these nine? First, in order to purify the faith of sentient beings, they manifest the body of a great man, endowed with various marks and excellences (referring to the thirty-two major marks and eighty minor marks of a Buddha). Second, in order to benefit all sentient beings and sever all doubts, they generate the ten powers of the Tathagata (referring to the ten powers of a Buddha). Third, with the ten powers of the Buddha, they generate all meanings, develop all the knowledge and vision of the Tathagata, answer all questions, subdue all heretical theories, and establish correct doctrines, thus generating the four fearlessnesses of the Tathagata (referring to the four kinds of fearlessness of a Buddha in all assemblies). Fourth, the wisdom of the Tathagata, whether abiding or not abiding, can accord with and subdue sentient beings, and be free from all afflictions, thus generating the three mindfulnesses (referring to the Buddha's equanimity towards those who respect or disrespect him). Fifth, as mentioned before, by doing so, they generate the three non-protections (referring to the Buddha having no secrets to hide). Sixth, they constantly observe all the worlds day and night with the Buddha-eye, thus generating great compassion. Seventh, regarding all that sentient beings have done and will do, they generate non-forgetfulness of the Dharma (referring to the Buddha's perfect retention of all Dharmas). Eighth, the conduct of the Tathagata always accords with Suchness, without any remainder, thus generating the eradication of all habits. Ninth, they completely abandon non-beneficial, neither beneficial nor non-beneficial Dharmas, and distinctly reveal beneficial Dharmas, thus generating all kinds of wondrous wisdom (referring to the Buddha possessing all kinds of subtle wisdom). The Tathagata performs these nine kinds of Buddha-deeds with these one hundred and forty unshared Dharmas (referring to the Dharmas not shared by Buddhas with Sravakas and Pratyekabuddhas), which, broadly speaking, are countless. This is called the abiding of the Tathagata, this is called establishment. Why? Because they learn according to what Bodhisattvas learn, establishing all activities that benefit sentient beings, therefore it is called establishment. Benefiting oneself and others, unlike Sravakas and Pratyekabuddhas, therefore it is called unshared. All Buddha-Dharmas, great compassion, non-forgetfulness, eradication of all habits, one (to be continued)
切種妙智。聲聞緣覺所不能得。餘一切種亦不滿足。故名不共。於此顯示滿足菩薩學道。及學道果一切菩薩學道。及學道果一切種真實說處。是故名為菩薩地。名為菩薩藏摩得勒伽。名摩訶衍攝。名不壞顯示。名無障礙清凈智根本。
若有天人阿修羅人非人沙門婆羅門。于菩薩地起堅固信解。聽受修習廣為人說。書寫經卷種種供養。所得功德與世尊于菩薩藏為初業菩薩開發顯示教授宣說所有功德等無有異。何以故。此菩薩地菩薩藏。顯示菩薩法律。令多眾生受持思惟。建立法次法向。漸轉增廣不起像法法滅盡相。能令像法實義熾然。能令正法永不滅盡。是故於菩薩地。起堅固信解。聽受修習。廣為人說。書寫供養。所得功德。無量無邊。
菩薩地持經卷第十
【現代漢語翻譯】 現代漢語譯本： 這種殊勝的妙智，是聲聞（Śrāvaka，聽聞佛法而證悟的修行者）和緣覺（Pratyekabuddha，獨自悟道的修行者）所不能獲得的，對於其他一切種類的智慧也不圓滿，所以稱為『不共』（不共通於二乘）。在這裡顯示了圓滿菩薩學道的次第，以及學道所證得的果位。一切菩薩學道，以及學道所證得的果位，都是一切種類的真實宣說之處，所以稱為『菩薩地』（Bodhisattvabhūmi，菩薩所處的境界），稱為『菩薩藏摩得勒伽』（Bodhisattvapiṭaka-mātṛkā，菩薩藏的根本），稱為『摩訶衍攝』（Mahāyānasaṃgraha，總攝大乘），稱為『不壞顯示』（Avikāra-nidarśana，不變化的顯示），稱為『無障礙清凈智根本』（Asaṅga-viśuddha-jñāna-mūla，無障礙清凈智慧的根本）。 如果有天人、阿修羅、人、非人、沙門（Śrāmaṇa，出家修行者）、婆羅門（Brāhmaṇa，祭司），對於菩薩地生起堅固的信心和理解，聽聞、接受、修習，廣泛地為人宣說，書寫經卷，用種種供品供養，所得到的功德，與世尊（Bhagavān，佛的尊稱）在菩薩藏中為初發業菩薩開發、顯示、教授、宣說所有的功德相等，沒有差別。為什麼呢？因為這菩薩地、菩薩藏，顯示菩薩的法律，使眾多眾生受持、思惟，建立法次法向（dharma-anudhārma-pratipadā，如法而行的修行），逐漸地增長廣大，不起像法（Saddharma-pratirūpaka，相似佛法）和法滅盡的現象，能夠使像法的真實意義熾盛，能夠使正法永遠不滅盡。因此，對於菩薩地生起堅固的信心和理解，聽聞、接受、修習，廣泛地為人宣說，書寫供養，所得到的功德，無量無邊。 《菩薩地持經》卷第十
【English Translation】 English version: This excellent and subtle wisdom is unattainable by Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers), and it is also not fulfilled in all other kinds of wisdom. Therefore, it is called 'uncommon' (not common to the two vehicles). Here, it shows the complete sequence of a Bodhisattva's path of learning, as well as the fruits attained from that learning. All Bodhisattvas' paths of learning and the fruits attained from that learning are the true places where all kinds are declared. Therefore, it is called 'Bodhisattvabhūmi' (the stage of a Bodhisattva), called 'Bodhisattvapiṭaka-mātṛkā' (the matrix of the Bodhisattva's collection), called 'Mahāyānasaṃgraha' (the compendium of the Mahāyāna), called 'Avikāra-nidarśana' (the unchanging display), and called 'Asaṅga-viśuddha-jñāna-mūla' (the root of unobstructed pure wisdom). If there are devas (gods), asuras (demigods), humans, non-humans, Śrāmaṇas (ascetics), or Brāhmaṇas (priests) who generate firm faith and understanding in the Bodhisattvabhūmi, listen to, accept, practice, widely proclaim it to others, write scriptures, and make various offerings, the merits they obtain are equal to the merits of the Bhagavan (the Blessed One) in the Bodhisattvapiṭaka for developing, displaying, teaching, and proclaiming to the newly initiated Bodhisattvas, without any difference. Why? Because this Bodhisattvabhūmi, this Bodhisattvapiṭaka, reveals the Bodhisattva's laws, enabling many sentient beings to uphold and contemplate them, establish dharma-anudhārma-pratipadā (practice in accordance with the Dharma), gradually increase and expand, and prevent the appearance of the semblance dharma (Saddharma-pratirūpaka) and the extinction of the Dharma. It can make the true meaning of the semblance dharma flourish and ensure that the true Dharma will never be extinguished. Therefore, generating firm faith and understanding in the Bodhisattvabhūmi, listening to, accepting, practicing, widely proclaiming it to others, writing and making offerings, the merits obtained are immeasurable and boundless. The Tenth Scroll of the Bodhisattvabhūmi-dhāraṇī-sūtra