T30n1582_菩薩善戒經

大正藏第 30 冊 No. 1582 菩薩善戒經

No. 1582 [cf. Nos. 1579(I, 15), 1581]

菩薩善戒經卷第一

宋罽賓三藏求那跋摩譯

菩薩地序品第一

如是我聞。一時佛在舍衛國須達多精舍祇陀林中。與大比丘僧五百人俱。菩薩千人。爾時世尊即告無量諸菩薩言。誰能於此后惡世時。受持擁護阿耨多羅三藐三菩提。誰能護法。誰能教化一切眾生。爾時彌勒菩薩即從座起。偏袒右肩右膝著地。長跪叉手白佛言。世尊。我能於後惡世之中。受持擁護阿耨多羅三藐三菩提。能護正法。能化眾生。師子菩薩復作是言。世尊。我亦能以種種方便攝持眾生。金剛菩薩言。世尊。若有眾生當墮三惡道。我能遮持令不墮落。文殊師利復作是言。世尊。若有眾生凡所求索。我悉能令一切具足。智幢菩薩復作是言。我能惠施眾生大智。法幢菩薩復作是言。世尊。我能以法普施眾生。日光菩薩言。世尊。我能施於眾生安樂。月光菩薩言。世尊。我能教化一切眾生令修福德。善護菩薩言。世尊。我能教化一切眾生令不放逸。無盡意菩薩言。世尊我能教化一切眾生。悉令知見無盡界義。月子菩薩言。世尊。我能惠施一切眾生無上安樂。善月菩薩言。世尊

【現代漢語翻譯】現代漢語譯本大正藏第 30 冊 No. 1582 菩薩善戒經

No. 1582 [cf. Nos. 1579(I, 15), 1581]

菩薩善戒經卷第一

宋罽賓（Kashmir）三藏求那跋摩（Guṇabhadra）譯

菩薩地序品第一

如是我聞。一時，佛在舍衛國（Śrāvastī）須達多（Sudatta）精舍祇陀林（Jetavana）中。與大比丘僧五百人俱，菩薩千人。爾時，世尊即告無量諸菩薩言：『誰能於此后惡世時，受持擁護阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）？誰能護法？誰能教化一切眾生？』爾時，彌勒（Maitreya）菩薩即從座起，偏袒右肩，右膝著地，長跪叉手白佛言：『世尊，我能於後惡世之中，受持擁護阿耨多羅三藐三菩提，能護正法，能化眾生。』師子（Siṃha）菩薩復作是言：『世尊，我亦能以種種方便攝持眾生。』金剛（Vajra）菩薩言：『世尊，若有眾生當墮三惡道，我能遮持令不墮落。』文殊師利（Mañjuśrī）菩薩復作是言：『世尊，若有眾生凡所求索，我悉能令一切具足。』智幢（Jñānaketu）菩薩復作是言：『我能惠施眾生大智。』法幢（Dharmaketu）菩薩復作是言：『世尊，我能以法普施眾生。』日光（Sūryaprabha）菩薩言：『世尊，我能施於眾生安樂。』月光（Candraprabha）菩薩言：『世尊，我能教化一切眾生令修福德。』善護（Surakṣita）菩薩言：『世尊，我能教化一切眾生令不放逸。』無盡意（Akṣayamati）菩薩言：『世尊，我能教化一切眾生，悉令知見無盡界義。』月子（Candraputra）菩薩言：『世尊，我能惠施一切眾生無上安樂。』善月（Sucandra）菩薩言：『世尊』

【English Translation】 English version Taisho Tripitaka Volume 30 No. 1582 Bodhisattva Good Precepts Sutra

No. 1582 [cf. Nos. 1579(I, 15), 1581]

Bodhisattva Good Precepts Sutra, Volume 1

Translated by Tripiṭaka Guṇabhadra from Kashmir of the Song Dynasty

Chapter 1: Introduction to the Bodhisattva Grounds

Thus have I heard. At one time, the Buddha was in the Jeta Grove of Anāthapiṇḍada's (Sudatta) Monastery in Śrāvastī, with five hundred great Bhikṣus and one thousand Bodhisattvas. At that time, the World-Honored One addressed the countless Bodhisattvas, saying, 'Who can, in this degenerate age to come, uphold and protect anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment)? Who can protect the Dharma? Who can teach and transform all sentient beings?' Then, Maitreya Bodhisattva rose from his seat, bared his right shoulder, knelt on his right knee, placed his palms together, and said to the Buddha, 'World-Honored One, I can, in this degenerate age to come, uphold and protect anuttarā-samyak-saṃbodhi, protect the True Dharma, and transform sentient beings.' Siṃha Bodhisattva further said, 'World-Honored One, I can also use various skillful means to gather and hold sentient beings.' Vajra Bodhisattva said, 'World-Honored One, if there are sentient beings about to fall into the three evil realms, I can prevent and hold them back from falling.' Mañjuśrī Bodhisattva further said, 'World-Honored One, if there are sentient beings who seek anything, I can fulfill all their needs.' Jñānaketu Bodhisattva further said, 'I can bestow great wisdom upon sentient beings.' Dharmaketu Bodhisattva further said, 'World-Honored One, I can universally bestow the Dharma upon sentient beings.' Sūryaprabha Bodhisattva said, 'World-Honored One, I can bestow peace and happiness upon sentient beings.' Candraprabha Bodhisattva said, 'World-Honored One, I can teach and transform all sentient beings, causing them to cultivate merit and virtue.' Surakṣita Bodhisattva said, 'World-Honored One, I can teach and transform all sentient beings, causing them not to be negligent.' Akṣayamati Bodhisattva said, 'World-Honored One, I can teach and transform all sentient beings, causing them all to know and see the meaning of the boundless realm.' Candraputra Bodhisattva said, 'World-Honored One, I can bestow unsurpassed peace and happiness upon all sentient beings.' Sucandra Bodhisattva said, 'World-Honored One'

。我能施於一切眾生安樂之因觀世音菩薩言。世尊。我能救護眾生怖畏。得大勢菩薩言。世尊。我能令彼未度者度。眾善菩薩言。世尊。我能令彼不調者調。善意菩薩言。世尊。若有眾生墮在畜生。我能教化令其調伏。不樂菩薩言。世尊。我能施於愚者智慧。光聚菩薩言。世尊。我能令彼下根之人令得上根。不諦菩薩言。世尊。我能示彼狂者正道。樂見菩薩言。世尊。我能施於無量眾生無量安樂。釋幢菩薩言。世尊。我能令彼受苦眾生常憶苦事。不可思議解脫菩薩言。世尊。我能令彼餓鬼眾生遠離饑苦。聖光菩薩言。世尊。我能令彼不調者調。維摩詰菩薩言。世尊。我能壞彼眾生疑心。光明菩薩言。世尊。我能閉塞三惡道門。金剛功德菩薩言。世尊。我能令彼異解眾生悉作一解。無量行菩薩言。世尊。我能施彼眾生無漏之道。無所畏菩薩言。世尊。我能壞彼種種怖畏。寶功德菩薩言。世尊。我能顯示一切眾生功德寶藏。善意菩薩言。世尊。我能以此微妙軟語調伏眾生。凈光菩薩言。世尊。我能以愛調諸眾生。寶賢菩薩言。世尊。我能令彼一切眾生憶過去世。高貴德光菩薩言。世尊。我能令彼勤修精進。善功德菩薩言。世尊。我能令彼苦惱眾生悉得解脫。寶手菩薩言。世尊。我能施彼無量眾生種種諸寶。意珠菩薩言。世

【現代漢語翻譯】現代漢語譯本：觀世音菩薩（Avalokiteśvara Bodhisattva，意為觀照世間聲音的菩薩）言：『世尊，我能施予一切眾生安樂之因。』得大勢菩薩（Mahāsthāmaprāpta Bodhisattva，意為以大智慧光普照一切，令眾生解脫血光刀兵之災的菩薩）言：『世尊，我能救護眾生怖畏。』眾善菩薩言：『世尊，我能令彼未度者得度。』善意菩薩言：『世尊，若有眾生墮在畜生道，我能教化令其調伏。』不樂菩薩言：『世尊，我能施於愚者智慧。』光聚菩薩言：『世尊，我能令彼下根之人令得上根。』不諦菩薩言：『世尊，我能示彼狂者正道。』樂見菩薩言：『世尊，我能施於無量眾生無量安樂。』釋幢菩薩言：『世尊，我能令彼受苦眾生常憶苦事。』不可思議解脫菩薩言：『世尊，我能令彼餓鬼眾生遠離饑苦。』聖光菩薩言：『世尊，我能令彼不調者調。』維摩詰菩薩（Vimalakirti Bodhisattva，意為凈名，以其在家居士身份，精通佛法，辯才無礙而著稱）言：『世尊，我能壞彼眾生疑心。』光明菩薩言：『世尊，我能閉塞三惡道門。』金剛功德菩薩言：『世尊，我能令彼異解眾生悉作一解。』無量行菩薩言：『世尊，我能施彼眾生無漏之道。』無所畏菩薩言：『世尊，我能壞彼種種怖畏。』寶功德菩薩言：『世尊，我能顯示一切眾生功德寶藏。』善意菩薩言：『世尊，我能以此微妙軟語調伏眾生。』凈光菩薩言：『世尊，我能以愛調諸眾生。』寶賢菩薩言：『世尊，我能令彼一切眾生憶過去世。』高貴德光菩薩言：『世尊，我能令彼勤修精進。』善功德菩薩言：『世尊，我能令彼苦惱眾生悉得解脫。』寶手菩薩言：『世尊，我能施彼無量眾生種種諸寶。』意珠菩薩言：

【English Translation】 English version: Avalokiteśvara Bodhisattva (The Bodhisattva who contemplates the sounds of the world) said: 'World Honored One, I am able to bestow upon all sentient beings the cause of happiness.' Mahāsthāmaprāpta Bodhisattva (The Bodhisattva who illuminates all with great wisdom light, enabling sentient beings to be liberated from the calamities of blood, light, swords, and weapons) said: 'World Honored One, I am able to rescue sentient beings from fear.' Sarva-kalyana Bodhisattva said: 'World Honored One, I am able to liberate those who have not yet been liberated.' Subhadra Bodhisattva said: 'World Honored One, if there are sentient beings who have fallen into the animal realm, I am able to teach and subdue them.' Apratihata Bodhisattva said: 'World Honored One, I am able to bestow wisdom upon the foolish.' Jyotiskandha Bodhisattva said: 'World Honored One, I am able to enable those of inferior faculties to attain superior faculties.' Asatya Bodhisattva said: 'World Honored One, I am able to show the right path to the mad.' Ruciradarsana Bodhisattva said: 'World Honored One, I am able to bestow immeasurable happiness upon immeasurable sentient beings.' Dhvajagrakeyura Bodhisattva said: 'World Honored One, I am able to cause suffering sentient beings to constantly remember their past suffering.' Acintyamati-vimoksa Bodhisattva said: 'World Honored One, I am able to liberate hungry ghosts from hunger and suffering.' Srigarbha Bodhisattva said: 'World Honored One, I am able to subdue those who are unsubdued.' Vimalakirti Bodhisattva (The Bodhisattva known for his pure name, a layperson proficient in Buddhist teachings and with unobstructed eloquence) said: 'World Honored One, I am able to destroy the doubts of sentient beings.' Prabhasa Bodhisattva said: 'World Honored One, I am able to close the gates to the three evil realms.' Vajrakirti Bodhisattva said: 'World Honored One, I am able to cause sentient beings with different understandings to all have one understanding.' Anantacarita Bodhisattva said: 'World Honored One, I am able to bestow upon sentient beings the path of non-outflow.' Abhayaṃkara Bodhisattva said: 'World Honored One, I am able to destroy all kinds of fears.' Ratnakirti Bodhisattva said: 'World Honored One, I am able to reveal the treasure of merit and virtue of all sentient beings.' Subhadra Bodhisattva said: 'World Honored One, I am able to subdue sentient beings with these subtle and gentle words.' Nirmalaprabha Bodhisattva said: 'World Honored One, I am able to subdue all sentient beings with love.' Ratnavyuha Bodhisattva said: 'World Honored One, I am able to cause all sentient beings to remember their past lives.' Udaratejas Bodhisattva said: 'World Honored One, I am able to cause them to diligently cultivate vigor.' Sukirti Bodhisattva said: 'World Honored One, I am able to liberate all suffering sentient beings.' Ratnapani Bodhisattva said: 'World Honored One, I am able to bestow upon immeasurable sentient beings all kinds of treasures.' Cintamaniratna Bodhisattva said:

尊。我能壞彼眾生貧窮。破結菩薩言。世尊。我能壞彼眾生煩惱。金光明菩薩言。世尊。我能示彼邪偽眾生真實之道。功德色菩薩言。世尊。我能令彼諸乘眾生皆住一乘。法意菩薩言。世尊。我能令彼悉得法眼。金剛子菩薩言。世尊。我能壞彼眾生惡業。法增菩薩言。世尊。我能如法攝持眾生。無名菩薩言。世尊。我能令彼一切眾生遠離三毒。月勝菩薩言。世尊。我能示彼眾生善方便。師子意菩薩言。世尊。我能以法施於眾生。師子吼菩薩言。世尊。我能破壞眾生疑網。香象王菩薩言。世尊我能於後惡世之中示眾生夢令壞煩惱。爾時舍利弗作是思惟。甚奇甚特諸菩薩事不可思議。復白佛言。世尊。若有菩薩勤修精進具足方便。而能種種利益眾生。世尊。如是等菩薩摩訶薩。眾生云何乃從是人乞索頭目髓腦血肉及諸所須。世尊。我今定知。如是乞者即是菩薩摩訶薩也。佛言。善哉善哉。舍利弗。實如所言唯諸菩薩乃知菩薩。實非聲聞緣覺所及。舍利弗。菩薩摩訶薩雖復現佛種種神足。終不捨于菩薩之心。舍利弗。若有長者生憍慢心。菩薩現作長者之像。破彼慢故。若至那羅延及端正人有憍慢者。悉現其身壞其憍慢。若得聖法示以大乘。何以故。離一解脫更無異解脫故。是故名如來。舍利弗。在家菩薩修集二施。一者法施

【現代漢語翻譯】現代漢語譯本：尊（Zun）。我能破除那些眾生的貧窮。破結菩薩（Po Jie Pusa，破除煩惱結縛的菩薩）說：『世尊（Shi Zun，對佛的尊稱）。我能破除那些眾生的煩惱。』金光明菩薩（Jin Guangming Pusa，以金光明經為本尊的菩薩）說：『世尊。我能向那些邪見虛偽的眾生展示真實之道。』功德色菩薩（Gong De Se Pusa，具有功德之莊嚴形象的菩薩）說：『世尊。我能令那些修習各種乘（Sheng，佛教的交通工具，比喻教法）的眾生都安住於一乘（Yi Sheng，唯一的成佛之道）。』法意菩薩（Fa Yi Pusa，深解佛法的菩薩）說：『世尊。我能令他們都獲得法眼（Fa Yan，能正確認識佛法的智慧）。』金剛子菩薩（Jin Gang Zi Pusa，如金剛般堅固的菩薩）說：『世尊。我能破除那些眾生的惡業。』法增菩薩（Fa Zeng Pusa，增長佛法的菩薩）說：『世尊。我能如法攝持眾生。』無名菩薩（Wu Ming Pusa，不執著于名相的菩薩）說：『世尊。我能令一切眾生遠離貪嗔癡三毒（San Du，佛教中的三種根本煩惱）。』月勝菩薩（Yue Sheng Pusa，如月亮般清凈殊勝的菩薩）說：『世尊。我能向那些眾生展示善巧方便。』師子意菩薩（Shi Zi Yi Pusa，具有獅子般勇猛智慧的菩薩）說：『世尊。我能以佛法佈施給眾生。』師子吼菩薩（Shi Zi Hou Pusa，以如獅子吼般的佛法震懾眾生的菩薩）說：『世尊。我能破除眾生的疑惑之網。』香象王菩薩（Xiang Xiang Wang Pusa，如香象王般威猛的菩薩）說：『世尊。我能在末法惡世之中，通過示現夢境來破除眾生的煩惱。』這時，舍利弗（She Li Fu，佛陀的十大弟子之一，以智慧著稱）心中思忖：『真是太奇妙了，諸位菩薩的事蹟真是不可思議！』於是又對佛說：『世尊。如果有菩薩勤奮修行精進，具足善巧方便，而能以種種方式利益眾生。世尊。像這樣的菩薩摩訶薩（Pusa Mohe Sa，偉大的菩薩），眾生為什麼反而會向他們乞討頭目髓腦血肉以及各種所需之物呢？世尊。我現在可以確定，像這樣乞討的人，實際上就是菩薩摩訶薩啊。』佛說：『說得好，說得好，舍利弗。確實如你所說，只有菩薩才能真正瞭解菩薩，這不是聲聞（Sheng Wen，聽聞佛法而修行的弟子）和緣覺（Yuan Jue，通過觀察因緣而覺悟的修行者）所能理解的。舍利弗。菩薩摩訶薩即使示現佛的種種神通，也始終不會捨棄菩薩之心。舍利弗。如果有長者生起驕慢之心，菩薩就會示現長者之像，來破除他的驕慢。如果遇到那羅延（Nuo Luo Yan，印度教神祇，象徵力量）以及相貌端正的人有驕慢之心，菩薩也會示現他們的形象，來破除他們的驕慢。如果能夠得到聖法，就向他們展示大乘佛法。為什麼呢？因為離開唯一的解脫之道，就沒有其他的解脫之道了。所以稱為如來（Ru Lai，佛的稱號之一）。舍利弗。在家菩薩應當修習兩種佈施，一是法佈施。

【English Translation】 English version: Venerable One. I can destroy the poverty of those sentient beings. Bodhisattva Po Jie (Destroying Knots, referring to the knots of afflictions) said: 'World Honored One (Shi Zun, a respectful title for the Buddha). I can destroy the afflictions of those sentient beings.' Bodhisattva Jin Guangming (Golden Light, referring to the Golden Light Sutra) said: 'World Honored One. I can show the true path to those heretical and false sentient beings.' Bodhisattva Gong De Se (Meritorious Form, referring to the meritorious and adorned form) said: 'World Honored One. I can enable all sentient beings of various vehicles (Sheng, Buddhist vehicles, metaphors for teachings) to abide in the One Vehicle (Yi Sheng, the singular path to Buddhahood).' Bodhisattva Fa Yi (Dharma Intent, referring to the understanding of Dharma) said: 'World Honored One. I can enable them all to obtain the Dharma Eye (Fa Yan, the wisdom to correctly recognize the Dharma).' Bodhisattva Jin Gang Zi (Vajra Son, referring to the adamantine nature) said: 'World Honored One. I can destroy the evil karma of those sentient beings.' Bodhisattva Fa Zeng (Dharma Increase, referring to the increase of Dharma) said: 'World Honored One. I can righteously uphold sentient beings.' Bodhisattva Wu Ming (No Name, referring to non-attachment to names and forms) said: 'World Honored One. I can enable all sentient beings to be far from the three poisons (San Du, the three root afflictions in Buddhism: greed, hatred, and delusion).' Bodhisattva Yue Sheng (Moon Victory, referring to the purity and victory like the moon) said: 'World Honored One. I can show those sentient beings skillful means.' Bodhisattva Shi Zi Yi (Lion's Intent, referring to the courageous wisdom like a lion) said: 'World Honored One. I can bestow the Dharma upon sentient beings.' Bodhisattva Shi Zi Hou (Lion's Roar, referring to the Dharma that roars like a lion) said: 'World Honored One. I can destroy the net of doubts of sentient beings.' Bodhisattva Xiang Xiang Wang (Elephant King, referring to the majestic power like an elephant king) said: 'World Honored One, in the evil age of the future, I can show sentient beings dreams to destroy afflictions.' At that time, Shariputra (She Li Fu, one of the Buddha's ten great disciples, known for his wisdom) thought to himself: 'How wondrous, how extraordinary are the deeds of the Bodhisattvas, inconceivable!' He then said to the Buddha: 'World Honored One. If there are Bodhisattvas who diligently cultivate and advance, possessing skillful means, and are able to benefit sentient beings in various ways. World Honored One. Why is it that sentient beings instead beg for their heads, eyes, marrow, brains, blood, flesh, and all that they need from such Bodhisattva Mahasattvas (Pusa Mohe Sa, great Bodhisattvas)? World Honored One. I now know for certain that those who beg in this way are actually Bodhisattva Mahasattvas.' The Buddha said: 'Well said, well said, Shariputra. It is indeed as you say, only Bodhisattvas can truly understand Bodhisattvas, which is beyond the reach of Shravakas (Sheng Wen, disciples who hear and practice the Dharma) and Pratyekabuddhas (Yuan Jue, practitioners who awaken through observing conditions). Shariputra. Even if Bodhisattva Mahasattvas manifest the various miraculous powers of the Buddha, they will never abandon the Bodhisattva's mind. Shariputra. If there is an elder who develops arrogance, the Bodhisattva will manifest as an elder to destroy his arrogance. If they encounter Narayana (Nuo Luo Yan, a Hindu deity, symbolizing strength) and those with handsome appearances who are arrogant, the Bodhisattva will also manifest their forms to destroy their arrogance. If they are able to obtain the sacred Dharma, they will show them the Mahayana Dharma. Why? Because apart from the one path of liberation, there is no other path of liberation. Therefore, they are called Tathagatas (Ru Lai, one of the titles of the Buddha). Shariputra. Bodhisattvas who are householders should cultivate two kinds of giving: first, the giving of Dharma.

。二者財施。出家菩薩修集四施。一者筆施。二者墨施。三者經施。四者說法施。出家菩薩具足成就是四施已。能調其心破壞憍慢修集忍辱。舍利弗。出家菩薩具足忍辱。則能受持菩薩禁戒。又復具足三種惠施。乃能受持菩薩禁戒。一者施。二者大施。三者無上施。施者。於四天下尚不吝惜。況于小物。是名為施。大施者。能捨妻子。無上施者。頭目髓腦骨肉皮血。菩薩具足如是三施乃具于忍。具是忍已則能受持菩薩禁戒。舍利弗。菩薩欲受菩薩戒時。先當調伏柔軟諸根。于生欲處不生欲心。于生瞋處不生瞋心。于生癡處不生癡心。于生畏處不生畏心。若自知具如是四事。則為十方諸佛所知。其人亦能知十方佛。舍利弗。若知不具如是四事。受菩薩戒者。是人亦不得菩薩戒。亦誑十方現在諸佛及諸菩薩。舍利弗。菩薩有二種。一者從瞋因緣。二者從癡因緣。舍利弗。瞋者能作八大地獄因緣。癡者能為諸惡煩惱因緣。以是瞋癡二因緣故能毀菩薩戒。舍利弗。若欲受持菩薩戒者。應先遠離欲癡瞋畏。六月晝夜獨處閑靜纖悔諸罪。我某甲歸依佛歸依法歸依僧。歸依十方現在諸佛及菩薩僧。歸依釋迦牟尼如來。南無佛南無法南無僧。南無十方佛及菩薩僧。南無釋迦牟尼佛。南無金剛無壞身。南無寶光。南無無量自在王。南無無

{ "translations": [ "現代漢語譯本：", "舍利弗（Śāriputra，佛陀十大弟子之一，以智慧著稱）。在家菩薩修行兩種佈施：財施和法施。出家菩薩則修習四種佈施：一是筆施，二是墨施，三是經施，四是說法施。出家菩薩圓滿成就這四種佈施后，就能調伏內心，破除驕慢，修習忍辱。舍利弗，出家菩薩具備忍辱，就能受持菩薩戒。並且，還要具備三種惠施，才能受持菩薩戒：一是施，二是大施，三是無上施。施，是指對於四天下（Sì dà tiānxià，佛教宇宙觀中的四大洲）的財物尚且不吝惜，更何況是微小的物品，這稱為施。大施，是指能夠捨棄妻子。無上施，是指能夠佈施頭目、髓腦、骨肉、皮血。菩薩圓滿具備這三種佈施，才能具備忍辱。具備忍辱后，才能受持菩薩戒。舍利弗，菩薩想要受菩薩戒時，應當先調伏柔軟諸根，對於產生慾望的地方不生慾望之心，對於產生嗔恨的地方不生嗔恨之心，對於產生愚癡的地方不生愚癡之心，對於產生畏懼的地方不生畏懼之心。如果自己知道具備這四種條件，就會被十方諸佛所知，其人也能知曉十方諸佛。舍利弗，如果知道自己不具備這四種條件，而受菩薩戒，這個人也無法得到菩薩戒，也是欺騙十方現在諸佛以及諸菩薩。舍利弗，菩薩有兩種，一種是從嗔恨的因緣產生，一種是從愚癡的因緣產生。舍利弗，嗔恨能造成八大地獄（Bā dà dìyù，佛教地獄觀中的八種主要地獄）的因緣，愚癡能成為各種惡劣煩惱的因緣。因為嗔恨和愚癡這兩種因緣，能毀壞菩薩戒。舍利弗，如果想要受持菩薩戒，應該先遠離慾望、愚癡、嗔恨、畏懼，用六個月的時間，日夜獨自在安靜的地方懺悔各種罪過。我某甲（Mǒu jiǎ，指代自己的名字）歸依佛，歸依法，歸依僧，歸依十方現在諸佛以及菩薩僧，歸依釋迦牟尼如來（Śākyamuni，佛教創始人）。南無佛（Nāmó fó，皈依佛），南無法（Nāmó fǎ，皈依法），南無僧（Nāmó sēng，皈依僧），南無十方佛及菩薩僧，南無釋迦牟尼佛，南無金剛無壞身（Jīngāng wú huài shēn，金剛不壞之身），南無寶光（Bǎoguāng，寶光佛），南無無量自在王（Wúliàng zìzài wáng，無量自在王佛），南無無", "English version:", 'Śāriputra (Śāriputra, one of the ten great disciples of the Buddha, known for his wisdom). Householder Bodhisattvas practice two kinds of giving: material giving and Dharma giving. Monastic Bodhisattvas cultivate four kinds of giving: first, giving of writing instruments; second, giving of ink; third, giving of scriptures; and fourth, giving of Dharma talks. When a monastic Bodhisattva fully accomplishes these four kinds of giving, they can tame their mind, destroy arrogance, and cultivate patience. Śāriputra, a monastic Bodhisattva who possesses patience can uphold the Bodhisattva precepts. Furthermore, they must possess three kinds of generosity to uphold the Bodhisattva precepts: first, giving; second, great giving; and third, supreme giving. Giving refers to not being stingy with the wealth of the four continents (Sì dà tiānxià, the four continents in Buddhist cosmology), let alone small items; this is called giving. Great giving refers to being able to give up one\'s wife and children. Supreme giving refers to giving up one\'s head, eyes, marrow, brain, bones, flesh, skin, and blood. A Bodhisattva who fully possesses these three kinds of giving possesses patience. Having patience, they can uphold the Bodhisattva precepts. Śāriputra, when a Bodhisattva wishes to receive the Bodhisattva precepts, they should first tame and soften their senses, not giving rise to desire where desire arises, not giving rise to anger where anger arises, not giving rise to delusion where delusion arises, and not giving rise to fear where fear arises. If they know that they possess these four qualities, they will be known by the Buddhas of the ten directions, and they will also be able to know the Buddhas of the ten directions. Śāriputra, if they know that they do not possess these four qualities and receive the Bodhisattva precepts, they will not obtain the Bodhisattva precepts and will be deceiving the Buddhas and Bodhisattvas of the ten directions. Śāriputra, there are two kinds of Bodhisattvas: one arises from the cause of anger, and the other arises from the cause of delusion. Śāriputra, anger can create the cause for the eight great hells (Bā dà dìyù, the eight major hells in Buddhist cosmology), and delusion can become the cause for all evil afflictions. Because of these two causes of anger and delusion, the Bodhisattva precepts can be destroyed. Śāriputra, if one wishes to uphold the Bodhisattva precepts, one should first stay away from desire, delusion, anger, and fear, and for six months, day and night, dwell alone in a quiet place, confessing all sins. I, so-and-so (Mǒu jiǎ, referring to one\'s own name), take refuge in the Buddha, take refuge in the Dharma, take refuge in the Sangha, take refuge in the Buddhas and Bodhisattva Sangha of the ten directions, take refuge in Śākyamuni Tathagata (Śākyamuni, the founder of Buddhism). Namo Buddha (Nāmó fó, Homage to the Buddha), Namo Dharma (Nāmó fǎ, Homage to the Dharma), Namo Sangha (Nāmó sēng, Homage to the Sangha), Namo the Buddhas and Bodhisattva Sangha of the ten directions, Namo Śākyamuni Buddha, Namo Vajra indestructible body (Jīngāng wú huài shēn, the indestructible Vajra body), Namo Treasure Light (Bǎoguāng, the Buddha of Treasure Light), Namo Immeasurable Sovereign King (Wúliàng zìzài wáng, the Buddha of Immeasurable Sovereign King), Namo Immeasurable' ] }

上林王。南無無上歡喜。南無寶火。南無寶月光。南無清凈。南無手勤精進。南無梵德。南無善功德。南無栴檀功德。南無光功德。南無阿叔伽功德。南無那羅延力。南無華功德。南無蓮華。南無財功德。南無念功德。南無善名。南無釋種王。南無無勝。南無無邊身光南無無邊身。南無無動。南無大山王如是等無量世間諸佛菩薩。常住在世宣說法化。唯愿愍哀留心見念。若我過去無量世中及現在世。所作眾罪不善惡業。若自作若見他作心生隨喜。若取佛物法物僧物招提僧物現在僧物。若自取已若見他取心生隨喜。若自造作五逆之罪。見他造作心生歡喜。若自造作十不善業。若見他作心生歡喜。以是不善業因緣故。當生畜生餓鬼地獄。若邊地人身長壽天身諸根不具。親近邪見不值佛世。如是等罪今悉誠心求哀懺悔。如於現在釋迦佛前。如來世尊真實知見。其智無礙凈眼無障。常為一切眾生證人。唯愿觀我誠心懺悔。我從今日更不敢作。複次十方諸佛及諸菩薩至心諦聽。若我過去無量世中。及現在世所修惠施乃至施於畜生一把。若我持戒乃至一念如是功德。悉以迴向無上菩提。如過去佛及諸菩薩發願迴向。如未來佛及諸菩薩發願迴向。亦如十方現在諸佛諸菩薩等發願迴向。舍利弗。菩薩如是至心禮拜恭敬諸佛過六月已。若

【現代漢語翻譯】現代漢語譯本上林王（佛名）。敬禮無上歡喜佛。敬禮寶火佛。敬禮寶月光佛。敬禮清凈佛。敬禮手勤精進佛。敬禮梵德佛。敬禮善功德佛。敬禮栴檀功德佛。敬禮光功德佛。敬禮阿叔伽功德佛。敬禮那羅延力佛。敬禮華功德佛。敬禮蓮華佛。敬禮財功德佛。敬禮念功德佛。敬禮善名佛。敬禮釋種王佛。敬禮無勝佛。敬禮無邊身光佛。敬禮無邊身佛。敬禮無動佛。敬禮大山王佛。如是等等無量世間的諸佛菩薩，常住在世間宣講佛法教化眾生，唯愿慈悲憐憫，留心垂念。如果我過去無量世中以及現在世，所造作的各種罪過、不善惡業，無論是自己做的，還是看到別人做而心生隨喜的；如果我拿取佛物、法物、僧物、招提僧物、現在僧物，無論是自己拿取的，還是看到別人拿取而心生隨喜的；如果我自己造作五逆之罪，看到別人造作而心生歡喜；如果我自己造作十不善業，看到別人做而心生歡喜。因為這些不善業的因緣，我應當墮入畜生、餓鬼、地獄道，或者生於邊地，或者得到身形醜陋、壽命長的天人身，或者諸根不具足，或者親近邪見，或者不遇到佛出世。像這樣的罪過，現在我都誠心誠意地求哀懺悔，就像在現在的釋迦牟尼佛前一樣。如來世尊具有真實的知見，他的智慧沒有阻礙，他的清凈之眼沒有障礙，他常常為一切眾生作證。唯愿您觀察我誠心懺悔。我從今天起，再也不敢造作這些罪業了。再次，十方諸佛以及諸位菩薩，請至誠諦聽。如果我過去無量世中以及現在世所修的佈施，乃至佈施給畜生一把食物，如果我持戒，乃至一念的善心，像這樣的功德，我都全部迴向于無上菩提。就像過去諸佛以及諸位菩薩發願迴向一樣，就像未來諸佛以及諸位菩薩發願迴向一樣，也像十方現在諸佛諸菩薩等發願迴向一樣。舍利弗（佛陀十大弟子之一），菩薩這樣至心禮拜恭敬諸佛，過了六個月之後，如果……

【English Translation】 English version Shanglin King (name of a Buddha). Homage to the Supreme Joyful One. Homage to the Treasure Fire One. Homage to the Treasure Moonlight One. Homage to the Pure One. Homage to the One Diligent in Effort. Homage to Brahma Virtue. Homage to Good Merit. Homage to Sandalwood Merit. Homage to Light Merit. Homage to Ashoka Merit. Homage to Narayana Power. Homage to Flower Merit. Homage to Lotus Flower. Homage to Wealth Merit. Homage to Mindfulness Merit. Homage to Good Name. Homage to the King of the Shakya Clan. Homage to the Unsurpassed One. Homage to the Boundless Body Light. Homage to the Boundless Body. Homage to the Immovable One. Homage to the Great Mountain King. Such are the countless Buddhas and Bodhisattvas in the world, who constantly reside in the world, proclaiming the Dharma and transforming beings. May they have mercy and compassion, and keep us in mind. If in my past countless lives and in this present life, I have committed various sins, unwholesome and evil deeds, whether done by myself or seeing others do them and rejoicing in my heart; if I have taken the property of the Buddha, the Dharma, the Sangha, the Sangha of the four directions, or the present Sangha, whether I have taken it myself or seeing others take it and rejoicing in my heart; if I have committed the five rebellious acts myself, or seeing others commit them and rejoicing in my heart; if I have committed the ten unwholesome deeds myself, or seeing others do them and rejoicing in my heart. Because of these unwholesome karmic causes, I should be born into the realms of animals, hungry ghosts, or hells, or be born in remote lands, or obtain a long-lived but deformed body of a deva, or have incomplete faculties, or be close to wrong views, or not encounter a Buddha in the world. Such sins as these, I now sincerely repent and beg for forgiveness, just as I would before the present Shakyamuni Buddha. The Tathagata, the World Honored One, has true knowledge and vision, his wisdom is unobstructed, his pure eyes are without hindrance, and he is constantly a witness for all beings. May he observe my sincere repentance. From this day forward, I dare not commit these sins again. Furthermore, all Buddhas of the ten directions and all Bodhisattvas, please listen attentively. If in my past countless lives and in this present life, I have cultivated generosity, even giving a handful of food to an animal, if I have upheld the precepts, even for a single thought, such merits as these, I dedicate them all to unsurpassed Bodhi. Just as the Buddhas and Bodhisattvas of the past made vows and dedicated their merits, just as the Buddhas and Bodhisattvas of the future will make vows and dedicate their merits, so too do the Buddhas and Bodhisattvas of the ten directions in the present make vows and dedicate their merits. Shariputra (one of the ten great disciples of the Buddha), if a Bodhisattva thus sincerely worships and reveres the Buddhas, after six months, if...

去若立若行若坐。十方諸佛示其身面。具足三十二相八十種好。雖示菩薩如是相好。而於法界初無動轉。何以故。如來真實知其心故。十方諸佛定知是人堪任受持菩薩禁戒修集慈悲。能壞魔眾轉正法輪。能調眾生宣說法界。以是義故。十方諸佛為是菩薩示現其身。舍利弗。如師子吼貓貍能不。不也世尊。若有不于無量世中無量佛所殖諸德本能得受持菩薩戒不不也世尊。舍利弗。如香象王之所負擔驢能勝不。不也世尊。舍利弗。如日月光螢火及不。不也世尊。舍利弗。如毗沙門所有財寶貧者等不。不也世尊。舍利弗金翅鳥飛烏能及不。不也世尊。舍利弗。若有能于無量世中無量佛所深殖德本。是人乃能受菩薩戒。了了見於十方諸佛。舍利弗。受菩薩戒已。若有客塵煩惱因緣犯可懺法應當向諸佛懺。菩薩終不造五逆罪。若貪不息乃至生子。應於十方現在佛前滿足二年晝夜經常以殷重心求哀懺悔。若為貪心取佛物法物僧物。如本佛前二年懺悔。舍利弗。菩薩若以瞋恚因緣毀禁戒者無有是處。以瞋因緣毀破禁戒得懺悔者亦無是處。爾時優波離於其晨朝從禪定起。即詣佛所頭面作禮。右繞三匝卻坐一面。白佛言。世尊。如戒經中說。若我弟子有信者。于所受戒乃至失命終不毀犯。世尊。現在若入涅槃。我當云何分別了知聲聞禁戒

【現代漢語翻譯】現代漢語譯本或站立，或行走，或坐臥。十方諸佛都會顯現他們的身相，具足三十二相和八十種好。雖然向菩薩示現這樣的相好，但在法界中卻沒有任何動搖。為什麼呢？因為如來真實地瞭解他們的心。十方諸佛一定知道這個人堪能受持菩薩的禁戒，修集慈悲，能夠摧毀魔眾，轉動正法輪，能夠調伏眾生，宣說諸法的本性。因為這個緣故，十方諸佛為這位菩薩示現他們的身相。舍利弗（Śāriputra，佛陀十大弟子之一）。就像獅子吼叫，貓和貍能做到嗎？不能，世尊（Bhagavan，佛陀的稱號）。如果有人沒有在無量世中，在無量佛的處所種下各種德行的根本，能夠得到受持菩薩戒嗎？不能，世尊。舍利弗。就像香象王所負擔的重物，驢子能勝任嗎？不能，世尊。舍利弗。就像日月的光芒，螢火蟲能相比嗎？不能，世尊。舍利弗。就像毗沙門（Vaiśravaṇa，佛教護法神）所有的財寶，貧窮的人能等同嗎？不能，世尊。舍利弗。金翅鳥（Garuda，一種神鳥）飛翔，烏鴉能趕上嗎？不能，世尊。舍利弗。如果有人能夠在無量世中，在無量佛的處所深深地種下德行的根本，這個人才能受持菩薩戒，清楚地見到十方諸佛。舍利弗。受了菩薩戒以後，如果有客塵煩惱的因緣而觸犯了可以懺悔的戒條，應當向諸佛懺悔。菩薩終究不會造作五逆罪（matricide, patricide, Arhat-slaying, injuring a Buddha, and creating schism in the Sangha）。如果貪慾不能止息，甚至生了孩子，應當在十方現在佛前，滿足兩年晝夜經常以殷重心求哀懺悔。如果因為貪心拿取佛物、法物、僧物，應當在本佛前兩年懺悔。舍利弗。菩薩如果因為嗔恚的因緣而毀壞禁戒，沒有這樣的情況。因為嗔恚的因緣毀壞禁戒而能夠得到懺悔，也沒有這樣的情況。當時，優波離（Upāli，佛陀十大弟子之一，持戒第一）在清晨從禪定中起來，就前往佛陀的處所，頭面著地頂禮，右繞三圈，退到一旁坐下，稟告佛陀說：『世尊。如戒經中所說，如果我的弟子有信心的，對於所受的戒律，乃至失去生命也終究不會毀犯。世尊，現在您將要進入涅槃（Nirvana，佛教術語，指解脫），我應當如何分辨了知聲聞（Śrāvaka，聽聞佛陀教誨而證悟的弟子）的禁戒呢？』

【English Translation】 English version Whether standing, walking, or sitting. The Buddhas of the ten directions will manifest their forms, complete with the thirty-two major marks and eighty minor characteristics. Although showing such marks and characteristics to the Bodhisattvas, there is no movement or change in the Dharma Realm. Why? Because the Tathagata (Tathāgata, 'Thus Gone One', an epithet of the Buddha) truly knows their minds. The Buddhas of the ten directions certainly know that this person is capable of receiving and upholding the Bodhisattva precepts, cultivating loving-kindness and compassion, able to destroy the hosts of Mara (Māra, the personification of evil), turn the wheel of the Dharma (Dharma, the teachings of the Buddha), able to tame sentient beings, and proclaim the nature of all phenomena. For this reason, the Buddhas of the ten directions manifest their forms for this Bodhisattva. Śāriputra (Śāriputra, one of the ten great disciples of the Buddha). Can a cat or a wildcat roar like a lion? No, World Honored One (Bhagavan, an epithet of the Buddha). If someone has not planted roots of virtue in the presence of countless Buddhas in countless eons, can they receive and uphold the Bodhisattva precepts? No, World Honored One. Śāriputra. Can a donkey bear the burden that a king elephant bears? No, World Honored One. Śāriputra. Can the light of a firefly compare to the light of the sun and moon? No, World Honored One. Śāriputra. Can the wealth of Vaiśravaṇa (Vaiśravaṇa, a guardian deity in Buddhism) be equaled by the poor? No, World Honored One. Śāriputra. Can a crow keep up with the flight of a Garuda (Garuda, a mythical bird)? No, World Honored One. Śāriputra. If someone can deeply plant roots of virtue in the presence of countless Buddhas in countless eons, that person can receive the Bodhisattva precepts and clearly see the Buddhas of the ten directions. Śāriputra. After receiving the Bodhisattva precepts, if one violates a precept that can be repented due to the causes and conditions of defilements, one should repent before the Buddhas. A Bodhisattva will never commit the five heinous crimes (matricide, patricide, Arhat-slaying, injuring a Buddha, and creating schism in the Sangha). If greed does not cease, even to the point of having children, one should repent day and night for two full years before the Buddhas of the ten directions with sincere and earnest hearts. If one takes the property of the Buddha, the Dharma, or the Sangha (Sangha, the Buddhist monastic community) out of greed, one should repent for two years before the original Buddha. Śāriputra. If a Bodhisattva violates the precepts due to anger, such a thing does not exist. If one violates the precepts due to anger and can obtain repentance, such a thing also does not exist. At that time, Upāli (Upāli, one of the ten great disciples of the Buddha, foremost in upholding the precepts) arose from meditation in the morning and went to the Buddha's place, prostrated with his head to the ground, circumambulated three times to the right, and sat to one side. He said to the Buddha: 'World Honored One. As it is said in the precept scripture, if my disciples have faith, they will never violate the precepts they have received, even at the cost of their lives. World Honored One, now that you are about to enter Nirvana (Nirvana, the ultimate goal of Buddhism, liberation from suffering), how should I distinguish and understand the precepts of the Śrāvakas (Śrāvaka, a disciple who attains enlightenment by hearing the teachings of the Buddha)?'

緣覺禁戒菩薩禁戒。世尊。說我于持律中為最第一我今不知毗尼方便。云何當說。今者多有大比丘僧諸菩薩僧。唯愿如來具示廣說。佛言。善哉善哉。優波離。至心諦聽善思念之。當爲汝說。優波離。聲聞戒因緣異。菩薩戒因緣異。聲聞戒心異。菩薩戒心異。聲聞戒莊嚴異。菩薩戒莊嚴異。聲聞戒方便異。菩薩戒方便異。優波離。聲聞戒凈非菩薩戒凈。菩薩戒凈非聲聞戒凈。聲聞之人乃至一念不求于有名聲聞戒凈。菩薩若不求于有者名大破戒名不凈戒。聲聞求有是名破戒名不凈戒。優波離。菩薩摩訶薩于無量劫常處有中。心不生悔名菩薩戒凈。非聲聞戒凈。以是義故。優波離。汝應宣說。聲聞戒急菩薩戒緩。聲聞戒塞菩薩戒開。聲聞戒中應說因緣。菩薩戒中則不應說。優波離。菩薩之人隨眾生心非聲聞也。是故菩薩于戒小緩聲聞護急。優波離。菩薩若於晨朝犯戒。猶故應念阿耨多羅三藐三菩提。自知罪過晝夜三時皆應如是。是名菩薩戒。優波離。菩薩若時時犯不名破戒。聲聞若時時犯。是名破戒。是名失戒。是名不得沙門道果。何以故。聲聞之人為壞煩惱勤行精進不應毀犯。優波離。菩薩若於恒河沙等劫受五欲樂。亦不失於菩薩禁戒。不名破戒。不名失戒。不名不得菩提之果。優波離。菩薩不能於一世中盡諸煩惱。當

以方便漸漸令盡。優波離。阿耨多羅三藐三菩提要須無上大莊嚴力。然後乃得非一世得。是故如來不說菩薩于生死中而生悔心。亦不宣說永斷貪愛。為說喜法甚深法無疑法空法。聞是法已樂於生死。優波離言。世尊。犯有三種。一者貪。二者瞋。三者癡。菩薩所犯何者為重。何者為輕。佛言。優波離。若諸菩薩犯如恒河沙等貪。如是菩薩不名毀戒。若犯一瞋因緣毀戒。是名破戒。何以故。優波離。瞋恚之心能捨眾生。貪愛之心能護眾生。若愛眾生不名煩惱瞋舍眾生名重煩惱。優波離。是故如來於經中說。貪結難斷不名為重。瞋恚易斷名之為重。優波離。難斷非重。菩薩常有易斷重者。乃至夢中尚不為之。優波離。愚癡菩薩無有方便怖畏犯愛。菩薩有智善知方便。怖畏犯瞋不畏犯愛。爾時文殊師利白佛言。世尊。毗尼者名為調伏。一切法性畢竟是調。如來何故宣說毗尼。文殊師利。若凡夫人能知諸法畢竟調者。如來終不宣說毗尼。以凡夫人不知不解。是故如來為說毗尼。文殊師利。汝今何故不說毗尼。優波離欲得聞之。時文殊師利語優波離。優波離。一切諸法畢竟調伏。一切諸法性不可污。一切諸法性無顛倒。一切諸法其性清凈。一切諸法不可宣說。一切諸法無有取著。一切諸法不去不來。一切諸法不可思議。一切諸法

【現代漢語翻譯】現代漢語譯本逐漸地使（功德）圓滿。優波離（Upali，佛陀十大弟子之一，持戒第一）。阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）需要無上的大莊嚴之力，然後才能獲得，不是一生一世就能得到的。因此，如來不說菩薩在生死輪迴中會產生後悔之心，也不宣說永遠斷除貪愛，而是宣說令人喜悅的佛法、甚深的佛法、沒有疑惑的佛法、空性的佛法。聽聞這些佛法后，（菩薩）樂於在生死中度化眾生。優波離問：『世尊，（眾生）所犯的罪業有三種：一是貪，二是嗔，三是癡。菩薩所犯的罪業，哪一種更重？哪一種更輕？』佛說：『優波離，如果菩薩所犯的貪如恒河沙數那麼多，這樣的菩薩不能稱為毀戒。如果因為一個嗔恨的因緣而犯戒，這就叫做破戒。為什麼呢？優波離，嗔恚之心會捨棄眾生，貪愛之心會保護眾生。如果愛護眾生，就不能稱為煩惱；嗔恨捨棄眾生，就叫做嚴重的煩惱。』『優波離，因此如來在經典中說，貪的結縛難以斷除，但不能算作重罪；嗔恚容易斷除，卻被認為是重罪。優波離，難以斷除的（煩惱）不是重罪，菩薩常常會有容易斷除的重罪，甚至在夢中都不會去做。優波離，愚癡的菩薩沒有方便之法，害怕犯愛（貪愛）；有智慧的菩薩善於運用方便之法，害怕犯嗔（嗔恚），不害怕犯愛（貪愛）。』這時，文殊師利（Manjusri，智慧第一的菩薩）問佛說：『世尊，毗尼（Vinaya，戒律）的意思是調伏，一切法的本性畢竟是調伏的，如來為什麼還要宣說毗尼呢？』文殊師利，如果凡夫俗子能夠知道諸法的本性畢竟是調伏的，如來就不會宣說毗尼了。因為凡夫俗子不知道，不理解，所以如來才為他們宣說毗尼。文殊師利，你現在為什麼不說毗尼呢？優波離想要聽聞。』這時，文殊師利對優波離說：『優波離，一切諸法的本性畢竟是調伏的，一切諸法的自性是不可污染的，一切諸法的自性沒有顛倒，一切諸法的自性是清凈的，一切諸法是不可宣說的，一切諸法沒有執取，一切諸法不去不來，一切諸法不可思議，一切諸法……』

【English Translation】 English version Gradually make (merit) complete. Upali (one of the ten major disciples of the Buddha, foremost in upholding the precepts). Anuttara-samyak-sambodhi (unexcelled complete enlightenment) requires the power of supreme great adornment, and then it can be attained, not in one lifetime. Therefore, the Tathagata (如來，another name for Buddha) does not say that Bodhisattvas (菩薩，enlightened beings) will have regrets in the cycle of birth and death, nor does he proclaim the eternal cutting off of greed and love, but proclaims the Dharma (佛法，teachings of Buddha) of joy, the profound Dharma, the Dharma of no doubt, the Dharma of emptiness. After hearing these Dharmas, (Bodhisattvas) are happy to transform sentient beings in the cycle of birth and death. Upali asked: 'World Honored One (世尊，another name for Buddha), there are three kinds of offenses: first, greed; second, anger; third, ignorance. Which of the offenses committed by Bodhisattvas is more serious? Which is lighter?' The Buddha said: 'Upali, if Bodhisattvas commit greed as numerous as the sands of the Ganges River, such Bodhisattvas cannot be called violators of the precepts. If they violate the precepts because of a single cause of anger, this is called breaking the precepts. Why? Upali, the mind of anger can abandon sentient beings, while the mind of greed and love can protect sentient beings. If one loves sentient beings, it cannot be called affliction; abandoning sentient beings with anger is called a serious affliction.' 'Upali, therefore, the Tathagata says in the scriptures that the knot of greed is difficult to cut off, but it is not considered a serious offense; anger is easy to cut off, but it is considered a serious offense. Upali, what is difficult to cut off is not a serious offense; Bodhisattvas often have serious offenses that are easy to cut off, and they would not even do them in dreams. Upali, foolish Bodhisattvas have no expedient means and fear committing love (greed); wise Bodhisattvas are good at using expedient means and fear committing anger, but do not fear committing love (greed).' At this time, Manjusri (the Bodhisattva of wisdom) asked the Buddha: 'World Honored One, Vinaya (戒律，moral discipline) means taming and subduing. The nature of all Dharmas is ultimately tamed. Why does the Tathagata still proclaim the Vinaya?' Manjusri, if ordinary people could know that the nature of all Dharmas is ultimately tamed, the Tathagata would not proclaim the Vinaya. Because ordinary people do not know and do not understand, the Tathagata proclaims the Vinaya for them. Manjusri, why don't you speak about the Vinaya now? Upali wants to hear it.' At this time, Manjusri said to Upali: 'Upali, the nature of all Dharmas is ultimately tamed, the nature of all Dharmas is unpolluted, the nature of all Dharmas is without inversion, the nature of all Dharmas is pure, all Dharmas are unspeakable, all Dharmas have no attachment, all Dharmas neither go nor come, all Dharmas are inconceivable, all Dharmas...'

無有障礙。一切諸法本無有性。一切諸法無行。一切諸法不出不滅。一切諸法無有三世。一切諸法無有疑網。如是等法佛悉覺知。優波離言。世尊。如文殊師利所說非了了說。佛言。優波離。文殊師利常樂宣說如是解脫。優波離言。世尊。云何名憍慢。若菩薩言。我有菩提心。我為菩提行六波羅蜜。我為般若修造諸行。菩提行深聲聞行淺。菩提行凈聲聞行不凈。菩提行畢竟。聲聞行不畢竟。若復分別是聲聞法是緣覺法是菩薩法是諸佛法。此名為凈。此名不凈。是名為道。是名非道。是名菩薩憍慢。

菩薩地善行性品第二

菩薩摩訶薩修集聖行行於善果。菩提之道有十法。則能攝取一切善法。何等為十。一者支。二者翼。三者凈心。四者行。五者有。六者因。七者器。八者地。九者方便。十者住。云何名支。謂菩薩性。菩薩性者謂初發心及三十七品。何以故。菩薩摩訶薩發菩提心。乃是一切善法根本。是故名支。因此發心得阿耨多羅三藐三菩提。是故名因。因初發心決定必得。阿耨多羅三藐三菩提。是故名性。菩薩摩訶薩因初發心故。得修行檀波羅蜜尸波羅蜜羼提波羅蜜毗離耶波羅蜜禪波羅蜜般若波羅蜜。行六波羅蜜故。則得修行智慧莊嚴福德莊嚴修三十七助道之法。是故菩薩發菩提心名之為支。菩薩摩訶

【現代漢語翻譯】現代漢語譯本：無有障礙（沒有阻礙）。一切諸法本無有性（一切事物的本質原本就是空性的）。一切諸法無行（一切事物沒有固定的執行軌跡）。一切諸法不出不滅（一切事物不產生也不消滅）。一切諸法無有三世（一切事物沒有過去、現在、未來）。一切諸法無有疑網（一切事物沒有疑惑和障礙）。如是等法佛悉覺知（像這樣的道理，佛完全覺悟和了解）。優波離（Upali，佛陀的弟子名）言：『世尊（Bhagavan，對佛陀的尊稱）。如文殊師利（Manjushri，智慧的象徵）所說非了了說（文殊師利菩薩所說的，並不是完全透徹的說法）。』佛言：『優波離。文殊師利常樂宣說如是解脫（文殊師利菩薩總是喜歡宣說這樣的解脫之法）。』優波離言：『世尊。云何名憍慢（什麼是驕慢）？若菩薩言（如果菩薩說）：『我有菩提心（Bodhi-citta，覺悟之心）。我為菩提行六波羅蜜（Paramita，六種到達彼岸的方法）。我為般若（Prajna，智慧）修造諸行。菩提行深聲聞（Sravaka，聽聞佛法者）行淺。菩提行凈聲聞行不凈。菩提行畢竟（究竟），聲聞行不畢竟（不究竟）。』若復分別是聲聞法是緣覺（Pratyekabuddha，獨自覺悟者）法是菩薩法是諸佛法。此名為凈，此名不凈。是名為道，是名非道。是名菩薩憍慢（這就是菩薩的驕慢）。』菩薩地善行性品第二菩薩摩訶薩（Bodhisattva-Mahasattva，偉大的菩薩）修集聖行行於善果（通過修行神聖的行為獲得好的結果）。菩提之道有十法（通往覺悟的道路有十種方法），則能攝取一切善法（能夠包含所有的善法）。何等為十（哪十種）？一者支（支援）。二者翼（輔助）。三者凈心（純凈的心）。四者行（行為）。五者有（存在）。六者因（原因）。七者器（容器）。八者地（基礎）。九者方便（方法）。十者住（安住）。云何名支（什麼叫做支援）？謂菩薩性（指菩薩的本性）。菩薩性者謂初發心及三十七品（菩薩的本性指的是最初的發心和三十七道品）。何以故（為什麼）？菩薩摩訶薩發菩提心（菩薩發起覺悟之心），乃是一切善法根本（是一切善法的根本）。是故名支（所以叫做支援）。因此發心得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。是故名因（所以叫做原因）。因初發心決定必得阿耨多羅三藐三菩提（因為最初的發心，必定能夠獲得無上正等正覺）。是故名性（所以叫做本性）。菩薩摩訶薩因初發心故（菩薩因為最初的發心），得修行檀波羅蜜（Dana-paramita，佈施波羅蜜）尸波羅蜜（Sila-paramita，持戒波羅蜜）羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）毗離耶波羅蜜（Virya-paramita，精進波羅蜜）禪波羅蜜（Dhyana-paramita，禪定波羅蜜）般若波羅蜜（Prajna-paramita，智慧波羅蜜）。行六波羅蜜故（因為修行六波羅蜜），則得修行智慧莊嚴福德莊嚴修三十七助道之法（就能修行智慧的莊嚴、福德的莊嚴，以及修行三十七種幫助修道的法門）。是故菩薩發菩提心名之為支（所以菩薩發起菩提心叫做支援）。菩薩摩訶

【English Translation】 English version: Without obstruction. All dharmas are fundamentally without inherent nature. All dharmas are without fixed movement. All dharmas neither arise nor cease. All dharmas are without the three times (past, present, and future). All dharmas are without doubts and nets. The Buddha knows and understands all such dharmas. Upali (a disciple of the Buddha) said: 'Bhagavan (term of respect for the Buddha), what Manjushri (symbol of wisdom) said is not completely clear.' The Buddha said: 'Upali, Manjushri always delights in proclaiming such liberation.' Upali said: 'Bhagavan, what is called arrogance? If a Bodhisattva says: 'I have Bodhi-citta (the mind of enlightenment). I practice the six Paramitas (perfections) for Bodhi. I cultivate various practices for Prajna (wisdom). The Bodhi practice is profound, the Sravaka (hearer of the Dharma) practice is shallow. The Bodhi practice is pure, the Sravaka practice is impure. The Bodhi practice is ultimate, the Sravaka practice is not ultimate.' Furthermore, if one distinguishes between the Sravaka Dharma, the Pratyekabuddha (solitary Buddha) Dharma, the Bodhisattva Dharma, and the Buddhas' Dharma, saying, 'This is pure, this is impure; this is the path, this is not the path,' this is called Bodhisattva arrogance.' Chapter Two: The Nature of Good Conduct on the Bodhisattva Ground Bodhisattva-Mahasattvas (great Bodhisattvas) cultivate holy conduct and practice for good results. There are ten dharmas on the path to Bodhi (enlightenment) that can encompass all good dharmas. What are the ten? First, support. Second, wings. Third, pure mind. Fourth, conduct. Fifth, existence. Sixth, cause. Seventh, vessel. Eighth, ground. Ninth, skillful means. Tenth, abiding. What is called support? It refers to the Bodhisattva nature. The Bodhisattva nature refers to the initial aspiration and the thirty-seven factors of enlightenment. Why? Because the Bodhisattva-Mahasattva's arising of the Bodhi-citta (mind of enlightenment) is the root of all good dharmas. Therefore, it is called support. Because of this arising of the mind, one attains Anuttara-samyak-sambodhi (unsurpassed, complete enlightenment). Therefore, it is called cause. Because the initial aspiration is certain to lead to Anuttara-samyak-sambodhi, it is called nature. Because of the initial aspiration, the Bodhisattva-Mahasattva is able to cultivate Dana-paramita (perfection of giving), Sila-paramita (perfection of morality), Ksanti-paramita (perfection of patience), Virya-paramita (perfection of effort), Dhyana-paramita (perfection of meditation), and Prajna-paramita (perfection of wisdom). Because of practicing the six Paramitas, one is able to cultivate the adornment of wisdom, the adornment of merit, and cultivate the thirty-seven aids to the path. Therefore, the Bodhisattva's arising of the Bodhi-citta is called support. Bodhisattva-Maha

薩隨發心行具足得阿耨多羅三藐三菩提。是故名支。菩薩摩訶薩若無菩薩性者。雖復發心勤修精進。終不能得阿耨多羅三藐三菩提。是故當知非因發心勤修精進有菩薩性。以是義故菩薩性者名之為支。菩薩雖有菩薩之性若不發心勤修精進。則不能疾成阿耨多羅三藐三菩提。有菩薩性發菩提心勤修精進故。則能疾得阿耨多羅三藐三菩提。以是義故。菩薩性者名之為支。又復支者名因。亦名為梯。亦名增長。亦名莊嚴。亦名依憑。亦名次第。亦名進行。亦名室宅。以是義故。性名為支。云何名性。性有二種。一者本性。二者客性。言本性者。陰界六入次第相續無始無終法性自爾。是名本性。言客性者。謂所修集一切善法得菩薩性。是名客性。而此經中以是二種名之為性。是二性者名之為支。又復性者亦名為子。亦名為界。亦名為性。復有二種。一細二粗。所言細者無因而得。無因得果故名為細。所言粗者有因而得。從因得果故名為粗。菩薩摩訶薩具足如是二種性者。勝於一切聲聞緣覺。況諸外道。以是義故。菩薩摩訶薩得名為勝。何故名勝。以清凈故。清凈有二。一凈智障。二凈結障。聲聞緣覺凈結障故名為凈非凈智障。菩薩摩訶薩具足二凈。以是義故。菩薩性者得名為勝。菩薩摩訶薩復有四事勝於聲聞辟支佛等。一者根

【現代漢語翻譯】現代漢語譯本：薩隨發心修行圓滿，才能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。因此，菩薩的『性』被稱為『支』。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）如果沒有菩薩的『性』，即使發心並勤奮修行，最終也不能證得阿耨多羅三藐三菩提。所以應當知道，並非因為發心和勤奮修行才具有菩薩的『性』。因為這個緣故，菩薩的『性』被稱為『支』。菩薩即使具有菩薩的『性』，如果不發心並勤奮修行，就不能迅速成就阿耨多羅三藐三菩提。因為具有菩薩的『性』，發起菩提心並勤奮修行，就能迅速證得阿耨多羅三藐三菩提。因為這個緣故，菩薩的『性』被稱為『支』。另外，『支』也意味著『因』，也意味著『梯』，也意味著『增長』，也意味著『莊嚴』，也意味著『依憑』，也意味著『次第』，也意味著『進行』，也意味著『室宅』。因為這個緣故，『性』被稱為『支』。什麼是『性』呢？『性』有兩種：一種是本性，一種是客性。所說的本性，是指陰（skandha，五蘊）、界（dhatu，十八界）、六入（ayatana，六根）次第相續，無始無終，法性自然如此，這叫做本性。所說的客性，是指通過修行所積累的一切善法而獲得的菩薩『性』，這叫做客性。而這部經中將這兩種『性』都稱為『性』。這兩種『性』被稱為『支』。另外，『性』也意味著『子』，也意味著『界』，也意味著『性』。『性』又有兩種：一種是細，一種是粗。所說的『細』，是指無因而得，因為無因而得果，所以稱為『細』。所說的『粗』，是指有因而得，因為從因而得果，所以稱為『粗』。菩薩摩訶薩如果具足這兩種『性』，就勝過一切聲聞（sravaka，阿羅漢）和緣覺（pratyekabuddha，辟支佛），更何況是那些外道。因為這個緣故，菩薩摩訶薩被稱為『勝』。為什麼稱為『勝』呢？因為清凈的緣故。清凈有兩種：一是凈智障，二是凈結障。聲聞和緣覺因為清凈了結障，所以稱為清凈，但沒有清凈智障。菩薩摩訶薩具足兩種清凈。因為這個緣故，菩薩的『性』被稱為『勝』。菩薩摩訶薩還有四件事勝過聲聞、辟支佛等：一是根。

【English Translation】 English version: When a Bodhisattva perfects their aspiration, practice, and conduct, they attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Therefore, the 'nature' of a Bodhisattva is called a 'support' (支). If a Bodhisattva-Mahasattva (Great Bodhisattva) does not possess the 'nature' of a Bodhisattva, even if they generate the aspiration and diligently cultivate, they will ultimately not attain Anuttara-samyak-sambodhi. Therefore, it should be understood that having the 'nature' of a Bodhisattva is not due to generating the aspiration and diligently cultivating. For this reason, the 'nature' of a Bodhisattva is called a 'support'. Even if a Bodhisattva possesses the 'nature' of a Bodhisattva, if they do not generate the aspiration and diligently cultivate, they will not quickly achieve Anuttara-samyak-sambodhi. Because they possess the 'nature' of a Bodhisattva, generate the Bodhi-mind, and diligently cultivate, they can quickly attain Anuttara-samyak-sambodhi. For this reason, the 'nature' of a Bodhisattva is called a 'support'. Furthermore, 'support' also means 'cause', 'ladder', 'growth', 'adornment', 'reliance', 'sequence', 'progress', and 'dwelling'. For this reason, 'nature' is called 'support'. What is 'nature'? There are two types of 'nature': one is inherent nature, and the other is acquired nature. Inherent nature refers to the continuous succession of the skandhas (aggregates), dhatus (elements), and ayatanas (sense bases), without beginning or end, the natural order of Dharma. This is called inherent nature. Acquired nature refers to the Bodhisattva 'nature' obtained through the cultivation and accumulation of all good dharmas. This is called acquired nature. In this sutra, both of these 'natures' are referred to as 'nature'. These two 'natures' are called 'support'. Furthermore, 'nature' also means 'seed', 'element', and 'nature'. There are also two types of 'nature': subtle and coarse. Subtle refers to that which is obtained without a cause, because the result is obtained without a cause, it is called subtle. Coarse refers to that which is obtained with a cause, because the result is obtained from a cause, it is called coarse. If a Bodhisattva-Mahasattva possesses both of these 'natures', they are superior to all Sravakas (Arhats) and Pratyekabuddhas (Solitary Buddhas), let alone those of other paths. For this reason, a Bodhisattva-Mahasattva is called 'superior'. Why is it called 'superior'? Because of purity. There are two types of purity: purity from the obscuration of wisdom and purity from the obscuration of defilements. Sravakas and Pratyekabuddhas are called pure because they have purified the obscuration of defilements, but they have not purified the obscuration of wisdom. Bodhisattva-Mahasattvas possess both purities. For this reason, the 'nature' of a Bodhisattva is called 'superior'. A Bodhisattva-Mahasattva is also superior to Sravakas, Pratyekabuddhas, etc., in four ways: first, in roots.

勝。二者行勝。三方便勝。四得果勝。言根勝者。菩薩摩訶薩本性猛利。緣覺性中聲聞性鈍。是名根勝。言行勝者。聲聞緣覺為自度故修集善法。菩薩之人不自為己。但為眾生修集善法。施眾安樂大悲憐殷。是名行勝。方便勝者。聲聞緣覺唯能了知陰界諸入。不能了知十二因緣及處非處。菩薩方便則能善知一切諸法。是名方便勝。言果勝者。聲聞自得聲聞菩提。緣覺自得緣覺菩提。菩薩自得菩薩菩提。是名果勝。菩薩性者有六種印。以是印故一切眾生則得識知此是菩薩。何等為六。所謂檀波羅蜜乃至般若波羅蜜。以何義故。檀波羅蜜名菩薩性印。菩薩摩訶薩本效能得如是舍心。于諸財物若多若少心不貪著。欲施施時及行施已。悉生歡喜隨所施物。若多若少心無疑悔。若少施時亦無羞愧。若無財時常讚歎施。見有慳者能破其心。見行施者心生欣慶。歡喜踴躍如見父母。見來求者深自慶幸。若無財物應以身業供給長老父母諸師。應以喜語軟語法語實語正語。除破眾生妄語兩舌惡口無義語。若有人問猶不說人長短過失。況于無問而自說耶。若有眾生怖畏王賊水火之難能為救解。知恩念恩受恩能報。受他寄付不令他疑。若是重寶心不貪著。於己物中心無吝惜。能食能衣惠施於人。能調欲心耽䤄之心調戲等心貪伎樂心修集慚愧。

【現代漢語翻譯】現代漢語譯本勝有四種：一、根勝（根器殊勝）；二、行勝（行為殊勝）；三、方便勝（善巧方便殊勝）；四、得果勝（證得果位殊勝）。所謂根勝，是指菩薩摩訶薩（ महानसत्व, Bodhisattva-Mahāsattva，偉大的菩薩）本性勇猛精進，而緣覺（प्रत्येकबुद्ध, Pratyekabuddha，獨覺）和聲聞（श्रावक, Śrāvaka，聽聞佛法而悟道者）的根性則比較遲鈍。這就是根勝。所謂行勝，是指聲聞和緣覺爲了自我解脫而修集善法，而菩薩則不是爲了自己，而是爲了眾生修集善法。他們佈施安樂，大慈大悲，憐憫殷切。這就是行勝。所謂方便勝，是指聲聞和緣覺只能了知陰、界、諸入（即五蘊、十八界、十二入），不能了知十二因緣（द्वादशाङ्गानि, Dvādaśāṅgāni）以及是處非處（ योग्यस्थान अयोग्यस्थान, Yogyasthāna Ayogyasthāna，事物的可能性與不可能性）。而菩薩的善巧方便則能善於了知一切諸法。這就是方便勝。所謂果勝，是指聲聞自己證得聲聞菩提（श्रावक बोधि, Śrāvaka Bodhi，聲聞的覺悟），緣覺自己證得緣覺菩提（प्रत्येकबुद्ध बोधि, Pratyekabuddha Bodhi，緣覺的覺悟），菩薩自己證得菩薩菩提（बोधिसत्त्व बोधि, Bodhisattva Bodhi，菩薩的覺悟）。這就是果勝。菩薩的本性有六種印（मुद्रा, Mudrā，印記），憑藉這些印記，一切眾生就能識別出這是菩薩。是哪六種呢？就是檀波羅蜜（दानपारमिता, Dānapāramitā，佈施波羅蜜）乃至般若波羅蜜（प्रज्ञापारमिता, Prajñāpāramitā，智慧波羅蜜）。因為什麼緣故說檀波羅蜜是菩薩的性印呢？菩薩摩訶薩的本效能夠獲得這樣的舍心，對於各種財物，無論多少，心中都不貪戀執著。想要佈施的時候，以及佈施之後，都心生歡喜。對於所佈施的物品，無論多少，心中都沒有疑慮後悔。即使佈施的很少，也不會感到羞愧。如果沒有財物的時候，常常讚歎佈施。見到慳吝的人，能夠破除他們的慳吝之心。見到行佈施的人，心中生起欣喜，歡喜踴躍，如同見到父母。見到前來乞求的人，深深地感到慶幸。如果沒有財物，應當用身業來供給年長的父母和諸位師長。應當用喜悅的語言、柔和的語言、符合佛法的語言、真實的語言、正直的語言，來去除和破除眾生的妄語、兩舌、惡口、無意義的語言。如果有人問起，尚且不說別人的長處和短處，更何況沒有人問而自己主動去說呢？如果有眾生畏懼國王、盜賊、水火的災難，能夠為他們救助解脫。知道恩情，記得恩情，接受恩情能夠報答。接受別人寄託的東西，不讓別人產生懷疑。如果是貴重的寶物，心中不貪戀執著。對於自己的東西，心中沒有吝惜。能夠將食物和衣服惠施給別人。能夠調伏慾望之心、貪圖美味之心、調戲之心等等，貪戀歌舞伎樂之心，修集慚愧之心。

【English Translation】 English version There are four kinds of superiority: 1. Superiority in roots; 2. Superiority in conduct; 3. Superiority in skillful means; 4. Superiority in attaining results. Superiority in roots means that Bodhisattva-Mahāsattvas ( महानसत्व, Bodhisattva-Mahāsattva, great Bodhisattvas) are inherently vigorous, while Pratyekabuddhas (प्रत्येकबुद्ध, Pratyekabuddha, Solitary Buddhas) and Śrāvakas (श्रावक, Śrāvaka, disciples who attain enlightenment by hearing the Dharma) are dull in nature. This is called superiority in roots. Superiority in conduct means that Śrāvakas and Pratyekabuddhas cultivate good deeds for their own liberation, while Bodhisattvas do not act for themselves but cultivate good deeds for all beings. They bestow joy and peace, with great compassion and deep empathy. This is called superiority in conduct. Superiority in skillful means means that Śrāvakas and Pratyekabuddhas can only understand the skandhas, realms, and entrances (i.e., the five aggregates, eighteen realms, and twelve entrances), but cannot understand the twelve links of dependent origination (द्वादशाङ्गानि, Dvādaśāṅgāni) and what is possible and impossible ( योग्यस्थान अयोग्यस्थान, Yogyasthāna Ayogyasthāna, possible and impossible situations). Bodhisattvas, with their skillful means, can understand all dharmas well. This is called superiority in skillful means. Superiority in attaining results means that Śrāvakas attain Śrāvaka Bodhi (श्रावक बोधि, Śrāvaka Bodhi, the enlightenment of a Śrāvaka), Pratyekabuddhas attain Pratyekabuddha Bodhi (प्रत्येकबुद्ध बोधि, Pratyekabuddha Bodhi, the enlightenment of a Pratyekabuddha), and Bodhisattvas attain Bodhisattva Bodhi (बोधिसत्त्व बोधि, Bodhisattva Bodhi, the enlightenment of a Bodhisattva). This is called superiority in attaining results. The nature of a Bodhisattva has six seals (मुद्रा, Mudrā, marks), by which all beings can recognize that this is a Bodhisattva. What are the six? They are Dāna-pāramitā (दानपारमिता, Dānapāramitā, the perfection of giving) up to Prajñā-pāramitā (प्रज्ञापारमिता, Prajñāpāramitā, the perfection of wisdom). Why is Dāna-pāramitā called the seal of a Bodhisattva's nature? Bodhisattva-Mahāsattvas are inherently able to attain such a mind of giving, without greed or attachment to any possessions, whether large or small. When they want to give, and after they have given, they are filled with joy. Regarding what they have given, whether much or little, they have no doubts or regrets. Even when giving little, they do not feel ashamed. When they have no possessions, they constantly praise giving. When they see stingy people, they can break their stinginess. When they see people giving, they feel delighted, rejoicing as if seeing their parents. When they see those who come to beg, they feel deeply fortunate. If they have no possessions, they should use their bodily actions to provide for their elderly parents and teachers. They should use joyful speech, gentle speech, Dharma-conforming speech, truthful speech, and upright speech to remove and break the false speech, divisive speech, harsh speech, and meaningless speech of beings. If someone asks, they still do not speak of others' strengths and weaknesses, let alone speak of them on their own without being asked. If there are beings who fear the calamities of kings, thieves, water, or fire, they can rescue and liberate them. They know gratitude, remember gratitude, and are able to repay kindness. They accept what others entrust to them without causing them doubt. If it is a precious treasure, they do not covet or cling to it. Regarding their own possessions, they have no stinginess. They can give food and clothing to others. They can subdue the mind of desire, the mind of craving for delicious flavors, the mind of playfulness, and so on, the mind of craving for singing, dancing, and music, and cultivate shame and remorse.

雖獲大寶不生貪喜。是名檀波羅蜜菩薩性印。云何尸波羅蜜菩薩性印。菩薩摩訶薩身口意業性自凈軟。于眾生中不起噁心恚害之心。若因客塵諸煩惱等造作眾罪。作已心悔深生慚愧發露懺悔。于諸眾生起憐愍心作一子想。終不以手若杖若石加於一切。心常求覓真善知識。志樂供養父母師長耆舊宿德。破壞憍慢先意問訊知恩念恩。若有乞者軟語慰喻。不以幻術誑惑眾生。終不樂以非法活命。常喜修集一切功德。教諸眾生廣修福業。見諸眾生所受諸苦。斷其命根打縛閉系飢渴寒熱。菩薩爾時觀彼受苦如己無異。護持佛戒乃至輕微尚不故毀。況余重者。能以十善教化一切。不樂見聞諸惡眾生斗諍罵詈。所有三業常為眾生終不自為。若有眾生具戒忍慧。樂與同行得柔軟心。無有害心無不忍心。心常敬重所有諸戒。不誑眾生無有兩舌及無義語。雖無問者尚贊人善。況有問者而當不說尊重宗敬正實之語。是名尸波羅蜜菩薩性印。云何羼提波羅蜜菩薩性印。菩薩摩訶薩觀諸眾生。若有來打我是身者。我則不應加惡報之。何以故。我身非身。所謂身者名為真實。真實之身則不可打。而我此身是和合身。和合身者所謂不凈。于和合中少分見打多無所損。多無所損何故不喜。瞋者少分有瞋多分不瞋。多不瞋故云何名瞋。若和合打和合受者誰

打誰受。譬如二物相觸出聲。若我瞋者應當自瞋。何以故。以業緣故而得此身。以是身故受是楚毒。譬如有的箭則著之。我若增長是瞋心者。則不能觀善惡等法。若不能觀善惡法者。必定當墮三惡道中。以是義故若打若罵不應於他生瞋恨心。如是觀已。是名羼提波羅蜜菩薩性印。複次若見有打罵者。應於是人生一子想心無怨恨。是名羼提波羅蜜菩薩性印。云何毗梨耶波羅蜜菩薩性印。菩薩摩訶薩勤修精進。晨起夜寐不樂眠臥。終不觀于寒熱飢渴恐怖歡喜。凡所造作若是世事及出世事。要令究竟終不中廢。事若未果終不中悔。雖得他人恭敬供養。於己所修不休不息。于自己身不起輕心言不能得阿耨多羅三藐三菩提。雖見世間難為之事終不退縮。是名毗梨耶波羅蜜菩薩性印。云何禪波羅蜜菩薩性印。菩薩摩訶薩至心樂觀諸法實義。樂住寂靜及無人處。樂離惡人增長善法。見樂靜者歡喜恭敬。雖有煩惱本性輕微。所有善心終不為于諸惡覺觀之所破壞。修集慈心視怨如子。若見眾生受大苦惱生於悲心。隨其己力而為除斷。愿諸眾生悉令安隱。身設受苦不生憂惱。若失身命及以財物。若系若縛若打若擯。能自曉喻不失正念生於憂苦。專心聽法書寫受持讀誦解說。若他忘失能為誨示。以如是等至心因緣。於後世中不忘法界。是名禪

【現代漢語翻譯】現代漢語譯本：打在誰身上，誰就承受。譬如兩樣東西相碰就會發出聲音。如果我生嗔恨，就應當自己嗔恨自己。為什麼呢？因為業緣的緣故才得到這個身體，因為這個身體才承受這些痛苦。譬如有的箭就會射中目標。如果我增長這種嗔恨心，就不能觀察善惡等法。如果不能觀察善惡之法，必定會墮入三惡道中。因為這個道理，所以無論被打還是被罵，都不應該對他人產生嗔恨心。這樣觀察之後，就叫做羼提波羅蜜（忍辱到彼岸）菩薩性印。再次，如果見到有人打罵，應當對這個人產生像對待自己孩子一樣的心，沒有怨恨。這就叫做羼提波羅蜜菩薩性印。什麼是毗梨耶波羅蜜（精進到彼岸）菩薩性印呢？菩薩摩訶薩勤奮修行精進，早起晚睡，不貪圖睡眠安逸，始終不顧寒冷、炎熱、飢餓、乾渴、恐怖、歡喜。凡是所做的事情，無論是世間的事情還是出世間的事情，一定要做到最終完成，絕不半途而廢。事情如果沒有結果，絕不後悔。即使得到他人的恭敬供養，對於自己所修行的也不會停止。對於自己的身體，不產生輕視之心，說自己不能得到阿耨多羅三藐三菩提（無上正等正覺）。即使見到世間難以做到的事情，也絕不退縮。這就叫做毗梨耶波羅蜜菩薩性印。什麼是禪波羅蜜（禪定到彼岸）菩薩性印呢？菩薩摩訶薩至誠地觀察諸法真實的意義，喜歡住在寂靜和沒有人的地方，喜歡遠離惡人，增長善法。見到喜歡安靜的人，就歡喜恭敬。即使有煩惱，其本性也輕微。所有的善心，始終不會被各種惡的覺觀所破壞。修集慈心，看待怨敵如同自己的孩子。如果見到眾生遭受巨大的苦惱，就生起悲憫之心，儘自己的力量去為他們解除痛苦。愿所有的眾生都能夠安穩。身體即使遭受痛苦，也不產生憂愁煩惱。如果失去身命以及財物，或者被囚禁、捆綁、毆打、驅逐，能夠自己曉之以理，不失去正念，不產生憂愁痛苦。專心聽聞佛法，書寫、接受、持誦、讀誦、解說。如果他人忘記了，能夠為他們教誨指示。以像這樣的至誠因緣，在後世中不會忘記法界。這就叫做禪波羅蜜菩薩性印。

【English Translation】 English version: Whoever is struck, bears the suffering. For example, when two objects collide, a sound is produced. If I become angry, I should be angry with myself. Why? Because I obtained this body due to karmic conditions, and because of this body, I endure this suffering. It is like an arrow that finds its mark. If I increase this anger, I will not be able to observe the laws of good and evil. If I cannot observe the laws of good and evil, I will surely fall into the three evil realms. Because of this principle, whether beaten or scolded, one should not harbor anger towards others. Having observed in this way, it is called the Ksanti Paramita (Patience to the Other Shore) Bodhisattva Nature Seal. Furthermore, if one sees someone striking or scolding, one should generate a mind of affection like that for one's own child, without resentment. This is called the Ksanti Paramita Bodhisattva Nature Seal. What is the Virya Paramita (Diligence to the Other Shore) Bodhisattva Nature Seal? The Bodhisattva Mahasattva diligently cultivates and progresses, rising early and sleeping late, not delighting in sleep and comfort, never considering cold, heat, hunger, thirst, fear, or joy. Whatever is done, whether worldly or other-worldly matters, must be brought to completion and never abandoned halfway. If a matter is not accomplished, one never regrets it. Even if one receives respect and offerings from others, one does not cease or rest from one's own cultivation. Regarding one's own body, one does not give rise to a lighthearted attitude, saying that one cannot attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Even if one sees difficult things in the world, one never retreats. This is called the Virya Paramita Bodhisattva Nature Seal. What is the Dhyana Paramita (Meditation to the Other Shore) Bodhisattva Nature Seal? The Bodhisattva Mahasattva sincerely observes the true meaning of all dharmas, delights in dwelling in quiet and uninhabited places, delights in distancing oneself from evil people, and increasing good dharmas. Seeing those who delight in quietude, one rejoices and respects them. Even if there are afflictions, their nature is slight. All good thoughts are never destroyed by various evil perceptions. Cultivating loving-kindness, one regards enemies as one's own children. If one sees sentient beings suffering great distress, one generates compassion and, according to one's ability, removes their suffering. May all sentient beings be peaceful and secure. Even if one's body suffers, one does not generate worry or distress. If one loses one's life and possessions, or is imprisoned, bound, beaten, or banished, one can enlighten oneself, not lose right mindfulness, and not generate worry or suffering. One wholeheartedly listens to the Dharma, writing, receiving, upholding, reading, reciting, and explaining it. If others forget, one can teach and instruct them. With such sincere causes and conditions, in future lives, one will not forget the Dharma realm. This is called Dhyana Paramita Bodhisattva Nature Seal.

波羅蜜菩薩性印。云何般若波羅蜜菩薩性印。菩薩摩訶薩了知一切世間之事。知諸方術及諸眾生所有言說。雖知此事心不迷謬亦不放逸。不為外道之所誑惑。不隨邪見所說義理。是名般若波羅蜜菩薩性印。我今粗略說粗印相。后細印相諸佛所知。菩薩性者不可思議。成就具足諸功德事。清凈真實具足凈法。是故名上。亦名不動。亦名阿耨多羅三藐三菩提印。菩薩摩訶薩若不睹見惡法過患。則不得修一切善法。菩薩摩訶薩修上善時。若以客塵煩惱因緣墮三惡道。猶故勝於惡道眾生。何以故。菩薩性故。若以客塵煩惱因緣墮惡道者。能速破壞疾得出離。如其不出不同惡道受于重苦。若受苦時于諸眾生猶生大悲。以性因緣故得悲心。是故菩薩勝於一切三惡眾生。菩薩摩訶薩以四煩惱因緣故破壞凈法。何等為四。一者利重常恒。二者以是二結親近惡友。三者若於師所王主怨賊而生怖懼故失善心起于煩惱。四者為身命故作諸惡法。以是四法雖有菩薩摩訶薩性。終不能得阿耨多羅三藐三菩提。復有四事。雖有菩薩摩訶薩性。亦不能得阿耨多羅三藐三菩提。何等為四。一者不值善友佛及菩薩不謬說義者。二者雖值善友佛及菩薩。錯謬解義不學菩薩所有禁戒。三者雖值善友佛及菩薩隨順解義。不能學持菩薩禁戒。四者雖值善友佛及菩薩

【現代漢語翻譯】現代漢語譯本：波羅蜜菩薩的自性印。什麼是般若波羅蜜（Prajna Paramita，智慧到彼岸）菩薩的自性印？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）了知一切世間的事情，知道各種方術以及所有眾生的語言。雖然知道這些事情，內心卻不迷惑顛倒，也不放縱懈怠，不被外道所迷惑，不隨順邪見所說的義理。這叫做般若波羅蜜菩薩的自性印。我現在粗略地說一下粗略的印相，更細微的印相是諸佛所能知曉的。菩薩的自性是不可思議的，成就具足各種功德之事，清凈真實，具足清凈之法，因此稱為至上，也稱為不動，也稱為阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）印。菩薩摩訶薩如果不看到惡法的過患，就不能修習一切善法。菩薩摩訶薩修習至上善法時，如果因為客塵煩惱的因緣而墮入三惡道，仍然勝過惡道眾生。為什麼呢？因為菩薩的自性。如果因為客塵煩惱的因緣而墮入惡道，能夠迅速地破壞惡業，快速地脫離惡道。如果不能脫離，就不同於惡道眾生承受沉重的痛苦。即使在受苦時，對於一切眾生仍然生起大悲心，因為自性的因緣而得到悲心。因此，菩薩勝過一切三惡道眾生。菩薩摩訶薩因為四種煩惱的因緣而破壞清凈之法。是哪四種呢？一是看重利養，執著于常恒不變。二是因為這兩種執著而親近惡友。三是如果對於師長、國王、怨家、盜賊產生怖畏，因此失去善心，生起煩惱。四是爲了身命的緣故而做各種惡法。因為這四種法，即使具有菩薩摩訶薩的自性，最終也不能證得阿耨多羅三藐三菩提。還有四件事，即使具有菩薩摩訶薩的自性，也不能證得阿耨多羅三藐三菩提。是哪四件呢？一是不能遇到善友、佛以及菩薩，不能遇到不謬誤地解說義理的人。二是即使遇到善友、佛以及菩薩，卻錯誤地理解義理，不學習菩薩所有的禁戒。三是即使遇到善友、佛以及菩薩，隨順地理解義理，卻不能學習和持守菩薩的禁戒。四是即使遇到善友、佛以及菩薩。

【English Translation】 English version: The Self-Nature Seal of the Bodhisattva of Paramita. What is the Self-Nature Seal of the Prajna Paramita (Wisdom to the Other Shore) Bodhisattva? The Bodhisattva-Mahasattva (Great Bodhisattva) understands all worldly affairs, knows various arts and all the languages of beings. Although knowing these things, the mind is not confused or deluded, nor is it indulgent or negligent, not deceived by external paths, and does not follow the meaning of heretical views. This is called the Self-Nature Seal of the Prajna Paramita Bodhisattva. I will now briefly describe the rough seal characteristics; the more subtle seal characteristics are known by all Buddhas. The nature of a Bodhisattva is inconceivable, accomplishing and possessing all meritorious deeds, pure and true, possessing pure Dharma, therefore it is called supreme, also called immovable, and also called the Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) Seal. If a Bodhisattva-Mahasattva does not see the faults of evil dharmas, then they cannot cultivate all good dharmas. When a Bodhisattva-Mahasattva cultivates supreme good, if they fall into the three evil paths due to the causes and conditions of adventitious defilements, they are still superior to beings in the evil paths. Why? Because of the Bodhisattva's nature. If they fall into the evil paths due to the causes and conditions of adventitious defilements, they can quickly destroy evil karma and quickly escape from the evil paths. If they cannot escape, they will suffer heavy suffering unlike beings in the evil paths. Even when suffering, they still generate great compassion for all beings, obtaining compassion because of the nature's causes and conditions. Therefore, a Bodhisattva is superior to all beings in the three evil paths. A Bodhisattva-Mahasattva destroys pure Dharma due to the causes and conditions of four afflictions. What are the four? First, valuing profit and clinging to permanence. Second, because of these two attachments, associating with bad friends. Third, if fear arises towards teachers, kings, enemies, or thieves, thereby losing good intentions and generating afflictions. Fourth, committing various evil deeds for the sake of life. Because of these four dharmas, even if one has the nature of a Bodhisattva-Mahasattva, they will ultimately not attain Anuttara-samyak-sambodhi. There are also four things that, even if one has the nature of a Bodhisattva-Mahasattva, one cannot attain Anuttara-samyak-sambodhi. What are the four? First, not encountering good friends, Buddhas, and Bodhisattvas, and not encountering those who explain the meaning without error. Second, even if encountering good friends, Buddhas, and Bodhisattvas, misunderstanding the meaning and not learning all the precepts of the Bodhisattva. Third, even if encountering good friends, Buddhas, and Bodhisattvas, understanding the meaning accordingly, but not learning and upholding the Bodhisattva's precepts. Fourth, even if encountering good friends, Buddhas, and Bodhisattvas.

隨順解義學菩薩戒。善根未熟未得具足莊嚴菩提。是故不得阿耨多羅三藐三菩提菩薩雖有菩薩之性。若不具足如是四事。終不能得阿耨多羅三藐三菩提。雖復具足如是四事。無菩薩性而能得成阿耨多羅三藐三菩提者。無有是處。

菩薩地發菩提心品第三

菩薩摩訶薩初發心時立大正愿。作如是言。我得阿耨多羅三藐三菩提時。當大利益一切眾生。要當安置一切眾生大涅槃中。復當教化一切眾生悉令具足般若大智。是則名為自利利他。是故初發菩提心者。則得名為菩提因緣。眾生緣因。正義緣因。三十七助道法緣因。攝取一切善法根本。是故菩薩名善大善。名實真實。亦名一切眾生善根。能破一切身口意等三業諸惡。一切世間所有誓願及出世愿。無有能勝阿耨多羅三藐三菩提。如是誓願無勝無上。菩薩摩訶薩初發三菩提心有五事。何等為五。一者性。二者行。三者境界。四者功德。五者增長。是名為五。菩薩若能發菩提心。則得名為菩薩摩訶薩。定得阿耨多羅三藐三菩提修大乘行。是故初發菩提之心。則能攝取一切善法。菩薩摩訶薩發菩提心隨行漸得阿耨多羅三藐三菩提。若不發心終不能得。是故發心是阿耨多羅三藐三菩提根本。菩薩摩訶薩見苦眾生心生憐愍。是故菩薩因慈悲心發阿耨多羅三藐三菩提心。

【現代漢語翻譯】現代漢語譯本：隨順理解意義而學習菩薩戒。如果善根尚未成熟，未能獲得具足的莊嚴菩提（bodhi，覺悟），因此就不能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。菩薩雖然具有菩薩的本性，如果不具備這四件事，最終也不能證得阿耨多羅三藐三菩提。即使具備了這四件事，如果沒有菩薩的本性而能證成阿耨多羅三藐三菩提，也是不可能的。

菩薩地發菩提心品第三

菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）最初發菩提心時，立下大正愿，這樣說：『我證得阿耨多羅三藐三菩提時，應當大利益一切眾生，一定要安置一切眾生於大涅槃（mahā-nirvāṇa，大解脫）之中，還要教化一切眾生，使他們都具足般若（prajñā，智慧）大智。』這就是所謂的自利利他。因此，最初發菩提心的人，就可稱為菩提因緣、眾生緣因、正義緣因、三十七助道法緣因，攝取一切善法的根本。所以菩薩被稱為善大善，名副其實，也稱為一切眾生的善根，能破除一切身口意等三業的諸惡。一切世間所有的誓願以及出世間的愿，沒有能勝過阿耨多羅三藐三菩提的，這樣的誓願無勝無上。菩薩摩訶薩最初發三菩提心有五件事：一是本性，二是行為，三是境界，四是功德，五是增長。這稱為五事。菩薩如果能發菩提心，就可稱為菩薩摩訶薩，必定能證得阿耨多羅三藐三菩提，修大乘行。因此，最初發菩提之心，就能攝取一切善法。菩薩摩訶薩發菩提心，隨著修行逐漸證得阿耨多羅三藐三菩提，如果不發心，最終不能證得。因此，發心是阿耨多羅三藐三菩提的根本。菩薩摩訶薩見到受苦的眾生，心中生起憐憫。因此，菩薩因慈悲心而發阿耨多羅三藐三菩提心。

【English Translation】 English version: To learn the Bodhisattva precepts by according with understanding of the meaning. If the roots of goodness are not yet mature and one has not attained the complete adornment of Bodhi (bodhi, enlightenment), therefore one cannot attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). Although a Bodhisattva has the nature of a Bodhisattva, if he does not possess these four things, he will ultimately not be able to attain Anuttara-samyak-sambodhi. Even if one possesses these four things, if one does not have the nature of a Bodhisattva and is able to attain Anuttara-samyak-sambodhi, there is no such possibility.

Chapter Three on Generating the Bodhi Mind in the Bodhisattva Grounds

When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) initially generates the Bodhi mind, he makes a great and proper vow, saying: 'When I attain Anuttara-samyak-sambodhi, I shall greatly benefit all sentient beings. I must settle all sentient beings in the Great Nirvana (mahā-nirvāṇa, great liberation), and I shall also teach all sentient beings to fully possess the Great Wisdom of Prajna (prajñā, wisdom).' This is called benefiting oneself and others. Therefore, one who initially generates the Bodhi mind can be called the cause and condition for Bodhi, the cause and condition for sentient beings, the cause and condition for righteousness, and the cause and condition for the thirty-seven factors of enlightenment, encompassing the root of all good dharmas. Therefore, a Bodhisattva is called good, greatly good, truly real, and also called the root of goodness for all sentient beings, able to destroy all evils of the three karmas of body, speech, and mind. Among all vows in the world and vows beyond the world, none can surpass Anuttara-samyak-sambodhi. Such a vow is unsurpassed and supreme. When a Bodhisattva-Mahasattva initially generates the three Bodhi minds, there are five things: first, nature; second, conduct; third, realm; fourth, merit; and fifth, growth. These are called the five things. If a Bodhisattva can generate the Bodhi mind, he can be called a Bodhisattva-Mahasattva, and he will certainly attain Anuttara-samyak-sambodhi, practicing the Great Vehicle. Therefore, the initial generation of the Bodhi mind can encompass all good dharmas. A Bodhisattva-Mahasattva generates the Bodhi mind and gradually attains Anuttara-samyak-sambodhi through practice. If one does not generate the mind, one will ultimately not be able to attain it. Therefore, generating the mind is the root of Anuttara-samyak-sambodhi. When a Bodhisattva-Mahasattva sees suffering sentient beings, compassion arises in his heart. Therefore, a Bodhisattva generates the mind of Anuttara-samyak-sambodhi due to compassion.

因菩提心修三十七品。因三十七品得阿耨多羅三藐三菩提。是故發心名之為支。發菩提心故行菩薩戒。是故發心為菩薩戒支。是故發心名根名因名攝名果亦名為子。菩薩發心復有二種。一者畢竟。二者不畢竟。畢竟者乃至得阿耨多羅三藐三菩提終無退失。不畢竟者則有退失。退有二種。一畢竟退。二不畢竟退。畢竟退者。終不發阿耨多羅三藐三菩提心。不能推求修集其法。不畢竟者求菩提心修集其法。是菩提心有四種因。何等為四。一者若善男子善女人。若見若聞諸佛菩薩不可思議。爾時則生信敬之心。作是念言。佛菩薩事不可思議。若佛菩薩不思議事是可得者。我亦當發阿耨多羅三藐三菩提心。是故至心念于菩提發菩提心。二者復有不見諸佛菩薩不思議事。唯聞諸佛菩薩秘藏。聞已即生敬信之心。得信心故為阿耨多羅三藐三菩提。及大智故發菩提心。三者復有不見諸佛菩薩不思議事。亦不聞法見法滅時。便作是念。無上佛法能滅眾生無量苦惱作大利益。唯諸菩薩能令佛法久住不滅。我今亦當發菩提心。令諸眾生遠離煩惱諸大苦事。護持佛法久住於世。為住世故發菩提心。四者復有不見佛法滅時。唯見惡世諸眾生等。具重煩惱貪恚癡等。無慚無愧慳吝嫉妒。愁憂苦惱不信懶惰。見是事已尋作是念。大惡世時眾生大惡不

【現代漢語翻譯】現代漢語譯本：因為菩提心修習三十七道品（三十七種幫助證悟的修行方法）。因為三十七道品而證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。所以，發菩提心被稱為支分。因為發起菩提心而奉行菩薩戒。所以，發菩提心是菩薩戒的支分。因此，發菩提心被稱為根、因、攝、果，也稱為種子。菩薩的發心又有兩種：一是畢竟，二是未畢竟。畢竟是指乃至證得阿耨多羅三藐三菩提，始終沒有退失。未畢竟則有退失。退失有兩種：一是畢竟退，二是不畢竟退。畢竟退是指最終不再發起阿耨多羅三藐三菩提心，不能推求修習其法。不畢竟退是指尋求菩提心並修習其法。這菩提心有四種因緣。哪四種呢？一是如果善男子善女人，如果見到或聽到諸佛菩薩不可思議的事蹟，那時就生起信敬之心，這樣想：佛菩薩的事蹟不可思議，如果佛菩薩不可思議的事蹟是可以得到的，我也應當發起阿耨多羅三藐三菩提心。所以至誠懇切地念于菩提，發起菩提心。二是又有人沒有見到諸佛菩薩不可思議的事蹟，只聽到諸佛菩薩的秘藏（甚深教法），聽了之後就生起敬信之心，因為得到信心，爲了阿耨多羅三藐三菩提以及大智慧的緣故，發起菩提心。三是又有人沒有見到諸佛菩薩不可思議的事蹟，也沒有聽聞佛法，見到佛法衰滅的時候，就這樣想：無上佛法能夠滅除眾生無量的苦惱，帶來巨大的利益，只有諸菩薩能夠使佛法長久住世而不滅。我現在也應當發起菩提心，使眾生遠離煩惱和各種大的苦事，護持佛法長久住於世間。爲了佛法住世的緣故，發起菩提心。四是又有人沒有見到佛法衰滅的時候，只見到惡世的各種眾生，具有嚴重的煩惱，貪婪、嗔恨、愚癡等等，沒有慚愧之心，慳吝嫉妒，憂愁苦惱，不信佛法，懶惰懈怠。見到這些事之後，隨即這樣想：大惡世的時候，眾生非常惡劣，不

【English Translation】 English version: Through the Bodhicitta (mind of enlightenment), one cultivates the thirty-seven factors of enlightenment. Through the thirty-seven factors of enlightenment, one attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Therefore, generating the Bodhicitta is called a limb. Because of generating the Bodhicitta, one practices the Bodhisattva precepts. Therefore, generating the Bodhicitta is a limb of the Bodhisattva precepts. Therefore, generating the Bodhicitta is called a root, a cause, a collection, a result, and also a seed. The Bodhisattva's generation of the Bodhicitta is of two kinds: one is ultimate, and the other is not ultimate. 'Ultimate' means that until one attains Anuttara-samyak-sambodhi, there is never any regression. 'Not ultimate' means that there is regression. Regression is of two kinds: one is ultimate regression, and the other is not ultimate regression. 'Ultimate regression' means that one ultimately does not generate the mind of Anuttara-samyak-sambodhi and cannot seek out and cultivate its Dharma. 'Not ultimate' means that one seeks the Bodhicitta and cultivates its Dharma. This Bodhicitta has four causes. What are the four? First, if a good man or good woman sees or hears of the inconceivable deeds of the Buddhas and Bodhisattvas, then they generate a mind of faith and reverence, thinking thus: 'The deeds of the Buddhas and Bodhisattvas are inconceivable. If the inconceivable deeds of the Buddhas and Bodhisattvas are attainable, then I also should generate the mind of Anuttara-samyak-sambodhi.' Therefore, with utmost sincerity, they contemplate Bodhi and generate the Bodhicitta. Second, there are those who do not see the inconceivable deeds of the Buddhas and Bodhisattvas but only hear of the secret teachings of the Buddhas and Bodhisattvas. Having heard this, they immediately generate a mind of reverence and faith. Because of gaining faith, they generate the Bodhicitta for the sake of Anuttara-samyak-sambodhi and great wisdom. Third, there are those who do not see the inconceivable deeds of the Buddhas and Bodhisattvas, nor do they hear the Dharma, but when they see the Dharma declining, they think thus: 'The unsurpassed Buddha-dharma can extinguish the immeasurable suffering of sentient beings and bring great benefit. Only the Bodhisattvas can cause the Buddha-dharma to abide long and not perish. Now I also should generate the Bodhicitta, so that sentient beings may be far from afflictions and all great sufferings, and to uphold the Buddha-dharma so that it may long abide in the world.' For the sake of the Dharma abiding in the world, they generate the Bodhicitta. Fourth, there are those who do not see the Dharma declining but only see the various sentient beings of the evil age, possessing heavy afflictions, greed, hatred, delusion, etc., without shame or remorse, stingy and jealous, sorrowful and distressed, without faith, lazy and indolent. Having seen these things, they immediately think thus: 'In the great evil age, sentient beings are very evil, not'

能修善。如是惡時尚不能發二乘之心。況阿耨多羅三藐三菩提心。我今當發菩提之心。發是心已乃當教化一切眾生令發阿耨多羅三藐三菩提心。是故菩薩於此惡世惡眾生中發菩提心。復有四因發菩提心。何等為四。一者性具足。二者善友具足。三者慈心具足。四者觀生死苦具足聖行。不畏菩提難行苦行。性具足者。菩薩性自具足善友具足有四事。何等為四。一者善友諸根完具具大智慧。能示善惡不行邪道。是名善友具足。二者心不放逸能破放逸能閉惡道。三者自能具足菩薩禁戒轉以教他。四者不以下道轉他上道。不以小乘轉他大乘。不以修福轉他定慧。具足慧心復有四事。何等為四。一者或有世界有苦惱處。或有世界無有苦惱苦惱之處。菩薩發願往生其中。或見受苦若身自受。生於慈心為破其苦。二者生地獄中。或見受苦若身自受。亦生慈心為破其苦。三者生餓鬼中。或見受苦若身自受。亦生慈心為破其苦。四者生畜生中。或見受苦若身自受。亦生慈心為斷其苦。具足慈心復有三種。謂上中下。上者復有四事。一者觀生死苦。二者修慈悲心無有終始。三者性勇健心。四者得智慧心。復有四事。何等為四。一不放逸。二具足戒。三能忍辱。四者至心專念阿耨多羅三藐三菩提。復有四事。何等為四。一者等視眾生猶如一子

【現代漢語翻譯】現代漢語譯本能夠修行善法。如果這樣，惡劣的世道尚且不能使人發起二乘（聲聞乘和緣覺乘）之心，更何況是阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。我現在應當發起菩提之心。發起此心之後，就應當教化一切眾生，使他們也發起阿耨多羅三藐三菩提心。因此，菩薩在這種惡劣的世道和惡劣的眾生中發起菩提心。又有四種原因可以發起菩提心。是哪四種呢？一是本性具足，二是善友具足，三是慈心具足，四是觀察生死之苦具足聖行，不畏懼菩提的難行苦行。本性具足是指菩薩的本性自然具足。善友具足有四件事。是哪四件呢？一是善友諸根完具，具有大智慧，能夠指示善惡，不走邪道，這叫做善友具足。二是內心不放逸，能夠破除放逸，能夠關閉惡道。三是自己能夠具足菩薩的禁戒，進而用以教導他人。四是不以下道引導他人走上道，不以小乘引導他人走大乘，不以修福引導他人修定慧。具足慧心又有四件事。是哪四件呢？一是或者有些世界有苦惱之處，或者有些世界沒有苦惱之處，菩薩發願往生其中。或者見到眾生受苦，或者自身承受，都生起慈悲之心，爲了破除他們的痛苦。二是生在地獄中，或者見到眾生受苦，或者自身承受，也生起慈悲之心，爲了破除他們的痛苦。三是生在餓鬼中，或者見到眾生受苦，或者自身承受，也生起慈悲之心，爲了破除他們的痛苦。四是生在畜生中，或者見到眾生受苦，或者自身承受，也生起慈悲之心，爲了斷除他們的痛苦。具足慈心又有三種，即上、中、下。上等慈心又有四件事。一是觀察生死之苦，二是修習慈悲之心沒有終始，三是本性勇猛剛健，四是獲得智慧之心。又有四件事。是哪四件呢？一是不放逸，二具足戒律，三能夠忍辱，四是至誠專念阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。又有四件事。是哪四件呢？一是平等看待眾生，猶如獨子。

【English Translation】 English version One is able to cultivate goodness. If this is the case, even in an evil age, one may not be able to generate the mind of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), let alone the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment). I shall now generate the Bodhi-citta (mind of enlightenment). Having generated this mind, I shall then teach and transform all sentient beings, causing them to also generate the Anuttara-samyak-sambodhi-citta. Therefore, Bodhisattvas generate the Bodhi-citta in this evil age and among evil sentient beings. Furthermore, there are four causes for generating the Bodhi-citta. What are the four? First, inherent nature is complete. Second, good friends are complete. Third, loving-kindness is complete. Fourth, observing the suffering of birth and death is complete, and practicing holy conduct, not fearing the difficult and arduous practices of Bodhi. 'Inherent nature is complete' means that the Bodhisattva's nature is naturally complete. 'Good friends are complete' has four aspects. What are the four? First, the good friend has complete faculties, possesses great wisdom, is able to show good and evil, and does not walk the wrong path. This is called 'good friends are complete.' Second, the mind is not lax, able to break through laxity, and able to close off evil paths. Third, one is able to complete the Bodhisattva's precepts oneself and then use them to teach others. Fourth, one does not use the lower path to turn others to the higher path, does not use the Small Vehicle to turn others to the Great Vehicle, and does not use the cultivation of merit to turn others to the cultivation of Samadhi (concentration) and Prajna (wisdom). Having a complete mind of wisdom also has four aspects. What are the four? First, perhaps there are worlds with suffering places, or perhaps there are worlds without suffering places. The Bodhisattva makes a vow to be born in them. Or, seeing beings suffering, or experiencing it oneself, one generates a mind of loving-kindness to break their suffering. Second, being born in hell, or seeing beings suffering, or experiencing it oneself, one also generates a mind of loving-kindness to break their suffering. Third, being born as a hungry ghost, or seeing beings suffering, or experiencing it oneself, one also generates a mind of loving-kindness to break their suffering. Fourth, being born as an animal, or seeing beings suffering, or experiencing it oneself, one also generates a mind of loving-kindness to cut off their suffering. Having complete loving-kindness also has three types, namely, superior, middle, and inferior. Superior loving-kindness has four aspects. First, observing the suffering of birth and death. Second, cultivating the mind of loving-kindness without beginning or end. Third, having a courageous and vigorous nature. Fourth, attaining the mind of wisdom. There are also four aspects. What are the four? First, not being lax. Second, having complete precepts. Third, being able to endure insult. Fourth, with utmost sincerity, focusing one's mind on Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment). There are also four aspects. What are the four? First, regarding all sentient beings equally, as if they were one's only child.

。二者于怨親中無有分別。三者得堅信心。四者修行聖行。是為四。修集慈心有四種力。何等為四。一者內力。二者外力。三者因力。四者莊嚴力。菩薩摩訶薩至心專念阿耨多羅三藐三菩提。是名內力。為欲化度諸眾生故發阿耨多羅三藐三菩提心。是名外力。能于無量阿僧祇劫修集善行。師事諸佛及諸菩薩。是名因力。菩薩摩訶薩樂近善友聽受正法。思惟其義如說修行。是名莊嚴力。若菩薩摩訶薩以是二力發阿耨多羅三藐三菩提心。是名正心不動心不退心不轉心。所謂內力因力。若以外力及莊嚴力。發菩提心。是名不正心動心退心轉心。菩薩轉心有四因緣。何等為四。一者性不具足。二者惡友具足。三者于諸眾生不具悲心。四者不能觀察生死過患。菩薩摩訶薩初發菩提心有二事不可思議。何等為二。一者于諸眾生作眷屬想。二者無眾生想。菩薩常以智慧觀察。唯是眾生眾生屬誰。是名為二因。是二心能令菩薩無有退轉。初發菩提有二種心。何等為二。一者為施眾生安隱。二者為施眾生快樂。以諸善法化諸眾生令離惡法。是名安隱。能以財物賬。給眾生令離貧窮。所謂衣食房舍臥具病瘦醫藥。是名快樂。不退菩薩有二種心。何等為二。一者性莊嚴。二者專心受持莊嚴。常念欲令眾生安樂。是名性莊嚴。終不退轉菩提之心

【現代漢語翻譯】現代漢語譯本二者對於怨恨的人和親愛的人沒有分別。三者獲得堅定的信心。四者修行神聖的行為。這被稱為四種力量。修集慈悲心有四種力量。哪四種？一者是內力。二者是外力。三者是因力。四者是莊嚴力。菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）至誠專念阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。這被稱為內力。爲了教化和度脫一切眾生而發阿耨多羅三藐三菩提心。這被稱為外力。能夠在無量阿僧祇劫（asaṃkhya-kalpa，無數劫）中修集善行，侍奉諸佛和諸菩薩。這被稱為因力。菩薩摩訶薩樂於親近善友，聽聞和接受正法，思考其中的意義並如所說的那樣修行。這被稱為莊嚴力。如果菩薩摩訶薩以這兩種力量發起阿耨多羅三藐三菩提心，這被稱為正心、不動心、不退心、不轉心。這裡所說的內力和因力。如果以外力和莊嚴力發起菩提心，這被稱為不正心、動心、退心、轉心。菩薩轉心有四種因緣。哪四種？一者是本性不具足。二者是惡友具足。三者是對一切眾生沒有慈悲心。四者是不能觀察生死的過患。菩薩摩訶薩初發菩提心有兩件事不可思議。哪兩件？一者是對一切眾生作眷屬想。二者是沒有眾生想。菩薩常常以智慧觀察，只有眾生，眾生屬於誰。這被稱為兩種因。這兩種心能令菩薩沒有退轉。初發菩提心有兩種心。哪兩種？一者是爲了施予眾生安穩。二者是爲了施予眾生快樂。以各種善法教化一切眾生，使他們遠離惡法。這被稱為安穩。能夠以財物佈施給眾生，使他們遠離貧窮，比如衣服、食物、房舍、臥具、疾病時的醫藥。這被稱為快樂。不退轉的菩薩有兩種心。哪兩種？一者是本性莊嚴。二者是專心受持莊嚴。常常想著要讓眾生安樂。這被稱為本性莊嚴。最終不會退轉菩提之心。

【English Translation】 English version Secondly, they make no distinction between enemies and loved ones. Thirdly, they obtain firm faith. Fourthly, they practice holy conduct. These are the four. Cultivating loving-kindness has four powers. What are the four? Firstly, there is inner power. Secondly, there is outer power. Thirdly, there is causal power. Fourthly, there is adornment power. The Bodhisattva-Mahāsattva (great being of Bodhisattva) single-mindedly contemplates anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). This is called inner power. For the sake of transforming and liberating all sentient beings, they generate the mind of anuttarā-samyak-saṃbodhi. This is called outer power. They are able to cultivate good deeds for immeasurable asaṃkhya-kalpas (countless eons), serving all Buddhas and Bodhisattvas. This is called causal power. The Bodhisattva-Mahāsattva delights in associating with good friends, listening to and receiving the true Dharma, contemplating its meaning, and practicing as it is taught. This is called adornment power. If a Bodhisattva-Mahāsattva generates the mind of anuttarā-samyak-saṃbodhi with these two powers, this is called a correct mind, an unmoving mind, a non-retreating mind, a non-turning mind. These refer to inner power and causal power. If the Bodhi mind is generated with outer power and adornment power, this is called an incorrect mind, a moving mind, a retreating mind, a turning mind. A Bodhisattva's mind turns due to four causes. What are the four? Firstly, their nature is not complete. Secondly, they have complete association with evil friends. Thirdly, they do not have compassion for all sentient beings. Fourthly, they are unable to observe the faults of birth and death. When a Bodhisattva-Mahāsattva initially generates the Bodhi mind, there are two inconceivable things. What are the two? Firstly, they regard all sentient beings as family. Secondly, they have no thought of sentient beings. Bodhisattvas constantly observe with wisdom, 'There are only sentient beings; to whom do these sentient beings belong?' These are called the two causes. These two minds enable Bodhisattvas to not retreat. There are two types of minds when initially generating the Bodhi mind. What are the two? Firstly, it is to bestow peace upon sentient beings. Secondly, it is to bestow happiness upon sentient beings. Transforming all sentient beings with various good Dharmas, causing them to be apart from evil Dharmas. This is called peace. Being able to give sentient beings material possessions, causing them to be apart from poverty, such as clothing, food, housing, bedding, and medicine for sickness. This is called happiness. A non-retreating Bodhisattva has two types of minds. What are the two? Firstly, it is nature adornment. Secondly, it is wholeheartedly upholding adornment. Constantly thinking of wanting to bring peace and happiness to sentient beings. This is called nature adornment. Ultimately, they will not retreat from the Bodhi mind.

。因是至心能施一切眾生安樂。是名受持莊嚴。不退菩薩出生福德有二處。何等為二。一者菩提之心。二者眾生受苦。如是二事名大善法聚。初發堅心菩薩又有二事。勝於一切聲聞緣覺。何等為二。一者因勝。二者果勝。菩薩摩訶薩發菩提心所修善法。是名為因。因行善法得阿耨多羅三藐三菩提。是名為果。如是因果勝於一切聲聞緣覺。不退菩薩有二大事。何等為二。一者發是心已即為一切無量眾生而作福田。為作父母師長和上生大憐愍。以憐愍故行住坐臥若眠若寤。常為諸天之所守護。如轉輪王常為五百青衣鬼神之所守護。不退菩薩亦復如是。以憐愍故若更受身無有病苦。二者發心菩薩常為眾生之所樂見猶如父母。一切眾生於菩薩所。身口意業柔軟無惡是名為二。菩薩摩訶薩發菩提心不失正念。于諸眾生不起害心。不食肉。不欺誑。常以善法教化眾生。眾生不受不廢不愁。能自調伏。亦能調他。隨其所化眾生之處。皆悉能令滋長福業。若以客塵煩惱因緣。墮三惡道能速得出。雖同受苦不生楚毒。見受苦者心生悲愍。菩薩初發菩提心者。成就如是無量功德◎。

菩薩地利益內外品第四

菩薩摩訶薩發菩提心。云何名為菩提之行。菩薩若於此彼之處若學若教。皆為阿耨多羅三藐三菩提。謂戒聞思惟是名菩提

行。菩薩摩訶薩於何處學。學有七處。何等為七。一者內義。二者外義。三者真實義。四者不可思議義。五者調眾生義。六者自熟佛法義。七者得阿耨多羅三藐三菩提。是名為七。云何內義。內義有十。何等為十。一者真實義。二者為他義。三者調伏義。四者安隱義。五者快樂義。六者因義。七者果義。八者現在義。九者他世義。十者畢竟義。菩薩摩訶薩為他事故。是名內義。真實義者。知煩惱性及對治門。以己樂具施於眾生。志常修集無上正道。凡所求索以安眾生。既得財物心無貪吝。能以供養佛法眾僧父母師長。于千萬里求佛經典及菩薩藏。既得法已廣令流佈不生秘吝。雖解深義不生高心。為生天上說持戒利。為轉輪王說佈施德。為二乘道說修三昧。為得世間大果報故。教令供養佛法僧寶廣修福業。為貪心者而說貪事。為欺誑者說欺誑事。為非法人而作僮僕。菩薩摩訶薩作是事已。是名真實義。菩薩摩訶薩所有自利悉為眾生。是名他義。菩薩摩訶薩凡所演說。悉為破壞眾邪異見。謂無因果破戒之人不見過故。為說種種毀禁之過。為破三惡而演說法。若有退禪及善法者。為不退故而為說法。為欲增長諸善法故而為說法。欲令眾生得自在故而為說法。欲令十方世界眾生得善神足而為說法。是名調伏義內義者名為外義。

【現代漢語翻譯】現代漢語譯本：行。菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）於何處學習？學習有七個方面。是哪七個方面？一是內義，二是外義，三是真實義，四是不可思議義，五是調伏眾生義，六是成就佛法義，七是證得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。這被稱為七個方面。什麼是內義？內義有十個方面。是哪十個方面？一是真實義，二是為他義，三是調伏義，四是安隱義，五是快樂義，六是因義，七是果義，八是現在義，九是他世義，十是畢竟義。菩薩摩訶薩爲了他人的緣故而行事，這被稱為內義。真實義是指，瞭解煩惱的本質以及對治煩惱的方法。將自己享樂的物品施予眾生，立志常常修習無上正道。凡有所求，都是爲了安樂眾生。即使得到了財物，心中也沒有貪婪和吝嗇。能夠用財物供養佛、法、僧三寶以及父母師長。爲了尋求佛經和菩薩藏，即使遠在千萬里之外也在所不惜。得到佛法之後，廣為流佈，不生秘藏吝惜之心。即使理解了甚深的義理，也不生起高慢之心。爲了使眾生能夠生到天上，宣說持戒的利益。爲了使眾生能夠成為轉輪王，宣說佈施的功德。爲了使眾生能夠證得二乘道，宣說修習三昧（samādhi，禪定）。爲了使眾生能夠獲得世間的大果報，教導他們供養佛、法、僧三寶，廣修福業。爲了貪心的人，而說貪婪的事情。爲了欺騙誑惑的人，說欺騙誑惑的事情。爲了不守法度的人，而做他們的奴僕。菩薩摩訶薩做了這些事情之後，這被稱為真實義。菩薩摩訶薩所有的自利行為，都是爲了眾生，這被稱為為他義。菩薩摩訶薩凡是所演說的，都是爲了破除各種邪惡的異端見解，例如，認為沒有因果報應、破戒之人看不到過失等等。爲了他們宣說種種毀犯戒律的過失。爲了破除三惡道而演說佛法。如果有人退失了禪定和善法，爲了使他們不退失，而為他們說法。爲了增長各種善法，而為他們說法。爲了使眾生能夠得到自在，而為他們說法。爲了使十方世界的眾生能夠得到好的神通，而為他們說法。這被稱為調伏義，內義也被稱為外義。

【English Translation】 English version: So it is. Where does a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) learn? There are seven places of learning. What are the seven? First, inner meaning; second, outer meaning; third, true meaning; fourth, inconceivable meaning; fifth, taming beings; sixth, maturing the Dharma; seventh, attaining Anuttara-Samyak-Sambodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment). These are called the seven. What is inner meaning? There are ten aspects of inner meaning. What are the ten? First, true meaning; second, meaning for others; third, taming; fourth, peace and security; fifth, happiness; sixth, cause; seventh, effect; eighth, present; ninth, other worlds; tenth, ultimate meaning. A Bodhisattva-Mahasattva acts for the sake of others; this is called inner meaning. True meaning is knowing the nature of afflictions and the means to counteract them. Giving one's own means of enjoyment to sentient beings, constantly aspiring to cultivate the unsurpassed right path. Whatever is sought is for the sake of bringing peace to sentient beings. Even having obtained wealth, the mind is without greed or stinginess. Being able to make offerings to the Buddha, Dharma, Sangha (three jewels) as well as parents and teachers. Seeking the Buddha's scriptures and the Bodhisattva's teachings even if it requires traveling thousands of miles. Having obtained the Dharma, spreading it widely without secrecy or stinginess. Even understanding profound meanings, not giving rise to arrogance. For those who wish to be born in the heavens, explaining the benefits of upholding precepts. For those who wish to become a Chakravartin (universal ruler), explaining the merits of giving. For those on the path of the Two Vehicles, explaining the cultivation of Samadhi (samādhi, concentration). For the sake of obtaining great rewards in the world, teaching them to make offerings to the Buddha, Dharma, and Sangha, and to cultivate meritorious deeds extensively. For those who are greedy, speaking of greedy matters. For those who are deceitful, speaking of deceitful matters. For those who are lawless, acting as their servants. After a Bodhisattva-Mahasattva has done these things, this is called true meaning. All the self-benefiting actions of a Bodhisattva-Mahasattva are for the sake of sentient beings; this is called meaning for others. Whatever a Bodhisattva-Mahasattva expounds is for the purpose of destroying all evil and heretical views, such as those who believe in no cause and effect, and those who break precepts and do not see their faults. For them, explaining the various faults of violating precepts. For the sake of destroying the three evil destinies, expounding the Dharma. If there are those who regress from Dhyana (meditation) and good Dharmas, for the sake of preventing their regression, speaking the Dharma for them. For the sake of increasing all good Dharmas, speaking the Dharma for them. For the sake of enabling sentient beings to attain freedom, speaking the Dharma for them. For the sake of enabling sentient beings in the ten directions to attain good supernatural powers, speaking the Dharma for them. This is called taming. Inner meaning is also called outer meaning.

外義者亦名內義。內外義者名調伏義。調伏義者亦名內外義。如來十力四無所畏十八不共法大悲三念處五智三昧。是名真實義。真實義者名內外義。內外義者有二種。何等為二。一者自調。二者調他。菩薩摩訶薩善知方便。是名調伏義。菩薩所行一切善行名調伏義。云何複名內外義。內外義者有五事。何等為五。一者凈於他身。二者長他善法。三者現在利益。四者他世利益。五者壞他煩惱。若菩薩摩訶薩隨所修善若多若少。以教眾生同己所得。是名調伏義。菩薩摩訶薩既自安隱。復己安隱施於眾生。所謂若出世及以世間。若欲界若禪定。是名安隱義。安隱義者亦名內外義。亦名調伏義。亦名真實義。菩薩摩訶薩內外義者。有現在樂非他世樂。有他世樂非現在樂。有現在他世樂。有非現在非他世樂。內外義者復有四種。有人受法現世受樂他世受苦。有人受法現世受苦他世受樂。有人受法現世受樂他世亦樂。有人受法現在受苦他世亦苦。菩薩摩訶薩若說涅槃及大涅槃八聖道分三十七品。說世間道出世間道。是名安隱義。安隱義者名內外義。內外義者名為正義。正義者名無上義無勝義安隱義常樂義。菩薩摩訶薩受常樂者。能作內外義正義調義安隱義。云何名快樂義。快樂義者有五種。何等為五。一者因樂。二者受樂。三者斷

【現代漢語翻譯】現代漢語譯本：外在意義也被稱為內在意義。內外意義被稱為調伏意義。調伏意義也被稱為內外意義。如來的十力（Tathagata's Ten Powers），四無所畏（Four Fearlessnesses），十八不共法（Eighteen Unique Qualities），大悲（Great Compassion），三念處（Three Establishments of Mindfulness），五智（Five Wisdoms），三昧（Samadhi）。這被稱為真實意義。真實意義也被稱為內外意義。內外意義有兩種。哪兩種？一是自我調伏，二是調伏他人。菩薩摩訶薩（Bodhisattva Mahasattva）善於運用方便法門。這被稱為調伏意義。菩薩所行的一切善行被稱為調伏意義。如何又稱為內外意義？內外意義有五件事。哪五件？一是凈化他人之身，二是增長他人善法，三是現在利益，四是來世利益，五是破除他人煩惱。若菩薩摩訶薩隨所修善，無論多少，都用來教導眾生，使他們與自己所得相同。這被稱為調伏意義。菩薩摩訶薩既使自己安穩，又將安穩施予眾生，無論是出世間還是世間，無論是欲界還是禪定。這被稱為安穩意義。安穩意義也被稱為內外意義，也被稱為調伏意義，也被稱為真實意義。菩薩摩訶薩的內外意義，有現在快樂而非來世快樂，有來世快樂而非現在快樂，有現在和來世都快樂，有現在和來世都不快樂。內外意義又有四種。有人接受佛法，現世享受快樂，來世遭受痛苦。有人接受佛法，現世遭受痛苦，來世享受快樂。有人接受佛法，現世和來世都快樂。有人接受佛法，現在和來世都痛苦。菩薩摩訶薩若宣說涅槃（Nirvana）及大涅槃（Great Nirvana），八聖道分（Eightfold Noble Path），三十七道品（Thirty-seven Factors of Enlightenment），宣說世間道和出世間道。這被稱為安穩意義。安穩意義被稱為內外意義。內外意義被稱為正義。正義被稱為無上義（Supreme Meaning），無勝義（Unsurpassed Meaning），安穩義（Secure Meaning），常樂義（Eternal Bliss Meaning）。菩薩摩訶薩接受常樂，能作內外義、正義、調義、安穩義。如何稱為快樂義？快樂義有五種。哪五種？一是因樂，二是受樂，三是斷樂。

【English Translation】 English version: The external meaning is also called the internal meaning. The internal and external meaning is called the taming meaning. The taming meaning is also called the internal and external meaning. The Tathagata's Ten Powers (Tathagata's Ten Powers), the Four Fearlessnesses (Four Fearlessnesses), the Eighteen Unique Qualities (Eighteen Unique Qualities), Great Compassion (Great Compassion), the Three Establishments of Mindfulness (Three Establishments of Mindfulness), the Five Wisdoms (Five Wisdoms), Samadhi (Samadhi). This is called the true meaning. The true meaning is also called the internal and external meaning. There are two kinds of internal and external meaning. What are the two kinds? One is self-taming, and the other is taming others. The Bodhisattva Mahasattva (Bodhisattva Mahasattva) is good at using expedient means. This is called the taming meaning. All the good deeds performed by the Bodhisattva are called the taming meaning. How is it also called the internal and external meaning? The internal and external meaning has five things. What are the five things? One is purifying the body of others, the second is increasing the good deeds of others, the third is present benefits, the fourth is future benefits, and the fifth is destroying the afflictions of others. If a Bodhisattva Mahasattva uses whatever good deeds he cultivates, whether many or few, to teach sentient beings so that they are the same as what he has obtained. This is called the taming meaning. The Bodhisattva Mahasattva not only makes himself secure, but also bestows security on sentient beings, whether it is mundane or supramundane, whether it is the desire realm or samadhi. This is called the secure meaning. The secure meaning is also called the internal and external meaning, also called the taming meaning, and also called the true meaning. The internal and external meaning of the Bodhisattva Mahasattva has present happiness but not future happiness, future happiness but not present happiness, both present and future happiness, and neither present nor future happiness. There are also four kinds of internal and external meaning. Some people receive the Dharma, enjoy happiness in this life, and suffer in the next life. Some people receive the Dharma, suffer in this life, and enjoy happiness in the next life. Some people receive the Dharma, and are happy in both this life and the next life. Some people receive the Dharma, and suffer in both this life and the next life. If a Bodhisattva Mahasattva proclaims Nirvana (Nirvana) and Great Nirvana (Great Nirvana), the Eightfold Noble Path (Eightfold Noble Path), the Thirty-seven Factors of Enlightenment (Thirty-seven Factors of Enlightenment), and proclaims the mundane path and the supramundane path. This is called the secure meaning. The secure meaning is called the internal and external meaning. The internal and external meaning is called the right meaning. The right meaning is called the Supreme Meaning (Supreme Meaning), the Unsurpassed Meaning (Unsurpassed Meaning), the Secure Meaning (Secure Meaning), and the Eternal Bliss Meaning (Eternal Bliss Meaning). The Bodhisattva Mahasattva who receives eternal bliss can create internal and external meaning, right meaning, taming meaning, and secure meaning. How is it called the happiness meaning? There are five kinds of happiness meaning. What are the five kinds? One is the cause of happiness, the second is the enjoyment of happiness, and the third is the cessation of happiness.

受樂。四者遠離樂。五者菩提樂。云何因樂。因內外觸。因觸因緣故有受樂。是名因樂。因行善法得他世樂。是名因樂。云何受樂。從因因緣身得增長心得安隱。是名受樂。受樂者有二種。何等為二。一者有漏。二者無漏。無漏有二種。一者學地。二者無學。有漏有三。欲界色界無色界。三有有內外入故有六觸。六觸有二。一者身樂。二者心樂。五識共行名為身樂。意識共行名為心樂。修集聖道斷諸受故。道德增長無有諸受。名斷受樂。永離煩惱身心無患。名遠離樂。受常樂故。名菩提樂。或有說言。無想定者名為斷樂。是義不然。何以故不斷受故。遠離樂者有四種。一者出家樂。二者寂靜樂。三者斷樂。四者菩提樂。世間之人多有憂苦。永斷是苦名出家樂。斷欲界貪名寂靜樂。永斷煩惱名為斷樂受常樂故名菩提樂。菩薩常能施眾生樂。名菩提樂。菩薩摩訶薩自受常樂轉施眾生。名菩提樂。何故名因樂。是樂因故名為因樂。不名受樂。受樂者不名因樂名為性樂。斷樂者不名因樂不名受樂。以斷多樂故名為斷樂。遠離樂者不名因樂不名受樂不名斷樂。以觀生死眾過患故。名智慧樂。菩提樂者不名因樂不名受樂不名斷樂不名離樂。無邊常故名菩提樂。名無勝樂。名無邊樂。名無上樂。亦名常樂。名寂靜樂。菩薩摩訶薩能以

如是五種之樂施於眾生。是名因義。菩薩摩訶薩常壞眾生諸惡之業示以正業。以正業故得無上道。是名因義。菩薩摩訶薩為眾生故受大苦惱。以受苦故能調眾生。是名因義。菩薩摩訶薩觀察善惡。能示眾生善惡之事。以開示故得大智慧。得智慧故能壞大惡。是名因義。菩薩摩訶薩因智慧故行六波羅蜜。乃至得阿耨多羅三藐三菩提。是名果義。菩薩摩訶薩以壞貪心。壞貪心故能施眾生五種之樂。而諸眾生得是樂故。名為果義。菩薩摩訶薩憐愍眾生。欲令一切同已受樂。是名內外義。內外義者有三種。因亦三種。果亦三種。報因報果。福因福果。智因智果。云何名報。報有八種。何等為八。一者長壽。二者受身完具。三者得上種姓。四者得自在。五者言語微妙。六者得男子身。七者得大力。八者無能勝者。是名為八。菩薩摩訶薩修集慈心故得長壽。是名因報。菩薩摩訶薩樂以衣食房舍臥具病瘦醫藥施於眾生。是故獲得具足之身。菩薩摩訶薩破憍慢心。供養恭敬父母師長有德之人。是故獲得上族種姓。菩薩摩訶薩隨法而行破于非法。是故獲得自在無礙。菩薩真實不欺眾生。是故獲得言語微妙。菩薩摩訶薩常呵五欲。是故獲得男子之身。菩薩摩訶薩常樂供養佛法僧寶。是故其身獲得大力。菩薩摩訶薩常能教化一切眾生供養三寶

。是故能得無能勝者。是名果報。不害眾生。命得增長。是名報因。樂以衣食房舍臥具病瘦醫藥施於眾生。是故菩薩得具足身。能破眾生所有憍慢故得上姓。能除眾生貧窮困苦故得自在。能壞眾生妄語兩舌惡口無義語故得妙語。讚歎男身呵責女身。以是二因得生人中受男子身。又復遠離非法欲故得男子身。菩薩摩訶薩以清凈食施於眾生。見危懼者能為救解。是故其身獲得大力。受持正法讀誦解說。是故能得無能勝者。是為報有八種。如是八種因三事故而得增長。何等為三。一者心凈。二者莊嚴凈。三者福田凈。菩薩摩訶薩至心專求阿耨多羅三藐三菩提。是名心凈。供養同學同法同師。是名心凈。若見若聞同學同法。心生歡喜。是名心凈。修集菩提助道之事。常樂受持書寫讀誦菩提法藏。復以此法轉化眾生。若有不受心不憂悔亦不休息。是名莊嚴凈。以此二凈名福田凈。云何菩薩報果。菩薩長壽名為報果。菩薩何故求于長壽。菩薩得是壽命長故。經無量世修集善法為自利利他。是故菩薩求于長壽。是名報果。菩薩何故求身具足。菩薩得是身具足故。眾生樂見愛敬歡喜。以歡喜故易得受化。是故菩薩求具足身。是名報果。菩薩何故求上種姓。上種姓故常為眾生之所恭敬。以恭敬故信受其語。或為姓故。或為利故。或為畏故

【現代漢語翻譯】現代漢語譯本：因此能夠獲得無能勝的果報。不傷害眾生，壽命得以增長，這是名為報因。樂於將衣食、房舍、臥具、醫藥施予眾生，因此菩薩能夠獲得具足之身。能夠破除眾生所有的驕慢，所以得到高貴的姓氏。能夠解除眾生的貧窮困苦，所以得到自在。能夠破除眾生的妄語、兩舌、惡口、無義語，所以得到美妙的言語。讚歎男身，呵責女身，因為這兩種原因，得生於人中，受男子之身。又因為遠離非法的慾望，所以得到男子之身。菩薩摩訶薩以清凈的食物施予眾生，見到危難恐懼的人能夠為他們解救，因此他的身體獲得巨大的力量。受持正法，讀誦解說，因此能夠獲得無能勝的果報。以上是果報的八種。這八種因由三種事情而得以增長。哪三種呢？第一是心凈，第二是莊嚴凈，第三是福田凈。菩薩摩訶薩至誠專一地尋求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），這叫做心凈。供養同學、同法、同師，這叫做心凈。如果見到或聽到同學、同法，心中生起歡喜，這叫做心凈。修集菩提（bodhi，覺悟）的助道之事，常常樂於受持、書寫、讀誦菩提法藏，又用這些佛法轉化眾生，如果有人不接受，心中也不憂愁後悔，也不停止，這叫做莊嚴凈。以上這兩種清凈叫做福田凈。什麼是菩薩的報果呢？菩薩長壽叫做報果。菩薩為什麼要求得長壽呢？菩薩因為得到長壽，經過無量世修集善法，爲了自利利他，所以菩薩求得長壽，這叫做報果。菩薩為什麼要求得具足之身呢？菩薩因為得到具足之身，眾生樂於見到，愛敬歡喜，因為歡喜的緣故，容易得到教化，所以菩薩求得具足之身，這叫做報果。菩薩為什麼要求得高貴的種姓呢？因為高貴的種姓常常被眾生所恭敬，因為被恭敬的緣故，容易被信受他的話語，或者因為姓氏的緣故，或者因為利益的緣故，或者因為畏懼的緣故。

【English Translation】 English version: Therefore, one can attain the reward of being invincible. Not harming sentient beings leads to the increase of lifespan; this is called the causal factor of reward. Joyfully giving clothing, food, lodging, bedding, and medicine to the sick and suffering beings, therefore, a Bodhisattva (bodhi-sattva, an enlightened being) obtains a complete body. Being able to break down all the arrogance of sentient beings, one obtains a noble lineage. Being able to remove the poverty and suffering of sentient beings, one obtains freedom. Being able to destroy the false speech, divisive speech, harsh speech, and meaningless speech of sentient beings, one obtains eloquent speech. Praising the male body and criticizing the female body, due to these two causes, one is born among humans and receives a male body. Furthermore, by staying away from unlawful desires, one obtains a male body. A Bodhisattva Mahasattva (bodhi-sattva mahā-sattva, a great enlightened being) gives pure food to sentient beings, and is able to rescue those who are in danger and fear; therefore, his body obtains great strength. Upholding the true Dharma (dharma, the teachings of the Buddha), reciting and explaining it, therefore, one can attain the reward of being invincible. The above are the eight kinds of rewards. These eight kinds of causes are increased by three things. What are the three? First, purity of mind; second, purity of adornment; third, purity of the field of merit. A Bodhisattva Mahasattva wholeheartedly seeks Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment); this is called purity of mind. Offering to fellow students, fellow practitioners of the Dharma, and teachers; this is called purity of mind. If one sees or hears of fellow students or fellow practitioners of the Dharma, and joy arises in the heart; this is called purity of mind. Cultivating the auxiliary practices for Bodhi (bodhi, enlightenment), constantly delighting in upholding, writing, reading, and reciting the Bodhi Dharma treasury, and using these teachings to transform sentient beings; if there are those who do not accept it, one does not worry or regret it, nor does one stop; this is called purity of adornment. These two purities are called purity of the field of merit. What are the rewards of a Bodhisattva? A Bodhisattva's longevity is called a reward. Why does a Bodhisattva seek longevity? Because by obtaining longevity, a Bodhisattva cultivates good deeds for countless eons, for the benefit of oneself and others; therefore, a Bodhisattva seeks longevity; this is called a reward. Why does a Bodhisattva seek a complete body? Because by obtaining a complete body, sentient beings are happy to see, love, respect, and rejoice; because of this joy, it is easier to be transformed; therefore, a Bodhisattva seeks a complete body; this is called a reward. Why does a Bodhisattva seek a noble lineage? Because a noble lineage is always respected by sentient beings; because of this respect, it is easier to be believed in one's words, either because of the lineage, or because of benefit, or because of fear.

。復受其語。是故菩薩求上種姓。是名報果。菩薩何故求于自在。得自在故則能教化無量眾生。具足成就檀波羅蜜。是故菩薩求于自在。是名報果。菩薩何故求微妙語。妙語者菩薩所出言辭眾生樂聞。同法同義同行同師常能教化令其調伏。是名報果。菩薩何故求于男子身。男子之身乃是一切善法之器。堪忍眾苦能觀法界。於四眾中無所畏難。於時于義能疾了知。隨有所至無所掛礙。是故菩薩求男子身是名報果。菩薩何故求于大力。菩薩成就是大力者。則能修行一切善法。能勤精進救拔眾生煩惱諸苦。是故菩薩求于大力。是名報果。菩薩何故求于無勝。菩薩若得是無勝者。則能惠施一切眾生所須之物。以是因緣能令眾生樂見聞法信受其語。是故菩薩求于無勝是名報果。是八報果菩薩具者。則能長養無上佛法利益眾生。則見佛道如觀掌中庵摩勒果。菩薩雖復具足成就如是八果。若不能化無量眾生令調伏者。則不能得阿耨多羅三藐三菩提。雖復教化令其調伏。若不具足如是八果。亦不能得阿耨多羅三藐三菩提。菩薩摩訶薩成就具足如是八果。以三乘法教化眾生。自得阿耨多羅三藐三菩提。菩薩摩訶薩所以具足如是八果。為欲教化調伏眾生。名內外義具八果者名為果義。報因報果亦名果義。云何為福。云何為智。三波羅蜜。所

【現代漢語翻譯】現代漢語譯本：又接受他的話語。因此，菩薩尋求高貴的種姓。這叫做報果。菩薩為何尋求自在？因為得到自在就能教化無量的眾生，圓滿成就檀波羅蜜（Dān bō luó mì，佈施）。因此，菩薩尋求自在。這叫做報果。菩薩為何尋求微妙的言語？微妙的言語是指菩薩所說的話語，眾生樂於聽聞，與他們同法同義，同行同師，常常能夠教化他們，使他們調伏。這叫做報果。菩薩為何尋求男子之身？男子之身是一切善法的器皿，能夠堪忍各種痛苦，能夠觀察法界，在四眾（比丘、比丘尼、優婆塞、優婆夷）中無所畏懼，對於時機和義理能夠迅速瞭解，無論到哪裡都沒有障礙。因此，菩薩尋求男子之身，這叫做報果。菩薩為何尋求大力？菩薩成就大力，就能修行一切善法，能夠勤奮精進，救拔眾生煩惱的各種痛苦。因此，菩薩尋求大力。這叫做報果。菩薩為何尋求無勝？菩薩如果得到這無勝，就能惠施一切眾生所需的物品，因為這個因緣，能夠使眾生樂於見到他，聽聞佛法，信受他的話語。因此，菩薩尋求無勝，這叫做報果。這八種報果菩薩如果具備，就能增長無上的佛法，利益眾生，就能見到佛道如同觀看掌中的庵摩勒果（Ān mó lè guǒ，一種果實）。菩薩即使具足成就這八種果報，如果不能教化無量眾生使他們調伏，就不能得到阿耨多羅三藐三菩提（Ā nòu duō luó sān miǎo sān pú tí，無上正等正覺）。即使教化他們使他們調伏，如果不具足這八種果報，也不能得到阿耨多羅三藐三菩提。菩薩摩訶薩（Pú sà mó hē sà，大菩薩）成就具足這八種果報，用三乘法（聲聞乘、緣覺乘、菩薩乘）教化眾生，自己才能得到阿耨多羅三藐三菩提。菩薩摩訶薩之所以具足這八種果報，是爲了教化調伏眾生，名為內外義具八果者名為果義，報因報果也叫做果義。什麼是福？什麼是智？三波羅蜜（Sān bō luó mì，三種波羅蜜：佈施、持戒、忍辱）。

【English Translation】 English version: And again receives his words. Therefore, the Bodhisattva seeks a noble lineage. This is called retribution. Why does the Bodhisattva seek freedom? Because by attaining freedom, he can teach countless beings and perfectly accomplish Dāna pāramitā (檀波羅蜜, the perfection of giving). Therefore, the Bodhisattva seeks freedom. This is called retribution. Why does the Bodhisattva seek subtle speech? Subtle speech refers to the words spoken by the Bodhisattva, which beings are happy to hear, sharing the same Dharma and meaning, walking the same path and following the same teacher, and always being able to teach them, causing them to be tamed. This is called retribution. Why does the Bodhisattva seek a male body? The male body is a vessel for all good Dharmas, capable of enduring all kinds of suffering, capable of observing the Dharmadhātu (法界, the realm of Dharma), fearless among the four assemblies (bhikṣus, bhikṣuṇīs, upāsakas, upāsikās), able to quickly understand the timing and meaning, and without hindrance wherever he goes. Therefore, the Bodhisattva seeks a male body, this is called retribution. Why does the Bodhisattva seek great strength? If the Bodhisattva achieves great strength, he can cultivate all good Dharmas, diligently practice and rescue beings from the various sufferings of afflictions. Therefore, the Bodhisattva seeks great strength. This is called retribution. Why does the Bodhisattva seek unsurpassedness? If the Bodhisattva attains this unsurpassedness, he can bestow upon all beings the things they need. Because of this cause, he can cause beings to be happy to see him, hear the Dharma, and believe and accept his words. Therefore, the Bodhisattva seeks unsurpassedness, this is called retribution. If the Bodhisattva possesses these eight retributions, he can increase the unsurpassed Buddha Dharma, benefit beings, and see the Buddha's path as clearly as looking at an Āmalaka fruit (庵摩勒果, a type of fruit) in the palm of his hand. Even if the Bodhisattva perfectly accomplishes these eight retributions, if he cannot teach countless beings and cause them to be tamed, he cannot attain Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). Even if he teaches them and causes them to be tamed, if he does not possess these eight retributions, he also cannot attain Anuttarā-samyak-saṃbodhi. The Bodhisattva Mahāsattva (菩薩摩訶薩, great Bodhisattva) perfectly accomplishes these eight retributions, teaches beings with the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna), and only then can he attain Anuttarā-samyak-saṃbodhi himself. The reason why the Bodhisattva Mahāsattva perfectly possesses these eight retributions is to teach and tame beings. The one who possesses the eight retributions with inner and outer meaning is called the meaning of retribution, and the retribution of cause and effect is also called the meaning of retribution. What is merit? What is wisdom? The three pāramitās (三波羅蜜, three perfections: giving, morality, patience).

謂檀那尸羅羼提。是名福德。般若波羅蜜。是名智慧。餘二波羅蜜亦名福因。亦名智因。若勤精進修集禪定。具足成就慈悲喜捨。以是四等因緣力故獲得自在。是名福因若勤精進修集三昧。深觀五陰諸入諸界。觀苦實苦。觀集實集。觀滅實滅。觀道實道。觀實非實。觀善非善。觀法非法。觀上觀下。觀白觀黑。觀十二緣。是名智因。若勤精進修集一心。樂喜惠施。樂持禁戒。樂修忍辱。是名福因。若勤精進修集一心。樂聞受持書寫讀誦解說菩薩秘藏經典。以是多聞因緣力故。得大智慧而能分別法界。分別法界是名智果。菩薩福因亦因亦果。菩薩智因亦因亦果。菩薩福因亦福亦智。菩薩智因亦智亦福。是故菩薩福因有六。智因亦六。何等為六。謂六波羅蜜。云何名為福因智因。福因智因有三種。何等為三。一者信心。二者發心。三者親近善友。是為三福因。智因復有二種。一者善。二者不善。若近惡友修集邪道行施定慧名不善福。破壞如是不善福慧。是名善福。若無信心及以發心不親善友。終不能得福德智慧若言遠離如是三事得福慧者。無有是處。是名福德因智慧因。云何名為福果智果。菩薩摩訶薩成就如是具足福德。不為生死之所玷汙。是名為果。菩薩成就具足智慧。遠離惡道修集善道。是名為果。菩薩摩訶薩成就具

足如是二事。教化眾產生阿耨多羅三藐三菩提。是名為果。四無量心亦是菩薩福果智果。菩薩摩訶薩若報因若報果。是名福德福德因福德果。亦名智慧智慧因智慧果。若有說言是二法中若離一法得阿耨多羅三藐三菩提者。無有是處。是名果義。果義者名內外義。云何現在義。若菩薩摩訶薩遍學一切世間諸事。以遍知故得大自在。得自在故能化眾生。眾生受已修集善法。是名現在義。若菩薩摩訶薩退失善法修集三昧以修定故還得善法。是名現在義。若菩薩摩訶薩客塵煩惱故造作眾罪。作已深觀定當得果。即生悔心慚愧不作現壞惡業。是名現在義。若以惡業因緣力故。或為他罵或瞋恚打身受楚毒。名現在義。若菩薩摩訶薩修集禪定。以是因緣身受安樂。是名現在義。若菩薩摩訶薩身得自在常樂我凈。是名現在義。若菩薩摩訶薩修八聖道。以是因緣獲得涅槃。是名現在義。如菩薩眾生亦爾。云何他世義。以現因緣受他世身。是名他世義。現在他世義是名內外義。云何為畢竟義。欲界福德非畢竟義。色無色界世間福德雖得自在非畢竟義。如諸菩薩修八聖道獲得涅槃。其身無礙無有邊際。善法無量名畢竟義。畢竟有三事。何等為三。一者性畢竟。二者退畢竟。三者報盡畢竟。不畢竟亦爾。性畢竟者是名涅槃性。不畢竟名有為法。

【現代漢語翻譯】現代漢語譯本如果菩薩的足能做到這兩件事：教化眾生，使他們成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這便稱為果。四無量心（慈、悲、喜、舍）也是菩薩的福果和智果。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）所報的因，所報的果，這稱為福德、福德因、福德果，也稱為智慧、智慧因、智慧果。如果有人說，在這兩種法中，若捨棄其中一種法就能獲得阿耨多羅三藐三菩提，這是不可能的。這稱為果義。果義也稱為內外義。什麼是現在義？如果菩薩摩訶薩普遍學習世間一切事物，因為普遍知曉的緣故而獲得大自在，因為獲得自在的緣故而能教化眾生，眾生接受教化后修集善法，這稱為現在義。如果菩薩摩訶薩退失善法，但修集三昧（Samadhi，禪定），因為修習禪定的緣故而重新獲得善法，這稱為現在義。如果菩薩摩訶薩因為客塵煩惱的緣故而造作各種罪業，造作之後深刻觀察到必定會得到惡果，於是生起悔恨之心，慚愧而不去做，當下斷除惡業，這稱為現在義。如果因為惡業的因緣力，或者被他人辱罵，或者因嗔恚而被毆打，身體遭受痛苦，這稱為現在義。如果菩薩摩訶薩修集禪定，因為這個因緣，身體感受安樂，這稱為現在義。如果菩薩摩訶薩身得自在，常樂我凈，這稱為現在義。如果菩薩摩訶薩修習八聖道，因為這個因緣而獲得涅槃（Nirvana，寂滅），這稱為現在義。如同菩薩，眾生也是如此。什麼是他世義？以現在的因緣而承受來世的果報，這稱為他世義。現在義和他世義，這稱為內外義。什麼是畢竟義？欲界的福德不是畢竟義。色無色界世間的福德雖然得到自在，也不是畢竟義。如同諸位菩薩修習八聖道而獲得涅槃，其身無礙，沒有邊際，善法無量，稱為畢竟義。畢竟有三種事，是哪三種？一是性畢竟，二是退畢竟，三是報盡畢竟。不畢竟也是如此。性畢竟指的是涅槃的體性，不畢竟指的是有為法。

【English Translation】 English version If a Bodhisattva's feet can accomplish these two things: teaching and transforming sentient beings, enabling them to achieve Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), this is called the 'fruit'. The Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity) are also the fruit of a Bodhisattva's merit and wisdom. Whatever cause or effect a Bodhisattva-Mahasattva (Great Bodhisattva) experiences, that is called merit, the cause of merit, and the fruit of merit; it is also called wisdom, the cause of wisdom, and the fruit of wisdom. If someone says that within these two dharmas, one can attain Anuttara-samyak-sambodhi by abandoning one of them, that is impossible. This is called the meaning of 'fruit'. The meaning of 'fruit' is also called the meaning of 'internal and external'. What is the meaning of 'present'? If a Bodhisattva-Mahasattva universally learns all worldly matters, and because of this universal knowledge attains great freedom, and because of this freedom can teach and transform sentient beings, and sentient beings, having received this teaching, cultivate good dharmas, this is called the meaning of 'present'. If a Bodhisattva-Mahasattva loses good dharmas but cultivates Samadhi (meditative absorption), and because of cultivating Samadhi regains good dharmas, this is called the meaning of 'present'. If a Bodhisattva-Mahasattva, due to defilements of adventitious dust, commits various sins, and after committing them deeply contemplates that he will surely receive the consequences, and then generates remorse, feels ashamed, and does not commit them, immediately ceasing evil deeds, this is called the meaning of 'present'. If, due to the power of the cause and condition of evil karma, one is either scolded by others or beaten in anger, and the body suffers pain, this is called the meaning of 'present'. If a Bodhisattva-Mahasattva cultivates meditation, and because of this condition, the body experiences happiness, this is called the meaning of 'present'. If a Bodhisattva-Mahasattva attains freedom of body, and experiences permanence, bliss, self, and purity, this is called the meaning of 'present'. If a Bodhisattva-Mahasattva cultivates the Eightfold Noble Path, and because of this condition attains Nirvana (liberation), this is called the meaning of 'present'. Just like a Bodhisattva, sentient beings are also like this. What is the meaning of 'other life'? To experience the body of another life due to present causes and conditions, this is called the meaning of 'other life'. The meaning of 'present' and the meaning of 'other life' are called the meaning of 'internal and external'. What is the meaning of 'ultimate'? The merit of the desire realm is not the meaning of 'ultimate'. Although the merit of the form and formless realms attains freedom, it is not the meaning of 'ultimate'. Just as all Bodhisattvas cultivate the Eightfold Noble Path and attain Nirvana, their bodies are without obstruction, without limit, and their good dharmas are immeasurable, this is called the meaning of 'ultimate'. There are three things that are 'ultimate'. What are the three? First, ultimate in nature; second, ultimate in non-regression; third, ultimate in the exhaustion of retribution. 'Not ultimate' is also like this. 'Ultimate in nature' refers to the nature of Nirvana. 'Not ultimate' refers to conditioned dharmas.

退畢竟者名聲聞緣覺所修八道。不退畢竟者名阿毗跋致。報盡畢竟者世間所有福德果報。報不盡畢竟者謂無上道果。是名十義。菩薩摩訶薩常應修集教化眾生。如過去世諸菩薩學。現在未來亦復如是。若菩薩摩訶薩不能修學是十法者。則不能得菩薩禁戒。

菩薩善戒經卷第一大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第二

宋罽賓三藏求那跋摩譯

菩薩地真實義品第五

云何名真實義。真實義者有二種。一者法性。二者法等。復有四種。一者世流佈。二者方便流佈。三者凈煩惱障四者凈智慧障。云何名世流佈。世間之法同其名號。眾生見地真實是地終不言火。火真實火不言是地。水風色聲香味觸衣服飲食瓔珞器物伎樂明闇男女舍宅田業苦樂。苦真實苦終不言樂。樂真實樂終不言苦。此是此非定以不定。一切世間從昔已來。傳此名相自然而知。不從修集然後知也。是名世流佈真實義也。云何名方便流佈。如世智人先以籌量。然後造作經書論議。是名方便流佈。云何凈煩惱障。一切聲聞辟支佛等。以無漏智無漏道壞煩惱故得無礙智。是名凈煩惱障。以壞煩惱故智得明凈。智慧凈故身心無礙。是名凈智慧障真實義也。云何複名真實。真實者名為四諦。所謂苦集

【現代漢語翻譯】現代漢語譯本：退畢竟指的是聲聞緣覺所修的八正道。不退畢竟指的是阿毗跋致（不退轉）。報盡畢竟指的是世間所有福德的果報。報不盡畢竟指的是無上道果。這叫做十種意義。菩薩摩訶薩應當經常修習，教化眾生，就像過去世的諸位菩薩所學的那樣，現在和未來也同樣如此。如果菩薩摩訶薩不能修學這十種法，就不能得到菩薩的禁戒。

菩薩善戒經卷第一大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第二

宋罽賓三藏求那跋摩譯

菩薩地真實義品第五

什麼叫做真實義？真實義有兩種：一是法性，二是法等。又有四種：一是世流佈，二是方便流佈，三是凈煩惱障，四是凈智慧障。什麼叫做世流佈？世間之法，名稱相同。眾生看見地，真實是地，終究不會說是火。火真實是火，不會說是地。水、風、色、聲、香、味、觸、衣服、飲食、瓔珞、器物、伎樂、明暗、男女、舍宅、田業、苦樂，苦真實是苦，終究不會說是樂，樂真實是樂，終究不會說是苦。這是此，那是非，確定與不確定。一切世間從古以來，流傳這些名稱相狀，自然而知，不是從修習才知曉的。這叫做世流佈真實義。什麼叫做方便流佈？如世間的智者，先用籌策衡量，然後造作經書論議。這叫做方便流佈。什麼叫做凈煩惱障？一切聲聞、辟支佛等，用無漏智、無漏道壞滅煩惱，因此得到無礙智。這叫做凈煩惱障。因為壞滅煩惱的緣故，智慧得以明凈。智慧清凈的緣故，身心沒有障礙。這叫做凈智慧障真實義。什麼又叫做真實？真實叫做四諦（苦、集、滅、道）。所謂苦、集……

【English Translation】 English version: 'Retreating ultimately' refers to the Eightfold Path cultivated by Sravakas (hearers) and Pratyekabuddhas (solitary Buddhas). 'Non-retreating ultimately' refers to Avaivartika (non-retrogression). 'Exhausting retribution ultimately' refers to the fruition of all worldly merits and virtues. 'Non-exhausting retribution ultimately' refers to the supreme fruit of the Path. These are called the ten meanings. Bodhisattva-Mahasattvas should constantly cultivate and teach sentient beings, just as the Bodhisattvas of the past learned, so too in the present and future. If a Bodhisattva-Mahasattva cannot cultivate and learn these ten dharmas, then they cannot obtain the precepts of a Bodhisattva.

Bodhisattva Good Precepts Sutra, Volume 1 Taisho Tripitaka Volume 30, No. 1582, Bodhisattva Good Precepts Sutra

Bodhisattva Good Precepts Sutra, Volume 2

Translated by Tripitaka Gunabhadra of Kashmir, Song Dynasty

Chapter 5: The True Meaning of the Bodhisattva Grounds

What is called the true meaning? The true meaning has two types: first, the nature of dharma (法性); second, the equality of dharmas (法等). There are also four types: first, worldly propagation (世流佈); second, expedient propagation (方便流佈); third, purification of the afflictive obscurations (凈煩惱障); fourth, purification of the wisdom obscurations (凈智慧障). What is called worldly propagation? Worldly dharmas share the same names. Sentient beings see earth, and it is truly earth, and they will never say it is fire. Fire is truly fire, and they will not say it is earth. Water, wind, form, sound, smell, taste, touch, clothing, food, ornaments, utensils, music, light and darkness, male and female, houses, fields, karma, suffering and happiness. Suffering is truly suffering, and they will never say it is happiness. Happiness is truly happiness, and they will never say it is suffering. This is this, that is not; definite and indefinite. All the world, from ancient times, has transmitted these names and appearances, and knows them naturally, not from cultivation. This is called the true meaning of worldly propagation. What is called expedient propagation? Like worldly wise people, who first measure with calculation, and then create sutras, books, and treatises. This is called expedient propagation. What is called purification of the afflictive obscurations? All Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), etc., use non-outflow wisdom and non-outflow paths to destroy afflictions, and therefore obtain unobstructed wisdom. This is called purification of the afflictive obscurations. Because of destroying afflictions, wisdom becomes clear and pure. Because wisdom is pure, body and mind are without obstruction. This is called the true meaning of purification of the wisdom obscurations. What is also called true? True is called the Four Noble Truths (四諦). Namely, suffering (苦), accumulation (集)...

滅道。觀此四諦得實智慧。是名聲聞辟支佛。聲聞辟支佛分觀五陰。是故離陰都不見我及以我所分觀十二因緣。是故離陰不見眾生及以士夫。是名凈智慧障真實義也。若智不能知境界者。名曰智障。若能壞障知境界者。名凈智障真實義也。真實義者。謂佛菩薩深觀一切陰入界故觀我無我。眾生非眾生。士夫非士夫。是名凈智障。觀諸法界不可宣說。知世諦故分別法界。知諸法界真實性故。名無勝慧。無勝慧者壞一切障。是故名為凈智慧障真實義也。真實義者復有二種。一者有。二者無。有者名世流佈。世流佈者。所謂色受想行識。眼耳鼻舌身。地水火風。色聲香味觸。善不善無記。出法滅法從緣生法。去來現在有為無為。此世他世日月。見聞識知所得覺觀。修集受持乃至涅槃。是名世流佈有也。世間有者所謂法性。無者世流佈有。從色乃至涅槃其性無故是名為無。眾生見故名之為有。法性本無名之為無。諸佛如來所說有無名之真實。真實者名為中道。非有非無名為中道。中道者名無上道。如是中道諸佛世尊除壞障礙。是故名之為一切智。菩薩摩訶薩雖學如是中道猶有障礙。是故不得為一切智。菩薩智慧為方便故。名阿耨多羅三藐三菩提因。何以故。菩薩摩訶薩雖不具足中道智慧。說生死相亦有亦無亦為流佈無上佛法。

【現代漢語翻譯】現代漢語譯本滅盡道（Nirodha-marga，指滅苦之道）。觀察這四聖諦（catvāri āryasatyāni）而獲得真實的智慧，這被稱為聲聞（Śrāvaka，通過聽聞佛法而證悟者）和辟支佛（Pratyekabuddha，無需聽聞佛法，依靠自身力量證悟者）。聲聞和辟支佛分別觀察五蘊（pañca-skandha，構成個體存在的五種要素），因此脫離了五蘊，就看不到『我』（ātman）以及『我所』（ātmanīya，屬於我的事物）。分別觀察十二因緣（dvādaśāṅga-pratītyasamutpāda，生命輪迴的十二個環節），因此脫離了五蘊，就看不到眾生（sattva）以及士夫（puruṣa，補特伽羅，指個體）。這被稱為清凈智慧，能破除對真實意義的障礙。如果智慧不能認知境界，就叫做智障。如果能夠破除障礙，認知境界，就叫做清凈智障，是真實意義。真實意義是指，佛（Buddha）和菩薩（Bodhisattva）深入觀察一切陰（skandha）、入（āyatana，感覺器官和感覺對像）和界（dhātu，構成要素），因此觀察到『我』（ātman）和『無我』（anātman），眾生（sattva）和非眾生，士夫（puruṣa）和非士夫。這被稱為清凈智障。觀察諸法界（dharma-dhātu，一切法的本性）不可言說，因爲了解世俗諦（saṃvṛti-satya，相對真理）的緣故，分別法界；因爲了解諸法界真實性的緣故，稱為無勝慧（anuttara-prajñā，無上的智慧）。無勝慧能破除一切障礙，因此被稱為清凈智慧，是真實意義。真實意義又有兩種：一是『有』（asti），二是『無』（nāsti）。『有』指的是世間流佈的現象，世間流佈的現象，就是指色（rūpa，物質）、受（vedanā，感受）、想（saṃjñā，概念）、行（saṃskāra，意志）、識（vijñāna，意識），眼（cakṣu，視覺器官）、耳（śrotra，聽覺器官）、鼻（ghrāṇa，嗅覺器官）、舌（jihvā，味覺器官）、身（kāya，觸覺器官），地（pṛthivī，地大）、水（āpas，水大）、火（tejas，火大）、風（vāyu，風大），色（rūpa，顏色）、聲（śabda，聲音）、香（gandha，氣味）、味（rasa，味道）、觸（spraṣṭavya，觸感），善（kuśala，好的）、不善（akuśala，不好的）、無記（avyākṛta，非善非惡），生法（utpāda-dharma，產生之法）、滅法（nirodha-dharma，滅亡之法）、從緣生法（pratītyasamutpāda-dharma，依因緣而生之法），過去（atīta，已逝去的時間）、未來（anāgata，尚未到來的時間）、現在（pratyutpanna，正在經歷的時間），有為（saṃskṛta，有條件的）、無為（asaṃskṛta，無條件的），此世（iha-loka，現世）、他世（para-loka，來世），日月（sūrya-candra，太陽和月亮），見（darśana，看見）、聞（śravaṇa，聽見）、識（vijñāna，識別）、知（jñāna，知曉），所得的覺（bodhi，覺悟）和觀（vipaśyanā，內觀），修集（bhāvanā，修行）、受持（dhāraṇā，保持），乃至涅槃（nirvāṇa，解脫）。這被稱為世間流佈的『有』。世間『有』指的是法性（dharma-dhātu，法的本性）。『無』指的是世間流佈的『有』，從色（rūpa）乃至涅槃（nirvāṇa），其自性本空，所以稱為『無』。眾生因為執著而認為『有』，法性（dharma-dhātu）本來就是『無』。諸佛如來（Tathāgata）所說的『有』和『無』，稱之為真實。真實就是中道（madhyamā-pratipad），非『有』非『無』稱為中道。中道就是無上道（anuttara-mārga）。像這樣的中道，諸佛世尊（Bhagavān）破除障礙，因此被稱為一切智（sarvajñāna，對一切事物都了知的智慧）。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）雖然學習這樣的中道，仍然有障礙，因此不能成為一切智。菩薩的智慧是爲了方便的緣故，稱為阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）之因。為什麼呢？因為菩薩摩訶薩雖然不具足中道智慧，但所說的生死之相，亦『有』亦『無』，也是爲了流佈無上佛法。

【English Translation】 English version Extinction of the Path (Nirodha-marga). Observing these Four Noble Truths (catvāri āryasatyāni) and attaining true wisdom is called a Śrāvaka (one who attains enlightenment by hearing the Dharma) and a Pratyekabuddha (one who attains enlightenment independently, without hearing the Dharma). Śrāvakas and Pratyekabuddhas separately contemplate the five skandhas (pañca-skandha, the five aggregates that constitute individual existence), therefore, being detached from the skandhas, they do not see 'self' (ātman) or 'what belongs to self' (ātmanīya). Separately contemplating the twelve links of dependent origination (dvādaśāṅga-pratītyasamutpāda), therefore, being detached from the skandhas, they do not see sentient beings (sattva) or persons (puruṣa, referring to an individual). This is called pure wisdom, which removes the obstacles to the true meaning. If wisdom cannot recognize the realm of objects, it is called intellectual obscuration. If it can remove the obscuration and recognize the realm of objects, it is called pure intellectual obscuration, which is the true meaning. True meaning refers to the Buddhas (Buddha) and Bodhisattvas (Bodhisattva) deeply observing all skandhas, āyatanas (sense organs and sense objects), and dhātus (elements), therefore observing 'self' (ātman) and 'non-self' (anātman), sentient beings (sattva) and non-sentient beings, persons (puruṣa) and non-persons. This is called pure intellectual obscuration. Observing that the dharma-dhātu (the nature of all dharmas) is inexpressible, because of understanding conventional truth (saṃvṛti-satya), they differentiate the dharma-dhātu; because of understanding the true nature of the dharma-dhātu, it is called unsurpassed wisdom (anuttara-prajñā). Unsurpassed wisdom can remove all obstacles, therefore it is called pure wisdom, which is the true meaning. True meaning has two aspects: one is 'existence' (asti), and the other is 'non-existence' (nāsti). 'Existence' refers to phenomena that are commonly known in the world. These phenomena are rūpa (form), vedanā (feeling), saṃjñā (perception), saṃskāra (volition), vijñāna (consciousness), cakṣu (eye), śrotra (ear), ghrāṇa (nose), jihvā (tongue), kāya (body), pṛthivī (earth), āpas (water), tejas (fire), vāyu (wind), rūpa (color), śabda (sound), gandha (smell), rasa (taste), spraṣṭavya (touch), kuśala (wholesome), akuśala (unwholesome), avyākṛta (neutral), utpāda-dharma (the law of arising), nirodha-dharma (the law of cessation), pratītyasamutpāda-dharma (the law of dependent origination), atīta (past), anāgata (future), pratyutpanna (present), saṃskṛta (conditioned), asaṃskṛta (unconditioned), iha-loka (this world), para-loka (the other world), sūrya-candra (sun and moon), darśana (seeing), śravaṇa (hearing), vijñāna (discerning), jñāna (knowing), the attained bodhi (enlightenment) and vipaśyanā (insight), bhāvanā (cultivation), dhāraṇā (retention), and even nirvāṇa (liberation). This is called 'existence' as commonly known in the world. 'Existence' in the world refers to dharma-dhātu (the nature of dharma). 'Non-existence' refers to the 'existence' commonly known in the world, from rūpa to nirvāṇa, whose nature is empty, therefore it is called 'non-existence'. Sentient beings consider it 'existence' because of their attachment, but the dharma-dhātu is originally 'non-existence'. The 'existence' and 'non-existence' spoken by the Buddhas (Buddha) and Tathāgatas (Tathāgata) is called truth. Truth is the Middle Way (madhyamā-pratipad), neither 'existence' nor 'non-existence' is called the Middle Way. The Middle Way is the unsurpassed path (anuttara-mārga). Like this Middle Way, the Buddhas (Buddha) and Bhagavāns (Bhagavān) remove obstacles, therefore it is called all-knowing wisdom (sarvajñāna). Although Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva) study this Middle Way, they still have obstacles, therefore they cannot become all-knowing. The wisdom of Bodhisattvas, for the sake of skillful means, is called the cause of anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). Why? Because although Bodhisattva-mahāsattvas do not fully possess the wisdom of the Middle Way, their description of the nature of birth and death, both 'existence' and 'non-existence', is also for the purpose of spreading the unsurpassed Buddha Dharma.

雖在生死亦能了了知生死過患心無厭悔。如其不知生死過者。則不能得壞煩惱結。若心厭者則不能得教化眾生護諸佛法疾得涅槃。若得涅槃則不能得阿耨多羅三藐三菩提。若不教化諸眾生者。云何能得阿耨多羅三藐三菩提。是故菩薩若在生死之中修菩提道。不畏涅槃不求涅槃。菩薩若畏於涅槃者。則不能得具足莊嚴菩提之道。亦不能為無量眾生讚歎涅槃。于涅槃所不生信喜專念之心。是故菩薩于涅槃所不生怖畏。若是菩薩求涅槃者即能得之。如其得者則不能成阿耨多羅三藐三菩提。以諸佛法教化眾生。若是菩薩不能深觀生死過患。或生厭離怖畏涅槃。或求涅槃。是名菩薩無善方便。若是菩薩能深觀察生死過患樂處其中。不畏涅槃不求涅槃。是名菩薩有善方便。善方便者解第一義空。菩薩摩訶薩修集如是第一義空。名菩薩戒大方便也。為得如來無上智故。若有修集是菩薩戒得真實智。知見諸法無我我所知諸法性。是故於法心無所著。亦說世諦第一義諦。見一切法其心平等。能大惠施。以施因緣善知世事。雖學世事心不厭悔。悉得了知得大念力。雖知世事心無憍慢。常教眾生不生慳吝。以巧方便善教眾生世間之事。為令眾生得阿耨多羅三藐三菩提故。菩薩於是世間之事。勤心修集無有厭悔。若見眾生受苦惱時。即得增長阿

耨多羅三藐三菩提心。菩薩如是增長善法不生憍慢。于諸眾生生憐愛心。菩薩如是增長智慧不生憍慢。破壞眾生種種邪見。菩薩若得世間三昧出世三昧。不顯己德令他供養。不為世法之所污染。菩薩爾時成就具足無量功德。名菩薩戒。菩薩摩訶薩所有善法。悉以迴向菩提之道。名菩薩戒。過去菩薩得阿耨多羅三藐三菩提。皆由成就菩薩禁戒。未來現在亦復如是。菩薩摩訶薩受持三世諸菩薩法。能以佛法教化眾生。至心修行菩提之道。為菩提道不惜身命。不惜身命是菩薩戒。惜身命者終不能得菩薩禁戒。乃至吝惜一錢之物。亦不能得菩薩禁戒菩薩摩訶薩為眾生故受身畜財。若於是二生吝惜心。假名菩薩非義菩薩。菩薩若能不惜財命。當知則能利益眾生。能行忍辱能壞瞋恚嫉妒之心。了知世事善解方便。能壞眾生所有疑心。能自增長菩提果因。善能調伏所有諸根。不為四倒之所傾動。能解諸法甚深之義。能得具足四無量心。成就五通四無礙智。畢竟能觀十二因緣。逮得菩薩一子之地。能得常樂我凈之身。得大自在無上涅槃。善能開示方便涅槃。菩薩摩訶薩成就如是無量功德。皆因禁戒因緣而得。菩薩摩訶薩成就具足菩薩戒者。能為一切眾生僕使。若為眾生之所瞋罵打害劫奪則生慈心。若見眾生厚重煩惱發憐愍心。為欲破壞

【現代漢語翻譯】現代漢語譯本阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。菩薩如此增長善法，不會產生驕慢之心，對於一切眾生生起憐憫愛護之心。菩薩如此增長智慧，不會產生驕慢之心，能夠破除眾生種種邪見。菩薩如果獲得世間三昧和出世間三昧，不會顯揚自己的功德以求他人供養，也不會被世間法所污染。菩薩在這個時候成就具足無量功德，這叫做菩薩戒。菩薩摩訶薩所有的一切善法，全部用來回向菩提之道，這叫做菩薩戒。過去的菩薩獲得阿耨多羅三藐三菩提，都是由於成就菩薩禁戒。未來和現在的菩薩也是這樣。菩薩摩訶薩受持過去、現在、未來三世諸佛的菩薩法，能夠用佛法教化眾生，至誠修行菩提之道，爲了菩提道不惜身命。不惜身命就是菩薩戒。吝惜身命的人終究不能得到菩薩禁戒，乃至吝惜一文錢的東西，也不能得到菩薩禁戒。菩薩摩訶薩爲了眾生的緣故接受身體和畜養資財，如果對於這兩者產生吝惜之心，只能算是假名菩薩，不是真正的菩薩。菩薩如果能夠不吝惜財物和生命，應當知道就能利益眾生，能夠行忍辱，能夠破除瞋恚嫉妒之心，明瞭世間之事，善於瞭解方便之法，能夠破除眾生所有的疑心，能夠自己增長菩提果的因，善於調伏所有諸根，不被四倒（常、樂、我、凈顛倒）所傾動，能夠理解諸法甚深之義，能夠得到具足四無量心（慈、悲、喜、舍），成就五通（天眼通、天耳通、他心通、宿命通、神足通）和四無礙智（法無礙智、義無礙智、詞無礙智、樂說無礙智），最終能夠觀察十二因緣，獲得菩薩一子之地，能夠得到常、樂、我、凈之身，得到大自在無上涅槃，善於開示方便涅槃。菩薩摩訶薩成就如此無量功德，都是因為禁戒的因緣而得到的。菩薩摩訶薩成就具足菩薩戒的人，能夠為一切眾生做僕人，如果被眾生瞋罵、打害、劫奪，就生起慈悲之心。如果看到眾生有深重的煩惱，就發起憐憫之心，爲了破壞眾生的煩惱。

【English Translation】 English version The mind of Anuttara-samyak-sambodhi (supreme enlightenment). When a Bodhisattva increases good deeds in this way, they do not generate arrogance. Towards all sentient beings, they generate a heart of compassion and love. When a Bodhisattva increases wisdom in this way, they do not generate arrogance, and they destroy the various wrong views of sentient beings. If a Bodhisattva attains mundane Samadhi (concentration) and supramundane Samadhi, they do not display their own virtues to seek offerings from others, and they are not defiled by worldly dharmas. At this time, the Bodhisattva achieves and possesses immeasurable merits, which is called the Bodhisattva Precept. All the good deeds of a Bodhisattva-Mahasattva (great being) are dedicated to the path of Bodhi (enlightenment), which is called the Bodhisattva Precept. Past Bodhisattvas attained Anuttara-samyak-sambodhi because they accomplished the Bodhisattva precepts. The future and present are also like this. A Bodhisattva-Mahasattva upholds the Bodhisattva dharmas of the three times (past, present, and future), and can teach and transform sentient beings with the Buddha-dharma, sincerely cultivating the path of Bodhi, and not sparing their life for the sake of the path of Bodhi. Not sparing one's life is the Bodhisattva Precept. Those who cherish their lives will ultimately not attain the Bodhisattva precepts, and even those who are stingy with a single penny will not attain the Bodhisattva precepts. A Bodhisattva-Mahasattva accepts a body and accumulates wealth for the sake of sentient beings. If they generate a stingy heart towards these two, they are only nominally Bodhisattvas, not true Bodhisattvas. If a Bodhisattva can not be stingy with wealth and life, it should be known that they can benefit sentient beings, practice patience, and destroy anger and jealousy. They understand worldly affairs, are skilled in expedient means, can destroy all doubts of sentient beings, can increase the causes of the Bodhi fruit themselves, are skilled in taming all the senses, are not swayed by the four inversions (regarding impermanence as permanence, suffering as happiness, non-self as self, and impurity as purity), can understand the profound meaning of all dharmas, can attain the complete Four Immeasurable Minds (loving-kindness, compassion, joy, and equanimity), achieve the Five Supernatural Powers (divine eye, divine ear, knowledge of others' minds, knowledge of past lives, and magical powers) and the Four Unobstructed Wisdoms (unobstructed wisdom of the Dharma, unobstructed wisdom of meaning, unobstructed wisdom of language, and unobstructed wisdom of eloquence), and ultimately can contemplate the Twelve Links of Dependent Origination, attain the ground of a single child of the Bodhisattva, can attain the body of permanence, bliss, self, and purity, attain great freedom and unsurpassed Nirvana, and are skilled in revealing expedient Nirvana. A Bodhisattva-Mahasattva achieves such immeasurable merits, all obtained through the cause of precepts. A Bodhisattva-Mahasattva who achieves and possesses the Bodhisattva Precepts can be a servant to all sentient beings. If they are scolded, beaten, harmed, or robbed by sentient beings, they generate a heart of loving-kindness. If they see sentient beings with heavy afflictions, they generate a heart of compassion, desiring to destroy the afflictions of sentient beings.

眾生煩惱。繫心思惟諸善方便。于諸眾生心無奸曲。任力所能施眾生樂。不求恩報不懷瞋恨。為壞眾生瞋惱心故。思惟方便知恩念恩。無有求者先意行施。若己所有不施求者。不得成就菩薩禁戒。求者三至若不施者。是名犯重。不犯者。若以方便善語慰喻。令彼求者不生恨心。求者二種。一者貧窮。二者邪見。不施貧者則便得罪。不施邪見則不名犯。若不犯者是名善行。善行菩薩諦知法界不可宣說。知法界性知世流佈。世流佈者。色受想行識乃至涅槃。色乃至涅槃不名真實。何以故。而是色者非有非無。乃至涅槃非有非無。若非有無雲何真實。云何非有。眾生顛倒計色為我。乃至涅槃橫計為我。是名非有。云何非無。世流佈故。不虛誑故。可宣說故。是名非無。以是故名非有非無。如所說法如說有者。一法之中應無量名。無量名故則有無量性。何以故。一一法中有無量名故。云何名為無量名耶。如色一法。亦說青黃赤白長短方圓粗細可見不可見有對無對澀滑輕重。是名可說。隨說有者。應一法中有無量相。所可宣說實無定性。以言說故流佈於世。實無說者及真實性。一切諸法亦復如是。如其色中乃至涅槃有實性者。不應說有青黃赤白乃至輕重。若無實性。未流佈時云何可傳。以流佈性有。無有初始故可流佈。若未有色

【現代漢語翻譯】現代漢語譯本眾生的煩惱，在於心思念慮各種好的方法，對於眾生內心沒有欺騙和邪曲，儘自己能力所能給予眾生快樂，不求回報也不懷有瞋恨。爲了破除眾生的瞋怒煩惱之心，思考各種方便之法，懂得感恩和懷念恩情。在沒有人請求的時候，就主動地施行佈施。如果自己擁有卻不佈施給請求者，就不能成就菩薩的禁戒。如果請求者來了三次都不佈施，這就叫做犯重罪。不犯重罪的情況是，如果用方便善巧的言語安慰勸導，使那些請求者不生起怨恨之心。請求者有兩種：一種是貧窮的人，一種是持有邪見的人。不佈施給貧窮的人，就會因此而獲罪；不佈施給持有邪見的人，則不算是犯戒。如果不犯戒，這就叫做善行。行善的菩薩能夠真實地了知法界的道理，是不可用言語宣說的，了知法界的體性，了知世間的流佈。世間的流佈，指的是色（物質現象，rupa）、受（感受，vedana）、想（表象，sanna）、行（意志，sankhara）、識（認知，vijnana），乃至涅槃（解脫，Nirvana）。色乃至涅槃，都不能說是真實的。為什麼呢？因為這色，既非是有，也非是無，乃至涅槃，既非是有，也非是無。如果既非是有也非是無，怎麼能說是真實的呢？怎麼說它不是有呢？因為眾生顛倒迷惑，執著色為『我』，乃至涅槃，也錯誤地執著為『我』，這叫做非有。怎麼說它不是無呢？因為世間流佈的緣故，不是虛妄欺騙的緣故，是可以宣說的緣故，這叫做非無。因此，稱之為非有非無。如同所說的法，如同所說『有』的，在一個法之中，應該有無量的名稱。因為有無量的名稱，那麼就應該有無量的體性。為什麼呢？因為每一個法中都有無量的名稱。什麼叫做無量的名稱呢？比如色這一法，也可以說成青、黃、赤、白、長、短、方、圓、粗、細、可見、不可見、有對、無對、澀、滑、輕、重，這叫做可以宣說。隨著所說的『有』，應該在一個法中具有無量的相狀。所可以宣說的，實際上沒有一定的體性。因為用言語來表達，所以在世間流佈。實際上沒有能說的人，以及真實的體性。一切諸法也是這樣。如果色中乃至涅槃有真實的體性，就不應該說有青、黃、赤、白乃至輕重。如果沒有真實的體性，在沒有流佈的時候，怎麼可以傳達呢？因為有流佈的體性，沒有初始，所以可以流佈。如果還沒有色

【English Translation】 English version Sentient beings' afflictions arise from contemplating various skillful means, harboring no deceit or crookedness in their hearts towards all beings, and providing joy to beings to the best of their ability, without seeking repayment or harboring hatred. To destroy the anger and affliction in beings' minds, they contemplate skillful means, understanding and remembering kindness. They give alms proactively, even before being asked. If they possess something and do not give it to those who ask, they cannot accomplish the Bodhisattva precepts. If a seeker comes three times and is not given to, it is called a grave offense. It is not an offense if one uses skillful and kind words to console and comfort, preventing the seeker from developing resentment. There are two types of seekers: the poor and those with wrong views. Not giving to the poor results in offense, but not giving to those with wrong views is not considered an offense. If there is no offense, it is called good conduct. A Bodhisattva with good conduct truly knows that the realm of Dharma (universal law, Dharma) is inexpressible, knows the nature of the realm of Dharma, and knows the propagation of the world. The propagation of the world refers to rupa (form), vedana (sensation), sanna (perception), sankhara (mental formations), vijnana (consciousness), and even Nirvana (liberation). Rupa and even Nirvana cannot be said to be real. Why? Because this rupa is neither existent nor non-existent, and even Nirvana is neither existent nor non-existent. If it is neither existent nor non-existent, how can it be real? How is it not existent? Because sentient beings are deluded and consider rupa as 'self', and even mistakenly consider Nirvana as 'self', this is called non-existent. How is it not non-existent? Because of the propagation in the world, because it is not false or deceptive, and because it can be expressed, this is called non-non-existent. Therefore, it is called neither existent nor non-existent. Like the Dharma that is spoken, like what is said to 'exist', within one Dharma, there should be countless names. Because there are countless names, there should be countless natures. Why? Because in each Dharma there are countless names. What are countless names? For example, rupa, one Dharma, can also be called blue, yellow, red, white, long, short, square, round, coarse, fine, visible, invisible, with contact, without contact, rough, smooth, light, heavy, this is called expressible. Following what is said to 'exist', there should be countless characteristics in one Dharma. What can be expressed has no fixed nature. Because it is expressed in words, it propagates in the world. In reality, there is no speaker and no real nature. All Dharmas are also like this. If there were a real nature in rupa and even Nirvana, one should not say there is blue, yellow, red, white, and even light and heavy. If there is no real nature, how can it be transmitted when it has not yet propagated? Because there is a propagating nature, without a beginning, it can propagate. If there is no rupa yet

時有流佈者。以何因緣無色之時不流佈耶。如其流佈能作色性者。何故流佈而不能作色無量性。是故法性不可宣說。如色受想行識乃至涅槃亦復如是。有二種人遠離佛法。非佛弟子永失佛法。一者說色乃至涅槃有真實性。二者不信世流佈性如是二人不任受持菩薩禁戒。如其受者受者不得。師則有罪。何故不得。誹謗實法著非法故。是故雖受終不得戒。若不得戒云何得名在此法中為佛弟子。是故名為遠離佛法。菩薩戒者非口所得。心口和合然後乃獲。是二種人都無實心云何可得。若於色中妄生計著。于佛法中則為永失。若不信色是流佈者。是則名為謗一切法。是人則為永失佛法。是故不可宣說若有若無。何以故。如因五陰則有我人眾生士夫。若無五陰如是等名何由流佈。色亦如是。以有色故則有種種。名字流佈。真實之法無有流佈。離真實法亦無流佈。愚癡之人說諸法空則得大罪。若有說言大乘經中一切法空亦得大罪。不能善解大乘經義。生憍慢心言我善解。隨其自心妄想思惟。為人廣說亦得大罪。若言一切諸法性無雲何得有流佈於世亦得大罪。何以故。謗一切法故。謗一切法者即是外道富蘭那等真弟子也富蘭那謂諸法性無。而佛法中亦有亦無。若有人說一切法空。當知是人不中共住共語論議布薩說戒。若與共住乃至說

【現代漢語翻譯】現代漢語譯本：當時有流佈（事物在世間傳播）的現象。因為什麼因緣，在無色界（沒有物質存在的境界）的時候沒有流佈呢？如果說流佈能夠產生色性（物質的性質），為什麼流佈卻不能產生色的無量性（物質的無限性）呢？所以，法的自性是不可言說的。如同色（物質）、受（感受）、想（思想）、行（行為）、識（意識），乃至涅槃（解脫）也是如此。有二種人遠離佛法（佛教的教義）：不是佛的弟子，永遠失去佛法。第一種人說色乃至涅槃有真實的自性。第二種人不相信世間流佈的自性。這兩種人不適合受持菩薩禁戒（菩薩所應遵守的戒律）。如果受持，受戒者不能得戒，傳戒的師父也有罪。為什麼不能得戒呢？因為他們誹謗真實的佛法，執著于不是佛法的邪見。所以，即使受戒最終也不能得戒。如果不能得戒，怎麼能被稱為在這個佛法中是佛的弟子呢？所以說他們是遠離佛法。菩薩戒不是口頭說說就能得到的，必須心口相應才能獲得。這兩種人都沒有真實的心，怎麼可能得到呢？如果在色（物質）中妄生執著，在佛法中就永遠失去了。如果不相信色是流佈的現象，那就是誹謗一切法。這種人就永遠失去了佛法。所以，不可說它是有還是沒有。為什麼呢？因為依靠五陰（色、受、想、行、識）才有我、人、眾生、士夫（各種生命形式）等概念。如果沒有五陰，這些名稱又從何流佈呢？色也是這樣，因為有色，才有種種名字的流佈。真實的法沒有流佈，離開真實的法也沒有流佈。愚癡的人說諸法皆空（一切事物沒有永恒不變的自性）就會得到大罪。如果有人說大乘經典中一切法皆空，也會得到大罪。這是因為他們不能正確理解大乘經典的含義，生起驕慢心，說自己很瞭解，隨自己的心妄想思惟，為人廣泛解說，也會得到大罪。如果說一切諸法的自性是空無，怎麼會有流佈於世間的現象呢？也會得到大罪。為什麼呢？因為這是誹謗一切法。誹謗一切法的人就是外道富蘭那（印度古代六大外道之一）等人的真正弟子。富蘭那認為諸法的自性是空無，而佛法中認為亦有亦無。如果有人說一切法空，應當知道這個人不應該和他一起居住、交談、辯論、舉行布薩（佛教儀式）、宣說戒律。如果和他一起居住，乃至宣說

【English Translation】 English version: At that time, there was the phenomenon of 'liubu' (流佈) (propagation/dissemination). Due to what causes and conditions is there no 'liubu' during the formless realms (無色之時) (the realms without material existence)? If 'liubu' can create 'se xing' (色性) (the nature of form/matter), why can't 'liubu' create the immeasurable nature of form (色無量性)? Therefore, the nature of Dharma (法性) is inexpressible. It is the same with 'se' (色) (form/matter), 'shou' (受) (feeling/sensation), 'xiang' (想) (perception/conception), 'xing' (行) (volition/mental formations), 'shi' (識) (consciousness), and even 'Nirvana' (涅槃) (liberation). There are two types of people who are far from the Buddha-dharma (佛法) (Buddhist teachings): those who are not disciples of the Buddha and those who will forever lose the Buddha-dharma. The first type says that 'se' and even 'Nirvana' have a real nature (真實性). The second type does not believe in the nature of worldly 'liubu'. These two types of people are not suitable to uphold the Bodhisattva precepts (菩薩禁戒) (the precepts that Bodhisattvas should observe). If they do uphold them, the receiver cannot obtain the precepts, and the teacher who transmits them is also at fault. Why can't they obtain the precepts? Because they slander the real Dharma and are attached to non-Dharma views. Therefore, even if they take the precepts, they ultimately cannot obtain them. If they cannot obtain the precepts, how can they be called disciples of the Buddha in this Dharma? Therefore, they are said to be far from the Buddha-dharma. The Bodhisattva precepts are not obtained merely through words; they are obtained only when the mind and mouth are in harmony. These two types of people do not have a real mind, so how can they obtain them? If one falsely clings to 'se' (form/matter), one will forever lose the Buddha-dharma. If one does not believe that 'se' is a phenomenon of 'liubu', then one is said to be slandering all Dharmas. Such a person will forever lose the Buddha-dharma. Therefore, it cannot be said to be either existent or nonexistent. Why? Because it is due to the five 'yin' (五陰) (skandhas: form, feeling, perception, volition, consciousness) that there are concepts such as 'I', 'person', 'sentient being', and 'purusha' (士夫) (various forms of life). If there are no five 'yin', from where would these names propagate? It is the same with 'se' (form/matter). Because there is 'se', there are various names that propagate. The real Dharma has no 'liubu', and apart from the real Dharma, there is also no 'liubu'. Foolish people who say that all Dharmas are empty (諸法空) (all things have no permanent, unchanging nature) will incur great offenses. If someone says that all Dharmas are empty in the Mahayana sutras, they will also incur great offenses. This is because they cannot correctly understand the meaning of the Mahayana sutras, and they give rise to arrogance, saying that they understand well. They follow their own mind's delusions and thoughts, and widely explain them to others, which will also incur great offenses. If one says that the nature of all Dharmas is nonexistent, how can there be a phenomenon of 'liubu' in the world? They will also incur great offenses. Why? Because this is slandering all Dharmas. Those who slander all Dharmas are the true disciples of heretics like 'Purana' (富蘭那) (one of the six major heretics in ancient India). 'Purana' believed that the nature of all Dharmas is nonexistent, while in the Buddha-dharma, it is considered to be both existent and nonexistent. If someone says that all Dharmas are empty, it should be known that this person should not be lived with, spoken to, debated with, or participate in 'posadha' (布薩) (Buddhist ceremony) or the recitation of precepts. If one lives with them, even to the point of reciting

戒則得大罪。何以故。不解空義故。是人不能自利利他。是故大乘經說。若不解空甚於癡人。何以故。愚癡之人說色是我至識是我。有我見者不壞佛法。不解空義永壞佛法破失滅沒。生我見者不至三惡。不解空義為人廣說。當知是人必到阿鼻。有我見者不謗三寶。妄說空者誹謗三寶。說有我者不誑眾生。不謗實性。不妨法性。不妨眾生。獲得解脫。不教他人毀犯禁戒。不解空者謗一切法。不解實性。不解法性。妨于解脫。與多眾生作惡知識。自不持戒教人毀禁。常樂宣說無作無受。令多眾生增長地獄。以是義故。名為遠離無上佛法。云何名為不解空義。若有比丘比丘尼優婆塞優婆夷。不信受空。不解于空。不解於法。是則名為不解空義。何以故。說一切法。本性自空無因緣空。說一切法亦無處所。若無處所云何名空。是名不解空。云何名為真解空義。若比丘比丘尼優婆塞優婆夷。說一切法中無有性故。是名為空。法亦不空是名解空。如是解者不妨于義。不謗三寶。是名正解無有錯謬。云何正解。如色說色乃至涅槃。分別無有種種相性。是名色空以色真實流佈於世。是名不空。以是義故。說色一法亦有亦無。解是二故亦法亦空。終不于中妄生計著。是名真解空義。是故大乘經中說偈。

一法有多名　　實法中則無

不失法性故　　流佈於世間

如色乃至涅槃則有多名。色無自性。無自性者則無多名。有多名者名為流佈。以是義故雜藏中說。諸佛世尊不著流佈。若見若聞思惟覺知。如色名乃至涅槃名。名為流佈。諸佛世尊終不說言。有流佈性而生染著。何以故。壞顛倒故。有染著者名為顛倒。如來已斷一切惡見故不染著。以不見不說不染著故。名為正見。是故如來為迦栴延比丘。而作是說。迦栴延。我弟子者不著地定。水火風定。空定識定。無所有定。非有想非無想定。非此世非他世。非日非月。非見非聞。非思非量。非取非得。非覺非觀。是名禪定。云何比丘不著地定。比丘于地不作地相。乃至覺觀不作覺觀相。是則名為不著地定。乃至覺觀亦復如是。若有比丘能作如是修集定者。即為諸天釋天梵天十方諸佛及大菩薩之所讚歎。南無大士。南無大士。咸作是言。我都不知汝在何定修集何定。若有染著地相地名。當知是人名不修空。若於色中不著名相。是名修空。為流佈故宣說地相及以地名。若著色相及以色名名增長相。若壞色相及以色名名放舍相。不增不捨是名中道。修集如是二種相故。是名比丘修集地定乃至覺觀。若有比丘修是定者。是名實相。以實相故比丘於法無所言說。以諸法性不可說故。是故比丘無所言說。

【現代漢語翻譯】現代漢語譯本：『不失法性故，流佈於世間』：因為沒有失去諸法的本性，（佛法）才能在世間流傳。

『如色乃至涅槃則有多名。色無自性。無自性者則無多名。有多名者名為流佈。』：就像色（Rupa，物質現象）乃至涅槃（Nirvana，寂滅）有多種名稱。色沒有自性。沒有自性的事物就沒有多種名稱。有多種名稱的事物就叫做流佈。

『以是義故雜藏中說。諸佛世尊不著流佈。若見若聞思惟覺知。如色名乃至涅槃名。名為流佈。諸佛世尊終不說言。有流佈性而生染著。何以故。壞顛倒故。』：因此在雜藏中說，諸佛世尊不執著于流佈。無論是見、聞、思、覺知，如色之名乃至涅槃之名，都叫做流佈。諸佛世尊最終不會說有流佈的自性而產生執著。為什麼呢？因為（佛法）能破除顛倒。有執著的人就叫做顛倒。

『如來已斷一切惡見故不染著。以不見不說不染著故。名為正見。』：如來已經斷除一切錯誤的見解，所以不執著。因為不見、不說、不執著，所以叫做正見。

『是故如來為迦栴延比丘（Katyayana Bhiksu）而作是說。迦栴延。我弟子者不著地定。水火風定。空定識定。無所有定。非有想非無想定。非此世非他世。非日非月。非見非聞。非思非量。非取非得。非覺非觀。是名禪定。』：所以如來為迦栴延比丘說了這些話：『迦栴延，我的弟子不執著于地定、水定、火定、風定、空定、識定、無所有定、非有想非無想定、非此世、非他世、非日、非月、非見、非聞、非思、非量、非取、非得、非覺、非觀，這叫做禪定。』

『云何比丘不著地定。比丘于地不作地相。乃至覺觀不作覺觀相。是則名為不著地定。乃至覺觀亦復如是。』：什麼樣的比丘不執著于地定呢？比丘對於地不作地之相，乃至對於覺觀不作覺觀之相，這就叫做不執著于地定。乃至覺觀也是這樣。

『若有比丘能作如是修集定者。即為諸天釋天梵天十方諸佛及大菩薩之所讚歎。南無大士（Namo Bodhisattva）。南無大士。咸作是言。我都不知汝在何定修集何定。』：如果有比丘能夠這樣修習禪定，就會被諸天、釋天（Sakra，帝釋天）、梵天（Brahma，大梵天）、十方諸佛以及大菩薩所讚歎。他們會說：『南無大士，南無大士，我們都不知道您在什麼禪定中修習什麼禪定。』

『若有染著地相地名。當知是人名不修空。若於色中不著名相。是名修空。為流佈故宣說地相及以地名。若著色相及以色名名增長相。若壞色相及以色名名放舍相。不增不捨是名中道。』：如果有人執著于地的相和地的名稱，應當知道這個人沒有修習空性。如果在色（Rupa，物質現象）中不執著于名稱和相狀，這就叫做修習空性。爲了流佈佛法才宣說地的相和地的名稱。如果執著於色的相和色的名稱，就叫做增長相。如果破除色的相和色的名稱，就叫做放舍相。不增長也不放舍，這就叫做中道。

『修集如是二種相故。是名比丘修集地定乃至覺觀。若有比丘修是定者。是名實相。以實相故比丘於法無所言說。以諸法性不可說故。是故比丘無所言說。』：修習這兩種相，就叫做比丘修習地定乃至覺觀。如果有比丘修習這種禪定，這就叫做實相。因為實相的緣故，比丘對於法沒有什麼可說的。因為諸法的自性是不可說的，所以比丘沒有什麼可說的。

English version: 『Not losing the Dharma nature, it spreads throughout the world』: Because the nature of all Dharmas is not lost, (the Buddha's teachings) can spread throughout the world.

『Like form (Rupa) and even Nirvana (Nirvana) have many names. Form has no self-nature. Those without self-nature have few names. Those with many names are called dissemination.』: Just as form and even Nirvana have many names. Form has no self-nature. That which has no self-nature has few names. That which has many names is called dissemination.

『Therefore, it is said in the Miscellaneous Collection that all Buddhas and World Honored Ones do not cling to dissemination. Whether seeing, hearing, thinking, or knowing, such as the name of form and even the name of Nirvana, is called dissemination. The Buddhas and World Honored Ones never say that there is a nature of dissemination and become attached to it. Why? Because it destroys delusion.』: Therefore, it is said in the Miscellaneous Collection that all Buddhas and World Honored Ones do not cling to dissemination. Whether seeing, hearing, thinking, or knowing, such as the name of form and even the name of Nirvana, is called dissemination. The Buddhas and World Honored Ones ultimately do not say that there is a nature of dissemination and become attached to it. Why? Because (the Dharma) destroys delusion. Those who are attached are called deluded.

『The Tathagata has already cut off all evil views, so he is not attached. Because he does not see, does not speak, and is not attached, it is called right view.』: The Tathagata has already cut off all wrong views, so he is not attached. Because he does not see, does not speak, and is not attached, it is called right view.

『Therefore, the Tathagata said this to the Bhiksu Katyayana (Katyayana Bhiksu): 'Katyayana, my disciples do not cling to earth Samadhi, water Samadhi, fire Samadhi, wind Samadhi, space Samadhi, consciousness Samadhi, nothingness Samadhi, neither perception nor non-perception Samadhi, neither this world nor the other world, neither the sun nor the moon, neither seeing nor hearing, neither thinking nor measuring, neither taking nor gaining, neither perceiving nor observing. This is called meditation (Dhyana).'』: Therefore, the Tathagata said this to the Bhiksu Katyayana: 'Katyayana, my disciples do not cling to earth Samadhi, water Samadhi, fire Samadhi, wind Samadhi, space Samadhi, consciousness Samadhi, nothingness Samadhi, neither perception nor non-perception Samadhi, neither this world nor the other world, neither the sun nor the moon, neither seeing nor hearing, neither thinking nor measuring, neither taking nor gaining, neither perceiving nor observing. This is called meditation.'

『How does a Bhiksu not cling to earth Samadhi? A Bhiksu does not make an earth-image of earth, and does not make a perception-observation image of perception-observation. This is called not clinging to earth Samadhi. The same is true for perception-observation.』: How does a Bhiksu not cling to earth Samadhi? A Bhiksu does not make an earth-image of earth, and does not make a perception-observation image of perception-observation. This is called not clinging to earth Samadhi. The same is true for perception-observation.

『If a Bhiksu can cultivate Samadhi in this way, he will be praised by the Devas, Sakra (Sakra), Brahma (Brahma), the Buddhas of the ten directions, and the great Bodhisattvas. Namo Bodhisattva (Namo Bodhisattva). Namo Bodhisattva. They will all say: 'I do not know in what Samadhi you are cultivating what Samadhi.'』: If a Bhiksu can cultivate Samadhi in this way, he will be praised by the Devas, Sakra, Brahma, the Buddhas of the ten directions, and the great Bodhisattvas. They will all say: 'Namo Bodhisattva, Namo Bodhisattva, we do not know in what Samadhi you are cultivating what Samadhi.'

『If one is attached to the earth-image and the earth-name, know that this person is not cultivating emptiness. If one does not cling to names and images in form (Rupa), this is called cultivating emptiness. For the sake of dissemination, the earth-image and the earth-name are proclaimed. If one is attached to the form-image and the form-name, it is called increasing the image. If one destroys the form-image and the form-name, it is called abandoning the image. Not increasing and not abandoning is called the Middle Way.』: If one is attached to the earth-image and the earth-name, know that this person is not cultivating emptiness. If one does not cling to names and images in form, this is called cultivating emptiness. For the sake of dissemination, the earth-image and the earth-name are proclaimed. If one is attached to the form-image and the form-name, it is called increasing the image. If one destroys the form-image and the form-name, it is called abandoning the image. Not increasing and not abandoning is called the Middle Way.

『Cultivating these two images is called a Bhiksu cultivating earth Samadhi and even perception-observation. If a Bhiksu cultivates this Samadhi, it is called reality. Because of reality, a Bhiksu has nothing to say about the Dharma. Because the nature of all Dharmas is unspeakable, therefore a Bhiksu has nothing to say.』: Cultivating these two images is called a Bhiksu cultivating earth Samadhi and even perception-observation. If a Bhiksu cultivates this Samadhi, it is called reality. Because of reality, a Bhiksu has nothing to say about the Dharma. Because the nature of all Dharmas is unspeakable, therefore a Bhiksu has nothing to say.

【English Translation】 English version: 'Because the nature of the Dharma is not lost, it spreads throughout the world.'

'Like form and even Nirvana have many names. Form has no self-nature. Those without self-nature have few names. Those with many names are called dissemination.'

'Therefore, it is said in the Miscellaneous Collection that all Buddhas and World Honored Ones do not cling to dissemination. Whether seeing, hearing, thinking, or knowing, such as the name of form and even the name of Nirvana, is called dissemination. The Buddhas and World Honored Ones never say that there is a nature of dissemination and become attached to it. Why? Because it destroys delusion.'

'The Tathagata has already cut off all evil views, so he is not attached. Because he does not see, does not speak, and is not attached, it is called right view.'

'Therefore, the Tathagata said this to the Bhiksu Katyayana. Katyayana, my disciples do not cling to earth Samadhi, water Samadhi, fire Samadhi, wind Samadhi, space Samadhi, consciousness Samadhi, nothingness Samadhi, neither perception nor non-perception Samadhi, neither this world nor the other world, neither the sun nor the moon, neither seeing nor hearing, neither thinking nor measuring, neither taking nor gaining, neither perceiving nor observing. This is called meditation.'

'How does a Bhiksu not cling to earth Samadhi? A Bhiksu does not make an earth-image of earth, and does not make a perception-observation image of perception-observation. This is called not clinging to earth Samadhi. The same is true for perception-observation.'

'If a Bhiksu can cultivate Samadhi in this way, he will be praised by the Devas, Sakra, Brahma, the Buddhas of the ten directions, and the great Bodhisattvas. Namo Bodhisattva. Namo Bodhisattva. They will all say: 'I do not know in what Samadhi you are cultivating what Samadhi.'

'If one is attached to the earth-image and the earth-name, know that this person is not cultivating emptiness. If one does not cling to names and images in form, this is called cultivating emptiness. For the sake of dissemination, the earth-image and the earth-name are proclaimed. If one is attached to the form-image and the form-name, it is called increasing the image. If one destroys the form-image and the form-name, it is called abandoning the image. Not increasing and not abandoning is called the Middle Way.'

'Cultivating these two images is called a Bhiksu cultivating earth Samadhi and even perception-observation. If a Bhiksu cultivates this Samadhi, it is called reality. Because of reality, a Bhiksu has nothing to say about the Dharma. Because the nature of all Dharmas is unspeakable, therefore a Bhiksu has nothing to say.'

若一切法無可說者。云何說不可說。若不可說云何得聞。若不說不聞。云何得知一切諸法不可宣說。以可知故說令流佈。愚癡之人不知不解世流佈故。于諸法中生八種謬。一者性謬。二者分別謬。三者聚謬。四者我謬。五者我所謬。六者愛謬。七者不愛謬。八者非愛非不愛謬。是八謬中初三種謬。乃是一切諸謬根本。著性著名不解流佈。從此展轉生無量謬。我我所謬名為我見。我見覆是諸見根本。是二種謬從憍慢生。是故憍慢諸見根本。后三謬者從三毒生。是八種謬攝取一切諸結煩惱。令諸眾生迴轉三有。云何性謬。若色作色想。乃至重作重想。是名性謬。云何分別謬。若分別色是色非色。是可見是不可見。是有對是無對。是名分別謬。云何聚謬。如於色中見我眾生士夫壽命。屋舍四眾軍旅衣食。蓮華車乘樹木積聚。如是等中各作一相。是名聚謬。云何名我我所謬。于有漏中取我我所。無量世中常生取著計我我所。是名我我所謬。云何愛謬。于凈物中生貪著心。是名愛謬。云何不愛謬。于不凈物中生瞋恚心。是名不愛謬。云何非愛非不愛謬。於一切凈不凈物中生貪恚心。是名非愛非不愛謬。是名八謬。菩薩摩訶薩云何能知是八種謬。應推四事。何等四。一者推名。二者推物。三者推性。四者推分別。云何推名。菩薩摩

訶薩唯知名名不見名物。是名推名。云何推物。唯知是物不知餘者。是名推物。云何推性。知名流佈。是名推性。云何推分別。名不見物物不見名。是名推分別。菩薩摩訶薩何故推名。知名實名是故推名。菩薩諦觀。若無色名何由說色。若不說色。云何觀色。若不觀色。云何而得阿耨多羅三藐三菩提。是故菩薩推求知名菩薩何故推求於物若無物者誰有此名。而此名者非不可說。若不可說。云何得知諸法之性。是故菩薩推求於物。菩薩何故推求于性。菩薩摩訶薩知於色性乃至涅槃性。知色流佈乃至涅槃流佈。云何名為知於色性。知是色性如鏡中像幻化夢影響熟時之焰水中月形。是名推性。菩薩何故推求分別。菩薩摩訶薩若分別名。分別物。分別性。分別法。分別非法。分別有無是色非色可見不可見。是名分別。以分別故得阿耨多羅三藐三菩提。是故菩薩推求分別。菩薩摩訶薩為壞八謬推是四事。菩薩何故壞是八謬。八謬因緣增長邪見。邪見增故煩惱增長。煩惱增長故生死增長。生死增長故十二因緣增長。菩薩若修如是四事斷除邪見。邪見斷故諸煩惱滅。煩惱滅故生死滅。生死滅故知十二因緣滅。知十二因緣滅故修無上道。修無上道故得阿耨多羅三藐三菩提。得阿耨多羅三藐三菩提故能壞眾生如是八謬。能教眾生知世流佈

【現代漢語翻譯】現代漢語譯本：什麼是隻知其名而不能通過名稱瞭解事物本身？這叫做『推名』（推求名稱的含義）。什麼是『推物』（推求事物本身）？只知道這個事物，而不知道其他事物，這叫做『推物』。什麼是『推性』（推求事物的性質）？知道名稱的流佈，這叫做『推性』。什麼是『推分別』（推求分別事物的能力）？名稱不能代表事物，事物也不能代表名稱，這叫做『推分別』。菩薩摩訶薩（ महानसत्व， महानसत्व，偉大的菩薩）為什麼推求名稱？因為知道真實的名稱，所以推求名稱。菩薩（ बोधि सत्व，覺悟的有情）仔細觀察，如果沒有色（ रूप，物質）的名稱，如何能說色？如果不說色，如何能觀察色？如果不觀察色，如何能夠證得阿耨多羅三藐三菩提（ अनुत्तरसम्यक्सम्बोधि，無上正等正覺）？所以菩薩推求名稱。菩薩為什麼推求事物？如果沒有事物，誰會有這個名稱？而這個名稱不是不可說的。如果不可說，如何得知諸法的性質？所以菩薩推求事物。菩薩為什麼推求性質？菩薩摩訶薩知道色的性質，乃至涅槃（ निर्वाण，寂滅）的性質，知道色的流佈，乃至涅槃的流佈。什麼叫做知道色的性質？知道色的性質就像鏡中的影像、幻化、夢境、回聲、成熟時的火焰、水中的月亮。這叫做『推性』。菩薩為什麼推求分別？菩薩摩訶薩如果分別名稱、分別事物、分別性質、分別法（ धर्म，佛法）、分別非法（ अधर्म，非佛法）、分別有無、分別是有色非色、可見不可見，這叫做『分別』。因為分別的緣故，才能證得阿耨多羅三藐三菩提。所以菩薩推求分別。菩薩摩訶薩爲了破除八種謬見，才推求這四件事。菩薩為什麼破除這八種謬見？八種謬見的因緣會增長邪見（ मिथ्यादृष्टि，錯誤的見解）。邪見增長，煩惱（ क्लेश，痛苦）增長。煩惱增長，生死（ संसार，輪迴）增長。生死增長，十二因緣（ द्वादशाङ्गानि，十二緣起）增長。菩薩如果修習這四件事，就能斷除邪見。邪見斷除，諸煩惱滅。煩惱滅，生死滅。生死滅，就知道十二因緣滅。知道十二因緣滅，就修習無上道（ मार्ग，道路）。修習無上道，就能證得阿耨多羅三藐三菩提。證得阿耨多羅三藐三菩提，就能破除眾生這樣的八種謬見，能教導眾生知道世間的流佈。

【English Translation】 English version: What is it to know only the name and not to understand the thing itself through the name? This is called 'investigating the name'. What is 'investigating the thing'? To know only this thing and not to know other things, this is called 'investigating the thing'. What is 'investigating the nature'? To know the propagation of the name, this is called 'investigating the nature'. What is 'investigating the discrimination'? The name cannot represent the thing, and the thing cannot represent the name, this is called 'investigating the discrimination'. Why does the Bodhisattva Mahasattva (महानसत्व, great being) investigate the name? Because he knows the true name, therefore he investigates the name. The Bodhisattva (बोधिसत्व, enlightened being) observes carefully, if there is no name for form (रूप, material), how can one speak of form? If one does not speak of form, how can one observe form? If one does not observe form, how can one attain Anuttara-samyak-sambodhi (अनुत्तरसम्यक्सम्बोधि, unsurpassed perfect enlightenment)? Therefore, the Bodhisattva investigates the name. Why does the Bodhisattva investigate the thing? If there is no thing, who would have this name? And this name is not unspeakable. If it is unspeakable, how can one know the nature of all dharmas? Therefore, the Bodhisattva investigates the thing. Why does the Bodhisattva investigate the nature? The Bodhisattva Mahasattva knows the nature of form, even the nature of Nirvana (निर्वाण, liberation), knows the propagation of form, even the propagation of Nirvana. What is called knowing the nature of form? Knowing that the nature of form is like an image in a mirror, illusion, dream, echo, flame at maturity, the moon's reflection in water. This is called 'investigating the nature'. Why does the Bodhisattva investigate discrimination? If the Bodhisattva Mahasattva discriminates name, discriminates thing, discriminates nature, discriminates Dharma (धर्म, teachings), discriminates non-Dharma (अधर्म, non-teachings), discriminates existence and non-existence, discriminates form and non-form, visible and invisible, this is called 'discrimination'. Because of discrimination, one can attain Anuttara-samyak-sambodhi. Therefore, the Bodhisattva investigates discrimination. The Bodhisattva Mahasattva investigates these four things in order to destroy the eight errors. Why does the Bodhisattva destroy these eight errors? The causes and conditions of the eight errors increase wrong views (मिथ्यादृष्टि, false views). With the increase of wrong views, afflictions (क्लेश, suffering) increase. With the increase of afflictions, Samsara (संसार, cycle of rebirth) increases. With the increase of Samsara, the twelve links of dependent origination (द्वादशाङ्गानि, twelve nidānas) increase. If the Bodhisattva cultivates these four things, he can cut off wrong views. With the cutting off of wrong views, all afflictions cease. With the cessation of afflictions, Samsara ceases. With the cessation of Samsara, one knows the cessation of the twelve links of dependent origination. Knowing the cessation of the twelve links of dependent origination, one cultivates the unsurpassed path (मार्ग, path). Cultivating the unsurpassed path, one can attain Anuttara-samyak-sambodhi. Attaining Anuttara-samyak-sambodhi, one can destroy such eight errors of sentient beings, and can teach sentient beings to know the propagation of the world.

說真實義。若除眾生如是八謬名大涅槃。能得現世大自在故。得大神通故。得大方便故。得大禪定故。得大一切智故求得不退不墮處故。是名大涅槃。得大自在菩薩摩訶薩成就五事。一者心得寂靜。二者了知世事及出世事。三者為眾生故。處在生死心不愁惱。四者了知如來甚深秘藏。五者菩提之心無能壞者。菩薩何故心得寂靜。能破現在眾生煩惱故心得寂靜。為調眾生得佛法故。了知世事及出世事。為令眾生得利根故。樂處生死心不愁惱。有令眾生破壞疑心。受持讀誦了知如來甚深秘義。法說非法能滅佛法污辱佛法。犯說非犯受畜八種不凈之物。為擯如是諸惡人故。受持解說如來秘密甚深之義。雖知外道微細書論解其義趣。終不破壞菩提之心。如是五事攝取菩薩菩提之事。亦名五事。亦名五功德。何等名為菩提之事。能自利益調伏眾生。受持佛法不破菩薩所修禁戒。菩提之心終不傾動。勤修精進壞邪見等說三乘道。菩薩成就如是五事有三種。謂下中上。具足二種是名為下。具足三種是名為中。若具四種是名為上。

菩薩地不可思議品第六

云何菩薩摩訶薩不可思議。菩薩摩訶薩得自在三昧。發心已得無量功德。不造作業而獲果報。不修聖道而得聖心。是名菩薩不可思議。少作善業得大果報。為菩提故於無

【現代漢語翻譯】現代漢語譯本說真實義。如果去除眾生這八種謬誤，就稱為大涅槃（Mahā-nirvāṇa，偉大的寂滅）。因為能夠獲得現世的大自在，因為獲得大神通（Mahā-ṛddhi，偉大的神通力），因為獲得大方便（Mahā-upāya，偉大的善巧方便），因為獲得大禪定（Mahā-dhyāna，偉大的禪定），因為獲得大一切智（Mahā-sarvajñāna，對一切事物的大智慧），求得不退轉不墮落之處，這稱為大涅槃。獲得大自在的菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）成就五件事：一是內心得到寂靜，二是瞭解世間事和出世間事，三是爲了眾生的緣故，身處生死輪迴中心不憂愁苦惱，四是瞭解如來（Tathāgata，如來）甚深秘密的教藏，五是菩提之心（bodhicitta，覺悟之心）沒有能夠破壞的。菩薩為什麼內心得到寂靜？因為能夠破除現在眾生的煩惱，所以內心得到寂靜。爲了調伏眾生得到佛法，所以瞭解世間事和出世間事。爲了令眾生得到銳利的根器，所以樂於身處生死輪迴中心不憂愁苦惱。能夠令眾生破除疑心，受持讀誦並且瞭解如來甚深秘密的意義。將佛法說成非法，能夠滅壞佛法、玷污佛法，將戒律說成非戒律，接受畜養八種不凈之物。爲了擯棄這些惡人，所以受持解說如來秘密甚深之義。即使知道外道的微細書論，瞭解其中的意義，最終也不會破壞菩提之心。這五件事攝取菩薩的菩提之事，也稱為五事，也稱為五功德。什麼稱為菩提之事？能夠自我利益，調伏眾生，受持佛法，不破壞菩薩所修的禁戒，菩提之心最終不會動搖，勤奮修行精進，破除邪見等，宣說三乘道。菩薩成就這樣的五件事有三種，即下、中、上。具足兩種稱為下，具足三種稱為中，如果具足四種稱為上。菩薩地不可思議品第六什麼是菩薩摩訶薩不可思議？菩薩摩訶薩得到自在三昧（samādhi，禪定）。發起菩提心后已經得到無量功德，不造作惡業而獲得善的果報，不修聖道而得到聖人的心，這稱為菩薩不可思議。稍微做一些善業就能得到大的果報，爲了菩提的緣故，在無

【English Translation】 English version Speaking of the true meaning. If one removes these eight errors of sentient beings, it is called Great Nirvana (Mahā-nirvāṇa). Because one can attain great freedom in this life, because one attains great supernatural powers (Mahā-ṛddhi), because one attains great skillful means (Mahā-upāya), because one attains great meditative concentration (Mahā-dhyāna), because one attains great omniscience (Mahā-sarvajñāna), seeking to attain a state of non-retrogression and non-falling, this is called Great Nirvana. A Bodhisattva-mahāsattva (great Bodhisattva) who has attained great freedom accomplishes five things: first, the mind attains tranquility; second, one understands worldly and trans-worldly matters; third, for the sake of sentient beings, one dwells in the midst of birth and death without sorrow or distress; fourth, one understands the profound and secret treasury of the Tathāgata (the Thus-Gone One); fifth, the mind of Bodhi (bodhicitta) cannot be destroyed. Why does the Bodhisattva's mind attain tranquility? Because one can destroy the present afflictions of sentient beings, the mind attains tranquility. In order to tame sentient beings and enable them to attain the Buddha-dharma, one understands worldly and trans-worldly matters. In order to enable sentient beings to attain sharp faculties, one delights in dwelling in the midst of birth and death without sorrow or distress. One is able to enable sentient beings to destroy doubt, receive, uphold, read, and understand the profound and secret meaning of the Tathāgata. Saying that the Dharma is non-Dharma is able to destroy the Buddha-dharma and defile the Buddha-dharma; saying that precepts are non-precepts, accepting and keeping eight kinds of impure things. In order to expel such evil people, one receives, upholds, and explains the secret and profound meaning of the Tathāgata. Although one knows the subtle treatises of external paths and understands their meaning, one will never destroy the mind of Bodhi. These five things encompass the Bodhisattva's Bodhi-deeds, and are also called the five things, and also called the five merits. What are called Bodhi-deeds? Being able to benefit oneself, tame sentient beings, receive and uphold the Buddha-dharma, not destroy the precepts cultivated by the Bodhisattva, the mind of Bodhi will never be shaken, diligently cultivating vigor, destroying wrong views, and expounding the Three Vehicle path. A Bodhisattva who accomplishes these five things has three kinds: lower, middle, and upper. Possessing two is called lower, possessing three is called middle, and possessing four is called upper. Chapter Six: The Inconceivable Qualities of the Bodhisattva Grounds What is the inconceivable nature of a Bodhisattva-mahāsattva? A Bodhisattva-mahāsattva attains the Samadhi (state of meditative concentration) of Freedom. Having generated the mind of Bodhi, one has already attained immeasurable merits, obtaining good karmic results without creating evil karma, and attaining the mind of a sage without cultivating the holy path. This is called the inconceivable nature of a Bodhisattva. Performing a small amount of good deeds yields great karmic results; for the sake of Bodhi, in the absence of

量世修諸苦行。菩薩實知無有眾生。而能為之勤修苦行。知無作者及無受者。能作受者。是名菩薩不可思議。不可思議有五種。一者六通不可思議。二者法不可思議。三者共生不可思議。四者不共生不可思議。五者共不共不可思議。云何六通。神足天耳天眼他心智宿命智漏盡智。是名六通不可思議。云何法不可思議。法者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。是名法不可思議。云何神通。神通有二種。一者變。二者化。何等為變。振動出火。光明示現。自轉其身。或現去來。現種種色。大眾隱顯。障他神通。言辭無礙。施他憶念。施眾歡樂。放大光明。是名變神通。云何震動。菩薩摩訶薩得自在三昧。能動舍宅聚落村邑城郭國土。從四天下至千世界。二千世界。三千大千世界。百三千大千世界。千三千大千世界。千萬三千大千世界。乃至無量無邊世界。是名震動。云何出火。身上出火身下出水。身上出水身下出火。或舉身出火作種種色。青黃赤白紫黑頗梨是名出火。云何光明。身出光明充遍一舍聚落村邑乃至無量無邊三千大千世界。是名光明。云何示現。諸佛菩薩為度眾生。示現地獄畜生餓鬼天人雜類乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽。或復示現十方世界無量無邊恒河沙等諸佛國土及

【現代漢語翻譯】現代漢語譯本量世修諸苦行：菩薩實際上知道沒有眾生（sheng：sentient beings），卻能爲了眾生勤奮修行各種苦行。菩薩了知沒有作者（zuo zhe：creator）也沒有受者（shou zhe：recipient），卻能作為作者和受者。這叫做菩薩不可思議。不可思議有五種：第一是六通不可思議，第二是法不可思議，第三是共生不可思議，第四是不共生不可思議，第五是共不共不可思議。什麼是六通？神足通（shen zu tong：supernatural power of locomotion），天耳通（tian er tong：divine hearing），天眼通（tian yan tong：divine vision），他心智通（ta xin zhi tong：telepathy），宿命智通（su ming zhi tong：recollection of past lives），漏盡智通（lou jin zhi tong：extinction of outflows）。這叫做六通不可思議。什麼是法不可思議？法指的是檀波羅蜜（tan bo luo mi：dāna-pāramitā, perfection of giving），尸波羅蜜（shi bo luo mi：śīla-pāramitā, perfection of morality），羼提波羅蜜（chan ti bo luo mi：kṣānti-pāramitā, perfection of patience），毗梨耶波羅蜜（pi li ye bo luo mi：vīrya-pāramitā, perfection of vigor），禪波羅蜜（chan bo luo mi：dhyāna-pāramitā, perfection of meditation），般若波羅蜜（bo re bo luo mi：prajñā-pāramitā, perfection of wisdom）。這叫做法不可思議。什麼是神通？神通有兩種：一種是變（bian：transformation），一種是化（hua：manifestation）。什麼是變？震動，出火，光明示現，自身旋轉，或者顯現過去未來，顯現種種顏色，大眾隱身顯現，障礙他人神通，言辭無礙，施予他人憶念，施予大眾歡樂，放出大光明。這叫做變神通。什麼是震動？菩薩摩訶薩（pu sa mo he sa：bodhisattva-mahāsattva, great bodhisattva）得到自在三昧（zi zai san mei：samādhi of mastery），能夠震動舍宅、聚落、村邑、城郭、國土，從四天下（si tian xia：four continents）到千世界（qian shi jie：thousand worlds），二千世界（er qian shi jie：two-thousand worlds），三千大千世界（san qian da qian shi jie：three-thousand great thousand worlds），百三千大千世界（bai san qian da qian shi jie：hundred three-thousand great thousand worlds），千三千大千世界（qian san qian da qian shi jie：thousand three-thousand great thousand worlds），千萬三千大千世界（qian wan san qian da qian shi jie：ten million three-thousand great thousand worlds），乃至無量無邊世界。這叫做震動。什麼是出火？身上出火身下出水，身上出水身下出火。或者全身出火，作出種種顏色，青黃赤白紫黑頗梨（po li：crystal）。這叫做出火。什麼是光明？身出光明，充滿一舍、聚落、村邑，乃至無量無邊三千大千世界。這叫做光明。什麼是示現？諸佛菩薩爲了度化眾生，示現地獄（di yu：hell），畜生（chu sheng：animal），餓鬼（e gui：hungry ghost），天人（tian ren：deva and human），雜類，乾闥婆（qian ta po：gandharva, celestial musician），阿修羅（a xiu luo：asura, demigod），迦樓羅（jia lou luo：garuda, mythical bird），緊那羅（jin na luo：kinnara, celestial musician），摩睺羅伽（mo hou luo qie：mahoraga, great serpent）。或者示現十方世界無量無邊恒河沙等諸佛國土以及……

【English Translation】 English version Measuring the world, they cultivate all kinds of ascetic practices. Bodhisattvas truly know that there are no sentient beings, yet they diligently cultivate ascetic practices for their sake. Knowing there is no creator and no receiver, they can act as both creator and receiver. This is called the inconceivable nature of a Bodhisattva. There are five kinds of inconceivable things: first, the six superknowledges are inconceivable; second, the Dharma is inconceivable; third, shared birth is inconceivable; fourth, unshared birth is inconceivable; fifth, shared and unshared birth are inconceivable. What are the six superknowledges? The supernatural power of locomotion (divine feet), divine hearing, divine vision, telepathy, recollection of past lives, and the extinction of outflows. These are called the inconceivable six superknowledges. What is the inconceivable Dharma? The Dharma refers to dāna-pāramitā (perfection of giving), śīla-pāramitā (perfection of morality), kṣānti-pāramitā (perfection of patience), vīrya-pāramitā (perfection of vigor), dhyāna-pāramitā (perfection of meditation), and prajñā-pāramitā (perfection of wisdom). This is called the inconceivable Dharma. What are the supernormal powers? There are two kinds of supernormal powers: transformation and manifestation. What is transformation? Causing earthquakes, emitting fire, manifesting light, rotating one's own body, or manifesting the past and future, manifesting various colors, making the assembly appear and disappear, obstructing others' supernormal powers, having unimpeded eloquence, bestowing memory on others, bestowing joy on the assembly, and emitting great light. This is called the supernormal power of transformation. What is causing earthquakes? A Bodhisattva-Mahāsattva who has attained the samādhi of mastery can shake dwellings, settlements, villages, cities, countries, from the four continents to a thousand worlds, two-thousand worlds, three-thousand great thousand worlds, a hundred three-thousand great thousand worlds, a thousand three-thousand great thousand worlds, ten million three-thousand great thousand worlds, and even immeasurable and boundless worlds. This is called causing earthquakes. What is emitting fire? Emitting fire from the body and water from below the body, or emitting water from the body and fire from below the body. Or emitting fire from the entire body, creating various colors, blue, yellow, red, white, purple, black, and crystal. This is called emitting fire. What is light? Emitting light from the body, filling a single dwelling, settlement, village, and even immeasurable and boundless three-thousand great thousand worlds. This is called light. What is manifestation? Buddhas and Bodhisattvas, in order to liberate sentient beings, manifest hells, animals, hungry ghosts, devas and humans, various kinds, gandharvas, asuras, garudas, kinnaras, mahoragas. Or they manifest immeasurable and boundless Buddha lands like the sands of the Ganges River in the ten directions, as well as...

其佛身諸大菩薩。說諸佛名令諸眾生皆悉聞知。是名示現。云何為轉。諸佛菩薩得自在三昧。能變地為火變火為水。風亦如是。變色為香變香為色。色香味觸變為草木衣食瓔珞器物石貝琉璃真珠金銀等山。好色作惡惡色作好。是名為轉。云何去來。或往梵處。從梵處還。或往阿迦膩吒天上覆從彼還。或至東方南西北方四維上下。乃至無量無邊世界皆亦如是。遠能作近近能作遠。能令須彌如小微塵。令小微塵如須彌山。是名去來。云何種種色。能現自身。或作男女大小僮僕樹林草木。是名種種色。云何大眾隱顯自在。能以大眾內己身中。而心不怖身無妨礙。是諸大眾各不自知來往處所。或時往至婆羅門眾現同其像。同色同衣形質修短。與彼無差。音聲無別。彼所說者亦能說之。彼不能說亦能說之。能以方便善導其人。示已即滅彼眾不知何來何滅人耶天耶。如婆羅門眾剎利眾大會眾長者眾。四天王眾。三十三天眾。夜摩天眾。兜率陀天眾。化自在天眾。他化自在天眾。梵眾梵師天眾。大梵天眾。少光天眾。無量光天眾。凈光天眾。少善天眾。大善天眾。無邊善天眾。無雲天眾。福生天眾。廣果天眾。無𤏙天眾。無誑天眾。善見天眾。愛見天眾。阿迦膩吒天眾。亦復如是。于如是等諸天眾中。一時之頃百出百沒千出千沒千萬

出千萬沒。是名大眾隱顯自在。云何障他神通。菩薩摩訶薩除佛世尊。同行同性同定。後邊生菩薩所得神通。勝餘內外一切神通。是名障他神通。云何言辭無礙。菩薩摩訶薩說法之時。言辭無盡義味無盡樂說無盡。是名言辭無礙。云何施他憶念。菩薩摩訶薩說法之時。無量眾生於無量世。諸所失念悉令還憶。是名施他憶念。云何施他歡樂。菩薩摩訶薩說法之時。能令眾生身心安樂壞煩惱障。聽者歡樂如第三禪。四大諸患一時消滅。諸惡鬼等不得其便。是名施眾歡樂。云何放大光明。菩薩摩訶薩放大光明遍照十方無量世界。至地獄中壞地獄苦。至放逸天教修人法。令得人身來至佛所。請召十方無量菩薩。來集佛所教化眾生。是名放大光明。如是等事名變神通。轉法性故名變神通。云何化神通物無作物故名為化。若化身若化聲。化身者。或似己身或似他身。有根具足不具足者。余如轉中。又復化為無量之身。諸佛菩薩為眾生故化無量身遍無量界。有佛菩薩現遍化身。或有如幻。或有真實。衣食金銀琉璃真珠頗梨珂貝亦復如是。為破眾生貧窮困苦。是名化身。化聲者。諸佛菩薩化現好聲疾聲妙聲。自說義聲。他說義聲。無義聲。說法聲。教化聲。以是諸聲能壞眾生放逸之心。是名化聲。佛菩薩聲深遠如雷。如迦陵頻伽聲。人

所愛樂聲。遍滿聲。思惟聲。了了聲。易解聲。喜聞聲。無所著聲。無可呵聲。無盡聲。菩薩摩訶薩如是諸聲。若三千大千世界所有天眾人眾聲聞眾辟支佛眾菩薩眾。若近若遠悉得聞之。如是聲中出種種法利益眾生。自化聲者。如自說法。為放逸眾生故。他化聲者。如佛化身為他說法。為放逸眾生故。無義聲者。如虛空出聲。說法聲者。為癡眾生故。教化聲者。為放逸者增長不放逸故。諸佛菩薩如是等化神通之事。展轉無量不可稱計。如是無量不可稱計神通變化為於二事。一者為令眾生生於信心趣向佛法故。二者為示貧窮困苦眾生無上福田故。云何宿命智。菩薩摩訶薩自知宿世與如是等眾生共住共行。自識名字及他名字。知自種姓及他種姓。知自飲食及他飲食。自知苦樂及他苦樂。菩薩自知如是宿世。亦能教他令知宿世。自識乃至無量世事。亦能教他識無量世若粗若細。是名宿命智。以是宿命智勢力故。能說本昔菩薩因緣。令諸眾生於佛法中現在生信。說諸菩薩本因緣經。阇陀伽經。阿浮陀那經。說業因緣惡業善業。為破眾生常見及無常見故。是名菩薩宿命智。云何天眼。菩薩摩訶薩以凈天眼過於人眼。見諸眾生死此生彼。若好色若惡色若好若丑。明見眾生善惡等業善惡果。若老若少若自造作若教他作。若粗若細。若

【現代漢語翻譯】現代漢語譯本所喜愛的悅耳之聲。充滿各處的洪亮之聲。令人深思的微妙之聲。清晰明瞭的聲音。容易理解的聲音。令人喜悅的聲音。不執著于任何事物的聲音。無可指責的聲音。永無止境的聲音。菩薩摩訶薩所發出的就是這樣的聲音。如果三千大千世界中所有的天人、凡人、聲聞眾、辟支佛眾、菩薩眾，無論距離遠近，都能聽見這些聲音。這樣的聲音中，傳出種種佛法，利益眾生。自身變化出的聲音，就像自己說法一樣，是爲了那些放縱懈怠的眾生。他身變化出的聲音，就像佛陀化身為人，為他們說法一樣，也是爲了那些放縱懈怠的眾生。沒有意義的聲音，就像虛空中發出的聲音。說法的聲音，是爲了那些愚癡的眾生。教化的聲音，是爲了讓那些放縱懈怠的人增長精進不懈怠的心。諸佛菩薩就是這樣變化出種種神通之事，輾轉無量，不可計數。這樣無量不可計數的神通變化，是爲了兩件事：一是讓眾生生起信心，趨向佛法；二是向貧窮困苦的眾生展示無上的福田。什麼是宿命智？菩薩摩訶薩自己知道過去世與這些眾生共同居住、共同修行。自己認識自己的名字和他們的名字，知道自己的種姓和他們的種姓，知道自己的飲食和他們的飲食，自己知道自己的苦樂和他們的苦樂。菩薩自己知道這樣的過去世，也能教導他人，讓他們知道過去世。自己認識乃至無量世的事情，也能教導他人認識無量世的事情，無論是粗略的還是細緻的。這叫做宿命智。憑藉這宿命智的力量，能夠講述過去菩薩的因緣故事，讓眾生在佛法中當下生起信心。講述諸菩薩本因緣經、《阇陀伽經》(Jataka，本生經)、《阿浮陀那經》(Avadana，譬喻經)，講述業的因緣，惡業和善業，爲了破除眾生的常見和無常見。這叫做菩薩的宿命智。什麼是天眼？菩薩摩訶薩以清凈的天眼，超過人眼的能力，看見眾生死後往生到其他地方，看見他們的好壞顏色，美醜外貌，清楚地看見眾生的善惡等業，以及善惡的果報，看見他們的年老或年輕，看見他們自己造作的業，或者教他人造作的業，看見業的粗細，無論是...

【English Translation】 English version The sound of beloved and delightful music. A sound that fills all places. A sound for contemplation. A sound that is clear and distinct. A sound that is easy to understand. A sound that is pleasing to hear. A sound without attachment. A sound without fault. A sound without end. Such are the sounds of a Bodhisattva-Mahasattva. If all the gods, humans, Sravakas (hearers), Pratyekabuddhas (solitary Buddhas), and Bodhisattvas in the three thousand great thousand worlds, whether near or far, can hear these sounds. From such sounds come forth various Dharmas (teachings) that benefit sentient beings. The sound that transforms oneself is like teaching the Dharma oneself, for the sake of those beings who are lax and negligent. The sound that transforms others is like the Buddha transforming himself to teach the Dharma to others, also for the sake of those beings who are lax and negligent. The meaningless sound is like a sound coming from empty space. The sound of teaching the Dharma is for the sake of those who are ignorant. The sound of instruction is for the sake of those who are negligent, to increase their diligence. Such are the transformations and miraculous powers of the Buddhas and Bodhisattvas, which are infinitely numerous and beyond calculation. These infinitely numerous and incalculable miraculous transformations are for two purposes: first, to cause sentient beings to generate faith and turn towards the Buddha-Dharma; second, to show impoverished and suffering beings the supreme field of merit. What is the knowledge of past lives (宿命智, Sukhamati)? A Bodhisattva-Mahasattva knows his own past lives and that he lived and practiced with such and such beings. He recognizes his own name and the names of others. He knows his own lineage and the lineages of others. He knows his own food and the food of others. He knows his own suffering and happiness and the suffering and happiness of others. The Bodhisattva knows such past lives himself and can also teach others to know their past lives. He recognizes even countless lifetimes, and can also teach others to recognize countless lifetimes, whether coarse or fine. This is called the knowledge of past lives. By the power of this knowledge of past lives, he can tell the stories of the past causes and conditions of Bodhisattvas, so that sentient beings may generate faith in the Buddha-Dharma in the present. He tells the Sutras (經) of the past causes and conditions of the Bodhisattvas, the Jataka (阇陀伽經) tales, the Avadana (阿浮陀那經) tales, and speaks of the causes and conditions of karma, both evil and good karma, in order to break the common and uncommon views of sentient beings. This is called the Bodhisattva's knowledge of past lives. What is the divine eye (天眼, divyacakṣus)? A Bodhisattva-Mahasattva, with a pure divine eye that surpasses the human eye, sees beings dying and being reborn elsewhere, sees their good and bad colors, their beautiful and ugly appearances, clearly sees the good and bad karma of sentient beings, and the good and bad consequences, sees their old age or youth, sees the karma they create themselves or cause others to create, sees the coarse and fine karma, whether...

人天色。若三惡道色。乃至無量十方世界無量佛土眾生之色。明瞭無量十方諸佛演說法時。是名天眼通。云何天耳。菩薩摩訶薩所聞音聲。若天聲若人聲。若聖聲若非聖聲。若粗聲若細聲。若化聲若實聲。若遠聲若近聲。天聲者。從欲天至阿迦尼吒乃至上方無量世界。諸天音聲悉得聞之。是名天聲。人聲者。所謂十方無量世界。聖聲者。謂諸佛菩薩聲聞緣覺。為化眾生宣說佛法。若贊佈施持戒善業破壞惡業。讀誦解說書寫佛經。是名聖聲。非聖聲者。所謂妄語兩舌惡口無義之言。下至三惡上至欲界。所有諸天十方眾生。有如是等四種惡口。是名非聖聲。云何粗聲。謂大眾聲。大眾生聲。地獄聲。雷震聲。貝聲鼓聲。是名粗聲。細聲者。謂竊語聲。不了聲。陀毗羅國聲。粟特聲。月支聲。大秦聲。安息聲。真丹聲。法(丹本佉)沙聲。裸形聲。鮮卑聲。如是等邊地聲名為細聲。何以故。嫉妒煩惱因緣得故。菩薩成就如是天耳。聞諸眾生所出善聲讚歎恭敬。教住佛法令生信心。廣為分別十二部經菩薩秘藏。若聞惡聲即便呵責。說惡業過開對治門。是名天耳通。云何他心智通。菩薩悉知十方世界所有眾生。共煩惱心不共煩惱心。煩惱繫心及不繫心。善願心惡願心。疑心無疑心。上心下心。貪恚癡心。欲界心色無色界心。乃至

【現代漢語翻譯】現代漢語譯本人天之色。如果三惡道（地獄、餓鬼、畜生）的眾生之色，乃至無量十方世界無量佛土眾生之色，都能明瞭無量十方諸佛演說佛法之時，這稱為天眼通（能見六道眾生及諸佛說法的能力）。什麼是天耳通（能聽見極遠距離聲音的能力）？菩薩摩訶薩所聽聞的音聲，無論是天上的聲音還是人間的音聲，無論是聖人的聲音還是非聖人的聲音，無論是粗大的聲音還是細微的聲音，無論是變化出來的聲音還是真實存在的聲音，無論是遙遠的聲音還是近處的聲音。所謂天上的聲音，是從欲界天到阿迦尼吒天（色界頂天），乃至上方無量世界，諸天眾的音聲都能聽聞，這稱為天聲。人間的音聲，是指十方無量世界的聲音。聖人的聲音，是指諸佛、菩薩、聲聞、緣覺爲了教化眾生而宣說佛法，或者讚歎佈施、持戒等善業，破除惡業，讀誦、解說、書寫佛經的聲音，這稱為聖聲。非聖人的聲音，是指妄語、兩舌、惡口、無意義的言語，下至三惡道，上至欲界，所有諸天十方眾生，有如此四種惡口所發出的聲音，這稱為非聖聲。什麼是粗大的聲音？是指大眾的聲音，大眾生的聲音，地獄的聲音，雷震的聲音，貝殼的聲音，鼓的聲音，這稱為粗大的聲音。細微的聲音是指什麼？是指竊竊私語的聲音，不清楚的聲音，陀毗羅國（南印度）的聲音，粟特國（中亞古國）的聲音，月支國（大月氏）的聲音，大秦（羅馬帝國）的聲音，安息國（帕提亞帝國）的聲音，真丹（中國）的聲音，法沙（丹本佉，疑為佉沙國）的聲音，裸形外道的的聲音，鮮卑族的聲音，像這些邊遠地區的聲音稱為細微的聲音。為什麼呢？因為嫉妒煩惱的因緣所致。菩薩成就這樣的天耳通，聽聞眾生髮出的讚歎恭敬的善聲，教導他們安住于佛法，令他們生起信心，廣泛地為他們分別解說十二部經和菩薩的秘密藏。如果聽到惡聲，就立即呵責，說出惡業的過患，開啟對治之門，這稱為天耳通。什麼是他心智通（能知他人心念的能力）？菩薩完全知曉十方世界所有眾生，共同的煩惱心和不共同的煩惱心，被煩惱束縛的心和不被煩惱束縛的心，善良的願望和邪惡的願望，懷疑的心和不懷疑的心，高尚的心和低下的心，貪婪、嗔恨、愚癡的心，欲界的心、色界和無色界的心，乃至……

【English Translation】 English version The colors of humans and devas. If the colors of beings in the three evil realms (hell, hungry ghosts, animals), and even the colors of beings in countless Buddha lands in the immeasurable ten directions, and clearly understanding when the countless Buddhas in the ten directions are expounding the Dharma, this is called the divine eye (ability to see beings in the six realms and Buddhas preaching). What is the divine ear (ability to hear sounds from extremely far distances)? The sounds heard by a Bodhisattva-Mahasattva, whether they are the sounds of devas or the sounds of humans, whether they are the sounds of sages or the sounds of non-sages, whether they are coarse sounds or subtle sounds, whether they are transformed sounds or real sounds, whether they are distant sounds or nearby sounds. The so-called sounds of devas are the sounds of all the devas from the desire realm to Akanistha Heaven (the highest heaven in the form realm), and even the countless worlds above, which can all be heard, this is called the sound of devas. The sounds of humans refer to the sounds of the countless worlds in the ten directions. The sounds of sages refer to the sounds of Buddhas, Bodhisattvas, Sravakas, and Pratyekabuddhas who expound the Dharma to teach sentient beings, or praise generosity, upholding precepts, and other good deeds, destroying evil deeds, and reciting, explaining, and writing Buddhist scriptures, this is called the sound of sages. The sounds of non-sages refer to false speech, divisive speech, harsh speech, and meaningless words, from the three evil realms up to the desire realm, all the devas and sentient beings in the ten directions, who have such four kinds of evil speech, the sounds they emit are called the sounds of non-sages. What are coarse sounds? They refer to the sounds of crowds, the sounds of many beings, the sounds of hell, the sounds of thunder, the sounds of conch shells, and the sounds of drums, these are called coarse sounds. What are subtle sounds? They refer to the sounds of whispers, unclear sounds, the sounds of the Dravida country (South India), the sounds of the Sogdian country (ancient Central Asia), the sounds of the Yuezhi country (Greater Yuezhi), the sounds of Daqin (Roman Empire), the sounds of the Parthian country (Parthian Empire), the sounds of Zhendan (China), the sounds of the Dharma-s (Dan Ben Qie, suspected to be the Khasha country), the sounds of naked ascetics, and the sounds of the Xianbei people, these sounds from remote regions are called subtle sounds. Why? Because they are caused by the conditions of jealousy and afflictions. A Bodhisattva who has attained such a divine ear, hears the good sounds of sentient beings praising and respecting, teaches them to abide in the Buddha-dharma, causes them to generate faith, and extensively explains the twelve divisions of scriptures and the secret treasury of the Bodhisattvas for them. If they hear evil sounds, they immediately rebuke them, speak of the faults of evil deeds, and open the door to remedies, this is called the divine ear. What is the knowledge of others' minds (ability to know the thoughts of others)? A Bodhisattva fully knows all sentient beings in the ten directions, their common afflicted minds and uncommon afflicted minds, minds bound by afflictions and minds not bound by afflictions, good wishes and evil wishes, doubting minds and non-doubting minds, noble minds and base minds, minds of greed, hatred, and delusion, minds of the desire realm, the form realm, and the formless realm, and so on...

一切畜生眾生受苦樂心。無苦無樂心。以一心觀一眾生心。以一心觀無量眾生心。是名他心智通。諸佛菩薩他心智通。為知眾生利鈍根故。為知眾生諸種性故。知是眾生有善心已。即為演說十二部經及菩薩藏。知噁心已即便呵責說惡業過。是名菩薩他心智通。漏盡智通者。菩薩摩訶薩為斷煩惱故修集道。自壞煩惱故修集道。為壞眾生諸煩惱故而為說法。為壞有漏憍慢眾生。為破非道計道眾生故。菩薩摩訶薩雖為眾生說盡漏法自不盡漏雖未盡漏不為所污。菩薩摩訶薩漏盡智通不可思議。修漏盡通為化眾生壞憍慢故。是名漏盡通。云何為法。檀波羅蜜乃至般若波羅蜜果。是名為法。是六種果凡有四事。一者修集道故。二者莊嚴菩提故。三者自他利益故。四者得後世大善果故。菩薩行施破壞慳貪。莊嚴菩提道攝取眾生。為菩提道令行佈施。欲施施時施已歡喜。是名自利。斷除眾生飢渴苦惱寒熱恐怖。是名利他。舍是身已獲大自在饒財尊貴。是名大果。是名菩薩佈施四事。菩薩摩訶薩受持禁戒除滅惡戒。莊嚴菩提道攝取眾生。為菩提道令持禁戒。離破戒怖臥安覺安。心無悔恨歡喜悅樂。是名自利。于諸眾生無有害心施眾生無畏是名利他。持戒故受人天樂得道涅槃。是名大果。是名菩薩持戒四事。菩薩摩訶薩修于忍辱破壞不忍。

【現代漢語翻譯】現代漢語譯本一切畜生眾生，都有感受苦樂的心，以及沒有苦樂感受的心。用一心來觀察一個眾生的心，用一心來觀察無量眾生的心，這叫做他心智通（telepathy）。諸佛菩薩的他心智通，是爲了瞭解眾生的根器是銳利還是遲鈍，爲了瞭解眾生的各種根性。知道這個眾生有善良的心之後，就為他們演說十二部經以及菩薩藏（Bodhisattva Pitaka）。知道他們有噁心之後，就呵斥他們，說他們惡業的過失。這叫做菩薩的他心智通。漏盡智通（the knowledge of the extinction of outflows）是說，菩薩摩訶薩爲了斷除煩惱而修集道，爲了自己壞滅煩惱而修集道，爲了壞滅眾生的各種煩惱而為他們說法，爲了壞滅有煩惱和驕慢的眾生，爲了破除那些把非正道當作正道的眾生。菩薩摩訶薩雖然爲了眾生說盡漏之法，自己卻不盡漏，雖然沒有盡漏，卻不會被煩惱所污染。菩薩摩訶薩的漏盡智通是不可思議的。修習漏盡通是爲了教化眾生，破除他們的驕慢。這叫做漏盡通。什麼是法？檀波羅蜜（Dānapāramitā，perfection of giving）乃至般若波羅蜜（Prajñāpāramitā，perfection of wisdom）的果報，這叫做『法』。這六種果報通常有四件事：一是修集道，二是莊嚴菩提（Bodhi，enlightenment），三是自利利他，四是得到後世的大善果。菩薩行佈施，破壞慳貪，莊嚴菩提道，攝取眾生，爲了菩提道而令眾生行佈施，想要佈施、正在佈施、佈施之後都感到歡喜，這叫做自利。斷除眾生的飢渴苦惱、寒熱恐怖，這叫做利他。捨棄這個身體之後，獲得大自在、饒財尊貴，這叫做大果。這叫做菩薩佈施的四件事。菩薩摩訶薩受持禁戒，去除惡戒，莊嚴菩提道，攝取眾生，爲了菩提道而令眾生持守禁戒，遠離破戒的恐懼，睡得安穩，醒來也安穩，心中沒有後悔和怨恨，感到歡喜和快樂，這叫做自利。對於一切眾生沒有加害之心，給予眾生無畏的佈施，這叫做利他。持戒的緣故，能夠享受人天之樂，得到涅槃（Nirvana，liberation），這叫做大果。這叫做菩薩持戒的四件事。菩薩摩訶薩修習忍辱，破壞不能忍耐。

【English Translation】 English version All sentient beings among animals have minds that experience suffering and joy, as well as minds that are without suffering or joy. To observe the mind of one sentient being with a single mind, and to observe the minds of countless sentient beings with a single mind, this is called telepathy (他心智通). The telepathy of all Buddhas and Bodhisattvas is for the purpose of knowing whether sentient beings' faculties are sharp or dull, and for the purpose of knowing the various natures of sentient beings. Knowing that a sentient being has a good mind, they then expound the twelve divisions of scriptures and the Bodhisattva Pitaka (菩薩藏). Knowing that they have an evil mind, they immediately rebuke them, speaking of the faults of their evil deeds. This is called the telepathy of a Bodhisattva. The knowledge of the extinction of outflows (漏盡智通) means that a Bodhisattva-Mahasattva cultivates the path in order to cut off afflictions, cultivates the path in order to destroy their own afflictions, and speaks the Dharma in order to destroy the various afflictions of sentient beings, in order to destroy sentient beings who have outflows and arrogance, and in order to break those sentient beings who consider non-paths as paths. Although a Bodhisattva-Mahasattva speaks the Dharma of the extinction of outflows for sentient beings, they do not exhaust their own outflows; although they have not exhausted their outflows, they are not defiled by them. The knowledge of the extinction of outflows of a Bodhisattva-Mahasattva is inconceivable. Cultivating the penetration of the extinction of outflows is for the purpose of transforming sentient beings and destroying their arrogance. This is called the penetration of the extinction of outflows. What is Dharma? The result of Dānapāramitā (檀波羅蜜, perfection of giving) up to Prajñāpāramitā (般若波羅蜜, perfection of wisdom) is called 'Dharma'. These six kinds of results generally have four aspects: first, cultivating the path; second, adorning Bodhi (菩提, enlightenment); third, benefiting oneself and others; and fourth, obtaining great good results in future lives. When a Bodhisattva practices giving, they destroy stinginess, adorn the Bodhi path, gather sentient beings, and cause sentient beings to practice giving for the sake of the Bodhi path. They are happy when they want to give, when they are giving, and after they have given. This is called benefiting oneself. Cutting off the hunger, thirst, suffering, distress, cold, heat, and terror of sentient beings is called benefiting others. After abandoning this body, one obtains great freedom, abundant wealth, and honor. This is called a great result. These are called the four aspects of a Bodhisattva's giving. A Bodhisattva-Mahasattva upholds precepts, eliminates evil precepts, adorns the Bodhi path, gathers sentient beings, and causes sentient beings to uphold precepts for the sake of the Bodhi path. They are free from the fear of breaking precepts, sleep peacefully, wake peacefully, and have no regrets or remorse in their hearts, feeling joy and happiness. This is called benefiting oneself. Having no intention to harm all sentient beings and giving sentient beings the gift of fearlessness is called benefiting others. Because of upholding precepts, one can enjoy the pleasures of humans and gods and attain Nirvana (涅槃, liberation). This is called a great result. These are called the four aspects of a Bodhisattva's upholding of precepts. A Bodhisattva-Mahasattva cultivates patience and destroys impatience.

莊嚴菩提道攝取眾生。為菩提道令修忍辱。若自若他遠離怖畏。是名自利利他。以忍因緣無有瞋心。眷屬不壞不受苦惱。心無悔恨舍是身已受人天樂得道涅槃。是名大果。是名菩薩忍辱四事。菩薩摩訶薩勤修精進破壞懈怠莊嚴菩提道攝取眾生。為菩提道令修精進。臥安覺安離諸煩惱。增長善法身受安樂是名自利。菩薩精進不惱眾生打擲呵罵。是名利他。舍是身已受人天樂。身得大力獲菩提道是名大果。是名菩薩精進四事。菩薩修定壞破亂心。莊嚴菩提道攝取眾生。為菩提道令修禪定。現世受樂身心寂靜。是名自利。以身心靜故不惱眾生。是名利他。舍是身已受清凈身。安隱快樂得道涅槃。是名大果。是名菩薩禪定四事。菩薩摩訶薩成就智慧破壞無明。莊嚴菩提道以四攝法攝取眾生。為菩提道修行智慧。以知法界故身受安樂。是名自利。能教眾生世間之事及出世事。是名利他。能壞煩惱智慧二障。是名大果。是名菩薩智慧四事。共生不可思議者。菩薩摩訶薩非宿命智憶宿世事。為觀眾生善惡諸業。同受苦者為欲利益。菩薩摩訶薩處兜率天。成就壽命有三事勝。一者壽勝。二者色勝。三者名稱勝。初下之時放大光明遍照十方。了了自知始入母胞胎時住時出時。於十方面行七步時。無人扶侍作如是言。我今此身是最後邊。諸

天鬼神乾闥婆阿修羅迦樓羅緊那羅摩睺羅伽。以諸華香微妙伎樂幡蓋供養。三十二相莊嚴其身無能勝者。以慈善力壞魔兵眾。一一支節同那羅延所得大力。童齔之年不學世事而能知之。無師而學自然而得阿耨多羅三藐三菩提。梵天勸請為諸眾生轉正法輪。正受三昧雷聲震動不能令動。諸獸親附愛如父母。畜生奉食知佛心故。云神降雨洗浴其身。樹隨曲枝蔭翳其軀。既成道已六年之中。魔常伺求不得其短。常在禪定成就念心。善能了知覺觀起滅。是名菩薩共生不可思議。不共生者為欲利益一切眾生。如彼狂人緣見如來還得本心。盲者得眼。倒產得順。聾者得聽。貪瞋癡者悉得除滅。是名不共生不可思議。又共生者。如來所行不可思議。常右脅臥如師子王。若草若葉無有動亂。隨藍猛風不動衣服。發足行步如師子王白鵝王等。若欲行時先發右足。所行之處高下皆平。食無完過遺粒在口。是名共生不可思議。如來世尊。入涅槃時。大地震動。放大光明遍十方界。一切悉聞伎樂之音。是名共生不可思議。云何名為共。聲聞緣覺不共。聲聞緣覺不共有三。一者細。二者行。三者界。如來悉知一切眾生無量煩惱無量對治。是名為細。行者名為六通六波羅蜜法性自生不可思議。是名為行。界者一切世間無礙智慧。是名為界。是名不共

【現代漢語翻譯】現代漢語譯本天、鬼、神、乾闥婆（Gandharva，一種天神，以音樂為食）、阿修羅（Asura，一種好戰的神）、迦樓羅（Garuda，一種金翅鳥神）、緊那羅（Kinnara，一種半人半鳥的神）、摩睺羅伽（Mahoraga，一種大蟒神），用各種鮮花、香、微妙的伎樂、幡蓋來供養佛陀。佛陀以三十二相莊嚴其身，無人能勝過他。以慈善的力量摧毀魔王的軍隊。每一個肢體都具有那羅延（Narayana，印度教主神之一毗濕奴的化身）所具有的巨大力量。年幼時，不學習世俗之事卻能自然知曉。沒有老師教導，自然而然地證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。梵天（Brahma，印度教的創造之神）勸請佛陀為眾生轉正法輪。即使在正受三昧（Samadhi，禪定）時，雷聲震動也不能使他動搖。各種野獸親近依附，愛戴如同父母。畜生也會奉獻食物，因為它們知道佛的心意。云神降雨，洗浴佛的身軀。樹木隨著佛陀彎曲樹枝，遮蔽他的身體。成道之後六年之中，魔王常常伺機尋找佛陀的弱點，卻無法得逞。佛陀常常處於禪定之中，成就念心。善於了知覺觀的生起和滅去。這叫做菩薩的共生不可思議之處。不共生之處是爲了利益一切眾生。比如那些狂人，一旦見到如來，就能恢復本心。盲人重見光明。倒生的人變得順產。聾子能夠聽見聲音。貪婪、嗔恨、愚癡的人都能夠消除這些煩惱。這叫做不共生不可思議之處。又，共生之處，如來所行之處不可思議。常常右脅而臥，如同獅子王。無論是草還是葉，都不會有任何動亂。即使是猛烈的狂風，也不能吹動佛陀的衣服。抬腳行走時，如同獅子王、白鵝王等。如果想要行走，總是先邁出右腳。所行走的地方，無論高低都變得平坦。即使吃東西也不會完全吃乾淨，口中還會留有殘餘的飯粒。這叫做共生不可思議之處。如來世尊入涅槃（Nirvana，寂滅）時，大地劇烈震動，放出巨大的光明，遍照十方世界。一切眾生都能聽到伎樂的聲音。這叫做共生不可思議之處。什麼叫做共？聲聞（Sravaka，聽聞佛法而修行的弟子）、緣覺（Pratyekabuddha，獨自悟道的修行者）不共。聲聞、緣覺不共有三種。第一是細微，第二是行持，第三是境界。如來完全知曉一切眾生無量的煩惱和無量的對治方法。這叫做細微。行持是指六通（Abhijna，六種神通）、六波羅蜜（Paramita，六種到達彼岸的方法）、法性自生，不可思議。這叫做行持。境界是指在一切世間都沒有阻礙的智慧。這叫做境界。這叫做不共之處。

【English Translation】 English version Gods, ghosts, spirits, Gandharvas (celestial musicians who feed on music), Asuras (warlike deities), Garudas (mythical bird-like creatures), Kinnaras (mythical creatures, half-human and half-bird), and Mahoragas (great serpent deities) make offerings with various flowers, incense, exquisite music, banners, and canopies. The Buddha adorns his body with the thirty-two marks of greatness, and no one can surpass him. With the power of compassion, he destroys the armies of Mara (the demon king). Every limb possesses the great strength of Narayana (a form of Vishnu). In his youth, without studying worldly affairs, he naturally knows them. Without a teacher, he naturally attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Brahma (the creator god) requests the Buddha to turn the wheel of the Dharma for all beings. Even when in Samadhi (meditative absorption), the sound of thunder cannot move him. Various beasts draw near and love him as parents. Even animals offer food because they know the Buddha's mind. Cloud gods send down rain to bathe his body. Trees bend their branches to shade him. For six years after his enlightenment, Mara constantly seeks his weakness but cannot find it. The Buddha is always in meditation, cultivating mindfulness. He is skilled at understanding the arising and ceasing of perceptions and thoughts. This is called the inconceivable shared birth of a Bodhisattva. The unshared birth is for the benefit of all beings. For example, madmen, upon seeing the Tathagata (Buddha), regain their original minds. The blind regain their sight. Those born in reverse are born normally. The deaf can hear. Those with greed, hatred, and delusion are able to eliminate these afflictions. This is called the inconceivable unshared birth. Furthermore, the shared aspects are that the Tathagata's actions are inconceivable. He always lies on his right side, like a lion king. Whether it is grass or leaves, there is no disturbance. Even fierce winds cannot move the Buddha's clothes. When he walks, he walks like a lion king or a white goose king. If he wants to walk, he always takes the first step with his right foot. Wherever he walks, high and low places become level. Even when eating, he does not eat completely clean; there are still grains of rice left in his mouth. This is called the inconceivable shared birth. When the Tathagata, the World-Honored One, enters Nirvana (final liberation), the earth shakes violently, and great light shines, illuminating the ten directions. All beings can hear the sound of music. This is called the inconceivable shared birth. What is called shared? The Sravakas (disciples who hear and practice the Dharma) and Pratyekabuddhas (those who attain enlightenment on their own) do not share. The Sravakas and Pratyekabuddhas do not share in three ways. The first is subtlety, the second is practice, and the third is realm. The Tathagata fully knows all beings' immeasurable afflictions and immeasurable antidotes. This is called subtlety. Practice refers to the six Abhijna (supernatural powers), the six Paramitas (perfections), and the self-arising of Dharma-nature, which is inconceivable. This is called practice. Realm refers to unobstructed wisdom in all worlds. This is called realm. This is called the unshared.

不可思議。聲聞神通齊二千世界。緣覺神通齊三千大千世界。諸佛菩薩通達無量無邊世界。是名不共。共者除上三事餘一切法。是名為共。是故聲聞辟支佛等。尚不得與佛菩薩共。況凡夫人天外道邪見。菩薩摩訶薩六波羅蜜法性共生不共生。聲聞緣覺共法不共法。是名不可思議。

菩薩善戒經卷第二大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第三

宋罽賓三藏求那跋摩譯

菩薩地調伏品第七

云何名為菩薩調伏。調伏者有六種。一者性調伏。二者眾生調伏。三者行調伏。四者方便調伏。五者熟調伏。六者熟印調伏。性調伏者。有善種子故修善法。修善法故壞二種障。一煩惱障。二智慧障。修善法故身心清凈。身心清凈故若遇善友諸佛菩薩。若不值遇能壞煩惱智慧二障。如癰已熟若遇醫師及以不遇悉得除愈。譬如瓦器任用之時。名之為熟。如庵羅果等任啖食時。亦名為熟。一切眾生亦復如是。修集善道畢竟欲得阿耨多羅三藐三菩提時。是名為熟。是名性調伏。眾生調伏者有四種。一者有聲聞性得聲聞道。二者有緣覺性得緣覺道。三者有佛性得佛道。四者有人天性得人天樂。是名為四。是名眾生調伏。行調伏者有六種。一者根調伏。二者善根調伏。三者智慧

【現代漢語翻譯】現代漢語譯本：不可思議。聲聞（Śrāvaka，聽聞佛法而悟道的修行者）的神通力只能達到二千世界，緣覺（Pratyekabuddha，不依師教，自己悟道的修行者）的神通力能達到三千大千世界。諸佛菩薩的神通力則能通達無量無邊的世界。這被稱為『不共』。『共』指的是除了以上三種神通力之外的一切法。因此，聲聞、辟支佛等尚且不能與佛菩薩相提並論，更何況是凡夫、人天、外道、邪見之人。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）的六波羅蜜（ṣaṭ-pāramitā，六度）是法性共生還是不共生？聲聞、緣覺的共法是不共之法嗎？這被稱為不可思議。

《菩薩善戒經》卷第二大正藏第 30 冊 No. 1582 《菩薩善戒經》

《菩薩善戒經》卷第三

宋罽賓三藏求那跋摩譯

菩薩地調伏品第七

什麼叫做菩薩的調伏？調伏有六種：一是性調伏，二是眾生調伏，三是行調伏，四是方便調伏，五是熟調伏，六是熟印調伏。性調伏是指，因為具有善良的種子，所以修習善良的法，因為修習善良的法，所以能破除兩種障礙：一是煩惱障，二是智慧障。因為修習善良的法，所以身心清凈。因為身心清凈，所以如果遇到善友、諸佛菩薩，或者即使沒有遇到，也能破除煩惱和智慧兩種障礙。就像癰瘡已經成熟，無論遇到醫生或者沒有遇到，都能痊癒。譬如瓦器，可以被使用的時候，就叫做成熟。像庵羅果（Āmra，一種水果）等，可以食用的時候，也叫做成熟。一切眾生也是這樣，修集善良的道路，最終想要獲得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的時候，就叫做成熟。這叫做性調伏。眾生調伏有四種：一是具有聲聞的根性，證得聲聞道；二是具有緣覺的根性，證得緣覺道；三是具有佛的根性，證得佛道；四是具有人天的根性，獲得人天之樂。這叫做四種。這叫做眾生調伏。行調伏有六種：一是根調伏，二是善根調伏，三是智慧

【English Translation】 English version: Inconceivable. The supernormal powers of Śrāvakas (hearers, disciples who attain enlightenment by listening to the Dharma) are limited to two thousand worlds. The supernormal powers of Pratyekabuddhas (solitary Buddhas who attain enlightenment independently) extend to three thousand great thousand worlds. The Buddhas and Bodhisattvas have access to immeasurable and boundless worlds. This is called 'uncommon'. 'Common' refers to all dharmas other than the above three kinds of supernormal powers. Therefore, Śrāvakas, Pratyekabuddhas, and others cannot be compared with Buddhas and Bodhisattvas, let alone ordinary people, humans and devas, heretics, and those with wrong views. Are the six pāramitās (ṣaṭ-pāramitā, six perfections) of Bodhisattva-mahāsattvas (great Bodhisattvas) co-arisen with the nature of Dharma or not co-arisen? Are the common dharmas of Śrāvakas and Pratyekabuddhas uncommon dharmas? This is called inconceivable.

Bodhisattva-śīla-sūtra, Volume 2 Taishō Tripiṭaka, Volume 30, No. 1582, Bodhisattva-śīla-sūtra

Bodhisattva-śīla-sūtra, Volume 3

Translated by Tripiṭaka Guṇabhadra from Kashmir of the Song Dynasty

Chapter 7: Subduing the Bodhisattva Grounds

What is called the subduing of a Bodhisattva? There are six kinds of subduing: first, subduing by nature; second, subduing beings; third, subduing conduct; fourth, subduing by skillful means; fifth, subduing by maturation; and sixth, subduing by the seal of maturation. Subduing by nature means that because one has good seeds, one cultivates good dharmas. Because one cultivates good dharmas, one destroys two kinds of hindrances: first, the hindrance of afflictions; second, the hindrance of wisdom. Because one cultivates good dharmas, one's body and mind are purified. Because one's body and mind are purified, if one encounters good friends, Buddhas, and Bodhisattvas, or even if one does not encounter them, one can destroy the two hindrances of afflictions and wisdom. It is like a boil that has matured; whether it encounters a doctor or not, it will be healed. It is like a clay vessel; when it can be used, it is called mature. Like Āmra fruits (Āmra, a type of fruit), when they can be eaten, they are also called mature. All beings are also like this; when they cultivate the good path and ultimately desire to attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), it is called mature. This is called subduing by nature. Subduing beings has four kinds: first, those who have the nature of Śrāvakas attain the path of Śrāvakas; second, those who have the nature of Pratyekabuddhas attain the path of Pratyekabuddhas; third, those who have the nature of Buddhas attain the path of Buddhas; and fourth, those who have the nature of humans and devas attain the happiness of humans and devas. These are called the four kinds. This is called subduing beings. Subduing conduct has six kinds: first, subduing the roots; second, subduing good roots; third, wisdom

調伏。四者下調伏。五者中調伏。六者上調伏。根調伏者。以調根因緣故。得長命好色種姓自在大力言音微妙男子之身無能勝者。具足成就是報果者。任得阿耨多羅三藐三菩提。常為眾生修集苦行。其心初無憂愁悔恨。是名根調伏。善根調伏者。性不好樂造作惡業。五蓋輕微諸惡覺觀漸漸羸弱。樂受清凈純善之言。是名善根調伏。智慧調伏者。菩薩摩訶薩修集智慧故。心行曠大善能受持讀誦經典。解善惡義思惟分別廣為人說。以修集智慧故。任得阿耨多羅三藐三菩提。若能具足根調伏善根調伏智慧調伏者能凈智障。若具根調伏能凈報障。若具善根智慧調伏。能凈智障及煩惱障。下調伏者有二種。一者不于無量世中修集善法故。二者不樂推求善根智慧故。名下調伏。中調伏者。于無量世修集善法。得善根調伏不得智慧。名中調伏。上調伏者。具上三事。是名上調伏。方便調伏者。有二十二。一者界增長。二者現在因。三者入于出家。四者初發。五者非初發。六者遠凈。七者近凈。八者莊嚴。九者至心。十者施食。十一者施法。十二者為示神通生信心故。十三者為說法得生信心。十四者說深密藏廣分別法。十五者下莊嚴。十六者中莊嚴。十七者上莊嚴。十八者聽法。十九者思惟修集。二十者攝取。二十一者呵責。二十二者

【現代漢語翻譯】現代漢語譯本調伏有四種：下調伏、中調伏、上調伏、方便調伏。根調伏：由於調伏諸根的因緣，能獲得長壽、美好的容貌、高貴的種姓、自在、強大的力量、微妙的言語，以及無能勝過的男子之身。如果具足成就這些果報，便能證得阿耨多羅三藐三菩提（無上正等正覺）。常常爲了眾生而修集苦行，心中從沒有憂愁悔恨。這叫做根調伏。善根調伏：天性不喜歡造作惡業，五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉舉惡作蓋、疑蓋）輕微，各種惡的覺觀漸漸衰弱，喜歡接受清凈純善的言語。這叫做善根調伏。智慧調伏：菩薩摩訶薩（大菩薩）修集智慧的緣故，心行曠大，善於受持讀誦經典，理解善惡的意義，思惟分別，廣泛地為人演說。由於修集智慧的緣故，便能證得阿耨多羅三藐三菩提。如果能具足根調伏、善根調伏、智慧調伏，就能清凈智障。如果具足根調伏，就能清凈報障。如果具足善根調伏和智慧調伏，就能清凈智障以及煩惱障。下調伏有兩種：一是不在無量世中修集善法，二是不喜歡推求善根智慧，這叫做下調伏。中調伏：在無量世中修集善法，得到善根調伏，但沒有得到智慧，這叫做中調伏。上調伏：具足以上三種（根調伏、善根調伏、智慧調伏），這叫做上調伏。方便調伏有二十二種：一是界增長，二是現在因，三是入于出家，四是初發，五是非初發，六是遠凈，七是近凈，八是莊嚴，九是至心，十是施食，十一是施法，十二是爲了顯示神通而生信心，十三是爲了說法而得生信心，十四是說深密藏廣分別法，十五是下莊嚴，十六是中莊嚴，十七是上莊嚴，十八是聽法，十九是思惟修集，二十是攝取，二十一是呵責，二十二是（原文未完）。

【English Translation】 English version There are four types of taming: inferior taming, intermediate taming, superior taming, and expedient taming. Root Taming: Due to the causes and conditions of taming the roots (senses), one obtains longevity, beautiful complexion, noble lineage, freedom, great strength, subtle speech, and a masculine body that none can surpass. If one fully accomplishes these retributive fruits, one will attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). One constantly cultivates ascetic practices for the sake of sentient beings, and one's mind is without sorrow or regret. This is called Root Taming. Wholesome Root Taming: One's nature does not delight in creating evil karma, the five coverings (greed, hatred, sleepiness, restlessness and remorse, and doubt) are slight, and various evil perceptions gradually weaken. One delights in receiving pure and wholesome words. This is called Wholesome Root Taming. Wisdom Taming: Because a Bodhisattva-Mahasattva (Great Bodhisattva) cultivates wisdom, their mind and conduct are vast and great. They are skilled at upholding, reciting, and studying the scriptures, understanding the meaning of good and evil, contemplating and discriminating, and widely expounding them for others. Because of cultivating wisdom, one will attain Anuttara-samyak-sambodhi. If one fully possesses Root Taming, Wholesome Root Taming, and Wisdom Taming, one can purify the obscuration of wisdom. If one possesses Root Taming, one can purify the retributive obscuration. If one possesses Wholesome Root Taming and Wisdom Taming, one can purify the obscuration of wisdom as well as the obscuration of afflictions. Inferior Taming has two aspects: first, not cultivating wholesome dharmas in countless lifetimes; second, not delighting in seeking wholesome roots and wisdom. This is called Inferior Taming. Intermediate Taming: Cultivating wholesome dharmas in countless lifetimes, obtaining Wholesome Root Taming, but not obtaining wisdom. This is called Intermediate Taming. Superior Taming: Fully possessing the above three (Root Taming, Wholesome Root Taming, and Wisdom Taming). This is called Superior Taming. Expedient Taming has twenty-two aspects: first, increase of realms; second, present cause; third, entering homelessness; fourth, initial arising; fifth, non-initial arising; sixth, distant purification; seventh, near purification; eighth, adornment; ninth, wholeheartedness; tenth, offering food; eleventh, offering dharma; twelfth, generating faith by demonstrating supernatural powers; thirteenth, gaining faith by expounding the dharma; fourteenth, expounding the profound secret treasury and widely discriminating the dharma; fifteenth, inferior adornment; sixteenth, intermediate adornment; seventeenth, superior adornment; eighteenth, listening to the dharma; nineteenth, contemplating and cultivating; twentieth, gathering; twenty-first, rebuking; twenty-second (the original text is incomplete).

不待請說及待請說。界增長者。具善種子。具善種子故他世善根復得增長。現在修集法種子故。他世法種子亦得增長。是名界增長。現在因者。現在世中說法不謬。聽法不謬如法受持。因先世因增現在因。因現在因增未來因。又現在因增現在因。是名現在因。入出家者。親近善友諸佛菩薩信心得生。得信心故舍離世法。受持修行出世之法。出世法者。謂菩薩戒。若不能受名字沙門不名出家。斷欲法故乃名出家。不受如是菩薩戒者。不名畢竟永斷欲法。斷一切愛名為出家。受畢竟樂名為出家。樂易行道名為出家。增長佛法名為出家。樂持禁戒名為出家。是名入出家。初發者。初發心時不樂生死。不樂生死故信心得生。修集於道增益佛法。是名初發。非初發者。發心已后親近諸佛及佛弟子。受持禁戒讀誦書寫廣為人說。乃至增長上上善法。是名非初發。遠凈者。如不受持菩薩禁戒。不能讀誦書寫解說。不隨師教懶墮懈怠。經無量劫不能得成阿耨多羅三藐三菩提。是名遠凈。近凈者。受持禁戒讀誦書寫為人解說。隨順師教勤修精進。速疾能得阿耨多羅三藐三菩提。是名近凈。莊嚴者。至心勤求無上佛道。為菩提故持菩薩戒。為怖畏王師長和上。為名稱故持菩薩戒。是名莊嚴。至心者。于佛法中至心繫念。無有疑網不忍之心。

【現代漢語翻譯】現代漢語譯本『不待請說』和『待請說』。『界增長』是指，具備善良的種子（善根）。因為具備善良的種子，所以在來世，善良的根基能夠再次增長。因為現在修集佛法的種子，所以在來世，佛法的種子也能夠增長。這叫做『界增長』。『現在因』是指，在現在這一世中，所說的佛法沒有謬誤，聽聞佛法沒有謬誤，並且如法地接受和奉持。因為前世的因緣，增長了現在的因緣；因為現在的因緣，增長了未來的因緣。而且，現在的因緣也增長了現在的因緣。這叫做『現在因』。『入出家』是指，親近善良的朋友、諸佛菩薩，從而生起信心。因為得到信心，所以捨棄世俗的法，接受和修行出世間的法。出世間的法，指的是菩薩戒。如果不能受持菩薩戒，即使名為沙門（出家修行者），也不能稱為出家。因為斷除慾望的法，才稱為出家。不受持這樣的菩薩戒的人，不能稱為究竟永遠地斷除了慾望的法。斷除一切愛念，才叫做『出家』。享受究竟的快樂，才叫做『出家』。樂於修行容易的道路，才叫做『出家』。增長佛法，才叫做『出家』。樂於持守禁戒，才叫做『出家』。這叫做『入出家』。『初發』是指，最初發心的時候，不喜愛生死輪迴。因為不喜愛生死輪迴，所以信心得以生起。修集於道，增益佛法。這叫做『初發』。『非初發』是指，發心之後，親近諸佛以及佛的弟子，受持禁戒，讀誦書寫，廣泛地為人解說，乃至增長越來越高的善法。這叫做『非初發』。『遠凈』是指，如果不受持菩薩禁戒，不能讀誦書寫和解說，不聽從師父的教導，懶惰懈怠，即使經過無量劫的時間，也不能夠成就阿耨多羅三藐三菩提（無上正等正覺）。這叫做『遠凈』。『近凈』是指，受持禁戒，讀誦書寫，為人解說，順從師父的教導，勤奮修行精進，迅速地能夠得到阿耨多羅三藐三菩提（無上正等正覺）。這叫做『近凈』。『莊嚴』是指，至誠懇切地尋求無上的佛道，爲了菩提（覺悟）的緣故而持守菩薩戒；因為害怕國王、師長、和尚（出家僧侶的尊稱），爲了名聲的緣故而持守菩薩戒。這叫做『莊嚴』。『至心』是指，對於佛法，至誠懇切地繫念，沒有疑惑和猶豫，沒有不忍之心。

【English Translation】 English version 'Not waiting to be asked to speak' and 'waiting to be asked to speak'. 'Realm growth' refers to possessing good seeds (roots of goodness). Because one possesses good seeds, in future lives, the roots of goodness can grow again. Because one cultivates the seeds of Dharma in the present, the seeds of Dharma can also grow in future lives. This is called 'realm growth'. 'Present cause' refers to, in this present life, the Dharma spoken is without error, the Dharma heard is without error, and it is received and upheld according to the Dharma. Because of the causes of past lives, the causes of the present are increased; because of the causes of the present, the causes of the future are increased. Moreover, the causes of the present also increase the causes of the present. This is called 'present cause'. 'Entering and leaving home' refers to, drawing near to good friends, all Buddhas and Bodhisattvas, thereby giving rise to faith. Because one obtains faith, one abandons worldly dharmas and accepts and practices the Dharma of transcending the world. The Dharma of transcending the world refers to the Bodhisattva precepts. If one cannot uphold the Bodhisattva precepts, even if one is called a Shramana (ascetic), one cannot be called a renunciate. Because of the Dharma of cutting off desires, one is called a renunciate. One who does not uphold such Bodhisattva precepts cannot be called one who has ultimately and permanently cut off the Dharma of desires. Cutting off all love is called 'leaving home'. Enjoying ultimate bliss is called 'leaving home'. Being happy to practice the easy path is called 'leaving home'. Increasing the Buddha Dharma is called 'leaving home'. Being happy to uphold the precepts is called 'leaving home'. This is called 'entering and leaving home'. 'Initial arising' refers to, at the time of the initial arising of the mind, not delighting in birth and death. Because one does not delight in birth and death, faith is able to arise. Cultivating the path, increasing the Buddha Dharma. This is called 'initial arising'. 'Non-initial arising' refers to, after the arising of the mind, drawing near to all Buddhas and disciples of the Buddha, upholding the precepts, reciting and writing, widely explaining to others, and even increasing higher and higher good dharmas. This is called 'non-initial arising'. 'Distant purification' refers to, if one does not uphold the Bodhisattva precepts, cannot recite, write, and explain, does not follow the teacher's instructions, is lazy and懈怠(xiè dài, lax), even after countless kalpas, one cannot attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). This is called 'distant purification'. 'Near purification' refers to, upholding the precepts, reciting, writing, explaining to others, following the teacher's instructions, diligently cultivating and advancing, one can quickly attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). This is called 'near purification'. 'Adornment' refers to, sincerely and earnestly seeking the unsurpassed Buddha path, upholding the Bodhisattva precepts for the sake of Bodhi (enlightenment); upholding the Bodhisattva precepts out of fear of the king, teachers, and Upadhyayas (ordaining teachers), and for the sake of fame. This is called 'adornment'. 'Sincere mind' refers to, with regard to the Buddha Dharma, sincerely and earnestly focusing the mind, without doubts or hesitations, and without a lack of forbearance.

護持正法。以菩薩藏菩薩摩夷教化眾生。于師和上耆舊長宿有德之人深生恭敬。勤供三寶無有休息。深信三寶常住不變。是名至心。施食者。菩薩摩訶薩見饑饉者施以飲食。隨前所須一切供給。是名施食。施法者。菩薩若以一句一偈乃至半偈一部一藏。廣為眾生演說其義。為菩提故教令行善。是名施法。為示神通生信心者。菩薩摩訶薩以大神通示諸眾生。為憐愍故。欲令眾生心清凈故。為知眾生信心凈故。為見眾生凈莊嚴故。為令眾生髮阿耨多羅三藐三菩提心故。是名神通。說法生信心者。菩薩自知未有利益。為利他故而演說法。亦復知因利益他故。能滅己罪而演說法。又復自知為他說法。亦得增長已所修善。是名說法。說深密藏廣分別法者。菩薩摩訶薩以方便力。能為眾生開示如來甚深密藏。為令眾生解其義故。為有智者增善根者說深義故。是名說深密藏廣分別法。下莊嚴者。不能至心常行無上賢聖之行。是名下莊嚴。中莊嚴者。雖復至心修集聖行不能常行。是名中莊嚴。上莊嚴者。亦常亦至心。是名上莊嚴。聽法者。若修無上佛法之時。至心聽采十二部經。受持書寫讀誦解說。是名聽法。思惟修集者。既聽法已身心寂靜。思惟其義破壞疑心。修集三想。謂定慧舍。是名思惟修集。攝取者。以無貪心為人說法。受畜

【現代漢語翻譯】現代漢語譯本護持正法。以菩薩藏（菩薩所修持的法門）菩薩摩夷（菩薩的修行方式）教化眾生。對於師長、和尚、年長有德之人，深深地恭敬。勤奮供養三寶，沒有間斷。深信三寶常住不變。這叫做至心。施食者，菩薩摩訶薩（偉大的菩薩）看見飢餓的人，施捨飲食。隨其所需，一切都給予供給。這叫做施食。施法者，菩薩如果用一句、一偈，乃至半偈、一部經、一藏經，廣泛地為眾生演說其中的意義，爲了菩提（覺悟）的緣故，教導他們行善。這叫做施法。爲了示現神通而生起信心的人，菩薩摩訶薩用大神通示現給眾生。爲了憐憫的緣故，想要讓眾生的心清凈的緣故，爲了知道眾生信心清凈的緣故，爲了看見眾生清凈莊嚴的緣故，爲了讓眾生髮起阿耨多羅三藐三菩提心（無上正等正覺之心）的緣故。這叫做神通。說法生起信心的人，菩薩自己知道還沒有得到利益，爲了利益他人而演說佛法，也知道因為利益他人的緣故，能夠滅除自己的罪過而演說佛法。又知道為他人說法，也能增長自己所修的善行。這叫做說法。宣說深奧秘密的法藏，廣泛地分別解說法義的人，菩薩摩訶薩用方便之力，能夠為眾生開示如來甚深秘密的法藏，爲了讓眾生理解其中的意義的緣故，爲了有智慧的人增長善根的緣故，宣說深奧的意義。這叫做宣說深奧秘密的法藏，廣泛地分別解說法義。下等莊嚴的人，不能至心常行無上賢聖之行。這叫做下等莊嚴。中等莊嚴的人，雖然至心修集聖行，但不能常常實行。這叫做中等莊嚴。上等莊嚴的人，既能常常實行，又能至心。這叫做上等莊嚴。聽法的人，如果修習無上佛法的時候，至心聽取十二部經，受持、書寫、讀誦、解說。這叫做聽法。思惟修習的人，聽完佛法之後，身心寂靜，思惟其中的意義，破除疑心，修習三種想法，就是定、慧、舍。這叫做思惟修習。攝取的人，以無貪的心為人說法，接受供養。

【English Translation】 English version Upholding the True Dharma. Teaching sentient beings with the Bodhisattva-pitaka (teachings practiced by Bodhisattvas) and Bodhisattva-maya (the way of practice of Bodhisattvas). Deeply respecting teachers, abbots, elders, and virtuous individuals. Diligently making offerings to the Triple Gem without ceasing. Deeply believing that the Triple Gem is permanent and unchanging. This is called 'utmost sincerity'. Giving food: When a Bodhisattva-Mahasattva (great Bodhisattva) sees hungry people, they give them food. Providing everything they need. This is called 'giving food'. Giving Dharma: If a Bodhisattva uses a phrase, a verse, even half a verse, a scripture, or a collection of scriptures to extensively explain its meaning to sentient beings, teaching them to do good for the sake of Bodhi (enlightenment). This is called 'giving Dharma'. Showing supernatural powers to generate faith: A Bodhisattva-Mahasattva shows great supernatural powers to sentient beings. Out of compassion, wanting to purify the minds of sentient beings, wanting to know that the faith of sentient beings is pure, wanting to see the pure adornment of sentient beings, wanting to cause sentient beings to generate the Anuttara-Samyak-Sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment). This is called 'supernatural powers'. Generating faith through teaching the Dharma: A Bodhisattva knows that they have not yet attained benefit, but they teach the Dharma to benefit others, and they also know that by benefiting others, they can eliminate their own sins and teach the Dharma. Furthermore, they know that by teaching the Dharma to others, they can also increase the good deeds they have already cultivated. This is called 'teaching the Dharma'. Explaining the profound and secret treasury and extensively distinguishing the Dharma: A Bodhisattva-Mahasattva uses skillful means to reveal the Tathagata's (Thus Come One's) profound and secret treasury to sentient beings, to enable sentient beings to understand its meaning, and to explain the profound meaning for wise people to increase their good roots. This is called 'explaining the profound and secret treasury and extensively distinguishing the Dharma'. Those with inferior adornment cannot sincerely and constantly practice the supreme conduct of the wise and holy. This is called 'inferior adornment'. Those with middling adornment, although they sincerely cultivate holy conduct, cannot constantly practice it. This is called 'middling adornment'. Those with superior adornment are both constant and sincere. This is called 'superior adornment'. Those who listen to the Dharma, when cultivating the unsurpassed Buddha-dharma, sincerely listen to the twelve divisions of scriptures, uphold, write, recite, and explain them. This is called 'listening to the Dharma'. Those who contemplate and cultivate, after listening to the Dharma, their body and mind are peaceful, contemplating its meaning, destroying doubts, and cultivating three thoughts, namely, concentration, wisdom, and equanimity. This is called 'contemplating and cultivating'. Those who gather, teach the Dharma to others with a mind free from greed, and receive offerings.

弟子善為教誡。施其衣缽病給醫藥。知煩惱起隨病說法。是名攝取。呵責者。若自知見所起煩惱呵責身心。起煩惱者。不能自利及利益他。輕罪見中中罪見重。如人亂心墮墜坑陷。已墮之後不宜復墮。煩惱若起應當調伏。若見弟子起微煩惱應當呵責。不應受其禮拜供養乃至楊枝澡水。若犯大罪應作擯出羯磨。若呵責者自利利他。是名呵責不待請說者。為自利益受持讀誦解說深義。為破眾生所起煩惱。為增眾生所行善法故為說法。如已所持如持而說如法而住。何以故。菩薩若不如法住者。眾生輕慢而作是言。汝自不能如法而住。云何教他。汝今方應從他受法。云何反更為他說法。是名不待請說。待請說者。如持禁戒勤修精進。具足善根樂處閑靜。常為一切之所恭敬。所可演說人皆信受。知義知辭善能說法。若有比丘比丘尼優婆塞優婆夷。作如是言。唯愿大士。為調眾生開甘露門。是名待請而說。如是等二十二事誰調伏耶。謂六種菩薩住六地者。如是菩薩則能教化調伏眾生。何等六地。一者至心專念菩提行地。二者凈心為菩提道地。三者如法住地。四者定地。五者畢竟地。六者成就菩提道地。是名為六。為欲調伏無性眾生。說人天樂令得不退。為有性說令得調伏增長善法。是名熟調伏。熟調伏印者。聲聞之人于無量世修集

【現代漢語翻譯】現代漢語譯本弟子善於教導和勸誡。佈施衣物和缽盂，供給醫藥。知道（弟子）煩惱生起，就根據（他的）病癥說法（開導）。這叫做『攝取』（攝受和引導）。『呵責』是指，如果自己覺察到由見解而產生的煩惱，就呵責自己的身心。（因為）生起煩惱的人，不能夠自利，也不能利益他人。輕微的罪過，在（錯誤的）見解中也變成中等的罪過；中等的罪過，在（錯誤的）見解中也變成嚴重的罪過。就像人精神錯亂，墜入坑陷。已經墮落之後，不應該再次墮落。煩惱如果生起，應當調伏。如果看到弟子生起輕微的煩惱，應當呵責。不應該接受他的禮拜供養，乃至楊枝（牙籤）和澡水。如果犯下重大罪過，應當進行擯出羯磨（驅逐儀式）。如果呵責（他人），能夠自利利他。這叫做『呵責』。『不待請說』是指，爲了自己的利益，受持、讀誦、理解和解說深刻的義理；爲了破除眾生所生起的煩惱；爲了增長眾生所修行的善法，所以為（他們）說法。像（佛）已經掌握的（佛法），像掌握（佛法）那樣去說，像（佛法）那樣安住（於世）。為什麼這麼說呢？菩薩如果不如法安住，眾生就會輕慢（他），並且這樣說：『你自己都不能如法安住，怎麼教導別人？你現在正應該向別人學習佛法，怎麼反而為別人說法？』這叫做『不待請說』。『待請說』是指，像（菩薩）持有禁戒，勤奮修行精進，具足善根，喜歡居住在清凈的地方，常常受到一切人的恭敬，所講說的（佛法），人們都相信和接受。通達義理，善於言辭，善於說法。如果有比丘（男性出家人）、比丘尼（女性出家人）、優婆塞（在家男居士）、優婆夷（在家女居士），這樣說：『唯愿大士（菩薩），爲了調伏眾生，開啟甘露之門（解脫之門）。』這叫做『待請而說』。像這樣等二十二件事，誰來調伏呢？是六種住在六地的菩薩。這樣的菩薩，就能夠教化和調伏眾生。什麼是六地呢？一是至心專念菩提行地（至誠專一地修行菩提之路）；二是凈心為菩提道地（以清凈心為菩提之道）；三是如法住地（如佛法而住）；四是定地（禪定之地）；五是畢竟地（究竟之地）；六是成就菩提道地（成就菩提之道）。這叫做六地。爲了調伏沒有佛性的眾生，（先）說人天之樂，讓他們得到不退轉。為有佛性的（眾生）說（法），讓他們得到調伏，增長善法。這叫做『熟調伏』（成熟的調伏）。熟調伏印（成熟調伏的印記）是指，聲聞（阿羅漢）之人在無量世中修集（善根）。

【English Translation】 English version Disciples are skilled in teaching and admonishing. They give away robes and bowls, and provide medicine for illnesses. Knowing when afflictions arise, they preach according to the illness. This is called 'gathering in' (accepting and guiding). 'Reproach' refers to, if one realizes that afflictions arise from one's own views, one reproaches one's own body and mind. (Because) those who give rise to afflictions cannot benefit themselves or others. Minor offenses become medium offenses in (wrong) views; medium offenses become serious offenses in (wrong) views. It is like a person who is mentally disturbed and falls into a pit. After falling, one should not fall again. If afflictions arise, they should be subdued. If one sees a disciple with slight afflictions, one should reproach them. One should not accept their prostrations and offerings, not even toothpicks and bathwater. If one commits a major offense, one should perform the expulsion karma (expulsion ritual). If one reproaches (others), one can benefit oneself and others. This is called 'reproach'. 'Speaking without being asked' refers to, for one's own benefit, upholding, reciting, understanding, and explaining profound meanings; to break through the afflictions that arise in sentient beings; to increase the good deeds that sentient beings practice, therefore preaching for (them). Like (the Dharma) that the Buddha has already mastered, speaking as one has mastered (the Dharma), abiding (in the world) like (the Dharma). Why is this so? If a Bodhisattva does not abide in accordance with the Dharma, sentient beings will despise (him) and say: 'You yourself cannot abide in accordance with the Dharma, how can you teach others? You should be learning the Dharma from others now, how can you preach to others instead?' This is called 'speaking without being asked'. 'Speaking when asked' refers to, like (a Bodhisattva) who holds precepts, diligently cultivates diligence, is complete with good roots, likes to live in quiet places, and is always respected by everyone. People believe and accept what (the Bodhisattva) says. Understanding the meaning, being skilled in words, and being skilled in preaching. If there are Bhikshus (male monastics), Bhikshunis (female monastics), Upasakas (male lay practitioners), Upasikas (female lay practitioners), who say: 'May the Great Being (Bodhisattva), for the sake of subduing sentient beings, open the gate of nectar (the gate of liberation).' This is called 'speaking when asked'. Who subdues these twenty-two things? It is the six kinds of Bodhisattvas who dwell in the six grounds. Such Bodhisattvas can teach and subdue sentient beings. What are the six grounds? First is the ground of wholeheartedly focusing on the practice of Bodhi (sincerely and single-mindedly practicing the path of Bodhi); second is the ground of purifying the mind for the path of Bodhi (using a pure mind as the path to Bodhi); third is the ground of abiding in accordance with the Dharma (abiding in accordance with the Buddha's teachings); fourth is the ground of Samadhi (the ground of meditation); fifth is the ground of ultimate completion (the ground of ultimate completion); sixth is the ground of accomplishing the path of Bodhi (accomplishing the path of Bodhi). These are called the six grounds. To subdue sentient beings without Buddha-nature, (first) speak of the joys of humans and gods, so that they may attain non-retrogression. To speak to (sentient beings) with Buddha-nature, so that they may be subdued and increase good deeds. This is called 'ripe subduing' (mature subduing). The seal of ripe subduing (the mark of mature subduing) refers to the Sravakas (Arhats) who have cultivated (good roots) for countless eons.

善根。是名下熟調伏印。復有下熟調伏印。謂下軟心下莊嚴下善根。不能破壞三惡道報。現在不得四沙門果及以涅槃。是名下熟調伏印。云何中熟調伏印。若得中心中莊嚴中善根破三惡道。現在不得四沙門果及以涅槃。是名中熟調伏印。上熟調伏印者。有上心上莊嚴上善根破三惡道。現在能得四沙門果及以涅槃。是名上熟調伏印。緣覺亦如是有二事勝。一者修集道勝。二者無師得道勝。菩薩摩訶薩住此專念菩提行地。是名下熟調伏印。住第二地名為中熟。住第三地名為上熟。初地菩薩其心微軟。莊嚴亦爾墮三惡道。修行已經初阿僧祇。初阿僧祇劫未能具足無動無上清凈三十七品。中熟調伏印者。菩薩中心中莊嚴。不墮三惡。修行已經第二阿僧祇劫。雖得清凈不動轉善具三十七品。未得具足最大寂靜三十七品。是名中熟調伏印。上熟調伏印者。菩薩摩訶薩住上熟調伏印。上心上莊嚴不墮三惡。修行已經第三阿僧祇劫。具足清凈不動轉善。獲大寂靜三十七品。即是菩薩無上道故。名為大凈不動純善最大寂靜。是名上熟調伏印。下熟調伏印有三種。下下下中下上。中熟有三。中下中中中上。上熟有三。上下上中上上。菩薩摩訶薩具足如是等調伏者。則能增長無上佛法。教化眾生調伏諸根。智慧猛利能為眾生開示三乘。

【現代漢語翻譯】現代漢語譯本善根，這被稱為下熟調伏印。還有一種下熟調伏印，指的是下等軟心、下等莊嚴、下等善根，不能破壞三惡道（地獄、餓鬼、畜生）的果報，現在無法獲得四沙門果（須陀洹果、斯陀含果、阿那含果、阿羅漢果）以及涅槃。這被稱為下熟調伏印。什麼是中熟調伏印？如果獲得中等心、中等莊嚴、中等善根，能破除三惡道，但現在無法獲得四沙門果以及涅槃。這被稱為中熟調伏印。上熟調伏印指的是，具有上等心、上等莊嚴、上等善根，能破除三惡道，現在能夠獲得四沙門果以及涅槃。這被稱為上熟調伏印。緣覺（Pratyekabuddha）也同樣有兩件事勝過聲聞乘，一是修集道勝，二是無師得道勝。菩薩摩訶薩（Bodhisattva-Mahāsattva）安住於此，專心念誦菩提行地，這被稱為下熟調伏印。安住于第二地，稱為中熟。安住于第三地，稱為上熟。初地菩薩的心非常微弱，莊嚴也是如此，容易墮入三惡道。修行已經歷初阿僧祇（asaṃkhya）劫，初阿僧祇劫未能具足無動無上清凈的三十七道品。中熟調伏印指的是，菩薩具有中等心、中等莊嚴，不墮入三惡道。修行已經歷第二阿僧祇劫，雖然獲得清凈不動轉善，具足三十七道品，但未得具足最大寂靜的三十七道品。這被稱為中熟調伏印。上熟調伏印指的是，菩薩摩訶薩安住于上熟調伏印，具有上等心、上等莊嚴，不墮入三惡道。修行已經歷第三阿僧祇劫，具足清凈不動轉善，獲得大寂靜的三十七道品，這就是菩薩的無上道，因此名為大凈、不動、純善、最大寂靜。這被稱為上熟調伏印。下熟調伏印有三種：下下、下中、下上。中熟有三種：中下、中中、中上。上熟有三種：上下、上中、上上。菩薩摩訶薩具足像這樣的調伏，就能增長無上佛法，教化眾生，調伏諸根，智慧猛利，能為眾生開示三乘（聲聞乘、緣覺乘、菩薩乘）。

【English Translation】 English version 'Good roots.' This is called the 'immature taming seal'. There is also an 'immature taming seal', which refers to an inferior soft mind, inferior adornment, and inferior good roots, which cannot destroy the retribution of the three evil realms (hell, hungry ghost, animal). One cannot attain the four 'Śrāmaṇa fruits' (Sotāpanna, Sakadāgāmin, Anāgāmin, Arhat) or 'Nirvana' in this life. This is called the 'immature taming seal'. What is the 'intermediate taming seal'? If one obtains an intermediate mind, intermediate adornment, and intermediate good roots, one can break through the three evil realms, but one cannot attain the four 'Śrāmaṇa fruits' or 'Nirvana' in this life. This is called the 'intermediate taming seal'. The 'mature taming seal' refers to having a superior mind, superior adornment, and superior good roots, being able to break through the three evil realms, and being able to attain the four 'Śrāmaṇa fruits' and 'Nirvana' in this life. This is called the 'mature taming seal'. 'Pratyekabuddhas' also surpass 'Śrāvakas' in two aspects: first, they excel in cultivating the path; second, they attain enlightenment without a teacher. 'Bodhisattva-Mahāsattvas' abiding in this, focusing on the 'Bodhi conduct ground', is called the 'immature taming seal'. Abiding in the second ground is called 'intermediate'. Abiding in the third ground is called 'mature'. The mind of a 'Bodhisattva' in the first ground is very weak, and so is their adornment, making them prone to falling into the three evil realms. Their practice has already gone through the first 'asaṃkhya' (innumerable) kalpa (aeon). In the first 'asaṃkhya' kalpa, they have not yet fully attained the thirty-seven 'factors of enlightenment' that are immovable, supreme, and pure. The 'intermediate taming seal' refers to 'Bodhisattvas' with an intermediate mind and intermediate adornment, who do not fall into the three evil realms. Their practice has already gone through the second 'asaṃkhya' kalpa. Although they have attained pure, immovable, and virtuous qualities, and possess the thirty-seven 'factors of enlightenment', they have not yet fully attained the thirty-seven 'factors of enlightenment' of the greatest tranquility. This is called the 'intermediate taming seal'. The 'mature taming seal' refers to 'Bodhisattva-Mahāsattvas' abiding in the 'mature taming seal', having a superior mind and superior adornment, and not falling into the three evil realms. Their practice has already gone through the third 'asaṃkhya' kalpa. They fully possess pure, immovable, and virtuous qualities, and have attained the thirty-seven 'factors of enlightenment' of great tranquility, which is the supreme path of 'Bodhisattvas'. Therefore, it is called great purity, immovability, pure goodness, and the greatest tranquility. This is called the 'mature taming seal'. The 'immature taming seal' has three types: inferior-inferior, inferior-intermediate, and inferior-superior. The 'intermediate' has three types: intermediate-inferior, intermediate-intermediate, and intermediate-superior. The 'mature' has three types: superior-inferior, superior-intermediate, and superior-superior. 'Bodhisattva-Mahāsattvas' who possess such taming qualities can increase the supreme 'Buddha Dharma', teach sentient beings, tame their faculties, and with sharp wisdom, can reveal the three vehicles (Śrāvakayāna, Pratyekabuddhayāna, Bodhisattvayāna) to sentient beings.

菩薩地菩提品第八

云何名菩提。菩提者。謂二種解脫。二種智慧。二解脫者。一煩惱障解脫。二智障解脫。智慧二者。一者能壞煩惱障。二者能壞智慧障。又復無上菩提者。所謂凈智無礙智一切智。斷一切習。斷除一切無記無明。凈智者。斷一切習知一切界一切法一切行一切世間一切時一切對治。界有二種。一者世界。二者眾生界。法亦二種。一者有為。二者無為。行亦二種。一者壞煩惱障。二者壞智慧障。世間二種。一者智。二者愚。時有三種。過去現在未來。對治三種。不凈觀慈觀十二因緣觀。是名凈智。無礙智者。不假莊嚴思惟入定。而能通達一切界一切法一切行一切世間一切時一切對治。是名無礙智。復有無礙智。謂百四十不共法。如來所有無諍三昧愿智四無礙智。是名無礙智。名為菩提。云何名為百四十不共之法。謂三十二相八十種好。四凈行十力四無所畏三念處三不護大悲不忘斷一切習一切行無勝智。是名百四十不共法。后住品中當廣說。云何名為無上菩提。具七無上故名無上菩提。一者身無上。二者受持無上。三者具足無上。四者智慧無上。五者不可思議無上。六者解脫無上。七者行無上。身無上者。三十二相莊嚴身故。受持無上者。諸佛菩薩自利利他能施眾生人天樂故。具足無上者。諸佛

【現代漢語翻譯】現代漢語譯本菩薩地菩提品第八

什麼是菩提？菩提是指兩種解脫和兩種智慧。兩種解脫是：一、煩惱障解脫；二、智障解脫。兩種智慧是：一、能破除煩惱障；二、能破除智障。此外，無上菩提是指清凈智、無礙智和一切智，斷除一切習氣，斷除一切無記無明。清凈智是指斷除一切習氣，了知一切界（界：此處指範圍、領域），一切法（法：此處指事物、規律），一切行（行：此處指行為、修行），一切世間（世間：此處指世界、社會），一切時（時：此處指時間），一切對治（對治：此處指對治煩惱的方法）。界有兩種：一是世界，二是眾生界。法也有兩種：一是有為法，二是無為法。行也有兩種：一是破除煩惱障，二是破除智障。世間有兩種：一是智，二是愚。時有三種：過去、現在、未來。對治有三種：不凈觀、慈觀、十二因緣觀。這稱為清凈智。

無礙智是指不依賴外在的莊嚴、思惟和入定，就能通達一切界、一切法、一切行、一切世間、一切時、一切對治。這稱為無礙智。還有一種無礙智，是指佛陀所具有的一百四十種不共法（不共法：此處指佛獨有的功德）。如來所有無諍三昧（無諍三昧：此處指一種禪定狀態，能息滅爭論）、愿智（愿智：此處指隨愿成就的智慧）、四無礙智（四無礙智：此處指四種無礙的智慧）。這稱為無礙智，也稱為菩提。

什麼是一百四十種不共之法？是指三十二相（三十二相：此處指佛陀所具有的三十二種殊勝的相貌）、八十種好（八十種好：此處指佛陀所具有的八十種細微的優點）、四凈行（四凈行：此處指四種清凈的行為）、十力（十力：此處指佛陀所具有的十種力量）、四無所畏（四無所畏：此處指佛陀所具有的四種無所畏懼的自信）、三念處（三念處：此處指三種憶念的處所）、三不護（三不護：此處指三種不需要守護的地方）、大悲（大悲：此處指廣大的慈悲心）、不忘（不忘：此處指不忘失正念）、斷一切習（斷一切習：此處指斷除一切習氣）、一切行（一切行：此處指一切行為）、無勝智（無勝智：此處指沒有可以勝過的智慧）。這稱為一百四十種不共法。後面在住品中會詳細說明。

什麼是無上菩提？具足七種無上，所以稱為無上菩提。一是身無上，二是受持無上，三是具足無上，四是智慧無上，五是不可思議無上，六是解脫無上，七是行無上。身無上是指具有三十二相莊嚴的身。受持無上是指諸佛菩薩自利利他，能施予眾生人天之樂。具足無上是指諸佛……

【English Translation】 English version Bodhisattva-bhūmi Bodhi Chapter 8

What is called Bodhi? Bodhi refers to two kinds of liberation and two kinds of wisdom. The two kinds of liberation are: first, liberation from the obstacle of afflictions; second, liberation from the obstacle of knowledge. The two kinds of wisdom are: first, that which can destroy the obstacle of afflictions; second, that which can destroy the obstacle of knowledge. Furthermore, the unsurpassed Bodhi refers to pure wisdom, unobstructed wisdom, and all-knowing wisdom, cutting off all habits, cutting off all unwholesome ignorance. Pure wisdom refers to cutting off all habits, knowing all realms (界: realms, spheres), all dharmas (法: phenomena, laws), all actions (行: actions, practices), all worlds (世間: world, society), all times (時: time), and all antidotes (對治: methods to counteract afflictions). There are two kinds of realms: first, the world; second, the realm of sentient beings. There are also two kinds of dharmas: first, conditioned dharmas; second, unconditioned dharmas. There are also two kinds of actions: first, destroying the obstacle of afflictions; second, destroying the obstacle of knowledge. There are two kinds of worlds: first, wisdom; second, ignorance. There are three kinds of times: past, present, and future. There are three kinds of antidotes: contemplation of impurity, contemplation of loving-kindness, and contemplation of the twelve links of dependent origination. This is called pure wisdom.

Unobstructed wisdom refers to being able to penetrate all realms, all dharmas, all actions, all worlds, all times, and all antidotes without relying on external adornment, contemplation, or entering into samadhi. This is called unobstructed wisdom. There is also unobstructed wisdom, which refers to the one hundred and forty unshared qualities (不共法: unique qualities of a Buddha) possessed by the Buddha. The Tathagata possesses the samadhi of non-contention (無諍三昧: a state of meditation free from disputes), wisdom of vows (愿智: wisdom that fulfills vows), and the four unobstructed wisdoms (四無礙智: four kinds of unimpeded wisdom). This is called unobstructed wisdom, and it is also called Bodhi.

What are the one hundred and forty unshared qualities? They refer to the thirty-two marks (三十二相: thirty-two auspicious marks of a Buddha), the eighty minor characteristics (八十種好: eighty minor perfections of a Buddha), the four pure conducts (四凈行: four pure practices), the ten powers (十力: ten powers of a Buddha), the four fearlessnesses (四無所畏: four kinds of fearlessness of a Buddha), the three establishments of mindfulness (三念處: three establishments of mindfulness), the three non-protections (三不護: three areas where a Buddha needs no protection), great compassion (大悲: great compassion), non-forgetfulness (不忘: non-forgetfulness of the Dharma), cutting off all habits (斷一切習: cutting off all habits), all actions (一切行: all actions), and unsurpassed wisdom (無勝智: unsurpassed wisdom). These are called the one hundred and forty unshared qualities. They will be explained in detail later in the 'Abiding' chapter.

What is unsurpassed Bodhi? It is called unsurpassed Bodhi because it possesses seven unsurpassed qualities. First, unsurpassed body; second, unsurpassed upholding; third, unsurpassed completeness; fourth, unsurpassed wisdom; fifth, unsurpassed inconceivability; sixth, unsurpassed liberation; and seventh, unsurpassed action. Unsurpassed body refers to a body adorned with the thirty-two marks. Unsurpassed upholding refers to the Buddhas and Bodhisattvas benefiting themselves and others, being able to bestow upon sentient beings the happiness of humans and gods. Unsurpassed completeness refers to the Buddhas...

菩薩有四具足故。所謂壽命具足。見具足。戒具足。行具足。智慧無上者謂四無礙。不可思議無上者。所謂具足六波羅蜜。解脫無上者。如來能壞二種障故。行無上者。所謂聖行天行梵行。聖行者。謂三三昧空無相愿滅盡定天行者。謂四禪四無色定。梵行者謂四無量心。是三種行出佛四行常樂修集。云何為四聖行有二。一者空三昧。二者滅盡定。天行有一。謂第四禪。梵行亦一所謂大悲。如來以是大悲因緣。晝夜六時常觀眾生。誰無善根當施種子。誰種善根當令增長。乃至誰未發阿耨多羅三藐三菩提心。我當令發阿耨多羅三藐三菩提心。如來以是無上身故名大丈夫。受持無上故名為大悲。具足無上故名到彼岸。智慧無上故名一切智。不可思議無上故名阿羅呵。解脫無上故名大涅槃。行無上故名三藐三佛陀。以是義故如來具足十種名號。所謂如來應供正遍知明行足善逝世間解無上士調御丈夫天人師佛世尊。無虛妄故名為如來。良福田故名為應供。知法界故名正遍知。具三明故名明行足。不來還故名為善逝。知二世間故名世間解。一者國土世間。二者眾生世間。能調伏眾生身心惡故。名無上士調御丈夫。能為眾生作眼目故。能令眾生正知正法正義正歸。為諸眾生廣說義故。能壞一切煩惱苦故。能破眾生疑網心故。開示諸法

【現代漢語翻譯】現代漢語譯本：菩薩有四種圓滿具足。即壽命圓滿具足，見解圓滿具足，戒律圓滿具足，修行圓滿具足。智慧無上的境界是指四無礙（sì wú ài，四種無礙的智慧）。不可思議的無上境界是指圓滿具足六波羅蜜（liù bō luó mì，佈施、持戒、忍辱、精進、禪定、智慧）。解脫無上的境界是指如來能夠摧毀兩種障礙。修行無上的境界是指聖行、天行、梵行。聖行是指三種三昧（sān sān mèi，空三昧、無相三昧、無愿三昧）和滅盡定（miè jìn dìng）。天行是指四禪（sì chán，色界四禪）和四無色定（sì wú sè dìng，四種無色界的禪定）。梵行是指四無量心（sì wú liáng xīn，慈、悲、喜、舍）。這三種行超出佛的四種行，是常樂修習的。什麼是四聖行？有二種：一是空三昧，二是滅盡定。天行有一種，即第四禪。梵行也有一種，即大悲。如來以這種大悲的因緣，晝夜六時常觀察眾生：誰沒有善根，應當施予善根的種子；誰已經種下善根，應當令其增長；乃至誰還沒有發起阿耨多羅三藐三菩提心（ā nòu duō luó sān miǎo sān pú tí xīn，無上正等正覺之心），我應當令其發起阿耨多羅三藐三菩提心。如來以這種無上的身，所以名為大丈夫。接受和保持無上的境界，所以名為大悲。具足無上的功德，所以名為到達彼岸。智慧無上，所以名為一切智。不可思議的無上，所以名為阿羅呵（ā luó hē，應供）。解脫無上，所以名為大涅槃（dà niè pán，偉大的涅槃）。修行無上，所以名為三藐三佛陀（sān miǎo sān fó tuó，正等覺者）。因為這個緣故，如來具足十種名號。即如來（rú lái，tathagata）、應供（yìng gòng，arhat）、正遍知（zhèng biàn zhī，samyak-sambuddha）、明行足（míng xíng zú，vidyā-carana-sampanna）、善逝（shàn shì，sugata）、世間解（shì jiān jiě，loka-vid）、無上士調御丈夫（wú shàng shì tiáo yù zhàng fū，anuttara-purusa-damya-sarathi）、天人師（tiān rén shī，sasta deva-manusyanam）、佛（fó，buddha）、世尊（shì zūn，bhagavat）。沒有虛妄，所以名為如來。是良田福地，所以名為應供。知曉法界，所以名為正遍知。具足三明，所以名為明行足。不再來還，所以名為善逝。知曉兩種世間，所以名為世間解。一是國土世間，二是眾生世間。能夠調伏眾生的身心惡行，所以名為無上士調御丈夫。能夠為眾生作眼目，能夠令眾生正確地瞭解正法、正義、正歸宿。為眾生廣泛地宣說義理，能夠摧毀一切煩惱痛苦，能夠破除眾生的疑慮和迷惑，開示諸法。

【English Translation】 English version: A Bodhisattva has four kinds of perfections. These are the perfection of lifespan, the perfection of view, the perfection of precepts, and the perfection of practice. The unsurpassed wisdom refers to the Four Unimpeded Knowledges (sì wú ài). The inconceivable and unsurpassed state refers to the complete possession of the Six Paramitas (liù bō luó mì, Six Perfections: generosity, morality, patience, diligence, concentration, and wisdom). The unsurpassed liberation refers to the Tathagata's ability to destroy the two kinds of hindrances. The unsurpassed practice refers to the Noble Practice, the Heavenly Practice, and the Brahma Practice. The Noble Practice refers to the three Samadhis (sān sān mèi, emptiness, signlessness, and wishlessness) and the Cessation Attainment (niè jìn dìng). The Heavenly Practice refers to the Four Dhyanas (sì chán, four meditative absorptions in the Realm of Form) and the Four Formless Attainments (sì wú sè dìng, four formless meditative absorptions). The Brahma Practice refers to the Four Immeasurable Minds (sì wú liáng xīn, loving-kindness, compassion, joy, and equanimity). These three kinds of practices surpass the Buddha's four practices and are constantly and joyfully cultivated. What are the Four Noble Practices? There are two: one is the Emptiness Samadhi, and the other is the Cessation Attainment. There is one Heavenly Practice, which is the Fourth Dhyana. There is also one Brahma Practice, which is Great Compassion. Because of this Great Compassion, the Tathagata constantly observes sentient beings during the six periods of the day and night: Who lacks good roots and should be given the seeds of good roots? Who has already planted good roots and should be helped to grow them? And who has not yet aroused the mind of Anuttara-samyak-sambodhi (ā nòu duō luó sān miǎo sān pú tí xīn, unsurpassed perfect enlightenment), I shall cause them to arouse the mind of Anuttara-samyak-sambodhi. Because of this unsurpassed body, the Tathagata is called a Great Hero. Because of receiving and upholding the unsurpassed state, he is called Great Compassion. Because of possessing unsurpassed merits, he is called One Who Has Reached the Other Shore. Because of unsurpassed wisdom, he is called All-Knowing. Because of inconceivable and unsurpassed qualities, he is called Arhat (ā luó hē, worthy of offerings). Because of unsurpassed liberation, he is called Great Nirvana (dà niè pán, great nirvana). Because of unsurpassed practice, he is called Samyak-sambuddha (sān miǎo sān fó tuó, perfectly enlightened one). For this reason, the Tathagata possesses ten titles: Tathagata (rú lái), Arhat (yìng gòng), Samyak-sambuddha (zhèng biàn zhī), Vidyā-carana-sampanna (míng xíng zú), Sugata (shàn shì), Loka-vid (shì jiān jiě), Anuttara-purusa-damya-sarathi (wú shàng shì tiáo yù zhàng fū), Sasta deva-manusyanam (tiān rén shī), Buddha (fó), and Bhagavat (shì zūn). Because he is without falsehood, he is called Tathagata. Because he is a field of blessings, he is called Arhat. Because he knows the realm of Dharma, he is called Samyak-sambuddha. Because he possesses the three kinds of knowledge, he is called Vidyā-carana-sampanna. Because he does not come back, he is called Sugata. Because he knows the two worlds, he is called Loka-vid. These are the world of lands and the world of sentient beings. Because he can subdue the evil deeds of sentient beings' bodies and minds, he is called Anuttara-purusa-damya-sarathi. Because he can be the eyes for sentient beings, he can enable sentient beings to correctly understand the right Dharma, the right meaning, and the right refuge. Because he extensively explains the meaning for sentient beings, he can destroy all afflictions and suffering, he can break through the doubts and confusions of sentient beings, and he reveals all Dharmas.

甚深義故。一切善法根本故。是故名為天人之師。知善法聚不善法聚非善非不善法聚。是名為佛壞魔波旬故。能得難得如來身故。名婆伽婆。無量劫中乃至無有一佛出世。是故難得。無量世界有無量佛。十方世界有無量菩薩。同時同願修集莊嚴。同時俱發菩提之心。一時一日一月一歲。同施同戒同忍同進同禪同智。以是義故。十方世界應有無量無邊佛土。一土之中終無二佛一時出世。若無十方無量世界。如是無量無邊菩薩同修善行可無果耶。以是故知。有十方無量無邊諸佛世界。何以故。一土之中無二佛故。菩薩摩訶薩初發心時。作如是言。唯我一人能令無量無邊眾生斷煩惱苦入于涅槃。以是願力獲得果報。如來能為三千大千無量世界。說法教化調伏眾生。是故一土無二佛出。若一土中有二佛出者。眾生不能樂修善法。不生恭敬難遭之想若見一佛則得生於不思議心。佛或涅槃。我等當共及時修善。勤行精進轉離生死。生難遭想恭敬之心。修檀波羅蜜乃至修集般若波羅蜜是故一土無二佛出。十方諸佛唯除四事。其餘一切平等無二。一者壽。二者姓三者名。四者身。菩薩終不以女人身得阿耨多羅三藐三菩提。何以故。菩薩摩訶薩初阿僧祇劫已斷女身。女人之身貪慾多故。二指智故。如是惡智。不能得阿耨多羅三藐三菩提。

菩提者不可思議。何以故。一切聲聞辟支佛等所不得故。是故無上菩提。無量功德之所成就(二指者謂女人和合智也)。

◎菩薩地菩提力性品第九

菩薩摩訶薩欲學菩薩戒者。當修信解。常樂求法常樂說法。見持法者深生供養。如法而住。教誨弟子住正法中。善知身口意業方便。云何菩薩修集信解。明信三寶及其功德。信佛菩薩不可思議。信真實義信有因果。信諸眾生有種種業種種業果。知善方便及非方便。自信必得阿耨多羅三藐三菩提。自知得義。義者所謂無上菩提。智菩提。方便菩提。方便者。謂菩薩戒乃至三十七品。菩薩戒者聞說法時心忍信受。所謂十二部經。是名菩薩戒。學菩薩戒者當修二事。一者慈心。二者信心。菩薩修集如是二法得信解心。求法者求何事。云何求何故求。求者謂菩薩藏。聲聞藏。一切世論。一切世事。菩薩藏者。謂毗佛略。餘十一部名聲聞藏。世論者有三種。一者因論。二者聲論。三者醫方論。一切世事者。如金寶工匠一切方術。方術有五。一者內術。二者因術。三者聲術。四者知病因治病術。五者知一切作事。菩薩摩訶薩常求如是五種方術。內術者。謂十二部經。菩薩摩訶薩為二事故求十二部經。一者知因果。二者作業不失不作不受。求因論者為二事故。一者為知外道

【現代漢語翻譯】現代漢語譯本菩提（bodhi，覺悟）是不可思議的。為什麼這麼說呢？因為一切聲聞（sravaka，聽聞佛法而證悟者）、辟支佛（pratyekabuddha，獨自證悟者）等都無法獲得。因此，無上菩提是由無量功德成就的（『二指』指的是男女和合的智慧）。

◎菩薩地菩提力性品第九

菩薩摩訶薩（bodhisattva-mahasattva，大菩薩）想要學習菩薩戒，應當修習信解，經常喜歡求法，經常喜歡說法，見到持法的人深深地生起供養之心，如法安住，教誨弟子安住在正法之中，善於瞭解身、口、意三業的方便。什麼是菩薩修集信解呢？明確地相信三寶（佛、法、僧）及其功德，相信佛菩薩不可思議，相信真實義，相信有因果，相信一切眾生有種種業和種種業果，知道善巧方便和非善巧方便，自信必定能夠獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），自己知道所獲得的意義。意義指的是無上菩提、智菩提、方便菩提。方便指的是菩薩戒乃至三十七道品。菩薩戒是指聽聞說法時內心能夠忍耐、信受，也就是十二部經。這叫做菩薩戒。學習菩薩戒的人應當修習兩件事：一是慈心，二是信心。菩薩修習這樣的兩種法，就能得到信解之心。求法的人要求什麼事呢？如何求？因為什麼而求？所求的是菩薩藏、聲聞藏、一切世論、一切世事。菩薩藏指的是毗佛略（vaipulya，方廣經典），其餘十一部經叫做聲聞藏。世論有三種：一是因論，二是聲論，三是醫方論。一切世事指的是如金寶工匠的一切方術。方術有五種：一是內術，二是因術，三是聲術，四是知病因治病術，五是知一切作事。菩薩摩訶薩經常求這樣的五種方術。內術指的是十二部經。菩薩摩訶薩爲了兩件事而求十二部經：一是知道因果，二是作業不失、不作、不受。求因論是爲了兩件事：一是爲了瞭解外道。

【English Translation】 English version Bodhi (bodhi, enlightenment) is inconceivable. Why is that? Because it cannot be attained by all Sravakas (sravaka, those who attain enlightenment by hearing the Dharma), Pratyekabuddhas (pratyekabuddha, those who attain enlightenment independently), and others. Therefore, unsurpassed Bodhi is accomplished by immeasurable merits (the 'two fingers' refer to the wisdom of the union of man and woman).

◎ Chapter Nine on the Power and Nature of Bodhi in the Bodhisattva Grounds

A Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva) who wishes to learn the Bodhisattva precepts should cultivate faith and understanding, always delight in seeking the Dharma, always delight in expounding the Dharma, deeply revere those who uphold the Dharma, abide in accordance with the Dharma, and instruct disciples to abide in the correct Dharma, being skilled in understanding the skillful means of body, speech, and mind. What is the Bodhisattva's cultivation of faith and understanding? Clearly believing in the Three Jewels (Buddha, Dharma, Sangha) and their merits, believing that the Buddhas and Bodhisattvas are inconceivable, believing in the true meaning, believing in cause and effect, believing that all sentient beings have various karmas and various karmic results, knowing skillful means and unskillful means, and having confidence that one will certainly attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment), knowing for oneself the meaning that is attained. The meaning refers to unsurpassed Bodhi, wisdom Bodhi, and expedient Bodhi. Expedient means refer to the Bodhisattva precepts and even the thirty-seven factors of enlightenment. The Bodhisattva precepts refer to the mind being able to endure and accept with faith when hearing the Dharma expounded, which are the twelve divisions of scriptures. This is called the Bodhisattva precepts. One who studies the Bodhisattva precepts should cultivate two things: first, loving-kindness; second, faith. A Bodhisattva who cultivates these two dharmas attains a mind of faith and understanding. What does one who seeks the Dharma seek? How does one seek? And why does one seek? What is sought is the Bodhisattva Pitaka, the Sravaka Pitaka, all worldly treatises, and all worldly affairs. The Bodhisattva Pitaka refers to the Vaipulya (vaipulya, expansive scriptures), and the remaining eleven divisions of scriptures are called the Sravaka Pitaka. Worldly treatises are of three kinds: first, treatises on causes; second, treatises on sounds; third, treatises on medicine. All worldly affairs refer to all the arts of goldsmiths and craftsmen. The arts are of five kinds: first, inner arts; second, causal arts; third, sound arts; fourth, the art of knowing the cause of diseases and curing them; fifth, the art of knowing all kinds of work. A Bodhisattva-Mahasattva constantly seeks these five kinds of arts. Inner arts refer to the twelve divisions of scriptures. A Bodhisattva-Mahasattva seeks the twelve divisions of scriptures for two reasons: first, to know cause and effect; second, to not lose, not create, and not receive karma. Seeking treatises on causes is for two reasons: first, to understand external paths.

過故。二者為壞外道諸論師故。求聲論者亦為二事。一者為解一切法界義故。二者為正一切言辭音聲故。求治病術為四事故。一者為知病相貌故。二者為知病因緣故。三者為知病除愈故。四者為知病癒之後更不起故。求十二部經。為知因果者。一切法有十種因。說真因相攝一切因。若生死若解脫。若善若不善。若內若外。若眾生若非眾生。何等為十。一者流佈因。二者從因。三者作因。四者攝因。五者增長因。六者轉因。七者不共因。八者共因。九者害因。十者不害因。流佈因者。所謂諸法因名得其體相得體相故故可宣說。是名流佈因。如因手取因足涉路因身而有去來坐臥。是名從因。如從子得果。是名作因。離子從余而得果者。是名攝因。子滅芽生從芽得果。名增長因。如從子生谷因谷生子。是名轉因。隨種得果。名不共因。如地水火風。名為共因犯四重禁怨害善法。是名害因。若不犯者。是名不害因害因有五。一者聲害。二者生害。三者不共住害。四者怨害。五者定害聲害者。猶如世論初說善好后說不善。又復害者。如說諸法一切無常。猶如虛空說一切常謂生老死。是名聲害。生害者。如說無因而能生果有因無果。不共住害者。猶如明闇貪恚苦樂。怨害者。如蛇鼠狼馬與水牛。如貍與鼠。定害者。如不凈觀除貪慈

【現代漢語翻譯】現代漢語譯本爲了超越過去的錯誤而學習。學習的原因有二：一是駁斥外道的各種理論；二是追求聲音理論。學習聲音理論也有兩個目的：一是理解一切法界的意義；二是糾正一切言辭和聲音。學習醫術有四個目的：一是瞭解疾病的表象；二是瞭解疾病的起因；三是瞭解疾病的治癒方法；四是瞭解疾病痊癒后如何防止復發。學習十二部經是爲了瞭解因果關係。一切法有十種因。宣說真因可以涵蓋一切因，無論是生死還是解脫，無論是善還是不善，無論是內在還是外在，無論是眾生還是非眾生。這十種因是什麼呢？一是流佈因，二是從因，三是作因，四是攝因，五是增長因，六是轉因，七是不共因，八是共因，九是害因，十是不害因。流佈因是指，諸法因其名稱而獲得其體相，因為獲得了體相，所以可以被宣說。這被稱為流佈因。例如，因為手而可以拿取，因為腳而可以行走，因為身體而可以有來去坐臥。這被稱為從因。例如，從種子得到果實。這被稱為作因。離開種子而從其他事物得到果實，這被稱為攝因。種子滅亡而生出芽，從芽得到果實，這被稱為增長因。例如，從種子生出穀物，因為穀物而生出種子。這被稱為轉因。隨其所種而得到果實，這被稱為不共因。例如，地、水、火、風，被稱為共因。觸犯四重禁戒，怨恨和損害善法，這被稱為害因。如果不觸犯這些，這被稱為不害因。害因有五種：一是聲害，二是生害，三是不共住害，四是怨害，五是定害。聲害是指，例如世俗的言論，開始說的是善好，後來說的卻是不善。又如，說諸法一切都是無常的，如同虛空，又說一切都是常的，例如生老死。這被稱為聲害。生害是指，例如說沒有因而能生出果，或者有因而沒有果。不共住害是指，例如光明與黑暗，貪婪與嗔恨，痛苦與快樂。怨害是指，例如蛇、鼠、狼、馬與水牛，又如狐貍與老鼠。定害是指，例如用不凈觀來去除貪慾，用慈悲觀來去除嗔恨。

【English Translation】 English version To learn to overcome past mistakes. There are two reasons for learning: first, to refute the various theories of external paths (wài dào, non-Buddhist schools of thought); second, to pursue the theory of sound (shēng lùn). There are also two purposes for studying the theory of sound: first, to understand the meaning of all dharma realms (fǎ jiè, the realm of all phenomena); second, to correct all words and sounds. There are four purposes for studying medicine: first, to understand the appearance of diseases; second, to understand the causes of diseases; third, to understand the methods of curing diseases; fourth, to understand how to prevent recurrence after the disease is cured. Studying the twelve divisions of scriptures (shí èr bù jīng, the twelve categories of Buddhist scriptures) is to understand cause and effect. All dharmas have ten causes. Declaring the true cause can encompass all causes, whether it is birth and death or liberation, whether it is good or bad, whether it is internal or external, whether it is sentient beings or non-sentient beings. What are these ten causes? First, the cause of propagation (liú bù yīn); second, the cause of dependence (cóng yīn); third, the cause of action (zuò yīn); fourth, the cause of inclusion (shè yīn); fifth, the cause of growth (zēng zhǎng yīn); sixth, the cause of transformation (zhuǎn yīn); seventh, the non-common cause (bù gòng yīn); eighth, the common cause (gòng yīn); ninth, the cause of harm (hài yīn); tenth, the cause of non-harm (bù hài yīn). The cause of propagation refers to the fact that dharmas obtain their substance and appearance because of their names, and because they have obtained their substance and appearance, they can be declared. This is called the cause of propagation. For example, because of the hand, one can take; because of the foot, one can walk; because of the body, one can come and go, sit and lie down. This is called the cause of dependence. For example, obtaining fruit from a seed. This is called the cause of action. Obtaining fruit from something other than the seed is called the cause of inclusion. The seed dies and a sprout grows, and fruit is obtained from the sprout. This is called the cause of growth. For example, grain grows from a seed, and a seed grows from grain. This is called the cause of transformation. Obtaining fruit according to what is sown is called the non-common cause. For example, earth, water, fire, and wind are called the common cause. Violating the four major precepts (sì chóng jìn, the four root vows of monastic discipline), resenting and harming good dharmas is called the cause of harm. If one does not violate these, it is called the cause of non-harm. There are five causes of harm: first, harm through sound (shēng hài); second, harm through birth (shēng hài); third, harm through non-cohabitation (bù gòng zhù hài); fourth, harm through resentment (yuàn hài); fifth, harm through determination (dìng hài). Harm through sound refers to, for example, worldly speech that initially says something good but later says something bad. Also, for example, saying that all dharmas are impermanent, like the void, and then saying that everything is permanent, such as birth, old age, and death. This is called harm through sound. Harm through birth refers to, for example, saying that a fruit can be produced without a cause, or that there is a cause but no fruit. Harm through non-cohabitation refers to, for example, light and darkness, greed and anger, suffering and happiness. Harm through resentment refers to, for example, snakes, rats, wolves, horses, and water buffalo, and also foxes and mice. Harm through determination refers to, for example, using contemplation of impurity (bù jìng guān, meditation on the repulsiveness of the body) to remove greed, and using loving-kindness (cí, loving-kindness) to remove hatred.

心院瞋悲除害心。八聖道分除一切結。復有二因。一者真實因。二者方便因。真實因者所謂種子。方便因者如餘外緣。方便因者有四種緣。一者因緣。二者次第緣。三者緣緣。四者增上緣。因緣者諸法生因。增上緣者。謂方便因次第緣。緣緣者。謂心心數法。是名四緣。如是十因。云何出生一切世法及出世法。云何斷生死。云何不斷生死。如世間中種種穀子。為增長命有種種名。所謂大麥小麥大豆小豆粳糧胡麻等。是名流佈因。因於飢渴無氣力故。為除是患身得力故。求大小麥乃至胡麻。因於美食。心生貪著。生貪著心故方便求索。是名從因。如彼種子生相似果。是名作因。如彼地水火風糞土人工等。是名攝因。從子增長乃至於果。是名增長因。如子生果從果復生因。是名轉因。如麥生麥豆自生豆。是名不共因。如離子已從餘生果。是名共因。如子遇雹火燒鳥食。是名害因。離雹火鳥名不害因以是義故。是十種因。出生世法及出世法。又復演說十二因緣所有名相。謂無明因緣行。行因緣識。識因緣名色。名色因緣六入。六入因緣觸。觸因緣受。受因緣愛。愛因緣取。取因緣有。有因緣生。生因緣老死憂悲愁惱大苦聚集。是名流佈因。無明緣行乃至生緣老死。為貪恚故。不斷十二因緣。是名從因。現在愛取未來無明。是

【現代漢語翻譯】現代漢語譯本『心院』（指內心）要去除嗔恨、悲傷和有害之心。『八聖道分』（正見、正思惟、正語、正業、正命、正精進、正念、正定）能去除一切煩惱結縛。又有兩種『因』（原因）：一是『真實因』（根本原因），二是『方便因』（輔助原因）。『真實因』是指種子，『方便因』是指其他外部條件。『方便因』有四種緣（條件）：一是『因緣』（直接原因），二是『次第緣』（連續條件），三是『緣緣』（條件之間的相互作用），四是『增上緣』（增強條件）。『因緣』是諸法生起的根本原因。『增上緣』是指輔助原因，『次第緣』是連續的條件，『緣緣』是指心和心所法（心理活動）。這被稱為四緣。這十種『因』如何產生一切世間法和出世間法？如何斷除生死輪迴？又如何不斷除生死輪迴？就像世間各種穀物的種子，爲了增長生命而有各種名稱，如大麥、小麥、大豆、小豆、粳米、胡麻等。這被稱為『流佈因』（普遍原因）。因為飢渴導致身體虛弱無力，爲了消除這種痛苦，身體獲得力量，所以人們尋求大小麥乃至胡麻，因為美食而對食物產生貪戀。因為產生貪戀之心，所以想方設法去獲取。這被稱為『從因』（由因而生）。就像種子產生相似的果實，這被稱為『作因』（作用之因）。就像土地、水、火、風、糞土、人工等，這被稱為『攝因』（攝取之因）。從種子增長到果實，這被稱為『增長因』（增長之因）。就像種子生果實，果實又生種子，這被稱為『轉因』（轉化之因）。就像麥子生麥子，豆子生豆子，這被稱為『不共因』（不共通之因）。就像離開種子，從其他條件產生果實，這被稱為『共因』（共通之因）。就像種子遇到冰雹、火燒、鳥食，這被稱為『害因』（損害之因）。沒有冰雹、火燒、鳥食，被稱為『不害因』（不損害之因）。因為這個道理，這十種『因』能產生世間法和出世間法。又進一步闡述『十二因緣』（十二種相互關聯的因果關係）的所有名稱和相狀，即『無明』（對真理的無知）緣『行』（行為），『行』緣『識』（意識），『識』緣『名色』（精神和物質），『名色』緣『六入』（六種感官），『六入』緣『觸』（感覺），『觸』緣『受』（感受），『受』緣『愛』（愛慾），『愛』緣『取』（執取），『取』緣『有』（存在），『有』緣『生』（出生），『生』緣『老死憂悲愁惱大苦聚集』（衰老、死亡、憂愁、悲傷、痛苦、煩惱等大苦聚集）。這被稱為『流佈因』。因為無明緣行乃至生緣老死，因為貪婪和嗔恨的緣故，所以不斷十二因緣。這被稱為『從因』。現在的愛和取，未來的無明。

【English Translation】 English version The 『heart-mind』 (referring to the inner mind) should eliminate hatred, sorrow, and harmful thoughts. The 『Eightfold Noble Path』 (Right View, Right Thought, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration) can remove all fetters. There are also two types of 『causes』: one is the 『true cause』 (fundamental cause), and the other is the 『expedient cause』 (auxiliary cause). The 『true cause』 refers to the seed, and the 『expedient cause』 refers to other external conditions. The 『expedient cause』 has four types of conditions: one is the 『causal condition』 (direct cause), the second is the 『sequential condition』 (continuous condition), the third is the 『condition-condition』 (interaction between conditions), and the fourth is the 『dominant condition』 (enhancing condition). The 『causal condition』 is the fundamental cause of the arising of all dharmas. The 『dominant condition』 refers to the auxiliary cause, the 『sequential condition』 is the continuous condition, and the 『condition-condition』 refers to the mind and mental activities. These are called the four conditions. How do these ten causes give rise to all worldly and transcendental dharmas? How to cut off the cycle of birth and death? And how not to cut off the cycle of birth and death? Just like the seeds of various grains in the world, there are various names for increasing life, such as barley, wheat, soybeans, small beans, japonica rice, sesame, etc. This is called the 『pervasive cause』. Because hunger and thirst cause physical weakness, in order to eliminate this suffering and gain strength, people seek barley, wheat, and even sesame. Because of delicious food, they develop craving for food. Because of the arising of craving, they try to obtain it by all means. This is called the 『arising cause』. Just like a seed produces a similar fruit, this is called the 『active cause』. Just like land, water, fire, wind, manure, human labor, etc., this is called the 『collecting cause』. From the growth of the seed to the fruit, this is called the 『growth cause』. Just like a seed produces a fruit, and the fruit produces a seed, this is called the 『transforming cause』. Just like wheat produces wheat, and beans produce beans, this is called the 『non-common cause』. Just like leaving the seed, the fruit is produced from other conditions, this is called the 『common cause』. Just like a seed encounters hail, fire, or bird eating, this is called the 『harmful cause』. The absence of hail, fire, or bird eating is called the 『non-harmful cause』. Because of this principle, these ten causes can produce worldly and transcendental dharmas. Furthermore, the names and characteristics of all 『Twelve Links of Dependent Origination』 (twelve interdependent causal relationships) are explained, namely 『ignorance』 (lack of knowledge of the truth) conditions 『action』 (karma), 『action』 conditions 『consciousness』, 『consciousness』 conditions 『name and form』 (mind and matter), 『name and form』 conditions 『six entrances』 (six senses), 『six entrances』 condition 『contact』, 『contact』 conditions 『feeling』, 『feeling』 conditions 『craving』, 『craving』 conditions 『grasping』, 『grasping』 conditions 『becoming』, 『becoming』 conditions 『birth』, 『birth』 conditions 『old age, death, sorrow, lamentation, pain, grief, and despair』. This is called the 『pervasive cause』. Because ignorance conditions action, and so on, until birth conditions old age and death, because of greed and hatred, the Twelve Links of Dependent Origination are not cut off. This is called the 『arising cause』. Present craving and grasping, future ignorance.

名作因。現在有。未來行。是名作因。現在識。未來生。是名作因。現在名色六入觸受。未來生老死。是名作因。不近善友。不樂聽法。不思惟義。不如法住。以此四事。攝取無明乃至生老死。是名攝因。因惡業故。增長無明乃至老死。是名增長因。無明三種。謂下中上。下為中因中為上因乃至老死。是名轉因。有無明墮地獄。有無明墮畜生。有無明墮餓鬼。是名不共因。一切眾生平等共有十二因緣。是名共因。無明因緣故無具足性。不與如來共生一國。遠離善友不得聞法。不思惟義不如法住。不得修集三十七品。是名害因。除無明故性得具足。性具足故得與如來共生一國。親近善友得聞正法。思惟正義如法而住。修集三十七品。是名不害因。以是義故是十種因出生世法。云何十因生出世法。若說三十七品名相菩提名相乃至涅槃名相。名流佈因。因四念處。得四正勤。因四正勤。得如意足。因如意足。得五根。因五根。得五力。因五力。得七覺分。因七覺分得八聖道。因八聖道。得涅槃。是名從因。無明滅故諸行滅行滅故識滅。識滅故名色滅。名色滅故六入滅。六入滅故觸滅。觸滅故受滅。受滅故愛滅。愛滅故取滅。取滅故有滅。有滅故生滅。生滅故老死滅。老死滅故得涅槃。是名從因。性具足故修三十七品。修三十

七品故得涅槃。是名從因。性具足故乃至三十七品能生菩提。是名作因。親近善友至心聞法。思惟其義如法而住。調伏諸根修八聖道。是名攝因。三十七品能為二種涅槃之因。是名轉因。具聲聞性得聲聞果。具緣覺性得緣覺果。具佛性故得無上道。是名不共因。如是三人悉共修集三十七品。是名共因。性不具足生處八難不聞正法。是名害因。壞害因故得聞正法。名不害因。修集八聖道因緣故得聲聞菩提辟支佛菩提。得佛菩提。是增長因。是十種因出生世法出世之法。如是二法各有三世。所謂過去未來現在若有說言離是十因更有因者。無有是處。云何名果。果有五種。一者報果。二者余果。三者解脫果。四者現作果。五者增上果。不善之法得三惡報。有漏善法得人天果。是名報果。以造惡故樂為惡業。以修善故樂修善業。是名余果。修八聖道遠離煩惱。名解脫果。凡夫修道雖離煩惱不名解脫果。何以故。非畢竟故若人現世種種方便役力得財。是名現作果。眼根眼識乃至意法意識。名增上果。菩薩摩訶薩以知因果。增長作力修集於道知不作。不受作不失果菩薩。摩訶薩知因果故求十二部經。受持讀誦書寫解說。得第二業力。若有菩薩不信眾生業因果者。終不能得菩薩禁戒。菩薩何故求十二部經。菩薩至心念菩薩戒勤求佛法

【現代漢語翻譯】現代漢語譯本修習三十七道品才能證得涅槃（Nirvana，解脫）。這叫做『從因』（種子因）。因為本性具足，乃至三十七道品能夠產生菩提（Bodhi，覺悟）。這叫做『作因』（能作因）。親近善友，至誠聽聞佛法，思維佛法的意義，如法修行，調伏諸根，修習八聖道（Eightfold Noble Path）。這叫做『攝因』（攝受因）。三十七道品能夠作為兩種涅槃的因。這叫做『轉因』（轉變因）。具有聲聞（Śrāvaka，小乘弟子）的根性，證得聲聞果位；具有緣覺（Pratyekabuddha，獨覺）的根性，證得緣覺果位；具有佛性，因此證得無上道（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做『不共因』（不共之因）。像這樣，這三種人都共同修習三十七道品。這叫做『共因』（共同之因）。本性不具足，出生在有八難的地方，不能聽聞正法。這叫做『害因』（障礙之因）。斷除障礙之因，因此能夠聽聞正法，叫做『不害因』（非障礙因）。修習八聖道，以這樣的因緣，證得聲聞菩提、辟支佛菩提，證得佛菩提。這是『增長因』（增長之因）。這十種因產生世間法和出世間法。這兩種法各自有三世，也就是過去、未來、現在。如果有人說，離開這十種因，還有其他的因，這是不可能的。什麼叫做果？果有五種。第一種是報果（Vipāka-phala，異熟果），第二種是余果（Nisyanda-phala，等流果），第三種是解脫果（Vimukti-phala，解脫之果），第四種是現作果（Purusakara-phala，士用果），第五種是增上果（Adhipati-phala，增上果）。不善的法會得到三惡道的果報。有漏的善法會得到人天果報。這叫做報果。因為造作惡業，所以喜歡造作惡業；因為修習善業，所以喜歡修習善業。這叫做余果。修習八聖道，遠離煩惱，叫做解脫果。凡夫修道，雖然遠離煩惱，不能叫做解脫果。為什麼呢？因為不是究竟的緣故。如果有人在現世用種種方法努力工作得到財富，這叫做現作果。眼根、眼識，乃至意根、法、意識，叫做增上果。菩薩摩訶薩因爲了解因果，增長努力，修習于道，知道什麼應該做，什麼不應該做，接受（善）業，不失去（善）果。菩薩摩訶薩因爲了解因果，所以尋求十二部經（Dvādaśāṅga-buddhavacana，十二分教），受持、讀誦、書寫、解說，得到第二種業力。如果有菩薩不相信眾生的業因果報，最終不能得到菩薩禁戒。菩薩為什麼要求十二部經？菩薩至誠憶念菩薩戒，勤求佛法。

【English Translation】 English version The seventh stage is attained, hence Nirvana (Nirvana, liberation) is obtained. This is called 'Hetu-ja' (cause from seed). Because the nature is complete, even the thirty-seven factors can generate Bodhi (Bodhi, enlightenment). This is called 'Kāraka-hetu' (productive cause). Approaching good friends, sincerely listening to the Dharma, contemplating its meaning, abiding in accordance with the Dharma, subduing the senses, and cultivating the Eightfold Noble Path (Eightfold Noble Path). This is called 'Sangraha-hetu' (collecting cause). The thirty-seven factors can be the cause of two kinds of Nirvana. This is called 'Parivarta-hetu' (transforming cause). Possessing the nature of a Śrāvaka (Śrāvaka, Hearer), one attains the fruit of a Śrāvaka; possessing the nature of a Pratyekabuddha (Pratyekabuddha, Solitary Buddha), one attains the fruit of a Pratyekabuddha; possessing Buddha-nature, one attains the Unsurpassed Path (Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). This is called 'Asādhāraṇa-hetu' (unique cause). In this way, these three types of people all cultivate the thirty-seven factors together. This is called 'Sādhāraṇa-hetu' (common cause). Not possessing the complete nature, being born in the eight difficulties, and not hearing the correct Dharma. This is called 'Heti-ghāta' (harmful cause). Eliminating the harmful cause, one is able to hear the correct Dharma, called 'Aghāta-hetu' (non-harmful cause). Cultivating the Eightfold Noble Path, with these conditions, one attains Śrāvaka Bodhi, Pratyekabuddha Bodhi, and Buddha Bodhi. This is the 'Vriddhi-hetu' (increasing cause). These ten causes give rise to worldly and trans-worldly dharmas. These two dharmas each have three times, namely past, future, and present. If someone says that apart from these ten causes, there are other causes, that is impossible. What is called a fruit? There are five kinds of fruits. The first is Vipāka-phala (Vipāka-phala, resultant fruit), the second is Nisyanda-phala (Nisyanda-phala, outflowing fruit), the third is Vimukti-phala (Vimukti-phala, fruit of liberation), the fourth is Purusakara-phala (Purusakara-phala, fruit of effort), and the fifth is Adhipati-phala (Adhipati-phala, dominant fruit). Unwholesome dharmas lead to the retribution of the three evil realms. Wholesome dharmas with outflows lead to the fruits of humans and gods. This is called Vipāka-phala. Because of creating evil karma, one enjoys creating evil karma; because of cultivating good karma, one enjoys cultivating good karma. This is called Nisyanda-phala. Cultivating the Eightfold Noble Path and being free from afflictions is called Vimukti-phala. Although ordinary people cultivate the path and are free from afflictions, it is not called Vimukti-phala. Why? Because it is not ultimate. If someone in this life uses various means and efforts to obtain wealth, this is called Purusakara-phala. The eye faculty, eye consciousness, and even the mind faculty, dharmas, and mind consciousness are called Adhipati-phala. Bodhisattvas Mahasattvas, because they understand cause and effect, increase their efforts, cultivate the path, know what should be done and what should not be done, accept (good) karma, and do not lose (good) fruits. Bodhisattvas Mahasattvas, because they understand cause and effect, seek the twelve divisions of scripture (Dvādaśāṅga-buddhavacana, twelve categories of the Buddha's teachings), uphold, recite, write, and explain them, and obtain the second kind of karmic power. If there are Bodhisattvas who do not believe in the karmic causes and effects of sentient beings, they will ultimately not be able to obtain the Bodhisattva precepts. Why do Bodhisattvas seek the twelve divisions of scripture? Bodhisattvas sincerely remember the Bodhisattva precepts and diligently seek the Buddha Dharma.

。乃至一句一偈一義。若見說者心生恭敬歡喜樂聞。不輕於說法者。己身於說法者不求其過。至心奉敬如從佛聞。若說法者吝法不施。應以錢財乃至身命供事奉獻。若有菩薩能如是者。名義菩薩。菩薩若能至心聽受乃至一句一偈一義。三界煩惱皆悉萎悴具菩薩戒菩薩至心求佛語時。渴法情重不惜身命。設蹈熱鐵猛火之地不以為患。菩薩摩訶薩以一偈故尚不惜身。況十二部經。為一偈故尚不惜命。況余財物。以聞法利身得安樂。深生信心得柔軟心。直心正見見說法者。如見父母心無憍慢。為眾生故至心聽法終不為己。為增眾生所有善根。聽受正法不為利養。為眾生故受菩薩戒不為自利為正法故不畏王難飢渴寒熱虎狼惡獸盜賊等事。先自調伏煩惱諸根。然後聽法非時不聽。至心聽法恭敬說者尊重於法。是名菩薩具菩薩戒。云何菩薩至心聽法。聽法有四。一者至心。二者一心。三者一切心。四者善心。是名菩薩勤求十二部經。菩薩何故求十二部經。為欲流佈諸佛正法故。為欲增長諸佛法故。為令世間信佛法故。為令一切無量眾生悉得阿耨多羅三藐三菩提故。是故菩薩求十二部經。菩薩何故求于因論。為知因論諸過罪故。為破外道惡邪論故。為弘方便調眾生故。為欲分別如來語義世語義故。是故菩薩求于因論。菩薩何故求于聲

【現代漢語翻譯】現代漢語譯本：乃至一句、一偈（gatha，頌）、一義，若見到有人宣說，內心生起恭敬、歡喜，樂於聽聞，不輕視說法之人。自己對於說法之人，不求其過失，以至誠之心奉敬，如同從佛陀那裡聽聞。如果說法之人吝惜佛法而不施捨，應當用錢財乃至身命來供養奉獻。若有菩薩能這樣做，就稱為義菩薩。菩薩若能至誠聽受乃至一句、一偈、一義，三界（欲界、色界、無色界）的煩惱都會因此而萎縮凋零，具足菩薩戒。菩薩至誠尋求佛語時，渴求佛法的意願強烈，不惜身命。即使行走在熾熱的鐵地或猛烈的火焰之中，也不以為患。菩薩摩訶薩爲了一個偈頌尚且不吝惜自身，更何況是十二部經（the twelve divisions of the Buddhist scriptures）。爲了一個偈頌尚且不吝惜性命，更何況是其餘的財物。因為聽聞佛法的利益，身心得到安樂，深深地生起信心，得到柔軟的心，以正直的心和正確的見解看待說法之人，如同看待父母一般，心中沒有驕慢。爲了眾生的緣故，至誠聽法，終究不是爲了自己，而是爲了增長眾生所有的善根。聽受正法不是爲了名利供養，爲了眾生的緣故受持菩薩戒，不是爲了自身利益，而是爲了正法的緣故，不畏懼王難、飢渴、寒冷、炎熱、虎狼惡獸、盜賊等事。先調伏自身的煩惱諸根，然後聽法，不在不適當的時間聽法，以至誠之心聽法，恭敬說法之人，尊重佛法，這稱為菩薩具足菩薩戒。什麼是菩薩至誠聽法？聽法有四種：一是至心，二是專心，三是一切心，四是善心。這稱為菩薩勤求十二部經。菩薩為何要求十二部經？爲了流佈諸佛的正法，爲了增長諸佛的佛法，爲了令世間相信佛法，爲了令一切無量眾生都得到阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺），所以菩薩求十二部經。菩薩為何要求于因論（hetu-vidya，因明學）？爲了知曉因論的各種過失罪惡，爲了破斥外道的邪惡理論，爲了弘揚方便法門調伏眾生，爲了分別如來（Tathagata）的語義和世間的語義，所以菩薩求于因論。菩薩為何要求于聲

【English Translation】 English version: Even a single phrase, a single gatha (verse), a single meaning, if one sees someone expounding it, one should generate reverence and joy in one's heart, be delighted to listen, and not belittle the expounder. One should not seek faults in the expounder, but offer sincere reverence as if listening to the Buddha himself. If the expounder is stingy with the Dharma and does not give it freely, one should offer and dedicate wealth, even one's own life. If a Bodhisattva can do this, he is called a Righteous Bodhisattva. If a Bodhisattva can sincerely listen and receive even a single phrase, a single gatha, a single meaning, the afflictions of the three realms (desire realm, form realm, formless realm) will all wither and decay, and he will be endowed with the Bodhisattva precepts. When a Bodhisattva sincerely seeks the Buddha's words, his thirst for the Dharma is strong, and he does not spare his own life. Even if he were to tread on hot iron or fierce flames, he would not consider it a problem. A Bodhisattva-Mahasattva does not spare his own body for the sake of a single gatha, let alone the twelve divisions of the Buddhist scriptures. He does not spare his life for the sake of a single gatha, let alone other possessions. Because of the benefit of hearing the Dharma, the body and mind attain peace and joy, deep faith arises, and a gentle heart is obtained. With a straight heart and correct views, one sees the expounder of the Dharma as one sees one's parents, without arrogance in one's heart. For the sake of sentient beings, one listens to the Dharma with sincerity, ultimately not for oneself, but to increase the good roots of all sentient beings. One receives the True Dharma not for the sake of profit and offerings, but for the sake of sentient beings, one receives the Bodhisattva precepts, not for one's own benefit, but for the sake of the True Dharma, one does not fear royal calamities, hunger, thirst, cold, heat, tigers, wolves, evil beasts, thieves, and other such things. First, one subdues one's own afflictions and senses, and then listens to the Dharma, not listening at inappropriate times. One listens to the Dharma with sincerity, respects the expounder, and reveres the Dharma. This is called a Bodhisattva being endowed with the Bodhisattva precepts. What is a Bodhisattva listening to the Dharma with sincerity? There are four aspects to listening to the Dharma: first, with sincerity; second, with single-mindedness; third, with all one's heart; and fourth, with a good heart. This is called a Bodhisattva diligently seeking the twelve divisions of the scriptures. Why does a Bodhisattva seek the twelve divisions of the scriptures? In order to propagate the True Dharma of all the Buddhas, in order to increase the Dharma of all the Buddhas, in order to cause the world to believe in the Buddha's Dharma, in order to enable all immeasurable sentient beings to attain Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment), therefore, a Bodhisattva seeks the twelve divisions of the scriptures. Why does a Bodhisattva seek Hetu-vidya (the science of logic)? In order to know the faults and sins of Hetu-vidya, in order to refute the evil theories of external paths, in order to promote expedient means to tame sentient beings, in order to distinguish the meaning of the Tathagata (Thus Come One) and the meaning of the world, therefore, a Bodhisattva seeks Hetu-vidya. Why does a Bodhisattva seek sound

論。為令言辭凈莊嚴故。不凈之言不能宣說明了義故。為欲解知一切義故。壞不正語憍慢心破邪見故。為知方便調眾生故。是故菩薩求于聲論。菩薩何故求諸醫方。為令眾生離四百四病故。為憐愍故。為調伏眾生故。為生信心故。生喜心故。是故菩薩求諸醫方。菩薩何故求世方術。為易得財利眾生故。為諸眾生生信心故。為知世事破憍慢故。調伏眾生故。破一切法諸闇障故。若有菩薩不能如是求五事者。終不能得阿耨多羅三藐三菩提成一切智。為得阿耨多羅三藐三菩提故求於五事。菩薩成就菩薩戒者。為眾生說。說何事。云何說。何故說。說何事者。謂十二部經。云何說者。成就五事。何故說者。為得成就阿耨多羅三藐三菩提故。說有二事。一者次第說。二者清凈說。次第說者。初說惠施。次說禁戒。次說天樂。次說三昧。次說受持十二部經思惟其義如法而住。是名次第說。清凈說者。人在高處己身處下不應說法。除為病患。心不信者不應為說。不厭生死者不應為說。人在已前不應為說。人覆頭者不應為說。求過失者不應為說。其餘皆如波羅提木叉修多羅中說。何以故。諸佛菩薩恭敬法故。若說法者尊重於法。聽法之人亦生宗敬。至心聽受不生輕慢。是名清凈說。次第說者。一切說一切說一切說。壞吝法心無有憍慢若

【現代漢語翻譯】現代漢語譯本：論：爲了使言辭清凈莊嚴的緣故，不清凈的言辭不能宣說明了其意義的緣故；爲了理解知曉一切意義的緣故；爲了破除不正之語的驕慢之心，破除邪見的緣故；爲了知曉方便之法來調伏眾生的緣故，所以菩薩尋求聲論（研究語言和聲音的學問）。菩薩為何尋求各種醫方（醫學知識）？爲了使眾生脫離四百零四種疾病的緣故；爲了憐憫眾生的緣故；爲了調伏眾生的緣故；爲了使眾生生起信心的緣故；爲了生起歡喜心的緣故，所以菩薩尋求各種醫方。菩薩為何尋求世間方術（各種技能和知識）？爲了容易獲得財物利益眾生的緣故；爲了使各種眾生生起信心的緣故；爲了知曉世間之事，破除驕慢的緣故；爲了調伏眾生的緣故；爲了破除一切法的各種黑暗障礙的緣故。如果菩薩不能像這樣尋求這五件事，最終不能獲得阿耨多羅三藐三菩提（無上正等正覺），成就一切智慧。爲了獲得阿耨多羅三藐三菩提的緣故，尋求這五件事。菩薩成就菩薩戒的人，爲了眾生說法。說什麼事？如何說？為何說？說什麼事，是指十二部經（佛教經典的十二種分類）。如何說，是指成就五事。為何說，是爲了獲得成就阿耨多羅三藐三菩提的緣故。說法有兩件事：一是次第說，二是清凈說。次第說，是指首先說惠施（佈施），其次說禁戒（持戒），其次說天樂（天界的快樂），其次說三昧（禪定），其次說受持十二部經，思惟其中的意義，如法而住，這叫做次第說。清凈說，是指人在高處，自己身處下處，不應該說法，除非是爲了病患。心中不相信的人，不應該為他說法。不厭惡生死的人，不應該為他說法。人在自己前面，不應該為他說法。人蒙著頭，不應該為他說法。尋求過失的人，不應該為他說法。其餘的都如波羅提木叉修多羅（戒經）中所說。為什麼呢？因為諸佛菩薩恭敬法的緣故。如果說法的人尊重法，聽法的人也會生起尊敬之心，至心聽受，不生輕慢，這叫做清凈說。次第說，是指一切說，一切說，一切說，破除吝惜法的心理，沒有驕慢。

【English Translation】 English version: On: In order to make the words pure and dignified, impure words cannot clearly explain the meaning; in order to understand and know all meanings; in order to break the arrogance of incorrect speech and destroy wrong views; in order to know the expedient methods to tame sentient beings, therefore, Bodhisattvas seek sound theory (the study of language and sound). Why do Bodhisattvas seek various medical formulas (medical knowledge)? In order to liberate sentient beings from the four hundred and four diseases; out of compassion for sentient beings; in order to tame sentient beings; in order to generate faith in sentient beings; in order to generate joy, therefore, Bodhisattvas seek various medical formulas. Why do Bodhisattvas seek worldly skills (various skills and knowledge)? In order to easily obtain wealth and benefit sentient beings; in order to generate faith in various sentient beings; in order to know worldly affairs and break arrogance; in order to tame sentient beings; in order to break all the dark obstacles of all dharmas. If a Bodhisattva cannot seek these five things in this way, he will ultimately not be able to attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment) and achieve all wisdom. In order to attain Anuttara-samyak-sambodhi, he seeks these five things. A Bodhisattva who has achieved the Bodhisattva precepts speaks for sentient beings. What does he speak about? How does he speak? Why does he speak? What he speaks about refers to the twelve divisions of scriptures (the twelve categories of Buddhist scriptures). How he speaks refers to achieving the five things. Why he speaks is in order to attain Anuttara-samyak-sambodhi. There are two things about speaking the Dharma: one is speaking in order, and the other is speaking purely. Speaking in order refers to first speaking about generosity (dana), then speaking about precepts (sila), then speaking about heavenly bliss, then speaking about samadhi (meditation), then speaking about upholding the twelve divisions of scriptures, contemplating their meaning, and abiding in accordance with the Dharma. This is called speaking in order. Speaking purely refers to not speaking when one is in a high place and others are in a low place, unless it is for the sake of the sick. One should not speak to those who do not have faith in their hearts. One should not speak to those who do not detest birth and death. One should not speak when people are in front of oneself. One should not speak when people are covering their heads. One should not speak to those who seek faults. The rest is as described in the Pratimoksha Sutra (book of precepts). Why? Because all Buddhas and Bodhisattvas respect the Dharma. If the speaker respects the Dharma, the listeners will also generate respect, listen attentively, and not generate contempt. This is called speaking purely. Speaking in order refers to speaking everything, speaking everything, speaking everything, breaking the mind of stinginess towards the Dharma, and having no arrogance.

一句一偈乃至半偈。若辭若義。若法說義說及法義說。示教利喜。或時呵責。或時直說。或時喻說隨所應說。或淺近說。為易入說。隨所樂說。是名菩薩次第說也。清凈說者。菩薩摩訶薩于怨憎中修集慈心。得慈心已於惡眾生及放逸人。以諸方便而為說法。乃至受樂其心憍恣及貧窮人。方便開示而為說法。不為贊己毀辱他人飲食利養名譽故說。是名菩薩清凈說法。如法住者。身口意業修集善法正思惟義。是名如法而住。云何菩薩思惟于義。菩薩調伏身口意業樂處閑靜。若自受持若從他聞。思惟正義不思非義。至心思惟真實之義。為菩提道繫心思惟依于實義。不依文字思惟分別此是佛語此非佛語。舍非思惟懼心亂故隨所聞聲。隨聲思義不隨他語。雖不解義終不言非。何以故。此是諸佛之境界故。菩薩摩訶薩依義不依字。能知如來甚深之義。知法非法無能動轉。如是菩薩未得忍者今已得忍。未得三昧今得三昧。是名菩薩如法而住。云何名修集。修集有四。一者舍摩他。二者毗婆舍那。三者愛樂修集。四者隨所修集樂在中住。舍摩他者。菩薩摩訶薩修集四禪四無色定。專心緣定能破五蓋。因住定故解真實行。能離一切諸惡覺觀。其心不亂能思內外法界之義隨順法相。心心數法安住一緣。是名舍摩他。毗婆舍那者。修舍摩他能

【現代漢語翻譯】現代漢語譯本：一句一偈，乃至半偈。無論是文辭還是義理。無論是說法、義說，還是法義說。用開示教導使人受益歡喜。有時呵斥責備。有時直接陳述。有時用比喻來說明，隨著應該採用的方式來說。或者用淺顯易懂的方式來說，爲了容易理解而說。隨著聽者喜歡的方式來說。這叫做菩薩次第說法。清凈說法是指：菩薩摩訶薩在面對怨恨自己的人時，修習慈悲心。得到慈悲心后，對於邪惡的眾生和放縱的人，用各種方便法門為他們說法。乃至對於享受安樂而心生驕縱的人，以及貧窮的人，用方便開導的方式為他們說法。不是爲了讚揚自己、詆譭他人，也不是爲了飲食、利益、名譽而說法。這叫做菩薩清凈說法。如法安住是指：身、口、意三業修習善法，正確地思惟義理。這叫做如法而住。菩薩如何思惟義理呢？菩薩調伏身、口、意三業，喜歡處於閑靜之處。無論是自己受持，還是從他人那裡聽聞，都思惟正義，不思惟非義。全心全意地思惟真實的義理。爲了菩提道，將心繫于義理，依靠真實的義理。不依靠文字，思惟分別『這是佛說』、『這不是佛說』。捨棄不正確的思惟，因為害怕心生混亂。隨著所聽到的聲音，隨著聲音思惟義理，不隨從他人的言語。即使不理解義理，也始終不說『不對』。為什麼呢？因為這是諸佛的境界。菩薩摩訶薩依靠義理而不依靠文字，能夠了解如來甚深的義理。知道什麼是法，什麼不是法，不會被任何人動搖。這樣的菩薩，如果還沒有得到忍，現在已經得到忍。如果還沒有得到三昧（Samadhi，禪定），現在已經得到三昧。這叫做菩薩如法而住。什麼叫做修集呢？修集有四種：一是舍摩他（Samatha，止），二是毗婆舍那（Vipassana，觀），三是喜愛修集，四是隨著所修集的，樂在其中安住。舍摩他指的是：菩薩摩訶薩修習四禪和四無色定。專心一意地緣于禪定，能夠破除五蓋（Five Hindrances）。因為安住于禪定，所以能夠了解真實的修行。能夠遠離一切邪惡的覺觀。內心不散亂，能夠思惟內外法界的義理，隨順法的真相。心和心所法安住於一個所緣境。這叫做舍摩他。毗婆舍那指的是：修習舍摩他能夠

【English Translation】 English version: A single verse, a half verse, whether in wording or meaning. Whether it's Dharma talk, meaning talk, or Dharma-meaning talk. To instruct, teach, benefit, and delight. Sometimes scolding. Sometimes direct speaking. Sometimes speaking in metaphors, speaking as appropriate. Or speaking in a simple and accessible way, speaking for easy entry. Speaking according to what the listeners enjoy. This is called the Bodhisattva's sequential speaking. Pure speaking means: When facing those who resent him, the Bodhisattva Mahasattva cultivates loving-kindness. Having obtained loving-kindness, he uses various skillful means to teach the Dharma to evil beings and those who are unrestrained. Even to those who indulge in pleasure and become arrogant, and to the poor, he teaches the Dharma with skillful guidance. He does not speak for the sake of praising himself, disparaging others, or for the sake of food, benefits, fame, or reputation. This is called the Bodhisattva's pure speaking. Abiding in accordance with the Dharma means: Cultivating good deeds with body, speech, and mind, and correctly contemplating the meaning. This is called abiding in accordance with the Dharma. How does a Bodhisattva contemplate the meaning? The Bodhisattva subdues body, speech, and mind, and enjoys being in quiet places. Whether he receives it himself or hears it from others, he contemplates the correct meaning and does not contemplate the incorrect meaning. He wholeheartedly contemplates the true meaning. For the sake of the Bodhi path, he focuses his mind on the meaning and relies on the true meaning. He does not rely on words, thinking and distinguishing 'This is the Buddha's word,' 'This is not the Buddha's word.' He abandons incorrect thinking because he fears that his mind will be confused. Following the sounds he hears, he contemplates the meaning according to the sounds, and does not follow the words of others. Even if he does not understand the meaning, he never says 'It is not right.' Why? Because this is the realm of the Buddhas. The Bodhisattva Mahasattva relies on the meaning and not on the words, and is able to understand the profound meaning of the Tathagata (Thus Come One). Knowing what is Dharma and what is not Dharma, he cannot be moved by anyone. Such a Bodhisattva, if he has not yet obtained forbearance, has now obtained forbearance. If he has not yet obtained Samadhi, he has now obtained Samadhi. This is called the Bodhisattva abiding in accordance with the Dharma. What is called cultivation? There are four types of cultivation: first, Samatha (tranquility); second, Vipassana (insight); third, delighting in cultivation; and fourth, delighting in abiding in what is cultivated. Samatha refers to: The Bodhisattva Mahasattva cultivates the four Dhyanas (meditative absorptions) and the four Formless Attainments. Focusing his mind on Samadhi, he is able to break through the Five Hindrances. Because he abides in Samadhi, he is able to understand true practice. He is able to leave behind all evil thoughts and perceptions. His mind is not scattered, and he is able to contemplate the meaning of the inner and outer Dharma realms, in accordance with the characteristics of the Dharma. The mind and mental factors abide in one object of focus. This is called Samatha. Vipassana refers to: Cultivating Samatha is able to

觀法界分別法相。求于善法遠離惡法。智慧正見不顛倒見善解于義。是名毗婆舍那。愛樂修集者。至心修集如上二法。至心修者常不放逸。是名愛樂修集樂。住修集者修舍摩他毗婆舍那時。不假方便隨意而住。是名樂住修集。菩薩摩訶薩常修二法。亦名樂住。亦名清凈。亦名身心寂靜。亦名廣智。菩薩摩訶薩修是二法。即是得阿耨多羅三藐三菩提根本。菩薩成就菩薩戒者得是二法。是名修集。云何為教。教有八種。菩薩摩訶薩成就三昧。欲教眾生先當入定。或與共住然後能以八事教化。何等為八。一者知心。二者知根。三者善根。四者煩惱。五者對治。對治者。有貪心者教觀不凈。有恚心者教修慈心。有癡心者教觀因緣。惡覺觀者教令數息。是名為八。以如是等諸善方便教化眾生。破斷常心說于中道。實無作相而作作相。真實不得而作得想。真實無觸而作觸想。真實無證而作證想。是八種事能破如是妄想憍慢。復有三事。一者心若不住能令住緣。二者住已能觀正法。三者知善方便。若知善方便若知眾生心根善根及以煩惱。以是四事能令散心住于緣中破斷常見而說法者。是名能觀正法。破貪心故說觀不凈。破瞋恚心說慈心觀。破愚癡故說因緣觀。破惡覺觀說于數息。是名知善方便。若菩薩摩訶薩自於佛所若菩薩所學是八

事。復以是法教化眾生。是名菩薩摩訶薩凈八種力。何等為八。一者知諸禪定解脫力。二者知根力。三者解力。四者世界力。五者知至處道力。六者宿命智力。七者生死智力。八者漏盡智力。是名為八。又復教者復有五種。一者教令遠惡。二者教修善法。三者教犯戒者發露懺悔。四者教作憶念羯磨。五者教不受語者作擯出羯磨。菩薩摩訶薩以是五事教化眾生。以憐愍心故。清凈心故。菩薩摩訶薩若以瞋心教化眾生。則不能得菩薩禁戒。若受教者如法而受。應當恭敬至心瞻視供養尊重如父如母如佛菩薩。何以故。以如法受教故。則能疾得聲聞菩提緣覺菩提。得阿耨多羅三藐三菩提。是名菩薩教也。善方便者。菩薩摩訶薩一切所有身口意業。悉為調伏一切眾生。是名善方便。善方便者有四種。一者惠施。二者軟語。三者利益。四者同義。菩薩摩訶薩能施眾生衣服飲食房舍臥具病瘦醫藥。受施之人既受施已。于菩薩所生愛念心。至心聽說聞已受持。以受持故菩薩則以軟語讚歎。以讚歎故受者歡喜。以歡喜故能壞惡心受持善法。壞惡心故菩薩復言。我已具信戒聞施慧。汝亦當具。菩薩若不具足五事。則不能教一切眾生。眾生亦言。汝自不具。云何教他令具足那。是故菩薩具足五事。是名菩薩以善方便教化眾生。方便者。所謂善

【現代漢語翻譯】事。復以是法教化眾生。是名菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）凈八種力。何等為八。一者知諸禪定解脫力。二者知根力。三者解力。四者世界力。五者知至處道力。六者宿命智力。七者生死智力。八者漏盡智力。是名為八。又復教者復有五種。一者教令遠惡。二者教修善法。三者教犯戒者發露懺悔。四者教作憶念羯磨（karma，業）。五者教不受語者作擯出羯磨（karma，業）。菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）以是五事教化眾生。以憐愍心故。清凈心故。菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）若以瞋心教化眾生。則不能得菩薩禁戒。若受教者如法而受。應當恭敬至心瞻視供養尊重如父如母如佛菩薩。何以故。以如法受教故。則能疾得聲聞菩提緣覺菩提。得阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。是名菩薩教也。善方便者。菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）一切所有身口意業。悉為調伏一切眾生。是名善方便。善方便者有四種。一者惠施。二者軟語。三者利益。四者同義。菩薩摩訶薩（Bodhisattva-Mahāsattva，大菩薩）能施眾生衣服飲食房舍臥具病瘦醫藥。受施之人既受施已。于菩薩所生愛念心。至心聽說聞已受持。以受持故菩薩則以軟語讚歎。以讚歎故受者歡喜。以歡喜故能壞惡心受持善法。壞惡心故菩薩復言。我已具信戒聞施慧。汝亦當具。菩薩若不具足五事。則不能教一切眾生。眾生亦言。汝自不具。云何教他令具足那。是故菩薩具足五事。是名菩薩以善方便教化眾生。方便者。所謂善意思是，菩薩摩訶薩以這種方法教化眾生，這就是菩薩摩訶薩清凈的八種力量。什麼是八種力量呢？第一是知曉各種禪定解脫的力量，第二是知曉根的力量，第三是理解的力量，第四是世界的力量，第五是知曉到達之處的道的力量，第六是宿命智力，第七是生死智力，第八是漏盡智力。這被稱為八種力量。此外，教導者還有五種方法：第一是教導遠離惡行，第二是教導修習善法，第三是教導犯戒的人發露懺悔，第四是教導進行憶念羯磨，第五是教導對不聽勸告的人進行擯出羯磨。菩薩摩訶薩以這五件事教化眾生，因為他們懷有憐憫之心和清凈之心。如果菩薩摩訶薩以嗔恨之心教化眾生，就不能獲得菩薩的戒律。如果接受教導的人如法接受，應當恭敬至誠地瞻仰、供養和尊重，如同對待父母、佛陀和菩薩一樣。為什麼呢？因為如法接受教導，就能迅速獲得聲聞菩提和緣覺菩提，最終獲得阿耨多羅三藐三菩提。這就是菩薩的教導。善於運用方便之法的人，菩薩摩訶薩的一切身口意行為，都是爲了調伏一切眾生。這被稱為善方便。善方便有四種：第一是惠施，第二是柔和的言語，第三是利益眾生，第四是與眾生同心同德。菩薩摩訶薩能夠施捨給眾生衣服、飲食、房舍、臥具、疾病時的醫藥。接受施捨的人接受后，對菩薩產生愛念之心，至誠地聽聞教誨並接受奉行。因為接受奉行，菩薩就用柔和的言語讚歎他們。因為讚歎，接受者感到歡喜。因為歡喜，就能破除惡心，接受和奉行善法。破除惡心后，菩薩進一步說：『我已經具備了信心、戒律、聽聞、佈施和智慧，你們也應當具備。』如果菩薩不具備這五件事，就不能教化一切眾生。眾生也會說：『你自己都不具備，怎麼能教導別人具備呢？』因此，菩薩要具備這五件事。這就是菩薩用善巧方便教化眾生。所謂方便，就是善巧。

【English Translation】 Affairs. Furthermore, using this Dharma to teach sentient beings is called the Bodhisattva-Mahāsattva's (Great Bodhisattva) pure eight powers. What are the eight? First, the power of knowing all meditations and liberations. Second, the power of knowing the roots. Third, the power of understanding. Fourth, the power of the world. Fifth, the power of knowing the path to the destination. Sixth, the power of knowing past lives. Seventh, the power of knowing birth and death. Eighth, the power of knowing the extinction of outflows. These are called the eight. Moreover, there are five kinds of teachings. First, teaching to stay away from evil. Second, teaching to cultivate good dharmas. Third, teaching those who violate precepts to confess and repent. Fourth, teaching to perform mindfulness karma (karma, action). Fifth, teaching to perform expulsion karma (karma, action) for those who do not accept instruction. The Bodhisattva-Mahāsattva (Great Bodhisattva) teaches sentient beings with these five matters, out of compassion and purity of heart. If the Bodhisattva-Mahāsattva (Great Bodhisattva) teaches sentient beings with anger, they will not be able to obtain the Bodhisattva's precepts. If those who receive instruction receive it according to the Dharma, they should respectfully and sincerely look up to, make offerings to, and respect them as they would their parents, Buddhas, and Bodhisattvas. Why? Because by receiving instruction according to the Dharma, they can quickly attain the Śrāvaka Bodhi and Pratyekabuddha Bodhi, and attain Anuttarā-samyak-saṃbodhi (Unsurpassed Perfect Enlightenment). This is called the Bodhisattva's teaching. Those who are skilled in expedient means, all the actions of body, speech, and mind of the Bodhisattva-Mahāsattva (Great Bodhisattva) are for the purpose of taming all sentient beings. This is called skillful expedient means. There are four kinds of skillful expedient means: First, generosity. Second, gentle speech. Third, benefiting others. Fourth, acting in accordance with the Dharma. The Bodhisattva-Mahāsattva (Great Bodhisattva) is able to give sentient beings clothing, food, shelter, bedding, medicine for illness and weakness. Those who receive the gifts, having received them, develop a loving heart towards the Bodhisattva, sincerely listen to the teachings, and receive and uphold them. Because they receive and uphold them, the Bodhisattva praises them with gentle words. Because of the praise, the recipients are joyful. Because of the joy, they are able to destroy evil thoughts and receive and uphold good dharmas. Because of destroying evil thoughts, the Bodhisattva further says, 'I have already perfected faith, precepts, learning, giving, and wisdom; you should also perfect them.' If the Bodhisattva does not perfect these five matters, they will not be able to teach all sentient beings. Sentient beings will also say, 'You yourself do not possess them, how can you teach others to possess them?' Therefore, the Bodhisattva must perfect these five matters. This is called the Bodhisattva teaching sentient beings with skillful expedient means. Expedient means, that is, skillful.

調伏。善調伏者所謂不棄不轉不退。是名善方便。◎

菩薩善戒經卷第三大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第四

宋罽賓三藏求那跋摩譯

◎菩薩地施品第十

菩薩摩訶薩求阿耨多羅三藐三菩提。具足莊嚴六波羅蜜。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。云何名為菩薩檀波羅蜜。菩薩佈施有九種。一者性施。二者一切施。三者難施。四者一切自施。五者善人施。六者一切行施。七者為除施。八者自利利他施。九者寂靜施。性施者。自利利他自他俱利。內發善心身口意業。善於財物中心無貪著。是名為施。菩薩行施持戒精進。信十二部經。信因信果。隨諸眾生所求之物心無吝惜。以如是等身口意業施心財物。如是五事即是五陰。是名性施。云何一切施。一切施者有二種。一者內物。二者外物。菩薩摩訶薩于無量世為施眾生受是陰身。是名內物菩薩摩訶薩為食吐鬼。自服食已吐施於彼。是名內物。離是二事是名外施。菩薩摩訶薩捨身佈施有二事。一者菩薩不得自在。二者屬他。有求不施不能得成阿耨多羅三藐三菩提。是名菩薩不得自在。屬他者。菩薩摩訶薩為菩提故。身屬眾生如世間人。以衣食故為他僕使。菩薩摩訶

【現代漢語翻譯】現代漢語譯本調伏：善於調伏的人，就是不捨棄、不轉變、不退卻。這叫做善巧方便。

《菩薩善戒經》卷第三大正藏第 30 冊 No. 1582 《菩薩善戒經》

《菩薩善戒經》卷第四

宋罽賓三藏求那跋摩譯

菩薩地施品第十

菩薩摩訶薩（偉大的菩薩）爲了求得阿耨多羅三藐三菩提（無上正等正覺），具足莊嚴六波羅蜜（六種到達彼岸的方法）。也就是檀波羅蜜（佈施）、尸波羅蜜（持戒）、羼提波羅蜜（忍辱）、毗梨耶波羅蜜（精進）、禪波羅蜜（禪定）、般若波羅蜜（智慧）。什麼是菩薩的檀波羅蜜（佈施）呢？菩薩的佈施有九種：一是性施，二是一切施，三是難施，四是一切自施，五是善人施，六是一切行施，七是為除施，八是自利利他施，九是寂靜施。什麼是性施呢？性施就是自利、利他、自他俱利，內心發出善良的心，通過身口意三業，對於財物中心沒有貪著，這叫做施。菩薩行佈施、持戒、精進，相信十二部經，相信因果，隨順眾生所求之物，心中沒有吝惜。以這樣的身口意三業施捨心和財物。這五件事就是五陰（色、受、想、行、識）。這叫做性施。什麼是一切施呢？一切施有兩種：一是內物，二是外物。菩薩摩訶薩（偉大的菩薩）在無量世中爲了佈施眾生而接受這個陰身。這叫做內物。菩薩摩訶薩（偉大的菩薩）爲了餵食吐鬼，自己先吃下食物，然後吐出來佈施給它們。這叫做內物。離開這兩件事，就叫做外施。菩薩摩訶薩（偉大的菩薩）捨身佈施有兩件事：一是菩薩不得自在，二是屬於他人。如果有求而不施，就不能成就阿耨多羅三藐三菩提（無上正等正覺）。這叫做菩薩不得自在。屬於他人是指：菩薩摩訶薩（偉大的菩薩）爲了菩提的緣故，身體屬於眾生，就像世間人一樣，爲了衣食而做他人的僕人。菩薩摩訶薩（偉大的菩薩）

【English Translation】 English version Taming: One who is good at taming is one who does not abandon, does not transform, and does not retreat. This is called skillful means.

Bodhisattva Good Precepts Sutra, Volume 3 Taisho Tripitaka, Volume 30, No. 1582, Bodhisattva Good Precepts Sutra

Bodhisattva Good Precepts Sutra, Volume 4

Translated by Tripitaka Gunabhadra from Kipin of the Song Dynasty

Chapter Ten: Bodhisattva's Giving of Land

The Bodhisattva Mahasattva (great being) seeks Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment), fully adorned with the six Paramitas (perfections). These are Dana Paramita (giving), Sila Paramita (morality), Ksanti Paramita (patience), Virya Paramita (effort), Dhyana Paramita (meditation), and Prajna Paramita (wisdom). What is called the Bodhisattva's Dana Paramita (giving)? The Bodhisattva's giving is of nine kinds: first, giving by nature; second, giving of everything; third, difficult giving; fourth, giving of all self; fifth, giving to good people; sixth, giving of all actions; seventh, giving for removal; eighth, giving for self-benefit and benefiting others; and ninth, giving of tranquility. What is giving by nature? Giving by nature is benefiting oneself, benefiting others, and benefiting both oneself and others. From within, one generates a good heart, and through the actions of body, speech, and mind, one has no attachment to wealth. This is called giving. The Bodhisattva practices giving, upholds precepts, is diligent, believes in the twelve divisions of scriptures, believes in cause and effect, and follows the desires of all beings without stinginess in the heart. With such actions of body, speech, and mind, one gives heart and wealth. These five things are the five Skandhas (form, feeling, perception, volition, and consciousness). This is called giving by nature. What is giving of everything? Giving of everything is of two kinds: first, internal things; second, external things. The Bodhisattva Mahasattva (great being) in immeasurable lifetimes accepts this Skandha body for the sake of giving to beings. This is called internal things. The Bodhisattva Mahasattva (great being), in order to feed the vomiting ghosts, first eats the food himself and then vomits it out to give to them. This is called internal things. Apart from these two things, it is called external giving. The Bodhisattva Mahasattva (great being)'s giving up of the body has two aspects: first, the Bodhisattva is not free; second, it belongs to others. If one does not give when asked, one cannot achieve Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This is called the Bodhisattva not being free. Belonging to others means that the Bodhisattva Mahasattva (great being), for the sake of Bodhi, the body belongs to beings, just like worldly people, who become servants to others for the sake of clothing and food. The Bodhisattva Mahasattva (great being)

薩于自身中不得自在。一切眾生於菩薩身頭目髓腦乃至手足。隨意取用而得自在。外施有二事。一者為利眾生。二者心無貪吝。菩薩摩訶薩於是內外有施不施。菩薩摩訶薩觀諸眾生。受施之後不得利樂則不行施。受施之後必得利樂則便行施。菩薩若知緣以身施令眾生受苦妨行善法。及非法求亦不應施。菩薩摩訶薩若見百千萬億眾生非法因緣求不得故。喪失身命終不為此而行惠施。非法求者。所謂若殺若誑若偷若害。是名不施。復有不施者。菩薩摩訶薩若知身自能多利益。無量眾生有來求者則不應施。是亦名施。何以故。有凈心故。若知是魔及魔眷屬則不應施。若有為魔所迷亂者。來求索時亦不應施。若有狂癡及欲惱亂。如是乞者亦不應施。是名內不施。外不施者。火毒刀酒能為眾生作惡因緣。菩薩終不以此施人。若作利益則以佈施。菩薩摩訶薩終不為他作惡業使。若知受者受施之後必行惡業。亦不施之是亦名施。何以故。以凈心故。手雖不施其心已舍。所以者何。菩薩定知受施之人受已必作無量惡業墮三惡道。是故不施。菩薩雖知受者得物其心歡喜。然知不免三惡道苦。是故不施。菩薩摩訶薩終不教人張弶捕獵。亦不教人事婆藪天。自不殺羊祀祠天神。亦不教他殺羊祠天。不以羅網施來求者。一切怨惡打罵繫縛悉不施

【現代漢語翻譯】現代漢語譯本：薩（Satva）于自身中不得自在。一切眾生對於菩薩的身、頭、目、髓、腦乃至手足，隨意取用而得自在。外施有兩種情況：一是為利益眾生，二是心中沒有貪婪吝嗇。菩薩摩訶薩對於內外之物，有施與不施。菩薩摩訶薩觀察眾生，如果接受佈施之後不能得到利益和快樂，就不施行佈施；如果接受佈施之後必定得到利益和快樂，就施行佈施。菩薩如果知道因為以自身佈施而令眾生遭受痛苦，妨礙修行善法，以及以非法手段求取，也不應該佈施。菩薩摩訶薩如果見到百千萬億眾生因為非法的原因求取而不得，喪失身命，始終不為此而行惠施。所謂的非法求取，就是指殺生、欺騙、偷盜、傷害等行為，這叫做不施。還有一種不施的情況是，菩薩摩訶薩如果知道自身能夠多多利益無量眾生，即使有人來求取也不應該佈施自身。這也是一種施捨，為什麼呢？因為有清凈的意念。如果知道是魔及其眷屬，就不應該佈施。如果有人被魔所迷惑，前來求索時也不應該佈施。如果有人是狂妄愚癡，或者想要惱亂他人，這樣的乞求者也不應該佈施，這叫做內不施。外不施是指，火、毒、刀、酒等能夠為眾生帶來惡的因緣，菩薩始終不將這些東西佈施給他人。如果能帶來利益，則可以佈施。菩薩摩訶薩始終不為他人造作惡業。如果知道接受佈施的人接受之後必定會行惡業，也不佈施給他，這也是一種施捨，為什麼呢？因為有清凈的意念。即使手沒有佈施，心中已經捨棄。原因在於，菩薩確定知道接受佈施的人接受之後必定會造作無量惡業，墮入三惡道，因此不佈施。菩薩即使知道接受者得到財物后內心歡喜，但知道他不能免除三惡道的痛苦，因此不佈施。菩薩摩訶薩始終不教人張網捕捉獵物，也不教人事奉婆藪天（Vasudeva，印度教神祇）。自己不殺羊祭祀天神，也不教他人殺羊祭祀天神。不將羅網施捨給前來求取的人。一切怨恨、惡毒、打罵、繫縛之物，都不施捨。

【English Translation】 English version: A Satva (sentient being) does not have complete autonomy over its own body. All beings are free to take and use the Bodhisattva's body, head, eyes, marrow, brain, and even hands and feet as they please. There are two aspects to external giving: one is to benefit sentient beings, and the other is to have a mind free from greed and stinginess. A Bodhisattva-Mahasattva (great being) sometimes gives and sometimes does not give, both internally and externally. A Bodhisattva-Mahasattva observes sentient beings; if they do not gain benefit and happiness after receiving the offering, then he does not make the offering. If they will certainly gain benefit and happiness after receiving the offering, then he makes the offering. If a Bodhisattva knows that giving his body will cause suffering to sentient beings, hinder the practice of good deeds, or if the request is made through unlawful means, he should not give. If a Bodhisattva-Mahasattva sees hundreds of thousands of millions of sentient beings losing their lives because they cannot obtain what they seek through unlawful means, he will never make such a donation. Unlawful requests refer to acts such as killing, deceiving, stealing, and harming; this is called non-giving. Another instance of non-giving is when a Bodhisattva-Mahasattva knows that he himself can greatly benefit countless sentient beings, he should not give himself away even if someone asks for it. This is also considered giving. Why? Because of the pure intention. If he knows that it is a demon or a member of a demon's retinue, he should not give. If someone is deluded by a demon and comes seeking something, he should not give it either. If someone is mad, foolish, or intends to cause trouble, he should not give to such a beggar. This is called internal non-giving. External non-giving refers to things like fire, poison, knives, and alcohol, which can create evil causes for sentient beings; a Bodhisattva will never give these things to others. If it brings benefit, then he may give it. A Bodhisattva-Mahasattva will never create evil karma for others. If he knows that the recipient will certainly commit evil deeds after receiving the offering, he will not give it to him; this is also considered giving. Why? Because of the pure intention. Even if the hand does not give, the mind has already relinquished it. The reason is that the Bodhisattva knows for certain that the recipient will create countless evil deeds and fall into the three evil realms after receiving the offering, therefore he does not give. Even if the Bodhisattva knows that the recipient's heart will be joyful upon receiving the object, he knows that he cannot escape the suffering of the three evil realms, therefore he does not give. A Bodhisattva-Mahasattva never teaches people to set nets for hunting, nor does he teach people to serve Vasudeva (Hindu deity). He does not kill sheep to sacrifice to the gods himself, nor does he teach others to kill sheep to sacrifice to the gods. He does not give nets to those who come seeking them. He does not give away anything that causes resentment, malice, beatings, or bondage.

人。若有困厄貧窮愁惱欲自刑戮。或求刀槊亦不施之。亦不教人自墜高巖投淵赴火以喪身命。若有病人所須之物。是醫禁者悉不施之。貪食之人食飽已不施。是名不施。菩薩摩訶薩不以父母師長佈施。若為國主不應自在取他妻息以施於人。唯除城邑聚落國土。若自妻息及以僮僕眷屬宗族。先以軟語慰喻。其心若不肯者則不應施。設其肯者終不施與怨家惡人羅剎惡鬼旃陀羅種。雖以城邑國土聚落惠施於他。終不施與暴惡之人。亦不私以父母師長兄弟妻子僮僕奴婢所有財物佈施於人。菩薩不以非法求財而行佈施。行施之時於己眷屬。不瞋不打不罵不呵。善言教導令其歡喜如是福報汝亦有分。菩薩施時其心平等。不觀福田及非福田。不觀怨親種姓尊卑。已許之物終不生悔。多許之物終不少與。不先許好后以惡施。雖許惡與好許少施多。菩薩施時無不喜心瞋心亂心。施已終不于受者所計于恩報。行施之時不以受者是尊貴故恭敬手奉。受者卑賤撩擲而與。若其受者打罵劫奪。菩薩於是終不生瞋。但責煩惱不訶其人。於是人所深生憐愍。終不念言。因是施故我當得成阿耨多羅三藐三菩提。是施亦能莊嚴菩提。不為求果故而行於施。一切所施悉以迴向阿耨多羅三藐三菩提。不為他教故行於佈施。不以聞有施果報故而行於施。如經中說

【現代漢語翻譯】現代漢語譯本：人。如果有人身處困境、貧窮愁苦，想要自殺，不應提供刀劍武器。也不應教唆他人從高處跳下、投水赴火以結束生命。如果病人需要某些東西，而醫生禁止使用，就不應提供。貪吃的人已經吃飽了，就不應再施捨食物。這叫做不施捨。菩薩摩訶薩不應將父母師長佈施給他人。如果身為國主，不應擅自將他人的妻子兒女施捨給別人，除非是城邑、村落、國土。對於自己的妻子兒女以及奴僕眷屬宗族，應先用溫和的言語安慰勸導，如果他們不願意，就不應施捨。即使他們同意，最終也不應施捨給怨家惡人、羅剎（惡鬼）、惡鬼、旃陀羅（賤民）種姓的人。即使將城邑、國土、村落施捨給他人，最終也不應施捨給暴虐兇惡之人。也不應私自將父母師長、兄弟妻子、奴僕婢女的所有財物佈施給他人。菩薩不應用非法的手段獲取財物來進行佈施。在行佈施的時候，對於自己的眷屬，不應嗔怒、打罵、呵斥，而應用善言教導，讓他們歡喜，這樣，他們也能分享到福報。菩薩在佈施的時候，內心平等，不分別福田和非福田，不分別怨親、種姓尊卑。已經答應施捨的東西，最終不應後悔。答應施捨很多，最終不應減少。不先答應施捨好的，後來卻施捨差的。即使答應施捨差的，也要施捨好的；答應施捨少的，也要施捨多的。菩薩在佈施的時候，沒有不歡喜的心、嗔恨的心、散亂的心。施捨之後，最終不應向接受者索求恩報。在行佈施的時候，不因為接受者尊貴而恭敬地用手奉上，也不因為接受者卑賤而隨意丟擲。如果接受者打罵劫奪，菩薩對此最終不應生起嗔恨，而應責備自己的煩惱，不責怪他人，並且對這個人深生憐憫。最終不應想：『因為這次佈施，我將來就能成就阿耨多羅三藐三菩提（無上正等正覺）。』這樣的佈施也能莊嚴菩提（覺悟），但不應爲了求果報而行佈施。一切所施捨的，都應迴向阿耨多羅三藐三菩提（無上正等正覺）。不因為他人的教導而行佈施，也不因為聽說有施捨的果報而行佈施，正如經中所說。

【English Translation】 English version: If there are people in distress, poverty, sorrow, or contemplating suicide, do not provide them with knives or weapons. Nor should one incite others to jump from high places, drown themselves, or rush into fire to end their lives. If a patient needs something that the doctor forbids, do not provide it. If a glutton is already full, do not give them more food. This is called non-giving. A Bodhisattva-Mahasattva (great being of enlightenment) should not give away their parents or teachers. If one is a ruler, one should not freely give away other people's wives and children, except for cities, villages, and lands. For one's own wives and children, as well as servants, relatives, and family members, one should first comfort and persuade them with gentle words. If they are unwilling, one should not give them away. Even if they agree, one should ultimately not give them to enemies, evil people, Rakshasas (demons), evil spirits, or Chandala (outcaste) people. Even if one gives away cities, lands, and villages, one should ultimately not give them to violent and wicked people. Nor should one privately give away the possessions of one's parents, teachers, siblings, wives, servants, or slaves to others. A Bodhisattva should not seek wealth through unlawful means to perform giving. When giving, one should not be angry, beat, scold, or rebuke one's family members, but should teach them with kind words, making them happy, so that they can also share in the merit. When a Bodhisattva gives, their mind is equal, without distinguishing between fields of merit and non-fields of merit, without distinguishing between enemies and relatives, or between noble and lowly castes. One should not regret what has been promised. One should not give less than what was promised. One should not promise to give good things and then give bad things. Even if one promises to give bad things, one should give good things; even if one promises to give little, one should give much. When a Bodhisattva gives, there is no unhappy mind, angry mind, or distracted mind. After giving, one should ultimately not expect gratitude from the recipient. When giving, one should not respectfully offer with hands because the recipient is noble, nor should one carelessly throw things because the recipient is lowly. If the recipient hits, scolds, or robs, the Bodhisattva should ultimately not become angry, but should blame their own afflictions, not blame the person, and should have deep compassion for that person. One should ultimately not think, 'Because of this giving, I will attain Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment).' Such giving can also adorn Bodhi (enlightenment), but one should not give for the sake of seeking rewards. All that is given should be dedicated to Anuttara-Samyak-Sambodhi (unexcelled perfect enlightenment). One should not give because of the teachings of others, nor should one give because one has heard of the rewards of giving, as it is said in the scriptures.

。施食得力。施衣得色。施乘者得樂。施燈得好眼。施房舍者得隨意物。終不悕得如是等果而行佈施。唯以憐愍而行於施。為破貧窮故而行於施。為調眾生阿耨多羅三藐三菩提故而行於施。不施非施。非施者。不以殘食以施聖人。非聖人者不求不施。不以殘食施於父母師長耆宿有德之人。如其求者則應施之。終不以吐膿汗涕唾糞土雜食而以施人。不以穢食而以施人。凡所施食若多若少。先語后施不語不施。不食蔥者不以雜蔥食施。不食肉者不以雜肉食施。不飲酒者不以雜酒食施。若有酒香亦不以施。是名不凈之物不以佈施。菩薩摩訶薩見來乞者求時即施。終不以施要他策使。不為天樂而行佈施。不以名稱而行佈施。不求恩報而行佈施。不以轉輪聖王身故而行佈施。不以魔天梵天身故而行佈施。不為國王長者恭敬供養尊重而行佈施。少物尚施。何況有多。不為誑故而行佈施。不為壞他眷屬成己眷屬乃至聚落城邑國土而行佈施。菩薩施時手奉上座。乃至沙彌及持戒毀戒心無疲厭。菩薩施時終不呵毀乞求之人。不為憍慢故而行佈施。菩薩摩訶薩於一切物常生舍心。所畜之物常為眾生。若有審知菩薩已舍於己有分。作己分取則無有罪。菩薩摩訶薩見求者時心生歡喜。如重病人見大良醫。隨其所須自恣聽取。三時歡喜。所謂未施

施時施已。菩薩施時常發是心。設有貧富俱來乞者。應自思惟。若多有物當等施之。如其少者先救貧苦。作是愿者即是阿耨多羅三藐三菩提因。慳有三種。謂下中上。菩薩摩訶薩先壞下慳。以壞下慳則能破壞中上二慳。既自破慳復為眾生說破慳法。以說法故利益眾生。複次菩薩于不求者強以物施。若無財物應以方便役力求覓而行惠施。若無財施應行法施教化眾生。汝今何故不行惠施。前人若隨行佈施者深生歡喜。身力佐助代其策使。又無財者應以智慧為諸眾生開示善惡。複次菩薩不以正典施邪見者。不為活命炫賣經律。若讀誦者則應施與。若吝不與名曰法慳。若能說法不為說者亦名法慳。若我不能以法施人。云何能破眾生煩惱。菩薩終不作是說言。我今無財不能行施。亦不瞋惱自燋其心。以善方便慰喻求者。我今未有不稱來意。何以故。初發心時自言當施一切眾生故。複次菩薩聞求者來。即出承迎為施床座。既得相見先意共語軟言問訊。隨所須物事事供施。菩薩摩訶薩初發心時自言。我今所有之物當施十方諸佛菩薩及諸眾生。譬如弟子以衣缽物奉施於師。師雖不取而此弟子得福無量。菩薩亦爾。所有之物奉施諸佛及諸菩薩。諸佛菩薩雖不受取。亦令施者得無量福。常隨菩薩如恒河沙。菩薩摩訶薩觀己財物。如十方佛菩

【現代漢語翻譯】現代漢語譯本施捨時要適時適量。菩薩在佈施時，常常發起這樣的心願：如果遇到貧窮和富有的人同時來乞討，應當這樣思考，如果財物充足，就平等地施捨給他們。如果財物不足，就先救濟貧困的人。發這樣的愿，就是證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的因。慳吝有三種，即下品、中品和上品。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）首先破除下品慳吝，因為破除了下品慳吝，就能破除中品和上品兩種慳吝。既能自己破除慳吝，又為眾生宣說破除慳吝的方法。因為說法的緣故，利益眾生。其次，菩薩對於不主動求取的人，也要勉力施捨財物。如果沒有財物，就應當想方設法，出力尋找，然後進行佈施。如果沒有財物可以佈施，就應當進行法佈施，教化眾生。你現在為什麼不行佈施呢？如果有人隨喜佈施，就應該深生歡喜，儘自己的力量幫助他，代替他操勞。又沒有財物的人，應當用智慧為眾生開示善惡。其次，菩薩不應該用正確的經典施捨給持有邪見的人，不爲了維持生計而販賣經律。如果有人讀誦經典，就應當施捨給他。如果吝嗇而不給予，就叫做法慳。如果能夠說法而不為他人宣說，也叫做法慳。如果我不能用佛法佈施給他人，怎麼能夠破除眾生的煩惱呢？菩薩始終不會說這樣的話：我現在沒有財物，不能行佈施。也不會嗔怒煩惱，自己焦躁不安。而是用善巧方便安慰求施者：我現在還沒有足夠的財物來滿足您的願望。為什麼呢？因為最初發菩提心的時候，就發願要施捨給一切眾生。其次，菩薩聽到有人來求施，就立即出門迎接，為他準備床座。見面之後，先主動與他交談，用柔和的語言問候。根據他所需要的物品，一一供養施捨。菩薩摩訶薩最初發菩提心的時候就發願：我現在所有的一切財物，都應當施捨給十方諸佛菩薩以及一切眾生。譬如弟子用衣缽等物奉獻給師父，師父即使不接受，這個弟子也能得到無量的福報。菩薩也是這樣，將所有財物奉獻給諸佛及諸菩薩，諸佛菩薩即使不接受，也能讓佈施者得到無量的福報，這些福報常常伴隨著菩薩，如同恒河沙數一般。菩薩摩訶薩觀察自己的財物，如同十方諸佛菩薩的財物一樣。薩的財物一樣。

【English Translation】 English version Giving should be timely and appropriate. When a Bodhisattva gives, they constantly generate this thought: If both the poor and the rich come to beg, one should contemplate thus: If there are abundant possessions, they should be given equally. If there are few possessions, one should first help the poor and suffering. Making such a vow is the cause of attaining Anuttara-samyak-sambodhi (unexcelled, complete, perfect enlightenment). Stinginess is of three types: inferior, middling, and superior. A Bodhisattva-Mahasattva (Great Bodhisattva) first destroys inferior stinginess. By destroying inferior stinginess, one can then destroy middling and superior stinginess. Having destroyed stinginess in oneself, one also speaks the Dharma of destroying stinginess for sentient beings. By speaking the Dharma, one benefits sentient beings. Furthermore, a Bodhisattva should strive to give even to those who do not ask. If one has no wealth, one should use skillful means to seek and acquire it, and then practice generosity. If one has no material wealth to give, one should practice Dharma giving, teaching and transforming sentient beings. Why do you not practice generosity now? If someone rejoices in giving, one should deeply rejoice with them, assisting them with one's strength, and helping them with their tasks. Moreover, those without wealth should use their wisdom to reveal good and evil to sentient beings. Furthermore, a Bodhisattva should not give correct scriptures to those with wrong views, nor should they sell scriptures and precepts to make a living. If someone is reciting scriptures, one should give to them. If one is stingy and does not give, it is called Dharma stinginess. If one is capable of speaking the Dharma but does not speak it for others, that is also called Dharma stinginess. If I cannot give the Dharma to others, how can I destroy the afflictions of sentient beings? A Bodhisattva would never say such words: 'I have no wealth now and cannot practice giving.' Nor would they be angry or agitated, burning their heart with worry. Instead, they would use skillful means to comfort the seeker, saying: 'I do not yet have enough to fulfill your wishes.' Why? Because when first generating the Bodhi mind, I vowed to give to all sentient beings. Furthermore, when a Bodhisattva hears that someone is coming to seek alms, they immediately go out to greet them, preparing a seat for them. Upon meeting, they first initiate conversation, offering gentle words and greetings. According to what they need, they provide and give everything. When a Bodhisattva-Mahasattva first generates the Bodhi mind, they vow: 'All my possessions should be given to the Buddhas and Bodhisattvas of the ten directions, as well as to all sentient beings.' For example, if a disciple offers robes and bowls to their teacher, even if the teacher does not accept them, the disciple gains immeasurable merit. It is the same with a Bodhisattva. Offering all possessions to the Buddhas and Bodhisattvas, even if the Buddhas and Bodhisattvas do not accept them, still allows the giver to gain immeasurable merit, which constantly follows the Bodhisattva like the sands of the Ganges River. A Bodhisattva-Mahasattva views their own possessions as if they were the possessions of the Buddhas and Bodhisattvas of the ten directions. as if they were the possessions of the Buddhas and Bodhisattvas of the ten directions.

薩所寄。知佛菩薩於是物所心無慳吝。是故菩薩自在隨意以施眾生。亦復深觀不應施者。應當諫喻。如此物者實非我有。乃是諸佛菩薩所有。以柔軟語曉喻求者不令瞋恨。是故菩薩成就具足財法二施。具二施已知性知因知果知分別。菩薩若施於怨憎者。慈因緣故。若施苦者。悲因緣故。若施有德者。喜因緣故。若施眷屬兄弟僮僕。舍因緣故。是名菩薩因智慧施。複次菩薩知害施心。害施心者有四種。一者無量世來不習施故。二者財物少故。三者貪著好物故。四者不求後世善果報故。菩薩摩訶薩見來求者。富有財物不即發施心。是則菩薩無量世來不習施心。菩薩爾時應以智力而自思惟。以我從昔無量世來不習施故不即發心。我於今者多有財物兼有求者。若不惠施於未來世。復當增長慳吝之心。終不隨順不修施心。複次菩薩見來求者。財物少故不即發施心。菩薩復應以智慧力而自思惟。我以無量惡業因緣。無量世中身屬於他。受大苦惱飢渴寒熱。不能利益無量眾生。以是業緣令身少財。今若不施復增來世貧窮困苦。我今以是少物施人。雖當貧苦終不至於三惡道苦。作是思惟。能壞少物慳吝之心。複次菩薩見有求者。於好物中心生貪著不即發施心。菩薩爾時應以智慧而自思惟。我于無常而作常想。無我所中作我所想。我若不

【現代漢語翻譯】現代漢語譯本薩所寄：菩薩明白佛和菩薩對於一切事物都沒有慳吝之心。因此，菩薩能夠自在隨意地將財物施捨給眾生，但也會深入觀察哪些人不應該施捨，對於這些人，應當勸誡開導。可以這樣說：『這些東西實際上不是我個人的，而是諸佛菩薩所有的。』用柔和的言語曉喻求施者，不讓他們心生瞋恨。因此，菩薩能夠圓滿成就財施和法施兩種佈施。具備這兩種佈施，就能瞭解事物的本性、因緣、結果以及種種差別。菩薩如果對怨恨自己的人佈施，是出於慈悲的因緣；如果對受苦的人佈施，是出於悲憫的因緣；如果對有德行的人佈施，是出於歡喜的因緣；如果對眷屬、兄弟、僮僕佈施，是出於捨棄的因緣。這被稱為菩薩因智慧而行佈施。進一步說，菩薩瞭解有害於佈施的心念。這種有害於佈施的心念有四種：第一種是由於無量世以來沒有養成佈施的習慣；第二種是由於自身財物稀少；第三種是由於貪戀美好的事物；第四種是不求來世的善報。菩薩摩訶薩見到前來乞求的人，即使自己富有財物，也不能立刻生起佈施之心。這就是菩薩無量世以來沒有養成佈施的習慣。菩薩這時應當運用智慧來反思自己：『正因為我從過去無量世以來沒有養成佈施的習慣，所以現在不能立刻生起佈施之心。我現在擁有很多財物，而且有前來乞求的人，如果我不施行佈施，那麼在未來世，我將會更加增長慳吝之心，最終不能隨順和修習佈施之心。』進一步說，菩薩見到前來乞求的人，因為自身財物稀少，不能立刻生起佈施之心。菩薩應當運用智慧來反思自己：『我因為無量惡業的因緣，在無量世中身不由己，受盡各種苦惱，如飢渴寒熱，不能利益無量眾生。正是因為這樣的業緣，才導致我今生財物稀少。如果我現在不施行佈施，那麼來世將會更加貧窮困苦。我現在用這些少量的財物佈施給他人，即使將來會貧困，也不會墮入三惡道受苦。』這樣思惟，就能破除因為財物稀少而產生的慳吝之心。進一步說，菩薩見到有前來乞求的人，對於美好的財物心生貪戀，不能立刻生起佈施之心。菩薩這時應當運用智慧來反思自己：『我對於無常的事物卻執著地認為是常有的，在沒有真正屬於我的事物中卻執著地認為是屬於我的。如果我不能...

【English Translation】 English version Sa suo ji (name of a person): Knowing that Buddhas and Bodhisattvas have no stinginess towards anything, Bodhisattvas freely and willingly give to sentient beings. They also deeply contemplate those who should not be given to, and should advise them. They might say, 'These things are not really mine, but belong to all the Buddhas and Bodhisattvas.' They use gentle words to explain to those who ask, so as not to make them angry. Therefore, Bodhisattvas accomplish both material giving (財施, cai shi) and Dharma giving (法施, fa shi) completely. With these two givings, they know the nature, the cause, the effect, and the distinctions. If a Bodhisattva gives to those who hate them, it is because of the cause of loving-kindness (慈, ci); if they give to those who suffer, it is because of the cause of compassion (悲, bei); if they give to those who are virtuous, it is because of the cause of joy (喜, xi); if they give to relatives, siblings, servants, it is because of the cause of equanimity (舍, she). This is called a Bodhisattva giving with wisdom. Furthermore, Bodhisattvas know the mind that harms giving. There are four kinds of minds that harm giving: first, because they have not practiced giving for countless lifetimes; second, because they have few possessions; third, because they are attached to good things; fourth, because they do not seek good rewards in future lives. When a Bodhisattva Mahasattva sees someone coming to ask for something, even if they are wealthy, they may not immediately generate the mind of giving. This is because the Bodhisattva has not practiced giving for countless lifetimes. At this time, the Bodhisattva should use their wisdom to reflect: 'Because I have not practiced giving for countless lifetimes, I cannot immediately generate the mind of giving. Now I have many possessions and there are people coming to ask for them. If I do not give, then in future lives, I will increase my stinginess and will never follow or cultivate the mind of giving.' Furthermore, when a Bodhisattva sees someone coming to ask for something, because they have few possessions, they cannot immediately generate the mind of giving. The Bodhisattva should use their wisdom to reflect: 'Because of the causes and conditions of countless evil deeds, in countless lifetimes I have been subject to others, suffering great pain, hunger, thirst, cold, and heat, and unable to benefit countless sentient beings. It is because of these karmic conditions that I have few possessions in this life. If I do not give now, then in future lives I will be even more poor and miserable. If I give these few possessions to others now, even if I become poor, I will not fall into the three evil realms.' By thinking in this way, they can destroy the stinginess caused by having few possessions. Furthermore, when a Bodhisattva sees someone coming to ask for something, they are attached to good things and cannot immediately generate the mind of giving. At this time, the Bodhisattva should use their wisdom to reflect: 'I cling to impermanent things as if they were permanent, and I cling to things that do not truly belong to me as if they were mine. If I do not...

施則長貪著。是我顛倒。是故菩薩能壞貪著好物之心。複次菩薩不求果報故不行佈施。菩薩爾時應思惟言。一切諸法無常無定。若常定者則不須施。何以故。無因果故。以無常故則有因果。今若不施云何當得菩提道果。是故菩薩則能破壞不求果心而行惠施。菩薩摩訶薩知四顛倒。法無決定無有常相。是故能壞四怨噁心。複次菩薩內身寂靜。至心思惟常作是念。我設有財當以供養諸佛菩薩。若施法僧。是名菩薩智慧佈施。有財無財常作如是繫心思惟。法施亦爾。是名一切施。云何菩薩難施能施。菩薩摩訶薩若有少物常以惠施。是名難施。心所愛重貪著之物。無量世中勤求得者。及大方便役力得者。以如是等惠施他人。是名難施。云何一切自施。菩薩摩訶薩若自行施。若教父母兄弟妻子眷屬奴婢令行佈施。是名一切自施。云何善人施。若善男子以善心施。信心施。至心施。自手施。應時施。如法得財施。是名善人施。云何菩薩一切行施。不求果報故。名一切行施。常施故。名一切行施。福田施故。名一切行施不觀福田及非福田施故。是名一切行施。不觀時與非時。是名一切行施。不觀財物是可施是不可施。是名一切行施。云何菩薩為除故施。若有眾生飢渴苦惱。為除此事而行佈施。寒者施衣。求乘施乘。求瓔珞者施以瓔珞

【現代漢語翻譯】現代漢語譯本吝嗇的人反而更加貪婪執著，這是（一種）顛倒（的認知）。因此，菩薩能夠破除對美好事物的貪著之心。其次，菩薩不爲了追求果報而行佈施。菩薩此時應當這樣思維：一切諸法都是無常、不確定的。如果（諸法）是常住、確定的，那麼就不需要佈施了。為什麼呢？因為沒有因果關係。因為（諸法）是無常的，所以才有因果關係。現在如果不佈施，又怎麼能夠獲得菩提道果呢？因此，菩薩就能破除不求果報之心而行佈施。菩薩摩訶薩了知四種顛倒（指常、樂、我、凈四種顛倒），明白諸法沒有絕對的、沒有永恒不變的相狀。因此，能夠破除四種怨惡之心（貪、嗔、癡、慢）。其次，菩薩內心寂靜，專心致志地思惟，常常這樣想念：我如果擁有財富，應當用來供養諸佛菩薩，或者佈施給佛法僧三寶。這叫做菩薩的智慧佈施。無論有財無財，常常這樣專注地思惟。法施也是如此。這叫做一切施。怎樣是菩薩的難施能施呢？菩薩摩訶薩如果有少量財物，也常常用來佈施，這叫做難施。對於內心所珍愛、貪戀的物品，經過無量世的勤苦追求才得到的，或者通過極大的努力才獲得的，將這些東西佈施給他人，這叫做難施。怎樣是一切自施呢？菩薩摩訶薩如果自己行佈施，或者教導父母、兄弟、妻子、眷屬、奴婢去行佈施，這叫做一切自施。怎樣是善人施呢？如果善男子以善良的心施捨，以信心施捨，以至誠的心施捨，親手施捨，及時施捨，用如法獲得的財物施捨，這叫做善人施。怎樣是菩薩的一切行施呢？不求果報的緣故，叫做一切行施。常常佈施的緣故，叫做一切行施。對福田（指佛、法、僧）施捨的緣故，叫做一切行施。不分別福田和非福田而施捨的緣故，叫做一切行施。不分別時機和非時機（合適的時間和不合適的時間）而施捨的緣故，叫做一切行施。不分別財物是可施捨的還是不可施捨的緣故，叫做一切行施。怎樣是菩薩爲了解除（眾生的痛苦）而施捨呢？如果有眾生遭受飢餓、乾渴的痛苦，爲了解除這些痛苦而行佈施；對寒冷的人施捨衣服；需要車乘的人施捨車乘；需要瓔珞（一種裝飾品）的人施捨瓔珞。

【English Translation】 English version The stingy become even more greedy and attached. This is a (kind of) inverted (perception). Therefore, a Bodhisattva is able to destroy the mind of greed and attachment to good things. Secondly, a Bodhisattva does not practice giving in order to seek rewards. At this time, a Bodhisattva should contemplate thus: all dharmas are impermanent and uncertain. If (dharmas) were permanent and fixed, then there would be no need for giving. Why? Because there would be no cause and effect. Because (dharmas) are impermanent, there is cause and effect. If one does not give now, how can one attain the fruit of the Bodhi path? Therefore, a Bodhisattva is able to destroy the mind of not seeking rewards and practice giving. A Bodhisattva-Mahasattva understands the four inversions (referring to the four inversions of permanence, happiness, self, and purity), and knows that dharmas have no absolute or unchanging characteristics. Therefore, they are able to destroy the four hateful minds (greed, hatred, delusion, and pride). Secondly, a Bodhisattva's inner self is peaceful, and they contemplate with utmost sincerity, constantly thinking: if I have wealth, I should use it to make offerings to all Buddhas and Bodhisattvas, or give it to the Triple Gem of Buddha, Dharma, and Sangha. This is called a Bodhisattva's wise giving. Whether one has wealth or not, one constantly contemplates in this focused way. The same is true for Dharma giving. This is called all giving. What is a Bodhisattva's difficult giving that they are able to give? If a Bodhisattva-Mahasattva has little wealth, they often use it to give, this is called difficult giving. Giving away things that are cherished and coveted in the heart, obtained through diligent pursuit over countless lifetimes, or obtained through great effort, this is called difficult giving. What is all self-giving? If a Bodhisattva-Mahasattva practices giving themselves, or teaches their parents, siblings, spouse, relatives, servants, and maids to practice giving, this is called all self-giving. What is virtuous person's giving? If a virtuous man gives with a virtuous mind, gives with faith, gives with sincerity, gives with their own hands, gives in a timely manner, and gives with wealth obtained lawfully, this is called virtuous person's giving. What is a Bodhisattva's all-practice giving? Because they do not seek rewards, it is called all-practice giving. Because they give constantly, it is called all-practice giving. Because they give to the field of merit (referring to the Buddha, Dharma, and Sangha), it is called all-practice giving. Because they give without distinguishing between fields of merit and non-fields of merit, it is called all-practice giving. Because they give without distinguishing between opportune and inopportune times, it is called all-practice giving. Because they give without distinguishing whether the wealth is suitable for giving or not, it is called all-practice giving. What is a Bodhisattva's giving to relieve (the suffering of sentient beings)? If there are sentient beings suffering from hunger and thirst, giving to relieve these sufferings; giving clothes to those who are cold; giving vehicles to those who need them; giving necklaces (a type of ornament) to those who need them.

。涂香末香雜華燈明。房舍臥具病瘦醫藥。亦復如是。是名為除故施。云何自利利他施。菩薩摩訶薩若以財法施於彼者。能為己身及以眾生作二世樂。常施眾生無畏之樂。所謂虎狼師子水火王難怨賊能為救濟。是名無畏施。菩薩摩訶薩法施者。凡有所說初無顛倒。是名法施。善能教誡一切眾生。是名凈法施。菩薩財施利益現在。行法施者則能利益現在他世。復有財施。或為眾生作現世苦。法施不爾。能作現在他世樂事。財施不凈法施清凈。行財施者不名無邊。法施之施名無邊施。財施易得法施難遇。是名自他利施。云何名寂靜施。寂靜施者有十種。何等為十。一者無礙施。二者無錯謬施。三者非莊嚴施。四者無高心施。五者無著心施。六者無羞施。七者無愁施。八者無䫌面施。九者無求恩報施。十者不求果報施無礙施者。菩薩摩訶薩行施之時。不為一切劇務世事之所障礙。雖知求者心無悒遲。然能疾舍稱其所求。是名無礙施。無錯謬施者。菩薩摩訶薩終不念言。施無果報無善惡報。亦不念言。殺生行施得善果報如婆藪所說。以不貪著施因緣故。得世間樂及阿耨多羅三藐三菩提果。是名無錯謬施非莊嚴施者。菩薩摩訶薩終不聚物為好莊嚴而行佈施。隨得隨施終不貯積。何以故。菩薩深知財命二法無常難保故。有來求者遇

已便施。終不語言。待我莊嚴然後乃與。何以故。莊嚴施者則不得名莊嚴阿耨多羅三藐三菩提菩薩。若待莊嚴施者。則令眾生大受苦惱。是名非莊嚴施。無高心施者。菩薩摩訶薩見來求者生謙下心。不自讚言我是施主。不求恩報不為勝他。行施名稱而行佈施。是名無高心施。無著心施者。菩薩摩訶薩不著名稱。菩薩善觀是名稱者。如空如風藕根中絲。若求名施者我則不得阿耨多羅三藐三菩提。是故菩薩求阿耨多羅三藐三菩提不求名稱。是名無著心施。無羞施者。行施之時三時歡喜。是名無羞施。無愁施者。菩薩摩訶薩以所重物施已無悔。是故無愁。是名無愁施。無䫌面施者。菩薩普觀一切眾生。其心平等無不喜見。是名無䫌面施。不求恩報施者。以憐愍故。修集慈故。施安樂故。不求報故。是名不求恩報施。不求果報施者。菩薩摩訶薩行施之時。不求轉輪聖王身三十三天魔天梵天財物自在。何以故。菩薩深觀有為之法如芭蕉樹。是故施時不求果報。是故名為不求果報施。如是十事能令菩薩具足成就檀波羅蜜。得阿耨多羅三藐三菩提。◎

◎菩薩地戒品第十一

云何名菩薩摩訶薩戒。戒者有九種。一者自性戒。二者一切戒。三者難戒。四者一切自戒。五者善人戒。六者一切行戒。七者除戒。八者自利利他戒

【現代漢語翻譯】現代漢語譯本：方便施。始終不說話。等待我準備好之後才給予。為什麼呢？如果等待準備好之後才施捨，就不能稱為莊嚴阿耨多羅三藐三菩提菩薩（anuttara-samyak-sambodhi-bodhisattva，無上正等正覺菩薩）。如果等待準備好之後才施捨，就會使眾生遭受巨大的痛苦。這稱為非莊嚴施。無高心施。菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）見到前來乞求的人，生起謙卑之心。不自我讚揚說『我是施主』。不求恩報，不爲了勝過他人，只是爲了行施的美名而行佈施。這稱為無高心施。無著心施。菩薩摩訶薩不執著于名聲。菩薩善於觀察，這名聲就像虛空、像風、像藕根中的絲。如果爲了求名而施捨，我就無法獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。因此，菩薩爲了求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）而不求名聲。這稱為無著心施。無羞施。行施的時候，三個時段都感到歡喜。這稱為無羞施。無愁施。菩薩摩訶薩把自己珍視的東西施捨出去之後，沒有後悔。因此沒有憂愁。這稱為無愁施。無䫌面施。菩薩普遍地看待一切眾生，內心平等，沒有不歡喜見到的。這稱為無䫌面施。不求恩報施。因為憐憫的緣故，修集慈心的緣故，施予安樂的緣故，不求回報的緣故。這稱為不求恩報施。不求果報施。菩薩摩訶薩行施的時候，不求轉輪聖王的身、三十三天、魔天、梵天的財物自在。為什麼呢？菩薩深刻地觀察到有為之法就像芭蕉樹一樣虛幻不實。因此施捨的時候不求果報。因此稱為不求果報施。像這樣十件事能夠使菩薩具足成就檀波羅蜜（dāna-pāramitā，佈施波羅蜜），獲得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。菩薩地戒品第十一什麼叫做菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）的戒律？戒律有九種：一是自性戒，二是一切戒，三是難戒，四是一切自戒，五是善人戒，六是一切行戒，七是除戒，八是自利利他戒。

【English Translation】 English version: Giving with ease. Never speaking. Waiting until I am prepared before giving. Why is that? If one waits until prepared to give, then one cannot be called a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) who is adorned with Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). If one waits until prepared to give, then one causes sentient beings to suffer greatly. This is called unadorned giving. Giving without arrogance. When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) sees someone coming to ask for something, they generate a humble mind. They do not praise themselves, saying, 'I am the giver.' They do not seek gratitude, nor do they seek to surpass others, but give for the sake of the reputation of giving. This is called giving without arrogance. Giving without attachment. A Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) is not attached to fame. A Bodhisattva skillfully observes that fame is like emptiness, like the wind, like the silk in a lotus root. If I give seeking fame, then I will not attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). Therefore, a Bodhisattva seeks Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment) and does not seek fame. This is called giving without attachment. Giving without shame. When giving, one is joyful at all three times. This is called giving without shame. Giving without sorrow. When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) has given away something they cherish, they have no regrets. Therefore, there is no sorrow. This is called giving without sorrow. Giving without a frown. A Bodhisattva universally views all sentient beings with an equal mind, and there is no one they do not delight in seeing. This is called giving without a frown. Giving without seeking gratitude. Because of compassion, because of cultivating loving-kindness, because of giving happiness, and because of not seeking reward. This is called giving without seeking gratitude. Giving without seeking karmic retribution. When a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva) gives, they do not seek the body of a Wheel-Turning Sage King, the Thirty-three Heavens, the Mara Heaven, or the Brahma Heaven, or the freedom of wealth. Why is that? A Bodhisattva deeply observes that conditioned phenomena are like a banana tree [empty and without substance]. Therefore, when giving, they do not seek karmic retribution. Therefore, it is called giving without seeking karmic retribution. These ten things enable a Bodhisattva to fully accomplish the Dāna-pāramitā (dāna-pāramitā, perfection of giving) and attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed, complete and perfect enlightenment). The Eleventh Chapter on the Bodhisattva Ground of Precepts What are the precepts of a Bodhisattva-Mahasattva (bodhisattva-mahāsattva, great bodhisattva)? There are nine kinds of precepts: first, the precept of self-nature; second, the precept of all; third, the difficult precept; fourth, the precept of all selves; fifth, the precept of good people; sixth, the precept of all practices; seventh, the precept of removal; eighth, the precept of benefiting oneself and others.

。九者寂靜戒。自性戒者。菩薩摩訶薩具自性戒有四功德。一者以清凈心從他而受。二者其心不凈毀所受戒。應當至心慚愧懺悔。悔已專心更不敢犯。菩薩摩訶薩從他受戒生慚愧心。心慚愧故護持不犯。若心不凈毀所受戒。心慚愧故不敢覆藏乃至一宿。菩薩犯戒若經一宿。若欲懺者不應直作一犯懺悔。應作唸唸無量犯悔。何以故。若是多犯作一犯懺者。不得名懺。受者得罪。菩薩從他受持戒時有四事。一者慚愧。二者至心堅持。菩薩摩訶薩至心持戒。終不生於毀犯之心。三者受已一心護持。四者凈心受持。菩薩具足四功德戒能作四事。何等四。一者不犯。二者設犯尋悔。三者心生慚愧。四者不生悔恨。是名性戒。性戒菩薩名真實戒。名自他利戒。名饒益眾生戒。名利益眾生義戒。名增長人天戒。名無量功德戒。菩薩成就如是戒者。生心憐愍則能教化無量眾生。菩薩若以客塵煩惱不懺悔者。應常為人讚嘆持戒呵責破戒說毀禁者所得過罪。若能如是雖名毀犯罪過輕微。亦能畢竟得阿耨多羅三藐三菩提。是名自性戒。一切戒者。在家出家所受持者名一切戒。在家出家戒有三種。一者戒。二者受善法戒。三者為利眾生故行戒。云何名戒。所謂七種戒。比丘比丘尼。式叉摩那。沙彌沙彌尼。優婆塞優婆夷。菩薩摩訶薩若欲受持菩

薩戒者。先當凈心受七種戒。七種戒者。即是凈心趣菩薩戒。如世間人慾請大王。先當凈持所居屋宅。是七種戒俱是在家出家所受。菩薩戒者亦復如是。俱是出家在家所受。是名為戒。云何名受善法戒。善法戒者。菩薩摩訶薩離七種戒。為菩提故修身口意十種善法。是名受善法戒。身口意者。若菩薩摩訶薩住戒地已。讀誦書寫分別解說。思惟修集舍摩他毗婆舍那。恭敬供養尊重讚歎師長和上耆舊有德。時時供給瞻視走使。若病若老。或道路疲頓代擔衣缽。若見說法及經唄者稱歎善哉。見持戒者盡力擁護讚歎于戒。愿諸眾生悉持凈戒。見破戒者深生憐愍。善語呵責教令懺悔。身口意業所作諸善。悉發誓愿迴向阿耨多羅三藐三菩提。隨身口意有氣力時。勤心供養佛法僧寶。為增善法勤修精進。為得一切諸善法故修不放逸。常當至心念戒護戒調伏諸根。飲食知足不樂眠臥。初夜后夜讀誦經典。憶念三寶親近善友。樂聞其說自省已過。知已懺悔深生慚愧。至心憶念更不毀犯。向佛法僧同師同法同戒同學發露懺悔。是名受善法戒。為利眾生行戒者。有十一種。若有眾生欲修善者。即往勸喻共為伴侶共作善業。有瞻病者亦往勸喻共為伴侶。若有眾生欲解世法出世法義。即以方便而為解說。有受恩處念欲酬報。酬報者。所謂堅持禁戒

【現代漢語翻譯】現代漢語譯本薩戒（Samvara-śīla，自製之戒）是指，首先應當凈化內心，受持七種戒律。這七種戒律，就是以清凈之心趣向菩薩戒。如同世間之人想要迎請國王，首先應當清凈持守所居住的屋宅。這七種戒律，無論是在家修行者還是出家修行者都可以受持。菩薩戒也是如此，無論出家在家都可以受持。這被稱為戒律。什麼叫做受持善法戒呢？善法戒是指，菩薩摩訶薩遠離七種戒律，爲了證得菩提，修習身口意十種善法。這叫做受持善法戒。身口意是指，如果菩薩摩訶薩安住于戒律之地，就應當讀誦、書寫、分別解說、思惟修習止（Śamatha）和觀（Vipaśyanā），恭敬供養、尊重讚歎師長、和尚、年長有德之人，時時供給、瞻視、奔走服侍，如果他們生病或年老，或者在道路上疲憊不堪，就代替他們擔負衣缽。如果見到說法者以及誦經者，就稱讚說『善哉』。見到持戒者，就盡力擁護，讚歎戒律，愿一切眾生都持守清凈的戒律。見到破戒者，就深深地生起憐憫之心，用善意的言語呵責，教導他們懺悔。將身口意所做的所有善事，都發誓迴向于阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。隨身口意有氣力的時候，勤心供養佛法僧三寶。爲了增長善法，勤修精進。爲了獲得一切諸善法，修不放逸。常常應當至誠地憶念戒律、守護戒律、調伏諸根。飲食知足，不貪圖睡眠，初夜后夜讀誦經典，憶念三寶，親近善友，樂於聽聞他們的說法，反省自己的過失，知道后就懺悔，深深地生起慚愧之心，至誠地憶念，不再毀犯。向佛法僧、同師、同法、同戒、同學發露懺悔。這叫做受持善法戒。爲了利益眾生而行戒律，有十一種。如果有的眾生想要修習善法，就前往勸導，與他們結為伴侶，共同做善業。有照顧病人的人，也前往勸導，與他們結為伴侶。如果有的眾生想要了解世間法和出世間法的意義，就用方便的方法為他們解說。對於曾經受過恩惠的地方，念念不忘想要報答。所謂的報答，就是堅持禁戒。

【English Translation】 English version Samvara-śīla (Self-restraint precepts): First, one should purify one's mind and receive the seven precepts. These seven precepts are to approach the Bodhisattva precepts with a pure mind. Just as a person in the world who wants to invite a great king must first purify and maintain the house where he lives. These seven precepts can be received by both lay practitioners and monastics. The Bodhisattva precepts are also the same, and can be received by both monastics and lay practitioners. This is called precepts. What is called receiving the precepts of good Dharma? The precepts of good Dharma refer to a Bodhisattva-Mahāsattva (great being) who, apart from the seven precepts, cultivates the ten good Dharmas of body, speech, and mind for the sake of Bodhi (enlightenment). This is called receiving the precepts of good Dharma. Body, speech, and mind refer to: if a Bodhisattva-Mahāsattva dwells in the land of precepts, he should read, recite, write, explain, contemplate, and cultivate Śamatha (tranquility) and Vipaśyanā (insight), respectfully offer, respect, and praise teachers, preceptors, elders, and virtuous people, and provide, care for, and serve them from time to time. If they are sick or old, or tired on the road, he should carry their robes and bowls for them. If he sees those who preach the Dharma and those who chant sutras, he should praise them, saying 'Excellent!' If he sees those who uphold the precepts, he should do his best to protect them and praise the precepts, wishing that all beings would uphold pure precepts. If he sees those who break the precepts, he should deeply feel compassion, rebuke them with kind words, and teach them to repent. All the good deeds done by body, speech, and mind should be vowed to be dedicated to Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). When body, speech, and mind have strength, diligently offer to the Triple Gem of Buddha, Dharma, and Sangha. To increase good Dharma, diligently cultivate vigor. To obtain all good Dharmas, cultivate non-negligence. Always sincerely remember the precepts, protect the precepts, and subdue the senses. Be content with food and drink, do not indulge in sleep, read and recite scriptures in the first and last parts of the night, remember the Triple Gem, be close to good friends, be happy to hear their teachings, reflect on one's own faults, and repent when one knows them, deeply feel ashamed, sincerely remember, and never violate them again. Confess and repent to the Buddha, Dharma, Sangha, the same teacher, the same Dharma, the same precepts, and the same fellow practitioners. This is called receiving the precepts of good Dharma. To practice the precepts for the benefit of sentient beings, there are eleven aspects. If there are sentient beings who want to cultivate good deeds, go and persuade them to become companions and do good deeds together. If there are those who take care of the sick, also go and persuade them to become companions. If there are sentient beings who want to understand the meaning of worldly and transcendental Dharmas, explain them with skillful means. Never forget to repay the places where one has received kindness. The so-called repayment is to uphold the precepts.

讀誦書寫十二部經。思惟正義分別解說。能救眾生種種恐怖。所謂師子虎狼水火王賊。擁護眾生令得遠離如是等畏。若有眾生喪失所親捐棄財物。所愛別離心生愁憂。能為說法令離苦惱。若有眾生貧窮困苦。則能施其所須之物。為持法故受畜弟子不為名利。為持法故往來四眾。與共講論不為利養。為持法故親近國王大臣長者不為利養。不為檀越曲從人情造作非法身口意業。不得非時往來他家。在家出家俱有非時。非時者。所謂貪時恚時癡時。大風時大雨時。嫁娶時歡會時發行時。除上非時則名為時。隨已所得善法功德。悉以轉教一切眾生心無貪妒。見毀戒者深生憐愍。以清凈心善語教告。猶如父母教告諸子。汝所犯者宜應發露如法懺悔。若彼不受不宜如本受其供給身力作役。復應隨事舉處謫罰。若故不受應當驅遣令出寺廟。為令佛法得增長故。如其不能教呵罰擯故共住者。是名破戒。名非沙門非婆羅門。佛法中臭名旃陀羅。名為屠兒。旃陀羅等及以屠兒。雖行惡業不能破壞如來正法。不必定墮三惡道中。為師不能教訶弟子則破佛法。必定當墮地獄之中。為名譽故聚畜徒眾。是名邪見。名魔弟子。不畜弟子不能破壞如來正法。畜惡弟子則壞佛法。壞佛法故名魔弟子。為利養故聚畜徒眾。是名邪見。若有神通及他心智識宿

【現代漢語翻譯】現代漢語譯本讀誦、書寫十二部經（佛教經典的總稱）。思惟正義，分別解說。能救眾生種種恐怖，如獅子、虎狼、水火、國王、盜賊等。擁護眾生，令得遠離如是等畏懼。若有眾生喪失所親，捐棄財物，所愛別離，心生愁憂，能為其說法，令離苦惱。若有眾生貧窮困苦，則能施其所需之物。為護持佛法故，收養弟子，不為名利。為護持佛法故，往來於四眾（比丘、比丘尼、優婆塞、優婆夷）之中，與其共同講論，不為利養。為護持佛法故，親近國王、大臣、長者，不為利養。不為施主曲意逢迎，造作非法之身口意業。不得非時往來他家。在家出家，俱有非時。非時者，所謂貪慾熾盛之時，嗔恚熾盛之時，愚癡熾盛之時，大風之時，大雨之時，嫁娶之時，歡會之時，出行之時。除去以上非時，則名為時。隨已所得善法功德，悉以轉教一切眾生，心無貪妒。見毀戒者，深生憐憫，以清凈心、善語教告，猶如父母教告諸子：『汝所犯者，宜應發露，如法懺悔。』若彼不受，不宜如本受其供給，身力作役。復應隨事舉處謫罰。若故不受，應當驅遣，令出寺廟。為令佛法得增長故。如其不能教呵罰擯，故共住者，是名破戒。名非沙門（出家男子）、非婆羅門（古代印度教祭司）。佛法中臭名如旃陀羅（古代印度社會中的賤民），名為屠兒。旃陀羅等及以屠兒，雖行惡業，不能破壞如來正法。不必定墮三惡道中。為師不能教訶弟子，則破佛法，必定當墮地獄之中。為名譽故，聚畜徒眾，是名邪見，名魔弟子。不畜弟子，不能破壞如來正法。畜惡弟子，則壞佛法。壞佛法故，名魔弟子。為利養故，聚畜徒眾，是名邪見。若有神通及他心智，識宿

【English Translation】 English version Reciting and writing the twelve divisions of scriptures (a general term for Buddhist scriptures). Contemplating the correct meaning, explaining and expounding them. Able to save sentient beings from various fears, such as lions, tigers, wolves, water, fire, kings, and thieves. Protecting sentient beings, enabling them to be far away from such fears. If there are sentient beings who have lost their loved ones, abandoned their wealth, separated from those they love, and whose hearts are filled with sorrow, one can preach the Dharma for them, enabling them to be free from suffering. If there are sentient beings who are poor and suffering, one can provide them with the things they need. For the sake of upholding the Dharma, accepting disciples, not for fame or gain. For the sake of upholding the Dharma, going back and forth among the four assemblies (bhikshus, bhikshunis, upasakas, and upasikas), discussing with them, not for profit or sustenance. For the sake of upholding the Dharma, associating with kings, ministers, and elders, not for profit or sustenance. Not flattering donors, creating unlawful actions of body, speech, and mind. One should not visit other people's homes at inappropriate times. Both laypeople and renunciants have inappropriate times. Inappropriate times are when greed is rampant, when anger is rampant, when delusion is rampant, during strong winds, during heavy rain, during weddings, during celebrations, during departures. Excluding the above inappropriate times, it is considered an appropriate time. All the virtuous Dharma and merits one has attained should be used to teach all sentient beings, without greed or jealousy. Seeing those who break the precepts, one should have deep compassion, and teach them with a pure heart and kind words, like parents teaching their children: 'You should confess what you have transgressed and repent according to the Dharma.' If they do not accept, one should not provide them with supplies or make them do physical labor as before. One should also reprimand and punish them according to the circumstances. If they still do not accept, one should expel them from the monastery. This is to allow the Buddha Dharma to grow. If one cannot teach, scold, punish, or expel them, and continues to live with them, this is called breaking the precepts. One is called neither a shramana (male renunciant) nor a brahmana (ancient Indian priest). In the Buddha Dharma, one's reputation is as foul as a chandala (a member of a low caste in ancient India), and one is called a butcher. Chandalas and butchers, even though they commit evil deeds, cannot destroy the Tathagata's (another name for the Buddha) true Dharma. They will not necessarily fall into the three evil realms. If a teacher cannot teach or scold their disciples, they will destroy the Buddha Dharma and will surely fall into hell. Gathering disciples for the sake of fame is called wrong view and one is called a disciple of Mara (demon). Not accepting disciples cannot destroy the Tathagata's true Dharma. Accepting evil disciples will destroy the Buddha Dharma. Because one destroys the Buddha Dharma, one is called a disciple of Mara. Gathering disciples for the sake of profit and sustenance is called wrong view. If one has supernatural powers and the ability to know the minds of others, and to recognize past

命智。然後乃能以菩薩戒教化他人。是人則能畜惡弟子。何以故。知方便故。知方便故破壞惡法開示善法。若有比丘不具如是三種智慧。而言我具是三種智堪能受畜惡弟子者。當知是人則為犯重。若離此事名利他戒。菩薩摩訶薩成就如是戒善戒利益他戒。名為好戒攝一切戒。名到彼岸戒。名解脫戒。名無上戒。名無因果戒。名常樂我凈戒。名畢竟無邊戒。名一切善方便戒。菩薩若能至心憶念菩薩戒者。勝於一切聲聞緣覺。若能具足菩薩戒者。亦得勝於六地菩薩。若有菩薩舍轉輪王位。出家學道受解脫戒。放舍五欲如棄涕唾。不念不求不生悔惜。乃至天上五欲之樂。亦復如是。不為人天受快樂故受持禁戒。觀五欲樂如火毒蛇。如三惡趣。得他供養觀如吐食心不貪著。世人若為人天受樂利養名譽受禁戒者。當知是人不名得戒。成就戒者若住僧中若住空處。是名寂靜。不能教化諸眾生故不能護法。惜身命故不能護法。貪利養故不能護法。為怨隙故不能護法。為怖畏故不能護法。為憍慢故不能護法。不受法故不能護法。憐愍心故不能護法。懼慚恥故不能護法。是名破戒。名不寂靜。若有于戒生知足者。當知是人不名持戒。知因戒故得諸菩薩無量三昧。若無戒者則不增長無量三昧。為三昧故護持禁戒。菩薩受持菩薩戒者。寧失身

命終不聽用非法之言與惡人住。不念不起諸惡覺觀。如其起者心生慚愧呵責懺悔。若坐眾中設聞惡語惡事惡法惡聲惡義。即應起去。若力能制。置不教呵而捨去者。名之為犯。若力不能制而住聽者。是亦名犯。若得不聽心是名持戒。作聽心者是名破戒。若樂聽者是名破戒。不樂聽者是名持戒。生悔心者是名持戒。心不悔者是名破戒。菩薩受持菩薩戒者。終不自念我所受戒齊從和上師邊受得。自念乃從十方諸佛菩薩邊受。我若從師及和上邊受得戒者。不名菩薩戒。若從十方佛菩薩邊所受得者。乃名菩薩戒。菩薩摩訶薩若分別十八部僧不名得菩薩戒。若能等觀悉是十方諸佛菩薩弟子者。是名得菩薩戒。若觀一切悉是十方諸佛菩薩弟子住于大地。以住大地因緣故。悉得阿耨多羅三藐三菩提。眾生界不可思議。眾生法界不可思議。眾生性不可思議。眾生戒不可思議。我既未得一切智。云何分別是十八部。我若分別則不能得一切戒無礙戒無上戒。以能如是觀故得菩薩戒。如過去菩薩所得禁戒。菩薩若能如是觀者。則得無量無邊福德。能知十方佛菩薩心。亦知具足菩薩戒者得無上道。菩薩摩訶薩觀過去諸佛及諸菩薩。未得成就無上道時。具足煩惱學菩薩戒。具足成已得無上道。我今此身亦是眾生。亦有五陰。亦具煩惱。亦受菩薩戒

【現代漢語翻譯】現代漢語譯本：臨命終時，不聽從不合法的言論，不與惡人同住。不起任何邪惡的念頭和想法。如果產生了，內心要感到慚愧，呵斥自己並懺悔。如果坐在人群中，聽到邪惡的言語、邪惡的事情、邪惡的教法、邪惡的聲音或邪惡的意義，就應該立即離開。如果能夠制止，阻止他們喧譁並離開，這叫做沒有犯戒。如果不能制止而留下來聽，這也叫做犯戒。如果能夠不聽，這叫做持戒。如果心裡想聽，這叫做破戒。如果喜歡聽，這叫做破戒。如果不喜歡聽，這叫做持戒。如果產生後悔之心，這叫做持戒。如果心裡不後悔，這叫做破戒。菩薩受持菩薩戒的人，始終不應該認為自己所受的戒是從和尚或阿阇梨（Upadhyaya，戒師）那裡得到的。應當認為是從十方諸佛菩薩那裡得到的。如果認為是從師父或和尚那裡得到的戒，那不叫做菩薩戒。如果認為是從十方諸佛菩薩那裡得到的，才叫做菩薩戒。菩薩摩訶薩如果分別十八部僧（Eighteen Schools of Buddhism，佛教部派），就不能得到菩薩戒。如果能夠平等地看待他們，認為他們都是十方諸佛菩薩的弟子，這叫做得到菩薩戒。如果觀察一切眾生都是十方諸佛菩薩的弟子，安住于大地之上，因為安住于大地的因緣，就能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。眾生界不可思議，眾生法界不可思議，眾生性不可思議，眾生戒不可思議。我既然還沒有得到一切智（Sarvajna，一切智慧），怎麼能分別十八部呢？如果我分別，就不能得到一切戒、無礙戒、無上戒。因為能夠這樣觀察，所以能得到菩薩戒。如同過去菩薩所得到的禁戒一樣。菩薩如果能夠這樣觀察，就能得到無量無邊的福德，能夠了解十方諸佛菩薩的心，也知道具足菩薩戒的人能夠證得無上道。菩薩摩訶薩觀察過去諸佛以及諸菩薩，在沒有成就無上道的時候，也具有煩惱，學習菩薩戒，完全成就之後才證得無上道。我現在這個身體也是眾生，也有五陰（Skandha，構成個體的五種要素），也具有煩惱，也受持菩薩戒。

【English Translation】 English version: At the end of life, do not listen to unlawful words and do not dwell with evil people. Do not give rise to any evil thoughts or perceptions. If they arise, feel ashamed in your heart, rebuke yourself, and repent. If sitting in a gathering, upon hearing evil words, evil deeds, evil teachings, evil sounds, or evil meanings, you should immediately leave. If you are able to restrain them, prevent them from making noise, and then depart, this is called not transgressing. If you are unable to restrain them and remain to listen, this is also called transgressing. If you are able to not listen, this is called upholding the precepts. If you have the intention to listen, this is called breaking the precepts. If you enjoy listening, this is called breaking the precepts. If you do not enjoy listening, this is called upholding the precepts. If you generate a heart of regret, this is called upholding the precepts. If your heart does not regret, this is called breaking the precepts. A Bodhisattva who upholds the Bodhisattva precepts should never think that the precepts they have received were obtained from their Upadhyaya (戒師, Preceptor) or teacher. They should think that they were obtained from all the Buddhas and Bodhisattvas of the ten directions. If one thinks that the precepts were obtained from their teacher or Upadhyaya, that is not called Bodhisattva precepts. If one thinks that they were obtained from all the Buddhas and Bodhisattvas of the ten directions, that is called Bodhisattva precepts. If a Bodhisattva-Mahasattva distinguishes between the Eighteen Schools of Buddhism (十八部僧, Eighteen Schools of Buddhism), they cannot obtain the Bodhisattva precepts. If they can regard them equally, thinking that they are all disciples of the Buddhas and Bodhisattvas of the ten directions, this is called obtaining the Bodhisattva precepts. If one observes that all beings are disciples of the Buddhas and Bodhisattvas of the ten directions, dwelling upon the earth, and because of the cause and condition of dwelling upon the earth, they will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). The realm of beings is inconceivable, the Dharma realm of beings is inconceivable, the nature of beings is inconceivable, and the precepts of beings are inconceivable. Since I have not yet attained Sarvajna (一切智, all-knowing wisdom), how can I distinguish between the Eighteen Schools? If I distinguish, I cannot obtain all precepts, unobstructed precepts, or supreme precepts. Because one is able to observe in this way, one can obtain the Bodhisattva precepts. Just like the prohibitive precepts obtained by past Bodhisattvas. If a Bodhisattva is able to observe in this way, they will obtain immeasurable and boundless merit and virtue, be able to know the minds of the Buddhas and Bodhisattvas of the ten directions, and also know that those who fully possess the Bodhisattva precepts can attain the unsurpassed path. A Bodhisattva-Mahasattva observes that past Buddhas and Bodhisattvas, before attaining unsurpassed enlightenment, also possessed afflictions, studied the Bodhisattva precepts, and only after fully accomplishing them did they attain unsurpassed enlightenment. My present body is also a being, also has the five Skandhas (五陰, aggregates), also possesses afflictions, and also upholds the Bodhisattva precepts.

修集菩提。亦應當得阿耨多羅三藐三菩提。我亦能調身口意惡。必亦當得阿耨多羅三藐三菩提。菩薩受持菩薩戒者。至心專念自省已過不訟彼短。見行惡者心不瞋恨。見破戒者心生憐愍。無有瞋惱。菩薩受持菩薩戒者。若為惡人之所打擲手拳刀杖惡聲罵詈。於是人所不起噁心粗言加報。菩薩若學菩薩戒者有五不放逸。一者觀已犯罪如法懺悔。二者觀當犯罪如法懺悔。三者觀現犯罪如法懺悔。四者至心堅持不作犯想。五者犯已至心懺悔。是名五不放逸菩薩受持菩薩戒者。所有功德應當覆藏。諸所犯罪應當發露。少欲知足堪忍眾苦。常樂寂靜心無悔恨。不自高不輕躁。修寂滅行及微細行破壞邪命。菩薩成就如是法者。是名菩薩住菩薩戒。菩薩受學菩薩戒者。不念過去五欲之樂。不求未來五欲之樂。于現在五欲心不生著。常樂寂靜破惡覺觀。成就具足不放逸行。一切眾生不敢輕慢。成就忍辱具足凈心。學凈戒者不惜身命不吝財賄。善知破戒煩惱因緣。善能調伏破戒煩惱。調伏瞋心。能調眾生惱害之心。了知顛倒知善因果。知善因果故勤心求之。破壞不信善因果倒。觀一切法無常我相無樂凈相。破于眾生無常常倒無樂樂倒無我我倒不凈凈倒。修學善戒修集施因戒因忍因精進因禪定因智慧因。菩薩受持利益他戒故。教化眾生令行

【現代漢語翻譯】現代漢語譯本：修習菩提心，也應當證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。我也能調伏身、口、意所造的惡業，必定能夠證得阿耨多羅三藐三菩提。菩薩受持菩薩戒的人，應以至誠之心專注于反省自己的過失，不宣揚他人的缺點。見到作惡之人，心中不起瞋恨；見到毀犯戒律的人，心中生起憐憫，沒有瞋怒煩惱。菩薩受持菩薩戒的人，如果被惡人毆打、用拳頭、刀杖傷害，或惡語謾罵，對於這些人，不生起惡念，不用粗暴的言語報復。菩薩如果學習菩薩戒，有五種不放逸：一是觀察到自己已經犯戒，如法懺悔；二是觀察到將要犯戒，如法懺悔；三是觀察到正在犯戒，如法懺悔；四是至誠地堅持，不起犯戒的念頭；五是犯戒之後，至誠地懺悔。這稱為五種不放逸。菩薩受持菩薩戒的人，所有的功德應當隱藏，所犯的罪過應當坦白。少欲知足，堪能忍受各種痛苦，常常安於寂靜，心中沒有悔恨。不自高自大，不輕浮急躁，修習寂滅之行以及微細之行，破除邪命。菩薩成就這樣的法，就稱為菩薩安住于菩薩戒。菩薩受學菩薩戒的人，不思念過去五欲的快樂，不追求未來五欲的快樂，對於現在的五欲，心中不生執著。常常安於寂靜，破除惡覺觀，成就具足不放逸之行。一切眾生不敢輕慢，成就忍辱，具足清凈心。學習清凈戒律的人，不吝惜身命，不吝惜財物，善於瞭解破戒的煩惱因緣，善於調伏破戒的煩惱，調伏瞋心，能夠調伏眾生惱害之心。了知顛倒，了知善的因果。因爲了知善的因果，所以勤奮地追求它，破除不相信善的因果的顛倒。觀察一切法都是無常的、沒有我相的、沒有快樂的、沒有清凈的。破除眾生的無常的常顛倒、無樂的樂顛倒、無我的我顛倒、不凈的凈顛倒。修學善戒，修集佈施的因、持戒的因、忍辱的因、精進的因、禪定的因、智慧的因。菩薩受持利益他人的戒律，教化眾生令其修行。現代漢語譯本：修集菩提。亦應當得阿耨多羅三藐三菩提。我亦能調身口意惡。必亦當得阿耨多羅三藐三菩提。菩薩受持菩薩戒者。至心專念自省已過不訟彼短。見行惡者心不瞋恨。見破戒者心生憐愍。無有瞋惱。菩薩受持菩薩戒者。若為惡人之所打擲手拳刀杖惡聲罵詈。於是人所不起噁心粗言加報。菩薩若學菩薩戒者有五不放逸。一者觀已犯罪如法懺悔。二者觀當犯罪如法懺悔。三者觀現犯罪如法懺悔。四者至心堅持不作犯想。五者犯已至心懺悔。是名五不放逸菩薩受持菩薩戒者。所有功德應當覆藏。諸所犯罪應當發露。少欲知足堪忍眾苦。常樂寂靜心無悔恨。不自高不輕躁。修寂滅行及微細行破壞邪命。菩薩成就如是法者。是名菩薩住菩薩戒。菩薩受學菩薩戒者。不念過去五欲之樂。不求未來五欲之樂。于現在五欲心不生著。常樂寂靜破惡覺觀。成就具足不放逸行。一切眾生不敢輕慢。成就忍辱具足凈心。學凈戒者不惜身命不吝財賄。善知破戒煩惱因緣。善能調伏破戒煩惱。調伏瞋心。能調眾生惱害之心。了知顛倒知善因果。知善因果故勤心求之。破壞不信善因果倒。觀一切法無常我相無樂凈相。破于眾生無常常倒無樂樂倒無我我倒不凈凈倒。修學善戒修集施因戒因忍因精進因禪定因智慧因。菩薩受持利益他戒故。教化眾生令行

【English Translation】 English version: By cultivating Bodhi, one should also attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). I can also subdue the evil deeds of body, speech, and mind, and I will surely attain Anuttara-samyak-sambodhi. A Bodhisattva who upholds the Bodhisattva precepts should wholeheartedly focus on reflecting on their own faults, not publicizing the shortcomings of others. Seeing those who commit evil, they do not harbor anger in their hearts; seeing those who break the precepts, they generate compassion in their hearts, without anger or vexation. If a Bodhisattva who upholds the Bodhisattva precepts is beaten by evil people, harmed by fists, knives, or sticks, or verbally abused, they do not generate evil thoughts towards these people, nor do they retaliate with harsh words. If a Bodhisattva studies the Bodhisattva precepts, they have five non-negligences: first, observing that they have already violated a precept, they repent according to the Dharma; second, observing that they are about to violate a precept, they repent according to the Dharma; third, observing that they are currently violating a precept, they repent according to the Dharma; fourth, they wholeheartedly persist, not generating thoughts of violating the precepts; fifth, after violating a precept, they wholeheartedly repent. These are called the five non-negligences. A Bodhisattva who upholds the Bodhisattva precepts should conceal all merits and confess all transgressions. They should be content with little, endure all suffering, always delight in tranquility, and have no regrets in their hearts. They should not be arrogant or frivolous, cultivate the practice of extinction and subtle practices, and destroy wrong livelihood. A Bodhisattva who achieves such Dharmas is called a Bodhisattva abiding in the Bodhisattva precepts. A Bodhisattva who studies the Bodhisattva precepts does not think of the pleasures of the five desires of the past, does not seek the pleasures of the five desires of the future, and does not become attached to the five desires of the present. They always delight in tranquility, destroy evil thoughts, and achieve complete non-negligent conduct. All beings do not dare to despise them, they achieve forbearance, and possess a pure mind. Those who study pure precepts do not spare their lives or begrudge their wealth, they are skilled at understanding the causes and conditions of the afflictions of breaking the precepts, and they are skilled at subduing the afflictions of breaking the precepts, subduing anger, and being able to subdue the minds of beings that cause harm. They understand perversions and know good causes and effects. Because they know good causes and effects, they diligently seek them, destroying the perversion of not believing in good causes and effects. They observe that all Dharmas are impermanent, without self, without pleasure, and without purity. They destroy the perversion of permanence in impermanence, the perversion of pleasure in no pleasure, the perversion of self in no self, and the perversion of purity in impurity in beings. They cultivate good precepts, cultivate the causes of giving, the causes of precepts, the causes of patience, the causes of diligence, the causes of meditation, and the causes of wisdom. Because Bodhisattvas uphold precepts that benefit others, they teach beings to practice. English version: Cultivating Bodhi. One should also attain Anuttara-samyak-sambodhi. I can also adjust the evils of body, mouth, and mind. I will surely attain Anuttara-samyak-sambodhi. Bodhisattvas who uphold the Bodhisattva precepts. Devote your heart to focusing on self-reflection and not suing others for their shortcomings. Seeing those who do evil, do not hate them in your heart. Seeing those who break the precepts, have compassion in your heart. There is no anger or annoyance. Bodhisattvas who uphold the Bodhisattva precepts. If you are beaten by evil people with fists, knives, or sticks, or verbally abused. Do not have evil thoughts or harsh words in return for these people. Bodhisattvas who study the Bodhisattva precepts have five non-negligences. First, observe that you have committed a crime and repent according to the law. Second, observe that you are about to commit a crime and repent according to the law. Third, observe that you are committing a crime and repent according to the law. Fourth, sincerely insist on not committing crimes. Fifth, sincerely repent after committing a crime. These are called the five non-negligences. Bodhisattvas who uphold the Bodhisattva precepts. All merits should be concealed. All crimes should be revealed. Be content with little desire and endure all suffering. Always be happy and quiet and have no regrets in your heart. Do not be arrogant or frivolous. Cultivate the path of extinction and subtle actions to destroy evil life. Bodhisattvas who achieve such dharmas. This is called a Bodhisattva living in the Bodhisattva precepts. Bodhisattvas who study the Bodhisattva precepts. Do not think about the pleasures of the five desires of the past. Do not seek the pleasures of the five desires of the future. Do not be attached to the five desires in the present. Always be happy and quiet and break evil perceptions. Achieve complete non-negligence. All beings dare not be slow. Achieve patience and complete purity of mind. Those who study pure precepts do not spare their lives or be stingy with wealth. Be good at knowing the causes and conditions of troubles that break the precepts. Be good at subduing troubles that break the precepts. Subdue anger. Be able to subdue the disturbing minds of sentient beings. Understand upside down and know good causes and effects. Because you know good causes and effects, work hard to seek them. Destroy the upside down that does not believe in good causes and effects. Observe that all dharmas are impermanent, have no self-image, have no happiness, and have no pure image. Break the upside down of impermanence, the upside down of happiness, the upside down of self, and the upside down of impurity in sentient beings. Study good precepts and cultivate the causes of giving, the causes of precepts, the causes of patience, the causes of diligence, the causes of meditation, and the causes of wisdom. Bodhisattvas uphold precepts that benefit others. Teach sentient beings to practice.

善業。共修善者而為伴侶。常教眾生供養三寶。若見離別以善方便還令和合。見有病苦身自供給。見盲瞽者供給所須衣服飲食示導徑路善為說法。見有聾者畫地示義。見有躄者施其車乘。若無車乘身自荷負。見有貪者以貪受苦能為說法令除貪苦。瞋恚癡疑亦復如是。行路疲乏代其擔負。施以水漿床褥所須調身按摩。復有眾生樂為罪業菩薩見已應善說法。善辭善義。辭合句合。辭義次第增長善法說義圓足。為欲莊嚴菩提道故。以善方便教破惡業。為慳貪者說破慳法。增長善法及諸財物。若有眾生不信佛法。善為說法令生信心。為破眾生煩惱惡業。得八正道故而為說法。複次菩薩學菩薩戒發大誓願。為破眾生諸惡邪見。知恩報恩。忍語軟語先意問訊。供養師長耆舊有德。能破愁怖。所謂師子虎狼水火王難怨賊。若有眾生喪失父母兄弟眷屬妻子僮僕。捐棄財物親愛別離。能以方便如應說法除其苦惱。常施眾生所須之物。所謂衣服食飲房舍臥具病瘦醫藥。香華瓔珞燈燭等物。若菩薩受持菩薩戒者。畜養弟子不能善教說法示導令其調伏貪瞋癡等。不能供給衣服飲食房舍醫藥。不能為求善厚檀越。若為檀越善說法要。所得財物不能等分。當知是人為名譽故。畜養弟子不名為法。若能隨時說法教告。為性為力為菩薩藏。為欲具足菩薩

【現代漢語翻譯】現代漢語譯本善業：與共同修行善業的人結為伴侶，經常教導眾生供養三寶（佛、法、僧）。如果看到有人離散，用善巧方便使他們和合。見到有生病痛苦的人，親自供給他們所需。見到盲人，供給他們所需的衣服飲食，指示引導道路，併爲他們善巧說法。見到聾人，在地上畫圖來表達意思。見到跛腳的人，施捨車乘給他們。如果沒有車乘，就親自揹負他們。見到有貪婪的人因貪婪而受苦，能為他們說法，使他們消除貪婪的痛苦。對於嗔恚、愚癡、懷疑也是如此。在路上遇到疲憊的人，替他們分擔重負，施捨水漿、床褥等所需物品，調養身體。又有眾生喜歡造作罪業，菩薩見到后，應當善巧說法，言辭美好，意義深刻。言辭與語句相合，言辭與意義次第增長善法，所說之義圓滿充足，爲了莊嚴菩提道，用善巧方便教導他們破除惡業。為慳貪的人宣說破除慳貪的方法，增長善法以及各種財物。如果有眾生不相信佛法，善巧地為他們說法，使他們生起信心。爲了破除眾生的煩惱惡業，爲了使他們獲得八正道，而為他們說法。再次，菩薩學習菩薩戒，發起大誓願，爲了破除眾生各種邪惡的見解，知恩報恩，以忍辱的言語和柔和的言語，先去問候別人，供養師長、年長者和有德之人，能破除眾生的憂愁和恐怖，例如獅子、老虎、豺狼、水災、火災、國王的災難、怨賊等。如果有眾生喪失父母、兄弟、眷屬、妻子、奴僕，遺棄財物，與親愛的人離別，能用方便法門，如理如法地為他們說法，消除他們的苦惱。經常佈施眾生所需的物品，例如衣服、食物、房舍、臥具、疾病時的醫藥，香、花、瓔珞、燈燭等物品。如果菩薩受持菩薩戒，畜養弟子卻不能好好教導，說法引導，使他們調伏貪嗔癡等煩惱，不能供給他們衣服飲食房舍醫藥，不能為他們尋求好的施主。如果為施主善巧地宣說佛法要義，所得的財物不能平等分配，應當知道這個人是爲了名譽而畜養弟子，不名為如法。如果能隨時說法教導，爲了（弟子的）本性，爲了（弟子的）力量，爲了菩薩藏，爲了具足菩薩（的功德）。

【English Translation】 English version Good Karma: To be companions with those who cultivate good karma together, and to constantly teach sentient beings to make offerings to the Three Jewels (Buddha, Dharma, Sangha). If seeing separation, to use skillful means to restore harmony. Seeing those who are sick and suffering, to personally provide for their needs. Seeing the blind, to provide them with necessary clothing and food, to guide them on their path, and to skillfully preach the Dharma to them. Seeing the deaf, to draw on the ground to convey meaning. Seeing the lame, to provide them with carts and carriages. If there are no carts and carriages, to personally carry them. Seeing those who are greedy and suffering from greed, to be able to preach the Dharma to them, enabling them to eliminate the suffering of greed. The same applies to anger, ignorance, and doubt. When encountering travelers who are tired, to help them carry their burdens, to provide them with water, bedding, and other necessities to care for their bodies. Furthermore, if there are sentient beings who enjoy committing sinful deeds, the Bodhisattva, upon seeing this, should skillfully preach the Dharma, with beautiful words and profound meaning. The words and sentences should be coherent, and the words and meanings should gradually increase good Dharma, with the meaning being complete and sufficient. In order to adorn the Bodhi path, to use skillful means to teach them to break away from evil karma. To those who are stingy, to explain the methods of breaking stinginess, increasing good Dharma and various wealth. If there are sentient beings who do not believe in the Buddha Dharma, to skillfully preach the Dharma to them, causing them to generate faith. In order to break the sentient beings' afflictions and evil karma, and in order for them to attain the Eightfold Noble Path, to preach the Dharma to them. Furthermore, the Bodhisattva learns the Bodhisattva precepts and makes great vows, in order to break the sentient beings' various evil and wrong views, to be grateful and repay kindness, to use patient and gentle words, to proactively inquire after others, to make offerings to teachers, elders, and those with virtue, and to be able to break sorrow and fear, such as from lions, tigers, wolves, floods, fires, royal calamities, and vengeful thieves. If there are sentient beings who have lost their parents, siblings, relatives, spouses, servants, abandoned wealth, and separated from loved ones, to be able to use expedient methods to preach the Dharma to them appropriately, eliminating their suffering. To constantly give sentient beings the things they need, such as clothing, food, housing, bedding, medicine for illness, incense, flowers, garlands, lamps, candles, and other items. If a Bodhisattva upholds the Bodhisattva precepts, but raises disciples without properly teaching them, preaching the Dharma, and guiding them to subdue greed, anger, ignorance, and other afflictions, and is unable to provide them with clothing, food, housing, and medicine, and is unable to seek good benefactors for them, and if, when skillfully preaching the Dharma to benefactors, the wealth obtained is not distributed equally, it should be known that this person is raising disciples for the sake of fame and is not doing so according to the Dharma. If one can preach the Dharma and teach at any time, for (the disciple's) nature, for (the disciple's) strength, for the Bodhisattva-pitaka, in order to perfect the Bodhisattva (qualities).

禁戒。修八正道。得阿耨多羅三藐三菩提。是名菩薩真畜弟子不為名譽。菩薩受學菩薩戒者。先當觀知眾生性界。然後共住為轉性界。如應說法隨意共行。令其調伏不造諸惡。能破惡法增長善法。所須之物能以惠施。見作惡者深生憐愍。不受語者深生悲惱。於己所作諸惡業等心不生愁。見他造作特生悲愍。何以故。菩薩自於身口意惡。能疾調伏開心懺悔。以有大智因緣力故。菩薩為他亦復造作身口惡業。為欲調伏他惡業故。隨他心故。菩薩或時現受歡樂。為調他故。菩薩摩訶薩以為他故不早取阿耨多羅三藐三菩提。菩薩摩訶薩雖隨眾生不輕不笑不打不罵不說惡事不讚己德。以自高人。不親近人非不親近。雖復親近非時不為。他所愛著不說其過。所不愛者復不讚嘆。未知人根不說深義。不從求乞他雖多施應生知足。心不甘樂受人供養常。樂舍財供給他人。常樂讚歎他人善事。見犯禁者不為說戒。無信心者不讚于信。有貪心者不讚惠施。不樂讀誦不讚多聞。癡闇之人不讚智慧。若為犯禁讚歎戒者。不喜不樂生於瞋恚羞恥之心。以瞋恚故於佛法中及說者所生大惡心。以噁心故增長地獄。菩薩摩訶薩若如是者。則施眾生地獄因緣不名菩薩。隨意說法乃至癡者為贊智慧亦復如是。若有菩薩有大神足。如是之人乃能為彼不信之人說

【現代漢語翻譯】現代漢語譯本：持守禁戒，修習八正道，從而證得阿耨多羅三藐三菩提（無上正等正覺）。這才是真正的菩薩弟子，不為名譽所動。菩薩學習菩薩戒時，首先應當觀察瞭解眾生的根性和界限，然後與他們共同生活，以便轉變他們的根性和界限。應根據情況說法，隨順眾生的意願而行，使他們得以調伏，不再造作各種惡業，能夠破除惡法，增長善法。對於他們所需要的物品，能夠慷慨佈施。見到作惡的人，深深地生起憐憫之心。對於不接受勸告的人，深深地感到悲傷和苦惱。對於自己所造作的各種惡業，內心不生憂愁。見到他人造作惡業，特別生起悲憫之心。為什麼呢？因為菩薩自己對於身、口、意所造作的惡業，能夠迅速地調伏，坦誠地懺悔，憑藉著大智慧的因緣力量。菩薩爲了他人，有時也會造作身、口惡業，這是爲了調伏他人的惡業，隨順他人的心意。菩薩有時也會示現享受歡樂，這也是爲了調伏他人。菩薩摩訶薩（大菩薩）爲了利益他人，不急於證取阿耨多羅三藐三菩提。菩薩摩訶薩即使隨順眾生，也不會輕視、嘲笑、打罵他們，不說惡語，不讚揚自己的功德，以此抬高自己。不親近某些人，但也不是完全不親近。即使親近，也要把握時機，不讓他們對自己產生執著。不說他們所喜愛的人的過失，對於他們所不喜愛的人，也不加以讚歎。在不瞭解他人根器的情況下，不說深奧的佛法。不主動向他人求乞，他人即使施捨很多，也應心生知足。內心不貪圖享受他人的供養，常常樂於舍財，供給他人所需。常常樂於讚歎他人的善行。見到違犯禁戒的人，不為他們說戒。對於沒有信心的人，不讚嘆信心。對於有貪心的人，不讚嘆佈施。對於不喜愛讀誦經典的人，不讚嘆博學多聞。對於愚癡黑暗的人，不讚嘆智慧。如果爲了違犯禁戒的人而讚歎戒律，他們會感到不喜悅，反而會生起嗔恚和羞恥之心。因為嗔恚的緣故，對於佛法以及說法的人，會生起極大的噁心。因為噁心的緣故，會增長墮入地獄的因緣。菩薩摩訶薩如果這樣做，那就是給予眾生地獄的因緣，不能稱之為菩薩。隨意說法，乃至對於愚癡的人讚嘆智慧，也是同樣的道理。如果有的菩薩具有大神足（大神通），這樣的人才能為那些不信之人說法。 English version: Abstaining from prohibitions, cultivating the Eightfold Noble Path, and thereby attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is what it means to be a true disciple of a Bodhisattva, unmoved by fame and reputation. When a Bodhisattva studies the Bodhisattva precepts, they should first observe and understand the nature and limitations of sentient beings, and then live with them to transform their nature and limitations. They should teach the Dharma according to the circumstances, act in accordance with the wishes of sentient beings, so that they can be tamed, no longer create various evil deeds, and be able to break through evil dharmas and increase good dharmas. They should be generous in giving what they need. Seeing those who do evil, they should deeply feel compassion. For those who do not accept advice, they should feel deep sorrow and distress. For the various evil deeds they have committed, they should not feel sorrow in their hearts. Seeing others commit evil deeds, they should feel particularly compassionate. Why? Because the Bodhisattva themselves can quickly tame the evil deeds committed by body, speech, and mind, and sincerely repent, relying on the power of great wisdom. For the sake of others, Bodhisattvas sometimes commit evil deeds of body and speech, in order to tame the evil deeds of others, and to follow the wishes of others. Bodhisattvas sometimes manifest enjoying happiness, also to tame others. Bodhisattva-Mahasattvas (Great Bodhisattvas) do not rush to attain Anuttara-samyak-sambodhi for the benefit of others. Even if Bodhisattva-Mahasattvas follow sentient beings, they will not despise, ridicule, beat, or scold them, nor will they speak evil words, nor will they praise their own merits to elevate themselves. They do not get close to some people, but they are not completely distant either. Even if they get close, they must seize the opportunity and not let them become attached to them. They do not speak of the faults of those they like, nor do they praise those they do not like. Without understanding the roots of others, they do not speak of profound Dharma. They do not take the initiative to beg from others, and even if others give a lot, they should be content. They do not greedily enjoy the offerings of others, and are always happy to give away wealth to provide for the needs of others. They are always happy to praise the good deeds of others. Seeing those who violate the precepts, they do not speak the precepts to them. For those who have no faith, they do not praise faith. For those who are greedy, they do not praise generosity. For those who do not like to recite scriptures, they do not praise learning. For those who are ignorant and dark, they do not praise wisdom. If one praises the precepts for those who violate the precepts, they will not be happy, but will instead generate anger and shame. Because of anger, they will generate great evil thoughts towards the Buddha-dharma and the speaker. Because of evil thoughts, they will increase the causes for falling into hell. If a Bodhisattva-Mahasattva does this, then they are giving sentient beings the causes for hell, and cannot be called a Bodhisattva. Speaking the Dharma at will, even praising wisdom for the foolish, is the same principle. If there are Bodhisattvas who have great Adhisthana (supernatural powers), such people can speak to those who do not believe.

【English Translation】 English version: Abstaining from prohibitions, cultivating the Eightfold Noble Path, and thereby attaining Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is what it means to be a true disciple of a Bodhisattva, unmoved by fame and reputation. When a Bodhisattva studies the Bodhisattva precepts, they should first observe and understand the nature and limitations of sentient beings, and then live with them to transform their nature and limitations. They should teach the Dharma according to the circumstances, act in accordance with the wishes of sentient beings, so that they can be tamed, no longer create various evil deeds, and be able to break through evil dharmas and increase good dharmas. They should be generous in giving what they need. Seeing those who do evil, they should deeply feel compassion. For those who do not accept advice, they should feel deep sorrow and distress. For the various evil deeds they have committed, they should not feel sorrow in their hearts. Seeing others commit evil deeds, they should feel particularly compassionate. Why? Because the Bodhisattva themselves can quickly tame the evil deeds committed by body, speech, and mind, and sincerely repent, relying on the power of great wisdom. For the sake of others, Bodhisattvas sometimes commit evil deeds of body and speech, in order to tame the evil deeds of others, and to follow the wishes of others. Bodhisattvas sometimes manifest enjoying happiness, also to tame others. Bodhisattva-Mahasattvas (Great Bodhisattvas) do not rush to attain Anuttara-samyak-sambodhi for the benefit of others. Even if Bodhisattva-Mahasattvas follow sentient beings, they will not despise, ridicule, beat, or scold them, nor will they speak evil words, nor will they praise their own merits to elevate themselves. They do not get close to some people, but they are not completely distant either. Even if they get close, they must seize the opportunity and not let them become attached to them. They do not speak of the faults of those they like, nor do they praise those they do not like. Without understanding the roots of others, they do not speak of profound Dharma. They do not take the initiative to beg from others, and even if others give a lot, they should be content. They do not greedily enjoy the offerings of others, and are always happy to give away wealth to provide for the needs of others. They are always happy to praise the good deeds of others. Seeing those who violate the precepts, they do not speak the precepts to them. For those who have no faith, they do not praise faith. For those who are greedy, they do not praise generosity. For those who do not like to recite scriptures, they do not praise learning. For those who are ignorant and dark, they do not praise wisdom. If one praises the precepts for those who violate the precepts, they will not be happy, but will instead generate anger and shame. Because of anger, they will generate great evil thoughts towards the Buddha-dharma and the speaker. Because of evil thoughts, they will increase the causes for falling into hell. If a Bodhisattva-Mahasattva does this, then they are giving sentient beings the causes for hell, and cannot be called a Bodhisattva. Speaking the Dharma at will, even praising wisdom for the foolish, is the same principle. If there are Bodhisattvas who have great Adhisthana (supernatural powers), such people can speak to those who do not believe.

菩薩戒。何以故。是人能以神通之力。示彼熱地獄寒地獄大地獄小地獄。復作是言。汝今云何不信我語。觀是惡果。人中造作令地獄受。汝今若復不信如是菩薩戒者。今當復得如是惡果。彼不信者見是事已。心驚怖畏即生信心。復有菩薩為彼不信。以神通力現羅剎像而作是言。我今求覓諸不信者欲斷其命。如其信者我當護念。彼不信者見聞如是即生怖畏。以怖畏故信菩薩戒。復以神力現密跡像執金剛杵。復作是言。若有不信菩薩戒者。當破其頭令作七分。彼不信者見聞如是即生怖畏。以怖畏故即便信之。復以神力作種種身。或作一身。或作多身。或作樹木山河等身。無礙之身大身小身。身出水火。彼不信者見已即問。如是等事悉是何果。答言。悉是菩薩戒果。彼人聞已於菩薩戒生大信心。若無神通為彼不信說菩薩戒得無量罪。無量罪者于無量世受。是名無量。雖有五逆未足為喻。何以故。五逆罪者則可移轉。如阿阇世王。彼不信者罪不可轉。五逆罪者極至一世。不信者罪無量世受。是故我言。不可為喻。若取佛物法物僧物現前僧物。如是罪報亦不得喻。何以故。如是罪報極至一世。不信者罪至無量世。如十恒河沙等眾生髮菩提心。假使有人能令如是恒沙眾生退菩提心。教以邪見。如是罪報及不信者罪等無差別。復令如

【現代漢語翻譯】現代漢語譯本菩薩戒（Bodhisattva Precepts）。為什麼呢？因為這個人能夠以神通之力，向那些熱地獄、寒地獄、大地獄、小地獄中的眾生展示地獄景象，並且這樣說：『你們現在為什麼不相信我的話？看看這些惡果，都是因為人們在人間造作惡業才會在地獄中受苦。你們現在如果還不相信這樣的菩薩戒，將來還會得到這樣的惡果。』那些不相信的人看到這些景象后，心中驚恐畏懼，立刻生起信心。又有菩薩爲了那些不相信的人，用神通力顯現羅剎（Rakshasa，惡鬼）的形象，並且這樣說：『我現在正在尋找那些不相信的人，想要斷絕他們的性命。如果有人相信，我就會保護他們。』那些不相信的人看到聽到這些，立刻產生恐懼畏懼，因為恐懼畏懼的緣故，就相信了菩薩戒。又有菩薩用神通力顯現密跡金剛（Vajrapani，護法神）的形象，手持金剛杵（Vajra，一種法器），並且這樣說：『如果有人不相信菩薩戒，我就要打破他的頭，讓他裂成七份。』那些不相信的人看到聽到這些，立刻產生恐懼畏懼，因為恐懼畏懼的緣故，就相信了菩薩戒。又有菩薩用神通力變現種種身形，或者變成一個身體，或者變成多個身體，或者變成樹木山河等等身形，顯現無礙之身、大身、小身，身體能出水火。那些不相信的人看到后就問：『這些事情都是什麼果報？』菩薩回答說：『這些都是菩薩戒的果報。』那些人聽了之後，對菩薩戒生起極大的信心。如果沒有神通，為那些不相信的人說菩薩戒，會得到無量的罪過。無量的罪過要在無量的世間中承受，這叫做無量。即使是五逆罪（matricide, patricide, Arhatcide, causing schism in the Sangha, and parricide）也不足以比喻。為什麼呢？因為五逆罪還可以轉移，比如阿阇世王（Ajatashatru，一位國王）。那些不相信的人的罪過是無法轉移的。五逆罪最多隻在一世受報，不相信的人的罪過要在無量世中受報。所以我說，無法比喻。如果拿取佛物、法物、僧物、現前僧物，這樣的罪報也無法比喻。為什麼呢？因為這樣的罪報最多隻在一世受報，不相信的人的罪過要到無量世。比如有十恒河沙（Ganges river sands）那麼多的眾生髮菩提心（Bodhi mind，覺悟之心），假設有人能夠讓這些恒河沙眾生退失菩提心，教導他們邪見，這樣的罪報和不相信菩薩戒的罪過相等，沒有差別。又讓如...

【English Translation】 English version Bodhisattva Precepts. Why is that? Because this person is able, through the power of supernormal abilities, to show those in the hot hells, cold hells, great hells, and small hells the sights of hell, and say, 'Why do you now not believe my words? Look at these evil consequences, which are suffered in hell because of the evil deeds people commit in the human realm. If you still do not believe in these Bodhisattva Precepts, you will receive such evil consequences in the future.' Those who do not believe, upon seeing these things, become frightened and fearful, and immediately generate faith. Furthermore, a Bodhisattva, for the sake of those who do not believe, uses supernormal powers to manifest the image of a Rakshasa (evil spirit), and says, 'I am now seeking out those who do not believe, wishing to cut off their lives. If they believe, I will protect and cherish them.' Those who do not believe, upon seeing and hearing this, immediately generate fear and dread, and because of this fear, they believe in the Bodhisattva Precepts. Furthermore, a Bodhisattva uses supernormal powers to manifest the image of Vajrapani (a Dharma protector), holding a vajra (a ritual implement), and says, 'If there are those who do not believe in the Bodhisattva Precepts, I will break their heads into seven pieces.' Those who do not believe, upon seeing and hearing this, immediately generate fear and dread, and because of this fear, they immediately believe in them. Furthermore, a Bodhisattva uses supernormal powers to create various bodies, sometimes creating one body, sometimes creating many bodies, sometimes creating bodies such as trees, mountains, and rivers, manifesting unobstructed bodies, large bodies, and small bodies, with water and fire emanating from the body. Those who do not believe, upon seeing this, immediately ask, 'What are the consequences of such things?' The Bodhisattva replies, 'These are all the consequences of the Bodhisattva Precepts.' Upon hearing this, those people generate great faith in the Bodhisattva Precepts. If one does not have supernormal powers and speaks the Bodhisattva Precepts to those who do not believe, one will incur immeasurable offenses. These immeasurable offenses will be suffered for immeasurable eons, and this is called immeasurable. Even the five rebellious acts (matricide, patricide, Arhatcide, causing schism in the Sangha, and parricide) are not sufficient as a comparison. Why is that? Because the five rebellious acts can be transferred, like King Ajatashatru (a king). The offenses of those who do not believe cannot be transferred. The five rebellious acts are at most suffered for one lifetime, while the offenses of those who do not believe are suffered for immeasurable eons. Therefore, I say that it cannot be compared. If one takes the property of the Buddha, the Dharma, the Sangha, or the present Sangha, such karmic retribution also cannot be compared. Why is that? Because such karmic retribution is at most suffered for one lifetime, while the offenses of those who do not believe extend to immeasurable eons. For example, if there are beings as numerous as ten Ganges river sands who generate the Bodhi mind (mind of enlightenment), and someone is able to cause these Ganges river sand beings to regress from the Bodhi mind, teaching them wrong views, such karmic retribution is equal to the offense of not believing in the Bodhisattva Precepts, without any difference. Furthermore, causing such...

是恒沙眾生皆住五地。假使有人盡奪其眼。如是罪報。不信者罪亦復如是。若復有人能破一切諸佛塔廟。殺害一切諸佛弟子。焚燒一切諸佛經典。如是罪報。為不信者說菩薩戒所得罪報。亦復如是。何以故。從因故生地獄。從因故入涅槃。因於說者得無量苦。是故說者得無量罪。雖知大眾無量眾生堪任能作人天善業及發信心。於是眾中若有一人心無信者。亦不可說。是名菩薩利益眾生善戒。◎

菩薩善戒經卷第四大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第五

宋罽賓三藏求那跋摩譯

◎菩薩地忍品第十二

云何菩薩摩訶薩性忍。智慧力故能堪種種苦惱等事。一切忍一切忍。一切忍有憐愍故。得慈心故。性忍有二種。一者出家。二者在家。在家出家俱有三種。一者能忍眾生打罵等事。二者能自堪忍一切諸苦。三者忍樂善法。能忍眾生打罵等者。菩薩摩訶薩若為眾生所打罵時。作是思惟。緣我是身造作惡業今自受報。云何于彼而生瞋恚。我亦不求是苦煩惱。今若不忍后復增多。不忍辱者是則名為苦煩惱因。我所受身及諸煩惱。非眾生過自是我咎。若有惡事實不樂受。今若不忍便是自作。若自作者復當自受生死性苦。身若受苦云何不忍。聲聞緣覺為自利益尚

【現代漢語翻譯】現代漢語譯本如果恒河沙數般的眾生都安住於五地（五種修行階段），假使有人奪取了他們所有的眼睛，這樣的罪報，與不相信菩薩戒的人所犯的罪過一樣嚴重。如果有人破壞所有佛塔和寺廟，殺害所有佛的弟子，焚燒所有佛經，這樣的罪報，與為不信者宣說菩薩戒所得到的罪報一樣嚴重。為什麼呢？因為從因緣生出地獄，也從因緣進入涅槃。因為對不信者說法，會得到無量的痛苦，所以說法者會得到無量的罪過。即使知道大眾中有無量眾生能夠行作人天善業，並且能夠發起信心，但在這些大眾中，如果有一個人心無信心，也不可以為他說法。這叫做菩薩利益眾生的善戒。

《菩薩善戒經》卷第四大正藏第 30 冊 No. 1582 《菩薩善戒經》

《菩薩善戒經》卷第五

宋朝罽賓三藏求那跋摩（Guṇabhadra）譯

菩薩地忍品第十二

什麼是菩薩摩訶薩的性忍？因為有智慧的力量，能夠忍受種種苦惱等事。一切都要忍耐，因為一切忍耐都包含憐憫，因為得到慈悲心。性忍有兩種：一是出家，二是在家。在家和出家都有三種忍：一是能忍受眾生的打罵等事，二是能自己堪忍一切諸苦，三是忍樂善法。能忍受眾生打罵等事是指，菩薩摩訶薩如果被眾生打罵時，應當這樣思惟：因為我是這個身體造作了惡業，現在自己承受報應，為什麼要對他們生起嗔恨呢？我也不求這些痛苦煩惱，現在如果不忍耐，以後還會增加更多。不能忍辱，就是痛苦煩惱的根源。我所承受的身體和各種煩惱，不是眾生的過錯，而是我自己的過錯。如果有惡事，確實不喜歡承受，現在如果不忍耐，就是自己造成的。如果自己造成，以後還要自己承受生死之苦。身體如果受苦，為什麼不能忍耐呢？聲聞和緣覺爲了自己的利益尚且能忍

【English Translation】 English version If all sentient beings, as numerous as the sands of the Ganges, abide in the Five Grounds (five stages of practice), and if someone were to take away their eyes, the karmic retribution for such an act would be as severe as the sin committed by one who does not believe in the Bodhisattva precepts. If someone were to destroy all pagodas and temples, kill all disciples of the Buddhas, and burn all Buddhist scriptures, the karmic retribution for such an act would be as severe as the sin incurred by explaining the Bodhisattva precepts to a non-believer. Why is this so? Because from causes and conditions, hell arises, and from causes and conditions, one enters Nirvana. Because of speaking to non-believers, one obtains immeasurable suffering; therefore, the speaker incurs immeasurable sin. Even if it is known that among the assembly, there are countless sentient beings capable of performing virtuous deeds of humans and devas and of generating faith, if there is even one person in the assembly who lacks faith, one should not speak to them. This is called the Bodhisattva's good precept of benefiting sentient beings.

Bodhisattva Good Precepts Sutra, Volume 4 Taisho Tripitaka Volume 30, No. 1582, Bodhisattva Good Precepts Sutra

Bodhisattva Good Precepts Sutra, Volume 5

Translated by Tripiṭaka Guṇabhadra (求那跋摩), from Kashmir, Song Dynasty

Chapter 12: Bodhisattva's Ground of Patience

What is the Bodhisattva Mahasattva's nature of patience? Because of the power of wisdom, they are able to endure various sufferings and afflictions. All must be endured, because all endurance contains compassion, because one obtains a compassionate heart. There are two types of nature-patience: one is for those who have left home (monastics), and the other is for those who remain at home (laypeople). Both monastics and laypeople have three types of patience: first, the ability to endure the beatings, scoldings, and other such actions of sentient beings; second, the ability to personally endure all sufferings; and third, the patience to delight in good dharmas. The ability to endure the beatings, scoldings, and other such actions of sentient beings refers to when a Bodhisattva Mahasattva is beaten or scolded by sentient beings, they should think thus: 'Because I, with this body, have created evil karma, I am now receiving the retribution myself. Why should I generate anger towards them? I do not seek these painful afflictions, and if I do not endure now, they will increase even more in the future. Not enduring insult is the cause of painful afflictions. The body and various afflictions that I endure are not the fault of sentient beings, but my own fault. If there are evil deeds, I truly do not like to endure them, but if I do not endure now, I am creating them myself. If I create them myself, I must endure the suffering of birth and death. If the body suffers, why can I not endure it? Even Sravakas and Pratyekabuddhas, for their own benefit, are able to endure.'

修忍辱。何況我今為欲利益一切眾生而當不忍。我若不忍不得具足菩薩禁戒修八正道得無上道。菩薩摩訶薩作是觀時修五種忍一者于怨于親非怨親中修行于忍。二者于上中下人修集於忍。三者于受苦受樂不苦不樂人中修集於忍。四者于有福德無福德非有福德非無福德人中修集於忍。五者於一切惡人中修集於忍。菩薩成就如是五忍修集五想。一者眾生想。二者法想。三者無常想。四者苦想。五者無我我所想。菩薩為彼惡人所打。云何而能作親友想。菩薩諦觀。過去世時流轉生死。無有眾生非我父母師長和上眷屬親族所可恭敬供養之者。作是觀時怨憎想滅親友想生。親想生故能修于忍。是時成就眾生之想。法想者。菩薩諦觀。眾生者名為法界。名有為法。名有漏法。若是法界還對法界誰打誰瞋。無我無我所壽命士夫。以智慧力作是觀時。滅眾生想成就法想。無常想者。菩薩思惟。一切眾生一切有為有漏之法皆悉無常。以無常故誰有罵者誰有受者。若使罵者及以受者暫時停住。則不得言諸法無常。若使常者誰罵誰受。常無常中俱無是二。俱無作受尚不應生微惡之心。何有打罵。是故菩薩破于常想修無常想。以能修集無常想故成就忍心。成忍心故修菩提道。乃至得阿耨多羅三藐三菩提。云何菩薩修集苦想。菩薩摩訶薩作是觀察

。若欲界眾生得大自在。饒財巨富如轉輪王尚有三苦。況復餘人。三苦者。謂復變苦生死苦苦苦。作是觀時。若使眾生有此三苦我不應瞋。我若瞋者云何當能救彼眾生是三苦耶。我若瞋者則為增長眾生三苦。作是觀時。樂想滅苦想生。以能修集苦想因緣故。修八正道得阿耨多羅三藐三菩提。云何菩薩修無我無我所想。菩薩諦觀。有諸外道說我是常。我若常者眾生無我。何以故。眾生者即是五陰。五陰無常。若無我者何有我所。是故無我無我所。菩薩復作是觀我者即是菩提之心。菩薩初發菩提心時。于眾生中得一子心。是名我所。若我于彼有瞋心者。云何得名有我有我所。我若增長瞋恚心者。不能度脫一切眾生。作是觀時。成就於忍增長無我無我所心得無我想。以是因緣修八正道得阿耨多羅三藐三菩提。云何菩薩能忍眾生打罵等苦。菩薩爾時復作是觀。我於過去為五欲故備受眾苦。在家作務耕田種殖受種種苦。親近國主市買販易多受眾苦。我于爾時雖受如是種種大苦不得利益。若我今為度眾生故。受諸苦惱當得利益。我若當得大利益者。應受無量不可計苦。作是愿時。菩薩則能堪忍眾苦。受苦者名一切苦。一切苦者有八種。一者依苦。二者世法苦。三者威儀苦。四者攝法苦。五者乞食苦。六者精進苦。七者為利眾生苦。

八者營事苦。依苦者名四依苦。若比丘受四依已。得出家受戒得名具足比丘。若得少衣少食臥具病藥。不生愁苦心無悔恨。以能修集壞苦心故。修八正道得阿耨多羅三藐三菩提。是名依苦。世法苦者有九種。一者求不得苦。二者惡聲苦。三者現對惡法苦。四者苦苦。五者亡失苦。六者物盡苦。七者老苦。八者病苦。九者死苦。是名世法苦。菩薩受是九種苦時。不生愁惱心不悔恨。不廢無上菩提之心。以不悔故菩提增長。菩提增長故得阿耨多羅三藐三菩提。威儀苦者名身四威儀。一者行。二者住。三者坐。四者臥。菩薩若行若坐。晝夜常調惡業之心忍行坐苦。非時不臥非時不住。所住內外若床若地若草若葉。於是四處常念供養佛法僧寶。讚歎經法受持禁戒。持無上法廣為人說。正思惟義如法而住。分別法界修舍摩他毗婆舍那。菩薩修集如是法時。設有諸苦堪樂忍受。是名威儀苦。攝法苦者有七種一者身舍飾好。二者剃除鬚髮。三者著割截衣。四者一切世事不得自在命屬於他。五者乞求活命。六者遠離生業少欲知足。七者舍離親族五欲之樂。是名攝法苦。乞求苦者。供身之物衣服飲食房舍臥具病瘦醫藥。一切仰他不得不嫌得時知足。乃至盡壽。障受五欲伎樂戲笑忍如是苦是名乞食苦。精勤苦者。菩薩精勤供養三寶。受持讀

【現代漢語翻譯】現代漢語譯本八者是營生事務的苦惱。依賴於苦的，稱為四依苦。如果比丘接受了四依，就可以出家受戒，得名為具足比丘。如果得到少許衣服、食物、臥具、醫藥，不生愁苦之心，沒有悔恨，因為能夠修集壞苦之心。修習八正道，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這稱為依苦。世法之苦有九種：一是求不得苦，二是惡名苦，三是現前面對惡法的苦，四是苦苦，五是亡失苦，六是財物耗盡的苦，七是老苦，八是病苦，九是死苦。這稱為世法苦。菩薩承受這九種苦時，不生愁惱之心，不後悔怨恨，不放棄無上菩提之心。因為不後悔，菩提心增長。菩提心增長，所以能證得阿耨多羅三藐三菩提。威儀苦指的是身體的四種威儀：一是行（行走），二是住（站立），三是坐（坐著），四是臥（躺臥）。菩薩無論是行走還是坐著，日夜常常調伏惡業之心，忍受行、住、坐的苦。不在不適當的時間躺臥，不在不適當的時間站立。所居住的內外，無論是床、地、還是草、葉，在這四處常常唸誦供養佛法僧三寶。讚歎經法，受持禁戒，持守無上之法，廣為人宣說。正確地思惟義理，如法而住。分別法界，修習奢摩他（Samatha，止）和毗婆舍那（Vipassanā，觀）。菩薩修集這些法時，即使有各種苦，也能安然忍受。這稱為威儀苦。攝法苦有七種：一是捨棄身體的裝飾美好，二是剃除鬚髮，三是穿著割截衣（袈裟），四是一切世事不得自在，生命屬於他人（指受戒后依止僧團），五是乞求活命，六是遠離生計產業，少欲知足，七是舍離親族和五欲之樂。這稱為攝法苦。乞求苦指的是，供養身體的物品，如衣服、飲食、房舍、臥具、疾病醫藥，一切仰仗他人，不得不嫌棄，得到時要知道滿足，乃至盡此一生。阻止自己享受五欲、伎樂、戲笑，忍受這樣的苦，這稱為乞食苦。精勤苦指的是，菩薩精勤供養三寶，受持讀

【English Translation】 English version Eighth is the suffering of managing affairs. That which relies on suffering is called the Four Reliances Suffering. If a Bhiksu (monk) accepts the Four Reliances, he can leave home, receive the precepts, and be named a fully ordained Bhiksu. If he obtains little clothing, food, bedding, and medicine, he does not generate sorrowful thoughts, nor does he have regrets, because he is able to cultivate the mind of the suffering of decay. By cultivating the Eightfold Noble Path, he attains Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). This is called Reliance Suffering. The sufferings of worldly dharmas are of nine types: first is the suffering of not obtaining what one seeks; second is the suffering of bad reputation; third is the suffering of facing evil dharmas directly; fourth is suffering upon suffering; fifth is the suffering of loss; sixth is the suffering of the exhaustion of possessions; seventh is the suffering of old age; eighth is the suffering of sickness; ninth is the suffering of death. These are called the sufferings of worldly dharmas. When a Bodhisattva (enlightenment being) endures these nine types of suffering, he does not generate sorrowful thoughts, nor does he have regrets, nor does he abandon the mind of unsurpassed Bodhi (enlightenment). Because he does not regret, Bodhi increases. Because Bodhi increases, he attains Anuttara-samyak-sambodhi. The suffering of deportment refers to the four deportments of the body: first is walking; second is standing; third is sitting; fourth is lying down. Whether a Bodhisattva is walking or sitting, day and night he constantly subdues the mind of evil karma, enduring the suffering of walking, standing, and sitting. He does not lie down at inappropriate times, nor does he stand at inappropriate times. Whether the place he dwells is inside or outside, whether it is a bed, the ground, grass, or leaves, in these four places he constantly contemplates offering to the Triple Gem (Buddha, Dharma, Sangha). He praises the Sutras, upholds the precepts, maintains the unsurpassed Dharma, and widely proclaims it to others. He correctly contemplates the meaning, dwells in accordance with the Dharma. He distinguishes the Dharma realms, cultivates Samatha (tranquility) and Vipassanā (insight). When a Bodhisattva cultivates these dharmas, even if there are various sufferings, he can joyfully endure them. This is called the suffering of deportment. The suffering of embracing the Dharma is of seven types: first is abandoning bodily adornments; second is shaving the beard and hair; third is wearing cut-off garments (kasaya robes); fourth is not being free in all worldly affairs, one's life belonging to others (referring to relying on the Sangha after ordination); fifth is begging for a living; sixth is being detached from livelihood and industry, having few desires and being content; seventh is abandoning relatives and the pleasures of the five desires. This is called the suffering of embracing the Dharma. The suffering of begging refers to the items for supporting the body, such as clothing, food, lodging, bedding, and medicine for sickness, all relying on others, not being able to dislike it, knowing contentment when obtained, even until the end of life. Preventing oneself from enjoying the five desires, music, and laughter, enduring such suffering, this is called the suffering of begging for food. The suffering of diligence refers to a Bodhisattva diligently making offerings to the Triple Gem, upholding and reading

誦菩薩藏經。書寫解說思惟其義晝夜不廢。勤加精進修集聖道。以精進故堪忍眾苦。是名精進苦。為利眾生苦者。如上利內外十一事中說。是名利眾生苦。營事苦者。熏缽縫衣染作浣濯。眾僧使役供給師長。若為供養涂掃佛塔。為善法故終不休息。為阿耨多羅三藐三菩提故忍種種苦。是名營事苦。忍樂善法苦者有八種忍。受三寶所有功德忍。佛菩薩不可思議忍。因忍。果忍。善方便忍。佛菩薩性復有二忍。一者究竟忍。二者凈智慧忍。是名法忍。云何菩薩難忍。難忍有三種。一者有無量眾生打罵菩薩菩薩能忍。二者菩薩有自在力能打能罵忍受不報。三者菩薩處在種族豪貴能忍卑下。云何一切自忍。菩薩摩訶薩于怨親中非怨親中忍。下忍中忍上忍。是名一切自忍。善人忍者。有五種知忍功德。一者不著噁心瞋心。二者心難沮壞。三者心無愁惱。四者死時無悔。五者死已受天人樂。菩薩觀忍有如是功德。教化眾生令行於忍。自所修忍亦得增長。讚歎忍辱。見行忍者恭敬尊重讚歎禮拜。是名善人忍。一切行忍者。菩薩摩訶薩觀不忍者所有過惡。云何名惡果報。能得三惡道故。畏惡道故應修行忍。憐愍故忍。為修慈故忍。為軟心故忍為愛眾生故忍。至心為阿耨多羅三藐三菩提故忍。具足羼提波羅蜜故忍。為出家故忍。為受戒故

【現代漢語翻譯】現代漢語譯本誦讀《菩薩藏經》，書寫、理解、思惟其中的含義，日夜不停歇，勤奮精進地修習成聖之道。因為精進而能夠忍受各種痛苦，這叫做精進苦。爲了利益眾生而承受的痛苦，就像前面所說的利益內外十一事那樣，這叫做利眾生苦。經營事務的痛苦，例如熏缽、縫衣、染色、洗滌，為眾僧服務，供給師長。或者爲了供養而涂掃佛塔，爲了善法而終不休息，爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）而忍受種種痛苦，這叫做營事苦。忍受喜愛善法的痛苦有八種忍：接受三寶（佛、法、僧）所有功德的忍，對佛菩薩不可思議的忍，因忍，果忍，善方便忍，佛菩薩的體性又有兩種忍，一是究竟忍，二是凈智慧忍，這叫做法忍。什麼是菩薩難忍？難忍有三種：一是無數眾生打罵菩薩，菩薩能夠忍受；二是菩薩有自在的力量，能夠打能夠罵，卻忍受而不報復；三是菩薩身處種族豪貴，能夠忍受卑賤低下。什麼是一切自忍？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）對於怨親、非怨親都能忍，下忍、中忍、上忍，這叫做一切自忍。善人忍，有五種知忍的功德：一是不執著噁心、嗔心；二是心難以被摧毀；三是心中沒有憂愁煩惱；四是死的時候沒有後悔；五是死後能夠享受天人的快樂。菩薩觀察忍有這樣的功德，教化眾生修行忍辱，自己所修的忍辱也能夠增長，讚歎忍辱，見到修行忍辱的人，恭敬、尊重、讚歎、禮拜，這叫做善人忍。一切行忍，菩薩摩訶薩觀察不忍的人所有的過失和惡果報，能夠得到三惡道（地獄、餓鬼、畜生），因為畏懼惡道，所以應當修行忍辱。因為憐憫而忍，爲了修慈悲心而忍，爲了柔軟心而忍，爲了愛護眾生而忍，至誠爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）而忍，爲了具足羼提波羅蜜（Ksanti-paramita，忍辱波羅蜜）而忍，爲了出家而忍，爲了受戒而忍。

【English Translation】 English version Reciting the Bodhisattvapiṭaka Sūtra, writing, explaining, and contemplating its meaning day and night without ceasing, diligently and vigorously cultivating the holy path. Because of diligence, one can endure all kinds of suffering, which is called the suffering of diligence. The suffering endured for the benefit of sentient beings is as described above in the eleven matters of benefiting both internally and externally, which is called the suffering of benefiting sentient beings. The suffering of managing affairs includes fumigating bowls, sewing clothes, dyeing, washing, serving the Sangha, and providing for teachers. Or, for the sake of making offerings, sweeping and cleaning stupas, never resting for the sake of good Dharma, and enduring all kinds of suffering for the sake of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), this is called the suffering of managing affairs. Enduring the suffering of loving good Dharma has eight kinds of forbearance: forbearance in accepting all the merits of the Three Jewels (Buddha, Dharma, Sangha), forbearance towards the inconceivable nature of Buddhas and Bodhisattvas, forbearance of cause, forbearance of effect, forbearance of skillful means, and the nature of Buddhas and Bodhisattvas also has two kinds of forbearance: one is ultimate forbearance, and the other is pure wisdom forbearance, this is called Dharma forbearance. What is the Bodhisattva's difficult forbearance? There are three kinds of difficult forbearance: first, countless sentient beings beat and scold the Bodhisattva, and the Bodhisattva can endure it; second, the Bodhisattva has the power to act freely, able to beat and scold, but endures without retaliation; third, the Bodhisattva is in a noble family and can endure being humble and lowly. What is all self-forbearance? The Bodhisattva-Mahasattva (Great Bodhisattva) can endure both enemies and relatives, and those who are neither enemies nor relatives, lower forbearance, middle forbearance, and upper forbearance, this is called all self-forbearance. A virtuous person's forbearance has five kinds of merits of knowing forbearance: first, not being attached to evil thoughts and anger; second, the mind is difficult to destroy; third, the mind has no sorrow or distress; fourth, there is no regret at the time of death; fifth, after death, one can enjoy the happiness of gods and humans. The Bodhisattva observes that forbearance has such merits, teaches sentient beings to practice forbearance, and the forbearance that one cultivates can also increase, praising forbearance, and seeing those who practice forbearance, respecting, honoring, praising, and bowing, this is called a virtuous person's forbearance. All practice of forbearance, the Bodhisattva-Mahasattva observes all the faults and evil retributions of those who are not forbearing, and can obtain the three evil paths (hell, hungry ghosts, animals), because of fearing the evil paths, one should practice forbearance. Enduring because of compassion, enduring for the sake of cultivating loving-kindness, enduring for the sake of softening the mind, enduring for the sake of loving sentient beings, sincerely enduring for the sake of Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment), enduring for the sake of fulfilling Ksanti-paramita (Perseverance Paramita), enduring for the sake of leaving home, enduring for the sake of receiving precepts.

忍。為具足性故忍。為欲修集無量世忍故忍。為得忍性故忍。為得無愛無瞋故忍。為見法界故忍。為見眾生界故忍。一切時忍。一切國忍一切心忍。是名一切行忍。除忍者。若有貧窮之人數從菩薩乞索所須。復有惡人亦來從乞。復有破戒之人亦來從乞。破壞惡心修集忍心。為破苦故施以樂事。是名除忍。自利利他忍者。菩薩忍于飢渴寒熱風雨惡獸終不放逸。生死受苦憐愍眾生。菩薩摩訶薩得如是等忍。增長現在一切善法遠離煩惱。他世獲得無量善果。悉能調伏眾生噁心。噁心調故一切煩惱不得其便。現在安樂后獲善果。是名自利利他忍。寂靜忍者。菩薩若為諸惡眾生之所打罵。于彼終不生於噁心。不作怨想作善友想。若無如是諸惡人者。我之善法雲何增長。見有罵者軟語慰喻。修慈悲心能壞欲界所有煩惱。具足如是十忍菩薩。能修八正道得阿耨多羅三藐三菩提。

菩薩地精進品第十三

云何菩薩性精進。性精進者心勤精進。為攝善法故。為利眾生故。為令眾生得無上道故。為破顛倒故。以性精進故得身口意業善。是名性精進。一切精進者有二種。一者世。二者出世復有二種。一者在家。二者出家。復有三種。一者莊嚴。二者攝取善法。三者為利眾生。莊嚴者。菩薩摩訶薩初發心時勤精進莊嚴。若我能令一

【現代漢語翻譯】現代漢語譯本忍。爲了圓滿忍辱的品性而忍（具足性：圓滿的品性）。爲了修集無量世的忍辱而忍。爲了獲得忍辱的本性而忍。爲了獲得無愛無瞋的狀態而忍。爲了見到法界（法界：諸法的本體和範圍）的真相而忍。爲了見到眾生界（眾生界：一切眾生的世界）的實相而忍。在一切時間忍辱，在一切國土忍辱，在一切心中忍辱。這叫做一切行忍。除忍者，如果有個貧窮的人來向菩薩乞求所需之物，又有惡人也來乞求，還有破戒的人也來乞求。菩薩破壞惡心，修集忍辱之心，爲了破除他們的痛苦而施予快樂的事情。這叫做除忍。自利利他忍者，菩薩忍受飢渴寒熱風雨惡獸，始終不放逸。因為生死輪迴而受苦，憐憫眾生。菩薩摩訶薩得到像這樣的忍辱，增長現在的一切善法，遠離煩惱。來世獲得無量的善果，完全能夠調伏眾生的噁心。噁心被調伏，一切煩惱就無法得逞。現在安樂，將來獲得善果。這叫做自利利他忍。寂靜忍者，菩薩如果被各種惡劣的眾生打罵，對於他們始終不生起噁心。不產生怨恨的想法，而是把他們當作善友。如果沒有這些惡人，我的善法又怎麼增長呢？見到謾罵的人，用柔和的語言安慰勸導，修習慈悲心，能夠摧毀欲界（欲界：佛教三界之一，指有情慾和物質慾望的世界）的所有煩惱。具備像這樣十種忍辱的菩薩，能夠修習八正道（八正道：佛教的八條正確道路，是達到涅槃的途徑），證得阿耨多羅三藐三菩提（阿耨多羅三藐三菩提：無上正等正覺，即最高的智慧和覺悟）。菩薩地精進品第十三什麼是菩薩的性精進？性精進就是內心勤奮精進。爲了攝取善法，爲了利益眾生，爲了使眾生得到無上道，爲了破除顛倒的知見。因為性精進的緣故，能夠得到身口意三業的善行。這叫做性精進。一切精進有兩種：一是世間的，一是出世間的。又有兩種：一是在家的，一是出家的。又有三種：一是莊嚴，二是攝取善法，三是爲了利益眾生。莊嚴是指，菩薩摩訶薩最初發心的時候，勤奮精進地莊嚴自己。如果我能讓一個...

【English Translation】 English version Endurance. Enduring for the sake of perfecting the quality of endurance (具足性: perfection of qualities). Enduring for the sake of cultivating immeasurable lifetimes of endurance. Enduring for the sake of attaining the nature of endurance. Enduring for the sake of attaining a state without love or hatred. Enduring for the sake of seeing the Dharmadhatu (法界: the essence and scope of all dharmas). Enduring for the sake of seeing the realm of sentient beings (眾生界: the world of all sentient beings). Enduring at all times, enduring in all lands, enduring in all minds. This is called endurance in all actions. 'Removing' endurance: if there is a poor person who comes to the Bodhisattva to beg for necessities, and there is also an evil person who comes to beg, and there is also a person who has broken precepts who comes to beg. Destroying evil thoughts, cultivating the mind of endurance, giving pleasant things in order to eliminate their suffering. This is called 'removing' endurance. Endurance for self-benefit and benefiting others: the Bodhisattva endures hunger, thirst, cold, heat, wind, rain, and evil beasts, and is never lax. Suffering in the cycle of birth and death, having compassion for sentient beings. The Bodhisattva-Mahasattva obtains such endurance, increasing all good dharmas in the present, staying away from afflictions. In future lives, obtaining immeasurable good results, being able to subdue the evil minds of sentient beings. Because evil minds are subdued, all afflictions cannot take advantage. Being happy in the present and obtaining good results in the future. This is called endurance for self-benefit and benefiting others. Tranquil endurance: if the Bodhisattva is beaten and scolded by various evil sentient beings, he never generates evil thoughts towards them. Not creating thoughts of resentment, but thinking of them as good friends. If there were no such evil people, how would my good dharmas increase? Seeing those who scold, comforting and exhorting them with gentle words, cultivating a mind of loving-kindness and compassion, being able to destroy all the afflictions of the desire realm (欲界: one of the three realms in Buddhism, referring to the world of sentient beings with desires and material cravings). A Bodhisattva who possesses these ten kinds of endurance is able to cultivate the Eightfold Noble Path (八正道: Buddhism's eight correct paths, which are the path to Nirvana) and attain Anuttara-Samyak-Sambodhi (阿耨多羅三藐三菩提: unsurpassed perfect enlightenment, the highest wisdom and enlightenment). Bodhisattva-bhumi, Chapter Thirteen on Diligence What is the Bodhisattva's inherent diligence? Inherent diligence is diligence of the mind. For the sake of gathering good dharmas, for the sake of benefiting sentient beings, for the sake of enabling sentient beings to attain the unsurpassed path, for the sake of destroying inverted views. Because of inherent diligence, one can obtain good deeds of body, speech, and mind. This is called inherent diligence. All diligence has two types: one is worldly, and one is supramundane. There are also two types: one is lay, and one is monastic. There are also three types: one is adornment, two is gathering good dharmas, and three is for the benefit of sentient beings. Adornment refers to when the Bodhisattva-Mahasattva initially generates the mind of enlightenment, diligently adorns himself. If I can enable one...

人解脫。于無量劫在地獄中受大苦惱。受大苦惱已然後得阿耨多羅三藐三菩提。得菩提已乃至能令一人解脫。亦當受于地獄之苦心不休息。是名莊嚴。菩薩具足莊嚴精進。勝於一切聲聞緣覺所得功德。不可稱計。何以故。為欲利益一切眾生受大苦故。若為一人受大苦惱。尚得無量無邊功德。何況乃為一切眾生。是名菩薩莊嚴精進攝取善法。勤精進者。若為修行檀波羅蜜尸羅波羅蜜羼提波羅蜜禪波羅蜜般若波羅蜜勤精進者。名為不動。一切煩惱一切惡業一切邪見一切苦惱不傾動故。亦名堅固。健莊嚴故。複名一切。知世方術及出世法故。複名具足方便。真實因緣修集道故。複名真實。得真實義故。複名為廣。一切時中無休息故。複名調伏。勤修精進不生憍慢故。如是七事增長善法。是名攝取善法精進。以勤精進故。具足六波羅蜜勤精進法。于諸趣向菩提法中。是近因緣無上無勝。是故如來於經中說。阿難。勤精進者疾得阿耨多羅三藐三菩提。為利眾生勤精進者有十一種。如戒中說。難精進者。菩薩摩訶薩不作衣想。不作食想。不作臥具想。不作我想。不作我所想。不作法想。不作道想。不作菩提想。亦為菩提勤修精進。是名難精進。於一切時一切國一切心勤修精進。是亦名難。不急不緩處中而行。是名難精進。難精進有

{ "translations": [ "現代漢語譯本：", "若有人獲得解脫，但在無量劫中於地獄中遭受巨大的苦惱。在受過巨大的苦惱之後，然後才證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。證得菩提（Bodhi，覺悟）之後，乃至能夠令一人解脫，也應當承受地獄之苦而心不休息。這叫做莊嚴。菩薩（Bodhisattva，菩薩）具足莊嚴精進，勝過一切聲聞（Śrāvaka，聲聞）緣覺（Pratyekabuddha，緣覺）所得的功德，不可稱量計算。為什麼呢？因為想要利益一切眾生而承受巨大的痛苦的緣故。如果爲了一個人而承受巨大的苦惱，尚且能得到無量無邊的功德，何況是爲了所有一切眾生呢？這叫做菩薩莊嚴精進攝取善法。勤奮精進的人，如果爲了修行檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）、尸羅波羅蜜（Śīla-pāramitā，持戒波羅蜜）、羼提波羅蜜（Kṣānti-pāramitā，忍辱波羅蜜）、禪波羅蜜（Dhyāna-pāramitā，禪定波羅蜜）、般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）而勤奮精進，這叫做不動。因為一切煩惱、一切惡業、一切邪見、一切苦惱都不能動搖他的緣故。也叫做堅固，因為有強健的莊嚴的緣故。又名一切，因為知曉世間方術以及出世間法的緣故。又名具足方便，因為以真實的因緣修集道的緣故。又名真實，因為得到真實意義的緣故。又名為廣，因為一切時中沒有休息的緣故。又名調伏，因為勤奮修行精進而不生驕慢的緣故。像這樣七件事增長善法，這叫做攝取善法精進。因為勤奮精進的緣故，具足六波羅蜜（Ṣaṭ-pāramitā，六波羅蜜）勤奮精進法。在趨向菩提法的道路中，這是最近的因緣，無上無勝。所以如來（Tathāgata，如來）在經中說：『阿難（Ānanda，阿難），勤奮精進的人迅速證得阿耨多羅三藐三菩提。』爲了利益眾生而勤奮精進的人有十一種，如戒律中所說。難行能行的精進，菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）不作衣想，不作食想，不作臥具想，不作我想，不作我所想，不作法想，不作道想，不作菩提想，也爲了菩提而勤修精進。這叫做難行能行的精進。在一切時、一切國土、一切心中勤修精進，這也叫做難行能行。不急不緩，處中而行，這叫做難行能行的精進。難行能行的精進有……", "", "", "", "", "", 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二種因。一者悲。二者慧。一切自精進者有四種。一者離惡法。二者增長善法。三者瑩磨善法。四者增長智慧。離惡法者。名菩薩摩訶薩勤修精進。未生惡法勤作方便令不生故增長善法者。已生善法方便令增廣故。瑩磨善法者。勤修身口意業因緣。至心繫念受持善法故。增長智慧者。若菩薩勤修精進多聞修定增長智慧故。是名一切自精進。善人精進者。菩薩為善法故。勤精進時設燒身首不以為熱。菩薩修善法時勤行精進。尚自不覺地獄火熱。況世間火。菩薩精進不多不少平等而行。增長精進善調御故。所以者何。心清凈故。不休不息心不悔故。得大利益不顛倒故。畢竟能得阿耨多羅三藐三菩提故。是名善人精進。一切行精進者。常勤精進。至心精進。智慧精進。不斷精進。莊嚴精進。忍苦精進。不動精進。不時精進。不知足精進。菩薩成就一切行精進名為大力。常勤精進。安住善處堅固莊嚴。不休不息得於善法。欲心精進菩薩摩訶薩。求阿耨多羅三藐三菩提故。至心欲精進菩薩摩訶薩。增長菩提心故。方便心精進菩薩摩訶薩。諸煩惱垢不污其心。以身為器成阿耨多羅三藐三菩提故。勝精進菩薩摩訶薩。為于善法不救身首火故。如是菩薩勝於一切聲聞緣覺。求精進菩薩摩訶薩。求於世法及出世法諸方術故。學精進菩薩摩

【現代漢語翻譯】現代漢語譯本有兩種因。第一是悲（karuna，憐憫）。第二是慧（prajna，智慧）。一切自我精進的人有四種表現。第一是遠離惡法。第二是增長善法。第三是磨練善法。第四是增長智慧。遠離惡法，這被稱為菩薩摩訶薩（bodhisattva-mahasattva，偉大的菩薩）勤奮修行精進。對於尚未產生的惡法，努力創造條件使其不產生；增長善法，對於已經產生的善法，努力使其增長廣大；磨練善法，勤奮地通過身、口、意業的因緣，至誠地專注于受持善法；增長智慧，如果菩薩勤奮修行精進，多聞佛法，修習禪定，就能增長智慧。這被稱為一切自我精進。善人的精進，是菩薩爲了善法而勤奮精進時，即使焚燒身體和頭顱也不覺得熱。菩薩修習善法時勤奮精進，甚至感覺不到地獄的火焰熱，更何況世間的火焰。菩薩的精進不多不少，平等地進行，增長精進，善於調御。為什麼呢？因為內心清凈的緣故。不停止也不懈怠，內心不後悔的緣故。獲得大利益，不顛倒的緣故。最終能夠證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）的緣故。這被稱為善人的精進。一切行精進，是常常勤奮精進，至誠精進，智慧精進，不斷精進，莊嚴精進，忍苦精進，不動精進，不失時精進，不知足精進。菩薩成就一切行精進，被稱為大力。常常勤奮精進，安住在善處，堅固莊嚴，不停止也不懈怠，獲得善法。欲心精進，菩薩摩訶薩，爲了求得阿耨多羅三藐三菩提的緣故。至心欲精進，菩薩摩訶薩，增長菩提心的緣故。方便心精進，菩薩摩訶薩，各種煩惱塵垢不能污染他的心，以身體作為器皿成就阿耨多羅三藐三菩提的緣故。殊勝精進，菩薩摩訶薩，爲了善法而不顧惜身體和頭顱被火焚燒的緣故。這樣的菩薩勝過一切聲聞（sravaka，聽聞佛法者）和緣覺（pratyekabuddha，獨自覺悟者）。求精進，菩薩摩訶薩，爲了求得世間法和出世間法的各種方術的緣故。學精進菩薩摩訶

【English Translation】 English version There are two kinds of causes. The first is compassion (karuna). The second is wisdom (prajna). All those who exert themselves have four aspects. The first is to abandon evil dharmas. The second is to increase good dharmas. The third is to refine good dharmas. The fourth is to increase wisdom. Abandoning evil dharmas is called the diligent and vigorous practice of a Bodhisattva-Mahasattva (bodhisattva-mahasattva, great bodhisattva). For evil dharmas that have not yet arisen, diligently create conditions to prevent them from arising; increasing good dharmas means diligently expanding the good dharmas that have already arisen; refining good dharmas means diligently cultivating the causes and conditions of body, speech, and mind, and sincerely focusing on upholding good dharmas; increasing wisdom means that if a Bodhisattva diligently cultivates vigor, learns extensively, and practices meditation, wisdom will increase. This is called all self-exertion. The exertion of a virtuous person is when a Bodhisattva diligently exerts himself for the sake of good dharmas, even if burning his body and head, he does not feel hot. When a Bodhisattva cultivates good dharmas, he diligently practices vigor, and does not even feel the heat of hellfire, let alone worldly fire. The Bodhisattva's vigor is neither too much nor too little, but practiced equally, increasing vigor and skillfully controlling it. Why? Because the mind is pure. Without stopping or slacking, because the mind does not regret. Because of obtaining great benefits, because of not being inverted. Ultimately, one can attain Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). This is called the exertion of a virtuous person. All-conduct exertion is to be constantly diligent, sincere, wise, continuous, adorned, enduring of suffering, unmoving, timely, and insatiable in exertion. A Bodhisattva who achieves all-conduct exertion is called mighty. Constantly diligent, abiding in a good place, firmly adorned, without stopping or slacking, obtaining good dharmas. Desire-mind exertion, the Bodhisattva-Mahasattva, is for the sake of seeking Anuttara-samyak-sambodhi. Sincere desire exertion, the Bodhisattva-Mahasattva, is for the sake of increasing the Bodhi-mind. Expedient-mind exertion, the Bodhisattva-Mahasattva, is such that various defilements of afflictions cannot pollute his mind, using the body as a vessel to achieve Anuttara-samyak-sambodhi. Supreme exertion, the Bodhisattva-Mahasattva, is for the sake of good dharmas, not sparing the body and head from being burned by fire. Such a Bodhisattva surpasses all Sravakas (sravaka, hearers of the Dharma) and Pratyekabuddhas (pratyekabuddha, solitary Buddhas). Seeking exertion, the Bodhisattva-Mahasattva, is for the sake of seeking various methods of worldly and supramundane dharmas. Learning exertion, the Bodhisattva-Ma

訶薩。速得世法及出世法故。利他精進菩薩摩訶薩有十一種如戒中說。不作犯意犯已懺悔。除精進及自利利他。如忍中說。寂靜精進者有十種。一者宜。二者修集。三者非動。四者堅持。五者一切時。六者緣三相。七者舍。八者不散。九者調御十者趣向菩提。菩薩若起一切煩惱。為除病故隨對治之。如貪慾起觀不凈相。瞋恚起時修于慈心。愚癡心起觀十二因緣。思覺起時觀阿那波那。破憍慢故觀眾生界。是名宜精進。菩薩精進非始非終。無量世中常得成就。是名修集精進。菩薩精進常勤修集亦如初得。是名非動精進。一切時中勤精進故。是名非動。菩薩摩訶薩常能親近諸師長宿有德之人修學多聞。若修三昧思惟其義。勤行精進隨順聽受。是名堅持精進。菩薩摩訶薩心不顛倒。宜修舍摩他時修舍摩他。宜修毗婆舍那時修毗婆舍那。宜修舍時修行于舍。是名一切時精進菩薩善知定慧舍時時修集三相。入相住相起相。不失正念至心精勤。是名緣三相精進。菩薩若聞諸佛菩薩勤精進故不可思議。聞已其心不自輕不愁惱不知足。是名舍精進。菩薩摩訶薩時時調伏諸根諸入。飲食知足。初夜后夜減損睡眠。至心不亂無有放逸。推求莊嚴發勤精進。修真實義心無顛倒隨順修道。是名不散精進。菩薩精進不急不緩。所作事業處中而行。

【現代漢語翻譯】現代漢語譯本：訶薩（菩薩的另一種稱謂）。爲了迅速獲得世間法和出世間法，利他精進的菩薩摩訶薩有十一種，如戒律中所說：不故意違犯戒律，如果犯了就懺悔，以及去除不精進和自利利他的行為，如忍辱中所說。寂靜精進有十種：一是適宜，二是修習積累，三是不動搖，四是堅持，五是任何時候，六是緣於三相，七是捨棄，八是不散亂，九是調御，十是趣向菩提。菩薩如果生起一切煩惱，爲了去除這些煩惱，就用相應的對治方法。例如，貪慾生起時，就觀想不凈之相；瞋恚生起時，就修習慈心；愚癡生起時，就觀十二因緣；思覺生起時，就觀阿那波那（Anapana，入出息念）。爲了破除驕慢，就觀察眾生界。這叫做適宜精進。菩薩的精進沒有開始也沒有結束，在無量世中常常能夠成就，這叫做修習積累精進。菩薩的精進常常勤奮修習，就像初次獲得一樣，這叫做不動搖精進。因為任何時候都勤奮精進，所以叫做不動搖。菩薩摩訶薩常常能夠親近諸位師長和年長有德之人，修學多聞。如果修習三昧（Samadhi，禪定），思惟其中的含義，勤奮修行精進，隨順聽受教誨，這叫做堅持精進。菩薩摩訶薩心不顛倒，適宜修習奢摩他（Samatha，止）時就修習奢摩他，適宜修習毗婆舍那（Vipassana，觀）時就修習毗婆舍那，適宜修習舍（Upeksha，舍）時就修行于舍，這叫做任何時候精進。菩薩善於瞭解定、慧、舍的時機，時時修習積累三相：入相、住相、起相。不失去正念，至誠精勤，這叫做緣於三相精進。菩薩如果聽到諸佛菩薩因為勤奮精進而有不可思議的功德，聽了之後，他的心不輕視自己，不愁惱，不自滿，這叫做舍精進。菩薩摩訶薩時時調伏諸根和諸入（指眼、耳、鼻、舌、身、意六根，以及色、聲、香、味、觸、法六塵），飲食知足，初夜和后夜減少睡眠，至誠不亂，沒有放逸，推求莊嚴，發勤精進，修習真實義，心無顛倒，隨順修道，這叫做不散亂精進。菩薩的精進不急不緩，所做的事業處在中間而行。

【English Translation】 English version: Kosa (another name for Bodhisattva). In order to quickly attain both worldly and supramundane dharmas, the altruistic and diligent Bodhisattva-Mahasattva has eleven qualities, as described in the precepts: not intentionally violating precepts, repenting if violated, and eliminating non-diligence and self-interest, as described in forbearance. There are ten types of tranquil diligence: first, appropriateness; second, cultivation and accumulation; third, non-wavering; fourth, perseverance; fifth, at all times; sixth, based on the three characteristics; seventh, relinquishment; eighth, non-distraction; ninth, taming; and tenth, directing towards Bodhi (Enlightenment). If a Bodhisattva generates all kinds of afflictions, they use corresponding antidotes to remove these afflictions. For example, when greed arises, they contemplate the impure; when anger arises, they cultivate loving-kindness; when ignorance arises, they contemplate the twelve links of dependent origination; when thoughts arise, they contemplate Anapana (mindfulness of breathing). To break down arrogance, they observe the realm of sentient beings. This is called appropriate diligence. The Bodhisattva's diligence has no beginning and no end, and is often achieved in countless lifetimes. This is called cultivating and accumulating diligence. The Bodhisattva's diligence is constantly and diligently cultivated, just like the first attainment. This is called non-wavering diligence. Because of diligent effort at all times, it is called non-wavering. The Bodhisattva-Mahasattva is always able to be close to teachers and elders with virtue, studying and learning widely. If they cultivate Samadhi (meditative concentration), contemplate its meaning, diligently practice diligence, and follow and receive teachings, this is called persevering diligence. The Bodhisattva-Mahasattva's mind is not inverted. When it is appropriate to cultivate Samatha (tranquility), they cultivate Samatha; when it is appropriate to cultivate Vipassana (insight), they cultivate Vipassana; when it is appropriate to cultivate Upeksha (equanimity), they practice equanimity. This is called diligence at all times. The Bodhisattva is good at understanding the timing of Samadhi, wisdom, and equanimity, and constantly cultivates and accumulates the three characteristics: the phase of entering, the phase of abiding, and the phase of arising. Without losing right mindfulness, with sincere diligence, this is called diligence based on the three characteristics. If the Bodhisattva hears that the Buddhas and Bodhisattvas have inconceivable merits because of diligent effort, after hearing this, their mind does not belittle themselves, does not worry, and is not complacent. This is called relinquishing diligence. The Bodhisattva-Mahasattva constantly tames the senses and the entrances (referring to the six senses of eye, ear, nose, tongue, body, and mind, as well as the six sense objects of form, sound, smell, taste, touch, and dharma), is content with food and drink, reduces sleep in the early and late nights, is sincere and not confused, has no negligence, seeks adornment, diligently strives, cultivates the true meaning, has no inverted mind, and follows the path of cultivation. This is called non-distracted diligence. The Bodhisattva's diligence is neither hurried nor slow, and the work done is carried out in the middle way.

是名調御精進。菩薩一切精進悉以迴向阿耨多羅三藐三菩提。菩薩摩訶薩修性精進乃至寂靜精進。悉為阿耨多羅三藐三菩提故。是名一切精進。悉以迴向阿耨多羅三藐三菩提。過去世諸菩薩所持精進。悉為阿耨多羅三藐三菩提。未來世諸菩薩所持精進。亦為阿耨多羅三藐三菩提。現在世諸菩薩至心不放逸所持精進。亦為阿耨多羅三藐三菩提。是名趣向菩提精進。◎

◎菩薩地禪品第十四

云何菩薩摩訶薩性禪。菩薩若聞菩薩法藏。若思惟義。若世間禪出世間禪。繫心一處定智分等修集於道。是名性禪。一切禪者有二種。一者世間。二者出世間。是二種復有三種一者入禪現在受樂。二者入禪增長菩提。三者入禪利益眾生現在受樂者。菩薩摩訶薩破諸疑網身心寂靜。受遠離樂壞諸憍慢。不貪著味離一切相。是名入禪現在受樂。入禪增長菩提者。菩薩摩訶薩禪定有種種緣。不可思惟。不可稱計。無有限量。攝十力性得種種三昧如是三昧一切聲聞辟支佛等尚不識名。況能修集。復有共法。所謂八勝處。十一切處。四無礙智。愿智無諍智頂智。增長如是共有法故。是名入禪增長菩提。入禪利益眾生者。有十一種。如戒中說。菩薩摩訶薩修具如是十一種禪。能化眾生破苦煩惱。修集善法種種智慧。知恩報恩能救眾生種

【現代漢語翻譯】現代漢語譯本：這就是所謂的調御精進。菩薩的一切精進都回向于阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修習自性精進乃至寂靜精進，都是爲了阿耨多羅三藐三菩提的緣故。這被稱為一切精進，都回向于阿耨多羅三藐三菩提。過去世的諸位菩薩所持有的精進，都是爲了阿耨多羅三藐三菩提。未來世的諸位菩薩所持有的精進，也是爲了阿耨多羅三藐三菩提。現在世的諸位菩薩至誠不放逸所持有的精進，也是爲了阿耨多羅三藐三菩提。這被稱為趣向菩提的精進。

菩薩地禪品第十四

什麼是菩薩摩訶薩的自性禪？菩薩如果聽聞菩薩法藏，或者思惟其義理，無論是世間禪還是出世間禪，都將心繫於一處，以禪定智慧等分地修集於道。這被稱為自性禪。一切禪定有兩種：一是世間禪，二是出世間禪。這兩種禪定又分為三種：一是入禪現在受樂，二是入禪增長菩提，三是入禪利益眾生。入禪現在受樂是指，菩薩摩訶薩破除各種疑惑，身心寂靜，享受遠離的快樂，破除各種驕慢，不貪著味道，遠離一切相。這被稱為入禪現在受樂。入禪增長菩提是指，菩薩摩訶薩的禪定有種種因緣，不可思議，不可稱量，沒有**。攝取十力之性，獲得種種三昧（samādhi，禪定），這樣的三昧，一切聲聞（śrāvaka，小乘弟子）、辟支佛（pratyekabuddha，緣覺）等尚且不識其名，更何況能夠修習。還有共同的法，即所謂的八勝處、十一切處、四無礙智、愿智、無諍智、頂智。增長這些共同的法，因此被稱為入禪增長菩提。入禪利益眾生有十一種，如戒律中所說。菩薩摩訶薩修習完備這十一種禪定，能夠化度眾生，破除痛苦煩惱，修集善法和種種智慧，知恩報恩，能夠救度眾生。

【English Translation】 English version: This is called 'regulated diligent progress'. All the diligent progress of a Bodhisattva is dedicated to anuttara-samyak-sambodhi (unexcelled complete enlightenment). Bodhisattva-mahāsattvas (great Bodhisattvas) cultivate intrinsic diligent progress, even up to tranquil diligent progress, all for the sake of anuttara-samyak-sambodhi. This is called all diligent progress, dedicated to anuttara-samyak-sambodhi. The diligent progress held by Bodhisattvas of the past is all for anuttara-samyak-sambodhi. The diligent progress held by Bodhisattvas of the future is also for anuttara-samyak-sambodhi. The diligent progress held by Bodhisattvas of the present, with utmost sincerity and non-negligence, is also for anuttara-samyak-sambodhi. This is called diligent progress directed towards Bodhi.

Chapter Fourteen on the Dhyana of the Bodhisattva Grounds

What is the intrinsic dhyana (meditation) of a Bodhisattva-mahāsattva? If a Bodhisattva hears the Bodhisattva Dharma treasury, or contemplates its meaning, whether it be worldly dhyana or supramundane dhyana, focusing the mind in one place, equally cultivating the path with meditative wisdom, this is called intrinsic dhyana. All dhyana is of two types: one is worldly, and the other is supramundane. These two types are further divided into three: first, entering dhyana and experiencing pleasure in the present; second, entering dhyana and increasing Bodhi; and third, entering dhyana and benefiting sentient beings. Entering dhyana and experiencing pleasure in the present refers to a Bodhisattva-mahāsattva breaking through all doubts, with body and mind tranquil, enjoying the pleasure of detachment, destroying all arrogance and pride, not being greedy for flavors, and being detached from all characteristics. This is called entering dhyana and experiencing pleasure in the present. Entering dhyana and increasing Bodhi refers to the dhyana of a Bodhisattva-mahāsattva having various conditions, being inconceivable, immeasurable, and without **. Gathering the nature of the ten powers, attaining various samadhis (meditative states), such samadhis that all śrāvakas (hearers), pratyekabuddhas (solitary Buddhas), and others do not even recognize their names, let alone cultivate them. There are also common dharmas, namely the eight victories, the ten all-encompassing places, the four unobstructed wisdoms, wish wisdom, non-contention wisdom, and summit wisdom. Increasing these common dharmas, therefore it is called entering dhyana and increasing Bodhi. Entering dhyana and benefiting sentient beings has eleven aspects, as described in the precepts. A Bodhisattva-mahāsattva, having fully cultivated these eleven types of dhyana, can transform sentient beings, break through suffering and afflictions, cultivate good dharmas and various wisdoms, know and repay kindness, and can save sentient beings.

種苦惱。能施一切所須之物。善知方便能畜弟子。能使弟子隨意受行。如是等禪名一切禪。難禪者有三種。一者菩薩摩訶薩入禪定時。所受快樂勝於一切世間之樂及出世樂。為眾生故舍禪定樂受欲界身。二者菩薩摩訶薩修集禪定。無量無邊阿僧祇等不可思議不可稱計。修集三昧。一切聲聞辟支佛等。不能知其所入境界。三者菩薩摩訶薩禪因緣故。得阿耨多羅三藐三菩提。是名難禪。一切自禪者有四種。一者共覺觀。二者共喜。三者共樂。四者共舍。是名一切自禪。善人禪者有五種。一者無愛。二者共慈。三者共悲。四者共喜。五者共舍。是名善人禪。一切行禪者有十三種。一者善無記。二者神足。三者趣舍摩他四者趣毗婆舍那。五者自利。六者利他七者得五神通功德禪。八者辭因緣。九者義因緣。十者舍摩他相因緣。十一者毗婆舍那相因緣。十二者舍相因緣。十三者現在受樂行因緣。是名一切行禪。除禪者有八種。一者菩薩入三昧時。能除眾生種種苦毒。所謂暴風雹雨熱病鬼病。是名為禪。二者若入三昧能治眾生身中四大不調適苦。是名為禪。三者若入三昧能于亢旱饑饉之世施降甘雨。是名為禪。四者若入三昧能令眾生離種種怖。所謂人怖鬼怖水怖陸怖。是名為禪。五者若入三昧能施曠野饑乏眾生水漿飲食所須之物。

【現代漢語翻譯】現代漢語譯本種種苦惱。能夠佈施一切所需的物品，善於運用方便法門來教導弟子，能夠使弟子隨意修行。像這樣的禪定稱為一切禪。難禪有三種：第一種是菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）進入禪定時，所感受到的快樂勝過一切世間的快樂以及出世間的快樂，但爲了眾生的緣故，捨棄禪定的快樂而接受欲界之身。第二種是菩薩摩訶薩修習禪定，其數量無量無邊阿僧祇（asamkhya，無數）等，不可思議不可稱量，修習三昧（samadhi，禪定），一切聲聞（sravaka，聽聞佛法者）、辟支佛（pratyekabuddha，緣覺）等都不能知曉其所進入的境界。第三種是菩薩摩訶薩因為禪定的因緣，而證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。這稱為難禪。一切自禪有四種：第一種是共同的覺觀，第二種是共同的喜悅，第三種是共同的快樂，第四種是共同的捨棄。這稱為一切自禪。善人禪有五種：第一種是無愛，第二種是共同的慈愛，第三種是共同的悲憫，第四種是共同的喜悅，第五種是共同的捨棄。這稱為善人禪。一切行禪有十三種：第一種是善無記，第二種是神足，第三種是趨向舍摩他（samatha，止），第四種是趨向毗婆舍那（vipasyana，觀），第五種是自利，第六種是利他，第七種是獲得五神通功德禪，第八種是辭的因緣，第九種是義的因緣，第十種是舍摩他相的因緣，第十一種是毗婆舍那相的因緣，第十二種是舍相的因緣，第十三種是現在感受快樂的修行因緣。這稱為一切行禪。除禪有八種：第一種是菩薩進入三昧時，能夠去除眾生種種痛苦，比如暴風、冰雹、雨水、熱病、鬼病，這稱為禪。第二種是如果進入三昧能夠醫治眾生身體中四大不調和的痛苦，這稱為禪。第三種是如果進入三昧能夠在乾旱饑荒的年代降下甘甜的雨水，這稱為禪。第四種是如果進入三昧能夠使眾生遠離種種恐懼，比如人帶來的恐懼、鬼帶來的恐懼、水帶來的恐懼、陸地帶來的恐懼，這稱為禪。第五種是如果進入三昧能夠在曠野中為飢餓乏力的眾生布施水、食物等所需的物品。

【English Translation】 English version various sufferings. Able to bestow all necessary things. Skilled in expedient means to nurture disciples. Able to enable disciples to practice as they wish. Such dhyana (meditation) is called 'all dhyana'. There are three kinds of difficult dhyana. First, when a Bodhisattva Mahasattva (great being) enters dhyana samadhi (meditative absorption), the happiness experienced surpasses all worldly and transmundane pleasures. For the sake of sentient beings, they relinquish the bliss of dhyana and accept a body in the desire realm. Second, a Bodhisattva Mahasattva cultivates dhyana samadhi, in immeasurable, boundless, asamkhya (innumerable) eons, inconceivable and incalculable, cultivating samadhi. All Sravakas (listeners), Pratyekabuddhas (solitary Buddhas), etc., cannot know the realm they enter. Third, a Bodhisattva Mahasattva, due to the cause of dhyana, attains Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This is called difficult dhyana. There are four kinds of 'all self dhyana'. First, shared perception and observation. Second, shared joy. Third, shared happiness. Fourth, shared equanimity. This is called 'all self dhyana'. There are five kinds of virtuous person's dhyana. First, non-attachment. Second, shared loving-kindness. Third, shared compassion. Fourth, shared joy. Fifth, shared equanimity. This is called virtuous person's dhyana. There are thirteen kinds of 'all practice dhyana'. First, wholesome neutral. Second, supernatural powers. Third, approaching samatha (tranquility). Fourth, approaching vipasyana (insight). Fifth, benefiting oneself. Sixth, benefiting others. Seventh, attaining the dhyana of the merit of the five supernatural powers. Eighth, the cause of words. Ninth, the cause of meaning. Tenth, the cause of the aspect of samatha. Eleventh, the cause of the aspect of vipasyana. Twelfth, the cause of relinquishing aspects. Thirteenth, the cause of presently experiencing pleasurable practice. This is called 'all practice dhyana'. There are eight kinds of 'removing dhyana'. First, when a Bodhisattva enters samadhi, they can remove various sufferings of sentient beings, such as storms, hail, rain, heat-related illnesses, and illnesses caused by spirits. This is called dhyana. Second, if one enters samadhi, one can cure the suffering of the four great elements being imbalanced in sentient beings' bodies. This is called dhyana. Third, if one enters samadhi, one can cause sweet rain to fall in times of drought and famine. This is called dhyana. Fourth, if one enters samadhi, one can enable sentient beings to be free from various fears, such as fear of people, fear of ghosts, fear of water, and fear of land. This is called dhyana. Fifth, if one enters samadhi, one can bestow water, food, and other necessities to hungry and exhausted sentient beings in the wilderness.

是名為禪。六者若入三昧能施貧窮困苦之人種種所須。是名為禪。七者若入三昧能破十方眾生放逸。是名為禪。八者若入三昧能破眾生種種疑網。是名為禪。是名除禪。自利利他禪者有九種。一者入禪因神足故調伏眾生。二者入禪因他心智故調伏眾生。三者入禪因真實說故調伏眾生。四者入禪為惡眾生示地獄苦。五者入禪令失喑者語。六者入禪令失念者念。七者入禪隨順解說十二部經菩薩法藏菩薩摩夷。為法久住。八者入禪能教眾生種種世事。書疏算數讀誦書印金木瓦匠。九者入禪為施大光明破三惡眾生苦惱。是名自利利他禪。寂靜禪者有十種。一者世法寂靜凈。二者出世法寂靜凈。三者方便寂靜凈。四者根本寂靜凈。五者上寂靜凈。六者入寂靜凈。七者住寂靜凈。八者起寂靜凈。九者自在寂靜凈。十者煩惱智慧二障寂靜凈。如是十種寂靜凈。名為凈禪。菩薩修集如是十種。成就無量無邊功德。為得無上菩提果故。過去未來現在菩薩皆修是禪。得阿耨多羅三藐三菩提。

菩薩地慧品第十五

云何菩薩性慧。為一切智故分別法界。是名性慧。又復善學五種方術。所謂內方術因論聲論醫方一切世事。是名性慧。一切慧者有二種。一者世間。二者出世間。是二種復有三種。一者知如實如實。知五種術。知三聚眾

【現代漢語翻譯】現代漢語譯本：什麼是禪？有六種禪。第一種是，如果進入三昧（Samadhi，一種冥想狀態），能夠施予貧窮困苦之人各種所需，這稱為禪。第二種是，如果進入三昧，能夠降伏眾生的煩惱，這稱為禪。第三種是，如果進入三昧，能夠破除十方眾生的放逸，這稱為禪。第四種是，如果進入三昧，能夠破除眾生種種的疑惑和迷網，這稱為禪。第五種是，如果進入三昧，能夠利益眾生，這稱為禪。第六種是，如果進入三昧，能夠幫助眾生脫離輪迴，這稱為禪。這些稱為除禪。自利利他的禪有九種。第一種是，進入禪定，因為有神足通的緣故，調伏眾生。第二種是，進入禪定，因為有他心智的緣故，調伏眾生。第三種是，進入禪定，因為真實宣說的緣故，調伏眾生。第四種是，進入禪定，為作惡的眾生展示地獄的痛苦。第五種是，進入禪定，令失語的人能夠說話。第六種是，進入禪定，令失去正念的人恢復正念。第七種是，進入禪定，隨順解說十二部經（Dvadashanga-dharma，佛教經典的十二種分類），菩薩法藏（Bodhisattva Pitaka，菩薩的教義），菩薩摩夷（Bodhisattva Mayi，菩薩的智慧），爲了佛法長久住世。第八種是，進入禪定，能夠教導眾生種種世間事務，包括書寫、疏通、算數、讀誦、書印、金工、木工、瓦匠等。第九種是，進入禪定，爲了施予大光明，破除三惡道眾生的苦惱。這些稱為自利利他的禪。寂靜禪有十種。第一種是，世間法寂靜清凈。第二種是，出世間法寂靜清凈。第三種是，方便法寂靜清凈。第四種是，根本法寂靜清凈。第五種是，上乘法寂靜清凈。第六種是，入定寂靜清凈。第七種是，住定寂靜清凈。第八種是，起定寂靜清凈。第九種是，自在寂靜清凈。第十種是，煩惱和智慧二障寂靜清凈。這十種寂靜清凈，稱為凈禪。菩薩修習這些禪定，成就無量無邊的功德，爲了獲得無上菩提果（Anuttara-samyak-sambodhi，無上正等正覺）。過去、未來、現在的菩薩都修習這種禪定，從而證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。

菩薩地慧品第十五

什麼是菩薩的性慧？爲了獲得一切智（Sarvajna，對一切事物無礙的智慧），分別法界（Dharmadhatu，一切法的總稱），這稱為性慧。此外，還要善於學習五種方術，包括內方術（Adhyatma-vidya，關於自我的學問），因論（Hetu-vidya，邏輯學），聲論（Shabda-vidya，語言學），醫方（Chikitsa-vidya，醫學）和一切世事。這稱為性慧。一切智慧有兩種，一種是世間智慧，一種是出世間智慧。這兩種智慧又有三種，第一種是如實知如實，知五種方術，知三聚眾。

【English Translation】 English version: What is Dhyana (Zen)? There are six types of Dhyana. The first is, if one enters Samadhi (a state of meditation), one is able to give the poor and distressed all that they need; this is called Dhyana. The second is, if one enters Samadhi, one is able to subdue the afflictions of sentient beings; this is called Dhyana. The third is, if one enters Samadhi, one is able to break the heedlessness of sentient beings in the ten directions; this is called Dhyana. The fourth is, if one enters Samadhi, one is able to break the various doubts and nets of sentient beings; this is called Dhyana. The fifth is, if one enters Samadhi, one is able to benefit sentient beings; this is called Dhyana. The sixth is, if one enters Samadhi, one is able to help sentient beings escape from Samsara (the cycle of rebirth); this is called Dhyana. These are called 'removing' Dhyana. There are nine types of Dhyana that benefit oneself and others. The first is, entering Dhyana, one subdues sentient beings because of having divine powers (Abhijnas). The second is, entering Dhyana, one subdues sentient beings because of having the wisdom of knowing others' minds. The third is, entering Dhyana, one subdues sentient beings because of speaking truthfully. The fourth is, entering Dhyana, one shows the suffering of hell to evil sentient beings. The fifth is, entering Dhyana, one enables those who have lost their speech to speak. The sixth is, entering Dhyana, one enables those who have lost their mindfulness to regain mindfulness. The seventh is, entering Dhyana, one explains the twelve divisions of scriptures (Dvadashanga-dharma), the Bodhisattva Pitaka (the teachings of Bodhisattvas), and Bodhisattva Mayi (the wisdom of Bodhisattvas) in accordance with them, for the Dharma to abide long. The eighth is, entering Dhyana, one is able to teach sentient beings various worldly affairs, including writing, commentary, arithmetic, reading, printing, goldsmithing, carpentry, and masonry. The ninth is, entering Dhyana, one gives great light to break the suffering of sentient beings in the three evil realms. These are called Dhyana that benefit oneself and others. There are ten types of tranquil Dhyana. The first is, worldly dharmas are tranquil and pure. The second is, supramundane dharmas are tranquil and pure. The third is, expedient dharmas are tranquil and pure. The fourth is, fundamental dharmas are tranquil and pure. The fifth is, superior dharmas are tranquil and pure. The sixth is, entering tranquility is pure. The seventh is, abiding in tranquility is pure. The eighth is, arising from tranquility is pure. The ninth is, being at ease in tranquility is pure. The tenth is, the two obscurations of afflictions and wisdom are tranquil and pure. These ten types of tranquil purity are called pure Dhyana. Bodhisattvas cultivate these Dhyanas, accomplishing immeasurable and boundless merits, for the sake of attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). Bodhisattvas of the past, future, and present all cultivate this Dhyana, thereby attaining Anuttara-samyak-sambodhi.

Bodhisattva Bhumi Wisdom Chapter Fifteen

What is the innate wisdom of a Bodhisattva? For the sake of attaining Sarvajna (omniscience), one distinguishes the Dharmadhatu (the realm of all dharmas); this is called innate wisdom. Furthermore, one should be skilled in learning the five sciences, namely, Adhyatma-vidya (inner science), Hetu-vidya (logic), Shabda-vidya (linguistics), Chikitsa-vidya (medicine), and all worldly affairs. This is called innate wisdom. There are two types of wisdom: worldly and supramundane. These two types further have three aspects: the first is knowing reality as it is, knowing the five sciences, and knowing the three groups of the multitude.

生。知利益眾生方便。知法界不可說。知四真諦無我無我所。于諸法界無有覺觀。觀諸法界其心平等。不捨不著不常不斷說于中道。是名智慧。二者知世間事及出世法。為阿耨多羅三藐三菩提故。是名智慧。三者觀深法界分別演說。為利益眾生故。是名智慧。是名一切慧。難慧者有十一種。如戒中說。為調眾生故善知其心。是名難慧。知一切法界無有障礙。是名難慧。為諸眾生說深法界。是名難慧。善知無我及無我所。是名難慧。一切自慧者。若能受持讀誦解說聲聞法藏菩薩藏故則得修智。因修智故得智慧力。智慧力故知可修不可修可作不可作。至心觀無量事。是名一切自慧。善人慧者有五種。一者因聞正法故得。二者因思惟正法故得。三者因自利利他故得。四者因不顛倒見法處所故得。五者因破煩惱故得。復有五種。一者能知微細甚深義故。二者修集禪定知法界故。三者共慧莊嚴得智慧故。四者從佛菩薩來故。五者具足獲得寂靜之心乃至畢竟心故。是名善人慧。一切行慧者有十三種。一者苦智。二者集智。三者滅智。四者道智。五者盡智。六者無生智。七者法智。八者比智。九者世智。十者通智。十一者因智。十二者力智。十三者初心智。是名一切行慧。除慧者。謂四無礙智世智出世智。破一切闇故。是名除慧。自

【現代漢語翻譯】現代漢語譯本生。瞭解利益眾生的方法。了解法界（Dharmadhatu，一切法的總稱）不可言說。瞭解四聖諦（Four Noble Truths）無我（Anatta，沒有永恒不變的自我）和無我所（no-self possessions，不執著于任何事物）。對於諸法界沒有覺觀（initial and sustained application of thought）。觀察諸法界時內心平等。不捨棄，不執著，不常也不斷，宣說中道（Middle Way）。這叫做智慧。第二種是瞭解世間事和出世間法，爲了阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的緣故。這叫做智慧。第三種是觀察甚深法界，分別演說，爲了利益眾生的緣故。這叫做智慧。這叫做一切慧。難慧有十一種，如戒律中所說。爲了調伏眾生，善於瞭解他們的心。這叫做難慧。瞭解一切法界沒有障礙。這叫做難慧。為眾生宣說甚深法界。這叫做難慧。善於瞭解無我和無我所。這叫做難慧。一切自慧是說，如果能夠受持、讀誦、解說聲聞法藏（teachings of Sravakas，聲聞弟子的教義）和菩薩藏（teachings of Bodhisattvas，菩薩的教義），就能修習智慧。因為修習智慧的緣故，得到智慧力。因為智慧力的緣故，知道什麼是可以修習的，什麼是不可以修習的，什麼是可以做的，什麼是不可以做的。至誠地觀察無量的事情。這叫做一切自慧。善人慧有五種。第一種是由於聽聞正法（Right Dharma，正確的佛法）而得到。第二種是由於思惟正法而得到。第三種是由於自利利他而得到。第四種是由於不顛倒見法處所而得到。第五種是由於破除煩惱而得到。又有五種。第一種是能夠了解微細甚深的意義。第二種是修集禪定（Dhyana，冥想）而了解法界。第三種是與智慧共同莊嚴而得到智慧。第四種是從佛（Buddha）和菩薩（Bodhisattva）那裡而來。第五種是具足獲得寂靜之心乃至畢竟之心。這叫做善人慧。一切行慧有十三種。第一種是苦智（knowledge of suffering）。第二種是集智（knowledge of the cause of suffering）。第三種是滅智（knowledge of the cessation of suffering）。第四種是道智（knowledge of the path to the cessation of suffering）。第五種是盡智（knowledge of the end of suffering）。第六種是無生智（knowledge of non-arising）。第七種是法智（knowledge of Dharma）。第八種是比智（inferential knowledge）。第九種是世智（worldly knowledge）。第十種是通智（penetrative knowledge）。第十一種是因智（knowledge of causes）。第十二種是力智（knowledge of power）。第十三種是初心智（knowledge of the initial mind）。這叫做一切行慧。除慧是指四無礙智（four kinds of unobstructed wisdom）、世智（worldly wisdom）和出世智（transcendental wisdom）。因為破除一切黑暗的緣故。這叫做除慧。自

【English Translation】 English version Being. Knowing the expedient means to benefit sentient beings. Knowing that the Dharmadhatu (totality of all phenomena) is inexpressible. Knowing that the Four Noble Truths are without self (Anatta, no permanent self) and without self-possession (not clinging to anything). Having no initial and sustained application of thought regarding all Dharmadhatu. Observing all Dharmadhatu with an equanimous mind. Not abandoning, not clinging, neither permanent nor impermanent, speaking of the Middle Way. This is called wisdom. The second is knowing worldly matters and transcendental Dharma, for the sake of Anuttara-samyak-sambodhi (unsurpassed complete enlightenment). This is called wisdom. The third is observing the profound Dharmadhatu, separately expounding it, for the sake of benefiting sentient beings. This is called wisdom. This is called all wisdom. Difficult wisdom has eleven aspects, as described in the precepts. For the sake of taming sentient beings, being skilled in knowing their minds. This is called difficult wisdom. Knowing that all Dharmadhatu is without obstruction. This is called difficult wisdom. Speaking of the profound Dharmadhatu for sentient beings. This is called difficult wisdom. Being skilled in knowing no-self and no-self-possession. This is called difficult wisdom. All self-wisdom is that if one can uphold, recite, and explain the Sravaka Pitaka (teachings of Sravakas, disciples who hear the teachings) and the Bodhisattva Pitaka (teachings of Bodhisattvas), then one obtains the cultivation of wisdom. Because of cultivating wisdom, one obtains the power of wisdom. Because of the power of wisdom, one knows what can be cultivated and what cannot be cultivated, what can be done and what cannot be done. Sincerely observing limitless matters. This is called all self-wisdom. Good person's wisdom has five aspects. The first is obtained because of hearing the Right Dharma (correct Buddhist teachings). The second is obtained because of contemplating the Right Dharma. The third is obtained because of benefiting oneself and others. The fourth is obtained because of not having inverted views of the place of Dharma. The fifth is obtained because of destroying afflictions. There are also five aspects. The first is being able to know subtle and profound meanings. The second is cultivating samadhi (Dhyana, meditation) and knowing the Dharmadhatu. The third is obtaining wisdom by adorning it with shared wisdom. The fourth is coming from the Buddha (Buddha) and Bodhisattva (Bodhisattva). The fifth is fully obtaining a peaceful mind, even to the ultimate mind. This is called good person's wisdom. All practice wisdom has thirteen aspects. The first is the knowledge of suffering. The second is the knowledge of the cause of suffering. The third is the knowledge of the cessation of suffering. The fourth is the knowledge of the path to the cessation of suffering. The fifth is the knowledge of the end of suffering. The sixth is the knowledge of non-arising. The seventh is the knowledge of Dharma. The eighth is inferential knowledge. The ninth is worldly knowledge. The tenth is penetrative knowledge. The eleventh is the knowledge of causes. The twelfth is the knowledge of power. The thirteenth is the knowledge of the initial mind. This is called all practice wisdom. Removing wisdom refers to the four unobstructed wisdoms, worldly wisdom, and transcendental wisdom. Because of destroying all darkness. This is called removing wisdom. Self

利利他慧者。如初五術中說。以是五術因緣故。得阿耨多羅三藐三菩提。是名自利利他慧。寂靜慧者為真實故修集。為眾生故修集。為得義故修集。為知因果故修集。為破顛倒故修集。為善知方便故修集。為知作不作事故修集。為知煩惱故修集。為畢竟得故修集。是名寂靜慧。菩薩具足如是十慧。名智名慧。亦名畢竟。亦名真實。亦名無量慧。以是無量慧因緣故。菩薩具足般若波羅蜜。具足般若波羅蜜故。得阿耨多羅三藐三菩提。如佛經中。有具足般若有不具足。當知十種性乃至寂靜。或說一波羅蜜。或說二三四五六。若說一則攝於六。乃至說六亦攝於六。若有眾生聞一一中十種名字。信受奉持讀誦書寫。分別廣說教化眾生。畢竟當得具足成就六波羅蜜。

菩薩地軟語品第十六

云何菩薩性軟語。菩薩摩訶薩歡喜語樂聞語實語法語義語利眾生語。是名性軟語。一切軟語者。菩薩摩訶薩若見有人初未相識。見已軟語先意共談。若見前人端正有德勝於己者不懷妒心。破于憍慢敬意問訊。四大安不。道路疲極不。苦惱不。善來相見。為施床座給施漿水為行世法故。隨眾生意故菩薩終不為諸眾生說粗惡語。所謂死殺破壞劫奪失物。唯說善語。所謂汝兒息長大今已娉娶。財物滋息穀米豐熟。智慧成就。信戒施進廣博

【現代漢語翻譯】現代漢語譯本：利他慧，如最初的五種方法中所說。因為這五種方法的因緣，可以證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做自利利他慧。寂靜慧是爲了真實而修習，爲了眾生而修習，爲了獲得意義而修習，爲了知曉因果而修習，爲了破除顛倒而修習，爲了善於瞭解方便而修習，爲了知曉該做與不該做的事情而修習，爲了知曉煩惱而修習，爲了最終獲得而修習。這叫做寂靜慧。菩薩如果具足這十種智慧，就稱為智，稱為慧，也稱為畢竟，也稱為真實，也稱為無量慧。因為這無量慧的因緣，菩薩就具足般若波羅蜜（Prajna-paramita，智慧到彼岸）。具足般若波羅蜜的緣故，就能證得阿耨多羅三藐三菩提。如同佛經中所說，有具足般若，有不具足般若。應當知曉十種性乃至寂靜。或者說一個波羅蜜，或者說二三四五六個。如果說一個，就攝於六個；乃至說六個，也攝於六個。如果有的眾生聽聞這每一個中的十種名字，信受奉持，讀誦書寫，分別廣說，教化眾生，最終將能具足成就六波羅蜜（Six Paramitas，六度）。

菩薩地軟語品第十六

什麼是菩薩的性軟語？菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）歡喜說悅耳的話，喜歡聽聞的話，真實的話，符合法義的話，利益眾生的話。這叫做性軟語。一切軟語是說，菩薩摩訶薩如果見到有人初次相識，見到後用柔和的語言先主動交談。如果見到對方端正有德，勝過自己，不懷嫉妒之心，破除驕慢，恭敬地問候：『四大（四大：地、水、火、風）安好嗎？』『路上疲憊嗎？』『沒有苦惱吧？』『歡迎前來相見。』爲了佈施床座，供給漿水，爲了行世俗之法，隨順眾生的心意，菩薩始終不會對眾生說粗惡的話，例如死亡、殺戮、破壞、劫奪、失物等，只會說善良的話，例如『你的兒女長大成人，現在已經婚配。』『財物增多，穀物豐收。』『智慧成就。』『信心、戒律、佈施、精進廣博。』

【English Translation】 English version: The wisdom of benefiting others is as described in the initial five methods. Through the causes and conditions of these five methods, one attains Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). This is called the wisdom of benefiting oneself and others. Tranquil wisdom is cultivated for the sake of truth, cultivated for the sake of sentient beings, cultivated for the sake of attaining meaning, cultivated for the sake of knowing cause and effect, cultivated for the sake of destroying inversions, cultivated for the sake of skillfully understanding expedient means, cultivated for the sake of knowing what should and should not be done, cultivated for the sake of knowing afflictions, cultivated for the sake of ultimate attainment. This is called tranquil wisdom. A Bodhisattva (Enlightenment Being) who possesses these ten wisdoms is called wise, is called intelligent, is also called ultimate, is also called true, and is also called immeasurable wisdom. Because of the causes and conditions of this immeasurable wisdom, a Bodhisattva possesses Prajna-paramita (Perfection of Wisdom). Because of possessing Prajna-paramita, one attains Anuttara-samyak-sambodhi. As it is said in the Buddhist scriptures, some possess complete Prajna, and some do not. One should know the ten natures up to tranquility. Sometimes one Paramita (Perfection) is spoken of, sometimes two, three, four, five, or six are spoken of. If one is spoken of, it encompasses the six; even if six are spoken of, they also encompass the six. If there are sentient beings who hear the ten names within each one, believe, accept, uphold, recite, write, distinguish, widely explain, and teach sentient beings, they will ultimately attain complete accomplishment of the Six Paramitas (Six Perfections).

Bodhisattva Grounds, Chapter Sixteen on Gentle Speech

What is the gentle speech of a Bodhisattva's nature? A Bodhisattva-Mahasattva (Great Bodhisattva) speaks joyful words, words that are pleasing to hear, truthful words, words that accord with the Dharma, and words that benefit sentient beings. This is called gentle speech of nature. All gentle speech means that if a Bodhisattva sees someone they have not met before, upon seeing them, they use gentle language to initiate conversation. If they see someone who is upright, virtuous, and superior to themselves, they do not harbor jealousy, but rather break down arrogance and respectfully inquire: 'Are the four elements (earth, water, fire, wind) at peace?' 'Are you tired from the road?' 'Are you free from suffering?' 'Welcome to this meeting.' For the sake of offering beds and seats, providing drinks, and for the sake of practicing worldly customs, according to the intentions of sentient beings, a Bodhisattva never speaks coarse or evil words to sentient beings, such as death, killing, destruction, robbery, or loss of property, but only speaks good words, such as 'Your children have grown up and are now married,' 'Your wealth has increased, and your grains are abundant,' 'Your wisdom is accomplished,' 'Your faith, precepts, generosity, and diligence are vast.'

多聞。菩薩具足如是法語為利眾生。是名一切軟語。解析軟語者有二種。一者隨世。二者隨出世。世者有二。一者下世。二者上世。出世有二種。一者正法自利出世。二者正法利他出世。菩薩摩訶薩為下上世法軟語。為自利利他出世軟語。是名解析軟語。難軟語者。若有眾生來害菩薩。菩薩于彼生於子想至心軟語。謂打者罵者劫者。又難軟語。菩薩摩訶薩常為癡人軟語說法。身口意業多受眾苦。雖受大苦續復教喻。汝好勤學后當如我。或復見勝是名難軟語。複次菩薩見有瞋人妒人慳人。不受師教欺誑師長父母宿德。惡害邪見賊栴陀羅。與共軟語不生噁心。是名難軟語。一切自軟語者有四種。一者為破煩惱因緣故軟語。二者為生人天因緣故軟語。三者為增長善法因緣故軟語。四者為說莊嚴菩提因緣故軟語。復有四種。一者說四真諦令彼解故。二者破四倒故。三者破放逸故。四者破疑心故。是名一切自軟語。善人軟語者。菩薩摩訶薩教化眾生時。有因緣故說法。所謂為解說因緣故說法。為莊嚴菩提因緣故說法。為神足因緣故說法。為持戒因緣故說法。是故諸法從緣故生。從緣故滅。是名善人軟語。一切行軟語者。若說法時有可聽者。有可遮者。以柔軟語隨順法性說字不倒。有恐怖者能以軟語令除恐怖。有求乞者亦以軟語許

之施與。是名一切行軟語。除軟語者。離口四惡妄語兩舌惡口無義語。見則言見。聞則言聞。知則言知。識則言識。不見不聞不識不知亦復如是。是名除軟語。自利利他軟語者。若見受苦之人為說軟語。若以軟語教化眾生。或以軟語教誡眾生。或以軟語教令正見。或以軟語教令行施。或以軟語教令正命。或以軟語說于正法。是名自利利他軟語。寂靜軟語者有二十種。如初性力品中說。性利他者。若菩薩摩訶薩為教誡他。分別戒義說如法住義。憐愍眾生修集悲心。至心教化調伏眾生。是名性利他。一切利他者。未熟眾生令解脫故。得現世樂及他世樂。教出家者是名他世樂。說法教令破欲界結。是名現在他世樂。以破欲界諸煩惱故身心寂靜。身心寂靜故受安樂。是名一切利他。難利他者有三種。一者若有眾生未種善根未有善因難教化者。是名難利他。二者若有眾生多饒財寶勢力自在。貪心慳吝難可教化。何以故。放逸故。是名難利他。三者若有外道邪見難可教化。何以故。癡狂故。能化如是等得利益故。是名難利他。一切自利利他者有四種。一者未有信者教令生信。二者未有戒者教令持戒。三者慳貪之人教令修施。四者愚癡之人教令得慧。是名一切自利利他。善人利他者。菩薩摩訶薩教化眾生。令知真實知時知義知柔軟語

【現代漢語翻譯】現代漢語譯本：之佈施。這被稱為一切行為的柔和言語。去除柔和言語的人，遠離口頭的四種惡業：虛妄語、離間語、惡口和無意義的言語。見到就說見到，聽到就說聽到，知道就說知道，意識到就說意識到。沒有見到、沒有聽到、沒有意識到、沒有知道，也同樣如實說。這被稱為去除不柔和的言語。自利利他的柔和言語是指：如果見到受苦的人，為他們說柔和的言語；或者用柔和的言語教化眾生；或者用柔和的言語告誡眾生；或者用柔和的言語教導眾生獲得正見；或者用柔和的言語教導眾生行佈施；或者用柔和的言語教導眾生過正當的生活；或者用柔和的言語宣說正法。這被稱為自利利他的柔和言語。寂靜的柔和言語有二十種，如《初性力品》中所說。本性利他，是指菩薩摩訶薩爲了教誡他人，分別解說戒律的意義，宣說如法安住的意義，憐憫眾生，修集悲心，至誠地教化調伏眾生。這被稱為本性利他。一切利他，是指爲了讓未成熟的眾生得到解脫，獲得現世的快樂以及來世的快樂。教導出家的人是來世的快樂。說法教導眾生破除欲界的束縛，這被稱為現在和來世的快樂。因為破除了欲界的各種煩惱，身心才能寂靜。身心寂靜，所以才能感受安樂。這被稱為一切利他。難以利益的眾生有三種：第一種是如果有的眾生沒有種下善根，沒有善的因緣，難以教化，這被稱為難以利益的眾生。第二種是如果有的眾生擁有大量的財富，勢力自在，貪心慳吝，難以教化。為什麼呢？因為放逸的緣故。這被稱為難以利益的眾生。第三種是如果有的眾生持有外道的邪見，難以教化。為什麼呢？因為愚癡瘋狂的緣故。能夠教化這些眾生並使他們獲得利益，這被稱為難以利益的眾生。一切自利利他有四種：第一種是對於沒有信仰的人，教導他們生起信仰；第二種是對於沒有持戒的人，教導他們持守戒律；第三種是教導慳貪的人修習佈施；第四種是教導愚癡的人獲得智慧。這被稱為一切自利利他。善人利他，是指菩薩摩訶薩教化眾生，使他們知道真實，知道時機，知道意義，知道柔和的言語。

【English Translation】 English version: Of giving. This is called 'gentle speech in all actions'. One who abandons gentle speech avoids the four verbal evils: false speech, divisive speech, harsh speech, and meaningless speech. To see, say 'I see'; to hear, say 'I hear'; to know, say 'I know'; to be aware, say 'I am aware'. Likewise, if one does not see, hear, know, or is not aware, speak accordingly. This is called 'abandoning ungentle speech'. Gentle speech that benefits oneself and others: if one sees a person suffering, speak gentle words to them; or use gentle words to teach sentient beings; or use gentle words to admonish sentient beings; or use gentle words to guide sentient beings to right view; or use gentle words to encourage sentient beings to practice giving (dana); or use gentle words to encourage sentient beings to live righteously; or use gentle words to speak the right Dharma. This is called 'gentle speech that benefits oneself and others'. Tranquil gentle speech is of twenty kinds, as described in the 'Chapter on the Power of Initial Nature'. Inherently benefiting others: if a Bodhisattva-Mahasattva (great being) teaches and admonishes others, explaining the meaning of precepts, explaining the meaning of abiding in accordance with the Dharma, having compassion for sentient beings, cultivating a heart of compassion, sincerely teaching and taming sentient beings. This is called 'inherently benefiting others'. Benefiting all others: for the sake of liberating immature sentient beings, enabling them to attain happiness in this life and happiness in future lives. Teaching those who leave home (become monks/nuns) is happiness in future lives. Teaching the Dharma and instructing them to break the bonds of the desire realm is called happiness in the present and future lives. Because of breaking the various afflictions of the desire realm, the body and mind are tranquil. Because the body and mind are tranquil, one experiences bliss. This is called 'benefiting all others'. Difficult to benefit others: there are three types. First, if there are sentient beings who have not planted good roots and do not have good causes, they are difficult to teach. This is called 'difficult to benefit others'. Second, if there are sentient beings who possess abundant wealth, have power and freedom, and are greedy and stingy, they are difficult to teach. Why? Because of their heedlessness. This is called 'difficult to benefit others'. Third, if there are sentient beings who hold heretical views and are difficult to teach. Why? Because of their delusion and madness. Being able to teach such beings and enable them to gain benefit is called 'difficult to benefit others'. All benefiting of oneself and others is of four kinds: First, for those who do not have faith, teach them to generate faith. Second, for those who do not observe precepts, teach them to uphold precepts. Third, teach stingy people to practice giving. Fourth, teach foolish people to gain wisdom. This is called 'all benefiting of oneself and others'. A virtuous person benefiting others: a Bodhisattva-Mahasattva teaches sentient beings, enabling them to know the truth, know the right time, know the meaning, and know gentle speech.

。教化修慈。是名善人利他。一切行利他者。菩薩摩訶薩見諸眾生可讚嘆者則以美言讚歎。可呵責者則以苦言呵責。若有眾生於佛正法破信心者則能調伏。未入佛法者教令得入。已得入者為說正法。令彼善根得增長故。調伏安置於三乘中。根已熟者為說解脫。樂聲聞者教令發阿耨多羅三藐三菩提心。未有善莊嚴者教令莊嚴。無定性者教定性心。是名一切行利他。除利他者。若有眾生無慚愧者教令慚愧。粗獷之人教令修心。為妒嫉者除壞妒心。為慳貪者除斷慳心。為疑心者除破疑網。是名除利他。自利利他者。菩薩摩訶薩常以十善教化眾生。是名自利利他。寂靜利他者有十種善。內寂靜有五種。外寂靜亦有五種。內五種者。一者凈。二者不轉。三者次第。四者遍有。五者隨順善法。凈者。菩薩不以惡法不凈法不善法用教眾生。是名為凈。不轉者。菩薩于解脫中不說非解脫。清凈法中不說不凈。不顛倒中不說顛倒。是名不轉。于非解脫不說解脫。不凈法中不說清凈。顛倒法中不說非倒。是名不轉。次第者。菩薩見有癡者說淺易義而調伏之。中根之人為說中法。利根之人為說上法。先說惠施次說持戒后說智慧。是名次第。遍有者。菩薩說法之時不觀眾生種姓貧富。隨力隨智而為說法。令彼眾生得安樂故。是名遍有。隨順善法

【現代漢語翻譯】現代漢語譯本：教導和轉化眾生，修習慈悲，這被稱為善人利益他人。一切行為都利益他人的菩薩摩訶薩，見到眾生中值得讚歎的，就用美言讚歎；可以呵責的，就用嚴厲的言語呵責。如果有的眾生對佛的正法失去信心，菩薩就能調伏他們；沒有進入佛法的，教導他們進入；已經進入的，為他們宣說正法，使他們的善根得以增長，調伏並安置他們在聲聞乘、緣覺乘和菩薩乘這三乘之中。對於根基已經成熟的眾生，為他們宣說解脫之道。喜歡聲聞乘的，教導他們發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。還沒有善的莊嚴的，教導他們進行莊嚴；沒有定性的，教導他們生起定性之心。這被稱為一切行為都利益他人。除了利益他人之外，如果有的眾生沒有慚愧心，就教導他們生起慚愧心；粗暴狂野的人，教導他們修習內心；對於心懷嫉妒的人，去除和破壞他們的嫉妒心；對於慳吝貪婪的人，去除和斷絕他們的慳吝心；對於心懷疑惑的人，去除和破除他們的疑惑之網。這被稱為去除不利於他人的因素。自利利他：菩薩摩訶薩常常用十善業道教化眾生，這被稱為自利利他。寂靜利他有十種善，內在的寂靜有五種，外在的寂靜也有五種。內在的五種是：一者清凈（凈），二者不轉變（不轉），三者有次第（次第），四者普遍具有（遍有），五者隨順善法（隨順善法）。清凈是指菩薩不使用惡法、不凈法、不善法來教導眾生，這稱為清凈。不轉變是指菩薩在解脫的境界中不說非解脫，在清凈的法中不說不清凈，在不顛倒的境界中不說顛倒，這稱為不轉變。對於非解脫的境界不說解脫，不凈的法中不說清凈，顛倒的法中不說非倒，這稱為不轉變。有次第是指菩薩見到愚癡的眾生，就說淺顯易懂的道理來調伏他們；對於中等根器的人，為他們說中等的法；對於利根的人，為他們說上等的法；先說佈施，其次說持戒，最後說智慧，這稱為有次第。普遍具有是指菩薩說法的時候，不看眾生的種姓貧富，隨自己的能力和智慧而為他們說法，使那些眾生得到安樂，這稱為普遍具有。隨順善法

【English Translation】 English version: Teaching and transforming beings, cultivating loving-kindness, this is called a good person benefiting others. A Bodhisattva-Mahasattva (菩薩摩訶薩，great being of Bodhisattva) whose every action benefits others, praises those among beings who are worthy of praise with beautiful words; rebukes those who can be rebuked with harsh words. If there are beings who lose faith in the Buddha's true Dharma (佛法，Buddha's teachings), the Bodhisattva can subdue them; those who have not entered the Buddha's Dharma, teach them to enter; those who have already entered, expound the true Dharma for them, so that their roots of goodness may grow, subduing and placing them in the three vehicles: the Sravaka-yana (聲聞乘，vehicle of hearers), the Pratyekabuddha-yana (緣覺乘，vehicle of solitary realizers), and the Bodhisattva-yana (菩薩乘，vehicle of Bodhisattvas). For beings whose roots are mature, expound the path of liberation. Teach those who delight in the Sravaka-yana to generate the Anuttara-samyak-sambodhi-citta (阿耨多羅三藐三菩提心，mind of unsurpassed, complete and perfect enlightenment). Teach those who do not yet have good adornments to adorn themselves; teach those who are not steadfast to generate a steadfast mind. This is called benefiting others in every action. In addition to benefiting others, if there are beings who have no sense of shame, teach them to generate shame; teach coarse and wild people to cultivate their minds; for those who are jealous, remove and destroy their jealousy; for those who are stingy and greedy, remove and cut off their stinginess; for those who are doubtful, remove and break their nets of doubt. This is called removing what is detrimental to others. Benefiting oneself and others: Bodhisattva-Mahasattvas constantly use the ten wholesome karmic paths to teach and transform beings, this is called benefiting oneself and others. Tranquil benefiting of others has ten kinds of goodness, inner tranquility has five kinds, and outer tranquility also has five kinds. The five inner kinds are: first, purity (凈); second, non-transformation (不轉); third, order (次第); fourth, pervasive presence (遍有); fifth, accordance with wholesome Dharma (隨順善法). Purity means that the Bodhisattva does not use evil Dharmas, impure Dharmas, or unwholesome Dharmas to teach beings, this is called purity. Non-transformation means that the Bodhisattva does not speak of non-liberation in the state of liberation, does not speak of impurity in the pure Dharma, and does not speak of inversion in the non-inverted state, this is called non-transformation. Not speaking of liberation in the state of non-liberation, not speaking of purity in the impure Dharma, not speaking of non-inversion in the inverted Dharma, this is called non-transformation. Order means that when the Bodhisattva sees foolish beings, he speaks of shallow and easy-to-understand principles to subdue them; for people of medium capacity, he speaks of medium Dharmas; for people of sharp capacity, he speaks of superior Dharmas; first he speaks of generosity, then he speaks of morality, and finally he speaks of wisdom, this is called order. Pervasive presence means that when the Bodhisattva expounds the Dharma, he does not look at the caste or wealth of beings, but expounds the Dharma according to his ability and wisdom, so that those beings may obtain peace and happiness, this is called pervasive presence. Accordance with wholesome Dharma.

者。觀諸眾生應得下中上法隨為說之。是名隨順善法。外寂靜五事者。一者菩薩摩訶薩修集無量慈心為眾生故。二者受無量苦為眾生故。三者得大喜見諸眾生得利益故。四者得大自在猶屬眾生如僮僕故。五者有菩薩具大威德。猶故謙卑如栴陀羅子故。是名內外寂靜利他。云何名菩薩摩訶薩同利。菩薩摩訶薩既自成就具足善法。復以此法轉勸眾生。是名菩薩同利。菩薩摩訶薩為同行故教化眾生。眾生受已善法心堅難可傾動。何以故。眾生諦知菩薩成就是善法已轉以勸我。為欲令我得安樂故。若修善法得惡事者。菩薩摩訶薩終不自修以勸於我。菩薩勸化無量眾生同己利時。無有一人能說菩薩自不成就而勸於人。亦無有言汝自不善云何勸他令行善法。複次菩薩有自成就不能勸他。有自不成而能勸他。有自成就能勸於他。有自不成亦不勸他。自成就不勸他者。同師同學同法同德不顯己功。是名自成不勸於他。自不成就而能勸他者。菩薩若見諸惡眾生行於惡法。栴陀羅人乃至畜生。為調伏故同彼受身同於事業。破惡業故。是名自不成就而能勸他。有自成就能勸他者。菩薩摩訶薩自成善法。亦勸他人令成善法。破于憍慢輕心轉心。是名自成能勸於他。有自不成不勸他者。若菩薩自放逸故。不能教化調伏眾生。菩薩摩訶薩以六波羅蜜

【現代漢語翻譯】現代漢語譯本：『者』。觀察所有眾生，根據他們應得的下、中、上等根器，為他們說法。這叫做隨順善法。外在的寂靜有五件事：一者，菩薩摩訶薩爲了眾生修集無量的慈心；二者，爲了眾生承受無量的痛苦；三者，得到大歡喜，因為見到眾生得到利益；四者，得到大自在，卻仍然像僮僕一樣屬於眾生；五者，有的菩薩具有大威德，卻仍然謙卑得像旃陀羅（Chandala，賤民）之子一樣。這叫做內外寂靜，利益他人。怎樣叫做菩薩摩訶薩同利？菩薩摩訶薩既已自身成就具足善法，又用這些善法轉而勸導眾生。這叫做菩薩同利。菩薩摩訶薩爲了與眾生同行，教化眾生。眾生接受后，善法之心堅固，難以動搖。為什麼呢？因為眾生確信菩薩成就了這些善法，然後轉過來勸導我，是爲了讓我得到安樂。如果修習善法卻得到惡果，菩薩摩訶薩終究不會自己修習，然後勸導我。菩薩勸化無量眾生，與自己同得利益時，沒有一個人能說菩薩自己沒有成就而勸導他人。也沒有人會說：『你自己都不善，怎麼勸別人行善法？』再次，菩薩有自己成就卻不能勸導他人的，有自己沒有成就卻能勸導他人的，有自己成就也能勸導他人的，有自己沒有成就也不勸導他人的。自己成就卻不勸導他人的人，與老師、同學、同法、同德之人不顯露自己的功德。這叫做自己成就卻不勸導他人。自己沒有成就卻能勸導他人的人，菩薩如果見到各種惡劣的眾生行於惡法，無論是旃陀羅人乃至畜生，爲了調伏他們，就與他們一樣受身，做同樣的事業，爲了破除他們的惡業。這叫做自己沒有成就卻能勸導他人。自己成就也能勸導他人的人，菩薩摩訶薩自己成就善法，也勸導他人成就善法，破除他們的憍慢、輕視之心，轉變他們的心念。這叫做自己成就也能勸導他人。自己沒有成就也不勸導他人的人，如果菩薩自己放逸，就不能教化調伏眾生。菩薩摩訶薩以六波羅蜜（Six Paramitas）……

【English Translation】 English version: 'Those'. Observing all sentient beings, according to their deserving lower, middle, and upper capacities, speak the Dharma for them. This is called following and complying with good Dharma. External tranquility has five aspects: First, the Bodhisattva-Mahasattva cultivates immeasurable loving-kindness for the sake of sentient beings; second, endures immeasurable suffering for the sake of sentient beings; third, attains great joy because seeing sentient beings gain benefits; fourth, attains great freedom, yet still belongs to sentient beings like a servant; fifth, some Bodhisattvas possess great power and virtue, yet remain humble like a Chandala (outcaste) child. This is called internal and external tranquility, benefiting others. What is called a Bodhisattva-Mahasattva sharing benefits? The Bodhisattva-Mahasattva, having already accomplished and fully possessed good Dharma, then uses these good Dharmas to turn around and exhort sentient beings. This is called a Bodhisattva sharing benefits. The Bodhisattva-Mahasattva, in order to walk the same path with sentient beings, teaches and transforms them. After sentient beings accept it, their minds of good Dharma are firm and difficult to shake. Why? Because sentient beings are certain that the Bodhisattva has accomplished these good Dharmas and then turns around to exhort me, in order to let me obtain peace and happiness. If cultivating good Dharma results in bad consequences, the Bodhisattva-Mahasattva will ultimately not cultivate it himself and then exhort me. When the Bodhisattva exhorts countless sentient beings to share the same benefits as himself, no one can say that the Bodhisattva has not accomplished it himself and yet exhorts others. Nor will anyone say, 'You yourself are not good, how can you exhort others to practice good Dharma?' Furthermore, there are Bodhisattvas who have accomplished themselves but cannot exhort others, some who have not accomplished themselves but can exhort others, some who have accomplished themselves and can exhort others, and some who have not accomplished themselves and do not exhort others. Those who have accomplished themselves but do not exhort others do not reveal their own merits to teachers, fellow students, those who share the same Dharma, and those who share the same virtues. This is called accomplishing oneself but not exhorting others. Those who have not accomplished themselves but can exhort others, if the Bodhisattva sees various evil sentient beings practicing evil Dharmas, whether they are Chandalas or even animals, in order to tame them, he takes on the same body as them and does the same deeds, in order to break their evil karma. This is called not accomplishing oneself but being able to exhort others. Those who have accomplished themselves and can exhort others, the Bodhisattva-Mahasattva accomplishes good Dharma himself and also exhorts others to accomplish good Dharma, breaking their arrogance, contemptuous minds, and transforming their thoughts. This is called accomplishing oneself and being able to exhort others. Those who have not accomplished themselves and do not exhort others, if the Bodhisattva himself is lax, he cannot teach and tame sentient beings. The Bodhisattva-Mahasattva uses the Six Paramitas (Six Perfections)...

自莊嚴身。以四攝法莊嚴眾生。菩薩摩訶薩以六波羅蜜自調其心。以四攝法調眾生心。身口意凈故菩提數法凈。自身凈故眾生心凈。成就善身心故。名為無上無勝無共。以此無上無勝無共教化眾生。是名同利。菩薩摩訶薩于諸眾生於時於物悉無分別。于眾生中無分別者。菩薩為眾生故。行檀波羅蜜乃至般若波羅蜜求諸善法。於時無分別者。菩薩摩訶薩於一切時為眾生故。勤心精進求于善法。於物無分別者。菩薩摩訶薩為眾生故受畜雜物。然於此物心無貪著。以是三無分別因緣故。得阿耨多羅三藐三菩提。菩薩摩訶薩甘樂修集一切善行心無悔退。以修集因緣故。能壞眾生邪法邪見。自所修學善根增長。至心觀察善行功德。一切邪見不能沮壞。終不求于轉輪王身釋身魔身及以梵身。不求恩報利養名譽長壽身樂。菩薩修集如是等法。則得具足檀波羅蜜乃至般若波羅蜜。是名同利。菩薩摩訶薩修同利時心不動壞。清凈寂靜大明無翳。菩薩摩訶薩住凈心地。具足成就無上善法光明善法。光明善法者。菩薩摩訶薩所行善法。一切無有能呰毀者。菩薩摩訶薩心不動者。所修善法無有動轉。日夜增長如初生月。寂靜善法者。菩薩所得三昧寂靜同於如來。垂近阿耨多羅三藐三菩提菩薩摩訶薩一切施戒一切四攝因緣故。得金剛身。得法身果

【現代漢語翻譯】現代漢語譯本以莊嚴的自身來莊嚴（修飾）自身，用四攝法（佈施、愛語、利行、同事）來莊嚴眾生。菩薩摩訶薩（偉大的菩薩）用六波羅蜜（佈施、持戒、忍辱、精進、禪定、般若）來調伏自己的心，用四攝法來調伏眾生的心。身口意清凈，所以菩提（覺悟）的種種方法也清凈。自身清凈，所以眾生的心也清凈。成就善良的身心，這被稱為無上、無勝、無共（沒有可以共同比擬的）。用這無上、無勝、無共的教法來教化眾生，這叫做同利。菩薩摩訶薩對於一切眾生，在時間上和事物上都沒有分別。在眾生中沒有分別，菩薩爲了眾生的緣故，修行檀波羅蜜（佈施波羅蜜）乃至般若波羅蜜（智慧波羅蜜），尋求各種善法。在時間上沒有分別，菩薩摩訶薩在一切時間爲了眾生的緣故，勤奮精進地尋求善法。在事物上沒有分別，菩薩摩訶薩爲了眾生的緣故接受和儲藏各種雜物，然而對於這些事物心中沒有貪著。因為這三種沒有分別的因緣，所以能證得阿耨多羅三藐三菩提（無上正等正覺）。菩薩摩訶薩歡喜地修集一切善行，心中沒有後悔和退縮。因為修集的因緣，所以能夠摧毀眾生的邪法邪見，自己所修學的善根增長。至誠地觀察善行的功德，一切邪見不能夠阻礙和破壞。最終不尋求轉輪王的身、釋（天帝）身、魔身以及梵（天）身，不尋求恩報、利養、名譽、長壽和身體的快樂。菩薩修集像這樣的法，就能夠具足檀波羅蜜乃至般若波羅蜜，這叫做同利。菩薩摩訶薩修同利的時候，心不動搖和損壞，清凈寂靜，光明廣大而沒有陰翳。菩薩摩訶薩安住于清凈的心地，具足成就無上的善法光明。光明善法，指的是菩薩摩訶薩所行的善法，一切都沒有能夠詆譭和誹謗的。菩薩摩訶薩心不動搖，指的是所修的善法沒有動搖和改變，日夜增長如同初生的月亮。寂靜善法，指的是菩薩所得到的三昧（禪定）寂靜如同如來。垂手可得阿耨多羅三藐三菩提。菩薩摩訶薩因為一切佈施、持戒和一切四攝的因緣，得到金剛身，得到法身果。

【English Translation】 English version Adorning oneself with a dignified body, and adorning sentient beings with the Four Embracing Dharmas (generosity, kind speech, beneficial action, and cooperation). A Bodhisattva-Mahasattva (great Bodhisattva) cultivates his mind with the Six Paramitas (generosity, discipline, patience, diligence, meditation, and wisdom), and tames the minds of sentient beings with the Four Embracing Dharmas. Because body, speech, and mind are pure, the methods of Bodhi (enlightenment) are also pure. Because one's own self is pure, the minds of sentient beings are also pure. Accomplishing a virtuous body and mind is called unsurpassed, unequaled, and unshared. Teaching sentient beings with this unsurpassed, unequaled, and unshared teaching is called 'Sharing Benefits'. A Bodhisattva-Mahasattva has no discrimination among all sentient beings, in terms of time or things. Having no discrimination among sentient beings, the Bodhisattva, for the sake of sentient beings, practices Dana Paramita (Perfection of Generosity) up to Prajna Paramita (Perfection of Wisdom), seeking all good dharmas. Having no discrimination in time, the Bodhisattva-Mahasattva, at all times for the sake of sentient beings, diligently and vigorously seeks good dharmas. Having no discrimination in things, the Bodhisattva-Mahasattva, for the sake of sentient beings, accepts and stores various miscellaneous items, yet has no attachment in his mind to these things. Because of these three causes of non-discrimination, one attains Anuttara-Samyak-Sambodhi ( unsurpassed, complete and perfect enlightenment). A Bodhisattva-Mahasattva joyfully cultivates all good deeds without regret or retreat. Because of the cause of cultivation, he can destroy the evil dharmas and wrong views of sentient beings, and the good roots he cultivates increase. Sincerely observing the merits of good deeds, all wrong views cannot obstruct or destroy them. Ultimately, he does not seek the body of a Chakravartin King (universal monarch), the body of Shakra (lord of the gods), the body of Mara (demon), or the body of Brahma (creator god). He does not seek favors, rewards, benefits, fame, longevity, or bodily pleasures. When a Bodhisattva cultivates such dharmas, he fully possesses Dana Paramita up to Prajna Paramita. This is called 'Sharing Benefits'. When a Bodhisattva-Mahasattva cultivates 'Sharing Benefits', his mind does not move or become corrupted, but remains pure, tranquil, greatly luminous, and without darkness. A Bodhisattva-Mahasattva dwells in a pure mind-ground, fully accomplishing the supreme light of good dharmas. The light of good dharmas refers to the good dharmas practiced by the Bodhisattva-Mahasattva, which no one can criticize or slander. The Bodhisattva-Mahasattva's mind does not move, meaning that the good dharmas he cultivates do not move or change, but increase day and night like the newly born moon. Tranquil good dharmas refer to the Samadhi (meditative absorption) attained by the Bodhisattva, which is as tranquil as that of the Tathagata (Thus Come One). He is close to attaining Anuttara-Samyak-Sambodhi. Because of all the causes of generosity, discipline, and the Four Embracing Dharmas, the Bodhisattva-Mahasattva obtains the Vajra Body (indestructible body) and attains the fruit of the Dharma Body.

。菩薩摩訶薩難施難戒因緣故。獲得如來不可思議功德妙果。一切自施戒因緣故。得諸人天所奉供養果。善人施戒因緣故。于眾生中為無有上。一切行施戒因緣故。獲得如來三十二相八十種好。除施除戒因緣故。得坐道場菩提樹下。魔王眷屬不能傾動。自利利他施戒因緣故。獲得如來常樂解脫。寂靜施戒因緣故得四寂靜果。所謂身寂靜緣寂靜心寂靜智寂靜。十力四無所畏大悲三念處五智三昧。為眾生故數有十八不共之法。利智慧故乃有無量不共法數。◎

菩薩善戒經卷第五大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第六

宋罽賓三藏求那跋摩譯

◎菩薩地供養三寶品第十七

云何名為菩薩摩訶薩供養如來。供養如來凡有十種。一者供養色身。二者供養塔。三者現見供養。四者不現見供養。五者自供養。六者他供養七者利益供養。八者最勝供養。九者清凈供養。十者受持供養。供養色身者。菩薩摩訶薩若見佛色身而供養之。是名供養色身。供養塔者。若菩薩摩訶薩為如來故造作塔廟形像龕窟。修治已壞朽故之塔。若見新塔花香供養。是名供養塔。現見供養者。菩薩摩訶薩若現見如來形像時。如見此佛見十方佛亦復如是。是名現見供養。不現見供養者。菩薩

【現代漢語翻譯】現代漢語譯本：菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）因為難以佈施和持戒的因緣，獲得如來（Tathāgata，佛）不可思議的功德妙果。一切眾生因為佈施和持戒的因緣，得到諸人天（devas and humans，天人和人類）的奉養。善人因為佈施和持戒的因緣，在眾生中成為無上的存在。一切修行者因為佈施和持戒的因緣，獲得如來的三十二相和八十種好。因為去除慳吝和毀犯戒律的因緣，得以坐在道場菩提樹下，魔王（Māra，佛教中的惡魔）及其眷屬無法動搖。自利利他的佈施和持戒因緣，獲得如來的常樂解脫。寂靜的佈施和持戒因緣，得到四種寂靜的果報，即身寂靜、緣寂靜、心寂靜、智寂靜。爲了利益眾生，具備十力、四無所畏、大悲、三念處、五智三昧，以及十八不共之法。爲了增長智慧，乃有無量的不共法數。《菩薩善戒經》卷第五大正藏第30冊 No. 1582 《菩薩善戒經》《菩薩善戒經》卷第六宋罽賓三藏求那跋摩譯菩薩地供養三寶品第十七什麼是菩薩摩訶薩供養如來？供養如來總共有十種：一是供養色身，二是供養塔，三是現見供養，四是不現見供養，五是自供養，六是他供養，七是利益供養，八是最勝供養，九是清凈供養，十是受持供養。供養色身是指，菩薩摩訶薩如果見到佛的色身而供養，這叫做供養色身。供養塔是指，如果菩薩摩訶薩爲了如來而建造塔廟、形像、龕窟，或者修繕已經損壞朽爛的塔，如果見到新塔就用花香供養，這叫做供養塔。現見供養是指，菩薩摩訶薩如果現見如來的形像時，如同見到此佛一樣，見到十方佛也是如此，這叫做現見供養。不現見供養是指，菩薩

【English Translation】 English version: Because of the causes and conditions of difficult giving and keeping precepts, a Bodhisattva-Mahāsattva (great being of Bodhisattva) obtains the inconceivable meritorious and wonderful fruit of the Tathāgata (Thus Come One, Buddha). Because of the causes and conditions of giving and keeping precepts, all beings receive offerings from devas and humans (gods and humans). Because of the causes and conditions of giving and keeping precepts, a virtuous person becomes unsurpassed among all beings. Because of the causes and conditions of giving and keeping precepts in all practices, a practitioner obtains the thirty-two marks and eighty minor characteristics of the Tathāgata. Because of eliminating stinginess and breaking precepts, one is able to sit under the Bodhi tree in the Bodhimaṇḍa (place of enlightenment), and the retinue of Māra (demon in Buddhism) cannot shake him. Because of the causes and conditions of giving and keeping precepts for self-benefit and benefiting others, one obtains the constant bliss and liberation of the Tathāgata. Because of the causes and conditions of peaceful giving and keeping precepts, one obtains the four fruits of peace, namely, the peace of body, the peace of conditions, the peace of mind, and the peace of wisdom. For the sake of sentient beings, one possesses the ten powers, the four fearlessnesses, great compassion, the three establishments of mindfulness, the five wisdom samādhis, and the eighteen unshared dharmas. For the sake of increasing wisdom, there are countless unshared dharmas. Bodhisattva Good Precepts Sutra, Volume 5 Taisho Tripitaka Volume 30, No. 1582, Bodhisattva Good Precepts Sutra Bodhisattva Good Precepts Sutra, Volume 6 Translated by Tripiṭaka Guṇabhadra from Kasmir of the Song Dynasty Chapter 17: Offering to the Three Jewels in the Bodhisattva Grounds What is called a Bodhisattva-Mahāsattva offering to the Tathāgata? There are ten kinds of offerings to the Tathāgata: first, offering to the physical body; second, offering to the stupa; third, offering through direct vision; fourth, offering through indirect vision; fifth, offering by oneself; sixth, offering by others; seventh, offering of benefit; eighth, offering of supreme victory; ninth, offering of purity; and tenth, offering of upholding. Offering to the physical body means that if a Bodhisattva-Mahāsattva sees the physical body of the Buddha and makes offerings to it, this is called offering to the physical body. Offering to the stupa means that if a Bodhisattva-Mahāsattva builds stupas, temples, images, and niches for the sake of the Tathāgata, or repairs stupas that have been damaged and decayed, or if he sees a new stupa and makes offerings with flowers and incense, this is called offering to the stupa. Offering through direct vision means that when a Bodhisattva-Mahāsattva directly sees the image of the Tathāgata, it is like seeing this Buddha, and seeing the Buddhas of the ten directions is also the same; this is called offering through direct vision. Offering through indirect vision means that a Bodhisattva

摩訶薩若供養現在諸佛及佛塔廟得信解心。我今現見作是供養。亦得供養過去未來佛。何以故。一切如來同一法性故。以是故則得供養去來諸佛。若我供養現在佛塔。亦得供養去來佛塔。何以故如是諸塔同一法性故。若供養一佛則已供養十方諸佛。若供養一塔則已供養十方佛塔。造作龕窟補治故塔供養塔時亦復如是。是名不現見供養。又復不現見供養者。若不見佛不見佛塔。心想念言。此是如來此是佛塔。一切佛一切塔一切窟一切像亦復如是。是名不現見供養。復有不現見供養者。若菩薩佛涅槃后。為如來故建立塔廟造作龕窟。若一若二乃至無量隨力能作。是名不現見供養。如是無量福德果報。攝取無量梵福德果。菩薩摩訶薩以是因緣于無量劫不墮惡趣。亦能莊嚴菩提之道。菩薩摩訶薩不現見三寶而設供養。勝於現見供養之者。不可稱量不可為比。所得果報不可宣說。愚癡之人現見之後而設供養。智慧之人雖不現見而能供養。是名不現見供養。自作供養者。菩薩摩訶薩若供養佛及供養塔。手自經理不令他作。是名自供養。他供養者。若佛若塔欲供養時。聚集多人和合共作非獨自作。多人者。所謂父母妻子宗親眷屬僮僕。若王大臣婆羅門長者。鄰比知識內人外人男女貧富受苦受樂。若師和上。若同師同和上。若同住同法

【現代漢語翻譯】現代漢語譯本摩訶薩（Mahasattva，大菩薩）如果供養現在十方諸佛以及佛塔寺廟，能得到堅定的信解之心，我現在親眼見到有人這樣做供養，也等同於供養了過去和未來的諸佛。為什麼呢？因為一切如來具有同一的法性。因此，也就等同於供養了過去和未來的諸佛。如果我供養現在的佛塔，也等同於供養了過去和未來的佛塔。為什麼呢？因為這些佛塔具有同一的法性。如果供養一尊佛，就等同於供養了十方諸佛。如果供養一座塔，就等同於供養了十方佛塔。建造佛龕、修補舊塔、供養佛塔時，也是同樣的道理。這叫做不現見供養。還有一種不現見供養，就是如果沒有見到佛，也沒有見到佛塔，心中憶念：『這是如來，這是佛塔。』對一切佛、一切塔、一切佛龕、一切佛像，都這樣憶念。這叫做不現見供養。還有一種不現見供養，就是菩薩在佛陀涅槃后，爲了如來的緣故，建立塔廟，建造佛龕，或一個或兩個，乃至無量個，隨自己的能力去做。這叫做不現見供養。這樣做能獲得無量的福德果報，攝取無量的梵福德果。菩薩因此在無量劫中不會墮入惡趣，也能莊嚴菩提之道。菩薩不現見三寶而進行供養，勝過現見三寶而進行供養的人，這種功德不可稱量，不可比擬，所得的果報也無法宣說。愚癡的人在現見之後才進行供養，而有智慧的人即使不現見也能進行供養。這叫做不現見供養。自己作供養，是指菩薩供養佛和供養塔時，親手操辦，不讓別人代勞。這叫做自供養。他人供養，是指供養佛或佛塔時，聚集很多人共同參與，而不是獨自進行。多人包括父母、妻子、宗親眷屬、僮僕，以及國王、大臣、婆羅門（Brahman，印度教祭司）、長者（村中長老），鄰居、認識的人、內部的人、外部的人、男人、女人、貧窮的人、富貴的人、受苦的人、享樂的人，以及老師、和尚（Upadhyaya，親教師），同師、同和尚，同住、同法。

【English Translation】 English version If a Mahasattva (Mahasattva, Great Bodhisattva) makes offerings to the Buddhas of the present and to stupas and temples, they will gain a heart of faith and understanding. I now see this offering being made, and it is also equivalent to making offerings to the Buddhas of the past and future. Why? Because all Tathagatas (Tathagata, Thus Come One) have the same Dharma-nature. Therefore, it is equivalent to making offerings to the Buddhas of the past and future. If I make offerings to the stupas of the present, it is also equivalent to making offerings to the stupas of the past and future. Why? Because these stupas have the same Dharma-nature. If one makes offerings to one Buddha, it is equivalent to making offerings to all the Buddhas of the ten directions. If one makes offerings to one stupa, it is equivalent to making offerings to all the stupas of the ten directions. Building shrines, repairing old stupas, and making offerings to stupas are all the same. This is called 'non-manifest offering'. Another type of 'non-manifest offering' is when one does not see the Buddha or the stupa, but thinks in their mind, 'This is the Tathagata, this is the stupa.' This is the same for all Buddhas, all stupas, all shrines, and all images. This is called 'non-manifest offering'. Another type of 'non-manifest offering' is when a Bodhisattva, after the Nirvana (Nirvana, perfect peace) of the Buddha, establishes stupas and temples and builds shrines for the sake of the Tathagata, whether one or two, or even countless, according to their ability. This is called 'non-manifest offering'. By doing so, one obtains immeasurable blessings and merits, and accumulates immeasurable Brahma-merits. Because of this, the Bodhisattva will not fall into evil realms for countless kalpas (kalpa, eon), and can also adorn the path to Bodhi (Bodhi, enlightenment). The Bodhisattva making offerings to the Triple Gem (Three Jewels) without seeing them is superior to those who make offerings while seeing them. This merit is immeasurable, incomparable, and the resulting rewards are indescribable. Foolish people make offerings after seeing, while wise people can make offerings even without seeing. This is called 'non-manifest offering'. 'Self-making offerings' refers to when a Bodhisattva makes offerings to the Buddha and stupas, they personally manage it and do not let others do it for them. This is called 'self-offering'. 'Other-making offerings' refers to when one wants to make offerings to the Buddha or stupa, they gather many people to participate together, rather than doing it alone. 'Many people' includes parents, wives, relatives, servants, as well as kings, ministers, Brahmans (Brahman, Hindu priests), elders (village elders), neighbors, acquaintances, insiders, outsiders, men, women, the poor, the rich, those who suffer, those who enjoy, as well as teachers, Upadhyayas (Upadhyaya, preceptor), those with the same teacher, the same Upadhyaya, those who live together, and those who share the same Dharma.

同學同國同名同姓。乃至邪見及栴陀羅。是名他供養。復有他供養者。菩薩摩訶薩若財富自在。以慈悲心惠施眾生。臨施之時作是愿言。眾生貧苦鮮于福德。今受施已我當勸令供養三寶。以是供養三寶因緣破壞貧窮多獲福德。作是愿已惠施眾生。施眾生已教令供養佛法僧寶。是名他供養。利益供養者。菩薩若於佛及佛塔。奉施衣服飲食臥具醫藥房舍恭敬禮拜。復以種種雜華涂香末香散香伎樂幡蓋燈明供養。又嘆如來無量功德。五體投地右繞三匝至無量匝。兼復奉獻金銀琉璃頗梨珂貝車𤦲馬瑙及身瓔珞鐘鈴之屬乃至一錢一線一米。是名菩薩利益供養。最勝供養者。菩薩若於佛及佛塔。所設供養。利益供養。常恒供養。好物供養。現見供養。不現見供養。自供養。他供養。至心供養。喜心供養。至心忍樂供養三寶。以如是等供養迴向阿耨多羅三藐三菩提。是名最勝供養。清凈供養者。菩薩若於佛及佛塔手自供養非以憍慢輕賤心故。令他執作無有放逸。勤心精進至心凈心。非為國主生信敬故。非以當得國王大臣長者居士所供養故。非以自顯己之功德而供養也。所作形像不以雌黃雞子羅差膠油酥等塗地。不燒膠香薰香供養。頗迦花等亦不供養。一切臭華雖有好色亦不供養。乃至種種臭穢之物不以供養。離如是等諸供養者。是名

【現代漢語翻譯】現代漢語譯本同學、同國、同名、同姓之人，乃至持邪見者和旃陀羅（賤民），都屬於『他供養』。還有一種『他供養』是：菩薩摩訶薩如果財富充足，以慈悲心施捨給眾生，在施捨時發願說：『眾生貧窮困苦，缺少福德，現在接受我的施捨后，我應當勸導他們供養三寶（佛、法、僧）。憑藉供養三寶的因緣，破除貧窮，獲得眾多福德。』發這樣的愿后，施捨給眾生，施捨完畢后，教導他們供養佛法僧寶，這叫做『他供養』。『利益供養』是指：菩薩如果對佛和佛塔，奉獻衣服、飲食、臥具、醫藥、房舍，恭敬禮拜，又用各種各樣的雜花、涂香、末香、散香、伎樂、幡蓋、燈明供養，又讚歎如來無量的功德，五體投地，右繞佛塔三匝乃至無量匝，並且奉獻金、銀、琉璃、頗梨（水晶）、珂貝（海貝）、車磲（海貝的一種）、瑪瑙，以及身上的瓔珞、鐘鈴之類，乃至一錢、一線、一米，這叫做菩薩的『利益供養』。『最勝供養』是指：菩薩對於佛和佛塔所設定的供養，包括利益供養、常恒供養、好物供養、現見供養、不現見供養、自供養、他供養、至心供養、喜心供養，以至誠的心忍受喜樂地供養三寶，以這些供養迴向阿耨多羅三藐三菩提（無上正等正覺），這叫做『最勝供養』。『清凈供養』是指：菩薩如果對於佛和佛塔，親手供養，不是因為驕慢輕賤的心，不讓別人代替自己去做，沒有放逸之心，勤奮精進，至誠凈心，不是爲了讓國王對自己產生敬意，也不是爲了得到國王、大臣、長者、居士的供養，也不是爲了自我炫耀自己的功德而供養。所製作的佛像，不使用雌黃、雞蛋、羅差、膠油、酥等塗地，不燒膠香、薰香供養，頗迦花等也不供養，一切臭花即使顏色好看也不供養，乃至各種臭穢之物都不用來供養。遠離這些供養，這叫做『清凈供養』。

【English Translation】 English version Those who share the same teacher, country, name, and surname, even those with wrong views and Chandalas (outcasts), are considered 'offerings by others'. Another type of 'offering by others' is when a Bodhisattva Mahasattva, possessing abundant wealth, compassionately bestows it upon sentient beings. At the time of giving, they make this vow: 'Sentient beings are poor and lack merit. Now that they have received my gift, I shall encourage them to make offerings to the Three Jewels (Buddha, Dharma, Sangha). Through the cause of offering to the Three Jewels, may they break free from poverty and gain abundant merit.' After making this vow, they give to sentient beings and then teach them to make offerings to the Buddha, Dharma, and Sangha. This is called 'offering by others'. 'Beneficial offering' refers to: If a Bodhisattva offers clothing, food, bedding, medicine, and lodging to the Buddha and stupas, respectfully prostrates, and also offers various kinds of mixed flowers, scented paste, powdered incense, scattered incense, music, banners, canopies, and lamps, and praises the immeasurable merits of the Tathagata, prostrates with the five limbs touching the ground, circumambulates the stupa three times or even countless times, and also offers gold, silver, lapis lazuli, crystal (sphatik), cowrie shells (kauri), conch shells (tridacna), agate, as well as personal ornaments, bells, and even a penny, a thread, or a grain of rice, this is called a Bodhisattva's 'beneficial offering'. 'Supreme offering' refers to: The offerings that a Bodhisattva makes to the Buddha and stupas, including beneficial offerings, constant offerings, offerings of good things, visible offerings, invisible offerings, self-offerings, offerings by others, sincere offerings, joyful offerings, offering the Three Jewels with sincere and joyful endurance, and dedicating these offerings to Anuttara-samyak-sambodhi (unexcelled perfect enlightenment), this is called 'supreme offering'. 'Pure offering' refers to: If a Bodhisattva personally makes offerings to the Buddha and stupas, not with a mind of arrogance or contempt, not letting others do it for them, without negligence, diligently and vigorously, with a sincere and pure mind, not for the sake of gaining the respect of the king, not to receive offerings from kings, ministers, elders, or laypeople, and not to show off their own merits. The images they create are not smeared with orpiment, eggs, lac, glue, oil, ghee, etc., on the ground, and they do not burn glue incense or fumigate with incense, nor do they offer Phakka flowers, etc. All smelly flowers, even if they are beautiful, are not offered, and even various smelly and impure things are not used for offerings. To refrain from such offerings is called 'pure offering'.

清凈供養。受持供養者。菩薩若於佛及佛塔。若自出財若從他求。若作像若作塔。若一若二。若乃至百千無量萬億。一一塔中一一像前恭敬禮拜。以好華香伎樂燈明瓔珞幡蓋而供養之。亦不以此供養因緣故求阿耨多羅三藐三菩提求于佛道。何以故。菩薩摩訶薩住不退地故。菩薩住是不退地已。于諸佛土受身無礙。菩薩摩訶薩不自出財不求他財。作是愿言。若閻浮提所有眾生。有能供養佛法僧寶。從四天下乃至三千大千世界十方無量無邊世界所有眾生。以上中下供養三寶。我當至心隨其歡喜。復作是愿。以是因緣令諸眾生悉得成就阿耨多羅三藐三菩提。是名菩薩莊嚴無上菩提之道。是名如法作供養。菩薩摩訶薩修集慈心如𤛗牛頃。悲喜舍心亦復如是。一切有為無常無我無樂無凈。深觀涅槃功德微妙。唸佛法僧施戒天等。乃至不見法界之中有微分相可得宣說。至心趣行六波羅蜜。以四攝法攝取眾生。是名如法作供養。若有比丘常樂喜見恭敬供養金塔金像銀塔銀像頗梨真珠車𤦲馬瑙璧玉塔像。不喜樂見供養恭敬泥木塔像。當知是人不名如法作供養。是如法作供養名無上供養無勝供養最上供養。如是供養勝諸供養。能得無量無勝之果。菩薩摩訶薩供養三寶為六事故。一者福田無勝故。二者知恩報恩故。三者勝於一切一足二足多

【現代漢語翻譯】現代漢語譯本：清凈供養。受持供養的人，菩薩如果對於佛和佛塔，無論是自己出資還是從他人處求得，無論是造佛像還是造佛塔，無論是造一個還是兩個，乃至百千無量萬億個，在每一個佛塔中、每一尊佛像前恭敬禮拜，用美好的鮮花、香、伎樂、燈明、瓔珞、幡蓋來供養他們，也不因為這些供養的因緣而求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），不求成佛之道。為什麼呢？因為菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）安住于不退轉的地位。菩薩安住于不退轉的地位后，在各個佛土接受化身沒有障礙。菩薩摩訶薩不自己出資，也不向他人求財，而是發這樣的愿：如果閻浮提（Jambudvipa，我們所居住的這個世界）所有眾生，有能夠供養佛、法、僧三寶的，從四大天王所管轄的天下，乃至三千大千世界、十方無量無邊的世界所有眾生，用上等、中等、下等的供養來供養三寶，我應當至誠地隨喜他們的歡喜。又發這樣的愿：因為這個因緣，令一切眾生都能夠成就阿耨多羅三藐三菩提。這叫做菩薩莊嚴無上菩提之道，這叫做如法地作供養。菩薩摩訶薩修集慈心如同擠牛奶的時間那麼短，悲心、喜心、舍心也同樣如此。觀察一切有為法都是無常、無我、無樂、無凈的，深刻地觀察涅槃（Nirvana，寂滅）的功德微妙，憶念佛、法、僧三寶，佈施、持戒、天等，乃至不見法界之中有極小的相可以宣說。至誠地趣向修行六波羅蜜（Six Paramitas，六度），用四攝法（Four Embracing Dharmas，四攝事）來攝取眾生，這叫做如法地作供養。如果有的比丘常常喜歡見到、恭敬、供養金塔、金像、銀塔、銀像、頗梨（Sphatika，水晶）真珠、車磲（Tridacna gigas，海中大貝殼）、瑪瑙、璧玉所造的塔像，不喜歡見到、供養、恭敬泥土、木頭所造的塔像，應當知道這個人不叫做如法地作供養。這種如法地作供養，叫做無上供養、無勝供養、最上供養。這樣的供養勝過一切供養，能夠得到無量無勝的果報。菩薩摩訶薩供養三寶是爲了六件事：一是福田沒有能勝過的；二是知恩報恩；三是勝過一切一足、二足、多足的眾生。

【English Translation】 English version: Pure offerings. Those who receive and uphold offerings: If a Bodhisattva, towards the Buddha and Buddha-stupas, whether using their own wealth or seeking it from others, whether making images or making stupas, whether one or two, or even hundreds of thousands of countless millions, in each stupa and before each image, respectfully bows and makes offerings with fine flowers, incense, music, lamps, bright lights, necklaces, banners, and canopies, yet does not seek Anuttara-samyak-sambodhi (unsurpassed, complete and perfect enlightenment) or the path to Buddhahood because of these offerings. Why? Because the Bodhisattva-Mahasattva (Great Bodhisattva) dwells in the ground of non-retrogression. Having dwelt in this ground of non-retrogression, the Bodhisattva receives bodies without hindrance in all Buddha-lands. The Bodhisattva-Mahasattva does not use their own wealth nor seek wealth from others, but makes this vow: 'If all beings in Jambudvipa (the world we inhabit) are able to make offerings to the Buddha, Dharma, and Sangha treasures, from the four heavenly kings' domain to the three thousand great thousand worlds, all beings in the ten directions of immeasurable and boundless worlds, using superior, middling, and inferior offerings to offer to the Three Jewels, I shall sincerely rejoice in their joy.' Again, they make this vow: 'Through this cause and condition, may all beings attain Anuttara-samyak-sambodhi.' This is called the Bodhisattva's adornment of the path to unsurpassed Bodhi, and this is called making offerings in accordance with the Dharma. The Bodhisattva-Mahasattva cultivates loving-kindness for as long as it takes to milk a cow; compassion, joy, and equanimity are also cultivated in the same way. They contemplate that all conditioned phenomena are impermanent, without self, without joy, and without purity. They deeply contemplate the subtle and wonderful merits of Nirvana (liberation), and recollect the Buddha, Dharma, Sangha, giving, precepts, the heavens, and so on, even to the point of not seeing any minute aspect within the Dharma-realm that can be spoken of. They sincerely strive to practice the Six Paramitas (perfections), and use the Four Embracing Dharmas (methods of winning others) to gather beings. This is called making offerings in accordance with the Dharma. If there are Bhikshus (monks) who always delight in seeing, respecting, and offering to golden stupas and golden images, silver stupas and silver images, stupas and images made of sphatika (crystal), pearls, tridacna gigas (giant clams), agate, jade, or precious stones, but do not delight in seeing, offering to, or respecting stupas and images made of mud or wood, know that such people are not called those who make offerings in accordance with the Dharma. This kind of making offerings in accordance with the Dharma is called the unsurpassed offering, the unequaled offering, the supreme offering. Such offerings surpass all offerings and can obtain immeasurable and unequaled fruits. The Bodhisattva-Mahasattva makes offerings to the Three Jewels for six reasons: first, because the field of merit is unsurpassed; second, to know and repay kindness; third, to surpass all one-footed, two-footed, and many-footed beings.

足無足故。四者難遇如優曇缽花故。五者無師和上自然得成阿耨多羅三藐三菩提故。六者能令眾生獲得世樂出世樂因故法僧亦爾。菩薩欲受菩薩戒時當觀和上。若具八法乃從受戒一者具足優婆塞戒沙彌戒大比丘戒。二者能致供養。三者善能觀察持戒毀戒相貌。四者得舍摩他毗婆舍那。五者慈心憐愍一切。六者能捨己樂以施眾生。七者無畏。八者不說非法不聽非法。說非法者呵責諫喻。能忍一切呰毀打罵惱害等苦貪瞋癡等毀禁之人及懈怠者。處眾說法不辭疲勞。不謬解義亦不誤說。發言柔軟初不粗獷。常念眾生欲令安樂。有疑輒請不懷恥辱。善知方便教化眾生。知諸眾生煩惱對治。于諸眾生其心平等。無有貴賤尊卑之異六根具足威儀庠序。不信讒言細行凈行。不自矜高輕蔑於人。不為利養外現諂曲。舍除貪妒慳吝之心。若自得利先推他人。其心常一無有放逸。見他得利歡喜如己。知足少欲唯畜六物。六物之外隨得隨施。恒勸前人隨犯發露為示憶念善知悔法。善能瞻養病苦之人。終不宣說聲聞法藏菩薩藏過。若有具足如是法者任為和上。菩薩摩訶薩既受戒已。和上若病應為給使若不病者應隨教作。應生虔重恭敬之心。迎逆禮拜立侍左右。奉施衣食臥具醫藥隨順法語。隨法而作無有動轉。隨所犯罪誠實而說。若聽法時作佛想

【現代漢語翻譯】現代漢語譯本四、因為沒有『足無足』的緣故（指菩薩的修行永無止境）。五、因為這四件事（指見佛出世、得生中國、諸根完具、值佛說法）難以遇到，如同優曇缽花一樣。六、因為沒有老師和尚也能自然成就阿耨多羅三藐三菩提（無上正等正覺）的緣故。七、因為能夠使眾生獲得世間和出世間的快樂之因，所以佛法僧也是如此。菩薩想要受菩薩戒時，應當觀察和尚（戒師）。如果具足以下八種法，才能從他那裡受戒：一、具足優婆塞戒（在家男居士戒）、沙彌戒（出家男眾戒）、大比丘戒（具足戒）。二、能夠帶來供養。三、善於觀察持戒和毀戒的相貌。四、得到奢摩他（止）和毗婆舍那（觀）。五、以慈悲心憐憫一切眾生。六、能夠捨棄自己的快樂來佈施給眾生。七、無所畏懼。八、不說非法，不聽非法。對於說非法的人，要呵責勸諫。能夠忍受一切譭謗、打罵、惱害等痛苦，對於貪嗔癡等毀犯禁戒的人以及懈怠的人，在眾人中說法不辭疲勞，不錯誤地解釋佛法義理，也不錯誤地說法。發言柔和，從不粗暴。常常想著眾生，想要讓他們得到安樂。有疑問就請教，不懷羞恥。善於用方便法門教化眾生，知道各種眾生的煩惱以及對治方法。對於一切眾生，他的心平等，沒有貴賤尊卑的差別，六根具足，威儀莊嚴有序。不相信讒言，細行清凈。不自我誇耀，輕蔑他人。不爲了利益供養而外表諂媚。捨棄貪婪、嫉妒、慳吝之心。如果自己得到利益，先推給他人。他的心常常專一，沒有放逸。見到他人得到利益，歡喜如同自己得到一樣。知足少欲，只擁有六種必需品。六種必需品之外，隨得隨施。經常勸導他人，隨犯隨發露懺悔，為他們開示憶念，善於知道懺悔的方法。善於照顧生病的人。終不宣說聲聞乘（小乘）和菩薩乘（大乘）的過失。如果有人具足這樣的法，就可以擔任和尚（戒師）。菩薩摩訶薩（大菩薩）既然受戒完畢，和尚（戒師）如果生病，應當為他提供侍奉；如果不生病，應當隨從他的教導去做。應當生起虔誠恭敬之心，迎接、禮拜、立侍左右，奉獻衣食、臥具、醫藥，隨順佛法法語。隨順佛法而行，沒有動搖改變。隨所犯的罪，誠實地說出來。如果聽法的時候，應當作佛想。

【English Translation】 English version Fourth, because there is no 'sufficiency of non-sufficiency' (referring to the endless nature of a Bodhisattva's practice). Fifth, because these four things (seeing a Buddha appear in the world, being born in China, having complete faculties, and encountering the Buddha's teachings) are as rare as the Udumbara flower. Sixth, because one can naturally attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment) without a teacher or preceptor. Seventh, because it can enable sentient beings to obtain the causes of worldly and other-worldly happiness, so it is with the Buddha, Dharma, and Sangha. When a Bodhisattva wishes to receive the Bodhisattva precepts, they should observe the Upadhyaya (preceptor). If they possess the following eight qualities, then one may receive the precepts from them: First, possessing the precepts of Upasaka (layman's precepts), Shramanera (novice monk's precepts), and Bhikshu (fully ordained monk's precepts). Second, being able to bring about offerings. Third, being skilled at observing the appearances of those who uphold and violate the precepts. Fourth, having attained Shamatha (calm abiding) and Vipassana (insight). Fifth, having compassion and pity for all sentient beings. Sixth, being able to give up one's own happiness to give to sentient beings. Seventh, being fearless. Eighth, not speaking of the unlawful, not listening to the unlawful. For those who speak of the unlawful, one should rebuke and admonish them. Being able to endure all suffering such as slander, beatings, annoyance, etc., and for those who violate the precepts due to greed, anger, and delusion, as well as the lazy, speaking the Dharma in the assembly without fatigue, not misunderstanding the meaning of the Dharma, nor speaking it incorrectly. Speaking gently, never harshly. Constantly thinking of sentient beings, wanting to bring them happiness. Asking questions when in doubt, without shame. Being skilled in using expedient means to teach sentient beings, knowing the afflictions of all sentient beings and their antidotes. Having equanimity towards all sentient beings, without differences of noble or lowly, honorable or humble, having complete six faculties, and dignified demeanor. Not believing in slander, practicing pure conduct in detail. Not being arrogant and looking down on others. Not outwardly flattering for the sake of profit and offerings. Abandoning greed, jealousy, and stinginess. If one gains benefit, first offering it to others. One's mind is always focused, without negligence. Rejoicing when others gain benefit as if it were one's own. Being content with little desire, only possessing the six necessities. Giving away whatever one obtains beyond the six necessities. Constantly encouraging others to confess and repent of their offenses, showing them mindfulness, and being skilled in knowing the methods of repentance. Being skilled in caring for the sick. Never proclaiming the faults of the Shravaka (Hearer) Vehicle (Small Vehicle) and the Bodhisattva Vehicle (Great Vehicle). If someone possesses such qualities, they are qualified to be an Upadhyaya (preceptor). Once a Bodhisattva-Mahasattva (Great Bodhisattva) has received the precepts, if the Upadhyaya (preceptor) is sick, one should provide service; if not sick, one should follow their teachings. One should generate a sincere and respectful heart, welcoming, bowing, and standing by their side, offering clothing, food, bedding, medicine, and following the Dharma teachings. Acting in accordance with the Dharma, without wavering or changing. Honestly confessing whatever offenses one has committed. When listening to the Dharma, one should regard the teacher as the Buddha.

法想比丘僧想。難想眼想。大智因想。大光明想。得大果報想是大涅槃無上道因想。得常樂想。得舍摩他毗婆舍那想。如是想者即是真實法想。是名具足聽法功德又聽法時應至心聽信心聽。不應念言我今不應從破戒者。斯下種姓根不具足。不正語者弊性之人而問法也。離如是念至心聽法。菩薩摩訶薩受菩薩戒有二種。一者智二者愚。若作如上思惟觀者。是名愚癡。不增善法不得大智。菩薩修集四無量心慈悲喜捨。四無量心有三種。一者眾生緣。二者法緣。三者無緣。眾生緣者。菩薩摩訶薩修集慈心。諦觀一切三聚眾生一者受樂二者受苦三者受不苦不樂菩薩摩訶薩修集慈心。觀受樂者令其增長。觀苦眾生滅苦生樂。觀不苦不樂者斷除苦樂令得涅槃。是名眾生緣。法緣者菩薩摩訶薩唯觀法相不作眾生相。若我修慈無眾生者。唯得離苦誰得受樂。是名法緣。無緣者舍眾生相及以法相增長慈心。是名無緣。如慈餘三無量亦復如是。菩薩摩訶薩若因眾生修無量心。當知是心不異外道。亦與聲聞辟支佛共。菩薩摩訶薩四無量心合則為悲。是故菩薩名為大悲菩薩觀察受苦眾生有百一十。為除是苦修集大悲。何等百一十。一種生苦。復有二種。一者求不得苦。二者得已失苦。復有三種一者苦苦二者行苦。三者壞苦。復有四種。一者愛別

【現代漢語翻譯】現代漢語譯本法想（Dharma-saṃjñā，對佛法的思念）比丘僧想（Bhikṣu-saṃjñā，對比丘僧團的思念）。難想眼想（Nanda-saṃjñā，對難陀的思念，此處'難'指佛陀的堂弟難陀）大智因想（Mahā-prajñā-hetu-saṃjñā，對大智慧之因的思念）。大光明想（Mahā-prabhā-saṃjñā，對大光明的思念）。得大果報想（Mahā-phala-vipāka-saṃjñā，對獲得巨大果報的思念）是大涅槃無上道因想（Mahā-nirvāṇa-anuttara-mārga-hetu-saṃjñā，對通往大涅槃無上道的因的思念）。得常樂想（Nitya-sukha-saṃjñā，對獲得常樂的思念）。得舍摩他毗婆舍那想（Śamatha-vipaśyanā-saṃjñā，對獲得止觀的思念）。如是想者即是真實法想。是名具足聽法功德。又聽法時應至心聽，信心聽。不應念言我今不應從破戒者，斯下種姓根不具足，不正語者弊性之人而問法也。離如是念至心聽法。菩薩摩訶薩受菩薩戒有二種。一者智二者愚。若作如上思惟觀者，是名愚癡。不增善法不得大智。菩薩修集四無量心慈悲喜捨。四無量心有三種。一者眾生緣。二者法緣。三者無緣。眾生緣者。菩薩摩訶薩修集慈心。諦觀一切三聚眾生一者受樂二者受苦三者受不苦不樂。菩薩摩訶薩修集慈心。觀受樂者令其增長。觀苦眾生滅苦生樂。觀不苦不樂者斷除苦樂令得涅槃。是名眾生緣。法緣者菩薩摩訶薩唯觀法相不作眾生相。若我修慈無眾生者，唯得離苦誰得受樂。是名法緣。無緣者舍眾生相及以法相增長慈心。是名無緣。如慈餘三無量亦復如是。菩薩摩訶薩若因眾生修無量心。當知是心不異外道。亦與聲聞辟支佛共。菩薩摩訶薩四無量心合則為悲。是故菩薩名為大悲菩薩觀察受苦眾生有百一十。為除是苦修集大悲。何等百一十。一種生苦。復有二種。一者求不得苦。二者得已失苦。復有三種一者苦苦二者行苦。三者壞苦。復有四種。一者愛別離苦。對佛法、比丘僧團、難陀、大智慧之因、大光明、獲得巨大果報、通往大涅槃無上道的因、獲得常樂、以及獲得止觀的思念，這些都是真實的佛法思念。這被稱為圓滿聽法的功德。此外，聽法時應當全心全意，充滿信心。不應該想：『我不應該向那些破戒者、卑賤種姓、根器不全、言語不正、品行惡劣的人請教佛法。』應當摒棄這樣的想法，全心全意地聽法。菩薩摩訶薩接受菩薩戒有兩種方式：一種是智慧，一種是愚癡。如果像上面那樣思惟觀察，那就是愚癡，不能增長善法，不能獲得大智慧。菩薩修習四無量心：慈、悲、喜、舍。四無量心有三種緣：眾生緣、法緣、無緣。眾生緣是指，菩薩摩訶薩修習慈心，仔細觀察一切三類眾生：一類是感受快樂，一類是感受痛苦，一類是感受不苦不樂。菩薩摩訶薩修習慈心，觀察感受快樂的眾生，使他們的快樂增長；觀察受苦的眾生，消除他們的痛苦，使他們獲得快樂；觀察感受不苦不樂的眾生，斷除他們的苦樂，使他們獲得涅槃。這稱為眾生緣。法緣是指，菩薩摩訶薩只觀察法的相狀，不作眾生的相狀。如果我修習慈心，卻沒有眾生，那麼只有脫離痛苦，誰來感受快樂呢？這稱為法緣。無緣是指，捨棄眾生的相狀以及法的相狀，增長慈心。這稱為無緣。如同慈心，其餘三種無量心也是如此。菩薩摩訶薩如果因為眾生而修習無量心，應當知道這種心與外道沒有區別，也與聲聞、辟支佛相同。菩薩摩訶薩的四無量心合在一起就是悲心。因此，菩薩被稱為大悲菩薩。菩薩觀察受苦的眾生有一百一十種。爲了消除這些痛苦，修習大悲心。哪一百一十種呢？一種是生苦。還有兩種：一種是求不得苦，一種是得到后又失去的苦。還有三種：一種是苦苦，一種是行苦，一種是壞苦。還有四種：一種是愛別離苦。

【English Translation】 English version The thought of Dharma (Dharma-saṃjñā, reflection on the teachings), the thought of the Bhikṣu Sangha (Bhikṣu-saṃjñā, reflection on the monastic community). The thought of Nanda (Nanda-saṃjñā, reflection on Nanda, the Buddha's cousin). The thought of the cause of great wisdom (Mahā-prajñā-hetu-saṃjñā). The thought of great light (Mahā-prabhā-saṃjñā). The thought of obtaining great karmic rewards (Mahā-phala-vipāka-saṃjñā) is the thought of the cause of the unsurpassed path to great Nirvana (Mahā-nirvāṇa-anuttara-mārga-hetu-saṃjñā). The thought of obtaining constant bliss (Nitya-sukha-saṃjñā). The thought of obtaining Śamatha and Vipaśyanā (Śamatha-vipaśyanā-saṃjñā, tranquility and insight). Thinking in this way is the true thought of Dharma. This is called having complete merit from listening to the Dharma. Moreover, when listening to the Dharma, one should listen with utmost sincerity and faith. One should not think, 'I should not ask for the Dharma from those who have broken precepts, those of low birth, those who lack faculties, those who speak improperly, or those of wicked nature.' Abandon such thoughts and listen to the Dharma with utmost sincerity. There are two ways for a Bodhisattva Mahāsattva to receive the Bodhisattva precepts: one is with wisdom, and the other is with ignorance. If one thinks and observes as described above, that is called ignorance. One will not increase good deeds and will not obtain great wisdom. Bodhisattvas cultivate the four immeasurable minds: loving-kindness (mettā), compassion (karuṇā), sympathetic joy (muditā), and equanimity (upekṣā). The four immeasurable minds have three kinds of conditions: the condition of sentient beings, the condition of Dharma, and the condition of no condition. The condition of sentient beings is when a Bodhisattva Mahāsattva cultivates loving-kindness, carefully observing all three groups of sentient beings: those who experience pleasure, those who experience suffering, and those who experience neither pleasure nor suffering. A Bodhisattva Mahāsattva cultivates loving-kindness, observing those who experience pleasure and causing their pleasure to increase; observing suffering beings, eliminating their suffering and generating happiness for them; observing those who experience neither pleasure nor suffering, cutting off their pleasure and suffering and enabling them to attain Nirvana. This is called the condition of sentient beings. The condition of Dharma is when a Bodhisattva Mahāsattva only observes the characteristics of Dharma and does not create the appearance of sentient beings. If I cultivate loving-kindness but there are no sentient beings, then only suffering is removed, and who will experience happiness? This is called the condition of Dharma. The condition of no condition is when one abandons the appearance of sentient beings and the appearance of Dharma, increasing loving-kindness. This is called the condition of no condition. Like loving-kindness, the other three immeasurables are also the same. If a Bodhisattva Mahāsattva cultivates the immeasurable minds because of sentient beings, know that this mind is no different from that of non-Buddhists, and is also shared with Śrāvakas and Pratyekabuddhas. The four immeasurable minds of a Bodhisattva Mahāsattva combined together become compassion. Therefore, a Bodhisattva is called a Great Compassionate Bodhisattva. Bodhisattvas observe that suffering beings have one hundred and ten kinds of suffering. To eliminate these sufferings, they cultivate great compassion. What are the one hundred and ten kinds? One is the suffering of birth. There are also two kinds: one is the suffering of not obtaining what one seeks, and the other is the suffering of losing what one has already obtained. There are also three kinds: one is the suffering of suffering, one is the suffering of change, and one is the suffering of decay. There are also four kinds: one is the suffering of separation from loved ones.

離苦。二者怨憎會苦。三者死苦。四者五陰不滅苦。復有五種。一者欲因緣苦。二者瞋因緣苦。三者睡眠因緣苦。四者掉悔因緣苦。五者疑因緣苦。復有六種。一者惡道因苦。二者惡道果苦。三者多求苦。四者守護苦。五者得無厭苦。六者失苦。復有七種。一者生苦。二者老苦。三者病苦。四者死苦五者愛別離苦。六者怨憎會苦。七者求不得苦。復有八種一者寒苦。二者熱苦。三者饑苦。四者渴苦。五者不得自在苦。六者自作苦。如尼揵子。七者他作苦。如王事等。八者久威儀苦。復有九種。一者身貧窮苦。二者他貧窮苦。三者親愛壞苦。四者失財物苦。五者病苦。六者破戒苦。七者邪見苦。八者現在苦。九者他世苦。復有十種。一者有食無器苦。二者步涉無乘苦。三者求諸瓔珞華香不得苦。四者求覓伎樂遊戲不得苦。五者求于光明不得苦。六者求給使人不得苦七者求漿不得苦。八者求衣不得苦九者得不用苦。十者見來求苦。復有九種。一者一切苦。二者大苦。三者一切自苦。四者不如法住苦。五者轉苦。六者不得自在苦。七者害苦。八者隨逐苦。九者一切行苦。一切苦者。由往昔因得現在苦。大苦者。如諸眾生無量世中受地獄苦。一切自苦者。如地獄畜生餓鬼人天中苦。不如法住苦者。如作謀議欲害於他事不成就反

【現代漢語翻譯】現代漢語譯本離苦：第一種苦是離別之苦。怨憎會苦：第二種苦是怨恨的人相聚的痛苦。死苦：第三種苦是死亡的痛苦。五陰不滅苦：第四種苦是五陰（色、受、想、行、識）不滅的痛苦。復有五種苦：欲因緣苦：第一種是由於慾望產生的痛苦。瞋因緣苦：第二種是由於嗔恨產生的痛苦。睡眠因緣苦：第三種是由於睡眠產生的痛苦。掉悔因緣苦：第四種是由於掉舉和後悔產生的痛苦。疑因緣苦：第五種是由於疑惑產生的痛苦。復有六種苦：惡道因苦：第一種是導致墮入惡道的因所帶來的痛苦。惡道果苦：第二種是惡道（地獄、餓鬼、畜生）的果報所帶來的痛苦。多求苦：第三種是貪求過多的痛苦。守護苦：第四種是守護已得之物的痛苦。得無厭苦：第五種是得到之後仍不滿足的痛苦。失苦：第六種是失去所擁有之物的痛苦。復有七種苦：生苦：第一種是出生的痛苦。老苦：第二種是衰老的痛苦。病苦：第三種是生病的痛苦。死苦：第四種是死亡的痛苦。愛別離苦：第五種是與所愛之人分離的痛苦。怨憎會苦：第六種是與怨恨之人相聚的痛苦。求不得苦：第七種是求而不得的痛苦。復有八種苦：寒苦：第一種是寒冷的痛苦。熱苦：第二種是炎熱的痛苦。饑苦：第三種是飢餓的痛苦。渴苦：第四種是口渴的痛苦。不得自在苦：第五種是不得自在的痛苦。自作苦：第六種是自己造成的痛苦，例如尼揵子（Nigantha，耆那教苦行者）。他作苦：第七種是他人造成的痛苦，例如王事等。久威儀苦：第八種是長時間保持某種姿勢的痛苦。復有九種苦：身貧窮苦：第一種是自身貧窮的痛苦。他貧窮苦：第二種是他人貧窮的痛苦。親愛壞苦：第三種是親人離散的痛苦。失財物苦：第四種是失去財物的痛苦。病苦：第五種是生病的痛苦。破戒苦：第六種是違犯戒律的痛苦。邪見苦：第七種是持有錯誤見解的痛苦。現在苦：第八種是現在的痛苦。他世苦：第九種是來世的痛苦。復有十種苦：有食無器苦：第一種是有食物卻沒有器皿盛放的痛苦。步涉無乘苦：第二種是需要步行卻沒有交通工具的痛苦。求諸瓔珞華香不得苦：第三種是尋求各種瓔珞、鮮花和香料卻得不到的痛苦。求覓伎樂遊戲不得苦：第四種是尋求音樂和娛樂卻得不到的痛苦。求于光明不得苦：第五種是尋求光明卻得不到的痛苦。求給使人不得苦：第六種是尋求僕人侍候卻得不到的痛苦。求漿不得苦：第七種是尋求飲料卻得不到的痛苦。求衣不得苦：第八種是尋求衣服卻得不到的痛苦。得不用苦：第九種是得到了卻無法使用的痛苦。見來求苦：第十種是看到別人來求助的痛苦。復有九種苦：一切苦：第一種是一切的痛苦。大苦：第二種是巨大的痛苦。一切自苦：第三種是一切自己造成的痛苦。不如法住苦：第四種是不如法生活所帶來的痛苦。轉苦：第五種是轉變的痛苦。不得自在苦：第六種是不得自在的痛苦。害苦：第七種是傷害的痛苦。隨逐苦：第八種是跟隨而來的痛苦。一切行苦：第九種是一切行為所帶來的痛苦。一切苦者：由往昔因得現在苦。一切的痛苦，是由於過去的原因導致現在的痛苦。大苦者：如諸眾生無量世中受地獄苦。巨大的痛苦，例如眾生在無量世中遭受地獄之苦。一切自苦者：如地獄畜生餓鬼人天中苦。一切自己造成的痛苦，例如地獄、畜生、餓鬼、人、天道中的痛苦。不如法住苦者：如作謀議欲害於他事不成就反。不如法生活所帶來的痛苦，例如策劃陰謀想要傷害他人，事情沒有成功反而。

【English Translation】 English version The suffering of separation: The first suffering is the pain of separation. The suffering of encountering what is hated: The second suffering is the pain of meeting with those who are hated. The suffering of death: The third suffering is the pain of death. The suffering of the unceasing five aggregates: The fourth suffering is the pain of the unceasing five aggregates (form, feeling, perception, mental formations, and consciousness). Again, there are five kinds of suffering: Suffering due to desire: The first is the suffering arising from desire. Suffering due to anger: The second is the suffering arising from anger. Suffering due to sleepiness: The third is the suffering arising from sleepiness. Suffering due to restlessness and regret: The fourth is the suffering arising from restlessness and regret. Suffering due to doubt: The fifth is the suffering arising from doubt. Again, there are six kinds of suffering: Suffering as the cause of evil destinies: The first is the suffering caused by the causes that lead to evil destinies. Suffering as the result of evil destinies: The second is the suffering resulting from evil destinies (hell, hungry ghosts, animals). Suffering from excessive seeking: The third is the suffering of seeking too much. Suffering from guarding: The fourth is the suffering of guarding what has been obtained. Suffering from insatiability: The fifth is the suffering of not being satisfied even after obtaining something. Suffering from loss: The sixth is the suffering of losing what one possesses. Again, there are seven kinds of suffering: Suffering of birth: The first is the suffering of birth. Suffering of old age: The second is the suffering of old age. Suffering of sickness: The third is the suffering of sickness. Suffering of death: The fourth is the suffering of death. Suffering of separation from loved ones: The fifth is the suffering of separation from loved ones. Suffering of encountering what is hated: The sixth is the suffering of encountering what is hated. Suffering of not obtaining what is sought: The seventh is the suffering of not obtaining what is sought. Again, there are eight kinds of suffering: Suffering of cold: The first is the suffering of cold. Suffering of heat: The second is the suffering of heat. Suffering of hunger: The third is the suffering of hunger. Suffering of thirst: The fourth is the suffering of thirst. Suffering of not being free: The fifth is the suffering of not being free. Suffering caused by oneself: The sixth is the suffering caused by oneself, such as the Niganthas (Nigantha, Jain ascetics). Suffering caused by others: The seventh is the suffering caused by others, such as royal affairs. Suffering of prolonged posture: The eighth is the suffering of maintaining a certain posture for a long time. Again, there are nine kinds of suffering: Suffering of personal poverty: The first is the suffering of one's own poverty. Suffering of others' poverty: The second is the suffering of others' poverty. Suffering of the destruction of loved ones: The third is the suffering of the separation of loved ones. Suffering of the loss of wealth: The fourth is the suffering of the loss of wealth. Suffering of sickness: The fifth is the suffering of sickness. Suffering of breaking precepts: The sixth is the suffering of breaking precepts. Suffering of wrong views: The seventh is the suffering of holding wrong views. Present suffering: The eighth is present suffering. Suffering in the next life: The ninth is suffering in the next life. Again, there are ten kinds of suffering: Suffering of having food but no container: The first is the suffering of having food but no container to hold it. Suffering of walking without transportation: The second is the suffering of needing to walk but having no transportation. Suffering of not obtaining ornaments, flowers, and incense: The third is the suffering of seeking various ornaments, flowers, and incense but not obtaining them. Suffering of not obtaining music and entertainment: The fourth is the suffering of seeking music and entertainment but not obtaining them. Suffering of not obtaining light: The fifth is the suffering of seeking light but not obtaining it. Suffering of not obtaining servants: The sixth is the suffering of seeking servants but not obtaining them. Suffering of not obtaining drinks: The seventh is the suffering of seeking drinks but not obtaining them. Suffering of not obtaining clothes: The eighth is the suffering of seeking clothes but not obtaining them. Suffering of obtaining but not being able to use: The ninth is the suffering of obtaining something but not being able to use it. Suffering of seeing others seeking help: The tenth is the suffering of seeing others coming for help. Again, there are nine kinds of suffering: All suffering: The first is all suffering. Great suffering: The second is great suffering. All self-caused suffering: The third is all suffering caused by oneself. Suffering of living unrighteously: The fourth is the suffering of living unrighteously. Suffering of change: The fifth is the suffering of change. Suffering of not being free: The sixth is the suffering of not being free. Suffering of harm: The seventh is the suffering of harm. Suffering that follows: The eighth is the suffering that follows. All suffering of conditioned existence: The ninth is all suffering arising from conditioned existence. 'All suffering' means that present suffering is obtained from past causes. All suffering arises from past causes leading to present suffering. 'Great suffering' is like the suffering of beings in hell for countless lifetimes. Great suffering is exemplified by the suffering of beings in hell for countless lifetimes. 'All self-caused suffering' is like the suffering in hell, as animals, hungry ghosts, humans, and devas. All self-caused suffering is exemplified by the suffering in hell, as animals, hungry ghosts, humans, and devas. 'Suffering of living unrighteously' is like plotting to harm others but failing. The suffering of living unrighteously is exemplified by plotting to harm others, but the plan fails instead.

受其禍如貪飲食后受大苦。如念貪慾瞋恚癡苦。如因身口意惡業受苦。如因毀戒受于憂苦。轉苦者。如現在王身轉至他世為奴僕苦。如現父母兄弟妻子轉至他世為怨憎苦。如現在巨富轉至他世受貧窮苦。不得自在苦者。如欲得長命欲得端正。欲得上族。欲得富貴。欲得身力。欲得智慧。欲除怨敵。不得如意苦。害苦者。如世中人求破貧窮不能破苦。出家之人求壞煩惱不能壞苦。如事難苦。兵革起苦。行曠路苦。截手腳苦。閉系打縛苦。驅擯出外苦。一切行苦者。因苦受苦離樂受苦。一切諸受未斷故苦。不能出家苦。不能寂靜苦。不得菩提苦。多生思覺苦。凡夫苦。四大苦。三界苦。煩惱苦。是名百一十苦。菩薩觀察如是等苦增長大悲。如是大苦因十八種而得增長。何等十八。一者愚癡苦。二者受果報苦。三者行苦。四者常苦。五者生苦。六者自作苦。七者他作苦。八者破戒苦。九者邪見苦。十者過世苦。十一者大苦。十二者地獄苦。十三者人天苦。十四者轉苦。十五者受苦。十六者不知苦。十七者增長苦。十八者懈怠苦。菩薩常以四事因緣名為大悲。一者諦觀眾生受苦因緣甚深難解。二者無量世中修集。者三至心修集。四者以至心故為于眾生不惜身命。以是四事因緣故。能為眾生勞謙忍苦受于苦身。是故菩薩名凈大悲

【現代漢語翻譯】現代漢語譯本遭受這些災禍就像貪食后遭受巨大痛苦一樣。例如，思念貪慾、嗔恚（chēn huì，憤怒和憎恨）和愚癡所帶來的痛苦。例如，因為身、口、意所造的惡業而遭受痛苦。例如，因為毀犯戒律而遭受憂愁痛苦。轉變的痛苦，例如，現在身為國王，轉世后變為奴僕所受的痛苦。例如，現在是父母、兄弟、妻子，轉世后變為怨家仇敵所受的痛苦。例如，現在是巨富，轉世后遭受貧窮的痛苦。不得自在的痛苦，例如，想要長壽、想要相貌端正、想要出身高貴、想要富貴、想要身體強壯、想要智慧、想要去除怨敵，卻不能如願以償的痛苦。損害的痛苦，例如，世間之人想要擺脫貧窮卻不能擺脫的痛苦，出家之人想要斷除煩惱卻不能斷除的痛苦。例如，事情艱難的痛苦，兵戈戰亂的痛苦，行走在荒涼道路上的痛苦，被截斷手腳的痛苦，被囚禁捆綁的痛苦，被驅逐流放的痛苦。一切行苦，因為痛苦而感受痛苦，因為離開快樂而感受痛苦，一切諸受（感受）未斷除的緣故而痛苦，不能出家的痛苦，不能獲得寂靜的痛苦，不能證得菩提（bó tí，覺悟）的痛苦，多生多世的思慮覺察的痛苦，凡夫的痛苦，四大（地、水、火、風）的痛苦，三界（欲界、色界、無色界）的痛苦，煩惱的痛苦，這些被稱為一百一十種痛苦。菩薩觀察這些痛苦，增長大悲心。這些巨大的痛苦通過十八種原因而增長。哪十八種？一是愚癡的痛苦，二是承受果報的痛苦，三是行苦，四是常苦，五是生苦，六是自己造作的痛苦，七是他人造作的痛苦，八是破戒的痛苦，九是邪見的痛苦，十是過去世的痛苦，十一是大苦，十二是地獄的痛苦，十三是人天的痛苦，十四是轉變的痛苦，十五是感受的痛苦，十六是不知痛苦，十七是增長的痛苦，十八是懈怠的痛苦。菩薩常常以四種因緣作為大悲心的根本：一是仔細觀察眾生遭受痛苦的因緣，極其深奧難以理解；二是在無量世中修集；三是至誠懇切地修集；四是因為至誠懇切的緣故，爲了眾生而不惜身命。因為這四種因緣的緣故，能夠爲了眾生勞苦謙卑，忍受痛苦，承受痛苦之身。因此，菩薩被稱為清凈大悲。

【English Translation】 English version Suffering from these misfortunes is like experiencing great pain after gluttony. For example, the suffering from contemplating greed, anger (Chen Hui), and ignorance. For example, suffering due to evil deeds of body, speech, and mind. For example, suffering from sorrow and pain due to breaking precepts. The suffering of transformation, for example, the suffering of being a king in this life and being transformed into a servant in another life. For example, the suffering of being parents, siblings, or spouse in this life and being transformed into enemies in another life. For example, the suffering of being extremely wealthy in this life and suffering from poverty in another life. The suffering of not being free, for example, the suffering of wanting longevity, wanting a beautiful appearance, wanting a noble birth, wanting wealth and honor, wanting physical strength, wanting wisdom, wanting to eliminate enemies, but not getting what one desires. The suffering of harm, for example, the suffering of worldly people seeking to break free from poverty but being unable to do so, the suffering of renunciants seeking to destroy afflictions but being unable to do so. For example, the suffering of difficult matters, the suffering of war, the suffering of traveling on desolate roads, the suffering of having hands and feet cut off, the suffering of being imprisoned and bound, the suffering of being expelled and banished. All the suffering of conditioned existence, suffering from suffering, suffering from separation from pleasure, suffering because all feelings (sensations) have not been severed, the suffering of not being able to renounce the world, the suffering of not being able to attain tranquility, the suffering of not attaining Bodhi (enlightenment), the suffering of thinking and perceiving in many lifetimes, the suffering of ordinary beings, the suffering of the four elements (earth, water, fire, wind), the suffering of the three realms (desire realm, form realm, formless realm), the suffering of afflictions, these are called one hundred and ten sufferings. Bodhisattvas observe these sufferings and increase great compassion. These great sufferings increase through eighteen causes. What are the eighteen? First, the suffering of ignorance; second, the suffering of receiving karmic retribution; third, the suffering of conditioned existence; fourth, the suffering of permanence; fifth, the suffering of birth; sixth, the suffering of self-created actions; seventh, the suffering of actions created by others; eighth, the suffering of breaking precepts; ninth, the suffering of wrong views; tenth, the suffering of past lives; eleventh, great suffering; twelfth, the suffering of hell; thirteenth, the suffering of humans and gods; fourteenth, the suffering of transformation; fifteenth, the suffering of feeling; sixteenth, not knowing suffering; seventeenth, increasing suffering; eighteenth, the suffering of laziness. Bodhisattvas always regard four causes as the basis of great compassion: first, carefully observing the causes of suffering experienced by sentient beings, which are extremely profound and difficult to understand; second, accumulating it over countless lifetimes; third, accumulating it with utmost sincerity; fourth, because of utmost sincerity, not cherishing one's life for the sake of sentient beings. Because of these four causes, one is able to labor humbly for sentient beings, endure suffering, and bear a suffering body. Therefore, Bodhisattvas are called pure great compassion.

。凈大悲者名如來地。菩薩摩訶薩觀是百一十事。一切菩薩皆悉修集。為眾生故增長大悲。如是菩薩能觀眾生及以法相生於大悲。不能觀察無緣之相生於大悲。是故不得名為大悲。如來能具如是三種故名大悲菩薩修集大悲故。得身寂靜得心寂靜。以是身心寂靜因緣故。能破眾生所有煩惱。住于凈地一子之地。于諸眾生愛之如子。以大悲因緣故。為諸眾生勤行苦行心無悔退。如聲聞道悟四諦時受無漏樂。菩薩修悲亦復如是。菩薩修悲但為眾生。不為自身。修悲因緣。菩薩乃至不惜身命及外財物。修悲因緣捨身受身。終不毀失如來禁戒。難得三昧即能得之。難得智慧即能得之。是故如來於經中說。菩薩阿耨多羅三藐三菩提住在何處。當言住于大悲。無量無邊不可稱計。故名大悲。菩薩修集是無量心得現在樂。能令眾生遠離苦惱。得無量無上功德之聚。莊嚴阿耨多羅三藐三菩提。◎

◎菩薩地三十七助道品第十八

云何名為菩薩摩訶薩慚愧。慚愧有二種。一者性。二者因緣。性者。菩薩摩訶薩自知所作非法。怖畏惡報而生慚愧。因緣者。菩薩若於自所作惡。恐人知故而生慚愧。性慚愧者。非因緣得如菩薩性。菩薩修慚愧者從因緣得。如八正道因緣。慚愧有四種。一者不應作而作生於慚愧。二者應作不作生於慚愧

【現代漢語翻譯】現代漢語譯本：證得廣大慈悲者，名為如來地（Tathāgata-bhūmi）。菩薩摩訶薩（Bodhisattva-mahāsattva）觀察這一百一十件事，一切菩薩都修習積累這些，爲了眾生的緣故增長大悲。這樣的菩薩能夠觀察眾生以及法的表相而生起大悲，不能觀察沒有因緣的表相而生起大悲，因此不能被稱為大悲。如來（Tathāgata）能夠具足這三種（條件），所以名為大悲。菩薩修習積累大悲的緣故，得到身寂靜，得到心寂靜。因為這身心寂靜的因緣，能夠破除眾生所有的煩惱，安住于清凈之地，唯一的兒子之地，對於一切眾生愛護如同自己的孩子。以大悲的因緣，爲了眾生勤奮地修行苦行，心中沒有後悔退卻。如同聲聞道（Śrāvakayāna）領悟四諦（catvāri-āryasatyāni）時感受無漏之樂，菩薩修習慈悲也同樣如此。菩薩修習慈悲只是爲了眾生，不是爲了自身。修習慈悲的因緣，菩薩乃至不吝惜身命以及身外之物。修習慈悲的因緣，捨棄此身而接受彼身，始終不毀壞如來的禁戒。難以獲得的三昧（samādhi）立即就能獲得，難以獲得的智慧立即就能獲得。因此如來在經中說，菩薩阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）住在何處？應當說住在（菩薩的）大悲之中。無量無邊不可稱量計算，所以名為大悲。菩薩修習積累這無量的心，得到現在的快樂，能夠令眾生遠離苦惱，得到無量無上的功德聚集，莊嚴阿耨多羅三藐三菩提。

菩薩地三十七助道品第十八

什麼是菩薩摩訶薩的慚愧？慚愧有兩種：一是本性，二是因緣。本性是指菩薩摩訶薩自己知道所做的事情不合法度，害怕惡報而產生慚愧。因緣是指菩薩如果對於自己所做的惡事，害怕別人知道而產生慚愧。本性的慚愧，不是從因緣得來的，如同菩薩的本性。菩薩修習慚愧是從因緣得來的，如同八正道（aṣṭāṅga-mārga）的因緣。慚愧有四種：一是不應該做的事情做了而產生慚愧；二是應該做的事情沒有做而產生慚愧。

【English Translation】 English version: The one who attains great compassion is called the Tathāgata-bhūmi (Tathāgata-bhūmi, Buddha-ground). Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva, great being bodhisattva) observe these one hundred and ten things. All Bodhisattvas cultivate and accumulate these, increasing great compassion for the sake of sentient beings. Such Bodhisattvas can observe sentient beings and the appearances of dharmas and generate great compassion. They cannot observe appearances without conditions and generate great compassion. Therefore, they cannot be called 'great compassion'. The Tathāgata (Tathāgata, 'Thus-gone') can possess these three qualities, so they are called 'great compassion'. Because Bodhisattvas cultivate and accumulate great compassion, they attain tranquility of body and tranquility of mind. Because of this cause and condition of tranquility of body and mind, they can break through all the afflictions of sentient beings, abide in the pure land, the land of the only child, and love all sentient beings as their own children. Because of the cause and condition of great compassion, they diligently practice ascetic practices for the sake of sentient beings, without regret or retreat in their hearts. Just as when Śrāvakayāna (Śrāvakayāna, Hearer Vehicle) realizes the Four Noble Truths (catvāri-āryasatyāni) and experiences the joy of non-outflow, so too is it with Bodhisattvas who cultivate compassion. Bodhisattvas cultivate compassion only for the sake of sentient beings, not for themselves. Because of the cause and condition of cultivating compassion, Bodhisattvas do not even begrudge their own lives and external possessions. Because of the cause and condition of cultivating compassion, they abandon this body and receive another body, never violating the precepts of the Tathāgata. They can immediately attain samādhi (samādhi, concentration) that is difficult to obtain, and they can immediately attain wisdom that is difficult to obtain. Therefore, the Tathāgata says in the sutras, 'Where does the Bodhisattva's anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed perfect enlightenment) reside?' It should be said that it resides in (the Bodhisattva's) great compassion. It is immeasurable, boundless, and cannot be weighed or calculated, so it is called 'great compassion'. Bodhisattvas cultivate and accumulate this immeasurable mind, attain present happiness, can enable sentient beings to be free from suffering and affliction, and attain a collection of immeasurable and unsurpassed merits, adorning anuttarā-samyak-saṃbodhi.

Bodhisattva-bhūmi, Section Eighteen on the Thirty-Seven Limbs of Enlightenment

What is meant by the Bodhisattva-mahāsattva's shame and remorse? There are two kinds of shame and remorse: one is nature, and the other is conditions. Nature refers to the Bodhisattva-mahāsattva knowing that what they have done is unlawful, fearing evil retribution, and generating shame and remorse. Conditions refer to the Bodhisattva generating shame and remorse if they fear that others will know about the evil deeds they have done. Shame and remorse by nature are not obtained from conditions, like the nature of a Bodhisattva. Bodhisattvas cultivate shame and remorse from conditions, like the conditions of the Noble Eightfold Path (aṣṭāṅga-mārga). There are four kinds of shame and remorse: one is generating shame and remorse from doing what should not be done; two is generating shame and remorse from not doing what should be done.

。三者心自生疑而生慚愧。四者于覆藏罪恐他知故而生慚愧云何名為菩提薩埵。薩埵者。名為勇健無所畏懼。菩薩之性性有健力。以性健故能調煩惱不隨其心。能忍眾苦種種恐怖。雖有恐怖不能傾動。菩薩所有善法莊嚴。是名性勇健力。是故名為菩提薩埵。菩薩性勇健力有五因緣。一者種種生死苦。二者眾生種種行諸惡業。三者于無量世利益眾生受無量苦。四者至心堅持菩薩禁戒。五者至心聽受深法。菩薩摩訶薩有五因緣。為諸眾生受大苦切心無愁惱。一者有大勇健力故。二者修集無愁故。三者勤善方便健精進故。四者智慧力健故。五者專念修悲心故。云何菩薩解世書籍。菩薩善知世間方術。知字知句知辭知義。心口和合專念受持。是名菩薩知法知義。知法知義故能為他說。以說因緣故法智義智而得增長。是名聞慧思慧。以是聞思慧因緣故。助菩提法而得增長。云何名為菩薩知世。世有二種。一者眾生世。二者器世。菩薩摩訶薩觀眾生世。是故經說。世間苦行受于生死。不知生死不得解脫。如來善知眾生世間。是故經說。眾生有五濁。一者命濁。二者眾生濁。三者煩惱濁。四者見濁。五者劫濁。如今人壽不滿百年。是名命濁。如今眾生不能孝養父母師長和上沙門婆羅門等。不隨義行。不畏現在及未來世。不樂惠施。不

喜福德。不樂受齋持戒精進。是名眾生濁。如今眾生因煩惱故殺害父母。于母姊妹及余親屬強作非法。為與眾生作惡因緣。受畜弓箭刀杖牟槊。多有眾生妄語兩舌惡口無義語。有如是等無量諸惡。不善煩惱起時。是名煩惱濁。如今眾生非法見法法見非法。非法說法法說非法。以見說故破壞正法增長邪法。無量眾生修集邪見。是名見濁。如惡時惡眾生有三種內惡劫起。一者饑饉內劫。二者疫病內劫。三者刀兵內劫。是名劫濁。是名菩薩知眾生世間。複次菩薩知器世間。菩薩善知器世成壞因緣。是故經說。迦栴延。如來善知世間。知世間因。知世間滅。知世間道。知世間味。知世間苦。知世間解脫。迦栴延。六入五陰及四大等。名為人身。以人身故隨世作相。名之為我。名為眾生。名為壽命。名為士夫。名為某甲。如是名字性無真實因煩惱故眾生說言我見我聞我知。見聞知者亦無真實。流佈如是名姓飲食受苦受樂長壽短壽。是名流佈流佈者。名為相不名真實。如來善知眾生世間器世間故。名如來善知世間。菩薩若見於已年長福德勝者。應起奉迎禮拜問訊安施床座。若見年德與己等者。先意問訊謙下軟語執手共座。不生憍慢我勝於彼。若見年德於己少者。先意軟語勸以福德。教行善法心不輕慢。設其有罪終不譏刺。隨所須物

【現代漢語翻譯】現代漢語譯本：喜好惡事，不樂於接受齋戒、持守戒律和精進修行，這被稱為眾生濁（眾生處於污濁的狀態）。如今的眾生因為煩惱的緣故，殺害父母，對母親、姐妹以及其他親屬強行做出不合法的行為，為與其他眾生結下作惡的因緣。他們擁有弓箭、刀杖、長矛等武器。很多眾生說妄語、搬弄是非、惡語傷人、說沒有意義的話。像這樣有無數的惡行和不善的煩惱生起，這被稱為煩惱濁（煩惱熾盛的狀態）。現在的眾生把不合法的當作合法的，把合法的當作不合法的，把不合法的說成合法的，把合法的說成不合法的。因為這樣的錯誤見解和言論，他們破壞正法，增長邪法。無數的眾生修習和積累邪見，這被稱為見濁（錯誤的見解盛行的狀態）。在惡劣的時代，惡劣的眾生會遇到三種內在的災難：一是饑荒的災難，二是瘟疫的災難，三是刀兵的災難，這被稱為劫濁（災難頻發的污濁狀態）。這就是菩薩所瞭解的眾生世間。其次，菩薩瞭解器世間（眾生所居住的物質世界）。菩薩善於瞭解器世間形成的因緣和毀壞的因緣。所以經典上說：『迦旃延（佛陀的弟子），如來善於瞭解世間，瞭解世間的起因，瞭解世間的滅亡，瞭解通往世間滅亡的道路，瞭解世間的樂趣，瞭解世間的痛苦，瞭解世間的解脫。』迦旃延，六入（眼、耳、鼻、舌、身、意六種感覺器官），五陰（色、受、想、行、識五種構成要素）以及四大（地、水、火、風四種基本元素）等，被稱為人身。因為有了人身，所以隨著世俗的習慣而產生各種稱謂，被稱為『我』，被稱為『眾生』，被稱為『壽命』，被稱為『士夫』，被稱為『某甲』。這些名字的本質並非真實，因為煩惱的緣故，眾生說『我見、我聞、我知』。實際上，見、聞、知這些也並非真實。像這樣流傳著各種名字、姓氏，飲食，感受痛苦和快樂，長壽和短壽。這種流傳只是表象，並非真實。如來善於瞭解眾生世間和器世間，所以被稱為善於瞭解世間。菩薩如果見到年紀比自己大、福德比自己高的人，應該起身迎接，行禮拜，問候，安排床座。如果見到年紀和德行與自己相等的人，應該主動問候，謙虛地用柔和的語言與他們交談，握手，一起坐下，不要產生驕傲自滿的情緒，認為自己勝過他們。如果見到年紀和德行比自己小的人，應該主動用柔和的語言勸導他們修習福德，教導他們行善法，心裡不要輕視他們。即使他們犯了錯誤，也始終不要譏諷指責。要隨他們的需要給予幫助。

【English Translation】 English version: Delighting in evil deeds and not rejoicing in accepting fasting, upholding precepts, and diligent practice is called the 'turbidity of beings' (Sattva-kasaya) [the impure state of sentient beings]. Nowadays, beings kill their parents because of afflictions, forcibly commit unlawful acts against their mothers, sisters, and other relatives, creating evil causes and conditions with other beings. They possess bows, arrows, swords, staffs, and spears. Many beings engage in false speech, divisive speech, harsh speech, and meaningless speech. When such immeasurable evils and unwholesome afflictions arise, it is called the 'turbidity of afflictions' (Klesa-kasaya) [the impure state of defilements]. Nowadays, beings see the unlawful as lawful and the lawful as unlawful, speak of the unlawful as lawful and the lawful as unlawful. Because of these views and speech, they destroy the true Dharma and increase the false Dharma. Immeasurable beings cultivate and accumulate wrong views, which is called the 'turbidity of views' (Drsti-kasaya) [the impure state of views]. In evil times, evil beings experience three kinds of internal calamities: first, the internal calamity of famine; second, the internal calamity of epidemic disease; and third, the internal calamity of warfare. This is called the 'turbidity of the kalpa' (Kalpa-kasaya) [the impure state of time]. This is what a Bodhisattva knows about the world of beings. Furthermore, a Bodhisattva knows the world of containers (Bhajana-loka) [the physical world inhabited by beings]. A Bodhisattva is skilled in knowing the causes and conditions for the formation and destruction of the world of containers. Therefore, the sutra says: 'Katyayana [a disciple of the Buddha], the Tathagata [another name for the Buddha] knows the world well, knows the cause of the world, knows the cessation of the world, knows the path to the cessation of the world, knows the taste of the world, knows the suffering of the world, and knows the liberation from the world.' Katyayana, the six entrances (Sad-ayatana) [the six sense organs: eyes, ears, nose, tongue, body, and mind], the five aggregates (Panca-skandha) [form, feeling, perception, mental formations, and consciousness], and the four great elements (Catur-mahabhuta) [earth, water, fire, and wind] are called the human body. Because of the human body, various designations are made according to worldly customs, such as 'I' (Atman), 'being' (Sattva), 'life' (Jivita), 'person' (Pudgala), and 'so-and-so' (Nama). These names are not inherently real. Because of afflictions, beings say, 'I see, I hear, I know.' In reality, seeing, hearing, and knowing are also not inherently real. Thus, names, surnames, food, experiencing suffering and happiness, long life and short life are propagated. This propagation is merely an appearance and not the truth. The Tathagata knows the world of beings and the world of containers well, therefore he is called the one who knows the world well. If a Bodhisattva sees someone older than themselves and with greater merit, they should rise to greet them, pay respects, inquire after their well-being, and offer them a seat. If they see someone of equal age and virtue, they should proactively greet them, speak humbly and gently, shake hands, and sit together, without arrogance or thinking themselves superior. If they see someone younger than themselves and with less virtue, they should proactively encourage them with gentle words to cultivate merit and teach them to practice good deeds, without looking down on them. Even if they have faults, they should never criticize or ridicule them. They should provide whatever they need.

任以給施。菩薩悉于上中下眾生。先意軟語善法教化。以食以法而攝取之。身口意業善思惟等悉向眾生。常作是念。愿我莫與一切眾生作惡因緣。于諸眾生不作怨想。常生親想無瞋恚心。設有瞋者不以在意。若他瞋打當觀法界。身口意業常自凝重。具足十四事。所謂六方便。四惡知識。四善知識。如善生經說。常能利益今世後世。能求財物。得已能護。營生富足。能作福德不貪不慳。不作幻術誑惑世人。持戒慚愧。有人寄附不令生疑。眾生見者如見真實。常近善友治國理民勸以十善。見則言見。聞則言聞。覺則言覺。知則言知。是故菩薩。名知世間。云何名為菩薩學四依。菩薩依義不依于字。菩薩聽法不為依字唯為依義。菩薩摩訶薩依法不依人。知法非法。知如是法是佛所說是長老說是眾僧說。若是非法。雖聞佛說心不生信。復有是法非佛所說非長老說非眾僧說。雖非佛說長老僧說。是法相者聞則信受。菩薩摩訶薩依了義經不依不了義經。依了義者。不可動不可移。了義經者不生疑心。菩薩若於了義經中生疑心者則可移動。菩薩依智不依識。何以故。修智慧者名凈智故。是故菩薩解甚深義。雖于深義未得解了終不生謗。是名菩薩成就四依。菩薩成就如是四依。了了能知世道出世道。菩薩復有四道。以四道故知一切法界

【現代漢語翻譯】現代漢語譯本：以財物佈施。菩薩對於上等、中等、下等的眾生，總是先用柔和的言語和善法來教化他們，用食物和佛法來攝受他們。身、口、意三業的善行都面向眾生。常常這樣想：『愿我不要與一切眾生結下惡的因緣。』對於眾生不起怨恨之心，常生親近之想，沒有嗔恚之心。即使有嗔怒，也不放在心上。如果他人嗔怒打罵，應當觀想一切法的本性空寂。身、口、意三業常常自我約束，莊重謹慎。具足十四件事，即六種方便，四種惡知識，四種善知識，如《善生經》所說。常常能夠利益今生和來世，能夠尋求財物，得到后能夠守護，經營生活富足，能夠行作福德，不貪婪不吝嗇，不作幻術欺騙迷惑世人，持戒有慚愧心。有人寄託東西，不使對方產生疑慮。眾生見到這樣的人，如同見到真實的人。常常親近善友，治理國家百姓，勸導他們行十善。見到就說見到，聽到就說聽到，覺悟就說覺悟，知道就說知道。所以菩薩被稱為『知世間』。什麼叫做菩薩學習四依呢？菩薩依止義理而不依止文字。菩薩聽聞佛法，不是爲了依止文字，而是爲了依止義理。菩薩摩訶薩依止佛法而不依止人。知道什麼是佛法，什麼不是佛法。知道這樣的法是佛所說，是長老所說，是眾僧所說。如果不是佛法，即使聽到是佛說的，心中也不生信。又有這樣的法，不是佛所說，不是長老所說，不是眾僧所說，雖然不是佛說、長老說、僧眾說，但如果符合佛法實相，聽聞后就信受奉行。菩薩摩訶薩依止了義經而不依止不了義經。依止了義經的人，不可動搖，不可改變。對於了義經，不生疑心。菩薩如果對於了義經產生疑心，那就容易動搖了。菩薩依止智慧而不依止意識。為什麼呢？修習智慧的人，名為凈智。所以菩薩理解甚深的義理，即使對於深奧的義理還沒有完全理解，也終究不會誹謗。這叫做菩薩成就四依。菩薩成就這樣的四依，就能明瞭地知道世間道和出世間道。菩薩還有四種道，通過這四種道，能夠了解一切法界。

【English Translation】 English version: Giving with whatever is available. Bodhisattvas, towards beings of superior, middling, and inferior qualities, first teach and transform them with gentle words and virtuous teachings, gathering them in with food and Dharma. Their virtuous actions of body, speech, and mind are all directed towards beings. They constantly think: 'May I not create any evil causes and conditions with all beings.' They do not harbor resentment towards beings, constantly generating thoughts of kinship and without anger. Even if anger arises, they do not dwell on it. If others are angry and strike them, they should contemplate the nature of the Dharma realm. Their actions of body, speech, and mind are constantly self-restrained and dignified. They are complete with fourteen things, namely the six skillful means, the four kinds of evil companions, and the four kinds of good companions, as described in the Sigalovada Sutra (善生經). They are constantly able to benefit this life and the next, able to seek wealth, and able to protect it once obtained, managing their lives to be prosperous, able to perform meritorious deeds, not greedy and not stingy, not performing illusions to deceive and delude the world, upholding precepts with shame and remorse. When someone entrusts something to them, they do not cause the other person to have doubts. When beings see such a person, it is as if they are seeing a truthful person. They constantly associate with good friends, govern the country and its people, and encourage them to practice the ten virtues. Seeing, they say they see; hearing, they say they hear; awakening, they say they awaken; knowing, they say they know. Therefore, Bodhisattvas are called 'knowers of the world'. What is called a Bodhisattva learning the Four Reliances? Bodhisattvas rely on the meaning and not on the letter. Bodhisattvas listen to the Dharma not to rely on the letter but solely to rely on the meaning. Bodhisattva Mahasattvas rely on the Dharma and not on the person. Knowing what is Dharma and what is not Dharma. Knowing that such a Dharma is spoken by the Buddha, spoken by the elders, spoken by the Sangha. If it is not Dharma, even if they hear it is spoken by the Buddha, their hearts do not generate faith. Furthermore, there is such a Dharma that is not spoken by the Buddha, not spoken by the elders, not spoken by the Sangha. Although it is not spoken by the Buddha, the elders, or the Sangha, if it accords with the characteristics of the Dharma, they hear it and accept it with faith. Bodhisattva Mahasattvas rely on the definitive meaning sutras and not on the provisional meaning sutras. Those who rely on the definitive meaning are immovable and unchangeable. Towards the definitive meaning sutras, they do not generate doubt. If Bodhisattvas generate doubt towards the definitive meaning sutras, then they are easily moved. Bodhisattvas rely on wisdom and not on consciousness. Why? Those who cultivate wisdom are called pure wisdom. Therefore, Bodhisattvas understand profound meanings, and even if they have not fully understood the profound meanings, they will ultimately not slander them. This is called Bodhisattvas accomplishing the Four Reliances. Bodhisattvas, accomplishing these Four Reliances, are able to clearly know the worldly path and the path of liberation. Bodhisattvas also have four paths, and through these four paths, they are able to understand all Dharma realms.

得無礙智。四道者即是四無礙智。知一切法界。名法無礙智。若知一切法性無礙智無顛倒智。名義無礙智。菩薩若知一切諸法種種名字。名辭無礙智。菩薩若知一切法界一切法名一切法義說不可盡。名樂說無礙智。菩薩具足四無礙智。知陰入界方便十二因緣方便是處非處方便。菩薩具足四無礙智。了了自知菩提之道。復能為人分別廣說。云何名為莊嚴菩提。莊嚴菩提有二種。一者功德莊嚴。二者智慧莊嚴。如自利利他品中說。菩薩若在初阿僧祇劫。修集如是二莊嚴者。名下莊嚴。在第二阿僧祇劫修。名中莊嚴。在第三阿僧祇劫修。名上莊嚴。云何菩薩修集三十七品。菩薩具足四無礙智得方便智。以方便智故修集三十七品。亦未得證阿耨多羅三藐三菩提。亦知二乘所修道品。知二乘者如初品說。云何名知菩薩所修三十七品。菩薩觀身循身觀。作是觀時不著身相不作空相。亦知是身不可宣說。是名觀身第一義。為流佈故說名為身。如身餘三十七品亦如是。菩薩摩訶薩觀是身時不作苦不作集不作滅不作滅因緣道何以故。法界不可說故。菩薩若能如是知苦集滅道。是名第一義修集三十七品。為流佈故說苦集滅道。菩薩若知不以覺觀觀三十七品。是名舍摩他。菩薩若知法界真實不可宣說。是名毗婆舍那。菩薩舍摩他有四種。一者

【現代漢語翻譯】現代漢語譯本獲得無礙智（unobstructed wisdom）。四道（four paths）就是四無礙智。瞭解一切法界（Dharmadhatu），稱為法無礙智（Dharma unobstructed wisdom）。如果瞭解一切法性（Dharma-nature）的無礙智、無顛倒智（non-inverted wisdom），稱為義無礙智（meaning unobstructed wisdom）。菩薩如果瞭解一切諸法（all Dharmas）的種種名字，稱為辭無礙智（eloquence unobstructed wisdom）。菩薩如果瞭解一切法界、一切法名、一切法義（meaning of all Dharmas）說之不盡，稱為樂說無礙智（joyful exposition unobstructed wisdom）。菩薩具足四無礙智，瞭解陰（skandha）、入（ayatana）、界（dhatu）的方便，十二因緣（twelve links of dependent origination）的方便，是處非處（possible and impossible）的方便。菩薩具足四無礙智，清楚地知道菩提（Bodhi）之道，又能為人分別廣說。什麼叫做莊嚴菩提（adornment of Bodhi）？莊嚴菩提有兩種：一是功德莊嚴（merit adornment），二是智慧莊嚴（wisdom adornment）。如自利利他品（chapter on benefiting oneself and others）中所說。菩薩如果在初阿僧祇劫（first asamkhya kalpa）修集這樣的兩種莊嚴，稱為下莊嚴（lower adornment）；在第二阿僧祇劫修，稱為中莊嚴（middle adornment）；在第三阿僧祇劫修，稱為上莊嚴（upper adornment）。菩薩如何修集三十七道品（thirty-seven factors of enlightenment）？菩薩具足四無礙智，得到方便智（skillful means wisdom）。因為有方便智的緣故，修集三十七道品，也還沒有證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi），也知道二乘（two vehicles，聲聞和緣覺）所修的道品。知道二乘，如初品所說。什麼叫做知道菩薩所修的三十七道品？菩薩觀身循身觀（contemplation of the body as body），作這樣的觀想時，不執著身相（characteristics of the body），不作空相（emptiness characteristic）。也知道這個身不可宣說。這叫做觀身第一義（first meaning of contemplation of the body）。爲了流佈的緣故，說名為身。如身，其餘三十七道品也像這樣。菩薩摩訶薩（Bodhisattva-Mahasattva）觀這個身時，不作苦（duhkha）、不作集（samudaya）、不作滅（nirodha）、不作滅因緣道（path to the cessation of suffering）。為什麼呢？因為法界不可說。菩薩如果能夠這樣知道苦集滅道（four noble truths），這叫做第一義修集三十七道品。爲了流佈的緣故，說苦集滅道。菩薩如果知道不以覺觀（perception and observation）觀三十七道品，這叫做舍摩他（Samatha，止）。菩薩如果知道法界真實不可宣說，這叫做毗婆舍那（Vipassana，觀）。菩薩的舍摩他有四種：一是

【English Translation】 English version Obtains unobstructed wisdom. The four paths are the four unobstructed wisdoms. Knowing all Dharmadhatu (realm of all phenomena), is called Dharma unobstructed wisdom. If one knows the unobstructed wisdom and non-inverted wisdom of all Dharma-nature, it is called meaning unobstructed wisdom. If a Bodhisattva knows all the various names of all Dharmas, it is called eloquence unobstructed wisdom. If a Bodhisattva knows that all Dharmadhatu, all Dharma names, and all Dharma meanings cannot be completely expressed, it is called joyful exposition unobstructed wisdom. A Bodhisattva who possesses the four unobstructed wisdoms understands the skillful means of skandha (aggregates), ayatana (sense bases), and dhatu (elements), the skillful means of the twelve links of dependent origination, and the skillful means of what is possible and impossible. A Bodhisattva who possesses the four unobstructed wisdoms clearly knows the path to Bodhi and can also explain it extensively for others. What is called adornment of Bodhi? There are two types of adornment of Bodhi: one is merit adornment, and the other is wisdom adornment, as mentioned in the chapter on benefiting oneself and others. If a Bodhisattva cultivates these two adornments in the first asamkhya kalpa, it is called lower adornment; if cultivated in the second asamkhya kalpa, it is called middle adornment; if cultivated in the third asamkhya kalpa, it is called upper adornment. How does a Bodhisattva cultivate the thirty-seven factors of enlightenment? A Bodhisattva possesses the four unobstructed wisdoms and obtains skillful means wisdom. Because of skillful means wisdom, they cultivate the thirty-seven factors of enlightenment, but have not yet attained Anuttara-samyak-sambodhi. They also know the factors of enlightenment cultivated by the two vehicles (Shravakas and Pratyekabuddhas). Knowing the two vehicles is as described in the first chapter. What is called knowing the thirty-seven factors of enlightenment cultivated by a Bodhisattva? A Bodhisattva contemplates the body as body, and when making this contemplation, does not attach to the characteristics of the body and does not create an emptiness characteristic. They also know that this body cannot be spoken of. This is called the first meaning of contemplation of the body. For the sake of propagation, it is called the body. Like the body, the remaining thirty-seven factors of enlightenment are also like this. When a Bodhisattva-Mahasattva contemplates this body, they do not create suffering (duhkha), do not create accumulation (samudaya), do not create cessation (nirodha), and do not create the path to the cessation of suffering. Why? Because Dharmadhatu cannot be spoken of. If a Bodhisattva can know the four noble truths in this way, it is called the first meaning of cultivating the thirty-seven factors of enlightenment. For the sake of propagation, the four noble truths are spoken of. If a Bodhisattva knows not to contemplate the thirty-seven factors of enlightenment with perception and observation, this is called Samatha (calm abiding). If a Bodhisattva knows that the reality of Dharmadhatu cannot be spoken of, this is called Vipassana (insight). A Bodhisattva's Samatha has four types: one is

第一義舍摩他。二者期舍摩他。三者真實舍摩他。四者離煩惱怨舍摩他。菩薩具足四舍摩他知一切法界。為阿耨多羅三藐三菩提故。菩薩毗婆舍那有四種。一者共四種舍摩他行。二者遠離顛倒。三者分別無量法界。四者知法界無礙。菩薩修集是四種毗婆舍那。為阿耨多羅三藐三菩提故。云何名為菩薩摩訶薩善方便。善方便者有十二種。內六種外六種。內六種者。菩薩常於一切眾生起大悲心。真實了知一切諸行。常樂繫念阿耨多羅三藐三菩提。樂為眾生轉于生死。真知煩惱不壞煩惱。為阿耨多羅三藐三菩提勤修精進。是名內方便。外六種者。能令少施得無量福。有功德者能令增長。壞佛法者能令生信。已有信者能令增長。未淳熟者能令淳熟。已淳熟者能令解脫。是名外方便。云何少施得無量福。若有眾生於菩薩所聞說法已。以一把食施於餓狗。施物既少福田又薄。以能迴向菩提道故。所得福報不可稱量。有德增長者。若有眾生先受八齋。菩薩復為分別解說。教令迴向無上菩提。若有眾生深著邪見。一月不食晝斷夜食。菩薩即為講宣正法破其邪心。教令受持八戒齋法。菩薩為破苦不善齋。教令受持善法齋戒。若有眾生欲求解脫不知方便。菩薩為說中道實義離於二邊。若有眾生欲得天身投淵赴火。菩薩為破如是現苦。為說持

【現代漢語翻譯】現代漢語譯本：第一是第一義奢摩他（止，梵文：Śamatha）。第二是期奢摩他。第三是真實奢摩他。第四是離煩惱怨奢摩他。菩薩具足這四種奢摩他，從而知曉一切法界，爲了證得阿耨多羅三藐三菩提（無上正等正覺）的緣故。菩薩的毗婆舍那（觀，梵文：Vipaśyanā）有四種。第一是與四種奢摩他同行。第二是遠離顛倒。第三是分別無量法界。第四是知曉法界無礙。菩薩修習這四種毗婆舍那，爲了證得阿耨多羅三藐三菩提的緣故。什麼叫做菩薩摩訶薩的善方便？善方便有十二種，內六種，外六種。內六種是：菩薩常常對一切眾生生起大悲心；真實了知一切諸行；常常樂於繫念阿耨多羅三藐三菩提；樂於為眾生轉于生死；真知煩惱而不被煩惱所壞；爲了阿耨多羅三藐三菩提而勤修精進。這叫做內方便。外六種是：能令少施獲得無量福；對於有功德者能令增長；對於破壞佛法者能令生起信心；對於已經有信心者能令增長；對於未淳熟者能令淳熟；對於已經淳熟者能令解脫。這叫做外方便。怎樣才能少施得無量福？如果有的眾生在菩薩那裡聽聞說法后，用一把食物佈施給飢餓的狗。佈施的物品既少，福田又薄，但因為能迴向菩提道，所以所得的福報不可稱量。有德增長是指：如果有的眾生先前受持八齋戒，菩薩又為他們分別解說，教令他們迴向無上菩提。如果有的眾生深深執著于邪見，一個月不吃飯，白天斷食晚上才吃，菩薩就為他們講宣正法，破除他們的邪心，教令他們受持八戒齋法。菩薩爲了破除痛苦不善的齋戒，教令他們受持善法的齋戒。如果有的眾生想要求解脫卻不知道方便，菩薩為他們說中道實義，遠離二邊。如果有的眾生想要得到天身而投淵赴火，菩薩爲了破除這種現世的痛苦，為他們說持...

【English Translation】 English version: The first is the first meaning Śamatha (tranquility). The second is the period of Śamatha. The third is the true Śamatha. The fourth is Śamatha that is free from afflictions and grievances. Bodhisattvas who possess these four Śamathas know all Dharmadhātus (the realm of all phenomena) for the sake of Anuttarā-samyak-saṃbodhi (unsurpassed complete enlightenment). Bodhisattva's Vipaśyanā (insight) has four types. The first is to practice together with the four types of Śamatha. The second is to stay away from inversions. The third is to distinguish the immeasurable Dharmadhātus. The fourth is to know that the Dharmadhātus are unobstructed. Bodhisattvas cultivate these four types of Vipaśyanā for the sake of Anuttarā-samyak-saṃbodhi. What is called the skillful means of a Bodhisattva-Mahāsattva? Skillful means have twelve types, six internal and six external. The six internal ones are: Bodhisattvas always generate great compassion towards all sentient beings; truly understand all actions; are always happy to keep in mind Anuttarā-samyak-saṃbodhi; are happy to turn away from birth and death for sentient beings; truly know afflictions without being destroyed by them; and diligently cultivate and advance for Anuttarā-samyak-saṃbodhi. This is called internal skillful means. The six external ones are: being able to cause a small offering to obtain immeasurable blessings; being able to increase those with merit; being able to cause those who destroy the Buddha-dharma to generate faith; being able to increase those who already have faith; being able to cause those who are not yet ripe to become ripe; and being able to liberate those who are already ripe. This is called external skillful means. How can a small offering obtain immeasurable blessings? If there are sentient beings who, after hearing the Dharma from a Bodhisattva, give a handful of food to a hungry dog. The offering is small and the field of merit is thin, but because it can be dedicated to the path of Bodhi, the resulting blessings are immeasurable. Increasing those with merit refers to: if there are sentient beings who have previously observed the eight precepts, the Bodhisattva further explains them separately, teaching them to dedicate them to unsurpassed Bodhi. If there are sentient beings who are deeply attached to wrong views, not eating for a month, fasting during the day and eating at night, the Bodhisattva will then expound the correct Dharma for them, breaking their wrong minds, and teaching them to uphold the eight precepts. The Bodhisattva, in order to break the painful and unwholesome fast, teaches them to uphold the wholesome fast. If there are sentient beings who want to seek liberation but do not know the means, the Bodhisattva speaks to them of the Middle Way, the true meaning, away from the two extremes. If there are sentient beings who want to obtain a heavenly body and throw themselves into the abyss or fire, the Bodhisattva, in order to break such present suffering, speaks to them of holding...

戒現世受樂后受天身。若有眾生為寂靜故。讀誦解說四毗陀典。菩薩即以十二部經。教令分別思惟其義。複次菩薩以世所有上妙香華供養三寶。亦教眾生復令供養。自向十方無量諸佛發願供養。亦教眾生向十方佛發願供養。複次菩薩常修唸佛乃至念天。亦教眾生令修六念。複次菩薩身口善業。若多若少悉施眾生。亦以是法教化眾生。複次菩薩常作是愿。一切眾生所有苦事。悉集我身莫令他受。亦以此法轉教眾生。複次菩薩若有過去現在世罪。悉向十方諸佛懺悔。亦以此法教眾生行。複次菩薩自能修集四無量心。亦教眾生行四無量。有功德者能令增長。壞佛法人能令生信。已生信者能令增長。未淳熟者能令淳熟。已淳熟者令得解脫。菩薩摩訶薩為是四法修集六事。一者隨他。二者無障。三者不動。四者心相似。五者報恩。六者清凈。隨他者。菩薩若為眾生說法。先以軟語隨彼心語。隨身口意任力惠施。令彼恭敬生歡喜之心樂法之心然後為說。隨諸眾生上中下根說易解法。時節說。次第說。不顛倒說。利益說。憐愍說。若須神通應感化度為示神足。略能說廣。廣能說略。能破疑網。施其憶念。能廣分別出入定處。若有眾生不解如來甚深空義。即為開示分別演說。若有眾生誹謗方等大乘經典。即為說法令其調伏。若有眾生作

【現代漢語翻譯】現代漢語譯本戒律能使人現世獲得快樂，來世昇天。如果有眾生爲了追求寂靜，而讀誦、解說四《吠陀》典籍（印度教的根本經典），菩薩就會用十二部經（大乘佛教的經典分類）教導他們，讓他們分別思惟其中的意義。菩薩還會用世間所有上等的香和花供養三寶（佛、法、僧），也教導眾生供養三寶。自己面向十方無量諸佛發願供養，也教導眾生面向十方諸佛發願供養。菩薩經常修習唸佛，乃至念天，也教導眾生修習六念（唸佛、念法、念僧、念戒、念施、念天）。菩薩自身所做的身口善業，無論多少，都佈施給眾生，也用這種方法教化眾生。菩薩經常發這樣的愿：一切眾生所有的苦難，都集中在我身上，不要讓他們承受。也用這種方法轉教眾生。菩薩如果過去或現在有罪業，都向十方諸佛懺悔，也用這種方法教導眾生修行。菩薩自己能夠修集四無量心（慈、悲、喜、舍），也教導眾生修行四無量心。對於有功德的人，能使他們的功德增長；對於誹謗佛法的人，能使他們生起信心；對於已經生起信心的人，能使他們的信心增長；對於尚未成熟的人，能使他們成熟；對於已經成熟的人，能使他們得到解脫。菩薩摩訶薩爲了這四種法，修集六種事：一是隨他，二是無障，三是不動，四是心相似，五是報恩，六是清凈。隨他，是指菩薩如果為眾生說法，先用柔和的語言，順應他們的心意說話；隨順他們的身口意，盡力佈施，使他們恭敬、生起歡喜心和樂法之心，然後才為他們說法。隨順各種眾生的上中下根器，說容易理解的法，按時節說，按次第說，不顛倒說，利益地說，憐憫地說。如果需要神通，就應感化度，為他們示現神足。簡略地說，能廣說；廣說，能略說。能破除他們的疑惑，施予他們憶念，能廣泛地分別出入定的處所。如果有眾生不理解如來甚深的空義，就為他們開示、分別、演說。如果有眾生誹謗方等大乘經典，就為他們說法，使他們調伏。如果有眾生作

【English Translation】 English version The precepts lead to happiness in this life and rebirth in heavenly realms. If there are beings who, for the sake of tranquility, recite and explain the four Vedas (the fundamental scriptures of Hinduism), the Bodhisattva will teach them with the twelve divisions of scriptures (a classification of Mahayana Buddhist scriptures), instructing them to contemplate and discern their meanings. Furthermore, the Bodhisattva uses the finest incense and flowers in the world to make offerings to the Triple Gem (Buddha, Dharma, Sangha), and also teaches beings to make offerings. They themselves make vows of offering to the immeasurable Buddhas in the ten directions, and also teach beings to make vows of offering to the Buddhas in the ten directions. Moreover, the Bodhisattva constantly cultivates mindfulness of the Buddha, and even mindfulness of the heavens, and also teaches beings to cultivate the six recollections (mindfulness of the Buddha, Dharma, Sangha, precepts, generosity, and heavens). Furthermore, the Bodhisattva bestows all their wholesome actions of body, speech, and mind, whether great or small, upon sentient beings, and also uses this Dharma to teach and transform sentient beings. Furthermore, the Bodhisattva constantly makes this vow: 'May all the sufferings of all sentient beings be gathered upon my body, and may they not have to endure them.' They also use this Dharma to teach and transform sentient beings. Furthermore, if the Bodhisattva has any past or present sins, they repent to the Buddhas in the ten directions, and also use this Dharma to teach sentient beings to practice. Furthermore, the Bodhisattva is able to cultivate the Four Immeasurables (loving-kindness, compassion, joy, equanimity) themselves, and also teaches beings to practice the Four Immeasurables. For those who have merit, they can increase their merit; for those who slander the Buddha-dharma, they can cause them to generate faith; for those who have already generated faith, they can increase their faith; for those who are not yet ripe, they can cause them to ripen; for those who are already ripe, they can cause them to attain liberation. The Bodhisattva-Mahasattva cultivates six things for these four dharmas: first, to accord with others; second, to be without obstacles; third, to be immovable; fourth, to have a similar mind; fifth, to repay kindness; and sixth, to be pure. 'To accord with others' means that if the Bodhisattva is teaching the Dharma to sentient beings, they first use gentle language, speaking in accordance with their minds; according with their body, speech, and mind, they give generously to the best of their ability, causing them to be respectful, to generate joy, and to have a mind that delights in the Dharma, and then they teach them the Dharma. According to the superior, middling, and inferior faculties of various sentient beings, they speak the Dharma in an easy-to-understand way, speaking at the right time, speaking in sequence, speaking without reversing the order, speaking beneficially, and speaking with compassion. If supernatural powers are needed, they should respond and transform, demonstrating their supernatural abilities. If they can speak briefly, they can speak extensively; if they can speak extensively, they can speak briefly. They can break through their nets of doubt, bestow upon them mindfulness, and can extensively distinguish the places of entering and exiting samadhi. If there are sentient beings who do not understand the profound meaning of emptiness of the Tathagata, they will reveal, distinguish, and expound it for them. If there are sentient beings who slander the Vaipulya Mahayana sutras, they will speak the Dharma for them, causing them to be tamed. If there are sentient beings who make

如是言。如來所說無一切法無一切物。一切諸法無生無滅。猶如虛空如幻如夢。如熱時焰乾闥婆城。如水中月。如呼聲響。以是不解法性因緣故生於怖畏。生怖畏故而生誹謗。言非佛經是邪見說。菩薩摩訶薩善巧方便。漸漸為開修多羅義。隨意而言非一切法無。以一切法不可說故。名為無法。以不可說性無所有故。名為無物。若初無不可說無不可說性。云何可說有生有滅。是故說名無生無滅。若無生滅即名虛空。如虛空中有無量色有無量業。諸色諸業無有障礙。所謂行住屈申俯仰。若無如是諸色諸業名虛空者。是則虛空不可宣說。若因虛空有諸色諸業可宣說者。不得說言虛空之性不可宣說。若彼虛空不可說者。諸色諸業云何可說。菩薩摩訶薩得聖智已。乃知法界不可宣說。爾時菩薩破壞邪相。言一切法有一切法可說。菩薩初以如是聖智教於眾生。眾生得已自見法性。不可宣說猶如虛空。是故如來說一切法同於虛空。如幻性相非有非無。聖人亦說非有非無。幻若定有。以何因緣有時可見有時不可見。若定無者。云何令人見種種相。實無之法不應生相。一切法界亦復如是。于諸凡夫說有名相。有名相故不得言無。第一義性不可說故不得言有。是故法界如幻有二。是故菩薩于諸法界。不取不捨不增不減。實則知實亦說是實。

是名菩薩善隨方便。無障者。菩薩摩訶薩見來求。者作如是言。善男子。汝今若能供養三寶父母師長沙門婆羅門者。所須之物。若衣若食床臥病藥。華香瓔珞幡蓋伎樂。田宅屋舍僕使乘用。資生之物悉當與汝。若有眾生恐畏憂懼。菩薩語言。汝今若能供養三寶乃至婆羅門者。我當給汝衣食所須乃至一切資生之具。亦當救汝憂懼之事。若有病者亦復語言汝今若能供養三寶乃至婆羅門者。我當爲汝求覓良醫瞻病好藥衣食乃至資生之具令汝病癒。如是眾生若能信受菩薩語者。菩薩當作種種方便必令如意。若不受者。菩薩爾時則修舍心。若有信受。菩薩不為稱意作者得罪。菩薩先教供養三寶父母師長持戒精進。為調令得阿耨多羅三藐三菩提。若先受語后不受者。以憐愍故則現瞋呵非實噁心。若不施物不為作使非實嫌恨。為調伏故。是名無障不動。心相似者。菩薩若得自在之身。若王大臣多有眷屬。先唱是言。若我境內及家中人。其有不能供養三寶父母師長沙門婆羅門毀戒懈怠。我當斷其衣服飲食。打罵繫縛閉之牢獄。若殺若擯。囑付大臣使令鑑察。知誰持戒知誰毀戒。誰能供養父母三寶。誰不供養父母三寶。爾時眾生以怖畏故。遠離諸惡修集善法似菩薩心。是名相似方便。報恩者。菩薩若受檀越衣服飲食臥具病藥房舍。若多若

【現代漢語翻譯】現代漢語譯本：這就是菩薩善於隨順方便。無障礙者，菩薩摩訶薩見到有人前來求助，會這樣說：『善男子，你現在如果能夠供養三寶（佛、法、僧），父母，師長，沙門（出家修道者），婆羅門（祭司），那麼你所需要的物品，無論是衣服、食物、床鋪、醫藥，還是鮮花、香、瓔珞（裝飾品）、幡蓋、伎樂，田地、住宅、僕人、車乘，以及一切生活所需的物品，我都會給你。』如果有眾生感到恐懼憂慮，菩薩會說：『你現在如果能夠供養三寶乃至婆羅門，我就會給你衣服、食物等所需之物，乃至一切生活資具，也會救你脫離憂慮恐懼。』如果有病人，菩薩也會說：『你現在如果能夠供養三寶乃至婆羅門，我就會為你尋找良醫，照顧你的病情，提供好的藥物、衣食乃至生活資具，讓你痊癒。』如果這些眾生能夠相信並接受菩薩的話，菩薩會採取種種方便，必定讓他們如願以償。如果不接受，菩薩那時就修習舍心（放下執著）。如果有人信受菩薩的話，菩薩沒有按照他的意思去做，也不會因此獲罪。菩薩先教導他們供養三寶、父母、師長，持戒精進，是爲了調伏他們，使他們能夠證得阿耨多羅三藐三菩提（無上正等正覺）。如果先接受菩薩的話，後來又不接受，菩薩會因為憐憫的緣故而現出嗔怒呵斥的樣子，但並非真的心懷惡意。如果不施捨財物，不為他們做事，也並非真的嫌棄憎恨，而是爲了調伏他們。這叫做無障礙不動心，相似者。菩薩如果得到自在之身，比如成為國王或大臣，擁有眾多眷屬，會先宣告說：『如果我的境內或家中之人，有不能供養三寶、父母、師長、沙門、婆羅門，毀犯戒律、懈怠懶惰的，我就會斷絕他們的衣服飲食，鞭打辱罵，捆綁囚禁，甚至處死或驅逐。』並囑咐大臣，讓他們鑑察，瞭解誰能持戒，誰毀犯戒律，誰能供養父母三寶，誰不供養父母三寶。這時，眾生因為害怕的緣故，就會遠離各種惡行，修習各種善法，這與菩薩的心相似。這叫做相似方便。報恩者，菩薩如果接受了施主（檀越）的衣服、飲食、臥具、醫藥、房舍，無論多少，

【English Translation】 English version: This is called a Bodhisattva's skillful means of following convenience. The 'Unobstructed' one: When a Bodhisattva-Mahasattva sees someone coming to seek help, they will say: 'Good man, if you can now make offerings to the Three Jewels (Buddha, Dharma, Sangha), parents, teachers, Shramanas (ascetics), and Brahmins (priests), then whatever you need, whether it be clothing, food, bedding, medicine, flowers, incense, necklaces, banners, canopies, music, fields, houses, servants, vehicles, or any other necessities of life, I will give it to you.' If there are sentient beings who are fearful and worried, the Bodhisattva will say: 'If you can now make offerings to the Three Jewels and even to Brahmins, I will give you clothing, food, and other necessities, even all the means of livelihood, and I will also save you from your worries and fears.' If there are sick people, the Bodhisattva will also say: 'If you can now make offerings to the Three Jewels and even to Brahmins, I will seek out good doctors for you, take care of your illness, provide good medicine, clothing, food, and even the means of livelihood, so that you may recover.' If these sentient beings can believe and accept the Bodhisattva's words, the Bodhisattva will use various skillful means to ensure that they get what they wish for. If they do not accept, the Bodhisattva will then cultivate the mind of renunciation (letting go of attachments). If someone believes and accepts the Bodhisattva's words, the Bodhisattva will not be at fault if they do not act according to their wishes. The Bodhisattva first teaches them to make offerings to the Three Jewels, parents, and teachers, to uphold precepts and be diligent, in order to tame them and enable them to attain Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment). If they first accept the Bodhisattva's words and then later do not accept them, the Bodhisattva will show an appearance of anger and scolding out of compassion, but not with real malice. If they do not give things or do things for them, it is not out of real dislike or hatred, but in order to tame them. This is called the 'Unobstructed, Unmoving Mind, Similar One'. If a Bodhisattva obtains a free and powerful body, such as becoming a king or minister with many dependents, they will first proclaim: 'If anyone in my territory or household is unable to make offerings to the Three Jewels, parents, teachers, Shramanas, and Brahmins, violates precepts, or is lazy and indolent, I will cut off their clothing and food, beat and scold them, bind and imprison them, or even kill or banish them.' They will instruct the ministers to observe and understand who can uphold precepts, who violates precepts, who can make offerings to parents and the Three Jewels, and who does not make offerings to parents and the Three Jewels. At this time, sentient beings, out of fear, will stay away from all evil deeds and cultivate all good deeds, which is similar to the Bodhisattva's mind. This is called 'Similar Expedient Means'. The 'Repaying Gratitude' one: If a Bodhisattva receives clothing, food, bedding, medicine, or housing from a donor (Danapati), whether much or little,

少。或遭恐怖有人救解。或遭病苦有療治者。或聞說法破壞疑心。菩薩摩訶薩以念恩故。悉教是等行於善法。是名報恩。菩薩說法眾生聞已。即能供養三寶父母師長沙門婆羅門等。持戒精進。是名報恩寂靜者。菩薩摩訶薩安住畢竟菩提地中。修集寂靜菩提之道生兜術天。當知不久下閻浮提得阿耨多羅三藐三菩提。眾生聞已悉發願言。如是菩薩成佛之時。我等當於是佛法中出家學道。爾時菩薩下閻浮提。託生剎利婆羅門家。為眾生故舍五欲樂。出家學道修行苦行。為苦行者生於恭敬。破苦心故。修苦行已。得阿耨多羅三藐三菩提。壞聲聞緣覺菩提心故。既成道已默然而住。釋梵天王來勸請故。梵天啟請。為令眾生於正法中生尊重故。爾時世尊即以佛眼觀諸眾生然後說法。佛眼觀者為破惡名故。所謂眾生說言。如來但為梵王勸請非為憐愍。若以佛眼觀于眾生轉法輪者。為破眾生邪惡輪故。轉法輪已集眾制戒。為令眾生得解脫故。是名菩薩寂靜方便。為令眾生得信心故。未入佛法者令得入故。未熟眾生令得熟故。已熟眾生得解脫故。◎

菩薩善戒經卷第六大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第七

宋罽賓三藏求那跋摩譯

◎菩薩地助菩提數法余品第十九

云何菩薩摩訶薩陀羅尼。陀羅尼有四種。一者法陀羅尼。二者義陀羅尼。三者辭陀羅尼。四者忍陀羅尼。法陀羅尼者菩薩心得憶念。以念力故得大智慧。大智力故知諸法界。言辭字句堅心受持。經無量世無有忘失。義陀羅尼者。如法陀羅尼隨順解義。于無量世受持不忘。辭陀羅尼者。菩薩摩訶薩為破眾生種種惡故。受持神咒讀誦通利利益眾生。為咒術故受持五法。一者不食肉。二者不飲酒。三者不食五辛。四者不淫。五者不凈之家不在中食。菩薩具足如是五法。能大利益無量眾生。諸惡鬼神諸毒諸病無不能治。忍陀羅尼者。菩薩摩訶薩智慧力故。心樂寂靜不與人居。默然不語獨處無伴。于食知足食一種食。坐禪思惟夜不眠寐。時佛即以陀羅尼咒。教之令誦。

乙致　蜜致　䩭致毗　羼提　般檀那　莎呵

菩薩爾時從佛受已。深心觀察知字無義。以無義故無有義語。若無義語辭亦無義。法亦無義。以無義故一切諸法悉不可說。義者一切諸法無義義也。以忍力故了了能知四陀羅尼。以了知故則得具足忍陀羅尼。以能具足忍陀羅尼故。不久得成阿耨多羅三藐三菩提。菩薩摩訶薩初阿僧祇劫修集行時。得是法義二陀羅尼。因此法義二陀羅尼修集三昧。因修三昧發誓愿故。復得辭忍二陀羅尼。菩薩若能具足四事

【現代漢語翻譯】現代漢語譯本：什麼是菩薩摩訶薩（Bodhisattva-Mahāsattva，偉大的菩薩）的陀羅尼（dhāraṇī，總持）？陀羅尼有四種：第一是法陀羅尼（dharma-dhāraṇī，總持佛法的能力），第二是義陀羅尼（artha-dhāraṇī，總持義理的能力），第三是辭陀羅尼（nirukti-dhāraṇī，總持言辭的能力），第四是忍陀羅尼（kṣānti-dhāraṇī，總持安忍的能力）。法陀羅尼是指菩薩心中能夠憶念，憑藉憶念的力量獲得大智慧，憑藉大智慧的力量了解諸法界（dharma-dhātu，一切法的界限）。對於言辭字句，堅定地受持，經歷無量世也不會忘失。義陀羅尼是指，如法陀羅尼一樣，隨順理解義理，在無量世中受持而不忘失。辭陀羅尼是指，菩薩摩訶薩爲了破除眾生種種惡行，受持神咒，讀誦通利，利益眾生。爲了咒術的靈驗，受持五法：第一是不吃肉，第二是不飲酒，第三是不食五辛（蔥、蒜、韭、薤、興渠），第四是不邪淫，第五是不在不潔凈的家中吃飯。菩薩具足這樣的五法，能夠大利益無量眾生，各種惡鬼神，各種毒害疾病，沒有不能夠醫治的。忍陀羅尼是指，菩薩摩訶薩憑藉智慧的力量，內心喜愛寂靜，不與人居住在一起，默然不語，獨自一人沒有伴侶，對於飲食知足，只食用一種食物，坐禪思惟，夜晚不睡覺。這時，佛陀就用陀羅尼咒語，教導他們誦持：『乙致（yi zhi）　蜜致（mi zhi）　䩭致毗（xi zhi pi）　羼提（chan ti）　般檀那（ban tan na）　莎呵（suo he）』菩薩當時從佛陀那裡接受之後，深刻地觀察，知道字沒有意義。因為沒有意義，所以沒有義語。如果沒有義語，言辭也就沒有意義，佛法也就沒有意義。因為沒有意義，所以一切諸法都不可說。義，就是一切諸法沒有意義的意義。憑藉安忍的力量，清清楚楚地能夠了解四種陀羅尼。因爲了解的緣故，就能夠具足忍陀羅尼。因為能夠具足忍陀羅尼的緣故，不久就能成就阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）。菩薩摩訶薩在最初阿僧祇劫（asaṃkhya-kalpa，無數大劫）修集善行的時候，得到法和義這兩種陀羅尼。因為法和義這兩種陀羅尼，修集三昧（samādhi，禪定）。因為修習三昧，發起誓願的緣故，又得到辭和忍這兩種陀羅尼。菩薩如果能夠具足這四種陀羅尼……

【English Translation】 English version: What is a Bodhisattva-Mahāsattva's (great Bodhisattva) dhāraṇī (total retention)? There are four types of dhāraṇī: first, dharma-dhāraṇī (the ability to retain the Dharma); second, artha-dhāraṇī (the ability to retain the meaning); third, nirukti-dhāraṇī (the ability to retain the words); and fourth, kṣānti-dhāraṇī (the ability to retain forbearance). Dharma-dhāraṇī refers to the Bodhisattva's mind being able to remember, and through the power of memory, obtaining great wisdom. Through the power of great wisdom, understanding all dharma-dhātu (the realm of all dharmas). Regarding words and phrases, firmly upholding them, and not forgetting them for countless ages. Artha-dhāraṇī refers to, like dharma-dhāraṇī, understanding the meaning accordingly, upholding it for countless ages without forgetting. Nirukti-dhāraṇī refers to the Bodhisattva-Mahāsattva, in order to break through the various evils of sentient beings, upholding divine mantras, reciting them fluently, and benefiting sentient beings. For the sake of the efficacy of mantras, upholding five precepts: first, not eating meat; second, not drinking alcohol; third, not eating the five pungent spices (garlic, onions, leeks, chives, and asafoetida); fourth, not engaging in sexual misconduct; and fifth, not eating in unclean homes. A Bodhisattva who possesses these five precepts can greatly benefit countless sentient beings, and can cure all kinds of evil ghosts and spirits, poisons, and diseases. Kṣānti-dhāraṇī refers to the Bodhisattva-Mahāsattva, through the power of wisdom, delighting in tranquility, not living with others, remaining silent, alone without companions, being content with food, eating only one type of food, practicing meditation, and not sleeping at night. At this time, the Buddha taught them to recite the dhāraṇī mantra: 『Yi zhi, mi zhi, xi zhi pi, chan ti, ban tan na, suo he.』 The Bodhisattva, having received it from the Buddha at that time, deeply observed and knew that the words had no meaning. Because there was no meaning, there were no meaningful words. If there were no meaningful words, then the words would have no meaning, and the Dharma would have no meaning. Because there was no meaning, all dharmas were unspeakable. Meaning is the meaning of all dharmas having no meaning. Through the power of forbearance, one can clearly understand the four dhāraṇīs. Because of understanding, one can possess kṣānti-dhāraṇī. Because one can possess kṣānti-dhāraṇī, one will soon attain anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment). When the Bodhisattva-Mahāsattva cultivates good deeds in the first asaṃkhya-kalpa (countless great eons), they obtain the two dhāraṇīs of Dharma and meaning. Because of these two dhāraṇīs of Dharma and meaning, they cultivate samādhi (meditative absorption). Because of cultivating samādhi and making vows, they also obtain the two dhāraṇīs of words and forbearance. If a Bodhisattva can possess these four dhāraṇīs...

得四陀羅尼。一者不貪五欲。二者于眾生中無嫉妒心。三者能施施已無悔。四者樂聞正法受持讀誦書寫解說。菩薩法藏菩薩摩夷。云何菩薩發大誓願有五種。一者發心發願。二者有發願。三者行發願四者善發願。五者大發愿。初發菩提心時名發心發願。為利眾生生人天故名有發願。為眾生故修無量心名行發願。修集一切菩薩善法名善發願。不惜身命護持正法名大發愿。菩薩若以十種供養佛法僧寶護持正法。見持法者供養恭敬。是名大發愿。菩薩摩訶薩生兜率天乃至大涅槃。是名大發愿。菩薩摩訶薩從初發心乃至得阿耨多羅三藐三菩提。是名大發愿。菩薩摩訶薩為度眾生遍在諸有隨而受身。是名大發愿。菩薩摩訶薩常以大乘菩薩法藏菩薩摩夷教化眾生。是名大發愿。菩薩摩訶薩凡所演說無不利益。無善根者令生善芽。是名大發愿。云何名為菩薩摩訶薩修空三昧。菩薩深觀一切諸法有可說性。是可說性不可說性中無故名空三昧。云何無愿三昧。菩薩摩訶薩以一切法可宣說故有我有我所。有我有我所故則名為苦。菩薩摩訶薩破邪想故。知一切法不可宣說。是故不著我及我所。無我無我所故更不願求。是名無愿三昧。云何無相三昧。菩薩摩訶薩知一切法不可宣說。以不可說故悉無一切煩惱之相。以無相故名為寂靜。修寂靜故是

【現代漢語翻譯】現代漢語譯本獲得四種陀羅尼（Dharani，總持之意）：一是不貪戀五欲（色、聲、香、味、觸）。二是對待眾生沒有嫉妒之心。三是能夠佈施，佈施之後沒有後悔。四是樂於聽聞正法，受持、讀誦、書寫、解說。這是菩薩法藏（Bodhisattva Dharmakosa，菩薩的法之寶藏），菩薩摩夷（Bodhisattva Mayi，菩薩的智慧）。什麼是菩薩發的大誓願？有五種：一是發心發願。二是有發願。三是行發願。四是善發願。五是大發愿。最初發起菩提心的時候，叫做發心發願。爲了利益眾生，往生人天，叫做有發願。爲了眾生，修習無量心（慈、悲、喜、舍），叫做行發願。修集一切菩薩的善法，叫做善發願。不惜惜身命，護持正法，叫做大發愿。菩薩如果用十種供養佛、法、僧三寶，護持正法，見到持法的人就供養恭敬，這叫做大發愿。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）往生兜率天（Tusita Heaven），乃至最終大涅槃（Mahaparinirvana），這叫做大發愿。菩薩摩訶薩從最初發心，乃至證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這叫做大發愿。菩薩摩訶薩爲了度化眾生，遍在各種存在形式中，隨緣受身，這叫做大發愿。菩薩摩訶薩常常用大乘（Mahayana，大乘佛法）菩薩法藏、菩薩摩夷教化眾生，這叫做大發愿。菩薩摩訶薩凡是所演說的，沒有不利益眾生的，沒有善根的，令其生出善的萌芽，這叫做大發愿。什麼叫做菩薩摩訶薩修習空三昧（Sunyata-samadhi，空性三昧）？菩薩深刻觀察一切諸法，認為它們具有可說性。因為這可說性在不可說性中不存在，所以叫做空三昧。什麼叫做無愿三昧（Apranihita-samadhi，無愿三昧）？菩薩摩訶薩認為一切法都可以宣說，所以有我，有我所。因為有我，有我所，所以就有了苦。菩薩摩訶薩破除邪想，所以知道一切法不可宣說。因此不執著於我和我所。沒有我和我所，所以不再愿求什麼，這叫做無愿三昧。什麼叫做無相三昧（Animitta-samadhi，無相三昧）？菩薩摩訶薩知道一切法不可宣說。因為不可說，所以沒有一切煩惱之相。因為沒有相，所以叫做寂靜。修習寂靜的緣故，是...

【English Translation】 English version One obtains four Dharanis (Dharani, meaning total retention): First, not being greedy for the five desires (form, sound, smell, taste, touch). Second, having no jealousy towards sentient beings. Third, being able to give alms and having no regrets after giving. Fourth, delighting in hearing the true Dharma, upholding, reciting, writing, and explaining it. This is the Bodhisattva Dharmakosa (Bodhisattva's Dharma Treasury), Bodhisattva Mayi (Bodhisattva's Wisdom). What are the five great vows of a Bodhisattva? First, the vow of initial aspiration. Second, the vow of existence. Third, the vow of practice. Fourth, the vow of goodness. Fifth, the great vow. When first arousing the Bodhi mind, it is called the vow of initial aspiration. For the benefit of sentient beings, to be born in the realms of humans and gods, it is called the vow of existence. For the sake of sentient beings, cultivating immeasurable minds (loving-kindness, compassion, joy, equanimity), it is called the vow of practice. Cultivating and gathering all the good Dharmas of a Bodhisattva, it is called the vow of goodness. Not cherishing one's life, protecting and upholding the true Dharma, it is called the great vow. If a Bodhisattva uses the ten offerings to the Buddha, Dharma, and Sangha, protects and upholds the true Dharma, and offers reverence and respect to those who uphold the Dharma, this is called the great vow. A Bodhisattva-Mahasattva (Bodhisattva-Mahasattva, Great Bodhisattva) being born in Tusita Heaven (Tusita Heaven) and even entering Mahaparinirvana (Mahaparinirvana) in the end, this is called the great vow. A Bodhisattva-Mahasattva, from the initial arousal of the mind until attaining Anuttara-samyak-sambodhi (Anuttara-samyak-sambodhi, unsurpassed, complete enlightenment), this is called the great vow. A Bodhisattva-Mahasattva, in order to liberate sentient beings, pervades all forms of existence, taking on bodies according to conditions, this is called the great vow. A Bodhisattva-Mahasattva constantly uses the Mahayana (Mahayana, Great Vehicle) Bodhisattva Dharmakosa, Bodhisattva Mayi to teach and transform sentient beings, this is called the great vow. Whatever a Bodhisattva-Mahasattva speaks is always beneficial. For those without good roots, causing them to sprout good seeds, this is called the great vow. What is it called when a Bodhisattva-Mahasattva cultivates the Sunyata-samadhi (Sunyata-samadhi, emptiness samadhi)? The Bodhisattva deeply observes all Dharmas, considering them to have speakable nature. Because this speakable nature does not exist within the unspeakable nature, it is called Sunyata-samadhi. What is the Apranihita-samadhi (Apranihita-samadhi, wishlessness samadhi)? The Bodhisattva-Mahasattva considers that all Dharmas can be spoken, therefore there is 'I' and 'what belongs to me'. Because there is 'I' and 'what belongs to me', there is suffering. The Bodhisattva-Mahasattva destroys wrong thoughts, therefore knowing that all Dharmas cannot be spoken. Therefore, not being attached to 'I' and 'what belongs to me'. Without 'I' and 'what belongs to me', one no longer seeks anything, this is called Apranihita-samadhi. What is the Animitta-samadhi (Animitta-samadhi, signlessness samadhi)? The Bodhisattva-Mahasattva knows that all Dharmas cannot be spoken. Because they cannot be spoken, there are no signs of afflictions. Because there are no signs, it is called stillness. Because of cultivating stillness, it is...

名無相三昧。如來何故說三三昧。一切諸法凡有二種。一者有為有。二者無為有。有為有者謂我我所。無為有者。所謂涅槃。有為有者。菩薩摩訶薩觀一切苦不生愿求。是名無愿三昧。無為有者所謂涅槃。菩薩摩訶薩于涅槃中不生樂想。是名無想。無為者亦有亦無。是故菩薩非愿非不願。菩薩摩訶薩見有有見無無。有中無無無中無有。是名為空。菩薩爾時修空三昧得真實智。如是三昧聲聞緣覺。亦修亦學而不能說。一切諸法不可宣說。諸佛菩薩為令眾生得寂靜故說是四法。一切有為法無常苦無我涅槃寂靜。諸佛菩薩為諸眾生說是四法。當知已說一切法界諸法根本。是名優陀那。優陀那者。過去無量一切諸佛亦如是說。能作上者名優陀那。增長善法名優陀那。云何菩薩見有為法悉是無常菩薩摩訶薩知有為法可說無常。是故一切有為無常。知諸法性真實義中無因果故不可宣說是故作相言一切法悉是生滅。以是過去有為亦生亦滅。是故過去之法不見有因不見有性。以不見因性故。說過去法悉是無常。現在法知生而不知滅。現在之法不見其因見果見性。不滅故知性不知因。未來有為法不見生滅。是故知因不知果不知性。以未生故。是故菩薩知因不知性。爾時觀三世一一念有三相。若過一念則有四相。先滅法已次第生相似法。是

【現代漢語翻譯】現代漢語譯本名無相三昧（Nirnimitta-samadhi，無相三摩地）。如來為何要說三種三昧（samadhi，禪定）？一切諸法總共有兩種：一種是有為有，一種是無為有。有為有指的是我以及我所擁有的。無為有指的是涅槃（Nirvana，寂滅）。對於有為有，菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）觀察一切苦，不生起愿求，這叫做無愿三昧（Apranihita-samadhi，無愿三摩地）。對於無為有，指的是涅槃，菩薩摩訶薩對於涅槃不生起快樂的想法，這叫做無想三昧（Nirvikalpa-samadhi，無想三摩地）。無為既可以是有，也可以是無，因此菩薩既非愿也非不願。菩薩摩訶薩見到有，也見到無，有中沒有無，無中沒有有，這叫做空。菩薩在這個時候修習空三昧（Sunyata-samadhi，空三摩地），得到真實的智慧。像這樣的三昧，聲聞（Sravaka，小乘弟子）和緣覺（Pratyekabuddha，辟支佛）也修習和學習，但是不能夠說出來。一切諸法是不可宣說的。諸佛菩薩爲了讓眾生得到寂靜的緣故，說了四法：一切有為法是無常、苦、無我，涅槃是寂靜。諸佛菩薩爲了眾生說了這四法，應當知道已經說了一切法界諸法的根本，這叫做優陀那（Udana，自說經）。優陀那，過去無量的一切諸佛也是這樣說的。能夠作為上首的叫做優陀那，增長善法的叫做優陀那。菩薩如何見到有為法全部都是無常的呢？菩薩摩訶薩知道有為法可以說成是無常的，因此一切有為法是無常的。知道諸法的自性，在真實義中沒有因果的緣故，不可宣說，因此作為一種相來說，一切法都是生滅的。因為過去的有為法既生也滅，因此過去的法，看不見有因，也看不見有自性。因為看不見因和自性，所以說過去的法全部都是無常的。現在的法，知道生而不知道滅。現在的法，看不見其因，看見其果，看見其自性。因為不滅，所以知道自性而不知道因。未來的有為法，看不見生滅。因此知道因，不知道果，也不知道自性。因為還沒有生。因此菩薩知道因，不知道自性。這個時候觀察三世，每一念有三種相。如果超過一念，則有四種相。先滅的法已經次第生起相似的法。

【English Translation】 English version It is called the Nirnimitta-samadhi (samadhi of no sign). Why does the Tathagata (如來) speak of three samadhis? All dharmas (諸法) are of two kinds: one is conditioned existence (有為有), and the other is unconditioned existence (無為有). Conditioned existence refers to 'I' and 'mine'. Unconditioned existence refers to Nirvana (涅槃). Regarding conditioned existence, the Bodhisattva-Mahasattva (菩薩摩訶薩) observes all suffering and does not generate any desire or seeking. This is called the Apranihita-samadhi (無愿三昧). Regarding unconditioned existence, which refers to Nirvana, the Bodhisattva-Mahasattva does not generate any thought of pleasure in Nirvana. This is called the Nirvikalpa-samadhi (無想三昧). The unconditioned can be both existent and non-existent. Therefore, the Bodhisattva is neither desiring nor non-desiring. The Bodhisattva-Mahasattva sees existence and also sees non-existence; in existence, there is no non-existence, and in non-existence, there is no existence. This is called emptiness (空). At this time, the Bodhisattva cultivates the Sunyata-samadhi (空三昧) and attains true wisdom. Such samadhis are also cultivated and learned by Sravakas (聲聞) and Pratyekabuddhas (緣覺), but they cannot express them. All dharmas are inexpressible. The Buddhas and Bodhisattvas speak of these four dharmas to enable sentient beings to attain tranquility: all conditioned dharmas are impermanent, suffering, and without self; Nirvana is tranquility. The Buddhas and Bodhisattvas speak of these four dharmas for the sake of sentient beings. It should be known that they have already spoken of the root of all dharmas in the entire dharma realm. This is called Udana (優陀那). Udana means that all Buddhas of the past, in immeasurable numbers, also spoke in this way. That which can be the foremost is called Udana; that which increases good dharmas is called Udana. How does the Bodhisattva see that all conditioned dharmas are impermanent? The Bodhisattva-Mahasattva knows that conditioned dharmas can be spoken of as impermanent. Therefore, all conditioned dharmas are impermanent. Knowing the nature of dharmas, in the true meaning, there is no cause and effect, so it is inexpressible. Therefore, as an aspect, it is said that all dharmas are subject to arising and ceasing. Because past conditioned dharmas both arise and cease, therefore, in past dharmas, one does not see a cause or a nature. Because one does not see cause and nature, it is said that all past dharmas are impermanent. Present dharmas are known to arise but not known to cease. In present dharmas, one does not see the cause but sees the effect and sees the nature. Because they do not cease, one knows the nature but not the cause. Future conditioned dharmas are not seen to arise or cease. Therefore, one knows the cause but does not know the effect or the nature, because they have not yet arisen. Therefore, the Bodhisattva knows the cause but does not know the nature. At this time, observing the three times, each thought has three aspects. If it exceeds one thought, then there are four aspects. The dharmas that cease first successively give rise to similar dharmas.

名為生。生已作事。是名為住。先滅法相滅法已見相似。是名為老。生已不住至於二念。是名為壞。菩薩見有為法相一種。如生住老亦如是。唯壞相異。何以故。不共三相住故。如是四相見有二種。一者有。二者無。有者三相無者第四相。菩薩見有為法不見生不見住不見老不見壞。何以故。生住老壞無真性故。菩薩摩訶薩見色法生色法住色法老色法壞。不見生住老壞。菩薩摩訶薩以方便觀不見四相。方便觀者菩薩觀。若離色法別有生者。色法生時生亦應生。若爾者一切諸法皆應二生。一者色生。二者生生。如是二生若即法若離法。若不離者則無生生。若言離法別有生者。是義不然。若不離者爾時色無有生。生因緣故生住老壞亦如是。若壞自性有者。當知是壞亦生亦壞。若壞生者當知一切有為之法悉無有滅。入滅定時心心數法常應還生。色法滅時亦應還生。何以故。是壞生故。是故諸法悉應是常。是故菩薩離色法已不見四相。知有為法性無常故。亦常宣說有為無常。菩薩觀見有為之法有三種苦。苦苦行苦壞苦。是故如來說有為法一切是苦。云何菩薩見有為法無我。無我者有二種一者眾生無我。二者法無我。眾生無我者眾生非是有法。非是無法。非是離有無法。是名眾生無我。法無我者。一切諸法可說。可說性無故。是名

【現代漢語翻譯】現代漢語譯本：名為生（jati，出生）。生已作事，這叫做住（sthiti，住留）。先滅法相，滅法之後顯現相似相，這叫做老（jara，衰老）。生已不住，直至第二念，這叫做壞（anityata，壞滅）。菩薩見到有為法（samskrta-dharma，由因緣和合而成的法）的四種相狀：生、住、老也是如此，唯有壞相不同。為什麼呢？因為不與生、住、老三相共同住留的緣故。像這樣，四相的顯現可見有兩種情況：一是有，二是無。有指的是生、住、老三相，無指的是第四相——壞。菩薩見到有為法，卻不見生、不見住、不見老、不見壞。為什麼呢？因為生、住、老、壞沒有真實的自性。菩薩摩訶薩見到色法（rupa，物質現象）生、色法住、色法老、色法壞，卻不見生、住、老、壞。菩薩摩訶薩以方便觀（upaya-darsana，善巧的觀察）不見四相。方便觀是指菩薩觀察，如果離開色法另外有生，那麼色法生的時候，生也應該生。如果這樣，那麼一切諸法都應該有二生：一是色生，二是生生。像這樣二生，如果是不離色法，或者離開色法。如果不離色法，那麼就沒有生生。如果說離開色法另外有生，這個道理是不成立的。如果不離色法，那時色法就沒有生。因為生的因緣，所以住、老、壞也是如此。如果壞的自性存在，應當知道這個壞也生也壞。如果壞會生，應當知道一切有為之法都沒有滅。進入滅盡定（nirodha-samapatti，一種甚深的禪定狀態）時，心和心所法（citta-caitta，心理活動）常常應該還生。色法滅的時候也應該還生。為什麼呢？因為這個壞會生。因此，諸法都應該是常。因此，菩薩離開色法之後，不見四相，知道有為法的自性是無常的，也常常宣說有為法是無常的。菩薩觀察見到有為之法有三種苦：苦苦（duhkha-duhkha，痛苦的感受）、行苦（samskara-duhkha，遷流變化的苦）、壞苦（viparinama-duhkha，變壞的苦）。因此，如來說有為法一切是苦。菩薩如何見到有為法是無我（anatman，沒有不變的實體）的呢？無我分為兩種：一是眾生無我（pudgala-nairatmya，沒有常一主宰的個體），二是法無我（dharma-nairatmya，諸法沒有不變的自性）。眾生無我是指眾生不是有法，不是無法，也不是離開有法和無法，這叫做眾生無我。法無我是指一切諸法是可以說的，但可說性是沒有的，這叫做法無我。

【English Translation】 English version: It is called birth (jati). Having been born and acting, it is called abiding (sthiti). First, the aspect of the Dharma disappears, and after the Dharma disappears, a similar aspect appears, which is called aging (jara). Having been born and not abiding until the second thought, it is called decay (anityata). Bodhisattvas see the four aspects of conditioned dharmas (samskrta-dharma): birth, abiding, and aging are also like that, only the aspect of decay is different. Why? Because it does not abide together with the three aspects of birth, abiding, and aging. Thus, the appearance of the four aspects can be seen in two ways: one is existence, and the other is non-existence. Existence refers to the three aspects of birth, abiding, and aging, and non-existence refers to the fourth aspect—decay. Bodhisattvas see conditioned dharmas, but do not see birth, do not see abiding, do not see aging, and do not see decay. Why? Because birth, abiding, aging, and decay have no true nature. Bodhisattva-Mahasattvas see the birth of form (rupa), the abiding of form, the aging of form, and the decay of form, but do not see birth, abiding, aging, and decay. Bodhisattva-Mahasattvas do not see the four aspects through skillful observation (upaya-darsana). Skillful observation means that Bodhisattvas observe that if there is birth apart from form, then when form is born, birth should also be born. If so, then all dharmas should have two births: one is the birth of form, and the other is the birth of birth. These two births, whether they are inseparable from form or separate from form. If they are inseparable from form, then there is no birth of birth. If it is said that there is birth apart from form, this reasoning is not valid. If it is inseparable from form, then at that time, form has no birth. Because of the cause of birth, abiding, aging, and decay are also like this. If the nature of decay exists, it should be known that this decay is both born and decayed. If decay is born, it should be known that all conditioned dharmas have no cessation. When entering cessation meditation (nirodha-samapatti), the mind and mental factors (citta-caitta) should always be reborn. When form ceases, it should also be reborn. Why? Because this decay is born. Therefore, all dharmas should be permanent. Therefore, after leaving form, Bodhisattvas do not see the four aspects, knowing that the nature of conditioned dharmas is impermanent, and always proclaim that conditioned dharmas are impermanent. Bodhisattvas observe that conditioned dharmas have three kinds of suffering: suffering of suffering (duhkha-duhkha), suffering of formations (samskara-duhkha), and suffering of change (viparinama-duhkha). Therefore, the Tathagata says that all conditioned dharmas are suffering. How do Bodhisattvas see that conditioned dharmas are without self (anatman)? There are two kinds of no-self: one is the no-self of beings (pudgala-nairatmya), and the other is the no-self of dharmas (dharma-nairatmya). The no-self of beings means that beings are not existent dharmas, not non-existent dharmas, and not separate from existent and non-existent dharmas. This is called the no-self of beings. The no-self of dharmas means that all dharmas can be spoken of, but the speakable nature does not exist. This is called the no-self of dharmas.

法無我有如是等二種無我。是故如來說有為法一切無我。如是有為斷現在因障未來因。是名涅槃。無煩惱結故名寂靜。若是菩薩以不凈心觀于涅槃。聲聞未得道果觀于涅槃。俱亦未實知涅槃性。亦是涅槃相。譬如大王為子息故刻木造作象馬鹿兔。王子亦于非真實像馬作真實想是王或時讚歎象馬。諸子各謂贊己象馬。其後出舍見真像馬即生慚愧。我等云何于非像馬生象馬想。云何於此同名同相生真實想。如來亦說。菩薩心不清凈。聲聞之人未證道果。住生死舍。如來為說涅槃寂靜。菩薩聲聞聞已亦生真涅槃想。實不能知真涅槃也。聞佛說時生心作想言是涅槃。其後修集八正道已。得凈智慧出生死舍。爾乃真實知涅槃性方生慚愧。我等云何于非涅槃生涅槃想。譬如病人往良醫所。爾時良醫為破病故隨病授藥。病者得已心生歡喜。作真藥想即便服之。既服藥已所患雖除更發余病。爾時良醫斷先所服更與余藥。病者復言。大師先藥佳良力能治病。非是藥能。良醫雖說如是藥好。而此病者猶故不信。爾時病者服藥病差。方乃信藥生慚愧心。佛說法時亦復如是。眾生聞已壞小煩惱。即便生於真實之想。更起煩惱言佛無常。如來複為說甚深法。雖復聞之猶不生信以本為實。菩薩若得清凈之道。爾時方生慚愧之心。如來實常。我云何言

【現代漢語翻譯】現代漢語譯本：法無我和人無我，就像這樣是兩種無我。因此，如來說有為法一切都是無我的。像這樣，有為法斷滅現在的因，障礙未來的因，這叫做涅槃（Nirvana，寂滅）。沒有煩惱的束縛，所以叫做寂靜。如果菩薩以不清凈的心觀想涅槃，或者聲聞（Śrāvaka，聽聞佛法者）還沒有證得道果就觀想涅槃，他們都不能真正瞭解涅槃的真性，也只是在觀想涅槃的表象。譬如，大王爲了他的孩子們，用木頭雕刻製作象、馬、鹿、兔等玩具。王子們也把這些不是真實的象馬當作真實的來想。國王有時讚歎這些像馬，王子們各自認為國王是在讚歎自己的象馬。之後，他們走出家門，看見了真正的象馬，就感到慚愧，心想：『我們怎麼能把不是象馬的東西當作象馬呢？怎麼能對這些同名同相的東西產生真實的想念呢？』如來（Tathāgata，佛的稱號）也說過，菩薩的心不清凈，聲聞之人還沒有證得道果，住在生死輪迴的屋舍里。如來為他們宣說涅槃寂靜，菩薩和聲聞聽了之後，也產生了真實的涅槃的想法，實際上並不能瞭解真正的涅槃。聽佛說法時，他們生起心念，作如是想：『這就是涅槃。』之後，他們修習八正道（Eightfold Path），得到清凈的智慧，脫離生死輪迴的屋舍，那時才能真正瞭解涅槃的真性，才感到慚愧，心想：『我們怎麼能把不是涅槃的東西當作涅槃呢？』譬如，病人去拜訪良醫。那時，良醫爲了破除病人的疾病，根據病情給予藥物。病人得到藥物后，心裡感到歡喜，認為這是真正的藥物，就服用了。服用藥物后，雖然原來的疾病消除了，但又引發了其他的疾病。這時，良醫停止使用先前所服用的藥物，又給予其他的藥物。病人又說：『大師，先前的藥物很好，有能力治療疾病，不是藥物的問題。』良醫雖然說這種藥很好，但是這個病人仍然不相信。這時，病人服用藥物后，疾病痊癒了，才相信藥物，產生慚愧之心。佛說法時也是這樣。眾生聽了之後，消除了小的煩惱，就產生了真實的想法。又生起煩惱，說佛是無常的。如來又為他們宣說甚深的佛法，雖然聽了，仍然不相信，認為原來的想法是真實的。菩薩如果證得清凈的道，那時才產生慚愧之心，心想：『如來是真實的常住，我怎麼能說如來是無常的呢？』 English version: The non-self of phenomena and the non-self of person, these are the two kinds of non-self. Therefore, the Tathāgata (佛的稱號) says that all conditioned dharmas are without self. In this way, conditioned dharmas cut off the present cause and obstruct the future cause. This is called Nirvana (寂滅). It is called tranquility because there are no afflictions binding. If a Bodhisattva contemplates Nirvana with an impure mind, or a Śrāvaka (聽聞佛法者) who has not yet attained the fruit of the path contemplates Nirvana, neither of them truly knows the nature of Nirvana, and they are only contemplating the appearance of Nirvana. For example, a great king carves and makes wooden elephants, horses, deer, and rabbits for his children. The princes also imagine these unreal elephants and horses to be real. The king sometimes praises these elephants and horses, and each of the princes thinks that the king is praising his own elephant and horse. Later, when they leave their homes and see real elephants and horses, they feel ashamed and think: 'How could we have imagined something that is not an elephant or horse to be an elephant or horse? How could we have had real thoughts about these things that have the same name and appearance?' The Tathāgata also said that the mind of a Bodhisattva is not pure, and the Śrāvaka has not yet attained the fruit of the path, and lives in the house of birth and death. The Tathāgata speaks of the tranquility of Nirvana for them, and the Bodhisattva and Śrāvaka, after hearing it, also have the thought of true Nirvana, but in reality, they cannot know true Nirvana. When they hear the Buddha's teaching, they give rise to thoughts and imagine, 'This is Nirvana.' Later, after cultivating the Eightfold Path, they obtain pure wisdom and leave the house of birth and death. Only then do they truly know the nature of Nirvana and feel ashamed, thinking: 'How could we have imagined something that is not Nirvana to be Nirvana?' For example, a sick person goes to a good doctor. At that time, the good doctor prescribes medicine according to the illness in order to cure the patient's illness. The patient receives the medicine and feels happy in his heart, thinking that this is the real medicine, and then takes it. After taking the medicine, although the original illness is cured, other illnesses arise. At this time, the good doctor stops the previously taken medicine and gives other medicine. The patient says again: 'Master, the previous medicine was good and had the power to cure the illness. It is not the medicine's fault.' Although the good doctor says that this medicine is good, the patient still does not believe it. At this time, after the patient takes the medicine, the illness is cured, and then he believes in the medicine and feels ashamed. It is also like this when the Buddha teaches the Dharma. After hearing it, sentient beings destroy small afflictions and then give rise to real thoughts. They then give rise to afflictions and say that the Buddha is impermanent. The Tathāgata then speaks of the profound Dharma for them, but even after hearing it, they still do not believe it, thinking that the original thought is real. If a Bodhisattva attains the pure path, then he feels ashamed, thinking: 'The Tathāgata is truly permanent. How could I say that the Tathāgata is impermanent?'

【English Translation】 The non-self of dharmas and the non-self of persons are these two kinds of non-self. Therefore, the Tathagata (佛的稱號) says that all conditioned dharmas are without self. Thus, conditioned dharmas sever the present cause and obstruct the future cause. This is called Nirvana (寂滅). It is called tranquility because there are no bonds of affliction. If a Bodhisattva contemplates Nirvana with an impure mind, or a Sravaka (聽聞佛法者) who has not yet attained the fruit of the path contemplates Nirvana, neither of them truly knows the nature of Nirvana, and they are only contemplating the appearance of Nirvana. For example, a great king carves and makes wooden elephants, horses, deer, and rabbits for his children. The princes also imagine these unreal elephants and horses to be real. The king sometimes praises these elephants and horses, and each of the princes thinks that the king is praising his own elephant and horse. Later, when they leave their homes and see real elephants and horses, they feel ashamed and think: 'How could we have imagined something that is not an elephant or horse to be an elephant or horse? How could we have had real thoughts about these things that have the same name and appearance?' The Tathagata also said that the mind of a Bodhisattva is not pure, and the Sravaka has not yet attained the fruit of the path, and lives in the house of birth and death. The Tathagata speaks of the tranquility of Nirvana for them, and the Bodhisattva and Sravaka, after hearing it, also have the thought of true Nirvana, but in reality, they cannot know true Nirvana. When they hear the Buddha's teaching, they give rise to thoughts and imagine, 'This is Nirvana.' Later, after cultivating the Eightfold Path (Eightfold Path), they obtain pure wisdom and leave the house of birth and death. Only then do they truly know the nature of Nirvana and feel ashamed, thinking: 'How could we have imagined something that is not Nirvana to be Nirvana?' For example, a sick person goes to a good doctor. At that time, the good doctor prescribes medicine according to the illness in order to cure the patient's illness. The patient receives the medicine and feels happy in his heart, thinking that this is the real medicine, and then takes it. After taking the medicine, although the original illness is cured, other illnesses arise. At this time, the good doctor stops the previously taken medicine and gives other medicine. The patient says again: 'Master, the previous medicine was good and had the power to cure the illness. It is not the medicine's fault.' Although the good doctor says that this medicine is good, the patient still does not believe it. At this time, after the patient takes the medicine, the illness is cured, and then he believes in the medicine and feels ashamed. It is also like this when the Buddha teaches the Dharma. After hearing it, sentient beings destroy small afflictions and then give rise to real thoughts. They then give rise to afflictions and say that the Buddha is impermanent. The Tathagata then speaks of the profound Dharma for them, but even after hearing it, they still do not believe it, thinking that the original thought is real. If a Bodhisattva attains the pure path, then he feels ashamed, thinking: 'The Tathagata is truly permanent. How could I say that the Tathagata is impermanent?'

如來無常。是故如來說有為法一切無常苦無我等涅槃寂靜。

菩薩地功德品第二十

菩薩摩訶薩修菩提行有五事不可思議。一者憐愍一切眾生。二者為利眾生受生死苦。三者以善方便調伏眾生。四者發心欲知甚深難義。五者欲知不可思議神足。如是五法不與一切眾生共之。是故得名不可思議。菩薩摩訶薩復有五事不可思議。菩薩摩訶薩為利眾生受于苦因。以受苦因故得受安樂。以受樂故具足成就不思議法。複次菩薩觀生死過涅槃寂靜。為眾生故不樂涅槃流轉生死。是名受樂。以受樂故具足成就不思議法。複次菩薩樂於空閑寂靜默然。為諸眾生演說正法。是名受樂。以受樂故具足成就不思議法。複次菩薩摩訶薩為眾生故。行六波羅蜜。亦復不求六波羅蜜果。是名受樂。以受樂故具足成就不思議法。複次菩薩摩訶薩營他事業如造已務。甘心喜樂不辭勤苦。是名受樂。以受樂故具足成就不思議法。是名菩薩五事不可思議法。菩薩復有五事于諸眾生其心平等。一者初發菩提心時。普為一切非為一人。是名平等。二者菩薩修大悲時。普為一切非為一人。是名平等。三者菩薩修集一子地時。普為一切非為一人。是名平等。四者菩薩普觀十二因緣一切等有。是名平等。五者菩薩求阿耨多羅三藐三菩提時。普為一切非為一

【現代漢語翻譯】現代漢語譯本：如來說法是無常的。因此，如來說有為法（samskrta-dharma，指由因緣和合而成的法）都是無常、苦、無我的，最終歸於涅槃（nirvana，指寂滅）的寂靜。

菩薩地功德品第二十

菩薩摩訶薩（bodhisattva-mahasattva，指大菩薩）在修菩提行（bodhi-caryā，指成佛之道）中有五件事是不可思議的。第一，憐憫一切眾生。第二，爲了利益眾生而承受生死之苦。第三，用善巧方便調伏眾生。第四，發心想要了解甚深難懂的義理。第五，想要了解不可思議的神足（rddhi-pada，指神通）。這五種法不與一切眾生共通，因此得名不可思議。菩薩摩訶薩還有五件事是不可思議的。菩薩摩訶薩爲了利益眾生而承受苦因，因為承受苦因的緣故而能夠獲得安樂，因為獲得安樂的緣故而具足成就不可思議之法。其次，菩薩觀察生死的過患和涅槃的寂靜，爲了眾生的緣故而不樂於進入涅槃，而流轉于生死之中，這叫做承受安樂。因為承受安樂的緣故而具足成就不可思議之法。其次，菩薩樂於空閑寂靜，默然獨處，卻爲了諸眾生演說正法，這叫做承受安樂。因為承受安樂的緣故而具足成就不可思議之法。其次，菩薩摩訶薩爲了眾生的緣故，修行六波羅蜜（sat-paramita，指佈施、持戒、忍辱、精進、禪定、智慧），卻不求六波羅蜜的果報，這叫做承受安樂。因為承受安樂的緣故而具足成就不可思議之法。其次，菩薩摩訶薩經營他人的事業如同經營自己的事務一樣，甘心喜樂，不辭勤勞辛苦，這叫做承受安樂。因為承受安樂的緣故而具足成就不可思議之法。這叫做菩薩的五種不可思議之法。菩薩還有五件事對於諸眾生其心是平等的。第一，最初發起菩提心的時候，普遍爲了所有眾生，而不是爲了某一個人，這叫做平等。第二，菩薩修習大悲心的時候，普遍爲了所有眾生，而不是爲了某一個人，這叫做平等。第三，菩薩修集一子地（eka-putra-bhumi，指視一切眾生如獨子）的時候，普遍爲了所有眾生，而不是爲了某一個人，這叫做平等。第四，菩薩普遍觀察十二因緣（dvadasanga-pratitya-samutpada，指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）一切都是平等存在的，這叫做平等。第五，菩薩求阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，指無上正等正覺）的時候，普遍爲了所有眾生，而不是爲了某一個人。

【English Translation】 English version: The Tathagata (Tathagata, meaning 'Thus Gone' or 'Thus Come', an epithet of the Buddha) is impermanent. Therefore, the Tathagata says that all conditioned dharmas (samskrta-dharma, referring to phenomena arising from causes and conditions) are impermanent, suffering, without self, and ultimately lead to the peace of Nirvana (nirvana, meaning cessation or liberation).

Chapter 20: Merits of the Bodhisattva Ground

A Bodhisattva-Mahasattva (bodhisattva-mahasattva, meaning a great bodhisattva) has five inconceivable things when practicing the Bodhi path (bodhi-caryā, meaning the path to enlightenment). First, compassion for all sentient beings. Second, enduring the suffering of birth and death for the benefit of sentient beings. Third, skillfully subduing sentient beings. Fourth, aspiring to understand profound and difficult meanings. Fifth, desiring to know the inconceivable psychic powers (rddhi-pada, meaning supernatural abilities). These five dharmas are not shared with all sentient beings; therefore, they are called inconceivable. A Bodhisattva-Mahasattva also has five inconceivable things. A Bodhisattva-Mahasattva endures the causes of suffering for the benefit of sentient beings. Because of enduring the causes of suffering, they are able to receive happiness. Because of receiving happiness, they fully accomplish inconceivable dharmas. Furthermore, a Bodhisattva observes the faults of birth and death and the peace of Nirvana. For the sake of sentient beings, they do not delight in Nirvana but transmigrate in birth and death. This is called receiving happiness. Because of receiving happiness, they fully accomplish inconceivable dharmas. Furthermore, a Bodhisattva delights in solitude, quietude, and silence, yet expounds the true Dharma for all sentient beings. This is called receiving happiness. Because of receiving happiness, they fully accomplish inconceivable dharmas. Furthermore, a Bodhisattva-Mahasattva, for the sake of sentient beings, practices the Six Paramitas (sat-paramita, meaning perfections: generosity, morality, patience, diligence, concentration, and wisdom), yet does not seek the fruits of the Six Paramitas. This is called receiving happiness. Because of receiving happiness, they fully accomplish inconceivable dharmas. Furthermore, a Bodhisattva-Mahasattva manages the affairs of others as if they were their own, willingly and joyfully, without shirking hard work. This is called receiving happiness. Because of receiving happiness, they fully accomplish inconceivable dharmas. These are called the five inconceivable dharmas of a Bodhisattva. A Bodhisattva also has five things in which their mind is equal towards all sentient beings. First, when initially generating the Bodhi mind, it is universally for all sentient beings, not for one person. This is called equality. Second, when a Bodhisattva cultivates great compassion, it is universally for all sentient beings, not for one person. This is called equality. Third, when a Bodhisattva cultivates the state of regarding all beings as their only child (eka-putra-bhumi, meaning seeing all beings as their only child), it is universally for all sentient beings, not for one person. This is called equality. Fourth, when a Bodhisattva universally observes the Twelve Links of Dependent Origination (dvadasanga-pratitya-samutpada, meaning ignorance, volitional action, consciousness, name and form, the six sense bases, contact, feeling, craving, grasping, becoming, birth, old age and death), all are equally existent. This is called equality. Fifth, when a Bodhisattva seeks Anuttara-Samyak-Sambodhi (anuttara-samyak-sambodhi, meaning unsurpassed, complete and perfect enlightenment), it is universally for all sentient beings, not for one person.

人。是名平等。菩薩摩訶薩復有五事為利眾生。一者教修正命。二者教習世事方便。三者見貧窮者方便教令破貧窮苦。四者為上善者說正實道。五者為三乘故說三乘法。是名五事利益。眾生有五事法報菩薩恩。一者受持善法一切禁戒。二者貧者受已如教修行破于貧窮。三者供養三寶。四者于菩薩所聞法受持讀誦書寫分別解說轉以教他。五者見持法者恭敬供養。菩薩摩訶薩行菩提道。至心立愿常求五事。一者常愿世間有佛興出。二者常愿具足六波羅蜜。三者常愿求覓菩薩法藏菩薩摩夷。四者常愿當得解脫。五者常愿眷屬成就。是名為五。菩薩復有五事利益眾生。如自利利他品中說。菩薩復有五事疾得阿耨多羅三藐三菩提。一者護法。二者修行善行。三者智慧力。四者專心寂靜。五者定得菩薩性。是名為五。護法者。菩薩具足護陀羅尼。從他聞法速得解了。複次菩薩具足護念。以護念故受法不忘。複次菩薩具護智慧。以護智故分別法界。複次菩薩具足護心調諸根故。複次菩薩具護他心隨他行故。是名護法修行善行者。菩薩於法順解順說。常修善法四無量心願向阿耨多羅三藐三菩提。是名善行。智慧力者。菩薩摩訶薩從初發心乃至得阿耨多羅三藐三菩提。是名智慧力。專心寂靜者。菩薩摩訶薩以十凈法供養如來。如上所說。

【現代漢語翻譯】現代漢語譯本：人，這就叫做平等。菩薩摩訶薩又有五件事來利益眾生：第一是教導修正當的謀生方式（正命）。第二是教導學習世間事務的方便法門。第三是見到貧窮的人，方便教導他們脫離貧窮的困苦。第四是為那些追求上等善法的人宣說真實正確的道路。第五是爲了聲聞乘、緣覺乘、菩薩乘的修行者，分別宣說相應的聲聞乘法、緣覺乘法、菩薩乘法。這叫做五事利益。眾生有五件事來回報菩薩的恩德：第一是受持一切善法和戒律。第二是貧窮的人接受教導后，如教奉行，從而擺脫貧窮。第三是供養佛、法、僧三寶。第四是對從菩薩那裡聽聞的佛法，受持、讀誦、書寫、分別解說，並且轉而教導他人。第五是見到受持佛法的人，恭敬供養。菩薩摩訶薩在菩提道上修行，至誠地立下誓願，常常追求五件事：第一是常愿世間有佛出現。第二是常愿具足六波羅蜜（六度：佈施、持戒、忍辱、精進、禪定、智慧）。第三是常愿尋求菩薩的法藏和菩薩的母親（般若波羅蜜多）。第四是常愿能夠得到解脫。第五是常愿眷屬能夠成就。這叫做五愿。菩薩又有五件事來利益眾生，如同在《自利利他品》中所說的那樣。菩薩又有五件事能夠迅速獲得阿耨多羅三藐三菩提（無上正等正覺）：第一是護持佛法。第二是修行各種善行。第三是智慧的力量。第四是專心於寂靜。第五是決定獲得菩薩的本性。這叫做五事。護持佛法是指：菩薩具足守護的陀羅尼（總持，記憶力）。從他人那裡聽聞佛法，能夠迅速理解。其次，菩薩具足守護正念。因為守護正念的緣故，接受佛法后不會忘記。再次，菩薩具足守護智慧。因為守護智慧的緣故，能夠分別法界。再次，菩薩具足守護心，調伏各種感官。再次，菩薩具足守護他心，隨順他人的根性而行事。這叫做護法。修行善行是指：菩薩對於佛法能夠順應理解，順應宣說。常常修習善法，以四無量心（慈、悲、喜、舍）發願趣向阿耨多羅三藐三菩提。這叫做善行。智慧力是指：菩薩摩訶薩從最初發心，乃至獲得阿耨多羅三藐三菩提。這叫做智慧力。專心寂靜是指：菩薩摩訶薩以十種清凈的供養來供養如來，如同上面所說的那樣。

【English Translation】 English version: People, this is called equality. Furthermore, a Bodhisattva-Mahasattva has five things to benefit sentient beings: First, to teach and correct right livelihood (Samyag-ājīva). Second, to teach and practice skillful means in worldly affairs. Third, upon seeing the poor, to skillfully teach them to break free from the suffering of poverty. Fourth, to speak the true and correct path for those who seek the highest good. Fifth, for the sake of the Three Vehicles (Triyāna), to speak the Three Vehicle teachings. These are called the five benefits. Sentient beings have five things to repay the Bodhisattva's kindness: First, to uphold all good dharmas and precepts. Second, the poor, having received instruction, practice as taught and break free from poverty. Third, to make offerings to the Three Jewels (Triratna). Fourth, regarding the Dharma heard from the Bodhisattva, to uphold, recite, write, analyze, explain, and transmit it to others. Fifth, to respectfully make offerings to those who uphold the Dharma. A Bodhisattva-Mahasattva, practicing on the Bodhi path, sincerely makes vows, constantly seeking five things: First, to constantly wish for Buddhas to appear in the world. Second, to constantly wish to be complete with the Six Perfections (Six Pāramitās: Dāna, Śīla, Kṣānti, Vīrya, Dhyāna, Prajñā). Third, to constantly wish to seek the Bodhisattva's Dharma treasury and the Bodhisattva's mother (Prajñāpāramitā). Fourth, to constantly wish to attain liberation. Fifth, to constantly wish for the accomplishment of their retinue. These are called the five wishes. Furthermore, a Bodhisattva has five things to benefit sentient beings, as described in the 'Benefiting Oneself and Others' chapter. Furthermore, a Bodhisattva has five things to quickly attain Anuttarā-Samyak-Saṃbodhi (Unsurpassed Perfect Enlightenment): First, to protect the Dharma. Second, to cultivate good deeds. Third, the power of wisdom. Fourth, to be single-minded in tranquility. Fifth, to be certain of attaining the Bodhisattva nature. These are called the five things. Protecting the Dharma means: A Bodhisattva is complete with the protective Dhāraṇī (mnemonic incantation). Upon hearing the Dharma from others, they quickly understand it. Secondly, a Bodhisattva is complete with protective mindfulness. Because of protective mindfulness, they do not forget the Dharma they receive. Thirdly, a Bodhisattva is complete with protective wisdom. Because of protective wisdom, they can distinguish the Dharma realms. Fourthly, a Bodhisattva is complete with protecting the mind, thus regulating the senses. Fifthly, a Bodhisattva is complete with protecting the minds of others, thus acting in accordance with their dispositions. This is called protecting the Dharma. Cultivating good deeds means: A Bodhisattva is able to understand and speak the Dharma in accordance with the Dharma. They constantly cultivate good deeds, with the Four Immeasurable Minds (Brahmavihāras: loving-kindness, compassion, sympathetic joy, equanimity), vowing to proceed towards Anuttarā-Samyak-Saṃbodhi. This is called good deeds. The power of wisdom means: A Bodhisattva-Mahasattva, from the initial arising of the mind of enlightenment until attaining Anuttarā-Samyak-Saṃbodhi. This is called the power of wisdom. Being single-minded in tranquility means: A Bodhisattva-Mahasattva makes offerings to the Tathāgata with the ten pure offerings, as described above.

是名寂靜。定得菩薩性者。所謂菩薩住一子地不退轉地。是名菩薩定得菩薩性。菩薩摩訶薩有五事善法損減。一者不能供養於法及說法者。二者放逸懈怠。三者樂起煩惱心掉不息。四者于同菩薩心生憍慢。五者于菩薩藏顛倒解義。菩薩有五法善法增長。一者供養於法及說法者。二者攝心精進。三者所起煩惱心樂除滅。四者于同菩薩心生恭敬。五者于菩薩藏隨順解義。有五事實非菩薩假名菩薩。實非沙門假名沙門。非婆羅門假名婆羅門。不得菩薩戒不中同止。一者惡性。二者護毀禁者。三者不得禪定示得禪相。四者邪命自活。五者見有智者生嫉誹謗。有五事真名菩薩。真名沙門。真名婆羅門。得菩薩戒得與同止。一者善性調和。二者治毀禁者。三者實得禪定不示其相。四者正命自活。五者見有智者生喜讚歎。菩薩摩訶薩教化眾生有十種。一者為破惡法故。二者為知法界故。三者不作犯故。四者犯已慚愧悔故。五者調伏諸根故。六者不放逸故。七者遠離惡知識故。八者住寂靜處故。九者遠離煩惱故。十者得解脫故。是名為十。授菩薩記有六事。一者定有菩薩性未發阿耨多羅三藐三菩提心。二者未有菩薩性而發阿耨多羅三藐三菩提心。三者有菩薩性亦發阿耨多羅三藐三菩提心。四者于無量世為菩提故修行善行。五者定得阿耨

【現代漢語翻譯】現代漢語譯本：這就是所謂的寂靜。能夠確定自己具有菩薩的性質，是指菩薩安住於一子地（Ekajati-bhumi，指菩薩修行的一個階段，如同獨子般珍貴）和不退轉地（Avaivartika-bhumi，指不會退轉的境界）。這就是菩薩能夠確定自己具有菩薩的性質。菩薩摩訶薩有五種善法會損減：第一，不能供養佛法以及說法的人；第二，放逸懈怠；第三，喜歡生起煩惱心，心神動搖不能止息；第四，對於其他的菩薩心生驕慢；第五，對於菩薩藏（Bodhisattva-pitaka，指菩薩所修行的經典）顛倒地解釋其含義。菩薩有五種善法會增長：第一，供養佛法以及說法的人；第二，收攝心神，精進修行；第三，對於所生起的煩惱心，樂於除滅；第四，對於其他的菩薩心生恭敬；第五，對於菩薩藏，隨順正理地解釋其含義。有五種情況，實際上不是菩薩，卻假名為菩薩；實際上不是沙門（Sramana，指出家修行者），卻假名為沙門；不是婆羅門（Brahmana，指印度教的祭司階層），卻假名為婆羅門；沒有得到菩薩戒，不應該與他們同住。第一，具有惡劣的性格；第二，守護那些毀犯戒律的人；第三，沒有得到禪定，卻顯示得到禪定的樣子；第四，用不正當的手段來維持生活；第五，看到有智慧的人就心生嫉妒和誹謗。有五種情況，才是真正的菩薩，才是真正的沙門，才是真正的婆羅門，得到了菩薩戒，可以與他們同住。第一，具有善良調和的性格；第二，糾正那些毀犯戒律的人；第三，確實得到了禪定，但不顯現出來；第四，用正當的手段來維持生活；第五，看到有智慧的人就心生歡喜和讚歎。菩薩摩訶薩教化眾生有十種方法：第一，爲了破除惡法；第二，爲了了解法界（Dharmadhatu，指一切諸法的總相）；第三，不做違犯戒律的事情；第四，如果犯了戒律，要感到慚愧和懺悔；第五，調伏諸根（Indriya，指眼、耳、鼻、舌、身、意六根）；第六，不放逸；第七，遠離惡知識（Kalyana-mitra，指能引導人走向正道的善友的反面）；第八，安住在寂靜的地方；第九，遠離煩惱；第十，得到解脫。這就是十種方法。授予菩薩記別（Vyakaranam，指預言某人將來成佛）有六種情況：第一，確定具有菩薩的性質，但還沒有發起阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，指無上正等正覺之心）；第二，沒有菩薩的性質，卻發起了阿耨多羅三藐三菩提心；第三，既有菩薩的性質，也發起了阿耨多羅三藐三菩提心；第四，在無量世中爲了菩提的緣故修行善行；第五，確定能夠得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，指無上正等正覺）。

【English Translation】 English version: This is called quiescence. To be certain of having the nature of a Bodhisattva means that the Bodhisattva dwells in the Ekajati-bhumi (a stage of Bodhisattva practice, as precious as an only child) and the Avaivartika-bhumi (the state of non-retrogression). This is how a Bodhisattva can be certain of having the nature of a Bodhisattva. There are five good dharmas that diminish in a Bodhisattva-Mahasattva: First, not being able to make offerings to the Dharma and those who preach it; second, being negligent and lazy; third, enjoying the arising of afflictive emotions, with a restless and uncontrolled mind; fourth, harboring arrogance towards other Bodhisattvas; fifth, interpreting the meaning of the Bodhisattva-pitaka (the collection of scriptures related to Bodhisattva practice) in a distorted way. There are five good dharmas that increase in a Bodhisattva: First, making offerings to the Dharma and those who preach it; second, collecting the mind and practicing diligently; third, being happy to eliminate the afflictive emotions that arise; fourth, harboring respect towards other Bodhisattvas; fifth, interpreting the meaning of the Bodhisattva-pitaka in accordance with the correct principles. There are five situations where one is not actually a Bodhisattva but falsely claims to be a Bodhisattva; not actually a Sramana (a renunciate practitioner) but falsely claims to be a Sramana; not a Brahmana (a member of the priestly class in Hinduism) but falsely claims to be a Brahmana; not having received the Bodhisattva precepts and should not dwell with them. First, having a wicked nature; second, protecting those who violate the precepts; third, not having attained Dhyana (meditative absorption) but pretending to have attained it; fourth, making a living through dishonest means; fifth, becoming jealous and slandering those who are wise. There are five situations where one is truly a Bodhisattva, truly a Sramana, truly a Brahmana, has received the Bodhisattva precepts, and can dwell with them. First, having a virtuous and harmonious nature; second, correcting those who violate the precepts; third, having actually attained Dhyana but not showing it; fourth, making a living through honest means; fifth, rejoicing and praising those who are wise. There are ten ways in which a Bodhisattva-Mahasattva teaches sentient beings: First, to destroy evil dharmas; second, to understand the Dharmadhatu (the totality of all phenomena); third, not to commit transgressions; fourth, if transgressions are committed, to feel shame and remorse; fifth, to tame the Indriya (the six sense faculties: eyes, ears, nose, tongue, body, and mind); sixth, not to be negligent; seventh, to stay away from bad Kalyana-mitra (spiritual friends); eighth, to dwell in quiet places; ninth, to stay away from afflictions; tenth, to attain liberation. These are the ten ways. There are six situations for bestowing a Vyakaranam (prediction of future Buddhahood) upon a Bodhisattva: First, being certain of having the nature of a Bodhisattva but not yet having generated the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed perfect enlightenment); second, not having the nature of a Bodhisattva but having generated the Anuttara-samyak-sambodhi-citta; third, both having the nature of a Bodhisattva and having generated the Anuttara-samyak-sambodhi-citta; fourth, having cultivated good deeds for the sake of Bodhi (enlightenment) for countless eons; fifth, being certain of attaining Anuttara -samyak-sambodhi (unsurpassed perfect enlightenment).

多羅三藐三菩提不說時定。六者定得阿耨多羅三藐三菩提亦說時定。是名為六。有三事菩薩定得阿耨多羅三藐三菩提。一者定有性。二者得不退心。三者凡所作事悉為眾生生善法芽。菩薩以是三定為佛所記。菩薩摩訶薩不具五事不得阿耨多羅三藐三菩提。一者不發菩提之心。二者不得憐愍之心。三者不勤精進。四者不敬重戒。五者不知一切世事菩薩若不具足如是五事。不得阿耨多羅三藐三菩提。若有說言。離是五法得阿耨多羅三藐三菩提者。無有是處。有五事菩薩常所修集。一者不放逸。二者為破眾生貧窮困苦。三者供養三寶。四者至心持戒有犯尋覺。五者所作善事悉以迴向阿耨多羅三藐三菩提。菩薩摩訶薩有十法勝一切法。一者菩薩性勝一切性。二者初發菩提心勝於一切世間出世間發心。三者毗梨耶波羅蜜般若波羅蜜勝於一切諸波羅蜜。四者軟語攝法勝於諸攝。五者如來勝於一切眾生。六者悲心勝於一切無量心。七者所修四禪勝一切禪。八者空三昧勝一切三昧。九者滅盡定勝一切滅定。十者凈方便勝一切方便。是為十法。有四事唯佛菩薩獨能流佈。非余沙門婆羅門天魔梵等所能流佈。若從佛聞則能流佈。一者法流佈。二者實流佈。三者方便流佈。四者乘流佈。法流佈者。次第演說十二部經。實流佈者有一種。謂不妄

【現代漢語翻譯】現代漢語譯本：多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）的獲得，並非在某個特定的時間才能確定。第六種情況是，確定能夠獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）也說明了時間是確定的。以上就是六種情況。有三種情況，菩薩必定能夠獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）：一是具有決定成佛的根性；二是獲得不退轉的信心；三是所做的一切事情，都能為眾生萌生善法的種子。菩薩因為這三種確定性而被佛陀授記。菩薩摩訶薩如果不具備五種條件，就不能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）：一是不發菩提之心；二是沒有憐憫之心；三是不勤奮精進；四是不敬重戒律；五是不瞭解一切世間之事。菩薩如果不具備這五種條件，就不能獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果有人說，離開這五種方法能夠獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），那是不可能的。有五件事是菩薩經常修習的：一是不放逸；二是為破除眾生的貧窮困苦；三是供養三寶；四是至誠持戒，一旦犯戒立即察覺；五是將所做的善事全部迴向阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。菩薩摩訶薩有十種法勝過一切法：一是菩薩的根性勝過一切根性；二是初發菩提心勝過一切世間和出世間的發心；三是毗梨耶波羅蜜（Virya-paramita，精進波羅蜜）和般若波羅蜜（Prajna-paramita，智慧波羅蜜）勝過一切波羅蜜；四是柔和的言語攝受眾生的方法勝過一切攝受；五是如來勝過一切眾生；六是悲心勝過一切無量心；七是所修的四禪勝過一切禪定；八是空三昧勝過一切三昧；九是滅盡定勝過一切滅定；十是清凈的方便勝過一切方便。以上就是十種法。有四件事只有佛和菩薩才能流佈，不是其他的沙門（Sramana，出家修行者）、婆羅門（Brahmana，祭司）、天、魔、梵天等所能流佈的。如果從佛那裡聽聞，就能流佈。一是法流佈；二是實流佈；三是方便流佈；四是乘流佈。法流佈，就是次第演說十二部經。實流佈，只有一種，就是不妄語。

【English Translation】 English version: The attainment of Anuttara-samyak-sambodhi (supreme perfect enlightenment) is not determined by a specific time. The sixth case is that being certain of attaining Anuttara-samyak-sambodhi also indicates a determined time. These are the six cases. There are three things by which a Bodhisattva is certain to attain Anuttara-samyak-sambodhi: first, having a definite nature [for Buddhahood]; second, attaining a non-retrogressing mind; third, all actions performed generate sprouts of wholesome dharma for sentient beings. Bodhisattvas are predicted by the Buddhas because of these three certainties. A Bodhisattva-Mahasattva who does not possess five things cannot attain Anuttara-samyak-sambodhi: first, not generating the mind of Bodhi; second, not having a compassionate mind; third, not being diligently energetic; fourth, not respecting the precepts; fifth, not knowing all worldly affairs. If a Bodhisattva does not possess these five things, they cannot attain Anuttara-samyak-sambodhi. If someone says that one can attain Anuttara-samyak-sambodhi apart from these five dharmas, there is no such possibility. There are five things that Bodhisattvas constantly cultivate: first, non-negligence; second, to break the poverty and suffering of sentient beings; third, making offerings to the Triple Gem; fourth, sincerely upholding the precepts and immediately recognizing any transgressions; fifth, dedicating all wholesome deeds towards Anuttara-samyak-sambodhi. A Bodhisattva-Mahasattva has ten dharmas that surpass all dharmas: first, the nature of a Bodhisattva surpasses all natures; second, the initial generation of the Bodhi mind surpasses all worldly and transcendental mind generation; third, Virya-paramita (perfection of diligence) and Prajna-paramita (perfection of wisdom) surpass all other paramitas; fourth, the method of gentle speech to gather beings surpasses all gatherings; fifth, the Tathagata surpasses all sentient beings; sixth, the mind of compassion surpasses all immeasurable minds; seventh, the four Dhyanas cultivated surpass all Dhyanas; eighth, the Samadhi of emptiness surpasses all Samadhis; ninth, the cessation attainment surpasses all cessation attainments; tenth, pure skillful means surpass all skillful means. These are the ten dharmas. There are four things that only Buddhas and Bodhisattvas can propagate, not other Sramanas (ascetics), Brahmanas (priests), Devas (gods), Maras (demons), Brahmas (creator gods), etc. If heard from the Buddha, then they can be propagated: first, dharma propagation; second, truth propagation; third, skillful means propagation; fourth, vehicle propagation. Dharma propagation is the sequential exposition of the twelve divisions of scripture. Truth propagation is of one kind, which is non-lying.

語。復有二種。謂世諦。第一義諦。復有三種。相實口實行實。復有四種。謂苦集滅道。復有五種。一者因實。二者果實。三者智實。四者知境界實。五者無上實。復有六種。一者實實。二者虛妄實。三者智實。四者遠離實。五者證實。六者修實。復有七種。一者愛實。二者苦實。三者解脫實。四者法實。五者解實。六者聖實。七者非聖實。復有八種。一者行苦實。二者苦苦實。三者生苦實。四者滅實。五者煩惱實。六者解脫實。七者善行實。八者善果實。復有九種。一者無常實。二者苦實。三者不凈實。四者空實。五者無我實。六者有愛實。七者斷愛實。八者斷二愛方便實。九者有餘涅槃實。復有十種。一者非分強作苦實。二者貧窮苦實。三者四大不調苦實。四者愛別離苦實。五者怨憎會苦實。六者業實。七者果報實。八者煩惱實。九者善思惟實。十者正見實。是為十法名實流佈。方便流佈者。如方便品說。乘流佈者。所謂聲聞乘辟支佛乘佛乘。是名為四。菩薩摩訶薩觀一切方便有五無量。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。眾生界者。有六十一種。住喜地菩薩。觀眾生界轉為無量。世界無量者。有無量名故。如此世界名為娑婆。是故梵天名娑婆主。法無量者。善

【現代漢語翻譯】現代漢語譯本：語。又有兩種。即世俗諦（Satya，真理）和第一義諦（Paramārtha-satya，勝義諦）。又有三種。即相實、口實行實。又有四種。即苦（duhkha）、集（samudaya）、滅（nirodha）、道（mārga）。又有五種。第一是因實，第二是果實，第三是智實，第四是知境界實，第五是無上實。又有六種。第一是實實，第二是虛妄實，第三是智實，第四是遠離實，第五是證實，第六是修實。又有七種。第一是愛實，第二是苦實，第三是解脫實，第四是法實，第五是解實，第六是聖實，第七是非聖實。又有八種。第一是行苦實，第二是苦苦實，第三是生苦實，第四是滅實，第五是煩惱實，第六是解脫實，第七是善行實，第八是善果實。又有九種。第一是無常實，第二是苦實，第三是不凈實，第四是空實，第五是無我實，第六是有愛實，第七是斷愛實，第八是斷二愛方便實，第九是有餘涅槃（nirvāṇa）實。又有十種。第一是非分強作苦實，第二是貧窮苦實，第三是四大不調苦實，第四是愛別離苦實，第五是怨憎會苦實，第六是業（karma）實，第七是果報實，第八是煩惱實，第九是善思惟實，第十是正見實。這便是十法名實流佈。方便流佈，如方便品所說。乘流佈，即是聲聞乘（Śrāvakayāna）、辟支佛乘（Pratyekabuddhayāna）、佛乘（Buddhayāna）。這稱為四種。菩薩摩訶薩（Bodhisattva-mahāsattva）觀察一切方便有五種無量。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。眾生界，有六十一種。安住于喜地的菩薩，觀察眾生界轉為無量。世界無量，因為有無量名稱。如此世界名為娑婆（Sahā）。因此梵天（Brahmā）名為娑婆主。法無量，是善的。

【English Translation】 English version: Again, there are two kinds: the mundane truth (Satya) and the ultimate truth (Paramārtha-satya). Again, there are three kinds: reality of appearance, reality of verbal practice, and reality of actual practice. Again, there are four kinds: namely, suffering (duhkha), accumulation (samudaya), cessation (nirodha), and the path (mārga). Again, there are five kinds: first, the reality of cause; second, the reality of effect; third, the reality of wisdom; fourth, the reality of knowing the realm of objects; fifth, the ultimate reality. Again, there are six kinds: first, the reality of reality; second, the reality of illusion; third, the reality of wisdom; fourth, the reality of detachment; fifth, the reality of realization; sixth, the reality of practice. Again, there are seven kinds: first, the reality of love; second, the reality of suffering; third, the reality of liberation; fourth, the reality of dharma; fifth, the reality of understanding; sixth, the reality of the holy; seventh, the reality of the non-holy. Again, there are eight kinds: first, the reality of suffering of action; second, the reality of suffering of suffering; third, the reality of suffering of birth; fourth, the reality of cessation; fifth, the reality of afflictions; sixth, the reality of liberation; seventh, the reality of good conduct; eighth, the reality of good results. Again, there are nine kinds: first, the reality of impermanence; second, the reality of suffering; third, the reality of impurity; fourth, the reality of emptiness; fifth, the reality of no-self; sixth, the reality of having love; seventh, the reality of cutting off love; eighth, the reality of the means to cut off the two loves; ninth, the reality of nirvāṇa with remainder (nirvāṇa). Again, there are ten kinds: first, the reality of suffering from forced actions; second, the reality of suffering from poverty; third, the reality of suffering from the imbalance of the four great elements; fourth, the reality of suffering from separation from loved ones; fifth, the reality of suffering from meeting with those who are hated; sixth, the reality of karma; seventh, the reality of karmic retribution; eighth, the reality of afflictions; ninth, the reality of good contemplation; tenth, the reality of right view. These are the ten dharmas, the dissemination of names and realities. The dissemination of skillful means is as described in the chapter on skillful means. The dissemination of vehicles is the Śrāvakayāna (vehicle of hearers), the Pratyekabuddhayāna (vehicle of solitary Buddhas), and the Buddhayāna (Buddha vehicle). These are called the four. Bodhisattva-mahāsattvas (Bodhisattva-mahāsattva) observe all skillful means as having five immeasurables: first, the immeasurability of the realm of beings; second, the immeasurability of the world; third, the immeasurability of the realm of dharma; fourth, the immeasurability of the realm of taming; fifth, the immeasurability of the means of taming. The realm of beings has sixty-one kinds. Bodhisattvas abiding in the Joyful Ground observe the realm of beings transforming into immeasurability. The world is immeasurable because it has immeasurable names. This world is called Sahā. Therefore, Brahmā is called the Lord of Sahā. The dharma is immeasurable, it is good.

不善無記轉為無量。調伏無量者有一種。謂調伏故。復有二種。具足煩惱。不具煩惱。復有三種。上中下根。復有四種。婆羅門剎利毗舍首陀。復有五種。多貪多瞋多癡多慢多惡覺觀。復有六種。出家在家未熟已熟未得解脫已得解脫。復有七種。一者聞已便解。二者以譬喻得解。三者一句一句解。四者一字一字解。五者現在熟。六者他世熟。七者隨因緣熟。復有八種。所謂八眾。

復有九種。一名如來調伏。二聲聞調伏。三緣覺調伏。四菩薩調伏。五難調伏。六易調伏。七軟語調伏。八呵嘖調伏。九軟語呵嘖調伏。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。七者非色。八者想。九者無想。十者非想非非想。是名十種。是五十五種觀作無量。眾生界調伏界有何差別。眾生界者。都不分別有性無性。調伏界者。分別有性無性調伏方便無量者。如初品中說。是故菩薩五種無量攝取一切方便。菩薩摩訶薩欲知真實當求四事。一者推物。二者推名。三者推性。四者推分別。如是四事亦如前說。諸佛菩薩為眾生說法有五事。一者說時即悟四諦。二者說時即得解脫。三者說時即發阿耨多羅三藐三菩提心。四者說時得菩薩羼提。五者眾生聞已受持讀誦書寫解說護持正法。是名諸佛菩薩為眾生

【現代漢語翻譯】現代漢語譯本：不善和無記（既非善也非惡的狀態）可以轉化為無量（無限）。調伏無量眾生有一種方式，即通過調伏自身。又有兩種，即具足煩惱和不具足煩惱。又有三種，即上根、中根、下根。又有四種，即婆羅門（祭司階層），剎利（武士階層），毗舍（商人階層），首陀（奴隸階層）。又有五種，即多貪、多嗔、多癡（愚昧）、多慢（傲慢）、多惡覺觀（邪惡的思想）。又有六種，即出家（僧侶）和在家（居士），未成熟和已成熟，未得解脫和已得解脫。又有七種，一者聽聞后立即理解，二者通過比喻得到理解，三者一句一句地理解，四者一字一字地理解，五者現在成熟，六者來世成熟，七者隨因緣成熟。又有八種，即所謂的八部眾（天龍八部）。

又有九種，一名如來（佛陀）調伏，二聲聞（聽聞佛法者）調伏，三緣覺（通過自身努力覺悟者）調伏，四菩薩（立志成佛者）調伏，五難調伏，六易調伏，七軟語調伏，八呵責調伏，九軟語和呵責調伏。又有十種，一者地獄，二者畜生，三者餓鬼，四者欲界人天（人類和天神），五者中陰（死亡和轉生之間的狀態），六者色界（有形物質的世界），七者無色界（沒有形體的世界），八者有想（有意識的狀態），九者無想（沒有意識的狀態），十者非想非非想（既非有想也非無想的狀態）。這被稱為十種。這五十五種觀想可以作為無量。眾生界和調伏界有什麼差別？眾生界是不分別有性和無性。調伏界是分別有性和無性。調伏方便無量，如初品中所說。因此，菩薩通過五種無量來攝取一切方便。菩薩摩訶薩（偉大的菩薩）如果想知道真實，應當尋求四件事：一者推物（推究事物的本質），二者推名（推究名稱的含義），三者推性（推究事物的性質），四者推分別（推究分別的來源）。這四件事也如前面所說。諸佛菩薩為眾生說法有五件事：一者說法時眾生立即領悟四諦（苦、集、滅、道），二者說法時眾生立即得到解脫，三者說法時眾生立即發起阿耨多羅三藐三菩提心（無上正等正覺之心），四者說法時眾生得到菩薩羼提（忍辱），五者眾生聽聞后受持、讀誦、書寫、解說、護持正法。這就是諸佛菩薩為眾生所做的事情。

【English Translation】 English version: The unwholesome and the neutral (neither good nor evil) can be transformed into the immeasurable. There is one way to tame the immeasurable beings, namely through self-taming. There are also two kinds: those who possess afflictions and those who do not possess afflictions. There are also three kinds: superior, middling, and inferior faculties. There are also four kinds: Brahmana (priestly class), Kshatriya (warrior class), Vaishya (merchant class), and Shudra (laborer class). There are also five kinds: much greed, much hatred, much delusion (ignorance), much pride (arrogance), and much evil thought. There are also six kinds: renunciates (monks) and householders (laypeople), immature and mature, those who have not attained liberation and those who have attained liberation. There are also seven kinds: first, those who understand immediately upon hearing; second, those who understand through analogies; third, those who understand sentence by sentence; fourth, those who understand word by word; fifth, those who mature in the present life; sixth, those who mature in the next life; seventh, those who mature according to conditions. There are also eight kinds, namely the so-called eight assemblies (Devas, Nagas, etc.).

There are also nine kinds: first, the Tathagata's (Buddha's) taming; second, the Shravaka's (hearer's) taming; third, the Pratyekabuddha's (solitary Buddha's) taming; fourth, the Bodhisattva's (enlightenment being's) taming; fifth, the difficult to tame; sixth, the easy to tame; seventh, taming with gentle words; eighth, taming with scolding; ninth, taming with both gentle words and scolding. There are also ten kinds: first, hell; second, animals; third, hungry ghosts; fourth, humans and gods in the desire realm; fifth, the intermediate state (between death and rebirth); sixth, the form realm (world of material form); seventh, the formless realm (world without material form); eighth, the realm of perception (conscious state); ninth, the realm of non-perception (unconscious state); tenth, the realm of neither perception nor non-perception (neither conscious nor unconscious state). These are called the ten kinds. These fifty-five kinds of contemplation can serve as the immeasurable. What is the difference between the realm of beings and the realm of taming? The realm of beings does not distinguish between existence and non-existence. The realm of taming distinguishes between existence and non-existence. The immeasurable means of taming are as described in the first chapter. Therefore, Bodhisattvas grasp all means through the five immeasurables. If a Bodhisattva Mahasattva (great Bodhisattva) wishes to know the truth, they should seek four things: first, investigate things (examine the essence of things); second, investigate names (examine the meaning of names); third, investigate nature (examine the nature of things); fourth, investigate distinctions (examine the source of distinctions). These four things are also as described earlier. When Buddhas and Bodhisattvas teach the Dharma to beings, there are five things that happen: first, upon hearing the Dharma, beings immediately realize the Four Noble Truths (suffering, origin, cessation, path); second, upon hearing the Dharma, beings immediately attain liberation; third, upon hearing the Dharma, beings immediately generate the mind of Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment); fourth, upon hearing the Dharma, beings attain Bodhisattva Kshanti (patience); fifth, upon hearing the Dharma, beings uphold, recite, write, explain, and protect the True Dharma. These are the things that Buddhas and Bodhisattvas do for beings.

說法得大功德不可思議。云何名大乘。有七事大故名大乘。一者法大。法大者。菩薩法藏於十二部經最大最上故名毗佛略。二者心大。心大者。謂發阿耨多羅三藐三菩提心。三者解大。解大者。解菩薩藏毗佛略經。四者凈大。凈大者。菩薩發心已其心清凈乃至得阿耨多羅三藐三菩提。五者莊嚴大。莊嚴大者。菩薩具足功德莊嚴智慧莊嚴。得阿耨多羅三藐三菩提。六者時大時大者。菩薩摩訶薩為阿耨多羅三藐三菩提故。三阿僧祇劫修行苦行。七者具足大。具足大者。菩薩具足三十二相八十種好以自莊嚴。得阿耨多羅三藐三菩提。法大心大解大凈大莊嚴大時大。如是六大名之為因。具足大者名之為果。有八法能攝一切大乘。一者演說菩薩法藏。說菩薩藏義。說菩薩藏中諸佛菩薩不可思議。思惟其義。修集其義。得具足義。得修集果。解甚深義。是名為八。菩薩摩訶薩如是學者。得阿耨多羅三藐三菩提。菩薩修學菩薩菩提有十種。一者性住。二者入。三者不凈心。四者凈心。五者不熟。六者熟。七者不定。八者定。九者一生得。十者現身得定性凈心學諸法。是名為住發阿耨多羅三藐三菩提心。是名為入。入者未得凈地名為不凈。得凈地已是名為凈。凈者未入畢竟地時名為未熟。入畢竟地名之為熟。熟者未入定地名為不定。已

人定地名之為定。熟有二種。一者一生得阿耨多羅三藐三菩提。二者現身得阿耨多羅三藐三菩提。如是十種菩薩摩訶薩能受菩薩戒行菩薩戒。是十種菩薩攝一切菩薩。若能至心受持修行菩薩戒者。是名菩薩。是名摩訶薩。是名智者。是名勇健。是名上仙。是名佛子。是名佛持。是名大勝是名佛戒。是名無畏。是名大聖。是名商主。是名船師。是名大名稱。是名憐愍。是名大功德。是名自在。是名法持。是名不可思議。是名能知十方無量世界如觀掌中阿摩勒果。若有人言我是菩薩。不受菩薩戒。不能至心行菩薩戒。然生信心。當知是菩薩欲得阿耨多羅三藐三菩提。若有人言我是菩薩。不能至心受持菩薩戒。心不生信。是名名字菩薩。久久乃得阿耨多羅三藐三菩提。若有人言我是菩薩。受持菩薩戒至心修行信菩薩戒。是名入十種菩薩中。不久定得阿耨多羅三藐三菩提。若有人言我是菩薩。受菩薩戒不能至心護持禁戒。毀破所受心不生信。是名菩薩栴陀羅不名名菩薩。不名義菩薩。◎

◎如法住菩薩相品第一

真實菩薩有五種相。菩薩具足五種相故。名真實菩薩。一者憐愍心。二者柔軟語。三者勇健。四者不貪。五者解說深義。如是五法有五種智。一者性。二者因緣。三者功德果。四者次第。五者攝取。憐愍性

者有二種。一者至心。二者如法。至心者。施眾安隱。是名為性。如法者。菩薩摩訶薩如已樂事以施眾生。是名如法。柔軟性者。先意語歡喜語遠惡語利益語。是名柔軟性。勇健性者。心無所畏猛健果敢。能破眾生畏懼之想。是名健性。不貪性者。一切施一切施一切施清凈施施已無悔。是名不貪性。解說深義性者。四無礙智。是名解說深義性。憐愍者有五因緣。一者受苦眾生。二者行惡眾生。三者放逸眾生。四者邪見眾生。五者樂煩惱眾生。受苦眾生者。常受苦惱乃至無有一念之樂。是名受苦。又有眾生雖不受苦。造身口意十惡業道。如十六惡律儀。是名行惡眾生。復有眾生不行惡業不受苦惱。貪著五欲耽樂嬉戲。貪愛已身不修善法。是名放逸。復有眾生不受苦惱不行惡業亦不放逸。為求解脫非因見因非果見果。是名邪見。如外道等。復有眾生不受苦惱不行惡業。亦不放逸亦不邪見。具煩惱系煩惱障故不修善法。是名憐愍因緣。以是因緣憐愍之心遂得增長。柔軟因緣者有五種。一者善先語。二者善喜語。三者善無畏語。四者善凈語。五者善教語。此五因緣是名柔軟語。如四攝品中說。勇健因緣者有五種。如上三十七助菩提品中說。不貪者有五因緣。一者不分別施。二者喜施。三者至心施。四者凈施。五者如法得財施。

【現代漢語翻譯】現代漢語譯本有二種『性』(性質)。一者至心，二者如法。至心者，施予眾生安穩，這稱為『至心性』。如法者，菩薩摩訶薩如其所樂之事施予眾生，這稱為『如法性』。柔軟性者，先以善意言語、歡喜言語、遠離惡語、利益言語對待眾生，這稱為『柔軟性』。勇健性者，內心無所畏懼，勇猛果敢，能破除眾生的畏懼之想，這稱為『勇健性』。不貪性者，一切都施予，一切都施予，一切都施予，清凈地施予，施予后沒有後悔，這稱為『不貪性』。解說深義性者，具備四無礙智，這稱為『解說深義性』。憐憫眾生有五種因緣。一者，受苦的眾生。二者，行惡的眾生。三者，放逸的眾生。四者，邪見的眾生。五者，耽樂煩惱的眾生。受苦的眾生，常常遭受苦惱，乃至沒有一念的快樂，這稱為『受苦』。又有眾生雖不受苦，卻造作身口意十惡業道，如十六惡律儀，這稱為『行惡眾生』。又有眾生不行惡業，不受苦惱，卻貪著五欲，耽樂嬉戲，貪愛自身而不修善法，這稱為『放逸』。又有眾生不受苦惱，不行惡業，也不放逸，卻爲了求解脫，以非因為因，以非果為果，這稱為『邪見』，如外道等。又有眾生不受苦惱，不行惡業，也不放逸，也不邪見，卻因為具足煩惱的繫縛和煩惱的障礙而不修善法，這是憐憫的因緣。因為這些因緣，憐憫之心得以增長。柔軟的因緣有五種。一者，善於先以友善的言語問候。二者，善於說令人歡喜的言語。三者，善於說使人無所畏懼的言語。四者，善於說清凈的言語。五者，善於說教導的言語。這五種因緣稱為『柔軟語』，如四攝品中所說。勇健的因緣有五種，如上文三十七助菩提品中所說。不貪的因緣有五種。一者，不分別地施予。二者，歡喜地施予。三者，至誠地施予。四者，清凈地施予。五者，以如法獲得的財富施予。

【English Translation】 English version There are two kinds of 『nature』. The first is sincerity (至心, zhìxīn), and the second is accordance with Dharma (如法, rúfǎ). Sincerity means giving peace and security to all beings; this is called 『sincere nature』. Accordance with Dharma means that a Bodhisattva-Mahasattva gives to sentient beings according to what he enjoys; this is called 『Dharma-abiding nature』. Gentle nature means first speaking with kind words, joyful words, avoiding evil words, and speaking beneficial words; this is called 『gentle nature』. Courageous nature means having no fear in the heart, being brave and decisive, and being able to break the fearful thoughts of sentient beings; this is called 『courageous nature』. Non-greed nature means giving everything, giving everything, giving everything, giving purely, and having no regrets after giving; this is called 『non-greed nature』. The nature of explaining profound meanings means having the four unimpeded wisdoms; this is called 『the nature of explaining profound meanings』. There are five causes and conditions for compassion. The first is sentient beings who are suffering. The second is sentient beings who are doing evil. The third is sentient beings who are negligent. The fourth is sentient beings who have wrong views. The fifth is sentient beings who delight in afflictions. Suffering sentient beings constantly experience suffering and have no moment of joy; this is called 『suffering』. There are also sentient beings who, although not suffering, create the ten evil deeds of body, speech, and mind, such as the sixteen evil precepts; these are called 『evil-doing sentient beings』. There are also sentient beings who do not do evil deeds, do not suffer, but are attached to the five desires, indulge in pleasure and play, and are attached to themselves without cultivating good deeds; these are called 『negligent』. There are also sentient beings who do not suffer, do not do evil deeds, and are not negligent, but seek liberation by seeing non-causes as causes and non-results as results; these are called 『wrong views』, such as those of externalists. There are also sentient beings who do not suffer, do not do evil deeds, are not negligent, and do not have wrong views, but do not cultivate good deeds because they are bound by afflictions and obstructed by afflictions; this is the cause and condition for compassion. Because of these causes and conditions, the heart of compassion grows. There are five causes and conditions for gentleness. The first is to speak kindly first. The second is to speak joyful words. The third is to speak fearless words. The fourth is to speak pure words. The fifth is to speak instructive words. These five causes and conditions are called 『gentle speech』, as described in the Four Embracing Dharmas. There are five causes and conditions for courage, as described in the Thirty-Seven Limbs of Enlightenment above. There are five causes and conditions for non-greed. The first is to give without discrimination. The second is to give with joy. The third is to give sincerely. The fourth is to give purely. The fifth is to give with wealth obtained lawfully.

是名不貪五因緣。如施品說。說甚深義有五因緣。一者說修多羅甚深之義。解說空義。三世中陰退不退我我所。佛性菩薩性如來涅槃三乘。色造色十二因緣。是名修多羅義。二者能說毗尼義。是犯是非犯。是可悔是不可悔。是輕是重。是性重是遮重。是名說毗尼甚深義。三者說摩夷義。佛爾時為眾生故說名為犯。為他故說輕作重說重作輕。為令一人得懺悔故。乃至大眾中得懺悔故。是名說摩夷甚深義。四者能自解說正義。五者能知諸法名字。憐愍功德果者。菩薩慈心為諸眾生。壞惡心故修集慈心。能利眾生心無悔恨。常修集故得現世樂。是故如來說慈功果。毒不能害刀不能傷。眠無惡夢諸天擁護。舍此身已得生初禪。是名憐愍功德果。柔軟語功德果者。菩薩摩訶薩修柔軟語。能破現在口四惡過。是柔軟語自利利他。能令眾生愛樂喜聞。是名柔軟語功德果。勇健功德果者。菩薩現在能破懈怠。受歡喜樂樂於寂靜。護持禁戒心無悔恨。自修忍辱教人行忍。修諸苦行莊嚴菩提心無退轉。是名勇健功德果。不貪解說深義二功德果。如上所說。次第者。菩薩摩訶薩先修慈心。為調眾生故。次說軟語。為破惡業故。見諸眾生受惡業者。心不怖畏。生救護故。名為勇健。為調眾生故行惠施。次說不貪及以深義。菩薩摩訶薩隨是五相攝

【現代漢語翻譯】現代漢語譯本：這被稱為不貪婪的五種因緣，如《施品》所說。宣說甚深之義有五種因緣：第一，宣說修多羅（Sutra，經）甚深之義，解釋空義，三世中陰（Antarabhava，中陰身）的退與不退，我與我所（Atman and Anatman，有我和無我），佛性、菩薩性、如來涅槃（Nirvana，寂滅），三乘（Triyana，聲聞乘、緣覺乘、菩薩乘），色（Rupa，物質）與造色，十二因緣（Twelve Nidanas，佛教關於生命起源和流轉的理論）。這被稱為修多羅之義。第二，能夠宣說毗尼（Vinaya，戒律）之義，什麼是犯，什麼不是犯，什麼是可懺悔，什麼是不可以懺悔，什麼是輕，什麼是重，什麼是性重，什麼是遮重。這被稱為宣說毗尼甚深之義。第三，宣說摩夷（Maya，幻象）之義，佛陀在某個時候爲了眾生的緣故說這是犯，爲了其他緣故說輕的作重，重的作輕，爲了讓一個人得到懺悔的緣故，乃至大眾中得到懺悔的緣故。這被稱為宣說摩夷甚深之義。第四，能夠自己解釋正義。第五，能夠知道諸法的名字，憐憫功德果報的人。菩薩以慈悲心對待所有眾生，爲了破除惡心而修集慈心，能夠利益眾生而心中沒有悔恨，常常修集慈心，因此得到現世的快樂。因此，如來說慈心的功德果報：毒不能害，刀不能傷，睡眠沒有惡夢，諸天擁護，捨棄此身之後能夠往生到初禪（First Dhyana，色界初禪）。這被稱為憐憫功德果報。柔軟語的功德果報：菩薩摩訶薩（Mahasattva，大菩薩）修習柔軟語，能夠破除現在口頭的四種惡過，這種柔軟語既能自利又能利他，能夠讓眾生喜愛聽聞。這被稱為柔軟語的功德果報。勇健的功德果報：菩薩現在能夠破除懈怠，感受歡喜快樂，樂於寂靜，護持禁戒心中沒有悔恨，自己修習忍辱也教導他人行忍，修習各種苦行來莊嚴菩提心（Bodhi-citta，菩提心）而沒有退轉。這被稱為勇健的功德果報。不貪婪和解說深義的兩種功德果報，如上面所說。次第是：菩薩摩訶薩先修習慈心，爲了調伏眾生的緣故；其次說柔軟語，爲了破除惡業的緣故；見到眾生遭受惡業時，心中不怖畏，生起救護之心，這被稱為勇健；爲了調伏眾生而行惠施，其次說不貪婪以及甚深之義。菩薩摩訶薩隨順這五種相來攝受眾生。

【English Translation】 English version: These are called the five causes and conditions of non-greed, as described in the chapter on giving. There are five causes and conditions for explaining profound meanings: First, explaining the profound meaning of the Sutras (Sutra), elucidating the meaning of emptiness, the regression and non-regression of the intermediate state (Antarabhava) in the three times, self and non-self (Atman and Anatman), Buddha-nature, Bodhisattva-nature, the Nirvana (Nirvana) of the Tathagata, the Three Vehicles (Triyana), form (Rupa) and the form-produced, and the Twelve Nidanas (Twelve Nidanas). This is called the meaning of the Sutras. Second, being able to explain the meaning of the Vinaya (Vinaya), what is an offense and what is not an offense, what is repentable and what is not repentable, what is light and what is heavy, what is fundamentally heavy and what is preventatively heavy. This is called explaining the profound meaning of the Vinaya. Third, explaining the meaning of Maya (Maya), the Buddha at a certain time said it was an offense for the sake of sentient beings, and for other reasons said to make the light heavy, and the heavy light, in order to allow one person to repent, and even to allow repentance in the assembly. This is called explaining the profound meaning of Maya. Fourth, being able to explain the correct meaning oneself. Fifth, being able to know the names of all dharmas, and those who have compassion for the fruits of merit. Bodhisattvas treat all sentient beings with compassion, cultivate compassion in order to destroy evil minds, are able to benefit sentient beings without regret in their hearts, and constantly cultivate compassion, thus obtaining happiness in this life. Therefore, the Tathagata speaks of the meritorious fruits of compassion: poison cannot harm, swords cannot wound, sleep is without nightmares, the devas protect, and after abandoning this body, one can be reborn in the First Dhyana (First Dhyana). This is called the meritorious fruit of compassion. The meritorious fruit of gentle speech: Bodhisattvas Mahasattvas (Mahasattva) cultivate gentle speech, which can destroy the four evil deeds of the mouth in the present, and this gentle speech benefits both oneself and others, and can make sentient beings love to hear it. This is called the meritorious fruit of gentle speech. The meritorious fruit of courage: Bodhisattvas are now able to break through laziness, experience joy and happiness, delight in tranquility, uphold precepts without regret in their hearts, cultivate patience themselves and teach others to practice patience, cultivate various ascetic practices to adorn the Bodhi-citta (Bodhi-citta) without regression. This is called the meritorious fruit of courage. The two meritorious fruits of non-greed and explaining profound meanings are as described above. The order is: Bodhisattvas Mahasattvas first cultivate compassion, for the sake of taming sentient beings; then speak gentle words, for the sake of breaking evil karma; seeing sentient beings suffering from evil karma, their hearts are not afraid, and they give rise to the mind of saving and protecting, which is called courage; they practice generosity to tame sentient beings, and then speak of non-greed and profound meanings. Bodhisattvas Mahasattvas follow these five characteristics to embrace sentient beings.

六波羅蜜。憐愍相者攝禪波羅蜜。柔軟語者攝尸波羅蜜般若波羅蜜。勇健相者攝毗梨耶波羅蜜羼提波羅蜜般若波羅蜜。不貪者攝檀波羅蜜。說甚深義攝般若波羅蜜檀波羅蜜。

如法住禪品第二

菩薩摩訶薩若在家若出家俱有四法。有能修學即得阿耨多羅三藐三菩提行。善業方便憐愍眾生。善業方便者。為施波羅蜜故修善行專心行常行凈行。善行者。菩薩若有財物施乞者時。不觀有恩不觀無恩。不觀福田及非福田。雖有人天沙門婆羅門不能沮壞菩薩施心。是名善行。專心行者。菩薩施時有來求者。舍內外物一切施與心無貪吝。是名專心施。常行者。菩薩施時有來乞者。不觀時與非時隨得隨施。是名常行。凈行者。菩薩施時有來乞者。不以名譽故施。非為天樂故施。如施品中說。是名凈行。如施四事尸波羅蜜羼提波羅蜜毗梨耶波羅蜜禪波羅蜜般若波羅蜜亦復如是。云何菩薩善方便。若有生心欲破佛法。為調伏故行善方便。欲令中人入佛法故行善方便。雖入未熟為令熟故行善方便。入已既熟令得解脫故行善方便。菩薩為說世間醫方技術諸論行善方便。為欲至心受菩薩戒堅持不毀故行善方便。善愿方便。聲聞乘方便。辟支佛乘方便。大乘方便此十方便能作五事。初四方便為利益眾生行。世術方便為破邪論。菩薩受

【現代漢語翻譯】現代漢語譯本六波羅蜜（六種到達彼岸的方法）。以憐憫之心對待眾生，包含禪波羅蜜（禪定）。以柔和的語言對待眾生，包含尸波羅蜜（持戒）和般若波羅蜜（智慧）。以勇猛精進的態度對待眾生，包含毗梨耶波羅蜜（精進）、羼提波羅蜜（忍辱）和般若波羅蜜。不貪婪之心包含檀波羅蜜（佈施）。宣說甚深義理包含般若波羅蜜和檀波羅蜜。

如法住禪品第二

菩薩摩訶薩（偉大的菩薩）無論是在家還是出家，都有四種修行方法。如果能夠修學這四種方法，就能證得阿耨多羅三藐三菩提（無上正等正覺）。這四法是：善業方便、憐憫眾生。善業方便是指：爲了修習佈施波羅蜜，修習善行，專心修行，恒常修行，清凈修行。善行是指：菩薩如果有財物，當有乞討者來時，不考慮對方是否有恩于自己，不考慮對方是否是福田（值得佈施的對象）。即使有人天、沙門（出家修行者）、婆羅門（祭司）也不能破壞菩薩的佈施之心，這叫做善行。專心行是指：菩薩佈施時，如果有人來求，就捨棄內外一切財物施與對方，心中沒有貪戀和吝嗇，這叫做專心施。常行是指：菩薩佈施時，如果有人來乞討，不考慮時間是否合適，隨時隨地都佈施，這叫做常行。凈行是指：菩薩佈施時，如果有人來乞討，不是爲了名譽而佈施，也不是爲了天上的快樂而佈施，如同《施品》中所說的那樣，這叫做凈行。如同佈施這四種情況一樣，尸波羅蜜、羼提波羅蜜、毗梨耶波羅蜜、禪波羅蜜、般若波羅蜜也是如此。什麼是菩薩的善方便呢？如果有人生起邪念想要破壞佛法，爲了調伏他們而行善方便。爲了讓中等根器的人進入佛法而行善方便。雖然已經進入佛法但還沒有成熟，爲了讓他們成熟而行善方便。進入佛法並且已經成熟，爲了讓他們得到解脫而行善方便。菩薩爲了（幫助眾生）宣說世間的醫方技術等各種理論而行善方便。爲了讓眾生至心受持菩薩戒並且堅持不毀犯而行善方便。善愿方便、聲聞乘方便、辟支佛乘方便、大乘方便，這十種方便能夠成就五種事情。前四種方便是爲了利益眾生而行。世間技術方便是爲了破除邪論。菩薩受持

【English Translation】 English version Six Pāramitās (six perfections). Compassion encompasses Dhyāna Pāramitā (meditation). Gentle speech encompasses Śīla Pāramitā (discipline) and Prajñā Pāramitā (wisdom). Courage encompasses Vīrya Pāramitā (effort), Kṣānti Pāramitā (patience), and Prajñā Pāramitā. Non-greed encompasses Dāna Pāramitā (generosity). Explaining profound meanings encompasses Prajñā Pāramitā and Dāna Pāramitā.

Chapter Two: Abiding in Dhyāna According to Dharma

A Bodhisattva Mahāsattva (great Bodhisattva), whether householder or renunciate, possesses four practices. If one can cultivate these four practices, one will attain Anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). These four are: skillful means of good deeds, compassion for sentient beings. Skillful means of good deeds refers to: for the sake of cultivating Dāna Pāramitā, cultivating good deeds, practicing with focused mind, practicing constantly, practicing purely. Good deeds refers to: when a Bodhisattva has wealth and a beggar comes, they do not consider whether the person has been kind to them, nor whether the person is a field of merit (worthy of giving). Even if gods, humans, śramaṇas (ascetics), or Brahmins (priests) try to destroy the Bodhisattva's mind of giving, they cannot. This is called good deeds. Practicing with focused mind refers to: when a Bodhisattva gives, if someone comes to ask, they give away all internal and external possessions without greed or stinginess. This is called practicing with focused mind. Practicing constantly refers to: when a Bodhisattva gives, if someone comes to beg, they do not consider whether the time is appropriate, they give whenever they can. This is called practicing constantly. Practicing purely refers to: when a Bodhisattva gives, if someone comes to beg, they do not give for the sake of fame, nor for the sake of heavenly pleasures, as described in the chapter on giving. This is called practicing purely. Just as with these four aspects of giving, so it is with Śīla Pāramitā, Kṣānti Pāramitā, Vīrya Pāramitā, Dhyāna Pāramitā, and Prajñā Pāramitā. What are the Bodhisattva's skillful means? If someone arises with the intention to destroy the Buddha Dharma, one employs skillful means to subdue them. To lead those of middling capacity into the Buddha Dharma, one employs skillful means. Although they have entered the Dharma but are not yet mature, one employs skillful means to mature them. Having entered the Dharma and matured, one employs skillful means to liberate them. The Bodhisattva employs skillful means to explain worldly medical techniques and various theories. To encourage beings to sincerely receive the Bodhisattva precepts and uphold them without violation, one employs skillful means. Skillful means of good vows, skillful means of the Śrāvakayāna (the vehicle of the hearers), skillful means of the Pratyekabuddhayāna (the vehicle of solitary Buddhas), skillful means of the Mahāyāna (the Great Vehicle), these ten skillful means can accomplish five things. The first four skillful means are practiced for the benefit of sentient beings. Worldly technical skillful means are for refuting wrong views. The Bodhisattva receives

持菩薩禁戒。終不毀犯。設犯隨懺。善發願方便隨所欲事即能得之。菩薩三乘方便隨根說法。是故菩薩如是十種方便能作五事。以五事故具足必定。能得世間一切之事。若現在若他世。云何菩薩利益於他。如四攝品中說。云何菩薩善發願。菩薩所作一切善業。若過去未來現在不求余果。唯求無上菩提道果。是名善發願。如來若為出家在家說戒。一切攝取如是四事。若出家在家菩薩。若過去未來現在。受持菩薩戒悉得阿耨多羅三藐三菩提。出家菩薩勝於在家。何以故。出家菩薩獲得一切菩薩禁戒。在家菩薩不得菩薩一切禁戒。出家菩薩能行寂靜清凈梵行。在家菩薩不能修行寂靜梵行。出家菩薩能行三十七品。在家菩薩不能修行三十七品。出家菩薩解脫一切世間之事。在家菩薩為世間事之所繫縛。◎

菩薩善戒經卷第七大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第八

宋罽賓三藏求那跋摩譯

◎如法住定心品第三

菩薩摩訶薩憐愍眾生有七種。何等為七。一者無畏。二者真實。三者不愁。四者不求。五者不愛。六者廣大。七者平等。菩薩摩訶薩憐愍眾生。無所畏故。修三業善。為破眾生諸惡業故。是名無畏。菩薩摩訶薩憐愍眾生。非煩惱愛故。非法住非毗尼

【現代漢語翻譯】現代漢語譯本受持菩薩禁戒，最終都不會毀犯。即使犯了，也會立即懺悔。善於發願，並且能夠方便地隨心所欲地得到所求之事。菩薩根據眾生的根器，用三乘（聲聞乘、緣覺乘、菩薩乘）的方便法門說法。因此，菩薩通過這十種方便法門，能夠成就五種事情。因為這五種事情，菩薩具足了必定能夠得到世間一切事物的能力，無論是在現在還是在來世。菩薩如何利益他人呢？就像《四攝品》中所說的那樣。菩薩如何善於發願呢？菩薩所做的一切善業，無論是過去、未來還是現在所做的，都不求其他的果報，只求無上菩提道果。這叫做善於發願。如來如果為出家或在家之人說戒，一切都應攝取這四件事。無論是出家還是在家的菩薩，無論是過去、未來還是現在，受持菩薩戒都能證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。出家菩薩勝過在家菩薩。為什麼呢？因為出家菩薩能夠獲得一切菩薩禁戒，而在家菩薩不能獲得菩薩的一切禁戒。出家菩薩能夠修行寂靜清凈的梵行，而在家菩薩不能修行寂靜的梵行。出家菩薩能夠修行三十七道品，而在家菩薩不能修行三十七道品。出家菩薩能夠解脫一切世間之事，而在家菩薩被世間之事所束縛。

《菩薩善戒經》卷第七大正藏第30冊 No. 1582 《菩薩善戒經》

《菩薩善戒經》卷第八

宋罽賓三藏求那跋摩（Guṇabhadra）譯

◎如法住定心品第三

菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）憐憫眾生有七種。是哪七種呢？一是無畏，二是真實，三是不愁，四是不求，五是不愛，六是廣大，七是平等。菩薩摩訶薩憐憫眾生，因為無所畏懼，所以修習身、口、意三業的善行，爲了破除眾生的一切惡業。這叫做無畏。菩薩摩訶薩憐憫眾生，不是因為煩惱和愛慾的緣故，不以非法為住處，也不違背毗奈耶（Vinaya，戒律）。

【English Translation】 English version Upholding the Bodhisattva precepts, one will never violate them. If one does violate them, one should immediately repent. Being skilled in making vows and having the expedient means, one can obtain whatever one desires. Bodhisattvas teach according to the capacity of beings, using the expedient methods of the Three Vehicles (Śrāvakayāna, Pratyekabuddhayāna, and Bodhisattvayāna). Therefore, Bodhisattvas, through these ten expedient methods, can accomplish five things. Because of these five things, Bodhisattvas are fully equipped and certain to obtain all things in the world, whether in this life or in future lives. How do Bodhisattvas benefit others? As described in the 'Four Means of Attraction' section. How are Bodhisattvas skilled in making vows? All the good deeds that Bodhisattvas perform, whether in the past, future, or present, they do not seek other rewards, but only seek the fruit of the unsurpassed Bodhi path. This is called being skilled in making vows. If the Tathāgata (如來) speaks the precepts for those who are ordained or lay practitioners, everything should encompass these four matters. Whether ordained or lay Bodhisattvas, whether in the past, future, or present, those who uphold the Bodhisattva precepts will attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed perfect enlightenment). Ordained Bodhisattvas are superior to lay Bodhisattvas. Why? Because ordained Bodhisattvas can obtain all the Bodhisattva precepts, while lay Bodhisattvas cannot obtain all the Bodhisattva precepts. Ordained Bodhisattvas can practice the tranquil and pure Brahma-conduct, while lay Bodhisattvas cannot practice the tranquil Brahma-conduct. Ordained Bodhisattvas can practice the Thirty-Seven Limbs of Enlightenment, while lay Bodhisattvas cannot practice the Thirty-Seven Limbs of Enlightenment. Ordained Bodhisattvas can be liberated from all worldly affairs, while lay Bodhisattvas are bound by worldly affairs.

Bodhisattva Śīla Sūtra, Volume 7 Taishō Tripiṭaka, Volume 30, No. 1582, Bodhisattva Śīla Sūtra

Bodhisattva Śīla Sūtra, Volume 8

Translated by Tripiṭaka Guṇabhadra (求那跋摩) from Kashmir of the Song Dynasty

◎Chapter 3: Abiding in Samādhi According to the Dharma

Bodhisattva-mahāsattvas (菩薩摩訶薩, great Bodhisattvas) have seven kinds of compassion for sentient beings. What are the seven? First, fearlessness; second, truthfulness; third, freedom from sorrow; fourth, non-seeking; fifth, non-attachment; sixth, vastness; and seventh, equality. Bodhisattva-mahāsattvas have compassion for sentient beings because they are fearless, so they cultivate good deeds of body, speech, and mind in order to destroy all the evil karma of sentient beings. This is called fearlessness. Bodhisattva-mahāsattvas have compassion for sentient beings not because of afflictions and desires, not abiding in what is not Dharma, and not violating the Vinaya (毗奈耶, monastic discipline).

住非妄語不教化于非處。是名真實。菩薩摩訶薩以憐愍故。為諸眾生勤修苦行心無憂悔是名不愁。一切眾生不求菩薩。而諸菩薩自修慈心。是名不求菩薩摩訶薩修憐愍時。于諸眾生無有貪心無貪心者不求恩報及慈心果。是名不愛。菩薩修慈設有眾生打罵惱害。終不捨于修慈之心。是名廣大。菩薩修慈不為一人。普為無量無邊眾生無量法界。是名平等。是為七法。菩薩具足如是七法。名為菩薩至心清凈。心清凈者有十五種。一者無上凈。二者如法凈。三者波羅蜜凈。四者真實義凈。五者不可思議凈。六者安隱凈。七者樂凈。八者不放凈。九者堅固凈。十者不誑凈。十一者不凈凈。十二者凈凈。十三者善凈。十四者調伏凈。十五者性凈。菩薩摩訶薩至心專唸佛法僧寶。是名無上凈。菩薩受持菩薩戒已。至心擁護不令毀犯。是名如法凈。菩薩摩訶薩至心具足五波羅蜜。是名波羅蜜凈。菩薩至心了知法界無我無我所。為流佈故名為士夫。了了通達十二部經甚深之義。甚深義者即第一義。第一義者名真實義凈。諸佛菩薩不可思議。從初出世乃至涅槃。是名不可思議凈。菩薩至心修集悲心者。普施一切眾生安樂。是名安隱凈菩薩。摩訶薩為苦眾生修集慈心令其得樂。是名樂凈。菩薩摩訶薩為諸眾生修集慈悲。不求無食心無果心無恩

【現代漢語翻譯】現代漢語譯本：安住于不說謊的真語，不在不應教化之處施教，這叫做『真實』。菩薩摩訶薩因為憐憫的緣故，爲了一切眾生勤奮修行苦行，心中沒有憂愁後悔，這叫做『不愁』。一切眾生不主動尋求菩薩，但是菩薩們自己修習慈悲心，這叫做『不求』。菩薩摩訶薩修習憐憫之心時，對於一切眾生沒有貪婪之心，沒有貪婪之心的人不求恩惠報答以及慈悲心的果報，這叫做『不愛』。菩薩修習慈悲心，即使有眾生打罵惱害，最終也不會捨棄修習慈悲之心，這叫做『廣大』。菩薩修習慈悲心不是爲了一個人，而是普遍爲了無量無邊的眾生和無量的法界，這叫做『平等』。以上是七種法。菩薩如果具足這七種法，就叫做菩薩至誠清凈。心清凈的人有十五種：第一種是無上凈，第二種是如法凈，第三種是波羅蜜凈（到達彼岸的清凈），第四種是真實義凈，第五種是不可思議凈，第六種是安隱凈，第七種是樂凈，第八種是不放逸凈，第九種是堅固凈，第十種是不誑凈，第十一種是不凈凈，第十二種是凈凈，第十三種是善凈，第十四種是調伏凈，第十五種是性凈。菩薩摩訶薩至誠專心憶念佛、法、僧三寶，這叫做『無上凈』。菩薩受持菩薩戒之後，至誠擁護，不讓它被毀壞觸犯，這叫做『如法凈』。菩薩摩訶薩至誠具足五波羅蜜（五種到達彼岸的方法），這叫做『波羅蜜凈』。菩薩至誠了知法界沒有『我』，沒有『我所』（屬於我的東西），爲了流佈佛法，所以名為『士夫』。完全通達十二部經甚深的含義，甚深的含義就是第一義，第一義就叫做『真實義凈』。諸佛菩薩不可思議，從最初出現於世間直到涅槃，這叫做『不可思議凈』。菩薩至誠修集悲心，普遍施予一切眾生安樂，這叫做『安隱凈』。菩薩摩訶薩爲了受苦的眾生修集慈心，讓他們得到快樂，這叫做『樂凈』。菩薩摩訶薩爲了眾生修集慈悲心，不求沒有食物，心中沒有果報之心，沒有恩惠之心。

【English Translation】 English version: Abiding in truthful speech without falsehood, and not teaching in inappropriate places, this is called 'Truthfulness'. Because of compassion, Bodhisattva Mahasattvas diligently cultivate ascetic practices for all sentient beings, without sorrow or regret in their hearts, this is called 'Non-Grief'. All sentient beings do not seek out Bodhisattvas, but the Bodhisattvas themselves cultivate loving-kindness, this is called 'Non-Seeking'. When Bodhisattva Mahasattvas cultivate compassion, they have no greed towards all sentient beings; those without greed do not seek favors, rewards, or the fruits of loving-kindness, this is called 'Non-Attachment'. When Bodhisattvas cultivate loving-kindness, even if sentient beings strike, scold, or harm them, they will never abandon the cultivation of loving-kindness, this is called 'Vastness'. Bodhisattvas cultivate loving-kindness not for one person, but universally for immeasurable and boundless sentient beings and immeasurable Dharma realms, this is called 'Equality'. These are the seven Dharmas. If Bodhisattvas possess these seven Dharmas, they are called Bodhisattvas with sincere and pure hearts. Those with pure hearts have fifteen qualities: first is Supreme Purity, second is Purity According to Dharma, third is Paramita Purity (purity of reaching the other shore), fourth is True Meaning Purity, fifth is Inconceivable Purity, sixth is Peaceful Purity, seventh is Joyful Purity, eighth is Non-negligence Purity, ninth is Firm Purity, tenth is Non-deceptive Purity, eleventh is Impure Purity, twelfth is Pure Purity, thirteenth is Good Purity, fourteenth is Subdued Purity, and fifteenth is Intrinsic Purity. Bodhisattva Mahasattvas sincerely and attentively remember the Three Jewels of Buddha, Dharma, and Sangha, this is called 'Supreme Purity'. After receiving the Bodhisattva precepts, Bodhisattvas sincerely protect them, not allowing them to be violated or broken, this is called 'Purity According to Dharma'. Bodhisattva Mahasattvas sincerely possess the five Paramitas (five methods of reaching the other shore), this is called 'Paramita Purity'. Bodhisattvas sincerely understand that in the Dharma realm there is no 'self' and no 'what belongs to self', and for the sake of spreading the Dharma, they are called 'Purusha'. Fully understanding the profound meaning of the twelve divisions of scriptures, the profound meaning is the First Meaning, and the First Meaning is called 'True Meaning Purity'. The Buddhas and Bodhisattvas are inconceivable, from their initial appearance in the world until Nirvana, this is called 'Inconceivable Purity'. Bodhisattvas sincerely cultivate compassion, universally bestowing peace and happiness upon all sentient beings, this is called 'Peaceful Purity'. Bodhisattva Mahasattvas cultivate loving-kindness for suffering sentient beings, enabling them to attain happiness, this is called 'Joyful Purity'. Bodhisattva Mahasattvas cultivate loving-kindness and compassion for sentient beings, not seeking absence of food, without a mind for retribution, without a mind for gratitude.

報心。亦不放眾生行諸惡行。是名不放凈。菩薩摩訶薩為阿耨多羅三藐三菩提。其心堅固不可破壞。是名堅固凈。菩薩摩訶薩于無量世至心修集菩提善行。如是菩提及菩提道無有虛誑。是名不誑凈。菩薩摩訶薩未得解地。是名不凈凈。菩薩摩訶薩住于凈地乃至畢竟地。是名凈凈。菩薩摩訶薩住畢竟地修檀波羅蜜。是名善凈。菩薩摩訶薩為得凈地故調伏其心。是名調伏凈。菩薩摩訶薩住于凈地及畢竟地。名為性凈性凈者。不假修集然後清凈。性本自爾身心凈故。名為性凈。菩薩具足是十五法能作十事菩薩因於無上凈故能供養三寶。供養三寶即是莊嚴一切菩提道之根本。菩薩因於受持凈故。即能受持菩薩禁戒乃至捨身壽命終不毀犯。若失念犯者即時懺悔。菩薩因於波羅蜜凈。常能修集一切善法成不放逸。菩薩因於真實義凈雖有煩惱為眾生故流轉生死。終不忘失涅槃之心。菩薩因不可思議凈令無量眾生於佛法中得大信心修集道果。菩薩因安隱凈樂凈不放凈。具足成就利益一切眾生之事心不愁悔菩薩因堅固凈勤修精進破于懈怠成不放逸菩薩因不誑凈即得阿耨多羅三藐三菩提。善法增長修行無厭。菩薩因調伏凈性凈。能以阿耨多羅三藐三菩提教於眾生能以安隱施於人天一切眾生。菩薩性凈攝於三凈。所謂不凈凈凈凈善凈。過去未

【現代漢語翻譯】現代漢語譯本報心（以報答之心）。也不放任眾生去做各種惡行。這叫做『不放凈』。菩薩摩訶薩爲了阿耨多羅三藐三菩提（無上正等正覺），其心堅定不可摧毀。這叫做『堅固凈』。菩薩摩訶薩于無量世至誠修集菩提善行。像這樣，菩提以及菩提道沒有虛假欺騙。這叫做『不誑凈』。菩薩摩訶薩還未得到解脫之地。這叫做『不凈凈』。菩薩摩訶薩安住于清凈之地乃至究竟之地。這叫做『凈凈』。菩薩摩訶薩安住于究竟之地修習檀波羅蜜（佈施）。這叫做『善凈』。菩薩摩訶薩爲了得到清凈之地而調伏自己的心。這叫做『調伏凈』。菩薩摩訶薩安住于清凈之地以及究竟之地。名為『性凈』，所謂『性凈』，是不需要通過修習積累然後才清凈的。其本性本來就是如此，身心清凈的緣故，叫做『性凈』。菩薩具足這十五種法，能夠成就十種事業。菩薩因為無上清凈的緣故，能夠供養三寶（佛、法、僧）。供養三寶就是莊嚴一切菩提道的根本。菩薩因為受持清凈的緣故，就能受持菩薩的禁戒，乃至捨棄身命也始終不毀犯。如果因為失念而犯戒，就立即懺悔。菩薩因為波羅蜜凈（到達彼岸的清凈），常常能夠修集一切善法，成就不放逸。菩薩因為真實義凈，雖然有煩惱，爲了眾生的緣故流轉生死，最終也不會忘失涅槃之心。菩薩因為不可思議凈，令無量眾生在佛法中得到大信心，修集道果。菩薩因為安隱凈、樂凈、不放凈，具足成就利益一切眾生的事業，心中沒有憂愁後悔。菩薩因為堅固凈，勤奮修習精進，破除懈怠，成就不放逸。菩薩因為不誑凈，就能得到阿耨多羅三藐三菩提，善法增長，修行沒有厭倦。菩薩因為調伏凈、性凈，能夠以阿耨多羅三藐三菩提教導眾生，能夠將安穩施予人天一切眾生。菩薩的性凈涵蓋了三種凈，也就是不凈凈、凈凈、善凈。過去未

【English Translation】 English version Recompense the heart. Also, do not allow sentient beings to engage in evil deeds. This is called 'Non-abandonment Purity'. The Bodhisattva-Mahasattva, for the sake of Anuttara-Samyak-Sambodhi (unsurpassed, complete and perfect enlightenment), has a heart that is firm and indestructible. This is called 'Firm Purity'. The Bodhisattva-Mahasattva, through immeasurable lifetimes, sincerely cultivates meritorious deeds for Bodhi. Thus, Bodhi and the path to Bodhi are without falsehood or deception. This is called 'Non-deceptive Purity'. The Bodhisattva-Mahasattva has not yet attained the ground of liberation. This is called 'Impure Purity'. The Bodhisattva-Mahasattva dwells in the pure ground, even to the ultimate ground. This is called 'Pure Purity'. The Bodhisattva-Mahasattva dwells in the ultimate ground, cultivating Dana-paramita (perfection of giving). This is called 'Good Purity'. The Bodhisattva-Mahasattva cultivates Dana-paramita (perfection of giving). This is called 'Good Purity'. The Bodhisattva-Mahasattva, in order to attain the pure ground, tames his mind. This is called 'Taming Purity'. The Bodhisattva-Mahasattva dwells in the pure ground and the ultimate ground. This is called 'Nature Purity'. 'Nature Purity' means that it does not require cultivation and accumulation to become pure. Its nature is originally so, the body and mind are pure, therefore it is called 'Nature Purity'. The Bodhisattva, possessing these fifteen qualities, is able to accomplish ten things. Because of unsurpassed purity, the Bodhisattva is able to make offerings to the Three Jewels (Buddha, Dharma, Sangha). Offering to the Three Jewels is the foundation for adorning all paths to Bodhi. Because of upholding purity, the Bodhisattva is able to uphold the Bodhisattva precepts, even to the point of sacrificing life and never violating them. If, due to forgetfulness, a violation occurs, immediate repentance is made. Because of Paramita Purity (purity of reaching the other shore), the Bodhisattva is always able to cultivate all good dharmas, achieving non-negligence. Because of the Purity of True Meaning, although there are afflictions, for the sake of sentient beings, the Bodhisattva transmigrates through samsara, ultimately never forgetting the heart of Nirvana. Because of Inconceivable Purity, the Bodhisattva causes immeasurable sentient beings to gain great faith in the Buddha-dharma, cultivating the fruits of the path. Because of Peaceful Purity, Joyful Purity, and Non-abandonment Purity, the Bodhisattva fully accomplishes the task of benefiting all sentient beings, without sorrow or regret in the heart. Because of Firm Purity, the Bodhisattva diligently cultivates vigor, breaking through laziness, achieving non-negligence. Because of Non-deceptive Purity, the Bodhisattva attains Anuttara-Samyak-Sambodhi, good dharmas increase, and cultivation is without weariness. Because of Taming Purity and Nature Purity, the Bodhisattva is able to teach sentient beings with Anuttara-Samyak-Sambodhi, and is able to bestow peace upon humans, devas, and all sentient beings. The Bodhisattva's Nature Purity encompasses three purities, namely Impure Purity, Pure Purity, and Good Purity. Past, not

來現在諸佛及諸菩薩。得阿耨多羅三藐三菩提。已得當得今得。無不由是十五凈得。若有說言。菩薩離是十五凈法得阿耨多羅三藐三菩提者無有是處。

如法住生菩提地品第四

菩薩摩訶薩性具足。戒具足。學菩薩戒具足。菩薩相具足。成就菩薩莊嚴具足。十五凈心身口意業凈。菩薩有十二行攝取一切菩薩所行十三如來行。得阿耨多羅三藐三菩提已。名無勝行。何等名為菩薩十二行。一者性行。二者解行。三者喜行。四者戒行。五者慧行。慧行有三種。一者共助菩提行。二者共諦行。三者共十二因緣行。菩薩摩訶薩以如實見見如實法。若不如實見流轉生死。若如實見則斷眾苦。是故菩薩智慧有三種。是名慧行。六者行行。七者無相行。八者不漏行。九者無行行。十者無礙行。十一者菩薩行。十二者具足行。是名十二行。菩薩若行是十二行。則能攝取一切。諸行如來之行勝一切行。是故名為無勝行。性行者。菩薩摩訶薩修集菩薩功德善法具足。修集諸善法故常樂善法。受持一切佛法種子。自知己身有佛種子壞粗煩惱。是名性行。菩薩具足是性行者。終不能起極重煩惱作五逆罪及一闡提。是名性行。解行者。菩薩摩訶薩發菩提心所修諸行。是名解行。性行菩薩行性行時是菩薩行。十二行及如來行因雖是諸行因

【現代漢語翻譯】現代漢語譯本：現在諸佛以及諸菩薩，證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。已經證得、將要證得、現在證得，無不是依靠這十五種清凈之法而得。如果有人說，菩薩離開這十五種清凈之法而能證得阿耨多羅三藐三菩提，那是絕不可能的。

如法安住于菩提之地品第四

菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）自性具足，戒律具足，學習菩薩戒具足，菩薩相貌具足，成就菩薩莊嚴具足，十五種清凈之心、身、口、意業清凈。菩薩有十二種行持，攝取一切菩薩所修之行，以及十三種如來（Tathagata，佛）之行，證得阿耨多羅三藐三菩提后，稱為無勝行。什麼是菩薩的十二種行持呢？一是自性行，二是理解行，三是喜悅行，四是戒律行，五是智慧行。智慧行有三種：一是共同輔助菩提之行，二是共同真諦之行，三是共同十二因緣之行。菩薩摩訶薩以如實的見解，見到如實的法。如果不如實見，就會流轉于生死之中；如果如實見，就能斷除一切痛苦。所以菩薩的智慧有三種，這稱為智慧行。六是行持行，七是無相行，八是不漏行，九是無行行，十是無礙行，十一是菩薩行，十二是具足行。這稱為十二種行持。菩薩如果行持這十二種行，就能攝取一切。諸佛如來的行持勝過一切行持，所以稱為無勝行。自性行是指，菩薩摩訶薩修集菩薩的功德，善法具足，修集各種善法，所以常常喜樂於善法，受持一切佛法種子，自己知道自身有佛的種子，能壞除粗重的煩惱，這稱為自性行。菩薩具足這種自性行，終究不會生起極重的煩惱，做出五逆之罪以及成為一闡提（Icchantika，斷善根者）。這稱為自性行。理解行是指，菩薩摩訶薩發起菩提心后所修的各種行持，這稱為理解行。具有自性行的菩薩在行持自性行時，就是菩薩行。十二行以及如來行，雖然是各種行持的原因

【English Translation】 English version: Now, all Buddhas and Bodhisattvas, attaining Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment), whether already attained, to be attained, or presently attaining, all do so without exception through these fifteen pure qualities. If anyone were to say that a Bodhisattva could attain Anuttara-samyak-sambodhi apart from these fifteen pure qualities, there is no such possibility.

Chapter Four: Abiding in the Bodhi Ground According to Dharma

A Bodhisattva-Mahasattva (great being Bodhisattva) is complete in nature, complete in precepts, complete in learning the Bodhisattva precepts, complete in the characteristics of a Bodhisattva, complete in accomplishing the adornments of a Bodhisattva, and pure in the fifteen aspects of mind, body, speech, and intention. A Bodhisattva has twelve practices that encompass all the practices of Bodhisattvas, as well as the thirteen practices of the Tathagatas (Buddhas). Having attained Anuttara-samyak-sambodhi, it is called unsurpassed practice. What are the twelve practices of a Bodhisattva? First is the practice of nature, second is the practice of understanding, third is the practice of joy, fourth is the practice of precepts, fifth is the practice of wisdom. The practice of wisdom has three aspects: first, the practice of jointly assisting Bodhi; second, the practice of jointly realizing truth; and third, the practice of jointly understanding the twelve links of dependent origination. A Bodhisattva-Mahasattva, with true seeing, sees the true Dharma. If one does not see truly, one transmigrates in birth and death; if one sees truly, one cuts off all suffering. Therefore, the wisdom of a Bodhisattva has three aspects; this is called the practice of wisdom. Sixth is the practice of action, seventh is the practice of no-form, eighth is the practice of non-leakage, ninth is the practice of no-practice, tenth is the practice of unobstructedness, eleventh is the Bodhisattva practice, and twelfth is the practice of completeness. These are called the twelve practices. If a Bodhisattva practices these twelve practices, they can encompass everything. The practice of the Tathagatas surpasses all practices; therefore, it is called unsurpassed practice. The practice of nature refers to a Bodhisattva-Mahasattva cultivating the merits and virtuous qualities of a Bodhisattva, being complete in good Dharmas, cultivating various good Dharmas, and therefore always delighting in good Dharmas, upholding all the seeds of the Buddha-Dharma, knowing that they have the seeds of the Buddha within themselves, and destroying coarse afflictions; this is called the practice of nature. A Bodhisattva complete in this practice of nature will never give rise to extremely heavy afflictions, commit the five rebellious acts, or become an Icchantika (one who has severed their roots of goodness). This is called the practice of nature. The practice of understanding refers to the various practices cultivated by a Bodhisattva-Mahasattva after generating the Bodhi mind; this is called the practice of understanding. When a Bodhisattva with the practice of nature practices the practice of nature, it is the Bodhisattva practice. The twelve practices and the Tathagata practices, although they are the causes of various practices

亦未得異行。何況如來行亦未得因亦未得果亦未得凈。若得一行是名解行。是名行如來行。亦未得如來行。未凈如來行。名為得解行凈。解行以凈解行故得喜行凈喜行喜行凈故。得戒行凈戒行如是。乃至十二行是名菩薩行。具足菩薩行凈菩薩行。已得如來行凈如來行。喜行者。菩薩至心凈菩提心。是名喜行。戒行者。菩薩先凈性重不毀遮重。以戒凈故修集世禪。是名慧行。乘於世道入四真諦修三十七品。是名共助菩提行。修助菩提實見四諦。是名共諦行共十二因緣行者。若觀四諦見一切苦從因緣生從因緣滅。是名共十二因緣行。行行者。為助菩提勤行精進。是名行行。無相行者。雖不見眾生相及菩提相。而修菩提不休不息。是名無相行。不漏行者。為助菩提堅持禁戒。無有毀犯不休不息。是名不漏行。無行行者。得阿耨多羅三藐三菩提已。為調伏眾生行不為菩提行。是名無行行菩提行者。修集無相行。是名菩提行。不分別法界行名菩提行。無礙行者。修集無分別法界。為無量眾生演說正法。令修阿耨多羅三藐三菩提。若一生若現身。是名無上行。行無上行次第得阿耨多羅三藐三菩提已作一切佛事。是名如來行具足性行。菩薩摩訶薩定得十二行具足解行。菩薩摩訶薩斷漏粗相具足喜行。菩薩摩訶薩不退轉如喜行。乃至菩

【現代漢語翻譯】現代漢語譯本也未獲得殊勝的修行。更何況如來的修行，也未獲得因，也未獲得果，也未獲得清凈。如果獲得一種修行，這稱為理解修行，這稱為修行如來的修行。也未獲得如來的修行，未清凈如來的修行，稱為獲得理解修行清凈。因為以清凈來理解修行，所以獲得喜行清凈。因為喜行清凈，所以獲得戒行清凈。戒行也是這樣。乃至十二種修行，這稱為菩薩的修行。具足菩薩的修行，清凈菩薩的修行，已經獲得如來的修行，清凈如來的修行。喜行是指，菩薩以至誠之心清凈菩提心，這稱為喜行。戒行是指，菩薩首先清凈自性中重要的戒律，不毀犯遮戒，因為持戒清凈的緣故，修習世間禪定，這稱為慧行。乘坐世間的道路，進入四真諦，修習三十七道品，這稱為共同輔助菩提的修行。修習輔助菩提的修行，真實見到四諦，這稱為共同的真諦修行。共同的十二因緣修行是指，如果觀察四諦，見到一切苦都是從因緣生起，從因緣滅去，這稱為共同的十二因緣修行。行行是指，爲了輔助菩提而勤奮修行精進，這稱為行行。無相行是指，雖然不見眾生的相和菩提的相，但修習菩提不停止不休息，這稱為無相行。不漏行是指，爲了輔助菩提而堅持禁戒，沒有毀犯，不停止不休息，這稱為不漏行。無行行是指，獲得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）之後，爲了調伏眾生而修行，不是爲了菩提而修行，這稱為無行行。菩提行是指，修習無相行，這稱為菩提行。不分別法界（Dharmadhatu，一切法的本體或根源）的修行，稱為菩提行。無礙行是指，修習無分別的法界，為無量眾生演說正法，令他們修習阿耨多羅三藐三菩提，無論是今生還是現世，這稱為無上行。修行無上行，次第獲得阿耨多羅三藐三菩提之後，做一切佛事，這稱為如來行，具足自性之行。菩薩摩訶薩（Bodhisattva-Mahasattva，大菩薩）必定獲得十二種修行，具足理解修行。菩薩摩訶薩斷除煩惱的粗相，具足喜行。菩薩摩訶薩不退轉，就像喜行一樣，乃至菩

【English Translation】 English version Also has not attained extraordinary practices. How much more so the Tathagata's (如來，one who has thus come) practice, has not attained the cause, has not attained the fruit, and has not attained purity. If one attains one practice, this is called understanding practice, this is called practicing the Tathagata's practice. Also has not attained the Tathagata's practice, has not purified the Tathagata's practice, called attaining understanding practice purity. Because of understanding practice with purity, one attains joy practice purity. Because of joy practice purity, one attains precepts practice purity. Precepts practice is like this. Even up to twelve practices, this is called the Bodhisattva's (菩薩，one who seeks enlightenment) practice. Fully possessing the Bodhisattva's practice, purifying the Bodhisattva's practice, one has already attained the Tathagata's practice, purified the Tathagata's practice. Joy practice refers to the Bodhisattva sincerely purifying the Bodhi-mind (菩提心，the mind of enlightenment), this is called joy practice. Precepts practice refers to the Bodhisattva first purifying the important precepts of their nature, not destroying the prohibitive precepts, because of the purity of upholding precepts, cultivating worldly meditation, this is called wisdom practice. Riding the worldly path, entering the Four Noble Truths, cultivating the Thirty-seven Factors of Enlightenment, this is called jointly assisting the Bodhi practice. Cultivating the practice of assisting Bodhi, truly seeing the Four Truths, this is called the joint truth practice. Jointly practicing the Twelve Links of Dependent Origination refers to, if one observes the Four Truths, seeing all suffering arises from conditions and ceases from conditions, this is called jointly practicing the Twelve Links of Dependent Origination. Practice practice refers to diligently practicing with vigor to assist Bodhi, this is called practice practice. Non-form practice refers to, although not seeing the form of sentient beings and the form of Bodhi, one cultivates Bodhi without stopping or resting, this is called non-form practice. Non-leaking practice refers to, to assist Bodhi, firmly upholding the precepts, without any violations, without stopping or resting, this is called non-leaking practice. Non-practice practice refers to, having attained Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提，unsurpassed, complete and perfect enlightenment), practicing to tame sentient beings, not practicing for Bodhi, this is called non-practice practice. Bodhi practice refers to cultivating non-form practice, this is called Bodhi practice. Not discriminating the Dharmadhatu (法界，the realm of Dharma) practice is called Bodhi practice. Unobstructed practice refers to cultivating the non-discriminating Dharmadhatu, expounding the correct Dharma for immeasurable sentient beings, causing them to cultivate Anuttara-samyak-sambodhi, whether in this life or the present life, this is called unsurpassed practice. Practicing unsurpassed practice, sequentially attaining Anuttara-samyak-sambodhi, doing all Buddha-works, this is called the Tathagata's practice, fully possessing the practice of nature. The Bodhisattva-Mahasattva (菩薩摩訶薩，great being Bodhisattva) will certainly attain twelve practices, fully possessing understanding practice. The Bodhisattva-Mahasattva cuts off the coarse aspects of afflictions, fully possessing joy practice. The Bodhisattva-Mahasattva does not regress, like joy practice, even up to Bodhi.

薩行亦如是。菩薩摩訶薩行性行時。不見一切諸法相貌。乃至菩薩行亦復如是。菩薩行性行時。不求善法及善法果。乃至菩薩行亦復如是。菩薩摩訶薩行性行時得大智力。乃至菩薩行亦復如是。菩薩摩訶薩行性行時斷五怖畏。一者不活畏。二者惡名畏。三者死畏。四者惡道畏。五者大眾畏。時時猶有身口意惡業。時時生貪念於五欲。於己有物時時慳惜。時時隨他不自決定。或時不能觀佛法僧實與不實。諸佛菩薩不可思議。不求因不求果。不求多不求少。于得不得不生憂喜。行非方便行不行方便行。少有聞慧時時忘失。具足苦不利智。少念阿耨多羅三藐三菩提不勤精進。不得甚深信解之心。見色聲香味觸時心生顛倒。捨身他世忘失正念。或時得慧。或時失慧。不能善知隨宜方便調伏眾生。或說法時不能善解文字句義。聞者或受或有不受。如闇射人或中不中。發菩提心或退不退。或毀菩薩所受禁戒。或欲自樂不為眾生。或觀菩薩所有果報及福德果。聞深法時。或時驚怖。或時歡喜。或時深信。或時生疑不能修集慈悲之心。少施他樂生大歡喜知足之心。無菩薩相。無菩薩莊嚴。自見其身去無上道遠不能至。心念大涅槃不識助菩提法名。如是等相名性行菩薩。解行菩薩有三種忍。謂下中上。得下忍時如是等相上。得中忍時如是

【現代漢語翻譯】現代漢語譯本：薩行（Sattva-caryā，菩薩的修行）也是如此。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）在修行自性行時，不見一切諸法（dharma，佛法）的相貌。乃至菩薩行也是如此。菩薩在修行自性行時，不求善法（kuśala-dharma，好的行為）及善法果。乃至菩薩行也是如此。菩薩摩訶薩在修行自性行時，得到大智力。乃至菩薩行也是如此。菩薩摩訶薩在修行自性行時，斷除五種怖畏：一是不活畏（擔心無法生存），二是惡名畏（害怕名聲不好），三是死畏（害怕死亡），四是惡道畏（害怕墮入惡道），五是大眾畏（害怕在眾人面前出醜）。有時仍然會有身口意（身體、語言和思想）的惡業。有時會對五欲（色、聲、香、味、觸）產生貪念。對於自己擁有的東西，有時會吝嗇。有時會隨從他人，不能自己決定。有時不能分辨佛法僧（Buddha-dharma-saṃgha，佛、法和僧伽）的真實與否。諸佛菩薩（Buddha-bodhisattva，佛和菩薩）不可思議。不求因，不求果。不求多，不求少。對於得到或得不到，不產生憂愁或歡喜。修行非方便行，不修行方便行。很少有聞慧（通過聽聞佛法獲得的智慧），有時會忘記。具備痛苦和不利的智慧。很少憶念阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），不勤奮精進。無法獲得甚深信解之心。見到色聲香味觸時，心中產生顛倒。捨棄身體進入他世時，忘記正念。有時獲得智慧，有時失去智慧。不能很好地瞭解隨順宜時方便調伏眾生。或者說法時，不能很好地理解文字句義。聽者或者接受，或者不接受。如同黑暗中射箭，或者射中，或者射不中。發起菩提心（bodhicitta，覺悟之心）或者退轉，或者不退轉。或者毀壞菩薩所受的禁戒。或者想要自己快樂，不為眾生。或者觀察菩薩所有的果報及福德果。聽到甚深佛法時，有時驚恐，有時歡喜，有時深信，有時生疑，不能修集慈悲之心。很少給予他人快樂，生起大的歡喜知足之心。沒有菩薩的相貌，沒有菩薩的莊嚴。自己覺得離無上道（anuttara，無上）很遠，不能到達。心中想著大涅槃（mahā-nirvāṇa，大涅槃），不認識幫助菩提（bodhi，覺悟）的法名。像這樣的相貌，稱為性行菩薩。解行菩薩有三種忍，即下忍、中忍和上忍。得到下忍時，如是等相上。得到中忍時，如是。

【English Translation】 English version: The Sattva-caryā (conduct of a Bodhisattva) is also like this. When a Bodhisattva-mahāsattva (great Bodhisattva) practices the nature conduct, he does not see the appearances of all dharmas (teachings). Even the Bodhisattva conduct is also like this. When a Bodhisattva practices the nature conduct, he does not seek good dharmas (wholesome actions) and the fruits of good dharmas. Even the Bodhisattva conduct is also like this. When a Bodhisattva-mahāsattva practices the nature conduct, he obtains great wisdom power. Even the Bodhisattva conduct is also like this. When a Bodhisattva-mahāsattva practices the nature conduct, he cuts off the five fears: first, the fear of not surviving; second, the fear of a bad reputation; third, the fear of death; fourth, the fear of evil destinies; fifth, the fear of the assembly. Sometimes there are still evil deeds of body, speech, and mind. Sometimes greed arises for the five desires (form, sound, smell, taste, and touch). Sometimes one is stingy with what one owns. Sometimes one follows others and cannot decide for oneself. Sometimes one cannot discern whether the Buddha-dharma-saṃgha (Buddha, Dharma, and Sangha) are real or not. The Buddhas and Bodhisattvas (Buddha and Bodhisattva) are inconceivable. One does not seek cause, nor does one seek effect. One does not seek much, nor does one seek little. One does not generate sorrow or joy from gaining or not gaining. One practices non-expedient conduct and does not practice expedient conduct. One has little learning wisdom and sometimes forgets. One possesses painful and unfavorable wisdom. One rarely remembers anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment) and is not diligent in effort. One cannot obtain a heart of deep faith and understanding. When seeing form, sound, smell, taste, and touch, the mind becomes inverted. When abandoning the body and entering another life, one forgets right mindfulness. Sometimes one obtains wisdom, and sometimes one loses wisdom. One cannot skillfully know how to expediently tame sentient beings according to the occasion. Or when teaching the Dharma, one cannot skillfully understand the meaning of the words and sentences. Listeners either accept or do not accept. It is like shooting an arrow in the dark, sometimes hitting and sometimes not hitting. One arouses bodhicitta (the mind of enlightenment) and either regresses or does not regress. One either violates the precepts received by a Bodhisattva or desires self-enjoyment and does not act for sentient beings. One either observes all the retributions and meritorious fruits of a Bodhisattva. When hearing profound Dharma, sometimes one is frightened, sometimes one is joyful, sometimes one deeply believes, and sometimes one doubts, and one cannot cultivate a heart of loving-kindness and compassion. One rarely gives happiness to others and generates a great joyful and contented heart. One does not have the marks of a Bodhisattva, nor does one have the adornments of a Bodhisattva. One sees oneself as far from the unsurpassed path (anuttara) and unable to reach it. The mind thinks of mahā-nirvāṇa (great Nirvana) and does not recognize the names of the dharmas that help bodhi (enlightenment). Such appearances are called nature-conduct Bodhisattvas. The Bodhisattva of understanding and practice has three kinds of forbearance, namely, lower, middle, and upper. When obtaining lower forbearance, such appearances are above. When obtaining middle forbearance, it is like this.

等相中。得上忍時如是等相下。得喜行時斷如是相一向是善。具足如是善法故。是名凈心。解行菩薩雖有如是三忍心不清凈。何以故。行三忍時有下中上。不清凈故。住喜行時悉斷諸惡。是故清凈。又住喜行時發阿耨多羅三藐三菩提心。隨順他語。又自思惟。以是二緣其心堅固。是名凈愿。離於世法得出世果破眾生苦。勝於聲聞緣覺發愿。菩薩摩訶薩一念之愿。能得無量無邊福德。如是愿者無動無盡。不退不轉增長熾盛。畢竟能得阿耨多羅三藐三菩提。是名真愿。真愿菩薩有四事。一者誰發道心。二者因何發心。三者發心是何等性。四者發心有何功德。發心之時有是四觀。誰發道心者。成就解行具善功德善行菩提道。如是眾生髮菩提心。因何發心者。具足莊嚴菩提之道利益眾生。修阿耨多羅三藐三菩提無量之行。具足成就一切佛法一切佛行。是名因緣。以是因緣發菩提心。一切發心莊嚴菩提。一切修行菩提之事。隨一切智及一切佛事遠離凡夫。菩薩名字離凡夫地入決定地。生佛種性得名佛子。定得阿耨多羅三藐三菩提得大喜心。遠離貪心妒心瞋心。為他演說菩提之道。具足莊嚴一切佛法佛事佛行。獲得喜心受寂靜樂。遠離煩惱身受安樂。成就具足清凈善法。近阿耨多羅三藐三菩提。至心凈心為向菩薩。離一切怖得大喜

【現代漢語翻譯】現代漢語譯本：『等相中。得上忍時如是等相下。得喜行時斷如是相一向是善。具足如是善法故。是名凈心。』意思是說，在各種不同的狀態中，當獲得上忍（Adhi-ksanti，高級的忍耐）的時候，會呈現出這些相應的狀態。當進入喜行（Pramudita-caryā，歡喜行）階段時，斷除這些狀態，完全趨向善良。因為具備了這些善良的品質，所以稱為『凈心』（Citta-prasāda，清凈的心）。『解行菩薩雖有如是三忍心不清凈。何以故。行三忍時有下中上。不清凈故。住喜行時悉斷諸惡。是故清凈。』意思是說，即使解行菩薩（Jnana-caryā-bodhisattva，以理解和實踐為基礎的菩薩）具有這三種忍（忍辱、堪忍、上忍），他們的心仍然不夠清凈。為什麼呢？因為在修行這三種忍的時候，有下、中、上三種不同的層次，因此不夠清凈。而當安住于喜行階段時，完全斷除各種惡行，所以是清凈的。『又住喜行時發阿耨多羅三藐三菩提心（Anuttara-samyak-sambodhi-citta，無上正等正覺之心）。隨順他語。又自思惟。以是二緣其心堅固。是名凈愿。』意思是說，當安住于喜行階段時，發起追求阿耨多羅三藐三菩提的心，並且能夠順應他人的教誨，同時進行自我反思。通過這兩個方面的努力，他們的心變得堅定，這被稱為『凈愿』（Pranidhi-prasāda，清凈的願望）。『離於世法得出世果破眾生苦。勝於聲聞緣覺發愿。菩薩摩訶薩一念之愿。能得無量無邊福德。如是愿者無動無盡。不退不轉增長熾盛。畢竟能得阿耨多羅三藐三菩提。是名真愿。』意思是說，這種願望能夠脫離世俗的束縛，獲得超世間的果報，破除眾生的痛苦。它勝過聲聞（Śrāvaka，聽聞佛法而證悟者）和緣覺（Pratyekabuddha，獨自證悟者）所發出的願望。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）一念之間的願望，就能夠獲得無量無邊的福德。這樣的願望是堅定不移、永無止境的，不會退轉或改變，而是不斷增長和興盛，最終必定能夠獲得阿耨多羅三藐三菩提，這被稱為『真愿』（Satya-pranidhi，真實的願望）。『真愿菩薩有四事。一者誰發道心。二者因何發心。三者發心是何等性。四者發心有何功德。發心之時有是四觀。』意思是說，具有真實願望的菩薩有四個方面需要考慮：第一，是誰發起了道心（Bodhi-citta，菩提心）；第二，因為什麼原因發起道心；第三，發起道心的本質是什麼；第四，發起道心有什麼功德。在發起道心的時候，需要有這四個方面的觀察。『誰發道心者。成就解行具善功德善行菩提道。如是眾生髮菩提心。』意思是說，誰發起道心呢？是那些成就了理解和實踐，具備善良的功德和行為，並遵循菩提道的眾生，他們會發起菩提心。『因何發心者。具足莊嚴菩提之道利益眾生。修阿耨多羅三藐三菩提無量之行。具足成就一切佛法一切佛行。是名因緣。以是因緣發菩提心。』意思是說，因為什麼原因發起道心呢？是因為要充分莊嚴菩提之道，利益眾生，修習阿耨多羅三藐三菩提的無量修行，充分成就一切佛法和一切佛行，這被稱為『因緣』（Hetu-pratyaya，原因和條件）。因為這些原因和條件，發起菩提心。『一切發心莊嚴菩提。一切修行菩提之事。隨一切智及一切佛事遠離凡夫。菩薩名字離凡夫地入決定地。生佛種性得名佛子。定得阿耨多羅三藐三菩提得大喜心。遠離貪心妒心瞋心。為他演說菩提之道。具足莊嚴一切佛法佛事佛行。獲得喜心受寂靜樂。遠離煩惱身受安樂。成就具足清凈善法。近阿耨多羅三藐三菩提。至心凈心為向菩薩。離一切怖得大喜』意思是說，一切發起菩提心的行為都是爲了莊嚴菩提，一切修行菩提的行為都是爲了隨順一切智慧和一切佛事，遠離凡夫的境界。菩薩的名字意味著脫離了凡夫的地位，進入了決定的地位，生出了佛的種性，被稱為佛子。必定能夠獲得阿耨多羅三藐三菩提，獲得巨大的喜悅，遠離貪心、嫉妒心和嗔恨心，為他人演說菩提之道，充分莊嚴一切佛法、佛事和佛行，獲得喜悅的心情，享受寂靜的快樂，遠離煩惱，身心安樂，成就充分的清凈善良的品質，接近阿耨多羅三藐三菩提，以至誠的心和清凈的心向菩薩學習，遠離一切恐懼，獲得巨大的喜悅。

【English Translation】 English version: 'Among various states, when one attains Adhi-ksanti (higher endurance), such states manifest. When one enters Pramudita-caryā (Joyful Conduct), these states are severed, and one inclines entirely towards goodness. Because one possesses such virtuous qualities, it is called 'Citta-prasāda' (pure mind).' 'Although a Jnana-caryā-bodhisattva (Bodhisattva of Understanding and Practice) possesses these three types of endurance, their mind is not yet completely pure. Why? Because in practicing these three types of endurance, there are lower, middle, and upper levels, hence it is not completely pure. When one abides in Joyful Conduct, all evils are completely severed, therefore it is pure.' 'Furthermore, when abiding in Joyful Conduct, one generates the Anuttara-samyak-sambodhi-citta (mind of unsurpassed perfect enlightenment). One complies with the words of others and also reflects on oneself. Through these two means, one's mind becomes firm, and this is called 'Pranidhi-prasāda' (pure vow).' 'By departing from worldly dharmas, one attains supramundane fruits and alleviates the suffering of sentient beings. It surpasses the vows of Śrāvakas (hearers) and Pratyekabuddhas (solitary realizers). A single thought of a Bodhisattva-mahāsattva (great Bodhisattva)'s vow can obtain immeasurable and boundless merit. Such a vow is unwavering and endless, neither regressing nor changing, but growing and flourishing, and will ultimately attain Anuttara-samyak-sambodhi. This is called 'Satya-pranidhi' (true vow).' 'A Bodhisattva with a true vow has four considerations: first, who generates the Bodhi-citta (mind of enlightenment); second, for what reason is the mind generated; third, what is the nature of the generated mind; and fourth, what are the merits of generating the mind. At the time of generating the mind, there are these four contemplations.' 'Who generates the Bodhi-citta? It is those beings who have accomplished understanding and practice, possess virtuous qualities and conduct, and follow the Bodhi path. Such beings generate the Bodhi-citta.' 'For what reason is the mind generated? It is to fully adorn the Bodhi path, benefit sentient beings, cultivate the immeasurable practices of Anuttara-samyak-sambodhi, and fully accomplish all Buddha-dharmas and all Buddha-conducts. This is called 'Hetu-pratyaya' (cause and condition). Because of these causes and conditions, the Bodhi-citta is generated.' 'All acts of generating the mind adorn Bodhi. All practices of Bodhi follow all wisdom and all Buddha-activities, and distance oneself from ordinary beings. The name Bodhisattva signifies leaving the state of ordinary beings and entering the state of certainty, giving rise to the Buddha-nature and being called a Buddha-child. One will certainly attain Anuttara-samyak-sambodhi and gain great joy, distancing oneself from greed, jealousy, and anger, expounding the Bodhi path to others, fully adorning all Buddha-dharmas, Buddha-activities, and Buddha-conducts, obtaining a joyful mind, enjoying the bliss of tranquility, distancing oneself from afflictions, and experiencing peace in body and mind, accomplishing fully pure and virtuous qualities, approaching Anuttara-samyak-sambodhi, learning from the Bodhisattvas with a sincere and pure heart, and departing from all fear, gaining great joy.'

心。深發菩提心遠離五恐怖。修習無我相了知無我無我所。以觀無我無我所故不貪于身。是故得離不活怖畏。不求他物乃至一錢常作是愿。云何當令是諸眾生得大利益。是故得離惡名怖畏遠離我見。離我見故不見有我。是故得離死畏。至心了知。我捨身已常與諸佛菩薩共行。是故得離惡道怖畏。我今至心求出世法。是故得離大眾怖畏。菩薩遠離如是畏已。亦得遠離聞深義畏。離一切慢惱害噁心。離世喜心得清凈心。得不壞心。得廣大心。得不共心。得如是等心故勤行精進。至心念阿耨多羅三藐三菩提故。以至心信故精勤修集助菩提法。是名喜行。以住喜行心得清凈。心清凈故至心常念供養如來。常念護法念增長法。至心專念調伏眾生。住佛世界親近諸佛。至心聽法凈佛國土。常念親近共佛菩薩善知識行。為利眾生得阿耨多羅三藐三菩提而作佛事。未得阿耨多羅三藐三菩提時常作是愿。是名大愿。如是等無量百千愿。名為善愿。作是愿已於現在世勤修精進。為凈喜行故。修集十法。信一切佛法故。因十二因緣眾生受苦。為苦眾生得解脫故修集悲心。為施眾生安樂之事修集慈心。為破眾生苦惱事故不惜身命。不惜身命故舍內外物。為利眾生受苦不悔。心不悔故能知一切世典方術。知世典故能知眾生下中上異。隨下中上具足

慚愧。修如是事其心不退。得勇健力受他財物。能以供養佛法僧寶。是名十法。十法者。一者信。二者悲。三者慈。四者施。五者不愁。六者了知世典。七者隨順世間。八者慚。九者愧。十者健。菩薩摩訶薩修是十法。為持戒故。行於九法觀察道果。功德過患知已則能修集於道。至心受持過一切行。得阿耨多羅三藐三菩提。能度眾生於生死海。能教眾生行諸善行。菩薩爾時住喜行時見無量佛。如菩薩藏所說見聞。復知十方無量世界有無量名有無量佛。知已至心求見能見。是名善愿。又復作愿。愿我常生諸佛世界隨愿往生。是名善愿。以得往生諸佛世界。隨力供養佛法僧寶。聽法受持如法而住。所修善法一切迴向阿耨多羅三藐三菩提。以四攝法攝取眾生。是故善法增長熾盛。供養三寶攝取眾生。于無量劫凈于身心。如數鍊金其色倍明。菩薩之心亦復如是。其心凈故善法則凈。菩薩摩訶薩受人身時。作轉輪王王四天下。隨意自在遠離慳貪。亦破眾生所有慳貪。以四攝法攝取眾生。所作善法若多若少。悉以迴向阿耨多羅三藐三菩提。愿令眾生一切悉得無上道利。爾時菩薩以勤精進舍家為道。於一念中能具百種三昧。一念中見百世界佛。亦知百佛所行之處。亦能振動百佛世界。其身能過百佛世界。光明遍滿百佛世界。神通能變

【現代漢語翻譯】現代漢語譯本：慚愧心。如果修行這些事情，他的心就不會退轉。得到勇猛強健的力量，接受他人的財物，能夠用來供養佛、法、僧三寶。這叫做十法。這十法是：一、信（信仰）；二、悲（悲憫）；三、慈（慈愛）；四、施（佈施）；五、不愁（不憂愁）；六、了知世典（瞭解世間典籍）；七、隨順世間（隨順世間）；八、慚（慚愧於己過）；九、愧（羞於作惡）；十、健（勇健）。菩薩摩訶薩修行這十法，爲了持戒的緣故，修行九法觀察道果。知道功德和過患之後，就能修集於道。至誠受持超過一切行為，得到阿耨多羅三藐三菩提（無上正等正覺），能夠度脫眾生於生死苦海，能夠教導眾生修行各種善行。菩薩爾時住在喜行時，見到無量佛。如菩薩藏所說見聞。又知道十方無量世界有無量名號，有無量佛。知道后至誠求見就能見到。這叫做善愿。又發願，愿我常生在諸佛世界，隨愿往生。這叫做善愿。以得到往生諸佛世界，隨自己的能力供養佛、法、僧三寶，聽聞佛法受持，如法而住。所修的善法一切迴向阿耨多羅三藐三菩提。以四攝法（佈施、愛語、利行、同事）攝取眾生。所以善法增長熾盛。供養三寶，攝取眾生，于無量劫清凈身心。如多次鍊金，其顏色更加明亮。菩薩的心也像這樣。他的心清凈，所以善法則清凈。菩薩摩訶薩受人身時，作轉輪王（擁有統治世界的理想君王），統治四天下，隨意自在，遠離慳貪。也破除眾生所有的慳貪。以四攝法攝取眾生。所作的善法，無論多少，都回向阿耨多羅三藐三菩提。愿令眾生一切都得到無上道利。爾時菩薩以勤奮精進舍家為道。於一念中能具足百種三昧（禪定）。一念中見到百世界佛。也知道百佛所行之處。也能震動百佛世界。其身能超過百佛世界。光明遍滿百佛世界。神通能變化

【English Translation】 English version: Feeling ashamed. If one cultivates in this way, their mind will not regress. They will gain courageous and strong power, receive the possessions of others, and be able to use them to make offerings to the Buddha, Dharma, and Sangha (Three Jewels). This is called the Ten Dharmas. These Ten Dharmas are: 1. Faith (belief); 2. Compassion (pity); 3. Loving-kindness (benevolence); 4. Generosity (giving); 5. Non-worry (not being anxious); 6. Understanding worldly scriptures (knowing worldly texts); 7. Adapting to the world (conforming to the world); 8. Shame (being ashamed of one's own faults); 9. Remorse (feeling guilty for doing evil); 10. Strength (courage). A Bodhisattva-Mahasattva (great being) cultivates these Ten Dharmas, for the sake of upholding the precepts, cultivates the Nine Dharmas, and observes the fruits of the path. Knowing the merits and faults, they can then cultivate the path. Sincerely upholding it surpasses all actions, attaining Anuttara-Samyak-Sambodhi (unsurpassed perfect enlightenment), being able to deliver sentient beings from the sea of birth and death, and being able to teach sentient beings to practice all good deeds. At that time, the Bodhisattva dwells in the Joyful Conduct, seeing immeasurable Buddhas, as described in the Bodhisattva Pitaka (collection of teachings). Furthermore, they know that in the ten directions, in immeasurable worlds, there are immeasurable names and immeasurable Buddhas. Knowing this, they sincerely seek to see them and are able to see them. This is called a Good Vow. Furthermore, they make a vow, 'May I always be born in the Buddha worlds, and be reborn according to my wishes.' This is called a Good Vow. Having attained rebirth in the Buddha worlds, they offer to the Buddha, Dharma, and Sangha according to their ability, listen to the Dharma, uphold it, and abide in accordance with the Dharma. All the good deeds they cultivate are dedicated to Anuttara-Samyak-Sambodhi. They gather sentient beings with the Four Sangrahavastus (giving, kind speech, beneficial action, and cooperation). Therefore, good deeds increase and flourish. Offering to the Three Jewels and gathering sentient beings, they purify their body and mind for immeasurable kalpas (eons). Like refining gold many times, its color becomes even brighter. The mind of the Bodhisattva is also like this. Because their mind is pure, the good Dharma is also pure. When a Bodhisattva-Mahasattva receives a human body, they become a Chakravartin (ideal universal ruler), ruling the four continents, freely and without restraint, far from stinginess. They also break all the stinginess of sentient beings. They gather sentient beings with the Four Sangrahavastus. All the good deeds they do, whether many or few, are dedicated to Anuttara-Samyak-Sambodhi. May all sentient beings attain the supreme benefit of the unsurpassed path. At that time, the Bodhisattva diligently and vigorously renounces their home to follow the path. In one thought, they can possess a hundred kinds of Samadhi (meditative states). In one thought, they see a hundred worlds of Buddhas. They also know the places where a hundred Buddhas go. They can also shake a hundred Buddha worlds. Their body can surpass a hundred Buddha worlds. Their light pervades a hundred Buddha worlds. Their supernatural powers can transform.

一身為百。化百眾生了知去來各百劫事。入百法門陰入界門。各知百數能示百人。以為眷屬悉得神通。菩薩摩訶薩住喜行時。能作如是神通等事。以願力故。是故菩薩發願不可思議。喜行菩薩有六發心。一者發於善愿勤精進故。二者行凈故。三者為得異行故。四者凈善根故。五者為善有故。六者不可思議故。喜行者。如十住中歡喜地說。利他故名地。自利故名行。戒行菩薩有何等相。喜行菩薩所有功德。戒行菩薩悉以具足。有十凈心。一者心淨盡敬奉事諸師和上耆舊宿德不生欺誑。二者心凈見同法菩薩先意軟語。三者心凈勝於一切煩惱魔業。四者心凈見一切行多諸過咎。五者心凈見涅槃功德。六者心凈修集一切助菩提法。七者心凈為助菩提修集寂靜。八者心凈不為世法之所染污。九者心凈離聲聞乘樂念大乘。十者心凈常念利益一切眾生。是名十種凈心。以具如是十凈心故名戒地行。戒地行時具足性戒。共邪業戒不受不念不生歡喜。輕戒不毀。況中上戒。具十善法知善不善。善業惡業。善有惡有。是乘非乘。若因若果。悉了了知。了了知故自行十善。復教眾生令行十善。若諸眾生惡業因緣受于苦行。心生憐愍修集大悲。為破眾生所受苦故。戒行菩薩身寂靜心寂靜。身心寂靜。猶如真金得迦私婆藥入火則凈。菩薩善心所修

【現代漢語翻譯】現代漢語譯本：一位菩薩能化身為百，了知百眾生的去來，知曉過去未來各百劫的事情。進入百種法門，陰入界門（指十二處，即六根和六塵），都能知曉其中的數量，能夠教導一百個人，把他們作為眷屬，都獲得神通。菩薩摩訶薩住在喜行（菩薩十地中的初地，歡喜地）時，能夠做出這樣的神通等事，因為有願力的緣故。所以菩薩發願是不可思議的。喜行菩薩有六種發心：一是發起善愿，勤奮精進的緣故；二是行為清凈的緣故；三是爲了獲得殊勝的行持的緣故；四是爲了清凈善根的緣故；五是爲了有善友的緣故；六是因為不可思議的緣故。喜行，就像十住中的歡喜地所說，利益他人叫做地，自利叫做行。戒行菩薩有什麼樣的相？喜行菩薩所有的功德，戒行菩薩全部都具備。有十種清凈心：一是內心清凈，盡心盡力恭敬奉事諸位師長、和尚（梵語：Upadhyaya，親教師）、年長的有德之人，不生欺騙和虛誑；二是內心清凈，見到修習相同佛法的菩薩，先表達善意，言語柔和；三是內心清凈，勝過一切煩惱和魔業；四是內心清凈，見到一切行為都有很多過失；五是內心清凈，見到涅槃的功德；六是內心清凈，修集一切幫助菩提（梵語：Bodhi，覺悟）的法；七是內心清凈，爲了幫助菩提而修集寂靜；八是內心清凈，不被世間法所染污；九是內心清凈，遠離聲聞乘（小乘）的樂趣，樂於憶念大乘；十是內心清凈，常常想著利益一切眾生。這叫做十種清凈心。因為具備這樣的十種清凈心，所以叫做戒地行。在戒地行時，具足性戒（根本戒），對於共同的邪惡行業，不接受、不憶念、不生歡喜。輕戒不毀犯，更何況是中等和上等的戒律。具足十善法，知道什麼是善，什麼是不善，什麼是善業，什麼是惡業，什麼是善的果報，什麼是惡的果報，什麼是正確的道路，什麼是不正確的道路，什麼是因，什麼是果，全部都明瞭知曉。因為明瞭知曉的緣故，自己修行十善，又教導眾生令他們修行十善。如果眾生因為惡業的因緣而遭受痛苦，內心生起憐憫，修集大悲心，爲了破除眾生所遭受的痛苦。戒行菩薩身寂靜，心寂靜，身心寂靜，就像真金得到了迦私婆藥，放入火中就會更加純凈。菩薩的善心所修。

【English Translation】 English version: One can transform into a hundred. Knowing the coming and going of a hundred sentient beings, understanding the events of a hundred kalpas (Sanskrit: kalpa, an aeon in Hindu and Buddhist cosmology) in the past and future. Entering a hundred Dharma (Sanskrit: Dharma, the teachings of the Buddha) doors, the doors of the twelve ayatanas (Sanskrit: ayatana, sense bases), knowing the number of each, able to instruct a hundred people, taking them as retinue, all attaining supernatural powers. When a Bodhisattva-Mahasattva (Sanskrit: Bodhisattva-Mahasattva, a great Bodhisattva) dwells in the Joyful Conduct (the first of the ten Bhumis (Sanskrit: Bhumi, stages) of a Bodhisattva, Pramudita Bhumi), they can perform such supernatural feats and so on, because of the power of their vows. Therefore, the vows of a Bodhisattva are inconceivable. A Bodhisattva in the Joyful Conduct has six kinds of initial aspirations: first, to generate good vows and diligently strive; second, to practice purely; third, to attain extraordinary conduct; fourth, to purify good roots; fifth, to have good friends; sixth, because it is inconceivable. 'Joyful Conduct' is like what is said in the Joyful Ground among the Ten Abodes (the ten stages of Bodhisattva practice), benefiting others is called 'ground,' benefiting oneself is called 'conduct.' What are the characteristics of a Bodhisattva in the Conduct of Precepts? All the merits of a Bodhisattva in the Joyful Conduct are fully possessed by a Bodhisattva in the Conduct of Precepts. They have ten pure minds: first, a mind that is pure, wholeheartedly revering and serving all teachers, Upadhyayas (Sanskrit: Upadhyaya, preceptor), elders, and those of long-standing virtue, without deceit or falsehood; second, a mind that is pure, seeing fellow Bodhisattvas practicing the same Dharma, expressing goodwill first and speaking softly; third, a mind that is pure, surpassing all afflictions and demonic activities; fourth, a mind that is pure, seeing that all actions have many faults; fifth, a mind that is pure, seeing the merits of Nirvana (Sanskrit: Nirvana, liberation); sixth, a mind that is pure, cultivating all the practices that aid Bodhi (Sanskrit: Bodhi, enlightenment); seventh, a mind that is pure, cultivating stillness to aid Bodhi; eighth, a mind that is pure, not being defiled by worldly dharmas; ninth, a mind that is pure, turning away from the joy of the Sravaka (Sanskrit: Sravaka, a disciple of the Buddha) Vehicle (Hinayana) and delighting in the Great Vehicle (Mahayana); tenth, a mind that is pure, constantly thinking of benefiting all sentient beings. These are called the ten kinds of pure minds. Because of possessing these ten pure minds, it is called the Conduct of the Ground of Precepts. When in the Conduct of the Ground of Precepts, one fully possesses the fundamental precepts, not accepting, not remembering, and not rejoicing in common evil deeds. One does not violate minor precepts, let alone medium or major precepts. One possesses the ten good dharmas, knowing what is good and what is not good, what is good karma and what is bad karma, what are the results of good and what are the results of evil, what is the right path and what is not the right path, what is the cause and what is the effect, knowing all clearly. Because of knowing all clearly, one practices the ten good deeds oneself and also teaches sentient beings to practice the ten good deeds. If sentient beings suffer because of the causes and conditions of evil karma, one generates compassion in their hearts and cultivates great compassion, in order to break the suffering that sentient beings endure. A Bodhisattva in the Conduct of Precepts is peaceful in body, peaceful in mind, peaceful in body and mind, like true gold that has obtained the Kasivaka medicine, becoming even purer when put into fire. The good mind cultivated by the Bodhisattva.

善法亦復如是。菩薩摩訶薩住戒行時。若生世間作轉輪王王四天下。能轉眾生毀戒惡業。安置眾生善法戒中。余如初說。亦如十住離垢地說。遠離一切毀戒垢。故名離垢地。教菩薩戒故名曰戒行。凈地戒行義無差別。慧行菩薩有何等相。慧行菩薩得十凈心。作如是觀。我十凈心不退不轉。我於一切有漏之法心不甘樂。我于漏法樂喜修集對治法門。於是對治不退不轉。一切有漏煩惱魔業悉不見勝。以修集故不生舍心。我甚甘樂佛菩薩行。為佛菩提修諸苦行不生厭悔。我今至心專念大乘。常欲利益一切眾生。慧行菩薩觀一切行有無量苦行。作是觀已不染諸行。觀佛功德及以智慧無量福行。至心念佛所有功德得大信心。為破眾生苦惱事故。修集悲心善思方便。為令眾生得解脫故。為解脫故觀于對治。得對治故觀善三昧。樂聞菩薩法藏經典。既得聞已勤修精進。為聽法故不惜身命。內外財物供養父母和上師長耆舊有德。為諸眾生多受眾苦。若得受聞菩薩法藏一字一句一偈一義。其心歡喜。勝得三千大千世界滿中珍寶。勝得釋身魔梵天身轉輪王身。若聞說言我有一字一句一偈一義是佛所說。若能受苦投大火坑乃當與汝。菩薩聞已歡喜樂受。即作是言。假使三千大千世界滿中猛火。于無量劫尚以身處。況于小火。菩薩爾時勤精進故

【現代漢語翻譯】現代漢語譯本善法也是如此。菩薩摩訶薩安住于戒行之時，如果轉生於世間，成為轉輪王，統治四大天下，能夠轉變眾生毀壞戒律的惡業，安置眾生於善良的戒律之中。其餘的說法如同最初所說，也如同《十住經·離垢地品》所說，遠離一切毀壞戒律的垢染，所以名為離垢地。教導菩薩戒，所以名為戒行。凈地的戒行意義沒有差別。具有智慧之行的菩薩有什麼樣的相貌呢？具有智慧之行的菩薩獲得十種清凈心，作這樣的觀想：我的十種清凈心不會退轉，不會改變。我對一切有漏的法不感到喜悅。我對於有漏之法，樂於修習和積聚對治的法門。對於這些對治，不會退轉，不會改變。一切有漏的煩惱和魔業都不能戰勝我。因為修習和積聚的緣故，不會產生捨棄之心。我非常樂於佛菩薩的修行，爲了佛的菩提而修習各種苦行，不會產生厭倦和後悔。我現在至誠專心地憶念大乘，常常想要利益一切眾生。具有智慧之行的菩薩觀察一切行為都有無量的苦行。作這樣的觀察之後，不被各種行為所污染。觀察佛的功德以及智慧，有無量的福德之行。至誠地憶念佛的所有功德，獲得巨大的信心。爲了破除眾生的苦惱，修習和積聚悲心，善於思考方便之法。爲了令眾生得到解脫，爲了解脫的緣故，觀察對治之法。得到對治之法后，觀察善良的三昧。樂於聽聞菩薩法藏的經典。已經聽聞之後，勤奮地修習精進。爲了聽聞佛法，不吝惜身命，內外財物，供養父母、和尚、師長、年長有德之人。爲了眾生承受許多痛苦。如果能夠聽聞菩薩法藏的一個字、一句、一偈、一義，內心歡喜，勝過得到充滿三千大千世界的珍寶，勝過得到釋提桓因（Śakra-devānām-indra，帝釋天）、魔王、梵天王的身軀，勝過得到轉輪王的身軀。如果聽到有人說：『我有一個字、一句、一偈、一義是佛所說的，如果能夠承受痛苦，投入大火坑，我就告訴你。』菩薩聽了之後，歡喜地接受，就說：『即使三千大千世界充滿猛火，在無量劫中，我尚且願意以身體處在其中，更何況是小小的火焰呢？』菩薩在那個時候勤奮精進的緣故。 English version Good Dharmas are also like this. When a Bodhisattva-Mahasattva dwells in the practice of precepts, if he is born in the world as a Chakravartin King (universal monarch) ruling over the four continents, he can transform sentient beings' evil karma of breaking precepts, and place them in the good precepts. The rest is as said at the beginning, and also as said in the 'Tenth Abode: Immaculate Ground' of the Ten Stages Sutra, being far from all defilements of breaking precepts, hence it is called the Immaculate Ground. Teaching the Bodhisattva precepts is called the practice of precepts. The meaning of the pure ground and the practice of precepts are not different. What are the characteristics of a Bodhisattva with the practice of wisdom? A Bodhisattva with the practice of wisdom obtains ten pure minds and contemplates thus: 'My ten pure minds do not regress or change. My mind does not delight in any conditioned Dharmas. Regarding conditioned Dharmas, I joyfully cultivate and accumulate antidotal Dharmas. Regarding these antidotes, I do not regress or change. All conditioned afflictions and demonic activities cannot overcome me. Because of cultivation and accumulation, I do not generate a mind of abandonment. I greatly delight in the practices of Buddhas and Bodhisattvas, and I cultivate various ascetic practices for the Bodhi of the Buddha without generating weariness or regret. Now, with utmost sincerity, I single-mindedly contemplate the Mahayana, constantly desiring to benefit all sentient beings.' A Bodhisattva with the practice of wisdom observes that all actions have immeasurable ascetic practices. Having made this observation, he is not defiled by various actions. Observing the merits and wisdom of the Buddha, there are immeasurable meritorious actions. With utmost sincerity, he contemplates all the merits of the Buddha and obtains great faith. In order to break the suffering of sentient beings, he cultivates and accumulates compassion, skillfully contemplating expedient means. In order to liberate sentient beings, for the sake of liberation, he contemplates antidotes. Having obtained antidotes, he contemplates good Samadhis. He delights in hearing the Sutras of the Bodhisattva Dharma Treasury. Having heard them, he diligently cultivates and advances. For the sake of hearing the Dharma, he does not spare his life, internal and external wealth, offering them to his parents, Upadhyaya (preceptor), teachers, elders, and virtuous ones. He endures much suffering for sentient beings. If he can hear one word, one phrase, one verse, one meaning of the Bodhisattva Dharma Treasury, his mind rejoices, surpassing the gain of a Trischiliocosm (three-thousand great thousand world system) filled with treasures, surpassing the gain of the body of Śakra-devānām-indra (Lord Indra), Mara (demon), Brahma, or a Chakravartin King. If he hears someone say, 'I have one word, one phrase, one verse, one meaning that the Buddha spoke. If you can endure suffering and jump into a great fire pit, I will give it to you,' the Bodhisattva, having heard this, joyfully accepts and says, 'Even if the Trischiliocosm is filled with fierce fire, I would still be willing to be in it with my body for countless eons, let alone a small fire.' At that time, the Bodhisattva is diligent and advances because of this.

【English Translation】 Good Dharmas are also like this. When a Bodhisattva-Mahasattva dwells in the practice of precepts, if he is born in the world as a Chakravartin King (universal monarch) ruling over the four continents, he can transform sentient beings' evil karma of breaking precepts, and place them in the good precepts. The rest is as said at the beginning, and also as said in the 'Tenth Abode: Immaculate Ground' of the Ten Stages Sutra, being far from all defilements of breaking precepts, hence it is called the Immaculate Ground. Teaching the Bodhisattva precepts is called the practice of precepts. The meaning of the pure ground and the practice of precepts are not different. What are the characteristics of a Bodhisattva with the practice of wisdom? A Bodhisattva with the practice of wisdom obtains ten pure minds and contemplates thus: 'My ten pure minds do not regress or change. My mind does not delight in any conditioned Dharmas. Regarding conditioned Dharmas, I joyfully cultivate and accumulate antidotal Dharmas. Regarding these antidotes, I do not regress or change. All conditioned afflictions and demonic activities cannot overcome me. Because of cultivation and accumulation, I do not generate a mind of abandonment. I greatly delight in the practices of Buddhas and Bodhisattvas, and I cultivate various ascetic practices for the Bodhi of the Buddha without generating weariness or regret. Now, with utmost sincerity, I single-mindedly contemplate the Mahayana, constantly desiring to benefit all sentient beings.' A Bodhisattva with the practice of wisdom observes that all actions have immeasurable ascetic practices. Having made this observation, he is not defiled by various actions. Observing the merits and wisdom of the Buddha, there are immeasurable meritorious actions. With utmost sincerity, he contemplates all the merits of the Buddha and obtains great faith. In order to break the suffering of sentient beings, he cultivates and accumulates compassion, skillfully contemplating expedient means. In order to liberate sentient beings, for the sake of liberation, he contemplates antidotes. Having obtained antidotes, he contemplates good Samadhis. He delights in hearing the Sutras of the Bodhisattva Dharma Treasury. Having heard them, he diligently cultivates and advances. For the sake of hearing the Dharma, he does not spare his life, internal and external wealth, offering them to his parents, Upadhyaya (preceptor), teachers, elders, and virtuous ones. He endures much suffering for sentient beings. If he can hear one word, one phrase, one verse, one meaning of the Bodhisattva Dharma Treasury, his mind rejoices, surpassing the gain of a Trischiliocosm (three-thousand great thousand world system) filled with treasures, surpassing the gain of the body of Śakra-devānām-indra (Lord Indra), Mara (demon), Brahma, or a Chakravartin King. If he hears someone say, 'I have one word, one phrase, one verse, one meaning that the Buddha spoke. If you can endure suffering and jump into a great fire pit, I will give it to you,' the Bodhisattva, having heard this, joyfully accepts and says, 'Even if the Trischiliocosm is filled with fierce fire, I would still be willing to be in it with my body for countless eons, let alone a small fire.' At that time, the Bodhisattva is diligent and advances because of this.

。作是思惟。若得真義則能利益。無上佛法非以字句能利益也。為解真義故。修世四禪四無色定四無量心及五神通。以修定故愿生欲界。修助菩提利益眾生。雖生欲界無慾界結。先斷貪慾瞋恚愚癡。猶如真金數被煉治終無損減。修凈善根故得帝釋勝身。為樂欲者壞貪慾故。令得思惟諸善法故。為令眾生真實能知行界眾生界故。為苦眾生令得解脫知善方便故。為供養父母和上師長福德人故。為令眾生如法住故。為得禪定善三昧神通故。如十住明地中說。如十住明地慧行亦爾無有差別。助菩提行菩薩有何等相。慧行菩薩有十法如先說。住如是法心不可壞。修集智慧能為眾生演說正法為令調熟。已得熟者為說解脫生佛種性。修三十七品及善方便故。遠離我見及以斷見斷諸煩惱。得忍心軟心。善心凈。無量行心知恩念恩。具足無量清凈善法。勤加精進修作上地一切善業。了知法界及眾生界。一切惡人魔及眷屬。不能移轉沮壞其心。余如上說。猶如工匠作金瓔珞。為令眾生受歡喜樂。菩薩善法亦復如是。不為聲聞辟支佛等之所傾動。生夜摩天破諸眾生所有我見。是名菩薩助菩提行。為欲修集利智慧故。修集三十七品破一切見一切漏故。遮一切業故。增長善法故令地清凈故。菩薩修集助菩提行。如十住中炎地所說。助菩提行亦復如

是等無差別。自利名地利他名行。諦行菩薩先得十清凈法。以大凈故名共諦行。諦行菩薩見無量世界無量諸佛。觀四真諦有十行。若說苦。何故說。何因緣說云何說。誰所說。如是等能真實知。集滅道亦如是。作是觀時知諦方便。觀一切苦一切諦過患功德。為諸眾生增長悲心。知諸眾生去來世業。了知世諦知受邪法。為邪法者說于解脫。知莊嚴事。具足念心具足慧心。種種方便以調眾生。解了一切世間方術。為化眾生破種種苦。為得阿耨多羅三藐三菩提故。能施眾生所須之物。能破眾生貧窮困苦。知處非處破邪祠祀。不受倒解菩薩藏義說真實道。余如上說。譬如真金眾寶廁填價直無量。菩薩摩訶薩亦復如是。所有善法勝於聲聞辟支佛等下地菩薩慧行菩薩如日月光無能毀翳。毗嵐大風不能移動。菩薩摩訶薩所有智慧亦復如是。一切聲聞辟支佛等所不能動。不為世法之所破壞。捨身往生兜術天上。得大自在破壞邪法。成就無量億數福德具足如是菩薩智慧為凈眾生故。為知真諦方便說故。為觀生死有大苦故。為欲增長大悲心故。為欲具足功德智慧二莊嚴故。為發善愿故。為令念心施心慧心轉增長故。為欲思惟諸善法故。為欲調伏行眾生故。為教世法出世法方便故為凈善根故。余如上說。如十住中難勝地說。諦行亦爾無有差別

【現代漢語翻譯】現代漢語譯本是平等而無差別的。『自利』名為『地』，『利他』名為『行』。諦行菩薩首先獲得十種清凈之法。因為有大清凈的緣故，名為『共諦行』。諦行菩薩能見到無量世界中的無量諸佛。觀察四真諦時有十種行相。如果說到『苦』，是為什麼說？因為什麼因緣而說？如何說？是誰所說？像這樣等等，能夠真實地知曉。對於『集』、『滅』、『道』也是如此。在作這樣的觀察時，知曉通達真諦的方便。觀察一切苦、一切諦的過患和功德，爲了一切眾生增長悲心。知曉一切眾生過去和未來的業。明瞭知曉世俗諦，知曉接受邪法的人，為接受邪法的人宣說解脫之道。知曉莊嚴之事，具足念心，具足慧心，用種種方便來調伏眾生。瞭解一切世間的方術，爲了教化眾生而破除種種痛苦。爲了獲得阿耨多羅三藐三菩提（無上正等正覺）的緣故，能夠佈施眾生所需要的物品，能夠破除眾生的貧窮困苦。知曉是處非處，破除邪惡的祭祀，不接受顛倒的見解，宣說菩薩藏的意義，說真實之道。其餘的如同上面所說。譬如真金，即使被眾寶和污穢之物填塞，其價值也是無法估量的。菩薩摩訶薩（ महानसत्व，偉大的眾生）也是這樣，所有的善法勝過聲聞、辟支佛等下地的菩薩。慧行菩薩如同日月的光芒，沒有人能夠遮蔽。毗嵐大風也不能移動。菩薩摩訶薩所有的智慧也是這樣，一切聲聞、辟支佛等都不能動搖，不被世間法所破壞。捨棄身體往生到兜率天（Tuṣita，欲界天之一），得到大自在，破除邪法。成就無量億數的福德，具足這樣的菩薩智慧，是爲了清凈眾生，爲了知曉通達真諦的方便而說，爲了觀察生死有大痛苦，爲了想要增長大悲心，爲了想要具足功德和智慧兩種莊嚴，爲了發起善愿，爲了令念心、施心、慧心更加增長，爲了想要思維諸善法，爲了想要調伏眾生，爲了教導世間法和出世間法的方便，爲了清凈善根。其餘的如同上面所說。如同十住中的難勝地所說，諦行也是這樣，沒有差別。

【English Translation】 English version It is equal and without difference. 'Self-benefit' is called 'ground', and 'benefiting others' is called 'practice'. The Truth-Practicing Bodhisattva first obtains the ten pure dharmas. Because of great purity, it is called 'Common Truth-Practice'. The Truth-Practicing Bodhisattva sees countless Buddhas in countless worlds. When observing the Four Noble Truths, there are ten aspects of practice. If one speaks of 'suffering', why speak of it? For what reason does one speak of it? How does one speak of it? Who speaks of it? Like this and so on, one can truly know. It is the same for 'accumulation', 'cessation', and 'path'. When making such observations, one knows the means to realize the Truth. Observing the faults and merits of all suffering and all truths, one increases compassion for all beings. One knows the past and future karma of all beings. One clearly knows the worldly truth, and knows those who accept evil dharmas, and speaks of liberation for those who accept evil dharmas. One knows the matters of adornment, possesses mindfulness, possesses wisdom, and uses various means to tame beings. One understands all worldly arts, and destroys various sufferings to transform beings. For the sake of attaining Anuttara-samyak-sambodhi ( अनत्तर-समयक-संबोधि, unsurpassed perfect enlightenment), one can give beings what they need, and can break the poverty and suffering of beings. One knows what is appropriate and inappropriate, destroys evil sacrifices, does not accept inverted views, speaks of the meaning of the Bodhisattva-pitaka, and speaks the true path. The rest is as said above. For example, true gold, even if filled with various treasures and filth, its value is immeasurable. The Bodhisattva-Mahasattva ( महानसत्व, great being) is also like this, all good dharmas surpass the Hearers, Pratyekabuddhas, and other lower-level Bodhisattvas. The Wisdom-Practicing Bodhisattva is like the light of the sun and moon, which no one can obscure. The great hurricane cannot move it. The wisdom of the Bodhisattva-Mahasattva is also like this, which all Hearers, Pratyekabuddhas, etc., cannot shake, and is not destroyed by worldly dharmas. Abandoning the body and being reborn in the Tushita Heaven (Tuṣita, one of the heavens of the desire realm), one obtains great freedom and destroys evil dharmas. Accomplishing immeasurable billions of merits, possessing such Bodhisattva wisdom, is for the sake of purifying beings, for the sake of knowing the means to realize the Truth, for the sake of observing that there is great suffering in birth and death, for the sake of wanting to increase great compassion, for the sake of wanting to possess both merit and wisdom, for the sake of making good vows, for the sake of making mindfulness, giving, and wisdom grow more and more, for the sake of wanting to contemplate all good dharmas, for the sake of wanting to tame beings, for the sake of teaching the means of worldly and supramundane dharmas, and for the sake of purifying good roots. The rest is as said above. As said in the Difficult-to-Conquer Ground in the Ten Abodes, Truth-Practice is also like this, without difference.

。共十二因緣行菩薩如先說。菩薩摩訶薩住共十二因緣行時觀一切法第一義相。第一義相者。即諸法無相。一切諸法不可說故。名之無相。無相者無生滅相。是故諸法無生無滅。無生無滅故見無生平等。無始終平等。有無平等。無取無舍平等。如幻平等。無性平等。無有無無平等。菩薩住是諸平等已增長大悲。至心專念菩提之法。了知世間出滅之處。知十二因緣。知從緣生法。知從十二因緣出生三解脫門。所謂空無相愿。修集三解脫門故。永斷我我所相作相受相。是名第一義。為眾生故真實思惟。煩惱和合因緣不牢。因緣不牢有為危脆。是故無我無我所。成就具足無量眾苦。我能壞散有為之法。雖能壞散不應永滅。我護有為為眾生故。作是觀時即得無礙慧行。以知無礙智慧行故。於一切世中行無掛礙。以得無礙智慧行故。是名攝取第七地忍。修助菩提共有為行。不樂永滅有為之法。雖不永滅亦不染著。菩薩爾時修是方便。即得萬空三昧門。如萬空門無相無愿亦復如是。以修三萬三昧門故。一切邪見外道聲聞緣覺諸魔眷屬。不能移轉傾動沮壞。余如上說。猶如帝釋轉輪聖王。所著金冠雜寶廁填。諸天世人之所樂見。菩薩智慧亦復如是。亦為諸佛及諸菩薩之所樂見。如日月光諸明中勝。菩薩智慧亦復如是。菩薩摩訶薩住十

【現代漢語翻譯】現代漢語譯本：共十二因緣行菩薩如先前所說。菩薩摩訶薩安住于共十二因緣行時，觀察一切法的第一義相（諸法實相）。所謂第一義相，即諸法無相。一切諸法不可言說，所以稱之為無相。無相者，沒有生滅之相。因此，諸法無生無滅。無生無滅，所以見到無生平等、無始終平等、有無平等、無取無舍平等、如幻平等、無性平等、無有無無平等。菩薩安住于這些平等之後，增長大悲，至心專念菩提之法，了知世間出滅之處，知十二因緣，知從緣生法，知從十二因緣出生三解脫門，即空、無相、無愿。修集三解脫門，所以永遠斷除我我所相、作相、受相。這叫做第一義。爲了眾生的緣故，真實思惟，煩惱和合的因緣不牢固，因緣不牢固，有為法危脆。因此，無我無我所，成就具足無量眾苦。我能壞散有為之法，雖然能壞散，但不應永遠滅盡。我守護有為法，是爲了眾生的緣故。作這樣的觀想時，就能得到無礙慧行。因為知道無礙智慧行，所以在一切世間中行走沒有掛礙。因為得到無礙智慧行，這叫做攝取第七地忍。修習輔助菩提的共有為行，不樂於永遠滅盡有為之法，雖然不永遠滅盡，也不染著。菩薩這時修習這種方便，就能得到萬空三昧門。如萬空門，無相無愿也同樣如此。因為修習三萬三昧門，一切邪見、外道、聲聞、緣覺、諸魔眷屬，都不能移轉、傾動、沮壞。其餘的如上文所說。猶如帝釋（忉利天之主）轉輪聖王（擁有輪寶的統治者），所戴的金冠雜寶裝飾，諸天世人都樂於見到。菩薩的智慧也同樣如此，也為諸佛及諸菩薩所樂於見到。如日月光在各種光明中最勝，菩薩的智慧也同樣如此。菩薩摩訶薩安住於十

【English Translation】 English version: The Bodhisattva who practices the Twelve Nidānas (Twelve Links of Dependent Origination) acts as previously described. When a Bodhisattva-Mahāsattva dwells in the practice of the shared Twelve Nidānas, he observes the First Principle Aspect (ultimate reality) of all dharmas (phenomena). The First Principle Aspect is the absence of characteristics in all dharmas. Because all dharmas are inexpressible, it is called 'absence of characteristics'. 'Absence of characteristics' means the absence of the characteristics of arising and ceasing. Therefore, all dharmas neither arise nor cease. Because there is no arising and ceasing, one sees equality in non-arising, equality in no beginning and no end, equality in existence and non-existence, equality in no taking and no discarding, equality like illusion, equality in no self-nature, equality in no existence of non-existence. Having dwelt in these equalities, the Bodhisattva increases great compassion and single-mindedly contemplates the Dharma of Bodhi (enlightenment), understanding the place of arising and cessation in the world, knowing the Twelve Nidānas, knowing the dharmas that arise from conditions, and knowing that the Three Doors of Liberation, namely emptiness, signlessness, and wishlessness, arise from the Twelve Nidānas. Because he cultivates the Three Doors of Liberation, he eternally cuts off the characteristics of self and what belongs to self, the characteristics of acting, and the characteristics of receiving. This is called the First Principle. For the sake of sentient beings, he truly contemplates that the conditions of the aggregation of afflictions are not firm, and because the conditions are not firm, conditioned dharmas are fragile. Therefore, there is no self and no belonging to self, and he accomplishes and possesses immeasurable sufferings. I can destroy and scatter conditioned dharmas, but although I can destroy and scatter them, I should not eternally extinguish them. I protect conditioned dharmas for the sake of sentient beings. When he makes this contemplation, he immediately obtains unobstructed wisdom and conduct. Because he knows unobstructed wisdom and conduct, he walks without hindrance in all worlds. Because he obtains unobstructed wisdom and conduct, this is called gathering the forbearance of the Seventh Ground. He cultivates the shared conditioned practices that aid Bodhi, and he does not delight in the eternal extinction of conditioned dharmas, but although he does not eternally extinguish them, he is not attached to them. At that time, the Bodhisattva cultivates this expedient means and immediately obtains the Samādhi Door of Ten Thousand Emptinesses. Like the Door of Ten Thousand Emptinesses, signlessness and wishlessness are also the same. Because he cultivates the Thirty Thousand Samādhi Doors, all heretical views, non-Buddhist paths, Śrāvakas (Hearers), Pratyekabuddhas (Solitary Buddhas), and the retinues of all demons cannot move, shake, or destroy him. The rest is as described above. It is like the golden crown adorned with various jewels worn by Śakra (Lord of the Devas) and a Cakravartin (Wheel-Turning King), which is pleasing to see for gods and humans. The wisdom of the Bodhisattva is also like this, and it is also pleasing to see for all Buddhas and all Bodhisattvas. Just as the light of the sun and moon is the most excellent among all lights, so too is the wisdom of the Bodhisattva. The Bodhisattva-Mahāsattva dwells in the Ten

二因緣行為令眾生見法平等。為知十二因緣得解脫故。得三解脫門故。破壞一切諸邪相故。方便教化轉生死故。得無礙智慧故。得無礙智慧行故。得無量三昧門故。不破不動故。增長善法故。清凈諸有故。余如十住現前地說。十住中說此之所說等無差別。行行菩薩有何等相。菩薩得助菩提行時。具足能得無量三昧。有共世間不共世間。以具足故入第七行。菩薩爾時於世法中。得大自在至心念慈。功德莊嚴菩提莊嚴悉得增長菩薩所得助菩提法。不與聲聞辟支佛共。知法界眾生界世界界。知佛身心。爾時具足如是功德。知佛境界。無相無業無有覺知。見無量佛土。若行若住若坐若臥。於一切行不失道心。菩薩爾時一一念中增長一切十波羅蜜。具足成就助菩提法。菩薩住喜行時發願因緣。住第二行遠離一切毀戒因緣。住第三行善愿增長得法光明。住第四行離一切障道因緣。住第五行離世學障。住第六行得入深義。令此七法增長趣向一切佛法。具足增長助菩提法。是故菩薩次第當得第八凈行。畢竟凈故名為凈行。七行雜故不名凈行。住此行時斷諸煩惱。亦不與俱又不名離。煩惱不起不得名俱。未得佛故不得名離。三業清凈了知一切世術方便。能為三千大千世界人天之師。唯除八地。三千大千世界眾生心無與等。亦除八地。自在

【現代漢語翻譯】現代漢語譯本二、因緣行為令眾生見法平等。這是爲了知曉十二因緣（指無明、行、識、名色、六入、觸、受、愛、取、有、生、老死）而得到解脫的緣故，爲了得到三種解脫門（空解脫門、無相解脫門、無作解脫門）的緣故，爲了破除一切諸邪見的緣故，爲了方便教化眾生脫離生死的緣故，爲了得到無礙智慧的緣故，爲了得到無礙智慧之行的緣故，爲了得到無量三昧門（指各種禪定境界的門徑）的緣故，爲了不被動搖的緣故，爲了增長善法的緣故，爲了清凈諸有的緣故。其餘的如同《十住現前地經》中所說。在《十住經》中所說的和這裡所說的等等，沒有差別。行行菩薩（指修行進入行位的菩薩）有何等相？菩薩得到輔助菩提之行時，具足能夠得到無量三昧，有與世間共通的，有不與世間共通的。因為具足這些，所以進入第七行位。菩薩在這個時候，對於世間法中，得到大自在，至心念慈，功德莊嚴和菩提莊嚴都得到增長。菩薩所得到的輔助菩提之法，不與聲聞（聽聞佛法而證悟的修行者）、辟支佛（不依師教，自己證悟的修行者）共通。知曉法界（一切法的總稱）、眾生界（一切眾生的總稱）、世界界（一切世界的總稱），知曉佛身和佛心。這個時候具足這樣的功德，知曉佛的境界，無相、無業、沒有覺知。見到無量佛土。無論是行走、站立、坐著、躺臥，在一切行為中都不失去道心。菩薩在這個時候，每一個念頭中都增長一切十波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧、方便、愿、力、智），具足成就輔助菩提之法。菩薩住在喜行（歡喜行）時，是因為發願的因緣。住在第二行（饒益行）時，遠離一切毀戒的因緣。住在第三行（無嗔恨行）時，善愿增長，得到法的光明。住在第四行（無盡行）時，離開一切障礙修道的因緣。住在第五行（離癡亂行）時，離開世間學問的障礙。住在第六行（善現行）時，得以進入甚深義理。令這七種法增長，趨向一切佛法，具足增長輔助菩提之法。因此菩薩次第應當得到第八凈行（尊重行），因為畢竟清凈，所以名為凈行。因為七行混雜，所以不名為凈行。住在這一行時，斷除諸煩惱，也不與煩惱同在，也不名為離開煩惱。煩惱不起，不得名為同在；未得佛果，不得名為離開。身口意三業清凈，了知一切世間技藝方便，能夠成為三千大千世界（佛教宇宙觀中的一個大世界）人天之師，唯獨第八地（不動地）除外。三千大千世界眾生的心沒有能與菩薩相比的，也除第八地之外。自在。

【English Translation】 English version 2. The practice of dependent origination enables sentient beings to see the equality of all dharmas. This is because of knowing the twelve links of dependent origination (Avidya (ignorance), Samskara (volitional action), Vijnana (consciousness), Namarupa (name and form), Sadayatana (six sense organs), Sparsa (contact), Vedana (feeling), Trsna (craving), Upadana (grasping), Bhava (becoming), Jati (birth), and Jaramarana (old age and death)) to attain liberation, because of attaining the three doors of liberation (emptiness, signlessness, and wishlessness), because of destroying all erroneous views, because of skillfully teaching and transforming beings to transcend birth and death, because of attaining unobstructed wisdom, because of attaining the practice of unobstructed wisdom, because of attaining immeasurable samadhi (state of meditative consciousness) doors, because of being unshakeable, because of increasing wholesome dharmas, because of purifying all existences. The rest is as described in the Sutra on the Ten Abodes. What is said in the Sutra on the Ten Abodes is no different from what is said here. What are the characteristics of a Bodhisattva in the Practice Stage? When a Bodhisattva attains the practice that aids Bodhi (enlightenment), they are fully capable of attaining immeasurable samadhis, both common to the world and uncommon to the world. Because of being complete in these, they enter the seventh stage of practice. At this time, the Bodhisattva attains great freedom in worldly dharmas, sincerely cherishes compassion, and both meritorious virtues and the adornments of Bodhi increase. The dharmas that aid Bodhi, which the Bodhisattva attains, are not shared with Sravakas (hearers of the Buddha's teachings) or Pratyekabuddhas (solitary Buddhas). They know the realm of dharmas (Dharmadhatu), the realm of sentient beings (Sattvadhatu), and the realm of worlds (Lokadhatu). They know the body and mind of the Buddha. At that time, they are complete with such merits and virtues, and they know the realm of the Buddha, which is without characteristics, without karma, and without awareness. They see immeasurable Buddha lands. Whether walking, standing, sitting, or lying down, they do not lose the aspiration for the path in all activities. At that time, in each and every thought, the Bodhisattva increases all ten Paramitas (perfections: generosity, morality, patience, diligence, meditation, wisdom, skillful means, vows, power, and knowledge), fully accomplishing the dharmas that aid Bodhi. When the Bodhisattva dwells in the Joyful Practice, it is because of the causes and conditions of making vows. When dwelling in the second practice (Beneficial Practice), they stay away from all causes and conditions that violate precepts. When dwelling in the third practice (Non-Hatred Practice), wholesome vows increase, and they attain the light of the Dharma. When dwelling in the fourth practice (Endless Practice), they leave behind all causes and conditions that obstruct the path. When dwelling in the fifth practice (Non-Deluded Practice), they leave behind the obstacles of worldly learning. When dwelling in the sixth practice (Good Manifestation Practice), they are able to enter into profound meanings. These seven practices increase and turn towards all Buddha dharmas, fully increasing the dharmas that aid Bodhi. Therefore, the Bodhisattva should sequentially attain the eighth Pure Practice (Respectful Practice), which is called Pure Practice because it is ultimately pure. Because the seven practices are mixed, it is not called Pure Practice. When dwelling in this practice, they cut off all afflictions, but are neither with them nor separate from them. Afflictions do not arise, so it cannot be called being with them; because they have not attained Buddhahood, it cannot be called being separate from them. Their three karmas (body, speech, and mind) are pure, and they understand all worldly arts and skillful means. They are able to be teachers of humans and devas (gods) in the three thousand great thousand worlds (a vast cosmological system in Buddhism), except for those in the eighth ground (Immovable Ground). The minds of sentient beings in the three thousand great thousand worlds cannot compare to the Bodhisattva's, except for those in the eighth ground. They are at ease.

入出無量法門。永離聲聞辟支佛道。是名清凈身口意業。亦修集道無有厭足。能得阿耨多羅三藐三菩提。為眾生故說有為法。離身口意一切相貌。得深法忍不生不滅。行六行時入滅盡定。今此行中雖唸唸滅不取涅槃。是名不可思議。雖共一切眾生行菩提行。不為世法之所染污。余如上說。修三解脫調伏眾生。不令住于聲聞緣覺。調伏眾生離五欲樂斷諸邪見。修集是時善法增長。無能破壞動轉其心。譬如真金廁填眾寶價直無量。菩薩功德亦復如是。無量無邊不可稱計。又如日光一切眾生不能思議。菩薩慧光亦復如是。菩薩摩訶薩修集此行。為令眾生得無量億諸三昧故。破壞一切取相心故。得善方便修集道故。見佛世界得解脫故。能入甚深諸法門故。具足得助菩提法故。永斷凈法不凈法故。具足莊嚴菩提道故。凈心業故。了知一切世方術故得無量法門及諸三昧。不與聲聞緣覺共故。余如十住遠行地說。遠行地行義無差別。無相行菩薩有何等相。菩薩摩訶薩住初行時。得十行法知諸法義。及知三世不出不滅。過去不出未來不滅現在無相。無因緣故不出不滅。是故第一義相不可宣說。不可說法可說流佈。雖可流佈實無有性。性無相故無因無果。然不可說性不可說無。何以故。以可說故。若可說性是有相者。是名邪相。若是有物

【現代漢語翻譯】現代漢語譯本：入于無量法門，永遠脫離聲聞（Śrāvaka，通過聽聞佛法而證悟的修行者）、辟支佛（Pratyekabuddha，獨自證悟的修行者）的道。這叫做清凈的身口意業，並且修習佛道沒有厭倦滿足的時候，能夠證得阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）。爲了眾生的緣故，宣說有為法，遠離身口意的一切相貌，獲得甚深的法忍，不生不滅。在修習六行的時候，進入滅盡定（Nirodha-samāpatti，一種高級禪定狀態）。現在這種修行中，雖然唸唸生滅，但不取涅槃（Nirvāṇa，寂滅）。這叫做不可思議。雖然與一切眾生一同修行菩提行，不被世俗之法所污染。其餘的如同上面所說。修習三解脫門（三解脫門：空解脫門、無相解脫門、無作解脫門）調伏眾生，不讓他們安住于聲聞、緣覺的境界。調伏眾生，使他們遠離五欲之樂，斷除各種邪見。修習這些的時候，善法增長，沒有誰能夠破壞或動搖他們的心。譬如真金摻雜了各種寶物，價值無可估量。菩薩的功德也像這樣，無量無邊，不可稱量計算。又如太陽的光芒，一切眾生都無法思議。菩薩的智慧之光也像這樣。菩薩摩訶薩（Bodhisattva-mahāsattva，大菩薩）修習這種行為，是爲了讓眾生獲得無量億種三昧（Samādhi，禪定），爲了破除一切執取相狀的心，爲了獲得良好的方便來修習佛道，爲了見到佛的世界而獲得解脫，爲了能夠進入甚深的各種法門，爲了具足獲得輔助菩提的法，爲了永遠斷除清凈法和不清凈法，爲了具足莊嚴菩提之道，爲了清凈心業，爲了瞭解一切世間的方術，從而獲得無量法門以及各種三昧，不與聲聞、緣覺共同擁有。其餘的如同《十住經》、《遠行地經》所說。《遠行地經》的行義沒有差別。無相行菩薩有什麼樣的相貌？菩薩摩訶薩安住于初行的時候，獲得十行法，了知各種法的意義，並且了知三世不出不滅。過去不出，未來不滅，現在無相。因為沒有因緣的緣故，所以不出不滅。因此，第一義相不可宣說，不可說法，只能流佈。雖然可以流佈，但實際上沒有自性。因為自性沒有相狀的緣故，所以沒有因也沒有果。然而不可說自性不可說無。為什麼呢？因為可以說的緣故。如果可說的自性是有相的，這就叫做邪相。如果是有實體的東西 English version: Entering into immeasurable Dharma gates, forever departing from the paths of Śrāvakas (those who attain enlightenment by hearing the Dharma) and Pratyekabuddhas (those who attain enlightenment independently). This is called pure body, speech, and mind karma, and cultivating the path without weariness or satisfaction, able to attain Anuttarā-samyak-saṃbodhi (unsurpassed, complete, and perfect enlightenment). For the sake of sentient beings, expounding conditioned Dharmas, departing from all appearances of body, speech, and mind, attaining profound Dharma-kṣānti (acceptance of the truth), neither arising nor ceasing. When practicing the six practices, entering into Nirodha-samāpatti (cessation attainment). Now, in this practice, although thoughts arise and cease moment by moment, one does not grasp at Nirvāṇa (liberation). This is called inconceivable. Although practicing the Bodhisattva path together with all sentient beings, one is not defiled by worldly Dharmas. The rest is as described above. Cultivating the three doors of liberation (three doors of liberation: emptiness, signlessness, and wishlessness) to tame sentient beings, not allowing them to dwell in the realms of Śrāvakas and Pratyekabuddhas. Taming sentient beings, causing them to depart from the pleasures of the five desires, severing all wrong views. When cultivating these, wholesome Dharmas increase, and no one can destroy or move their minds. For example, true gold mixed with various treasures is of immeasurable value. The merits of a Bodhisattva are also like this, immeasurable, boundless, and uncountable. Moreover, like the sunlight, all sentient beings cannot fathom it. The light of a Bodhisattva's wisdom is also like this. A Bodhisattva-mahāsattva (great Bodhisattva) cultivates this practice in order to enable sentient beings to attain immeasurable billions of Samādhis (meditative absorptions), in order to destroy all minds that grasp at appearances, in order to attain skillful means to cultivate the path, in order to see the Buddha's world and attain liberation, in order to be able to enter into profound Dharma gates, in order to fully attain the Dharmas that aid Bodhi, in order to forever sever pure and impure Dharmas, in order to fully adorn the Bodhi path, in order to purify mind karma, in order to understand all worldly arts, thereby attaining immeasurable Dharma gates and various Samādhis, not shared with Śrāvakas and Pratyekabuddhas. The rest is as described in the Ten Stages Sutra and the Distant Journey Stage Sutra. The meaning of the practice of the Distant Journey Stage is without difference. What are the characteristics of a Bodhisattva who practices without characteristics? When a Bodhisattva-mahāsattva dwells in the first practice, they attain the ten practices, understand the meaning of all Dharmas, and understand that the three times neither arise nor cease. The past does not arise, the future does not cease, and the present is without characteristics. Because there is no cause or condition, therefore it neither arises nor ceases. Therefore, the ultimate meaning cannot be spoken, the Dharma cannot be spoken, only propagated. Although it can be propagated, in reality it has no self-nature. Because self-nature has no characteristics, therefore there is no cause and no effect. However, one cannot say that self-nature is unspeakable or that it is non-existent. Why? Because it can be spoken. If the self-nature that can be spoken has characteristics, this is called a false characteristic. If it is something with substance

【English Translation】 English version:

不可說者。是則無有初中后異。以是故一切時中煩惱不行。入正法界無有思惟。心得平等離疑網故。具足如是十種智已入第八行。菩薩摩訶薩住此行時。即得寂靜無生法忍。復有四求求一切法。有四真智知一切法。以求知故能斷一切諸邪業等。斷邪業故見諸煩惱更不復生。何以故。過去故。又見一切煩惱不滅。何以故。無生因故。現在不起諸結煩惱。不集因故。四求如真實品說。四真實智如解行中說。此行名為寂靜法忍。是故菩薩得無生忍。得無生忍故得甚深菩薩行。住深行時行無相行。若有過患及微細相。今悉遠離。是故此行名為寂靜。住深行已樂住法流。無量諸佛勸發慰喻。以勸發故起入法門。得法門故得十心自在。如上所說。得自在故。欲久近住隨意即能。欲入何定隨意即入。欲行何行隨意修行於一念中隨所須物即能得之。若欲了知世間方便即能了知。欲生諸有隨意往生。欲示神足隨意能現。欲立誓願隨意能得。欲作解觀隨意成就。欲知法界即能知之。欲知文字知辭知句知法處非法處即能知之。是名自在八行功德。于唸唸中常見諸佛。余如上說。金喻日喻亦復如是。菩薩摩訶薩住此行時。為破眾生所著相故。為真實見第一義故。得真實慧故。得寂靜無生忍故。知甚深行故。住法流故。入佛法門故。入不可思議法

【現代漢語翻譯】現代漢語譯本：不可說（不可用語言描述）的境界，是沒有初始、中間和最終的差別的。因此，在任何時候煩惱都不會產生。進入真正的法界，沒有思慮，心達到平等，遠離疑惑。具備了這十種智慧，就進入了第八行。菩薩摩訶薩住於此行時，就能獲得寂靜無生法忍（對一切法不生不滅的深刻理解）。又有四種求，用於尋求一切法；有四種真智，用於瞭解一切法。因為尋求和了解，所以能夠斷除一切邪業等。斷除邪業，就能見到各種煩惱不再產生。為什麼呢？因為過去已經過去了。又能見到一切煩惱不滅。為什麼呢？因為沒有產生的原因。現在不起各種結縛和煩惱，因為沒有聚集產生的原因。四種求，如《真實品》所說。四種真實智，如《解行》中所說。此行名為寂靜法忍。所以菩薩能獲得無生忍。獲得無生忍，就能獲得甚深的菩薩行。安住于甚深行時，修行無相之行。如果有過失或者微細的相，現在都遠離了。因此，此行名為寂靜。安住于甚深行后，樂於安住於法流之中。無量諸佛勸勉啓發和安慰開導。因為勸勉啓發，所以能進入法門。得到法門，就能得到十種心的自在，如上面所說。得到自在，想要長久安住或短暫安住，都能隨意做到。想要進入什麼禪定，就能隨意進入。想要修行什麼行，就能隨意修行。在一念之間，想要什麼東西，就能立刻得到。如果想要了解世間的方便法門，就能立刻了解。想要往生到各種境界，就能隨意往生。想要示現神通，就能隨意示現。想要立下誓願，就能隨意實現。想要進行解脫的觀想，就能隨意成就。想要了解法界，就能立刻了解。想要了解文字，瞭解詞語，瞭解句子，了解法處和非法處，就能立刻了解。這就是第八行的自在功德。在念念之中，常常能見到諸佛。其餘的如上面所說。金的譬喻和日的譬喻也是如此。菩薩摩訶薩安住於此行時，爲了破除眾生所執著的相，爲了真實見到第一義諦，得到真實的智慧，得到寂靜無生忍，瞭解甚深的修行，安住於法流，進入佛法之門，進入不可思議的法。

【English Translation】 English version: The unspeakable (that which cannot be described in words) has no difference between beginning, middle, and end. Therefore, afflictions do not arise at any time. Entering the true realm of Dharma, there is no thought, the mind attains equality, and is free from the net of doubt. Having fully possessed these ten kinds of wisdom, one enters the eighth stage. When a Bodhisattva-Mahasattva dwells in this stage, he obtains the quiescence of the non-arising Dharma-kshanti (profound understanding of the non-arising and non-ceasing of all dharmas). Furthermore, there are four seekings to seek all dharmas; there are four true knowledges to know all dharmas. Because of seeking and knowing, one can cut off all evil karmas, etc. Cutting off evil karmas, one sees that various afflictions no longer arise. Why? Because the past is past. One also sees that all afflictions do not cease. Why? Because there is no cause for arising. Now, various bonds and afflictions do not arise, because there is no cause for accumulation. The four seekings are as described in the 'Truthful Qualities' chapter. The four true knowledges are as described in the 'Understanding and Practice' chapter. This stage is called the quiescence of Dharma-kshanti. Therefore, the Bodhisattva obtains the non-arising kshanti. Obtaining the non-arising kshanti, one obtains the profound Bodhisattva practice. Dwelling in the profound practice, one practices the practice of no-form. If there are faults or subtle forms, they are now all abandoned. Therefore, this stage is called quiescence. Dwelling in the profound practice, one delights in dwelling in the stream of Dharma. Countless Buddhas encourage, inspire, comfort, and guide. Because of encouragement and inspiration, one can enter the Dharma gate. Obtaining the Dharma gate, one obtains the freedom of the ten minds, as described above. Obtaining freedom, one can dwell for a long or short time at will. One can enter any samadhi at will. One can practice any practice at will. In a single thought, one can obtain whatever one needs immediately. If one wants to understand the expedient methods of the world, one can understand them immediately. If one wants to be reborn in various realms, one can be reborn at will. If one wants to manifest supernatural powers, one can manifest them at will. If one wants to make vows, one can fulfill them at will. If one wants to engage in liberating contemplation, one can accomplish it at will. If one wants to understand the Dharma realm, one can understand it immediately. If one wants to understand words, understand terms, understand sentences, understand the Dharma and non-Dharma places, one can understand them immediately. These are the free merits of the eighth stage. In every thought, one constantly sees the Buddhas. The rest is as described above. The metaphor of gold and the metaphor of the sun are also the same. When a Bodhisattva-Mahasattva dwells in this stage, in order to break the forms to which sentient beings are attached, in order to truly see the supreme meaning, obtaining true wisdom, obtaining the quiescence of non-arising kshanti, understanding profound practice, dwelling in the stream of Dharma, entering the gate of the Buddha Dharma, entering the inconceivable Dharma.

門故。于佛法中心不可壞不傾動故。得無量神足故。得十種自在故。得十種自在功德故。寂靜善根故。於一切有自在往生故。余法如十住中不動地說。不動地此行無有差別。四無礙行菩薩有何等相。菩薩摩訶薩行甚深行無有厭足。修無上慧具足一切法。為眾生說了知法界。法界者。所謂煩惱垢凈。誰垢誰凈了了而知。說如是等法名大法師。名曰成就無量陀羅尼。知方便說辭義無盡。受法持法。隨眾生念而為說之。非時不說隨樂而說是名菩薩四無礙智行。余功德如先說。菩薩摩訶薩住於此行。為諸眾生入寂靜故。為諸眾生知法界故。為諸眾生不可思議大法師故。為增長善法故。廣說如十住中善慧地所說。為施眾生安隱樂故。菩薩摩訶薩住無礙行中。與善慧地義等無差別。住菩薩行菩薩有何等相。菩薩摩訶薩凈無礙行。欲為法王入凈三昧故。欲具一切智。最後所得三昧法門與。諸佛共同。佛一坐行一切行知一切法。知解脫方便。知佛行處。知無量解脫陀羅尼門。知大憶念。知大神通善根寂靜。知凈諸有。余如十住法雲地說。具足菩薩莊嚴菩提道菩薩行法雲地。與諸佛共得菩提已。施於眾生無量法雨。如是法雨能淹一切煩惱塵埃。生法種芽善芽增長成熟善根。是故此地名為法雲。以是義故名菩薩行。若說后地功德先地所無。

【現代漢語翻譯】現代漢語譯本：因為門是這樣的。在佛法（Buddha-dharma）的中心，因為不可摧毀、不可動搖。因為獲得無量的神通。因為獲得十種自在。因為獲得十種自在的功德。因為寂靜的善根。因為在一切存在中自在往生。其餘的法就像《十住經》（Daśabhūmika Sūtra）中不動地（Acalābhūmi）所說。不動地和這種行為沒有差別。四無礙行（catasraḥ pratisaṃvidaḥ）的菩薩有什麼樣的相？菩薩摩訶薩（Bodhisattva-mahāsattva）修行甚深的行為，沒有厭倦滿足的時候。修習無上的智慧，具足一切法。爲了眾生解說，了知法界（dharmadhātu）。法界，就是所謂的煩惱垢染和清凈。誰是垢染，誰是清凈，清清楚楚地知道。宣說像這樣的法，名為大法師。名為成就無量的陀羅尼（dhāraṇī）。知道方便的說法，辭義無窮無盡。接受法，持有法。隨著眾生的念頭而為他們解說。不是時候不說，隨著他們的喜好而說，這叫做菩薩的四無礙智行。其餘的功德就像先前所說。菩薩摩訶薩安住于這種行為，爲了讓眾生進入寂靜的境界。爲了讓眾生知道法界。爲了讓眾產生為不可思議的大法師。爲了增長善法。廣泛的解說就像《十住經》中善慧地（Sādhumatībhūmi）所說。爲了給予眾生安穩快樂。菩薩摩訶薩安住在無礙行中，和善慧地的意義相等，沒有差別。安住在菩薩行中，菩薩有什麼樣的相？菩薩摩訶薩清凈無礙的行為。想要成為法王，進入清凈的三昧（samādhi）的緣故。想要具足一切智（sarvajñāna）。最後所得到的三昧法門，和諸佛共同擁有。佛陀一次入座，修行一切行，知道一切法。知道解脫的方便。知道佛陀所行之處。知道無量的解脫陀羅尼門。知道大憶念。知道大神通，善根寂靜。知道清凈諸有。其餘的就像《十住經》法雲地（Dharmameghābhūmi）所說。具足菩薩的莊嚴菩提道，菩薩修行法雲地。和諸佛共同獲得菩提（bodhi）之後，施予眾生無量的法雨。像這樣的法雨能夠淹沒一切煩惱的塵埃。生長法的種子，善的種子增長成熟善根。因此這個地名為法雲。因為這個意義，所以名為菩薩行。如果說後面的地的功德是前面的地所沒有的。

【English Translation】 English version: Because the gate is like this. In the center of the Buddha-dharma, because it is indestructible and immovable. Because of obtaining immeasurable spiritual powers. Because of obtaining ten kinds of freedom. Because of obtaining the merits of ten kinds of freedom. Because of peaceful roots of goodness. Because of freely being reborn in all existences. The remaining dharmas are like what is said in the Acalābhūmi (Immovable Ground) in the Daśabhūmika Sūtra (Ten Stages Sutra). There is no difference between the Immovable Ground and this practice. What are the characteristics of a Bodhisattva (Bodhisattva) who practices the Four Unimpeded Knowledges (catasraḥ pratisaṃvidaḥ)? A Bodhisattva-mahāsattva (Bodhisattva-mahāsattva) practices profound conduct without ever being weary or satisfied. Cultivating supreme wisdom, possessing all dharmas. Explaining to sentient beings, understanding the dharmadhātu (Dharma Realm). The dharmadhātu is what is called the defilement of afflictions and purity. Clearly knowing who is defiled and who is pure. Expounding such dharmas is called a great Dharma master. Called accomplishing immeasurable dhāraṇī (incantations). Knowing expedient speech, the meaning of words is inexhaustible. Receiving the Dharma, upholding the Dharma. Explaining according to the thoughts of sentient beings. Not speaking out of season, speaking according to their pleasure, this is called the Bodhisattva's practice of the Four Unimpeded Wisdoms. The remaining merits are as previously stated. A Bodhisattva-mahāsattva dwells in this practice, in order to lead sentient beings into a state of tranquility. In order to let sentient beings know the dharmadhātu. In order to make sentient beings become inconceivable great Dharma masters. In order to increase good dharmas. Extensive explanations are like what is said in the Sādhumatībhūmi (Ground of Good Wisdom) in the Daśabhūmika Sūtra. In order to give sentient beings peace and happiness. A Bodhisattva-mahāsattva dwells in unimpeded practice, with the meaning equal to the Ground of Good Wisdom, without difference. Dwelling in Bodhisattva practice, what are the characteristics of a Bodhisattva? A Bodhisattva-mahāsattva's pure and unimpeded conduct. Wanting to become a Dharma King, entering pure samādhi (meditative absorption). Wanting to possess all sarvajñāna (omniscience). The samādhi Dharma gate finally obtained is shared with all Buddhas. A Buddha sits once, practices all practices, and knows all dharmas. Knowing the expedient means of liberation. Knowing the places where Buddhas practice. Knowing immeasurable liberation dhāraṇī gates. Knowing great mindfulness. Knowing great spiritual powers, the roots of goodness are peaceful. Knowing the purification of all existences. The rest is like what is said in the Dharmameghābhūmi (Cloud of Dharma Ground) in the Daśabhūmika Sūtra. Possessing the adornments of the Bodhisattva's Bodhi path, the Bodhisattva practices the Cloud of Dharma Ground. After obtaining bodhi (enlightenment) together with all Buddhas, bestowing immeasurable Dharma rain upon sentient beings. Such Dharma rain can submerge all the dust of afflictions. Growing the seeds of Dharma, the seeds of goodness grow and mature the roots of goodness. Therefore, this ground is called the Cloud of Dharma. Because of this meaning, it is called Bodhisattva practice. If it is said that the merits of the later grounds are not possessed by the earlier grounds.

修一一行要經無量那由他劫乃得具足三阿僧祇大劫得一切行。初阿僧祇大劫得解行。過解行已。第二大阿僧祇劫得喜行得喜行時亦行無相行。過無相行已。第三阿僧祇大劫得無行無相行是名菩薩得決定行。過無行無相行得無礙智行。過無礙智行得菩薩行。阿僧祇有二種。一者大劫不可數名阿僧祇。二者中劫不可數名阿僧祇。菩薩修行即是大劫阿僧祇也。若有菩薩勤精進者。能轉無量中劫不能轉大劫。菩薩摩訶薩修集如是行。能壞煩惱障及智慧障。無相行時斷一切煩惱相。後行時永斷習氣。是名如來行。智障有三。一者皮。二者膚。三者骨。得喜行時已斷皮障。得無相行能斷膚障。得如來行能斷骨障。具足如是等行得十一凈。初行得性凈。第二行得解凈。第三行得心凈。第四行得戒凈。第五行得愿凈。第六第七第八行得智莊嚴凈。第九行具菩提莊嚴凈。第十行真實智凈。第十一無礙智凈。第十二一切智凈。第十三習氣凈。第一第二行聞菩薩藏便得信心。第三行至心立愿修集余行。第四第五第六行了知法相。第七乃至第十三寂靜一切行因果畢竟行。聲聞亦有十二種行。有聲聞性是名初行。若得世間第一法名第二行。得苦法忍名第三行。得四信心戒得清凈名第四行若如戒住法得增長名第五行。若觀四諦名第六第七第八行。修

【現代漢語翻譯】現代漢語譯本菩薩修行要經歷無數那由他劫（極長的時間單位），才能圓滿具足三大阿僧祇劫（極長的時間單位）的修行，從而獲得一切行。第一個阿僧祇大劫獲得解行（理解之行）。超過解行之後，第二個大阿僧祇劫獲得喜行（歡喜之行），獲得喜行時也修行無相行（不執著于表象之行）。超過無相行之後，第三個阿僧祇大劫獲得無行無相行（既不執著於行為，也不執著于表象之行），這被稱為菩薩獲得決定行（堅定不移之行）。超過無行無相行，獲得無礙智行（沒有阻礙的智慧之行）。超過無礙智行，獲得菩薩行（菩薩的修行）。阿僧祇有兩種：一種是大劫不可數，稱為阿僧祇；另一種是中劫不可數，稱為阿僧祇。菩薩的修行就是大劫阿僧祇。如果有菩薩勤奮精進，能夠轉化無數中劫，但不能轉化大劫。菩薩摩訶薩（偉大的菩薩）修集這樣的修行，能夠摧毀煩惱障和智慧障。在無相行時，斷除一切煩惱的表象。在之後的修行中，永遠斷除習氣。這被稱為如來行（佛的修行）。智障有三種：一是皮，二是膚，三是骨。獲得喜行時，已經斷除了皮障。獲得無相行，能夠斷除膚障。獲得如來行，能夠斷除骨障。圓滿具足這樣的修行，獲得十一凈（十一種清凈）。初行獲得性凈（本性清凈）。第二行獲得解凈（理解清凈）。第三行獲得心凈（心清凈）。第四行獲得戒凈（戒律清凈）。第五行獲得愿凈（願力清凈）。第六、第七、第八行獲得智莊嚴凈（智慧莊嚴清凈）。第九行具足菩提莊嚴凈（覺悟莊嚴清凈）。第十行真實智凈（真實智慧清凈）。第十一無礙智凈（無礙智慧清凈）。第十二一切智凈（一切智慧清凈）。第十三習氣凈（習氣清凈）。第一、第二行聽聞菩薩藏（菩薩的教法）便獲得信心。第三行至心立愿，修集其餘的修行。第四、第五、第六行了知法相（佛法的本質）。第七乃至第十三寂靜一切行因果畢竟行（寂靜一切行為的因果，最終達到究竟的修行）。聲聞（聽聞佛法而修行的人）也有十二種行。具有聲聞的根性，這被稱為初行。如果獲得世間第一法，稱為第二行。獲得苦法忍（對苦的忍耐）稱為第三行。獲得四信心戒（四種信心的戒律），得到清凈稱為第四行。如果如戒律安住於法，得到增長稱為第五行。如果觀察四諦（四聖諦），稱為第六、第七、第八行。

【English Translation】 English version A Bodhisattva must practice for countless Nayuta Kalpas (an extremely long unit of time) to fully accomplish the Three Asamkhya Kalpas (an extremely long unit of time) of practice, thereby attaining all practices. In the first Asamkhya Kalpa, one attains the Understanding Practice. After surpassing the Understanding Practice, in the second great Asamkhya Kalpa, one attains the Joyful Practice. When attaining the Joyful Practice, one also practices the Signless Practice (practice without attachment to appearances). After surpassing the Signless Practice, in the third Asamkhya Kalpa, one attains the Non-Practice Non-Signless Practice (practice without attachment to either actions or appearances), which is called the Bodhisattva attaining the Determined Practice (unwavering practice). After surpassing the Non-Practice Non-Signless Practice, one attains the Unobstructed Wisdom Practice. After surpassing the Unobstructed Wisdom Practice, one attains the Bodhisattva Practice (the practice of a Bodhisattva). There are two types of Asamkhya: one is countless great Kalpas, called Asamkhya; the other is countless intermediate Kalpas, called Asamkhya. The Bodhisattva's practice is the great Kalpa Asamkhya. If a Bodhisattva is diligent and vigorous, they can transform countless intermediate Kalpas, but cannot transform a great Kalpa. A Bodhisattva-Mahasattva (great Bodhisattva) who cultivates such practices can destroy the afflictive obscurations and the wisdom obscurations. During the Signless Practice, one cuts off all appearances of afflictions. In subsequent practices, one permanently cuts off habitual tendencies. This is called the Tathagata Practice (the practice of a Buddha). There are three types of wisdom obscurations: first, skin; second, flesh; third, bone. When attaining the Joyful Practice, one has already cut off the skin obscuration. When attaining the Signless Practice, one can cut off the flesh obscuration. When attaining the Tathagata Practice, one can cut off the bone obscuration. Fully accomplishing such practices, one attains the Eleven Purities. The first practice attains Nature Purity. The second practice attains Understanding Purity. The third practice attains Mind Purity. The fourth practice attains Precept Purity. The fifth practice attains Vow Purity. The sixth, seventh, and eighth practices attain Wisdom Adornment Purity. The ninth practice fully possesses Bodhi Adornment Purity (Enlightenment Adornment Purity). The tenth practice attains True Wisdom Purity. The eleventh practice attains Unobstructed Wisdom Purity. The twelfth practice attains All-Wisdom Purity. The thirteenth practice attains Habitual Tendency Purity. In the first and second practices, upon hearing the Bodhisattva Pitaka (Bodhisattva teachings), one attains faith. In the third practice, with sincere intention, one makes vows and cultivates the remaining practices. In the fourth, fifth, and sixth practices, one understands the characteristics of the Dharma (the essence of Buddhist teachings). From the seventh to the thirteenth, one pacifies all causes and effects of practice, ultimately attaining complete practice. Sravakas (those who practice by listening to the Buddha's teachings) also have twelve practices. Having the nature of a Sravaka is called the first practice. If one attains the foremost Dharma in the world, it is called the second practice. Attaining the forbearance of the Dharma of Suffering is called the third practice. Attaining the four precepts of faith and achieving purity is called the fourth practice. If one abides in the Dharma according to the precepts and achieves growth, it is called the fifth practice. If one contemplates the Four Noble Truths, it is called the sixth, seventh, and eighth practices.

集無相三昧名第九行。具足成就三三昧故名第十行獲得解脫名十一行。阿羅漢果名十二行。◎

◎畢竟地生品第一

菩薩生有五種一切。一切行一切菩薩凈。為令眾生安隱樂故。一者為離苦有。二者隨心行有。三者勝有。四者自在有。五者菩薩後有。遠離苦有者。菩薩若見眾生飢渴苦惱遭荒谷貴。爾時菩薩以願力故。受大魚身無量由旬以施眾生。眾生食已飢渴得除。以願力故身轉增大。若有惡世一切眾生。四百四病同時發作。菩薩爾時以大願力作大醫王。能令眾生遠離病苦。若有惡世兵甲競起眾生恐怖。地主諍國不知厭足菩薩爾時為大法王有大力勢。以善方便和合二敵。以軟語故壞其噁心。不打不罰不閉不繫。不斷其命劫其財寶。等視眾生猶如一子憐愍眾生。若有邪見為供養天造作邪業。菩薩為破如是邪見示受鬼身。現夢教言。汝今不應殺羊祠祀。是故菩薩為破眾生諸苦惱故示受諸有。是名離苦有。隨心行有者。菩薩摩訶薩以願力故。示受畜生種種諸身為破畜生諸惡業故。作惡鬼身作惡人身。又作邪見婆羅門身。或復示作貪五欲身。先隨其心示受諸有。為令眾生離惡業故。雖受有身不作惡業。若彼作時自終不造。眾生見已亦效不作。以善方便破壞眾生所有惡業是名隨心行有。勝有者。菩薩生時勝諸眾生。

【現代漢語翻譯】現代漢語譯本：第九行名為集無相三昧。第十行名為具足成就三三昧，因為已經圓滿成就了這三種三昧。第十一行名為獲得解脫。第十二行名為阿羅漢果。

◎畢竟地生品第一

菩薩的出生有五種『一切』（sarva，指所有方面）。『一切行』（sarva-gati）指一切菩薩的清凈。爲了使眾生得到安穩和快樂，有五種出生：第一種是爲了脫離苦難而出生（離苦有）。第二種是隨順眾生的心意而出生（隨心行有）。第三種是殊勝的出生（勝有）。第四種是自在的出生（自在有）。第五種是菩薩的最後一次出生（菩薩後有）。

遠離苦難的出生是指：菩薩如果看到眾生遭受飢餓、乾渴的痛苦，遇到荒年，食物昂貴，這時菩薩以願力，化現為巨大的魚身，長達無量由旬，佈施給眾生。眾生食用后，飢渴得以解除。由於願力的緣故，魚身不斷增大。如果遇到惡劣的時代，一切眾生同時患上四百零四種疾病，菩薩這時以大願力化作偉大的醫王，能夠使眾生遠離病苦。如果遇到惡劣的時代，戰爭不斷，眾生驚恐不安，地主之間、國家之間互相爭鬥，不知滿足，菩薩這時化作偉大的法王，擁有強大的力量，用巧妙的方法調和兩個敵對勢力，用柔和的語言化解他們的惡念，不打罵，不懲罰，不囚禁，不捆綁，不奪取他們的生命，不搶劫他們的財寶，平等地看待眾生，就像看待自己的孩子一樣，憐憫眾生。如果有人持有邪見，爲了供養天神而造作邪惡的行為，菩薩爲了破除這種邪見，示現為鬼身，在夢中教導他們說：『你們現在不應該殺羊來祭祀。』因此，菩薩爲了破除眾生各種各樣的痛苦和煩惱，示現受生於各種各樣的存在形式。這叫做遠離苦難的出生。

隨順眾生心意的出生是指：菩薩摩訶薩以願力，示現受生為各種各樣的畜生，爲了破除畜生的各種惡業，化作惡鬼的身，化作惡人的身，又化作持有邪見的婆羅門的身，或者示現為貪戀五欲的身。先隨順眾生的心意，示現受生於各種各樣的存在形式，爲了使眾生脫離惡業的緣故，雖然受生於各種存在形式，但不造作惡業。如果眾生造作惡業，菩薩自己始終不造作。眾生看到后，也會效仿不造作。用巧妙的方法破壞眾生所有的惡業，這叫做隨順眾生心意的出生。

殊勝的出生是指：菩薩出生時，勝過所有眾生。

【English Translation】 English version: The ninth stage is called 'Samgraha-animitta-samadhi' (集無相三昧, gathering the signless samadhi). The tenth stage is called 'Paripurna-traya-samadhi' (具足成就三三昧, fully accomplishing the three samadhis), because it has perfectly accomplished these three samadhis. The eleventh stage is called 'Prapti-vimoksha' (獲得解脫, obtaining liberation). The twelfth stage is called 'Arhat-phala' (阿羅漢果, the fruit of Arhat).

◎ Chapter 1: The Ultimate Ground of Birth

The Bodhisattva's birth has five kinds of 'sarva' (一切, all aspects). 'Sarva-gati' (一切行) refers to the purity of all Bodhisattvas. For the sake of bringing peace and happiness to sentient beings, there are five kinds of birth: The first is birth for the sake of liberation from suffering (離苦有). The second is birth in accordance with the minds of sentient beings (隨心行有). The third is a superior birth (勝有). The fourth is a birth of freedom (自在有). The fifth is the Bodhisattva's last birth (菩薩後有).

Birth to be free from suffering means: If a Bodhisattva sees sentient beings suffering from hunger and thirst, encountering famine years, and food is expensive, then the Bodhisattva, through the power of vows, manifests as a huge fish body, immeasurable yojanas in length, and gives it to sentient beings. After the sentient beings eat, their hunger and thirst are relieved. Due to the power of vows, the fish body continues to grow larger. If an evil age is encountered, and all sentient beings simultaneously suffer from four hundred and four diseases, the Bodhisattva then transforms into a great king of medicine with great vows, capable of enabling sentient beings to be free from the suffering of illness. If an evil age is encountered, and wars are constantly arising, sentient beings are terrified, and landlords and countries fight each other, never satisfied, the Bodhisattva then transforms into a great Dharma king with great power, using skillful means to reconcile the two opposing forces, using gentle words to dissolve their evil intentions, not hitting, not punishing, not imprisoning, not binding, not taking their lives, not robbing their wealth, treating sentient beings equally, like treating one's own children, and having compassion for sentient beings. If someone holds wrong views and creates evil deeds to worship the gods, the Bodhisattva, in order to break this wrong view, manifests as a ghost body, teaching them in a dream, saying: 'You should not kill sheep to sacrifice.' Therefore, the Bodhisattva, in order to break the various sufferings and afflictions of sentient beings, manifests and is born in various forms of existence. This is called birth to be free from suffering.

Birth in accordance with the minds of sentient beings means: The Bodhisattva Mahasattva, through the power of vows, manifests and is born as various kinds of animals, in order to break the various evil deeds of animals, transforms into the body of an evil ghost, transforms into the body of an evil person, and also transforms into the body of a Brahmin with wrong views, or manifests as a body greedy for the five desires. First, in accordance with the minds of sentient beings, he manifests and is born in various forms of existence, for the sake of enabling sentient beings to be free from evil deeds, although born in various forms of existence, he does not create evil deeds. If sentient beings create evil deeds, the Bodhisattva himself never creates them. When sentient beings see this, they will also imitate and not create them. Using skillful means to destroy all the evil deeds of sentient beings, this is called birth in accordance with the minds of sentient beings.

Superior birth means: When a Bodhisattva is born, he surpasses all sentient beings.

若姓若色若命若果報。果報如自利利他品說。是名勝有自在有者。修初喜行至十二行。菩薩爾時所示受身。名為自在。自在者即是願力。從性地乃至十二行。受轉輪王身自在天身。乃至阿迦尼吒天身。及過阿迦尼吒一切諸有。于諸有中得無上身。以願力業力故。是名自在有。菩薩後有者。菩薩最後身名菩薩有。具足成就莊嚴菩提。若生婆羅門種。若生剎利種。得阿耨多羅三藐三菩提作一切佛事。是名菩薩後有。過去菩薩摩訶薩亦受如是五有。現在未來諸菩薩等亦復如是。因是五有得阿耨多羅三藐三菩提果。若有菩薩修行示受是五有者。即得阿耨多羅三藐三菩提。◎

菩薩善戒經卷第八大正藏第 30 冊 No. 1582 菩薩善戒經

菩薩善戒經卷第九

宋罽賓三藏求那跋摩譯

◎畢竟地攝取品第二

菩薩摩訶薩修一切行時有六事善攝眾生。一者至心攝取。二者增益攝取。三者取攝取。四者究竟攝取。五者不畢竟攝取。六者后攝取。菩薩摩訶薩初發心時。攝取眾生如父母兄弟妻子眷屬。至心繫念方便攝取。云何能施眾生安樂。作是愿時隨力施與。是名菩薩至心攝取。菩薩摩訶薩雖于父母兄弟妻子眷屬中。勝心無憍慢倍增供養。若為國王于說眷屬。亦復如是。增益者。破壞惡法

【現代漢語翻譯】現代漢語譯本：若姓、若色、若命、若果報（因果報應）。果報如自利利他品所說。這稱為勝有自在有。修初喜行至十二行，菩薩此時所示現接受的身體，名為自在。自在即是願力。從性地乃至十二行，受轉輪王身、自在天身，乃至阿迦尼吒天（色界頂天）身，及超過阿迦尼吒天的一切諸有，于諸有中得到無上身，以願力業力故，這名為自在有。菩薩後有，菩薩最後的身名為菩薩有，具足成就莊嚴菩提（覺悟）。若生婆羅門種，若生剎利種，得阿耨多羅三藐三菩提（無上正等正覺），作一切佛事，這名為菩薩後有。過去菩薩摩訶薩（大菩薩）也接受如此五有，現在未來諸菩薩等也同樣如此。因為這五有得到阿耨多羅三藐三菩提果。若有菩薩修行示現接受這五有，即得阿耨多羅三藐三菩提。

《菩薩善戒經》卷第八大正藏第 30 冊 No. 1582 《菩薩善戒經》

《菩薩善戒經》卷第九

宋罽賓三藏求那跋摩譯

◎畢竟地攝取品第二

菩薩摩訶薩（大菩薩）修一切行時有六事善於攝取眾生：一者至心攝取，二者增益攝取，三者取攝取，四者究竟攝取，五者不畢竟攝取，六者后攝取。菩薩摩訶薩初發心時，攝取眾生如父母兄弟妻子眷屬，至心繫念方便攝取。如何能施眾生安樂？作是愿時隨力施與，這名為菩薩至心攝取。菩薩摩訶薩雖于父母兄弟妻子眷屬中，勝心無憍慢倍增供養。若為國王于說眷屬，也同樣如此。增益者，破壞惡法。

【English Translation】 English version: Whether it be lineage, appearance, lifespan, or karmic retribution (cause and effect), karmic retribution is as described in the chapter on benefiting oneself and others. This is called the 'Victorious Existence with Autonomy'. Practicing from the initial Joyful Conduct to the Twelfth Conduct, the body that the Bodhisattva manifests and accepts at that time is called 'Autonomy'. 'Autonomy' is the power of vows. From the Ground of Nature up to the Twelfth Conduct, receiving the body of a Chakravartin King (universal ruler), the body of a Deva (god) with Autonomy, up to the body of an Akaniṣṭha Deva (highest heaven in the Realm of Form), and surpassing all existences beyond Akaniṣṭha, attaining the unsurpassed body within all existences, due to the power of vows and karma, this is called 'Existence with Autonomy'. The 'Subsequent Existence of a Bodhisattva' refers to the final body of a Bodhisattva, which is called the 'Bodhisattva Existence', fully accomplishing and adorning Bodhi (enlightenment). Whether born into a Brahmin caste or a Kshatriya caste, attaining Anuttara-samyak-sambodhi (unsurpassed, complete, perfect enlightenment) and performing all Buddha-activities, this is called the 'Subsequent Existence of a Bodhisattva'. Past Bodhisattva-Mahasattvas (great Bodhisattvas) also accepted these five existences in this way, and present and future Bodhisattvas will also do the same. Because of these five existences, they attain the fruit of Anuttara-samyak-sambodhi. If a Bodhisattva practices and manifests these five existences, they will attain Anuttara-samyak-sambodhi.

Bodhisattva Good Precepts Sutra, Volume 8 Taisho Tripitaka, Volume 30, No. 1582, Bodhisattva Good Precepts Sutra

Bodhisattva Good Precepts Sutra, Volume 9

Translated by Tripiṭaka Guṇabhadra from Kasmir of the Song Dynasty

◎ Chapter Two: Complete Ground of Embracing

When a Bodhisattva-Mahasattva (great Bodhisattva) practices all conducts, there are six things that are good at embracing sentient beings: first, embracing with utmost sincerity; second, embracing with increasing benefit; third, embracing by taking in; fourth, embracing ultimately; fifth, embracing not ultimately; and sixth, embracing subsequently. When a Bodhisattva-Mahasattva initially generates the aspiration for enlightenment, they embrace sentient beings as if they were their parents, siblings, spouse, and relatives, embracing them with utmost sincerity and mindful convenience. How can they bestow peace and happiness upon sentient beings? When making this vow, they give according to their ability. This is called 'Embracing with Utmost Sincerity' by a Bodhisattva. Although among their parents, siblings, spouse, and relatives, the Bodhisattva increases their offerings with superior mind, without arrogance or conceit. If they are a king speaking of their relatives, it is also the same. 'Increasing benefit' refers to destroying evil dharmas.

教以善法。隨時禮拜讚歎供養。施以衣食所須之物。知恩報恩瞻病授藥。于諸僕使不作賤想如兄弟想。若見有罪堪忍含受。言當柔軟無有粗獷。若為國主于諸眷屬不加苦痛。不斷其命。遠離刑罰正法治國。隨本種姓所有分界。於他國土不生貪奪。任力養民作一子想。所有之物與眷屬共。所言誠實柔軟不粗離於慳貪。是名菩薩增益攝取。菩薩摩訶薩攝取諸眾生有二因緣。一者財施。二者法施。以財施故破于貧窮。以法施故破于邪見。于諸眾生其心平等。不作法慳不作師相憍慢之想。不求恩報不求供養。若有求福來供養者亦不遮止。為令福德莊嚴增長故。若有修集善法持戒精進之者。瞻視供養親為執使。不解義者為解說義。已解義者說令增長。若有疑網為說深義能令除斷。苦樂同彼心無增減。有犯罪者以善方便教令懺悔。有時呵責有時讚歎。見病苦者瞻視不捨。善以方便為除所患。若有眾生下色下進下念下智心不輕慢。隨時為說正心因緣。見愁苦者說法慰喻。善自思惟不信他語。無能動者。若得所施與眾同等。修集悲心具足成就。或見正命先意問訊。遠離噁心常修善法。終不放逸遠離懈怠。常作是愿。云何當令我之福德等與一切。菩薩摩訶薩非一切時行取攝取。有利之時爾乃攝取。是名菩薩取攝取。若諸眾生諸根闇鈍。善

根難熟則久遠攝取。何以故。究竟當有清凈心故。若中根中熟則不久遠。何以故。以不久遠得凈心故。若有利根易熟上熟易凈易調。是名菩薩後有攝取。是名菩薩六攝取正法攝取菩薩摩訶薩以此六攝攝取三世一切眾生。過去未來現在菩薩攝取眾生。悉皆不離如是六攝。菩薩摩訶薩攝眾生時有十二難事。菩薩摩訶薩知無我無我所無有眾生。而為眾生修集苦行。是名一難。為調他故而行呵責。亦自護戒不令毀傷。是名二難。所有物少乞者甚多。是名三難。菩薩一身繫屬多人趨走給使。是名四難。放逸諸天同彼受身。而其內心初無放逸。是名五難。常為一切眾生作使。自於禁戒無所毀失。是名六難。常與貪慾恚癡慳吝諂曲奸偽惡人共住不隨彼行。是名七難。了知生死多諸過患而不捨之。是名八難。一切煩惱生死多過。捨命之時心未清凈。雖未清凈不失正念。是名九難。未得凈心能以己身所愛之物妻子眷屬而以施人。是名十難。眾生異心境界不同。或時軟語或時行舍。是名十一難。終不放逸不斷煩惱。名十二難。菩薩摩訶薩于諸眾生不作輕重。或時作輕。或時作重。或觀境界。或作健心。或時立愿。或不放逸。或修智慧或修柔軟。或行呵責。或時行舍。或勤精進。或時懈怠。或作方便。菩薩摩訶薩作如是學。於十二難處心不憂

【現代漢語翻譯】現代漢語譯本：如果根器遲鈍的人需要長時間才能被攝受。為什麼呢？因為他們最終會擁有清凈心。如果根器中等的人成熟得較快，則不需要太長時間。為什麼呢？因為他們不需要太長時間就能獲得清凈心。如果是有利根器的人，容易成熟，也容易達到上等成熟，容易清凈，容易調伏。這叫做菩薩後有攝取。這叫做菩薩的六種攝取，即正法攝取。菩薩摩訶薩用這六種攝取來攝取過去、未來、現在三世的一切眾生。過去、未來、現在的菩薩攝取眾生，都離不開這六種攝取。菩薩摩訶薩在攝受眾生時，有十二種難事。菩薩摩訶薩知道無我、無我所，沒有眾生，卻爲了眾生修集苦行。這是一難。爲了調伏他人而進行呵責，也自己守護戒律不讓其毀壞。這是二難。所有的東西很少，乞討的人卻很多。這是三難。菩薩自身被許多人繫縛，奔走服侍。這是四難。放逸的諸天和他們一樣承受身體，但他們的內心最初就沒有放逸。這是五難。經常為一切眾生做僕役，自己對於禁戒沒有毀壞喪失。這是六難。經常與貪慾、嗔恚、愚癡、慳吝、諂曲、奸偽的惡人住在一起，卻不隨從他們的行為。這是七難。瞭解生死有很多過患卻不捨棄它。這是八難。一切煩惱生死有很多過錯，捨棄生命的時候心沒有清凈。雖然沒有清凈，但不失去正念。這是九難。沒有得到清凈心，能夠把自己所喜愛的妻子眷屬施捨給別人。這是十難。眾生的心不同，境界不同，有時用柔和的語言，有時施行捨棄。這是十一難。始終不放逸，不斷除煩惱。這是十二難。菩薩摩訶薩對於諸位眾生不分輕重。有時看得輕，有時看得重。有時觀察境界，有時使心剛強。有時立下誓願，有時不放逸。有時修習智慧，有時修習柔軟。有時進行呵責，有時施行捨棄。有時勤奮精進，有時懈怠。有時作出方便。菩薩摩訶薩作這樣的學習，對於十二種困難之處，內心不憂愁。

【English Translation】 English version: If the roots are slow to mature, then the reception takes a long time. Why? Because eventually they will have a pure mind. If the roots are of medium capacity and mature relatively quickly, then it doesn't take too long. Why? Because they attain a pure mind without taking too long. If they have sharp roots, are easy to mature, are of superior maturity, are easy to purify, and are easy to tame, this is called the Bodhisattva's subsequent existence reception. This is called the Bodhisattva's six receptions, namely, the Dharma reception. The Bodhisattva-Mahasattva uses these six receptions to receive all sentient beings of the three times: past, future, and present. The Bodhisattvas of the past, future, and present receive sentient beings, and all are inseparable from these six receptions. When a Bodhisattva-Mahasattva receives sentient beings, there are twelve difficult things. The Bodhisattva-Mahasattva knows that there is no self, no possession of self, and no sentient beings, yet cultivates ascetic practices for the sake of sentient beings. This is one difficulty. For the sake of taming others, they engage in rebuke, and also protect their own precepts, not allowing them to be damaged. This is the second difficulty. Possessions are few, but those who beg are many. This is the third difficulty. The Bodhisattva's own body is bound to many people, running errands and serving them. This is the fourth difficulty. The negligent gods share the same body with them, but their minds initially have no negligence. This is the fifth difficulty. They constantly serve all sentient beings, and they do not lose or damage their own precepts. This is the sixth difficulty. They constantly live with evil people who are greedy, hateful, foolish, stingy, deceitful, crooked, and false, but they do not follow their behavior. This is the seventh difficulty. They understand that birth and death have many faults, but they do not abandon them. This is the eighth difficulty. All afflictions and birth and death have many faults; at the time of abandoning life, the mind is not pure. Although it is not pure, they do not lose right mindfulness. This is the ninth difficulty. Without attaining a pure mind, they are able to give away their beloved possessions, wives, and relatives to others. This is the tenth difficulty. Sentient beings have different minds and different realms. Sometimes they use gentle words, and sometimes they practice giving. This is the eleventh difficulty. They never become negligent and never cease afflictions. This is the twelfth difficulty. The Bodhisattva-Mahasattva does not make distinctions of light or heavy regarding sentient beings. Sometimes they view them lightly, and sometimes they view them heavily. Sometimes they observe the realm, and sometimes they make the mind strong. Sometimes they make vows, and sometimes they are not negligent. Sometimes they cultivate wisdom, and sometimes they cultivate gentleness. Sometimes they engage in rebuke, and sometimes they practice giving. Sometimes they are diligent and energetic, and sometimes they are lazy. Sometimes they create skillful means. The Bodhisattva-Mahasattva makes such learning, and in the twelve difficult places, their mind is not worried.

悔。既能自護又能利他。

畢竟地畢竟品第三

菩薩摩訶薩修十二行有七地。六是菩薩地。餘一地聲聞菩薩共。一者性地。二者解地。三者凈心地。四者持地。五者定地。六者定行地。七者畢竟地。是名七地。性行解行各為一地。喜行名為凈心地。戒行慧行無相行合為持地。無行無相行名為定地。無礙智行名為定行地。如來行名畢竟地畢竟地后當廣說。菩薩從下地入凈心地時。云何能斷三惡道苦。菩薩修集世俗漏禪。修漏禪已得世凈禪。修凈禪已即得解地。莊嚴菩提修集一百一十種悲。以修悲故於眾生中即得悲心。得悲心故樂三惡道如己舍宅。菩薩自觀住三惡道。莊嚴菩提時為眾生故受大苦惱。若我凈心有勢力者。愿令眾生所有苦惱悉集我身。善立大愿。以善願力世凈禪故。遠離身心煩惱習氣。離習氣故轉四大身。四大既轉。因世凈禪故不到三惡。是故菩薩斷三惡道苦。過解地已入于凈地。余功德如行品中十凈心說。此十凈法有十對治。不作心。不發心。不受菩薩戒。不信心。噁心。不修集悲。瞋心。憂悔心。不慈心。放逸心。所言粗獷貪惜身命不隨世間。懶墮懈怠無漸無愧。苦惱逼身疑網怯弱。不能供養佛法僧寶。如是等對治不凈。是十凈中。初三法者清凈其心。后七法者凈于莊嚴。菩薩摩訶薩信于菩

【現代漢語翻譯】現代漢語譯本：懺悔，既能保護自己，又能利益他人。

畢竟地畢竟品第三

菩薩摩訶薩修習十二種行，共有七個階段（地）。其中六個是菩薩的階段（地），剩餘一個是聲聞和菩薩共有的階段（地）。一是性地（本性之地），二是解地（理解之地），三是凈心地（清凈心之地），四是持地（保持之地），五是定地（禪定之地），六是定行地（禪定修行之地），七是畢竟地（究竟之地）。這被稱為七地。性行和解行各自為一個階段（地）。喜行被稱為凈心地。戒行、慧行和無相行合稱為持地。無行和無相行被稱為定地。無礙智行被稱為定行地。如來行被稱為畢竟地，關於畢竟地將在後面詳細說明。菩薩從較低的階段（地）進入凈心地時，如何能夠斷除三惡道的痛苦？菩薩修習世俗的有漏禪定（Laukika-sāsrava-dhyāna），修習有漏禪定后獲得世間的清凈禪定（Laukika-anāsrava-dhyāna）。修習清凈禪定后，就能獲得解地。爲了莊嚴菩提（Bodhi），修習一百一十種悲心。因為修習悲心，所以在眾生中就能獲得悲憫之心。因為獲得悲憫之心，所以樂於進入三惡道，如同自己的家一樣。菩薩自己觀察住在三惡道中，爲了莊嚴菩提時，爲了眾生的緣故承受巨大的苦惱。如果我的清凈心有力量，愿令眾生所有的苦惱都集中在我身上。善於立下大愿。憑藉善愿的力量和世間清凈禪定的緣故，遠離身心的煩惱習氣。離開習氣后，轉化四大之身。四大轉化后，因為世間清凈禪定的緣故，不會墮入三惡道。因此，菩薩能夠斷除三惡道的痛苦。超過解地后，進入凈地。其餘的功德如同《行品》中所說的十種清凈心。這十種清凈法有十種對治方法：不作心（不作為的心），不發心（不發願的心），不受菩薩戒（不接受菩薩戒律），不信心（沒有信心），噁心（邪惡的心），不修集悲（不修習悲心），嗔心（嗔恨的心），憂悔心（憂愁後悔的心），不慈心（沒有慈悲的心），放逸心（放縱懈怠的心）。所說的粗獷、貪婪、吝惜身命、不隨順世間，懶惰懈怠、沒有慚愧之心，苦惱逼迫身體、疑慮重重、怯懦軟弱，不能供養佛法僧三寶。像這些都是對治不凈的。在這十種清凈法中，前三種法是清凈其心，后七種法是清凈莊嚴。菩薩摩訶薩（Bodhisattva-mahāsattva）信于菩

【English Translation】 English version: Repentance can protect oneself and benefit others.

Chapter Three: The Ultimately Exhaustive Ground

A Bodhisattva-mahāsattva (great being Bodhisattva) cultivates twelve practices and has seven grounds (bhūmi). Six are Bodhisattva grounds, and one is shared by Śrāvakas (hearers) and Bodhisattvas. First is the Nature Ground (Prakṛti-bhūmi), second is the Understanding Ground (Adhimukti-bhūmi), third is the Pure Mind Ground (Śuddhādhyāśaya-bhūmi), fourth is the Holding Ground (Gocarabhūmi), fifth is the Samādhi Ground (Samādhi-bhūmi), sixth is the Samādhi Practice Ground (Samādhi-caryā-bhūmi), and seventh is the Ultimately Exhaustive Ground (Niṣṭhā-gata-bhūmi). These are called the seven grounds. The Nature Practice and Understanding Practice each constitute one ground. The Joy Practice is called the Pure Mind Ground. The Precept Practice, Wisdom Practice, and Non-Appearance Practice together constitute the Holding Ground. The Non-Practice and Non-Appearance Practice are called the Samādhi Ground. The Unobstructed Wisdom Practice is called the Samādhi Practice Ground. The Tathāgata (Thus Come One) Practice is called the Ultimately Exhaustive Ground, which will be discussed in detail later. When a Bodhisattva enters the Pure Mind Ground from a lower ground, how can they cut off the suffering of the three evil destinies (tri-apāya)? The Bodhisattva cultivates worldly defiled dhyāna (Laukika-sāsrava-dhyāna), and after cultivating defiled dhyāna, they attain worldly undefiled dhyāna (Laukika-anāsrava-dhyāna). After cultivating undefiled dhyāna, they immediately attain the Understanding Ground. To adorn Bodhi (Enlightenment), they cultivate one hundred and ten kinds of compassion. Because of cultivating compassion, they immediately attain a compassionate heart towards sentient beings. Because of attaining a compassionate heart, they delight in the three evil destinies as if they were their own home. The Bodhisattva observes themselves dwelling in the three evil destinies, and while adorning Bodhi, they endure great suffering for the sake of sentient beings. If my pure mind has power, may all the suffering of sentient beings be gathered into my body. They firmly establish a great vow. By the power of the good vow and worldly undefiled dhyāna, they are far from the afflictions and habitual tendencies of body and mind. Having left behind habitual tendencies, they transform the four great elements (mahābhūta) of the body. Once the four great elements are transformed, they do not fall into the three evil destinies because of worldly undefiled dhyāna. Therefore, the Bodhisattva cuts off the suffering of the three evil destinies. Having passed beyond the Understanding Ground, they enter the Pure Ground. The remaining merits are as described in the ten pure minds in the Chapter on Practice. These ten pure dharmas have ten antidotes: non-action mind, non-aspiration mind, not receiving the Bodhisattva precepts, lack of faith, evil mind, not cultivating compassion, anger, sorrow and regret, lack of loving-kindness, and laxity. What is said to be coarse, greedy, miserly with life, not conforming to the world, lazy and indolent, without shame or remorse, afflicted by suffering, full of doubt and timidity, and unable to make offerings to the Buddha, Dharma, and Sangha (Three Jewels), these are the antidotes to impurity. Among these ten pure dharmas, the first three purify the mind, and the last seven purify adornment. A Bodhisattva-mahāsattva (great being Bodhisattva) believes in the Bodhi.

提及菩提道。信菩提道故。見苦眾生生大慈心。生慈心故即作是愿。愿我救濟如是等苦。以憐愍故舍身惠施無所貪惜。為利眾生心無憂悔。心不悔故知世方術。知世方術故善知時節隨眾生心。以知時故名知世間。以智力故客煩惱來深生慚愧。以慚愧故令彼煩惱不得自在。是名勇健。以勇健故無有放逸。不放逸故修集善法。集善法故受菩薩戒。受菩薩戒故供養三寶。供養三寶故其心清凈是名凈地。

畢竟地行品第四

菩薩摩訶薩住于解地乃至菩薩地有四行。一者波羅蜜行。二者菩提行。三者神通行。四者熟眾生行。波羅蜜行者。六波羅蜜如先說。方便波羅蜜愿波羅蜜力波羅蜜智波羅蜜。是十波羅蜜是名波羅蜜行。善方便有十二種如先說。是名方便波羅蜜。愿有五種如先說。是名愿波羅蜜。十力莊嚴凈是名力波羅蜜。知一切法是處非處名智波羅蜜。知世諦故名智波羅蜜。知第一義諦名般若波羅蜜。複次無量智者名方便波羅蜜。求勝勝智名愿波羅蜜。不為四魔之所障故名力波羅蜜。能知諸法真實性故名智波羅蜜。四念處乃至八正道分四求四真智如先說。是名菩提行神通。如不可思議品說。六通如先說。是名神通行。二無量調伏無量方便無量如先說。是名熟行。菩薩摩訶薩如是四行攝一切行。菩薩摩訶薩無量阿僧

【現代漢語翻譯】現代漢語譯本：提及菩提道（通往覺悟的道路）。因為相信菩提道，所以見到受苦的眾生便生起大慈悲心。因為生起慈悲心，就立下這樣的誓願：『愿我救濟這些受苦的眾生。』因為憐憫的緣故，捨棄自身，慷慨佈施，沒有絲毫吝惜。爲了利益眾生，心中沒有憂愁後悔。因為心中沒有後悔，所以瞭解世間的方術。因爲了解世間的方術，所以善於瞭解時節，隨順眾生的心意。因爲了解時節的緣故，被稱為『知世間』。因為智慧的力量，當客塵煩惱來臨時，深深地感到慚愧。因為慚愧的緣故，使那些煩惱不能夠自在。這叫做勇健。因為勇健的緣故，沒有放逸。因為沒有放逸，所以修集善法。因為修集善法，所以受持菩薩戒。因為受持菩薩戒，所以供養三寶（佛、法、僧）。因為供養三寶，所以內心清凈，這叫做凈地。

畢竟地行品第四

菩薩摩訶薩（偉大的菩薩）安住于解地，乃至菩薩地，有四種行為：第一是波羅蜜行（到達彼岸的行為），第二是菩提行（覺悟的行為），第三是神通行（神通的行為），第四是熟眾生行（成熟眾生的行為）。波羅蜜行，就是六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）如先前所說。方便波羅蜜、愿波羅蜜、力波羅蜜、智波羅蜜，這十波羅蜜叫做波羅蜜行。善方便有十二種，如先前所說，這叫做方便波羅蜜。愿有五種，如先前所說，這叫做愿波羅蜜。十力（如來十力）莊嚴清凈，這叫做力波羅蜜。知道一切法是處非處，叫做智波羅蜜。知道世俗諦的緣故，叫做智波羅蜜。知道第一義諦（真諦）叫做般若波羅蜜（智慧到彼岸）。再次，具有無量智慧的人，叫做方便波羅蜜。追求越來越殊勝的智慧，叫做愿波羅蜜。不被四魔（煩惱魔、五陰魔、死魔、天魔）所障礙的緣故，叫做力波羅蜜。能夠知道諸法真實性的緣故，叫做智波羅蜜。四念處（身念處、受念處、心念處、法念處）乃至八正道分（正見、正思惟、正語、正業、正命、正精進、正念、正定），四求（欲求、有求、戒求、梵求），四真智（苦智、集智、滅智、道智），如先前所說，這叫做菩提行。神通，如《不可思議品》所說。六通（天眼通、天耳通、他心通、宿命通、神足通、漏盡通）如先前所說，這叫做神通行。二無量（眾生無量、法門無量），調伏無量，方便無量，如先前所說，這叫做熟行。菩薩摩訶薩像這樣用四種行為攝取一切行為。菩薩摩訶薩有無量阿僧祇（無數）...

【English Translation】 English version: Mentioning the Bodhi Path (the path to enlightenment). Because of believing in the Bodhi Path, one sees suffering beings and generates great compassion. Because of generating compassion, one makes this vow: 'May I save these suffering beings.' Because of compassion, one gives up one's body, generously donating without any stinginess. For the benefit of sentient beings, there is no sorrow or regret in the heart. Because there is no regret in the heart, one understands worldly arts. Because one understands worldly arts, one is good at understanding the seasons and following the minds of sentient beings. Because of understanding the seasons, one is called 'knower of the world.' Because of the power of wisdom, when defilements arrive, one feels deep shame. Because of shame, one prevents those defilements from being free. This is called courage. Because of courage, there is no negligence. Because there is no negligence, one cultivates good dharmas. Because of cultivating good dharmas, one receives the Bodhisattva precepts. Because of receiving the Bodhisattva precepts, one makes offerings to the Three Jewels (Buddha, Dharma, Sangha). Because of making offerings to the Three Jewels, one's mind is pure, this is called pure ground.

Chapter Four on the Conduct of the Ultimate Ground

The Bodhisattva Mahasattva (great Bodhisattva) dwells in the Ground of Understanding, and even in the Bodhisattva Ground, there are four conducts: first, the Paramita Conduct (conduct of reaching the other shore); second, the Bodhi Conduct (conduct of enlightenment); third, the Supernormal Power Conduct (conduct of supernormal powers); and fourth, the Maturing Beings Conduct (conduct of maturing beings). The Paramita Conduct is the Six Paramitas (generosity, morality, patience, diligence, concentration, wisdom) as previously mentioned. Expedient Means Paramita, Vow Paramita, Power Paramita, Wisdom Paramita, these Ten Paramitas are called Paramita Conduct. There are twelve kinds of skillful means, as previously mentioned, this is called Expedient Means Paramita. There are five kinds of vows, as previously mentioned, this is called Vow Paramita. The Ten Powers (the ten powers of a Tathagata) adorn and purify, this is called Power Paramita. Knowing that all dharmas are appropriate and inappropriate is called Wisdom Paramita. Knowing the conventional truth is called Wisdom Paramita. Knowing the ultimate truth is called Prajna Paramita (wisdom reaching the other shore). Furthermore, a person with immeasurable wisdom is called Expedient Means Paramita. Seeking increasingly superior wisdom is called Vow Paramita. Because one is not obstructed by the Four Maras (affliction mara, skandha mara, death mara, deva mara), it is called Power Paramita. Because one is able to know the true nature of all dharmas, it is called Wisdom Paramita. The Four Foundations of Mindfulness (mindfulness of body, mindfulness of feeling, mindfulness of mind, mindfulness of dharmas) and even the Eightfold Noble Path (right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, right concentration), the Four Pursuits (pursuit of desire, pursuit of existence, pursuit of precepts, pursuit of Brahma), the Four True Knowledges (knowledge of suffering, knowledge of the cause of suffering, knowledge of the cessation of suffering, knowledge of the path to the cessation of suffering), as previously mentioned, this is called Bodhi Conduct. Supernormal powers, as mentioned in the 'Inconceivable Chapter'. The Six Supernormal Powers (divine eye, divine ear, knowing others' minds, knowing past lives, divine feet, extinction of outflows) as previously mentioned, this is called Supernormal Power Conduct. Two immeasurables (sentient beings are immeasurable, dharma gates are immeasurable), taming immeasurably, expedient means immeasurably, as previously mentioned, this is called Maturing Conduct. The Bodhisattva Mahasattva thus uses four conducts to encompass all conducts. The Bodhisattva Mahasattva has immeasurable Asamkhyas (countless)...

祇。究竟具足凈諸善法。勝諸聲聞辟支佛等。畢竟攝取菩提道果。畢竟能得阿耨多羅三藐三菩提故。是名十波羅蜜。若說次第則有三事。一者對治故。二者生故。三者得果故。對於善法有六事。一者慳貪。二者惡業。三者恚心。四者懈怠。五者亂心。六者愚癡。以是六法因緣故。不得阿耨多羅三藐三菩提。為壞六法故說六波羅蜜。檀波羅蜜乃至般若波羅蜜。六波羅蜜則攝四波羅蜜。是名對治。生者。菩薩摩訶薩舍於一切世俗之物出家學道。是名檀波羅蜜。既出家已受菩薩戒。是名尸羅波羅蜜。以護戒故雖有罵打默受不報。是名羼提波羅蜜。戒既清凈勤修善法。是名毗梨耶波羅蜜。以精進故五根調伏。是名禪波羅蜜五根既調知真法界。是名般若波羅蜜。是名為生。果報者。菩薩現在修施等善法。若捨身已外得大財內得五具足。五具足者。生人天中得壽色力安樂辯才。是名施果。以施因緣修集善法。心無嫉妒忍眾罪過。是名具足第二果報。以施因緣若作世事及出世事心無厭悔。是名第三果報。以施因緣其心柔軟無有錯亂是名第四果報。以施因緣了了能知此是福田此非福田。知是可施是不可施。善知方便求財取財。是名第五果報。四波羅蜜攝六波羅蜜有三戒。一者隨戒戒。二者隨心戒三者隨智戒。菩薩尸波羅蜜名為隨戒戒。

【現代漢語翻譯】現代漢語譯本：至於究竟圓滿具足清凈諸善法，勝過諸聲聞、辟支佛等，最終攝取菩提道果，最終能夠證得阿耨多羅三藐三菩提（無上正等正覺）的緣故，這被稱為十波羅蜜（十度）。如果說次第，則有三件事：一是對於對治的緣故，二是生起的緣故，三是獲得果報的緣故。對於善法有六件事：一是慳貪，二是惡業，三是嗔恚心，四是懈怠，五是亂心，六是愚癡。因為這六種法的因緣，不能證得阿耨多羅三藐三菩提。爲了破除這六種法，所以說六波羅蜜：檀波羅蜜（佈施度），乃至般若波羅蜜（智慧度）。六波羅蜜就攝取了四波羅蜜，這叫做對治。生起方面，菩薩摩訶薩（大菩薩）捨棄一切世俗之物出家學道，這叫做檀波羅蜜。既然出家了，就受菩薩戒，這叫做尸羅波羅蜜（持戒度）。因為守護戒律的緣故，即使有人謾罵毆打，也默默承受而不報復，這叫做羼提波羅蜜（忍辱度）。戒律既然清凈，就勤奮修習善法，這叫做毗梨耶波羅蜜（精進度）。因為精進的緣故，五根調伏，這叫做禪波羅蜜（禪定度）。五根既然調伏，就能了知真如法界，這叫做般若波羅蜜。這叫做生起。果報方面，菩薩現在修習佈施等善法，如果捨棄身體之後，外在得到大財富，內在得到五具足。五具足是：生於人天之中，得到壽命、容色、力量、安樂、辯才。這叫做佈施的果報。因為佈施的因緣，修集善法，心中沒有嫉妒，忍受各種罪過，這叫做具足第二種果報。因為佈施的因緣，如果做世間事以及出世間事，心中沒有厭倦後悔，這叫做第三種果報。因為佈施的因緣，他的心柔軟沒有錯亂，這叫做第四種果報。因為佈施的因緣，明瞭能夠知道這是福田，這不是福田，知道這是可以佈施的，這是不可以佈施的，善於知道方便求取財物，這叫做第五種果報。四波羅蜜攝取六波羅蜜有三種戒：一是隨戒戒，二是隨心戒，三是隨智戒。菩薩的尸羅波羅蜜稱為隨戒戒。

【English Translation】 English version: Furthermore, [it is called 'ten Pāramitās' (ten perfections)] because it ultimately and completely possesses pure and virtuous dharmas, surpasses all Śrāvakas (hearers) and Pratyekabuddhas (solitary Buddhas), ultimately encompasses the path to Bodhi (enlightenment) and its fruits, and ultimately enables the attainment of Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment). If we speak of the order, there are three aspects: first, for the sake of counteracting [defilements]; second, for the sake of arising [virtues]; and third, for the sake of attaining [results]. Regarding virtuous dharmas, there are six things: first, stinginess; second, evil deeds; third, hatred; fourth, laziness; fifth, a distracted mind; and sixth, ignorance. Because of these six dharmas, one cannot attain Anuttarā-samyak-saṃbodhi. To destroy these six dharmas, the six Pāramitās are taught: Dāna-pāramitā (perfection of giving) up to Prajñā-pāramitā (perfection of wisdom). The six Pāramitās encompass the four Pāramitās; this is called counteraction. Regarding arising, when a Bodhisattva-mahāsattva (great Bodhisattva) abandons all worldly things and leaves home to study the path, this is called Dāna-pāramitā. Having left home, he receives the Bodhisattva precepts; this is called Śīla-pāramitā (perfection of morality). Because of protecting the precepts, even if there is scolding or beating, he silently endures without retaliation; this is called Kṣānti-pāramitā (perfection of patience). Since the precepts are pure, he diligently cultivates virtuous dharmas; this is called Vīrya-pāramitā (perfection of vigor). Because of diligence, the five roots are subdued; this is called Dhyāna-pāramitā (perfection of meditation). Since the five roots are subdued, he knows the true Dharma-dhātu (realm of reality); this is called Prajñā-pāramitā. This is called arising. Regarding the results, when a Bodhisattva cultivates virtuous dharmas such as giving in the present, if he abandons his body, externally he obtains great wealth, and internally he obtains the five endowments. The five endowments are: being born in the realms of humans and gods, obtaining longevity, beauty, strength, happiness, and eloquence. This is called the result of giving. Because of the cause of giving, he cultivates and gathers virtuous dharmas, his mind has no jealousy, and he endures all transgressions; this is called possessing the second result. Because of the cause of giving, whether doing worldly affairs or supramundane affairs, his mind has no weariness or regret; this is called the third result. Because of the cause of giving, his mind is gentle and without confusion; this is called the fourth result. Because of the cause of giving, he clearly knows that this is a field of merit and this is not a field of merit, knows what can be given and what cannot be given, and is skilled in expedient means to seek and obtain wealth; this is called the fifth result. The four Pāramitās encompass the six Pāramitās and have three kinds of precepts: first, precepts following the rules; second, precepts following the mind; and third, precepts following wisdom. The Śīla-pāramitā of a Bodhisattva is called precepts following the rules.

禪波羅蜜名隨心戒。般若波羅蜜名隨智戒。離是三戒無菩薩戒。菩薩三戒攝一切戒。菩薩有四事能利眾生。何等為四。一者為于菩提修集善法。二者先以真智知諸法義。三者增長善法。四者熟眾生根。如是四事菩薩能大利益眾生。若有說言。離是四事能利眾生者。無有是處。

畢竟地三十二相八十種好品第五

十三如來行者。名為畢竟佛地。畢竟佛地者。有百四十不共之法。所謂三十二相八十種好。四一切行凈。十力四無所畏。三念處。三不護大悲。常不忘失。斷煩惱習一切智是名百四十不共法。三十二相者。一者足下平。二者足下千輻輪。三者指纖長。四者足跟𦟛滿。五者指網縵。六者手足柔軟。七者𦟛𨄔腸如伊尼延鹿王。八者踝骨不現。九者平住手摩膝。十者藏相如象馬王。十一者身圓滿足如尼拘陀樹。十二者身毛上靡。十三者一一毛右旋。十四者身真金色。十五者常光面各一尋。十六者面板細軟塵垢不著。十七者七處滿。十八者上身如師子。十九者臂肘𦟛圓。二十者缺骨平滿。二十一者得身𦟛相。二十二者口四十齒。二十三者齒密不疏。二十四者齒色白。二十五者頰車方如師子。二十六者味中得上味。二十七者肉髻相。二十八者廣長舌。二十九者梵音聲。三十者目紺青色。三十一者眼如牛王。三十

【現代漢語翻譯】現代漢語譯本禪波羅蜜（Dhyana Paramita，禪定波羅蜜）名為隨心戒。般若波羅蜜（Prajna Paramita，智慧波羅蜜）名為隨智戒。離開這三種戒律就沒有菩薩戒。菩薩的三種戒律涵蓋一切戒律。菩薩有四件事能夠利益眾生。是哪四件呢？一是爲了菩提（Bodhi，覺悟）而修集善法。二是首先以真智瞭解諸法之義。三是增長善法。四是成熟眾生的根基。像這樣四件事，菩薩能夠大大地利益眾生。如果有人說，離開這四件事也能利益眾生，那是沒有道理的。

畢竟地三十二相八十種好品第五

十三、如來行者，名為畢竟佛地。畢竟佛地，有一百四十種不共之法。所謂三十二相、八十種好、四一切行凈、十力、四無所畏、三念處、三不護、大悲、常不忘失、斷煩惱習、一切智，這些稱為一百四十種不共法。三十二相是：一者足下平。二者足下有千輻輪相。三者手指纖長。四者足跟圓滿。五者手指間有網縵相。六者手足柔軟。七者踝骨𦟛滿如伊尼延鹿王（Eneyamriga-raja，一種鹿王）。八者踝骨不顯露。九者平住時手能摩及膝蓋。十者藏相如象馬王。十一者身形圓滿如尼拘陀樹（Nyagrodha，榕樹）。十二者身上的毛向上生長。十三者每一根毛都向右旋轉。十四者身色是真金色。十五者身體周圍的光芒每一面各有一尋（古代長度單位）。十六者面板細軟，不沾染塵垢。十七者七處（兩手、兩足、兩肩、頭頂）𦟛滿。十八者上半身像獅子。十九者手臂肘部𦟛圓。二十者缺盆骨平滿。二十一者得到身體𦟛相。二十二者口中有四十顆牙齒。二十三者牙齒緊密不稀疏。二十四者牙齒顏色潔白。二十五者面頰方正如獅子。二十六者在味覺中得到最上等的味道。二十七者有肉髻相。二十八者有廣長舌。二十九者有梵音聲。三十者眼睛是紺青色。三十一者眼睛像牛王一樣。三十二者...

【English Translation】 English version 'Dhyana Paramita (Perfection of Meditation) is called the precept that follows the mind. Prajna Paramita (Perfection of Wisdom) is called the precept that follows wisdom. Apart from these three precepts, there is no Bodhisattva precept. The three precepts of a Bodhisattva encompass all precepts. A Bodhisattva has four things that can benefit sentient beings. What are the four? First, to cultivate good dharmas for Bodhi (Enlightenment). Second, to first understand the meaning of all dharmas with true wisdom. Third, to increase good dharmas. Fourth, to ripen the roots of sentient beings. In this way, the Bodhisattva can greatly benefit sentient beings. If someone says that apart from these four things, one can benefit sentient beings, there is no such thing.'

'Chapter Five: The Thirty-Two Marks and Eighty Minor Characteristics of the Ultimate Ground'

'Thirteen, the practitioner of the Tathagata is called the Ultimate Buddha Ground. The Ultimate Buddha Ground has one hundred and forty unshared dharmas. These are the thirty-two marks, the eighty minor characteristics, the four kinds of purity of conduct, the ten powers, the four fearlessnesses, the three establishments of mindfulness, the three protections, great compassion, constant non-forgetfulness, the eradication of the habits of affliction, and all-knowing wisdom. These are called the one hundred and forty unshared dharmas. The thirty-two marks are: 1. Flat feet. 2. Feet with thousand-spoked wheels. 3. Slender fingers. 4. Full heels. 5. Webbed fingers and toes. 6. Soft hands and feet. 7. Full calves like the Eneyamriga-raja (King of Deer). 8. Ankles not visible. 9. Able to touch the knees while standing upright. 10. Hidden genitals like an elephant or horse king. 11. Body perfectly round like a Nyagrodha (Banyan) tree. 12. Body hair growing upwards. 13. Each hair curls to the right. 14. Body of true golden color. 15. Constant light extending one fathom around the body. 16. Fine and soft skin, untouched by dust. 17. Seven places (two hands, two feet, two shoulders, and head) are full. 18. Upper body like a lion. 19. Round and full arms. 20. Flat collarbones. 21. Possessing a well-developed body. 22. Forty teeth. 23. Teeth close together, not sparse. 24. White teeth. 25. Cheeks square like a lion. 26. Receiving the best taste among flavors. 27. Ushnisha (cranial protuberance). 28. Broad and long tongue. 29. Brahma-like voice. 30. Eyes of deep blue color. 31. Eyes like a bull king. 32. ...'

二者眉間白毫。

八十種好者。二十指是名二十好。手足表裡八處平滿踝膝䏶六處妙好手有三聚肩肘腕六處滿。腰奇中是名二好。臗及二尻是名三好。馬藏二膊是三好。腰臍兩脅兩腋兩乳是名為八。腹胸脊項是名六十。上下牙齒。上下唇腭。兩頰兩鬘。兩目兩肩。及鼻二孔。額上兩肞。兩耳頭圓足。是名八十。

菩薩摩訶薩住凈地已。以業力故雖得如是八十種好未大明凈。道樹起時乃得明凈。不明凈時謂菩薩地行。莊嚴菩提有二種。一近二遠。遠者。未得三十二相八十種好果報若得名近說三十二相八十種好。為令眾生作善業故。眾生造作種種惡業。以惡業故得種種惡果。是故如來說三十二相八十種好種種善業種種善果。眾生聞已即得除破種種惡業。菩薩至心修持凈戒故得足下平。供養父母和上師長有德之人。以是因緣得足下輪相。于諸眾生不生害心無劫盜想。若見父母和上師長有德之人。遠出奉迎安施床坐。恭敬禮拜破除憍慢。以是因緣得纖長指。具上三行得足跟𦟛滿。以四攝法攝取眾生。以是因緣得指網縵。以好蘇油摩洗父母和上。師長有德之人。以是因緣得手足柔軟。修集善法不知厭足。以是因緣得𦟛腨腸。聞法歡喜樂為人說為法走使。以是因緣得踝骨不現相。三業清凈瞻病施藥。破除憍慢飲食知足

【現代漢語翻譯】現代漢語譯本：二者眉間有白毫相（指佛或菩薩眉間的一束白色毫毛，是三十二相之一）。

八十種好是指：二十個手指是二十種好。手足內外八處平滿，踝、膝、䏶六處妙好，手有三聚，肩、肘、腕六處飽滿。腰部奇特居中是兩種好。髖部和兩個臀部是三種好。馬陰藏相和兩個胳膊是三種好。腰、臍、兩脅、兩腋、兩乳是八種好。腹、胸、脊、項是六十種好。上下牙齒，上下唇腭，兩頰、兩鬘，兩目、兩肩，以及鼻子的兩個孔，額頭上兩個隆起，兩耳、頭圓、足部，這些是八十種好。

菩薩摩訶薩（偉大的菩薩）安住于清凈之地后，因為業力的緣故，即使獲得了這八十種好，也未完全明凈。當菩提樹（象徵覺悟）生起時，才能得到明凈。不明凈時，稱為菩薩地行。莊嚴菩提有兩種，一是近，二是遠。遠是指未得到三十二相和八十種好的果報；如果得到，就稱為近，並宣說三十二相和八十種好。這是爲了讓眾生行善業。眾生造作種種惡業，因為惡業的緣故，得到種種惡果。因此，如來說三十二相和八十種好是種種善業的種種善果。眾生聽聞后，就能破除種種惡業。菩薩至心修持凈戒，因此得到足下平滿。供養父母、和尚（指親教師）、師長（指有學問的僧人）和有德之人，因為這個因緣，得到足下輪相。對於眾生不生害心，沒有劫盜的想法。如果見到父母、和尚、師長和有德之人，遠遠地出去迎接，安置床座，恭敬禮拜，破除驕慢，因為這個因緣，得到纖長指。具足以上三種行為，得到足跟飽滿。以四攝法（佈施、愛語、利行、同事）攝取眾生，因為這個因緣，得到指間有縵網相。用好的蘇油（酥油）按摩清洗父母、和尚、師長和有德之人，因為這個因緣，得到手足柔軟。修集善法不知厭足，因為這個因緣，得到𦟛腨腸（小腿像鹿王一樣）。聞法歡喜，樂於為人說法，為法奔走，因為這個因緣，得到踝骨不外露的相。身口意三業清凈，照顧病人，施捨醫藥，破除驕慢，飲食知足。

【English Translation】 English version: The white hair between the eyebrows of the two (referring to the Buddha or Bodhisattva, a tuft of white hair between the eyebrows, one of the thirty-two marks).

The eighty minor marks of excellence refer to: the twenty fingers are the twenty marks. The eight places on the inside and outside of the hands and feet are level and full, the six places of the ankles, knees, and calves are wonderfully good, the hands have three gatherings, and the six places of the shoulders, elbows, and wrists are full. The waist is unique and centered, which are two marks. The hips and two buttocks are three marks. The hidden horse genitals and two arms are three marks. The waist, navel, two ribs, two armpits, and two breasts are eight marks. The abdomen, chest, spine, and neck are sixty marks. The upper and lower teeth, the upper and lower lips and palate, the two cheeks, the two temples, the two eyes, the two shoulders, and the two nostrils of the nose, the two bumps on the forehead, the two ears, the round head, and the feet, these are the eighty marks.

After a Bodhisattva-Mahasattva (great Bodhisattva) dwells in a pure land, due to the power of karma, even if he obtains these eighty minor marks, they are not completely clear and bright. Only when the Bodhi tree (symbolizing enlightenment) arises can they become clear and bright. When they are not clear, it is called the Bodhisattva's practice on the ground. There are two kinds of adornments for Bodhi, one near and one far. Far refers to not yet obtaining the fruition of the thirty-two major marks and eighty minor marks; if obtained, it is called near, and the thirty-two major marks and eighty minor marks are proclaimed. This is to encourage sentient beings to perform good deeds. Sentient beings create all kinds of evil karma, and because of evil karma, they obtain all kinds of evil results. Therefore, the Thus Come One (Tathagata) speaks of the thirty-two major marks and eighty minor marks as the various good results of various good deeds. After sentient beings hear this, they can eliminate all kinds of evil karma. Because the Bodhisattva wholeheartedly cultivates pure precepts, he obtains flat soles. By making offerings to parents, Upadhyayas (preceptors), teachers (learned monks), and virtuous people, he obtains the wheel marks on the soles of his feet. He does not generate harmful thoughts towards sentient beings and has no thoughts of robbery. If he sees parents, Upadhyayas, teachers, and virtuous people, he goes out to greet them from afar, arranges beds and seats, respectfully bows, and eliminates arrogance. Because of this cause, he obtains slender fingers. Possessing the above three practices, he obtains full heels. By gathering sentient beings with the four means of attraction (giving, kind speech, beneficial action, and cooperation), he obtains webbed fingers. By massaging and washing parents, Upadhyayas, teachers, and virtuous people with good ghee (clarified butter), he obtains soft hands and feet. By cultivating good dharmas without knowing satisfaction, he obtains legs like a deer king. Rejoicing in hearing the Dharma, being happy to explain the Dharma to others, and running errands for the Dharma, he obtains ankles that are not exposed. The three karmas of body, speech, and mind are pure, taking care of the sick, giving medicine, eliminating arrogance, and being content with food.

。以是因緣得平立手摩膝相。見分離者善言和合。自修慚愧亦教人修。以是因緣得馬藏相。自凈三業亦教人凈。若有眾生四大不調能為療治。以是因緣得身圓相。聞法歡喜樂為人說。以是因緣得身毛上靡相。思惟諸法甚深之義樂修善法。供養父母和上師長有德之人。若行道路佛塔僧坊除去磚石荊棘不凈。以是因緣得身毛相。若以飲食瓔珞施人除去瞋心。以是因緣獲得二相。一者金色。二者常光。以何業緣得一一毛相。即此業緣得身細軟塵垢不著。常施眾生所須之物。以是因緣得七處滿相。自破憍慢調柔其性。隨眾生心如法而行。為除不善教以善法。以是因緣得上身如師子相。得肩圓相缺骨平滿相。以何業緣得纖指相。即此業緣得身𦟛相。遠離兩舌和合斗諍。以是因緣得四十齒相齒密不疏相齒齊平相。修欲界慈。以是因緣得白齒相。見有求者歡喜迎送。以是因緣得方頰車相。等視眾生猶如一子。以是因緣得上味相。常施眾生無上法味。見有忘者施其憶念。自持五戒轉以教人。修集悲心能大法施。以是因緣得肉髻相廣長舌相。實語喜語法語軟語非時不語。以是因緣得梵音聲相。修集悲心視諸眾生猶如父母。以是因緣獲得二相。一者目紺青色。二者眼如牛王。見有德者稱實讚歎。以是因緣得白毫相。三十二相雖復各各說其因

【現代漢語翻譯】現代漢語譯本：因此因緣，獲得平立手摩膝相（雙足平放，雙手可觸及膝蓋）。見到分離的人，善言勸慰使他們和好。自己修習慚愧之心，也教導他人修習。因此因緣，獲得馬藏相（如馬王般隱而不露的陰藏相）。自己清凈身、口、意三業，也教導他人清凈。如有眾生四大不調，能為其療治。因此因緣，獲得身圓相（身體圓滿莊嚴）。聽聞佛法歡喜，樂於為人宣說。因此因緣，獲得身毛上靡相（所有毛髮向上生長）。思惟諸法甚深之義，樂於修習善法。供養父母、和尚、師長等有德之人。若行走道路，對於佛塔、僧坊，能移除磚石、荊棘等不凈之物。因此因緣，獲得身毛相（身體毛孔清凈）。若以飲食、瓔珞佈施於人，除去瞋恨之心。因此因緣，獲得二相：一是金色，二是常光。以何種業緣，獲得一一毛相（每個毛孔各生一毛）？即以此業緣，獲得身細軟，塵垢不著。常施予眾生所需之物。因此因緣，獲得七處滿相（兩手、兩足、兩肩、頭頂皆豐滿）。自己破除憍慢，調柔自己的性情。隨順眾生的心意，如法而行。爲了去除不善，教導他們修習善法。因此因緣，獲得上身如師子相（上半身如獅子般雄偉）。獲得肩圓相（肩膀圓滿），缺骨平滿相（鎖骨平滿）。以何種業緣，獲得纖指相（手指纖長）？即以此業緣，獲得身𦟛相（身體柔軟）。遠離兩舌，和合斗諍。因此因緣，獲得四十齒相（四十顆牙齒），齒密不疏相（牙齒緊密不稀疏），齒齊平相（牙齒整齊）。修習欲界慈（對欲界眾生修慈心）。因此因緣，獲得白齒相（牙齒潔白）。見到有所求的人，歡喜地迎接並給予。因此因緣，獲得方頰車相（面頰方正）。平等看待眾生，猶如看待自己的孩子。因此因緣，獲得上味相（口中常有甘美的味道）。常施予眾生無上法味（佛法）。見到有忘失正念的人，施予其憶念。自己持守五戒，並轉而教導他人。修集悲心，能行大法佈施。因此因緣，獲得肉髻相（頭頂有肉髻），廣長舌相（舌頭廣大而長）。說真實語，說令人歡喜的語言，說柔和的語言，不說不合時宜的語言。因此因緣，獲得梵音聲相（聲音如梵天般清凈）。修集悲心，視一切眾生猶如父母。因此因緣，獲得二相：一是目紺青色（眼睛如紺青色），二是眼如牛王（眼睛如牛王般大而明亮）。見到有德之人，如實地稱揚讚歎。因此因緣，獲得白毫相（眉間有白毫）。三十二相雖然各自說明了其因緣。

【English Translation】 English version: Thus, due to these causes and conditions, one obtains the characteristic of 'level standing, hands reaching the knees' (Pāda-pratiṣṭhita-hasta-prāpti: feet are flat on the ground, and hands can touch the knees). Upon seeing those who are separated, one speaks kindly to reconcile them. One cultivates shame and remorse oneself and also teaches others to cultivate them. Thus, due to these causes and conditions, one obtains the characteristic of 'hidden male organ like a horse' (Aśvakośa: the male organ is retracted like that of a horse). One purifies one's own three karmas (body, speech, and mind) and also teaches others to purify them. If there are beings whose four elements are imbalanced, one can heal them. Thus, due to these causes and conditions, one obtains the characteristic of 'round body' (Nyagrodhaparimaṇḍala: the body is perfectly round). One rejoices upon hearing the Dharma and delights in explaining it to others. Thus, due to these causes and conditions, one obtains the characteristic of 'hair growing upwards' (Ūrdhvāgraromata: all hairs grow upwards). One contemplates the profound meaning of all dharmas and delights in cultivating good dharmas. One makes offerings to parents, preceptors, teachers, and virtuous individuals. If one walks on roads, one removes bricks, thorns, and impurities from stupas and monasteries. Thus, due to these causes and conditions, one obtains the characteristic of 'body hair' (Śukla-roma: clean body hair). If one gives food, drink, and ornaments to others, one removes anger. Thus, due to these causes and conditions, one obtains two characteristics: one is golden color, and the other is constant light. By what karmic causes and conditions does one obtain the characteristic of 'one hair per pore' (Ekaikaroma: one hair grows from each pore)? It is by these karmic causes and conditions that one obtains a soft body, free from dust and dirt. One constantly gives beings what they need. Thus, due to these causes and conditions, one obtains the characteristic of 'seven full places' (Saptotsada: seven places are full). One breaks down arrogance and softens one's nature. One acts in accordance with the minds of beings and practices the Dharma accordingly. To remove unwholesome deeds, one teaches wholesome deeds. Thus, due to these causes and conditions, one obtains the characteristic of 'upper body like a lion' (Siṃhānupūrṇa: the upper body is like a lion). One obtains the characteristic of 'round shoulders' (Citāntarāṃsa: round shoulders), and the characteristic of 'flat and full collarbones' (Subhra-datta: flat and full collarbones). By what karmic causes and conditions does one obtain the characteristic of 'slender fingers' (Dīrghāṅguli: slender fingers)? It is by these karmic causes and conditions that one obtains a soft body. One avoids divisive speech and reconciles disputes. Thus, due to these causes and conditions, one obtains the characteristic of 'forty teeth' (Catvāriṃśaddanta: forty teeth), the characteristic of 'teeth close together and not sparse' (Aviraladanta: teeth are close together), and the characteristic of 'even teeth' (Samadanta: even teeth). One cultivates loving-kindness in the desire realm (Kāmadhātu). Thus, due to these causes and conditions, one obtains the characteristic of 'white teeth' (Śukladanta: white teeth). Upon seeing those who seek help, one welcomes them with joy and gives to them. Thus, due to these causes and conditions, one obtains the characteristic of 'square jaws' (Caturaśrahanu: square jaws). One regards all beings equally, as if they were one's own children. Thus, due to these causes and conditions, one obtains the characteristic of 'superior taste' (Rasāgrasvādī: always experiences the best taste). One constantly gives beings the supreme taste of the Dharma. Upon seeing those who are forgetful, one gives them mindfulness. One upholds the five precepts oneself and teaches others to do the same. One cultivates compassion and is capable of great Dharma giving. Thus, due to these causes and conditions, one obtains the characteristic of 'uṣṇīṣa' (Uṣṇīṣa: cranial protuberance) and the characteristic of 'broad and long tongue' (Prabhūtajihva: broad and long tongue). One speaks truthfully, speaks joyfully, speaks softly, and does not speak out of season. Thus, due to these causes and conditions, one obtains the characteristic of 'Brahma-like voice' (Brahmasvara: a voice like that of Brahma). One cultivates compassion and regards all beings as if they were one's parents. Thus, due to these causes and conditions, one obtains two characteristics: one is eyes of dark blue color (Abhīnīlanetra: dark blue eyes), and the other is eyes like a bull king (Go-netra: eyes like those of a bull king). Upon seeing virtuous individuals, one praises them truthfully. Thus, due to these causes and conditions, one obtains the characteristic of 'white hair between the eyebrows' (Urṇākośa: a white curl of hair between the eyebrows). Although the thirty-two characteristics each have their causes explained.

緣。真因緣者持戒精進。何以故。若不持戒能修精進。尚不得人身。況得三十二相。無見頂相及肉髻相等無差別。複次凡所作事定心不悔。以是因緣得足下平相。若至心作。以是因緣得千輻輪相。第二第三指網縵相。七處滿相。細軟肩圓缺骨滿。身直廣長舌相。若常作者。以是因緣得長指相平住摩膝相。常光一尋相齒密不疏相。若凈作者。以是因緣獲得余相。複次若於眾生生淳善心。以是因緣得手足柔軟膚體細滑塵垢不著。次第修集時節修集。以是因緣得第二第三第四相。喜修善法心無悔退。以是因緣得金色身。常光齒白眉間毫相。若聞讚歎不生憍慢。覆藏善法不令人知。以是因緣得馬藏相。所修善法迴向菩提。以是因緣得一一孔一毛相。身毛上靡口四十齒最上味相勤精進故。以是因緣得方頰車上身如師子相。至心愛念一切眾生如視一子。以是因緣得齒齊平紺青目牛王眼相。修集善法不知厭足。以是因緣獲得余相。菩薩摩訶薩住性行時。修三十二相業。住凈行時雖有如是三十二相。相不具足未得明凈。住十三行爾乃了了明顯具足一切佛法。雖無量相眾生不同。有下中上不可思議。是故佛說三十二相。一切眾生所有功德和合集聚。正與如來一毛相等。一切毛孔所有功德和合集聚乃成一好。合集眾好所有功德。增至百倍乃

成一相。唯除白毫無見頂相。合集其餘一切諸相。增至千倍成是二相。和合集聚三十二相八十種好所有功德增至千萬億倍乃成如來深遠䗍音。其聲聞于無量無邊諸佛世界。如來成就如是等無量無邊功德。以是義故。如來世尊名為無上。所行之法名無上行。三十二相八十種好有三種無量。一者三劫無量。二者修善無量。三者利益眾生無量。是故說言如來成就無量功德。

畢竟地住品第六

菩薩四凈者。一者身凈。二者緣凈。三者心凈。四者智凈。永斷習氣得清凈器。成阿耨多羅三藐三菩提。身得自在生滅自由。是名身凈。神通自在名為緣凈。修集善法心離煩惱。是名心凈。知一切法無有掛礙。得自在智知一切法行。是名智凈。菩薩以是四清凈法獲得十力。何等為十。一者知是處非處力。二者知諸業力。三者知諸禪定解脫力。四者知諸根利鈍力。五者知諸眾生解力。六者知眾生界力。七者知至處道力。八者知過去世力。九者天眼力十者漏盡力。如來所說真實無二。是故名為多陀阿伽度。若說善果及不善果真實因緣真實體真實性真實住真實生。是名是處善不善果非因作因。是名非處破憍慢智。名真實智。名一切智。名無礙智。名為凈智。名離慢智。數次第故名第一力。無有上故名一切行。利益眾生破壞諸魔故名

為力。真實莊嚴得自在故名為具足。能破一切諸恐怖故名為涅槃。因八正道因破諸苦故名為無上。如法住故名為真實。自得凈法憐愍眾生而為演說故名為梵輪。梵輪者名為如來。如來者名為清涼。清涼者名之為戒。受持凈戒如戒而說。是名清凈正說實說利益而說廣大說無礙說一切說畢竟說無上說無漏說無為說外說現前說。是故名為大師子吼。說善力方便。說真實因。以真實因緣得真實果。所謂人天及無上果。無上果故名為無上。若作業已增長得果。名為過去。有作業已未受果報。亦名過去。未作業欲作。未得果欲得。是名未來。已作之業未得果報。受果之業已滅過去。是名現在。去來現在業有三種。謂身口意果。身口意果。何處造作身口意善業。是處得果。何處造作身口意惡業。是處得果。是名是處。純善之業不得惡果。是名非處。不善惡業不得善果。是名非處。人業不受地獄果報。是名非處。地獄之業不受人報。是名非處。唯除能修身戒心慧令地獄報人中輕受。以相似故名地獄報。人中輕受故名人果。是名是處非處。四禪八解脫。如是等法自在修得。以自在故。是故如來常在三昧。說法之時。

梵天王等。唯聞音聲不見形貌。如是等禪定解脫有二種煩惱。謂未得欲得憂。已得退失憂。如來已斷如是二憂得大自

【現代漢語翻譯】現代漢語譯本：為力量。因為真實莊嚴而得自在，所以叫做具足。因為能破除一切諸恐怖，所以叫做涅槃（Nirvana，滅）。因為八正道能破除諸苦，所以叫做無上。因為如法安住，所以叫做真實。因為自己證得清凈之法，又憐憫眾生而為他們演說，所以叫做梵輪。梵輪就是如來（Tathagata，佛）。如來就是清涼。清涼就是戒。受持清凈戒律，如戒律所說而行，這叫做清凈正說、實說、利益而說、廣大說、無礙說、一切說、畢竟說、無上說、無漏說、無為說、外說、現前說。因此叫做大師子吼。宣說善力方便，宣說真實因。以真實因緣得到真實果報，就是人天果報以及無上果報。因為是無上果報，所以叫做無上。如果造作業已，增長而得果報，這叫做過去。有作業已，但未受果報，也叫做過去。未作業，想要造作；未得果報，想要得到，這叫做未來。已經造作之業，但還未得果報；受果報之業，已經滅盡過去，這叫做現在。過去、未來、現在之業有三種，就是身、口、意之果報。身、口、意之果報，在何處造作身、口、意善業，就在何處得果報。在何處造作身、口、意惡業，就在何處得果報。這叫做是處。純粹的善業不會得到惡果，這叫做非處。不善的惡業不會得到善果，這叫做非處。人的業不會受到地獄的果報，這叫做非處。地獄的業不會受到人道的果報，這叫做非處。除非能修習身戒心慧，使得地獄的果報在人道中減輕承受，因為相似的緣故，叫做地獄報。在人道中減輕承受，所以叫做人果。這叫做是處非處。四禪（Four Dhyanas，四種禪定境界）、八解脫（Eight Liberations，八種解脫境界）等等法，自在地修習而證得。因為自在的緣故，所以如來常在三昧（Samadhi，禪定）。說法的時候，梵天王（Brahma，色界天主）等，只能聽到聲音，而不能看見形貌。像這樣的禪定解脫，有兩種煩惱，就是未得到時想要得到的憂慮，已經得到后又怕失去的憂慮。如來已經斷除這樣的兩種憂慮，得到大自在。

【English Translation】 English version: As strength. Because of true solemnity and obtaining freedom, it is called 'complete'. Because it can break all terrors, it is called Nirvana (Nirvana, extinction). Because the Eightfold Path can break all sufferings, it is called 'supreme'. Because of abiding in accordance with the Dharma, it is called 'true'. Because one attains pure Dharma and has compassion for sentient beings, speaking it for them, it is called the Brahma Wheel. The Brahma Wheel is called the Tathagata (Tathagata, Buddha). The Tathagata is called coolness. Coolness is called precepts. Receiving and upholding pure precepts, speaking according to the precepts, is called pure and correct speech, truthful speech, beneficial speech, vast speech, unobstructed speech, all-encompassing speech, ultimate speech, supreme speech, un-leaking speech, unconditioned speech, external speech, and present speech. Therefore, it is called the Great Lion's Roar. Speaking of skillful means of good power, speaking of true causes. With true causes and conditions, one obtains true results, namely the results of humans and gods, and the supreme result. Because it is the supreme result, it is called 'supreme'. If one has created karma, and it grows to yield results, this is called the past. If one has created karma but has not yet received the results, this is also called the past. If one has not created karma but desires to create it; has not obtained results but desires to obtain them, this is called the future. Karma that has been created but has not yet yielded results; karma that has yielded results and has ceased in the past, this is called the present. There are three types of karma in the past, present, and future, namely the results of body, speech, and mind. The results of body, speech, and mind: wherever one creates good karma of body, speech, and mind, one obtains results there. Wherever one creates evil karma of body, speech, and mind, one obtains results there. This is called 'the place'. Purely good karma will not yield evil results; this is called 'not the place'. Unwholesome evil karma will not yield good results; this is called 'not the place'. The karma of humans will not receive the results of hell; this is called 'not the place'. The karma of hell will not receive the results of the human realm; this is called 'not the place'. Unless one can cultivate body, precepts, mind, and wisdom, causing the retribution of hell to be lightly received in the human realm, because of the similarity, it is called the retribution of hell. Lightly receiving it in the human realm, it is called the result of humans. This is called 'the place and not the place'. The Four Dhyanas (Four Dhyanas, four meditative states), the Eight Liberations (Eight Liberations, eight states of liberation), and so on, are freely cultivated and attained. Because of this freedom, the Tathagata is always in Samadhi (Samadhi, meditative absorption). When speaking the Dharma, the Brahma King (Brahma, lord of the Form Realm) and others can only hear the voice but cannot see the form. Such meditative liberations have two kinds of afflictions: the worry of wanting to obtain what has not been obtained, and the worry of losing what has been obtained. The Tathagata has already cut off these two worries and obtained great freedom.

在。知諸眾生一切心想。雖得了知心不貪著不生歡樂。修集具足欲得便得。大得易得。得已不退。是名第三禪定解脫力。知信等五根有上中下。從聞生者。正思惟生者。是名根力。知上中下欲。是名解力。知種種性聲聞性緣覺性如來性眾生貪性乃至八萬四千煩惱性。是名第五力。知因煩惱獲得種種世界之身。是名第六力。知諸煩惱各有對治。知一切有亦各有對。知破一切惡邪見對。是名至處道力。了知四方種種眾生種種名字。過去眾生念八事。一名。二生。三姓。四食。五受苦樂。六壽。七住。八者命終。復念六事。一者名字。二者剎利等姓。三者親族父母。四者飲食。五者貧富。六者壽夭。是名第八力天行名為四禪。得四禪果故名為天眼。具足獲得淳善果故名為清凈。明不同故名過人眼。有欲界天眼。雖複名同以不凈故不名天眼。天眼知者見眾生墮。墮者名天。復有墮者名為人死。生名中陰。中陰有二種。一者善。二者不善。不善中陰色如黑𣯫褐。夜闇之時凈眼乃見。清凈天眼見中陰色亦復如是。善中陰色如婆羅㮈女衣。明月之時凈眼乃見。清凈天眼見中陰色亦復如是。黑色者名下行眾生。白色者名上行眾生。身口意惡業因緣故名為下行。身口意善業因緣故名為上行。惡業者名為邪見。邪見有二。一者可轉。二不可

轉。誹謗因果言無聖人。名不可轉。非因見因非果見果。是名可轉。是故惡業名為邪見。善業者名為正見。不謗四諦信善惡業真實果報。是故善業名為正見。惡業因緣死過地獄。不樂受果故名地獄。放逸惡業共為翅羽必至地獄。明見因果故為天眼。善業因緣過於惡死。樂受果報受人天身。以正見故得生善有。生善有者名為人天。明見了了故名天眼。云何善有。以善因緣獲得善果是名善有。是名第九力。以修身戒心慧因緣斷一切漏。以斷漏故獲得無漏身戒心慧。無漏身戒心慧有二種。見道修道。以二道故心得解脫慧得解脫。得心慧解脫故能示神通教化眾生。是名第十力。十力菩薩知性。知分別。知自相共相不共相。知平等。知業。知次第。知勝不勝。菩薩能知如是七事。知性者。十力性即五根性。以慧多故名為智性。是故說言知處非處。不言信處非處。乃至漏盡亦復如是。分別者有三種。一者分別時。二者分別行。三者分別自相共相十力能知一切時。所謂過去未來現在。是名分別時。十力能知一切十方世界無量煩惱對治。是名分別行。十力能知一切色相。是名自相。知色無常乃至一切法無常。是名共相。是名分別自相共相。不共者。十力不共一切聲聞緣覺。十方諸佛同得十力。是名平等。知業者。處非處力。因實知因果

【現代漢語翻譯】現代漢語譯本轉：誹謗因果，說沒有聖人，這種說法是不可轉變的。如果不是原因卻認為是原因，不是結果卻認為是結果，這種說法是可以轉變的。因此，作惡的行業稱為邪見，行善的行業稱為正見。不誹謗四諦（苦、集、滅、道），相信善惡業有真實的果報，因此，行善的行業稱為正見。作惡業的因緣，死後會墮入地獄，不喜歡承受這種果報，所以稱為地獄。放縱和作惡就像翅膀一樣，必定會到達地獄。明白地看到因果關係，所以稱為天眼。行善業的因緣，會超越惡死，喜歡承受果報，得到人或天的身體。因為有正見，所以能生於善道。生於善道的人，稱為人或天。明白清楚地瞭解，所以稱為天眼。什麼是善道呢？因為有善良的因緣而獲得善良的果報，這稱為善道。這就是第九力。通過修身、持戒、修心、修慧的因緣，斷除一切煩惱。因為斷除了煩惱，所以獲得無煩惱的身、戒、心、慧。無煩惱的身、戒、心、慧有兩種：見道和修道。通過這兩種道，心得到解脫，智慧得到解脫。得到心解脫和智慧解脫，所以能夠示現神通，教化眾生。這就是第十力。具有十力的菩薩，能夠知曉自性，知曉分別，知曉自相、共相和不共相，知曉平等，知曉業，知曉次第，知曉勝與不勝。菩薩能夠知曉這七件事。知曉自性：十力的自性就是五根（眼根、耳根、鼻根、舌根、身根）的自性。因為智慧多，所以稱為智性。因此說知曉『是處非處』，不說『信處非處』，乃至知曉漏盡也是這樣。分別有三種：一是分別時間，二是分別行為，三是分別自相和共相。十力能夠知曉一切時間，即過去、未來、現在，這稱為分別時間。十力能夠知曉一切十方世界無量煩惱的對治方法，這稱為分別行為。十力能夠知曉一切色相，這稱為自相。知曉色是無常的，乃至一切法都是無常的，這稱為共相。這就是分別自相和共相。不共相：十力不與一切聲聞、緣覺共有，十方諸佛共同獲得十力，這稱為平等。知曉業：就是處非處力，真實地知曉因果。

【English Translation】 English version Transgressions: To slander cause and effect, saying there are no sages, this statement is irreversible. If one sees cause where there is no cause, or sees effect where there is no effect, this statement is reversible. Therefore, evil karma is called wrong view, and good karma is called right view. Not slandering the Four Noble Truths (Dukkha, Samudaya, Nirodha, Magga), believing in the real consequences of good and evil karma, therefore, good karma is called right view. The cause of evil karma leads to hell after death, disliking to receive such consequences, hence it is called hell. Abandonment and evil karma are like wings, inevitably leading to hell. Clearly seeing cause and effect is called heavenly eye. The cause of good karma surpasses evil death, enjoying the consequences, receiving human or heavenly bodies. Because of right view, one is born into good realms. Those born into good realms are called humans or devas. Clearly and distinctly understanding is called heavenly eye. What are good realms? Obtaining good consequences through good causes is called good realms. This is the ninth power. By cultivating body, precepts, mind, and wisdom, one cuts off all outflows (漏, lou). Because of cutting off outflows, one obtains body, precepts, mind, and wisdom without outflows. Body, precepts, mind, and wisdom without outflows are of two kinds: the path of seeing and the path of cultivation. Through these two paths, the mind attains liberation, and wisdom attains liberation. Having attained liberation of mind and wisdom, one can manifest supernatural powers and teach sentient beings. This is the tenth power. A Bodhisattva with the ten powers knows nature, knows distinctions, knows self-characteristics, common characteristics, and uncommon characteristics, knows equality, knows karma, knows sequence, knows victory and defeat. A Bodhisattva can know these seven things. Knowing nature: The nature of the ten powers is the nature of the five roots (眼根, cakṣurindriya; 耳根, śrotendriya; 鼻根, ghrāṇendriya; 舌根, jihvendriya; 身根, kāyendriya). Because of abundant wisdom, it is called wisdom-nature. Therefore, it is said to know 'what is possible and what is impossible', not to say 'what is believable and what is unbelievable', and so on until the exhaustion of outflows is also like this. Distinctions are of three kinds: first, distinguishing time; second, distinguishing actions; third, distinguishing self-characteristics and common characteristics. The ten powers can know all times, namely past, future, and present, this is called distinguishing time. The ten powers can know the remedies for countless afflictions in all ten directions of the world, this is called distinguishing actions. The ten powers can know all forms, this is called self-characteristics. Knowing that form is impermanent, and that all dharmas are impermanent, this is called common characteristics. This is distinguishing self-characteristics and common characteristics. Uncommon characteristics: the ten powers are not shared by all Śrāvakas (聲聞, shēngwén) and Pratyekabuddhas (緣覺, yuánjué), the Buddhas in the ten directions jointly obtain the ten powers, this is called equality. Knowing karma: is the power of knowing what is possible and what is impossible, truly knowing cause and effect.

實知果。是第二力。如來了知自業果報。亦知眾生所有業果。因禪定解脫力故。如來得三種示現能調眾生。因知根力了知眾生下中上根。以知根故隨根說法。因解力故如來了知一切眾生善性惡性。為除惡性教以善性。因知世界力故。如來常行世間之法。不為世法之所染污。知世界故知眾生界。知眾生界故。隨根隨心隨其煩惱而為說法。云何如來初教眾生令入佛法。如來若教聲聞菩薩初入佛法。作如是言。善男子。汝應修集深樂寂靜空閑獨處。汝初生時父母為汝所立名字。乃至諸師和上所立名字。當至心觀。如我此字父母諸師和上所作。于內外六入有耶無耶。善男子。汝若離於內外諸入不見有者。汝于爾時得真實智。知是名字虛假不真。法亦不真。名亦不真。以名字法不真實故。云何於是而生憍慢。善男子。汝于爾時復應觀眼及眼名字。眼有二種。一者名字。二者流佈。眼名非眼眼相非眼。若有一物名為眼者是物亦無。若實有眼名亦應實。若真實者眾生生時。自應識知不須教誨。未見不教而能知者。以是義故。知名亦不實物亦不實。如眼識亦如是。作是觀時除斷內外諸入貪著。以斷內外貪故。斷一切法相。以斷一切法相。真實知於一切法性。一切法性者。謂不真實無有相貌。善男子。作是觀時若欲得一切智。欲得大慈大

悲。欲得初禪乃至非想非非想。欲得性行乃至如來行。欲得菩薩地六通乃至阿耨多羅三藐三菩提悉能得之。是名第六力。因至處道力知真實道不真實道。壞不真道示以真道。因宿命力故知受眾苦。知己不樂生死。亦教眾生不樂生死壞於常見。因天眼力授人記莂斷于斷見。因漏盡力如來自知已得解脫。能壞眾生見非如來謂真如來。見非沙門言實沙門。非婆羅門言實婆羅門。如來得阿耨多羅三藐三菩提時。得是十力一時而得。云何而說有次第耶。如來得阿耨多羅三藐三菩提時初觀因果。是故初名處非處力。如是因果誰所受作。是名業力。以破業故修集禪定。為知眾生誰能修集誰不修集故觀諸根。根有三種。謂下中上。是名眾生性。是名第五力。以知性故知心凈不凈。是名世界。欲知凈心及不凈心因緣故知至處道。如是道者斷常斷見。是名宿命天眼力。二見斷故諸漏永盡。名漏盡力。是名次第。復有次第。如來得阿耨多羅三藐三菩提時。最初先觀是處非處。次觀世業。破世業故觀禪解脫。及觀眾生能修集道不能修集故。次天眼見諸眾生諸根利鈍。為欲知故。余如先說。復有次第。如來得阿耨多羅三藐三菩提時。觀十二因緣是處非處。十二因緣由何而出。是故觀業。眾生諸業或有受報。或不受報故。天眼觀何等。為眾生故。觀

【現代漢語翻譯】現代漢語譯本悲（Karuna）。想要獲得初禪乃至非想非非想天（最高禪定境界），想要獲得自性行乃至如來行（佛的行持），想要獲得菩薩地（菩薩的果位）六神通乃至阿耨多羅三藐三菩提（無上正等正覺，成佛的智慧）都能得到。這叫做第六力。因為知道因果道理的力量，知道真實之道和不真實之道，破除不真實的道，指示真實的道。因為宿命力（知曉過去世的能力）的緣故，知道承受眾苦，知道自己不樂於生死，也教導眾生不樂於生死，破除常見的錯誤觀念。因為天眼力（超越肉眼侷限的視覺能力）授與他人記別（預言），斷除斷見的錯誤觀念。因為漏盡力（斷絕一切煩惱的能力），如來自知已經得到解脫。能夠破除眾生認為非如來是真如來，非沙門（出家修行者）是真沙門，非婆羅門（祭司）是真婆羅門的錯誤見解。如來得到阿耨多羅三藐三菩提的時候，得到這十力是一時得到的。為什麼說有次第呢？如來得到阿耨多羅三藐三菩提的時候，最初觀察因果，所以最初名為處非處力。這樣的因果是誰所承受和造作的呢？這叫做業力。因為破除業的緣故，修集禪定。爲了知道眾生誰能修集，誰不能修集，所以觀察諸根。根有三種，即下、中、上。這叫做眾生的根性。這叫做第五力。因為知道根性的緣故，知道心清凈不清凈。這叫做世界。想要知道清凈心和不清凈心的因緣，所以知道至處道。這樣的道，斷除常斷二見。這叫做宿命、天眼力。二見斷除的緣故，諸漏永遠斷盡，名為漏盡力。這叫做次第。還有一種次第。如來得到阿耨多羅三藐三菩提的時候，最初先觀察是處非處，其次觀察世間之業。破除世間之業的緣故，觀察禪定解脫，以及觀察眾生能修集道不能修集道。其次用天眼看見諸眾生諸根的利鈍。爲了想要知道的緣故，其餘的如先前所說。還有一種次第。如來得到阿耨多羅三藐三菩提的時候，觀察十二因緣（佛教關於生命輪迴的理論）是處非處。十二因緣由什麼而出？所以觀察業。眾生諸業或者有受報，或者不受報的緣故。天眼觀察什麼？爲了眾生的緣故，觀察。

【English Translation】 English version Karuna (Compassion). Wanting to attain the first Dhyana (state of meditation) up to the Neither Perception nor Non-Perception (the highest state of meditation). Wanting to attain the nature conduct up to the Tathagata conduct (Buddha's conduct). Wanting to attain the Bodhisattva ground (Bodhisattva's stage), the six superknowledges up to Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment, the wisdom of becoming a Buddha), all can be attained. This is called the sixth power. Because of the power of knowing the right and wrong possibilities, knowing the true path and the untrue path, destroying the untrue path, and showing the true path. Because of the power of previous existences (ability to know past lives), knowing the suffering of all beings, knowing that oneself does not delight in birth and death, and also teaching sentient beings not to delight in birth and death, destroying the common wrong views. Because of the power of the divine eye (vision beyond the limitations of the physical eye), bestowing predictions on others, cutting off the wrong views of annihilation. Because of the power of the exhaustion of outflows (ability to cut off all afflictions), the Tathagata knows for himself that he has attained liberation. Able to destroy the views of sentient beings who consider those who are not Tathagatas to be true Tathagatas, those who are not Sramanas (ascetic practitioners) to be true Sramanas, and those who are not Brahmanas (priests) to be true Brahmanas. When the Tathagata attains Anuttara-samyak-sambodhi, he attains these ten powers all at once. Why is it said that there is an order? When the Tathagata attains Anuttara-samyak-sambodhi, he first observes cause and effect, so it is first named the power of knowing right and wrong possibilities. Who is it that receives and creates such cause and effect? This is called the power of Karma. Because of destroying Karma, cultivating Dhyana. In order to know which sentient beings can cultivate and which cannot, therefore observing the faculties. There are three kinds of faculties, namely inferior, middling, and superior. This is called the nature of sentient beings. This is called the fifth power. Because of knowing the nature, knowing whether the mind is pure or impure. This is called the world. Wanting to know the causes and conditions of the pure mind and the impure mind, therefore knowing the path to the right and wrong possibilities. Such a path cuts off the views of permanence and annihilation. This is called the power of previous existences and the divine eye. Because these two views are cut off, all outflows are forever exhausted, called the power of the exhaustion of outflows. This is called the order. There is another order. When the Tathagata attains Anuttara-samyak-sambodhi, he first observes the right and wrong possibilities, then observes the Karma of the world. Because of destroying the Karma of the world, observing Dhyana and liberation, and observing whether sentient beings can cultivate the path or not. Then, with the divine eye, seeing the sharp and dull faculties of all sentient beings. In order to want to know, the rest is as said before. There is another order. When the Tathagata attains Anuttara-samyak-sambodhi, he observes the twelve links of dependent origination (Buddhist theory about the cycle of life) as right and wrong possibilities. From what do the twelve links of dependent origination arise? Therefore, observing Karma. Because the Karma of sentient beings may or may not receive retribution. What does the divine eye observe? For the sake of sentient beings, observing.

法界。是名為解。法界世界無有差別。欲知難調易調故知宿命。為知受教不受教故知根利鈍。知已為說八正道分。名至處道。以道力故斷諸煩惱。名漏盡力。處非處力及以業力有何差別。善業惡業了知善果及以惡果。是名是處非處力。作者定受不作不受。是名知業力。為欲調伏不善業故修集禪定。調伏有二種。一者信。二者不信。是故觀根信心有二種。一者信三寶。二者信摩醯首羅。是名為解脫。有三種謂下中上。是名世界力。知世界已說於世道聲聞道緣覺道菩薩道佛道。是名至處道力。觀諸眾生善因惡因重業輕業。是名宿命力。因是知故斷常斷見。是名天眼。真實見故諸漏永盡。是名漏盡力。十力之性悉是智性無有差別。以境界緣故說有差別。四無所畏如常說。如來為眾生說於四事。一者聲聞不共法解脫。二者聲聞共解脫。三者眾生苦解脫。四者為眾生斷苦得解脫說于對治。聲聞不共者。我所覺知。若言有法汝不知者。我亦不見沙門婆羅門若人若天若魔若梵如法而言不知不見。以不見故不生羞畏。我漏已盡。若言不盡。不見沙門乃至魔梵如實而言汝漏未盡。以不見故不生羞畏。我已得道。若言是道非畢竟者。我亦不見有諸沙門乃至魔梵如實而言。汝未得道是非畢竟。以不見故不生羞畏。我說障道。若言不障。我亦不

【現代漢語翻譯】現代漢語譯本法界（Dharmadhatu，一切法的總稱）。這被稱為『解』（understanding）。法界世界沒有差別。想要知道眾生是難以調伏還是容易調伏，因此需要了解宿命（past lives）。爲了知道眾生是接受教導還是不接受教導，因此需要了解根器的利鈍。瞭解之後，為他們宣說八正道分（Eightfold Path）。這被稱為『至處道』（the path to the ultimate destination）。憑藉道的威力，斷除各種煩惱，這被稱為『漏盡力』（power of the exhaustion of outflows）。『處非處力』（power of knowing what is possible and impossible）和『業力』（power of karma）有什麼差別？瞭解善業和惡業，以及善業的果報和惡業的果報，這被稱為『處非處力』。作者（造業者）必定承受果報，不作者不會承受果報，這被稱為『知業力』。爲了調伏不善業，修習禪定。調伏有兩種：一是信，二是不信。因此，觀察根器，信心有兩種：一是信三寶（Three Jewels），二是信摩醯首羅（Maheshvara，大自在天）。這被稱為解脫。解脫有三種，即下、中、上。這被稱為『世界力』（power of knowing the world）。瞭解世界之後，宣說世道、聲聞道（path of the Shravakas，聲聞乘）、緣覺道（path of the Pratyekabuddhas，緣覺乘）、菩薩道（path of the Bodhisattvas，菩薩乘）、佛道（path of the Buddhas，佛乘）。這被稱為『至處道力』。觀察眾生的善因、惡因、重業、輕業，這被稱為『宿命力』（power of knowing past lives）。因爲了解這些，所以能斷除常斷見（eternalism and annihilationism）。這被稱為『天眼』（divine eye）。因為真實地見到，所以各種煩惱永遠斷盡，這被稱為『漏盡力』。十力（Ten Powers of a Buddha）的體性都是智性，沒有差別。因為境界的緣故，才說有差別。四無所畏（Four Fearlessnesses）如常所說。如來為眾生宣說四件事：一是聲聞不共解脫（unique liberation of Shravakas），二是聲聞共解脫（common liberation of Shravakas），三是眾生苦解脫（liberation from suffering for all beings），四是為眾生斷苦得解脫宣說對治（teachings to overcome suffering and attain liberation）。聲聞不共解脫是：我所覺知。如果有人說有法是你不知道的，我也沒見到任何沙門（Shramana，出家修行者）、婆羅門（Brahmin，印度教祭司）、人、天、魔（Mara，惡魔）、梵（Brahma，梵天）如法而言說不知道或沒見到。因為沒見到，所以不生羞畏。我的煩惱已經斷盡。如果有人說沒斷盡，我沒見到任何沙門乃至魔梵如實而言說你的煩惱沒斷盡。因為沒見到，所以不生羞畏。我已經證得道。如果有人說這個道不是畢竟的，我也沒見到任何沙門乃至魔梵如實而言說你沒證得道，這個道不是畢竟的。因為沒見到，所以不生羞畏。我說障道。如果有人說不障，我也不

【English Translation】 English version Dharmadhatu (the realm of all phenomena). This is called 'understanding'. The Dharmadhatu world has no difference. Wanting to know whether beings are difficult to tame or easy to tame, therefore, one needs to understand past lives. In order to know whether beings accept teachings or not, therefore, one needs to understand the sharpness or dullness of their faculties. After understanding, one proclaims the Eightfold Path for them. This is called 'the path to the ultimate destination'. By the power of the path, one cuts off all afflictions. This is called 'the power of the exhaustion of outflows'. What is the difference between 'the power of knowing what is possible and impossible' and 'the power of karma'? Understanding good karma and bad karma, as well as the results of good karma and the results of bad karma, this is called 'the power of knowing what is possible and impossible'. The doer (of karma) will definitely receive the result; the non-doer will not receive the result. This is called 'knowing the power of karma'. In order to tame unwholesome karma, one cultivates meditative concentration. Taming has two types: one is faith, and the other is non-faith. Therefore, observing faculties, faith has two types: one is faith in the Three Jewels (Buddha, Dharma, Sangha), and the other is faith in Maheshvara (Great Lord, a Hindu deity). This is called liberation. There are three types of liberation, namely, lower, middle, and upper. This is called 'the power of knowing the world'. After understanding the world, one proclaims the worldly path, the path of the Shravakas (Disciples), the path of the Pratyekabuddhas (Solitary Buddhas), the path of the Bodhisattvas, and the path of the Buddhas. This is called 'the power of the path to the ultimate destination'. Observing beings' good causes, bad causes, heavy karma, and light karma, this is called 'the power of knowing past lives'. Because of understanding these, one can cut off the views of eternalism and annihilationism. This is called 'the divine eye'. Because of truly seeing, all outflows are forever exhausted. This is called 'the power of the exhaustion of outflows'. The nature of the Ten Powers of a Buddha is all wisdom-nature, without difference. Because of the condition of the realm, it is said to have differences. The Four Fearlessnesses are as usually described. The Tathagata proclaims four things for beings: first, the unique liberation of Shravakas; second, the common liberation of Shravakas; third, the liberation from suffering for all beings; fourth, teaching the antidotes to overcome suffering and attain liberation for beings. The unique liberation of Shravakas is: what I have awakened to. If someone says there is a Dharma that you do not know, I have not seen any Shramana (ascetic), Brahmin (priest), human, deva (god), Mara (demon), Brahma (god) who truthfully says they do not know or have not seen. Because I have not seen it, I do not feel shame or fear. My outflows are exhausted. If someone says they are not exhausted, I have not seen any Shramana, up to Mara and Brahma, who truthfully says your outflows are not exhausted. Because I have not seen it, I do not feel shame or fear. I have attained the path. If someone says this path is not ultimate, I have not seen any Shramana, up to Mara and Brahma, who truthfully says you have not attained the path, this path is not ultimate. Because I have not seen it, I do not feel shame or fear. I speak of obstacles to the path. If someone says they are not obstacles, I also do not

見有諸沙門乃至魔梵如實而言說障非障。以不見故不生羞畏。佛所說道為諸菩薩及諸聲聞。佛涅槃後集結藏時。聲聞藏中除菩薩名。菩薩藏中安菩薩名。是故方等名菩薩藏。不共聲聞者。謂如來三念處。如來說法至心聽受。心得歡喜受諸安樂。如法而住不違佛教。佛亦不喜。修集舍心不失正念亦不放逸。如來說法有不信受違反所說。佛亦不瞋無有愁惱。修集舍心不失正念亦不放逸。如來說法或有聽者。有不聽者。聽者不喜不聽不愁。修集舍心不失正念亦不放逸。是名三念處。復有不與聲聞共者。謂三不護。如來不護身口命。有阿羅漢無記業記失念心故。無記業者名突吉羅。如來已斷一切無記業。何以故。常修正念故。是故如來隨心而說呵責眷屬。所謂驅擯粗言加之心無畏難。何以故。身口命凈故。復有不與聲聞共。所謂大悲如先說。如來作何事。何處作。何因緣作。云何作。何時作。如是諸事能如實知。是名念心。如來知何事者謂一切行。何處者一切世界。何因緣者為調伏眾生。云何作者謂善方便。何時作者謂一切時。以是故。如來常修正念之心。如來世尊若動若眴若語若行若住若作。一切時中無煩惱習。是故說言如來永斷煩惱習氣。阿羅漢等則不如是。是故不與聲聞共也。如來覺知三種法聚。一者得利益義聚。二者

【現代漢語翻譯】現代漢語譯本見有某些沙門（出家修行的人）乃至魔（擾亂修行者）梵（婆羅門）如實地說，存在障礙和不存在障礙。因為（菩薩）沒有見到（這些障礙的實性），所以不會產生羞愧和畏懼。佛陀所說的法，是爲了諸菩薩（發菩提心的人）以及諸聲聞（聽聞佛法而證悟的人）。佛陀涅槃（死亡）后，集結經典時，在聲聞藏中去除菩薩的名字，在菩薩藏中安立菩薩的名字。因此，《方等經》被稱為菩薩藏，不與聲聞乘共通。不與聲聞乘共通的，比如如來的三種念處。如來說法時，至誠用心聽受，心中得到歡喜，感受各種安樂，如法而住，不違背佛教的教導，佛陀也不會因此而高興。修集舍心（捨棄分別的心），不失去正念，也不放逸。如來說法時，有人不信受，違反所說的教導，佛陀也不會因此而嗔怒，沒有憂愁煩惱，修集舍心，不失去正念，也不放逸。如來說法時，或者有人聽，或者有人不聽，聽的人不歡喜，不聽的人不憂愁，修集舍心，不失去正念，也不放逸。這叫做三種念處。還有不與聲聞乘共通的，比如三種不護。如來不護身、口、命。有些阿羅漢（斷除煩惱的人）會有無記業（非善非惡的業），因為失唸的緣故。無記業被稱為突吉羅（輕罪）。如來已經斷除一切無記業。為什麼呢？因為常常修正唸的緣故。因此，如來隨心而說，呵責眷屬，即使是驅逐、粗暴的言語加之於身，心中也沒有畏懼和困難。為什麼呢？因為身、口、命清凈的緣故。還有不與聲聞乘共通的，比如大悲心，如先前所說。如來做什麼事？在什麼地方做？因為什麼因緣做？怎麼樣做？什麼時候做？像這樣的事情，能夠如實地知道，這叫做念心。如來知道什麼事呢？知道一切行（一切行為）。在什麼地方呢？在一切世界。因為什麼因緣呢？爲了調伏眾生。怎麼樣做呢？用善巧方便。什麼時候做呢？在一切時。因此，如來常常修正念之心。如來世尊，無論是動、是眨眼、是說話、是行走、是站立、是做事，一切時中都沒有煩惱習氣。因此說，如來永遠斷除了煩惱習氣。阿羅漢等則不如這樣。因此不與聲聞乘共通。如來覺知三種法聚。一者，得到利益的義聚；二者……

【English Translation】 English version Seeing that some shramanas (ascetics), even maras (tempters) and brahmas (priests), truly say that there are obstructions and non-obstructions. Because (the bodhisattva) does not see (the true nature of these obstructions), he does not generate shame or fear. The Dharma spoken by the Buddha is for the bodhisattvas (those who aspire to enlightenment) and the shravakas (listeners). After the Buddha's nirvana (death), when the scriptures were compiled, the name of the bodhisattva was removed from the shravaka collection, and the name of the bodhisattva was placed in the bodhisattva collection. Therefore, the Vaipulya Sutras are called the bodhisattva collection, which is not shared with the shravaka vehicle. What is not shared with the shravaka vehicle is, for example, the three mindfulnesses of the Tathagata. When the Tathagata speaks the Dharma, one listens with sincere attention, the mind obtains joy, one experiences various pleasures, one dwells in accordance with the Dharma, and does not violate the Buddha's teachings. The Buddha is also not pleased by this. One cultivates equanimity, does not lose right mindfulness, and is not negligent. When the Tathagata speaks the Dharma, some do not believe and violate what is said, the Buddha is also not angry because of this, and has no sorrow or affliction, cultivates equanimity, does not lose right mindfulness, and is not negligent. When the Tathagata speaks the Dharma, some listen, and some do not listen, those who listen are not happy, and those who do not listen are not sad, cultivate equanimity, do not lose right mindfulness, and are not negligent. This is called the three mindfulnesses. There are also things not shared with the shravaka vehicle, such as the three non-protections. The Tathagata does not protect body, speech, and life. Some arhats (those who have eliminated afflictions) have unspecified karma (karma that is neither good nor bad) because of forgetfulness. Unspecified karma is called dukkhata (minor offense). The Tathagata has already cut off all unspecified karma. Why? Because he always cultivates right mindfulness. Therefore, the Tathagata speaks as he pleases, scolding his retinue, even if expulsion and harsh words are added to his body, there is no fear or difficulty in his mind. Why? Because body, speech, and life are pure. There are also things not shared with the shravaka vehicle, such as great compassion, as previously mentioned. What does the Tathagata do? Where does he do it? For what reason does he do it? How does he do it? When does he do it? Being able to truly know such things is called mindfulness. What does the Tathagata know? He knows all actions. Where? In all worlds. For what reason? To tame sentient beings. How? With skillful means. When? At all times. Therefore, the Tathagata always cultivates the mind of right mindfulness. The Tathagata, the World Honored One, whether moving, blinking, speaking, walking, standing, or acting, has no afflictive habits at all times. Therefore, it is said that the Tathagata has forever cut off the habits of affliction. Arhats and others are not like this. Therefore, it is not shared with the shravaka vehicle. The Tathagata is aware of three collections of Dharma. First, the collection of meanings that lead to benefit; second, ...

非利益義聚。三者非利益非不利益義聚。如來了了知是三聚。是故說言如來得一切智。如是等一百四十不共之法。不與聲聞辟支佛共。是故名為聲聞不共。菩薩行時得三十二相八十種好。然不明凈。坐道樹下。無師修集三十七品乃得明凈。學地菩薩得金剛三昧已。次第二念得十力一切佛法乃至一切凈智。悉以得故名一切智無礙智無障智凈智寂靜智清凈智具足智。是名畢竟地。過一切菩薩行一切菩薩地。入如來地如來行得無上身。轉菩薩身永斷習氣。住畢竟地菩薩摩訶薩睹見佛法如羅縠中視。如來世尊都無斯事。是故名凈。住畢竟地菩薩見於佛法如遠見色。諸佛見法如近見色。畢竟菩薩見於佛法如闇見色。諸佛見法如晝見色。畢竟菩薩如未出胎。諸佛世尊如已出者。畢竟菩薩如夢所見。諸佛世尊如覺見物。畢竟菩薩如燈不明。諸佛世尊如盛明燈。菩薩得阿耨多羅三藐三菩提已。能於一切諸佛世界施作佛事。作佛事者有九種。一一佛事能大饒益無量眾生。何等為九。一者自為大丈夫事能令眾生信丈夫事。二者以三十二相八十種好莊嚴其身。為利眾生破其疑網。三者如來具足十力。具足十力故能利眾生。若有問言。云何為力。則能善解破其疑心。調伏眾生壞破邪見。四者如來具足四無所畏。為信三寶。為調伏眾生。為破邪見

【現代漢語翻譯】現代漢語譯本非利益義聚（既非利益也非不利益的集合）。三種集合，非利益、非不利益的集合。如來完全了知這三種集合。因此說如來獲得一切智。像這樣等一百四十種不共之法，不與聲聞（Śrāvaka，聽聞佛陀教誨而證悟的修行者）和辟支佛（Pratyekabuddha，獨自悟道的修行者）共有。因此名為聲聞不共。菩薩（Bodhisattva，立志成佛的修行者）在修行時得到三十二相（Mahāpuruṣalakṣaṇa，佛陀的三十二種殊勝體貌）和八十種好（Anuvyañjana，佛陀的八十種細微特徵），但不明凈。坐在菩提樹下，無師自修三十七道品（Bodhipakkhiyadhamma，通往覺悟的三十七種修行方法），才得明凈。學地菩薩得到金剛三昧（Vajrasamādhi，堅固不壞的禪定）后，次第在第二念得到十力（Daśabala，佛陀的十種力量）、一切佛法乃至一切凈智。全部都得到，所以名為一切智、無礙智、無障智、凈智、寂靜智、清凈智、具足智。這名為畢竟地（涅槃的境界）。超過一切菩薩行和一切菩薩地，進入如來地（Tathāgatagarbha，如來的境界），如來行得到無上身。轉變菩薩身，永遠斷除習氣。住在畢竟地的菩薩摩訶薩（Mahāsattva，偉大的菩薩）見到佛法，就像在羅縠（一種細薄的絲織品）中觀看。如來世尊完全沒有這樣的情況。因此名為凈。住在畢竟地的菩薩見到佛法，就像從遠處看顏色。諸佛見到佛法，就像近處看顏色。畢竟菩薩見到佛法，就像在黑暗中看顏色。諸佛見到佛法，就像在白天看顏色。畢竟菩薩就像未出生的胎兒。諸佛世尊就像已經出生的人。畢竟菩薩就像在夢中所見。諸佛世尊就像醒來后所見之物。畢竟菩薩就像燈光不明亮。諸佛世尊就像盛滿明亮的燈。菩薩得到阿耨多羅三藐三菩提（Anuttarā-samyak-saṃbodhi，無上正等正覺）后，能在一切諸佛世界施行佛事。作佛事有九種。每一種佛事都能大大饒益無量眾生。什麼是九種？一是自身作為大丈夫事，能令眾生相信大丈夫事。二是以三十二相八十種好莊嚴自身，爲了利益眾生，破除他們的疑網。三是如來具足十力。具足十力，所以能利益眾生。如果有人問，什麼是力？則能善於解釋，破除他們的疑心，調伏眾生，壞破邪見。四是如來具足四無所畏（catu vaiśāradyāni，佛陀的四種無畏懼的自信），爲了使人信奉三寶（Triratna，佛、法、僧），爲了調伏眾生，爲了破除邪見。

【English Translation】 English version A collection of non-beneficial meanings (a collection of meanings that are neither beneficial nor non-beneficial). Three kinds of collections: a collection of non-beneficial, non-non-beneficial meanings. The Tathāgata (如來，one who has thus come) fully knows these three collections. Therefore, it is said that the Tathāgata attains all-knowing wisdom. Like these one hundred and forty unshared dharmas, they are not shared with Śrāvakas (聲聞，hearers of the Buddha's teachings who attain enlightenment) and Pratyekabuddhas (辟支佛，solitary Buddhas who attain enlightenment on their own). Therefore, it is called unshared with Śrāvakas. When a Bodhisattva (菩薩，a being who strives for enlightenment) practices, they obtain the thirty-two marks (Mahāpuruṣalakṣaṇa，the thirty-two major marks of a great being) and eighty minor marks (Anuvyañjana，the eighty minor marks of a Buddha), but they are not clear and pure. Sitting under the Bodhi tree, without a teacher, they cultivate and gather the thirty-seven factors of enlightenment (Bodhipakkhiyadhamma，the thirty-seven factors leading to enlightenment), and then they become clear and pure. After a Bodhisattva on the path of learning obtains the Vajrasamādhi (金剛三昧，diamond-like samadhi), in the second thought, they obtain the ten powers (Daśabala，the ten powers of a Buddha), all the Buddha-dharmas, and even all pure wisdom. Because they have obtained all of these, they are called all-knowing wisdom, unobstructed wisdom, unimpeded wisdom, pure wisdom, tranquil wisdom, pure wisdom, and complete wisdom. This is called the ultimate ground (the state of Nirvana). Transcending all Bodhisattva practices and all Bodhisattva grounds, entering the Tathāgata ground (Tathāgatagarbha，the womb of the Tathagata), the Tathāgata practice obtains the unsurpassed body. Transforming the Bodhisattva body, forever cutting off habitual tendencies. A Bodhisattva Mahāsattva (摩訶薩，great being) abiding in the ultimate ground sees the Buddha-dharma as if looking through a fine silk fabric (羅縠). The World-Honored Tathāgata has no such thing at all. Therefore, it is called pure. A Bodhisattva abiding in the ultimate ground sees the Buddha-dharma as if seeing a color from afar. The Buddhas see the Dharma as if seeing a color up close. An ultimate Bodhisattva sees the Buddha-dharma as if seeing a color in the dark. The Buddhas see the Dharma as if seeing a color in the daytime. An ultimate Bodhisattva is like an unborn fetus. The World-Honored Buddhas are like those who have already been born. An ultimate Bodhisattva is like what is seen in a dream. The World-Honored Buddhas are like things seen after awakening. An ultimate Bodhisattva is like a dim lamp. The World-Honored Buddhas are like a brightly lit lamp. After a Bodhisattva attains Anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提，unexcelled, complete enlightenment), they can perform Buddha-deeds in all Buddha-worlds. There are nine kinds of Buddha-deeds. Each Buddha-deed can greatly benefit countless beings. What are the nine? First, acting as a great man, they can cause beings to believe in the deeds of a great man. Second, they adorn their body with the thirty-two marks and eighty minor marks, in order to benefit beings and break through their nets of doubt. Third, the Tathāgata is complete with the ten powers. Because they are complete with the ten powers, they can benefit beings. If someone asks, 'What are the powers?' then they can skillfully explain, break through their doubts, tame beings, and destroy wrong views. Fourth, the Tathāgata is complete with the four fearlessnesses (catu vaiśāradyāni，the four kinds of fearlessness of a Buddha), in order to cause people to believe in the Three Jewels (Triratna，Buddha, Dharma, Sangha), in order to tame beings, and in order to destroy wrong views.

。為大師子吼。五者如來具足三念處。如說而行如行而說破諸煩惱。能畜徒眾能化眾生。六者如來具足三不護法。為利眾生為調眾生。晝夜常以佛眼觀察諸眾生。七者如來具足大悲。為具足羼提波羅蜜。為令眾生離諸苦故。為施安樂故。八者如來具足無錯謬不失念心。是故無師如法而行如法而住。為利眾生令調伏故。為壞眾生諸放逸故。九者如來永斷煩惱習氣。知義法非義法非義非非義法。是故如來說于義法。離非義法非義非非義法。如來具足一百四十不共之法。如是九事能作佛事。是名如來行。是名如來地。是名如來畢竟地。何以故。為如來行如來地如來畢竟地。于無量億那由他劫。受菩薩戒修菩提行。畢竟菩薩能教無量無邊眾生住畢竟地。如來一切佛法。悉為眾生不自為己。聲聞緣覺所有之法。但為自利少利於他。是故二乘無不共法。無上佛法終無似於聲聞辟支佛法。大悲不錯謬斷習氣。一切智五智三昧。如來具足一切不共之法。是故名為無上。此經演說菩薩禁戒。菩薩道菩薩戒果。一切菩薩行一切菩薩戒果行。是故名為菩薩地。名菩薩藏菩薩摩夷。攝取一切大乘經典無礙智經。若天若人若沙門若婆羅門。信是經典受持聽說讀誦書寫。廣說修集分別其義。見有持者供養恭敬尊重讚歎。燈燭香花伎樂供養。當知是人

【現代漢語翻譯】現代漢語譯本：五者，如來具足三念處（三種憶念處）。如所說而行，如所行而說，破除一切煩惱，能夠畜養徒眾，能夠教化眾生。六者，如來具足三不護法（三種不須守護的功德）。爲了利益眾生，爲了調伏眾生，日夜常用佛眼觀察一切眾生。七者，如來具足大悲。爲了具足羼提波羅蜜（忍辱到彼岸），爲了令眾生遠離一切痛苦，爲了施予安樂。八者，如來具足無錯謬、不失念之心。因此，無師也能如法而行，如法而住，爲了利益眾生，令其調伏，爲了破除眾生的一切放逸。九者，如來永遠斷除煩惱習氣，知曉義法、非義法、非義非非義法。因此，如來說于義法，遠離非義法、非義非非義法。如來具足一百四十不共之法（不與二乘共通的功德）。如此九事能夠作成佛之事。這名為如來行，名為如來地，名為如來畢竟地。為什麼呢？因為如來行、如來地、如來畢竟地，于無量億那由他劫（極長的時間單位），受菩薩戒，修菩提行。畢竟菩薩能夠教導無量無邊眾生安住於畢竟地。如來的一切佛法，都是爲了眾生，不為自己。聲聞、緣覺所擁有的法，只是爲了自利，很少利益他人。因此，二乘沒有不共之法。無上佛法終究不像聲聞、辟支佛法。大悲、不錯謬、斷習氣、一切智、五智三昧（五種智慧的禪定），如來具足一切不共之法。因此名為無上。此經演說菩薩禁戒、菩薩道、菩薩戒果，一切菩薩行、一切菩薩戒果行。因此名為菩薩地，名菩薩藏、菩薩摩夷（菩薩的奧藏）。攝取一切大乘經典、無礙智經。若天、若人、若沙門（出家修行者）、若婆羅門（古印度祭司），信是經典，受持、聽說、讀誦、書寫，廣為解說，修習聚集，分別其義，見到有人持此經典，供養、恭敬、尊重、讚歎，用燈燭、香花、伎樂供養，應當知道這個人

【English Translation】 English version: Fifth, the Tathagata (如來) is complete with the three Smrtyupasthanas (三念處, three foundations of mindfulness). He acts as he speaks, and speaks as he acts, destroying all afflictions. He is able to nurture disciples and transform sentient beings. Sixth, the Tathagata is complete with the three Non-Protections (三不護法, three kinds of self-confidence). For the benefit of sentient beings, for the taming of sentient beings, he constantly observes all sentient beings with the Buddha-eye day and night. Seventh, the Tathagata is complete with great compassion. In order to be complete with the Ksanti-paramita (羼提波羅蜜, perfection of patience), in order to liberate sentient beings from all suffering, in order to bestow peace and happiness. Eighth, the Tathagata is complete with a mind free from error and without loss of mindfulness. Therefore, without a teacher, he acts in accordance with the Dharma (法), and abides in accordance with the Dharma, for the benefit of sentient beings, to tame them, and to destroy all the laxity of sentient beings. Ninth, the Tathagata has forever eradicated the habitual tendencies of afflictions, and knows what is righteous Dharma, what is unrighteous Dharma, and what is neither righteous nor unrighteous Dharma. Therefore, the Tathagata speaks of righteous Dharma, and is apart from unrighteous Dharma and neither righteous nor unrighteous Dharma. The Tathagata is complete with one hundred and forty unshared Dharmas (不共之法, unique qualities of a Buddha). These nine things are able to accomplish the deeds of a Buddha. This is called the Tathagata's conduct, called the Tathagata's ground, called the Tathagata's ultimate ground. Why? Because the Tathagata's conduct, the Tathagata's ground, and the Tathagata's ultimate ground, for immeasurable billions of nayutas (那由他劫, a very long period of time) of kalpas (劫, eons), he receives the Bodhisattva precepts and cultivates the Bodhi (菩提, enlightenment) conduct. The ultimate Bodhisattva is able to teach immeasurable and boundless sentient beings to abide in the ultimate ground. All the Buddha-Dharma (佛法, Buddha's teachings) of the Tathagata is for the sake of sentient beings, not for himself. The Dharma possessed by Sravakas (聲聞, Hearers) and Pratyekabuddhas (緣覺, Solitary Buddhas) is only for their own benefit, and benefits others little. Therefore, the Two Vehicles (二乘, Sravakas and Pratyekabuddhas) have no unshared Dharmas. The unsurpassed Buddha-Dharma is ultimately not similar to the Dharma of Sravakas and Pratyekabuddhas. Great compassion, freedom from error, eradication of habitual tendencies, all-knowing wisdom, the five wisdoms, Samadhi (三昧, meditative absorption), the Tathagata is complete with all the unshared Dharmas. Therefore, he is called unsurpassed. This Sutra expounds the Bodhisattva precepts, the Bodhisattva path, the fruit of the Bodhisattva precepts, all the conduct of Bodhisattvas, and the conduct of the fruit of all Bodhisattva precepts. Therefore, it is called the Bodhisattva ground, called the Bodhisattva Treasury, the Bodhisattva Mayi (菩薩摩夷, esoteric teachings of Bodhisattvas). It encompasses all the Mahayana (大乘, Great Vehicle) Sutras and the Sutra of Unobstructed Wisdom. If gods, humans, Sramanas (沙門, renunciates), or Brahmanas (婆羅門, priests), believe in this Sutra, receive, uphold, hear, recite, write, widely explain, cultivate, gather, and distinguish its meaning, and see someone upholding it, offer, respect, revere, and praise them, and make offerings with lamps, candles, incense, flowers, and music, know that this person

常為十方諸佛之所護念稱說其名。得無量功德聚。何以故。菩薩戒因緣。得阿耨多羅三藐三菩提。受持讀誦書寫解說菩薩戒故。如來正法久住不滅。諸惡比丘漸就損減。若無菩薩戒者。諸惡比丘漸漸熾盛。如來正法不久則滅。爾時優波離白佛言。世尊。此經當名何經。優波離。是名善戒。名菩薩地。名菩薩毗尼摩夷。名如來藏。名為一切善法根本。名安樂因。名諸波羅蜜聚。爾時優波離聞佛所說歡喜禮拜。右繞而去。

菩薩善戒經卷第九

【現代漢語翻譯】現代漢語譯本：

常常受到十方諸佛的護念，稱揚宣說他們的名號，能夠獲得無量的功德聚集。為什麼呢？因為菩薩戒的因緣，能夠證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。由於受持、讀誦、書寫、解說菩薩戒的緣故，如來的正法能夠長久住世而不滅。各種惡劣的比丘（Bhikkhu，出家男眾）會逐漸衰減。如果沒有菩薩戒，各種惡劣的比丘就會漸漸地變得更加猖獗，如來的正法不久就會滅亡。

當時，優波離（Upali，佛陀十大弟子之一，持戒第一）稟告佛說：『世尊，這部經應當叫做什麼名字呢？』

佛說：『優波離，這部經名為《善戒》，名為《菩薩地》，名為《菩薩毗尼摩夷》（Bodhisattva-vinaya-mayi，菩薩調伏藏），名為《如來藏》（Tathagatagarbha，如來法身），名為一切善法的根本，名為安樂的因，名為諸波羅蜜（Paramita，到彼岸）的聚集。』

當時，優波離聽聞佛所說，歡喜地禮拜佛，然後右繞佛而去。

《菩薩善戒經》卷第九

【English Translation】 English version:

They are constantly protected and念 (protected and mindful of) by all the Buddhas of the ten directions, and their names are praised and spoken. They obtain a gathering of immeasurable merits. Why? Because of the causal conditions of the Bodhisattva Precepts, they attain Anuttara-samyak-sambodhi (supreme complete enlightenment). Because of upholding, reciting, writing, and explaining the Bodhisattva Precepts, the Tathagata's (如來，one who has thus come) True Dharma will abide long and not perish. Various evil Bhikkhus (比丘, monks) will gradually diminish. If there are no Bodhisattva Precepts, various evil Bhikkhus will gradually become more rampant, and the Tathagata's True Dharma will soon perish.

At that time, Upali (優波離, one of the ten great disciples of the Buddha, foremost in upholding the precepts) said to the Buddha, 'World Honored One, what should this Sutra be named?'

The Buddha said, 'Upali, this Sutra is named 'Good Precepts,' named 'Bodhisattva Ground,' named 'Bodhisattva-vinaya-mayi' (菩薩毗尼摩夷, Bodhisattva's collection of discipline), named 'Tathagatagarbha' (如來藏, the womb of the Tathagata), named the root of all good dharmas, named the cause of peace and happiness, named the gathering of all Paramitas (波羅蜜, perfections).'

At that time, Upali, hearing what the Buddha said, joyfully prostrated to the Buddha, circumambulated to the right, and departed.

The Bodhisattva Good Precepts Sutra, Volume 9