T85n2820_菩薩藏修道眾經抄卷第十二
大正藏第 85 冊 No. 2820 菩薩藏修道眾經抄卷第十二
No. 2820
菩薩藏修道眾經抄卷第十二
增上慧學精進通一切□□□□□□□□觀世音白佛言。世尊。此六□□□□□□□幾是智慧眾具佛告觀世□□□□□□□德眾。具增上惠學智慧眾。具禪及精進通一切。觀世音白佛言。世尊。菩薩於六學事云何學。佛告觀世音。有五種學波羅蜜相應。謂說正法菩薩藏。先極信解于彼行十法。行聞思修慧。護菩提心。習近善知識。方便修學無間善業。
觀世音白佛言。世尊。何故此諸學六種施設。佛告觀世音。有二事。一者攝取眾生。二者對治煩惱。彼三學攝取眾生。三學對治煩惱。菩薩佈施眾具眾具饒益攝取眾生。菩薩持戒不行惱害亦不恐迫無畏饒益攝取眾生。菩薩忍辱于彼惱害逼迫恐怖堪忍饒益攝取眾生。以此三學攝取眾生。以勤精進折伏煩惱。生斷煩惱修學善業。修學善業不為一切煩惱所動。以禪伏煩惱。以慧斷諸使。以此三學對治煩惱。
觀世音菩薩白佛言。世尊。何故六波羅蜜作如是次第說。佛告觀世音。彼上上招引依故菩薩捨身財受持凈戒護戒故忍。忍已精進。進已能禪。禪具足已得出世間慧。觀世音白佛言。世尊。彼諸波羅蜜有幾種分別。佛告觀
【現代漢語翻譯】 現代漢語譯本
大正藏第 85 冊 No. 2820 菩薩藏修道眾經抄卷第十二
No. 2820
菩薩藏修道眾經抄卷第十二
增上慧學精進通一切（此處文字缺失）觀世音（Avalokiteśvara）白佛言：『世尊，此六（此處文字缺失）幾是智慧眾具？』佛告觀世（此處文字缺失）德眾：『具增上惠學智慧眾，具禪及精進通一切。』觀世音白佛言：『世尊，菩薩於六學事云何學？』佛告觀世音：『有五種學波羅蜜（pāramitā，到彼岸）相應，謂說正法菩薩藏。先極信解于彼行十法，行聞思修慧，護菩提心（bodhicitta，菩提心），習近善知識，方便修學無間善業。』 觀世音白佛言：『世尊，何故此諸學六種施設？』佛告觀世音：『有二事，一者攝取眾生，二者對治煩惱。彼三學攝取眾生，三學對治煩惱。菩薩佈施眾具眾具饒益攝取眾生。菩薩持戒不行惱害亦不恐迫無畏饒益攝取眾生。菩薩忍辱于彼惱害逼迫恐怖堪忍饒益攝取眾生。以此三學攝取眾生。以勤精進折伏煩惱，生斷煩惱修學善業。修學善業不為一切煩惱所動。以禪伏煩惱，以慧斷諸使。以此三學對治煩惱。』 觀世音菩薩（Avalokiteśvara Bodhisattva）白佛言：『世尊，何故六波羅蜜作如是次第說？』佛告觀世音：『彼上上招引依故菩薩捨身財受持凈戒護戒故忍。忍已精進，進已能禪，禪具足已得出世間慧。』觀世音白佛言：『世尊，彼諸波羅蜜有幾種分別？』佛告觀
【English Translation】 English version
T 85, No. 2820, Scroll 12 of the Bodhisattvapiṭaka-śikṣā-dharmasamuccaya
No. 2820
Scroll 12 of the Bodhisattvapiṭaka-śikṣā-dharmasamuccaya
(Text missing) of increasing higher wisdom, diligent in penetrating all (text missing) Avalokiteśvara (觀世音) said to the Buddha: 'World Honored One, of these six (text missing), how many are the aggregates of wisdom?' The Buddha told Avalokiteśvara (觀世音) (text missing) virtuous ones: 'Possessing the aggregates of increasing higher wisdom, possessing dhyāna (禪) and diligent in penetrating all.' Avalokiteśvara (觀世音) said to the Buddha: 'World Honored One, how does a Bodhisattva (菩薩) learn in the six subjects of learning?' The Buddha told Avalokiteśvara (觀世音): 'There are five kinds of learning that correspond to the pāramitās (波羅蜜, perfections), namely, expounding the correct Dharma (法), the Bodhisattvapiṭaka (菩薩藏). First, deeply believe and understand, then practice the ten dharmas, practice hearing, thinking, and cultivating wisdom, protect the bodhicitta (菩提心, mind of enlightenment), draw near to virtuous friends, and skillfully cultivate uninterrupted good karma.' Avalokiteśvara (觀世音) said to the Buddha: 'World Honored One, why are these learnings established as six?' The Buddha told Avalokiteśvara (觀世音): 'There are two reasons: first, to gather sentient beings; second, to counteract afflictions. The first three learnings gather sentient beings, and the latter three counteract afflictions. The Bodhisattva (菩薩) gives generously with all possessions, benefiting and gathering sentient beings. The Bodhisattva (菩薩) upholds the precepts, not causing harm, nor frightening or intimidating, benefiting and gathering sentient beings. The Bodhisattva (菩薩) practices patience, enduring harm, oppression, and terror, benefiting and gathering sentient beings. These three learnings gather sentient beings. With diligent effort, one subdues afflictions, generates the cutting off of afflictions, and cultivates good karma. Cultivating good karma, one is not moved by any afflictions. With dhyāna (禪), one subdues afflictions; with wisdom, one cuts off all fetters. These three learnings counteract afflictions.' Avalokiteśvara Bodhisattva (觀世音菩薩) said to the Buddha: 'World Honored One, why are the six pāramitās (波羅蜜) spoken of in this order?' The Buddha told Avalokiteśvara (觀世音): 'Because the higher ones attract and rely on the previous ones, the Bodhisattva (菩薩) gives up body and wealth, receives and upholds pure precepts, and endures to protect the precepts. Having endured, one is diligent; having been diligent, one is able to practice dhyāna (禪); having perfected dhyāna (禪), one attains transcendent wisdom.' Avalokiteśvara (觀世音) said to the Buddha: 'World Honored One, how many distinctions are there among these pāramitās (波羅蜜)?' The Buddha told Ava
世音。各有三種檀波羅蜜。三種者。謂法施財施無畏施。尸波羅蜜三種者。謂轉舍不善戒。轉生善戒轉利眾生戒。羼提波羅蜜三種者。謂不饒益忍。安苦忍。觀法忍。毗梨耶波羅蜜三種者。謂弘誓精進。善方便精進。利眾生精進。禪波羅蜜三種者。謂離忘想寂靜煩惱苦對治樂樂住禪。開引功德禪。開引利眾生禪。般若波羅蜜三種者。謂世諦緣。第一義諦緣。利眾生緣。
觀世音白佛言。世尊。何以故此諸波羅蜜名波羅蜜。佛告觀世音。有五種。一者無閡。二者無顧。三者無過。四者無妄想。五者回向。無閡者。謂于波羅蜜相違事不染著。無顧者。謂于波羅蜜果報及現世利心不繫縛。無過者。謂于諸波羅蜜離雜染污無方便法。無妄想者。謂于諸波羅蜜不如言說計著自相。迴向者。謂此諸波羅蜜已作已長養。為求無上大菩提果。
觀世音白佛言。世尊。何等為違波羅蜜事。佛告觀世音。當知。有六事。一者欲樂錢財自在增上主自見安樂功德福利。二者隨其所欲縱身口意。三者於他輕慢心不堪忍。四者于諸善法不勤方便。五者習近世間雜亂眾事見聞學識。六者世間戲論作福利見。
觀世音白佛言。世尊。此諸波羅蜜有何果報。佛告觀世音。彼亦有六種。一者大財。二者善趣。三者無怨。四者不壞。五者多
【現代漢語翻譯】 現代漢語譯本 觀世音（Avalokiteshvara，菩薩名）啊，每一種波羅蜜（pāramitā，到彼岸）都有三種。這三種是：法施（dharma-dāna，佛法的佈施）、財施（artha-dāna，財物的佈施）、無畏施（abhaya-dāna，使眾生免於恐懼的佈施）。尸波羅蜜（śīla-pāramitā，持戒到彼岸）的三種是：轉舍不善戒（放棄不善行為的戒律）、轉生善戒（生起善良行為的戒律）、轉利眾生戒（利益眾生的戒律）。羼提波羅蜜（kṣānti-pāramitā，忍辱到彼岸）的三種是：不饒益忍（忍受不利益）、安苦忍（安於困苦的忍耐）、觀法忍（通過觀察法理而忍耐）。毗梨耶波羅蜜（vīrya-pāramitā，精進到彼岸）的三種是：弘誓精進（發廣大誓願的精進）、善方便精進（以善巧方便的精進）、利眾生精進（利益眾生的精進）。禪波羅蜜（dhyāna-pāramitā，禪定到彼岸）的三種是：離忘想寂靜煩惱苦對治樂樂住禪（遠離妄想，寂靜煩惱，以對治痛苦為樂的禪定）、開引功德禪（開啟和引導功德的禪定）、開引利眾生禪（開啟和引導利益眾生的禪定）。般若波羅蜜（prajñā-pāramitā，智慧到彼岸）的三種是：世諦緣（基於世俗諦的因緣）、第一義諦緣（基於第一義諦的因緣）、利眾生緣（利益眾生的因緣）。
觀世音（Avalokiteshvara）菩薩對佛說：『世尊（Bhagavan，佛的尊稱），為什麼這些波羅蜜（pāramitā）被稱為波羅蜜（pāramitā）呢？』佛告訴觀世音（Avalokiteshvara）：『有五種原因。一是無閡（anāvaraṇa，沒有障礙），二是無顧（anapekṣa，沒有顧慮），三是無過（anativṛtti，沒有過失），四是無妄想（nirvikalpa，沒有虛妄分別），五是迴向（pariṇāmanā，功德迴向）。無閡（anāvaraṇa）是指對於與波羅蜜（pāramitā）相違背的事情不執著。無顧（anapekṣa）是指對於波羅蜜（pāramitā）的果報以及現世的利益，內心不被繫縛。無過（anativṛtti）是指在各種波羅蜜（pāramitā）中，遠離雜染和污垢，沒有不善巧的方便法。無妄想（nirvikalpa）是指對於各種波羅蜜（pāramitā），不按照言語的描述去執著於它的自相。迴向（pariṇāmanā）是指這些波羅蜜（pāramitā）已經修作和增長，是爲了追求無上大菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）的果實。』
觀世音（Avalokiteshvara）菩薩對佛說：『世尊（Bhagavan），什麼是違背波羅蜜（pāramitā）的事情呢？』佛告訴觀世音（Avalokiteshvara）：『應當知道，有六件事。一是貪求欲樂、錢財、自在，增長對自身安樂、功德和福利的執著。二是隨著自己的慾望放縱身口意。三是對他人輕慢，內心不能忍受。四是對各種善法不勤奮努力。五是習近世間的雜亂瑣事，見聞學習各種知識。六是以世間的戲論作為福利的見解。』
觀世音（Avalokiteshvara）菩薩對佛說：『世尊（Bhagavan），這些波羅蜜（pāramitā）有什麼果報呢？』佛告訴觀世音（Avalokiteshvara）：『它們也有六種果報。一是大財富，二是善趣（sugati，好的去處），三是沒有怨敵，四是不毀壞，五是多……』
【English Translation】 English version Avalokiteshvara, each pāramitā (perfection, going to the other shore) has three aspects. These three are: dharma-dāna (gift of the Dharma), artha-dāna (gift of wealth), and abhaya-dāna (gift of fearlessness). The three aspects of śīla-pāramitā (perfection of morality) are: turning away from unwholesome precepts, generating wholesome precepts, and precepts that benefit sentient beings. The three aspects of kṣānti-pāramitā (perfection of patience) are: forbearance towards non-benefit, endurance of suffering, and forbearance through contemplation of the Dharma. The three aspects of vīrya-pāramitā (perfection of vigor) are: vigor of great vows, vigor of skillful means, and vigor of benefiting sentient beings. The three aspects of dhyāna-pāramitā (perfection of meditation) are: meditation that dwells in joy, free from forgetfulness, tranquilizing afflictions and suffering, meditation that opens and leads to merit, and meditation that opens and leads to benefiting sentient beings. The three aspects of prajñā-pāramitā (perfection of wisdom) are: based on conventional truth, based on ultimate truth, and based on benefiting sentient beings.
Avalokiteshvara said to the Buddha, 'Bhagavan (Blessed One), why are these pāramitās called pāramitās?' The Buddha told Avalokiteshvara, 'There are five reasons. First, without obstruction (anāvaraṇa), second, without concern (anapekṣa), third, without transgression (anativṛtti), fourth, without conceptualization (nirvikalpa), and fifth, dedication (pariṇāmanā). Without obstruction (anāvaraṇa) means not being attached to things that are contrary to the pāramitās. Without concern (anapekṣa) means that the mind is not bound by the results of the pāramitās and present benefits. Without transgression (anativṛtti) means being free from defilement and impurity in all the pāramitās, without unskillful means. Without conceptualization (nirvikalpa) means not clinging to the self-nature of the pāramitās according to the description of words. Dedication (pariṇāmanā) means that these pāramitās have been practiced and cultivated to seek the fruit of unsurpassed complete enlightenment (anuttarā-samyak-saṃbodhi).'
Avalokiteshvara said to the Buddha, 'Bhagavan, what are the things that are contrary to the pāramitās?' The Buddha told Avalokiteshvara, 'You should know that there are six things. First, craving for sensual pleasures, wealth, and freedom, increasing attachment to one's own happiness, merit, and benefits. Second, indulging the body, speech, and mind according to one's desires. Third, being contemptuous of others and unable to endure in one's heart. Fourth, not diligently striving for all good dharmas. Fifth, being familiar with worldly distractions, seeing, hearing, and learning various kinds of knowledge. Sixth, taking worldly amusements as a view of benefit.'
Avalokiteshvara said to the Buddha, 'Bhagavan, what are the results of these pāramitās?' The Buddha told Avalokiteshvara, 'They also have six kinds of results. First, great wealth, second, good rebirth (sugati), third, without enemies, fourth, indestructible, fifth, many...'
喜樂眾生增上主。六者無害自身有大堪能。
觀世音白佛言。世尊。何故菩薩深樂波羅蜜受果報。佛告觀世音菩薩。有五事。一者諸波羅蜜增上喜樂真實因。二者攝取自他因。三者來世受果報因。四者離煩惱事。五者不往惡趣。
觀世音白佛言。世尊。此諸波羅蜜各有何德力。佛告觀世音。當知。各有四種。一者菩薩修諸波羅蜜時舍離慳貪犯戒懈怠亂心諸見。二者為無上菩提真實眾具。三者于現法中攝取自他。四者于未來世得廣大無盡受果報。
觀世音白佛言。世尊。此諸波羅蜜何因何果何義。佛告觀世音。此諸波羅蜜悲為因受報。攝眾生為果。滿足大菩提為大義。
觀世音白佛言。世尊。若菩薩有無盡財及有悲心者。何故世間有貧窮眾生。佛告觀世音。此是眾生自業過取。若異者他常為作。彼則應有無盡之財。世間何有貧窮眾生。若然者眾生作惡不應為障。觀世音。譬如餓鬼為渴所逼。唯見空壑非彼海過。但彼餓鬼自業過耳。如彼大海無有過。各菩薩無過亦復如是。如彼餓鬼自業果報。眾生業報亦復如是。
觀世音白佛言。世尊。一切諸法悉無自性。菩薩以何等波羅蜜取。佛告觀世音。般若波羅蜜。觀世音白佛言。世尊。般若波羅蜜取無自性者。何故不取自性。佛告觀世音。我不說
【現代漢語翻譯】 現代漢語譯本 喜樂眾生增上主（能使眾生喜樂增長的主）。六者無害自身有大堪能（第六種是無害，自身具有巨大的能力）。
觀世音（Avalokiteśvara）菩薩對佛說：『世尊（Bhagavan），為什麼菩薩深深地喜愛波羅蜜（pāramitā，到彼岸），並接受其果報？』佛告訴觀世音菩薩：『有五件事。第一，諸波羅蜜是增長喜樂的真實原因。第二，是攝取自己和他人的原因。第三，是來世接受果報的原因。第四，是遠離煩惱的事情。第五，是不往惡趣的原因。』
觀世音菩薩對佛說：『世尊，這些波羅蜜各有怎樣的德行和力量？』佛告訴觀世音：『應當知道，各有四種。第一，菩薩修習諸波羅蜜時，舍離慳貪、犯戒、懈怠、亂心和各種邪見。第二，是為無上菩提（anuttarā-samyak-saṃbodhi，無上正等正覺）積聚真實的資糧。第三，在現世中攝取自己和他人。第四，在未來世得到廣大無盡的果報。』
觀世音菩薩對佛說：『世尊，這些波羅蜜的因是什麼，果是什麼，意義是什麼？』佛告訴觀世音：『這些波羅蜜以悲為因，接受果報。以攝取眾生為果。以滿足大菩提為大義。』
觀世音菩薩對佛說：『世尊，如果菩薩有無盡的財富並且有悲心，為什麼世間還有貧窮的眾生？』佛告訴觀世音：『這是眾生自己業力造成的過失。如果不是這樣，他人應該經常為他們創造財富，那樣世間怎麼會有貧窮的眾生呢？如果那樣，眾生作惡就不應該有障礙。觀世音，譬如餓鬼被飢渴所逼迫，只能看到空曠的山谷，而不是大海的過錯。這只是餓鬼自己業力的過失。如同大海沒有過錯一樣，各位菩薩也沒有過錯也是如此。如同餓鬼自己業力的果報，眾生的業報也是如此。』
觀世音菩薩對佛說：『世尊，一切諸法都沒有自性，菩薩用什麼樣的波羅蜜來獲取？』佛告訴觀世音：『用般若波羅蜜（prajñā-pāramitā，智慧到彼岸）。』觀世音菩薩對佛說：『世尊，般若波羅蜜獲取沒有自性的事物，為什麼不獲取自性呢？』佛告訴觀世音：『我沒有說
【English Translation】 English version May the Lord increase the joy and well-being of all beings. The sixth is harmlessness, possessing great capabilities within oneself.
Avalokiteśvara (the Bodhisattva of Compassion) said to the Buddha: 'Bhagavan (Blessed One), why do Bodhisattvas deeply delight in the pāramitā (perfections, going beyond) and receive their karmic rewards?' The Buddha told Avalokiteśvara Bodhisattva: 'There are five reasons. First, the pāramitās are the true cause of increasing joy and well-being. Second, they are the cause of benefiting oneself and others. Third, they are the cause of receiving karmic rewards in future lives. Fourth, they are the means of separating from afflictions. Fifth, they are the means of not going to evil realms.'
Avalokiteśvara Bodhisattva said to the Buddha: 'Bhagavan, what are the virtues and powers of these pāramitās?' The Buddha told Avalokiteśvara: 'Know that each has four aspects. First, when Bodhisattvas cultivate the pāramitās, they abandon stinginess, transgression of precepts, laziness, mental distraction, and wrong views. Second, they are the true accumulation of resources for anuttarā-samyak-saṃbodhi (unsurpassed perfect enlightenment). Third, in this present life, they benefit oneself and others. Fourth, in future lives, they obtain vast and inexhaustible karmic rewards.'
Avalokiteśvara Bodhisattva said to the Buddha: 'Bhagavan, what is the cause, what is the result, and what is the meaning of these pāramitās?' The Buddha told Avalokiteśvara: 'These pāramitās have compassion as their cause, and the reception of karmic rewards. Taking care of sentient beings is the result. Fulfilling great bodhi (enlightenment) is the great meaning.'
Avalokiteśvara Bodhisattva said to the Buddha: 'Bhagavan, if Bodhisattvas have endless wealth and compassion, why are there still impoverished beings in the world?' The Buddha told Avalokiteśvara: 'This is due to the fault of beings' own karma. If it were not so, others would constantly create wealth for them, and how could there be impoverished beings in the world? If that were the case, beings' evil deeds should not be obstructed. Avalokiteśvara, for example, a hungry ghost is tormented by thirst and only sees empty ravines, but that is not the fault of the ocean. It is only the fault of the hungry ghost's own karma. Just as the ocean has no fault, so too the Bodhisattvas have no fault. Just as the hungry ghost receives the karmic result of their own actions, so too is it with the karmic results of sentient beings.'
Avalokiteśvara Bodhisattva said to the Buddha: 'Bhagavan, all dharmas (phenomena) are without inherent existence. With what pāramitā do Bodhisattvas grasp them?' The Buddha told Avalokiteśvara: 'With prajñā-pāramitā (the perfection of wisdom).' Avalokiteśvara Bodhisattva said to the Buddha: 'Bhagavan, since prajñā-pāramitā grasps that which has no inherent existence, why does it not grasp inherent existence?' The Buddha told Avalokiteśvara: 'I did not say
無自性取無自性。然無自性無字。自性彼不能離字說而說。以是故離自性取離自性。
大般涅槃經卷第二十二
爾時光明。遍照高貴德王菩薩摩訶薩白佛言。世尊。云何佈施不得名為檀波羅蜜。云何佈施而得名之檀波羅蜜。乃至波若云何不得名般若波羅蜜。云何得名般若波羅蜜。佛言。善男子。菩薩摩訶薩修行方等大般涅槃不聞佈施。不見佈施。不聞檀波羅蜜。不見檀波羅蜜。乃至不聞般若。不見般若。不聞般若波羅蜜。不見般若波羅蜜。不聞涅槃。不見涅槃。不見大涅槃。菩薩摩訶薩修大涅槃知見法界。解了實相空無所有。無有和合覺知之相。得無漏相．無所作相．如幻化相．熱時炎相．乾闥婆城空處之相。菩薩爾時得如是相。無貪恚癡。不聞不見。是名菩薩摩訶薩真實之相安住實相。菩薩摩訶薩自知。此是檀。此是檀波羅蜜。乃至此是般若。此是般若波羅蜜。此是涅槃。此是大涅槃。善男子。云何是施非波羅蜜。見有乞者然後乃與。是名為施非波羅蜜。若無乞者開心自施。是則名為檀波羅蜜。若時時施。是名為施非波羅蜜。若修常施。是則名為檀波羅蜜。若施他已還生悔心。是名為施非波羅蜜。施已不悔。是則名為檀波羅蜜。菩薩摩訶薩于財物中生四怖心。王賊．水火．歡喜施與。是則名為檀波羅蜜
【現代漢語翻譯】 現代漢語譯本： 無自性以取無自性。然而，無自性這個概念本身是沒有文字的。自性不能脫離文字的描述而存在。因此，要脫離自性來理解離自性。
《大般涅槃經》卷第二十二
當時，光明遍照高貴德王菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）問佛說：『世尊（Bhagavan，佛的尊稱），怎樣的佈施不能稱為檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）？怎樣的佈施才能稱為檀波羅蜜？乃至般若（Prajñā，智慧）怎樣不能稱為般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜）？怎樣才能稱為般若波羅蜜？』佛說：『善男子，菩薩摩訶薩（Bodhisattva Mahasattva，偉大的菩薩）修行方等大般涅槃（Vaipulya Mahāparinirvāṇa Sūtra，廣大的大涅槃經），不聽聞佈施，不見佈施，不聽聞檀波羅蜜（Dāna-pāramitā，佈施波羅蜜），不見檀波羅蜜，乃至不聽聞般若（Prajñā，智慧），不見般若，不聽聞般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），不見般若波羅蜜，不聽聞涅槃（Nirvāṇa，寂滅），不見涅槃，不見大涅槃（Mahāparinirvāṇa，大寂滅）。菩薩摩訶薩修大涅槃，知見法界（Dharmadhātu，法界），瞭解實相（Tathatā，真如）空無所有，沒有和合覺知的現象，得到無漏相、無所作相、如幻化相、熱時炎相、乾闥婆城（Gandharva-nagar，海市蜃樓）空處之相。菩薩那時得到這樣的境界，沒有貪嗔癡，不聽聞不見，這叫做菩薩摩訶薩真實的境界，安住在實相中。菩薩摩訶薩自己知道，這是檀（Dāna，佈施），這是檀波羅蜜（Dāna-pāramitā，佈施波羅蜜），乃至這是般若（Prajñā，智慧），這是般若波羅蜜（Prajñā-pāramitā，智慧波羅蜜），這是涅槃（Nirvāṇa，寂滅），這是大涅槃（Mahāparinirvāṇa，大寂滅）。善男子，什麼是佈施而非波羅蜜？看見有乞討的人然後才給予，這叫做佈施而非波羅蜜。如果沒有乞討的人，也能敞開心扉主動佈施，這就叫做檀波羅蜜。如果只是偶爾佈施，這叫做佈施而非波羅蜜。如果修習經常性的佈施，這就叫做檀波羅蜜。如果佈施給他人後又產生後悔之心，這叫做佈施而非波羅蜜。佈施后不後悔，這就叫做檀波羅蜜。菩薩摩訶薩對於財物產生四種恐懼：國王、盜賊、水災、火災，（然後）歡喜地施捨出去，這就叫做檀波羅蜜。』
【English Translation】 English version: Non-self-nature takes non-self-nature. However, non-self-nature has no words. Self-nature cannot be spoken of apart from words. Therefore, one must detach from self-nature to grasp detachment from self-nature.
The Mahāparinirvāṇa Sūtra, Volume 22
At that time, Light-Illuminating Noble Virtue King Bodhisattva Mahasattva (a great Bodhisattva) said to the Buddha: 'Bhagavan (the Blessed One), how is it that giving is not called Dāna-pāramitā (Perfection of Giving), and how is it that giving is called Dāna-pāramitā? And how is it that Prajñā (Wisdom) is not called Prajñā-pāramitā (Perfection of Wisdom), and how is it called Prajñā-pāramitā?' The Buddha said: 'Good man, a Bodhisattva Mahasattva, cultivating the Vaipulya Mahāparinirvāṇa Sūtra (Extensive Great Nirvana Sutra), does not hear of giving, does not see giving, does not hear of Dāna-pāramitā, does not see Dāna-pāramitā, and does not hear of Prajñā, does not see Prajñā, does not hear of Prajñā-pāramitā, does not see Prajñā-pāramitā, does not hear of Nirvāṇa (Liberation), does not see Nirvāṇa, does not see Mahāparinirvāṇa (Great Liberation). A Bodhisattva Mahasattva, cultivating the Great Nirvāṇa, knows and sees the Dharmadhātu (Realm of Dharma), understands that the Tathatā (Suchness) is empty and without anything, without any phenomenon of combination and awareness, attains the characteristics of non-outflow, non-action, like an illusion, like the mirage in hot weather, like the empty space of a Gandharva-nagar (city of গন্ধর্বs). At that time, the Bodhisattva attains such characteristics, without greed, hatred, and delusion, without hearing or seeing. This is called the true characteristic of a Bodhisattva Mahasattva, abiding in Suchness. The Bodhisattva Mahasattva knows for himself: This is Dāna (Giving), this is Dāna-pāramitā, and this is Prajñā, this is Prajñā-pāramitā, this is Nirvāṇa, this is Mahāparinirvāṇa. Good man, what is giving that is not Pāramitā? Seeing a beggar and then giving is called giving that is not Pāramitā. If there is no beggar, but one opens one's heart and gives spontaneously, this is called Dāna-pāramitā. If one gives only occasionally, this is called giving that is not Pāramitā. If one cultivates constant giving, this is called Dāna-pāramitā. If, after giving to others, one feels regret, this is called giving that is not Pāramitā. If one does not regret after giving, this is called Dāna-pāramitā. A Bodhisattva Mahasattva feels four fears regarding possessions: kings, thieves, water, and fire, and (then) joyfully gives them away. This is called Dāna-pāramitā.'
。若望報施。是名為施非波羅蜜。施不望報是則名為檀波羅蜜。若為恐怖名聞利養家法相續天上五欲。為憍慢故。為勝慢故。為知識故。為來報故。如市易法。善男子。大涅槃中如是之事。從無量劫來不聞而聞。尸羅波羅蜜乃至般若波羅蜜。如雜華經中廣說。
華嚴經
菩薩從初發心所為功德求善知識。往詣諸佛恭敬供養。修習善根。行檀波羅蜜。難捨能施。行屍波羅蜜。棄損天下宮殿眷屬。出家學道凈修禁戒行羼提波羅蜜。一切眾生悉加惡言無量逼切。皆悉能忍行毗梨耶波羅蜜修。諸苦行專求菩提。其心堅固而不退轉行禪波羅蜜。諸方便道滿足清凈禪波羅蜜。于諸三昧而得自在究竟。一切諸三昧海相續次第未曾斷絕。行般若波羅蜜清凈。菩薩圓滿智慧出明凈慧曰。無盡慧藏究竟智海。
大集經卷第十六
佛言。善男子。若有菩薩行檀波羅蜜時。觀身如幻。觀受如夢。觀于菩提猶如虛空。行施之時不見一法。是名檀波羅蜜不可宣說。若有菩薩觀戒戒地毀戒及地。觀諸眾生無有我性觀於法性。是名持戒。不呰破戒。具足戒已不發三眼。一持戒眼。二破戒眼。三菩薩眼。雖復持戒不求一法。不見菩提去來現在。是名尸波羅蜜不可宣說。若有菩薩觀諸眾生。不生不出而修于忍。觀于菩提眾生諸法皆
【現代漢語翻譯】 若期望回報的佈施，這隻能叫做『施』，而非檀波羅蜜（Dānapāramitā，佈施波羅蜜）。不期望回報的佈施，才叫做檀波羅蜜。如果爲了恐怖、名聞利養、家法相續、天上五欲，爲了驕慢、勝慢，爲了（增長）知識，爲了來世的果報，就像市場交易一樣（而佈施，那就不是真正的檀波羅蜜）。善男子，在大涅槃（Mahāparinirvāṇa）中，這樣的事情，從無量劫以來，（現在）才得以聽聞。尸羅波羅蜜（Śīlapāramitā，持戒波羅蜜）乃至般若波羅蜜（Prajñāpāramitā，智慧波羅蜜），如《雜華經》中廣說。
《華嚴經》
菩薩從最初發心所做的功德，（是爲了）尋求善知識，前往諸佛處恭敬供養，修習善根，行檀波羅蜜，難捨能施；行屍羅波羅蜜，棄損天下宮殿眷屬，出家學道，清凈修習禁戒；行羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜），一切眾生都加以惡言，無量逼迫，都能忍受；行毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜），修諸苦行，專求菩提（bodhi，覺悟），其心堅固而不退轉；行禪波羅蜜（Dhyānapāramitā，禪定波羅蜜），以諸方便道滿足清凈禪波羅蜜，于諸三昧（samādhi，禪定）而得自在究竟，一切諸三昧海相續次第未曾斷絕；行般若波羅蜜清凈，菩薩圓滿智慧，出明凈慧日，無盡慧藏，究竟智海。
《大集經》卷第十六
佛言：善男子，若有菩薩行檀波羅蜜時，觀身如幻，觀受如夢，觀于菩提猶如虛空，行施之時不見一法，是名檀波羅蜜不可宣說。若有菩薩觀戒、戒地、毀戒及地，觀諸眾生無有我性，觀於法性，是名持戒，不呵斥破戒，具足戒已不發三眼：一、持戒眼，二、破戒眼，三、菩薩眼。雖復持戒，不求一法，不見菩提去來現在，是名尸波羅蜜不可宣說。若有菩薩觀諸眾生，不生不出而修于忍，觀于菩提眾生諸法皆（空）。
【English Translation】 If one expects reward for giving, this is only called 'giving' and not Dānapāramitā (Perfection of Giving). Giving without expecting reward is called Dānapāramitā. If it is for fear, fame and profit, family tradition, the five desires of heaven, for arrogance, for superiority, for knowledge, for future reward, like a market transaction (that is not true Dānapāramitā). Good man, in the Mahāparinirvāṇa (Great Nirvana), such things have been heard for the first time in countless kalpas. Śīlapāramitā (Perfection of Morality) up to Prajñāpāramitā (Perfection of Wisdom), as explained in detail in the Miscellaneous Flower Sutra.
Avataṃsaka Sūtra (Flower Garland Sutra)
The Bodhisattva, from the initial aspiration, the merits performed (are for) seeking good teachers, going to all Buddhas to respectfully make offerings, cultivating good roots, practicing Dānapāramitā, being able to give what is difficult to give; practicing Śīlapāramitā, abandoning the palaces and families of the world, leaving home to study the Way, purely cultivating precepts; practicing Kṣāntipāramitā (Perfection of Patience), all beings add evil words, countless oppressions, all can endure; practicing Vīryapāramitā (Perfection of Diligence), cultivating all kinds of ascetic practices, single-mindedly seeking bodhi (enlightenment), the mind is firm and does not retreat; practicing Dhyānapāramitā (Perfection of Meditation), with all expedient means fulfilling pure Dhyānapāramitā, being at ease and ultimately free in all samādhi (meditation), all the seas of samādhi continuously and sequentially without interruption; practicing pure Prajñāpāramitā, the Bodhisattva perfects wisdom, emerging with the bright and pure sun of wisdom, endless treasury of wisdom, ultimate sea of knowledge.
Mahāsaṃnipāta Sūtra Volume 16
The Buddha said: Good man, if a Bodhisattva practices Dānapāramitā, observing the body as illusory, observing reception as a dream, observing bodhi as empty space, not seeing a single dharma when giving, this is called Dānapāramitā, which cannot be expressed. If a Bodhisattva observes precepts, the ground of precepts, breaking precepts and the ground, observing all beings as without self-nature, observing the nature of dharma, this is called upholding precepts, not criticizing breaking precepts, having fully possessed precepts, not developing three eyes: first, the eye of upholding precepts; second, the eye of breaking precepts; third, the Bodhisattva eye. Although upholding precepts, not seeking a single dharma, not seeing bodhi coming, going, or present, this is called Śīlapāramitā, which cannot be expressed. If a Bodhisattva observes all beings, not being born and not emerging, and cultivates patience, observing bodhi, all beings and all dharmas are (empty).
悉空寂。眾生空中無瞋喜心。亦復不覺一法怨相而修于忍。是名羼提波羅蜜不可宣說。若有菩薩勤行精進。都不見有身口意等。一法是生一法是滅而修精進不壞法界。為度眾生而修莊嚴。于空無我不生錯亂。為欲具足一切佛法而行莊嚴。聞說佛法即是無法。於是事中不生恐怖。清凈莊嚴如來世界。雖復莊嚴觀之如空。亦不莊嚴。轉於法輪。何以故。一切法性不可說故。是名毗梨耶波羅蜜。不可宣說。若有菩薩修禪波羅蜜。修已不見過去心性。凈本性已不見住處。亦復不見貪恚癡心。上中下心及無貪恚愚癡。智慧亦不分別。何以故。如貪恚癡亦復如是。如是觀已亦入禪定。亦不能作平等。亦不能以不平等法而作平等。亦能了知陰界諸入善德凈穢有漏世間出世間生死涅槃對治等法。是名禪波羅蜜不可宣說。云何名為不可宣說般若波羅蜜。若無慧行無我我所。眾生壽命士夫常斷有無等見。欲界色界及無色界。是名無行無有諍訟無去無來。是則名為隨於慧行離無明闇及德邪見。觀如是法即真實觀。善男子。火災起時一切燒盡無明因緣。唯除虛空菩薩行。是不可宣說。般若波羅蜜時亦復如是。無有因緣見一切法本性盡滅。以方便故為諸眾生宣說涅槃。
大品經卷第三
爾時須菩提白佛言。世尊。何等是菩薩摩訶薩摩
【現代漢語翻譯】 現代漢語譯本 悉空寂（一切皆空寂）。眾生在空中沒有嗔恨和喜悅之心。也不覺得有一種法是怨恨的表象，而修習忍辱。這叫做羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜），不可宣說。若有菩薩勤奮地行持精進，都不見有身口意等。沒有一種法是生起，一種法是滅去，而修習精進，不破壞法界。爲了度化眾生而修習莊嚴，于空性無我中不生錯亂。爲了具足一切佛法而行莊嚴，聽聞佛法即是無法，於此事中不生恐怖。清凈莊嚴如來世界，雖然莊嚴，觀之如空，也不莊嚴。轉動法輪。為什麼呢？一切法性不可說故。這叫做毗梨耶波羅蜜（Virya Paramita，精進波羅蜜），不可宣說。若有菩薩修習禪波羅蜜（Dhyana Paramita，禪定波羅蜜），修習后不見過去心性。清凈本性后不見住處。也不見貪嗔癡心，上中下心及無貪嗔愚癡。智慧也不分別。為什麼呢？如貪嗔癡也如是。這樣觀察后也入禪定。也不能作平等，也不能以不平等法而作平等。也能了知陰界諸入、善德凈穢、有漏世間、出世間、生死涅槃、對治等法。這叫做禪波羅蜜，不可宣說。云何名為不可宣說般若波羅蜜（Prajna Paramita，智慧波羅蜜）？若無慧行，無我我所，眾生壽命士夫常斷有無等見，欲界及無。這叫做無行，沒有諍訟，無去無來。這則名為隨於慧行，離無明黑暗及德邪見。觀如是法即真實觀。善男子，火災起時一切燒盡無明因緣，唯除虛空菩薩行。是不可宣說。般若波羅蜜時也如是。沒有因緣見一切法本性盡滅。以方便故為諸眾生宣說涅槃。 《大品經》卷第三 爾時須菩提（Subhuti）白佛言。世尊。何等是菩薩摩訶薩摩（Bodhisattva-Mahasattva）？
【English Translation】 English version All is empty and still. Sentient beings in the sky have no feelings of anger or joy. Nor do they perceive any dharma as an object of resentment, and thus cultivate forbearance. This is called Kshanti Paramita (Perfection of Forbearance), which cannot be expressed. If a Bodhisattva diligently practices vigor, they do not see the existence of body, speech, mind, etc. There is no dharma that arises, no dharma that ceases, and thus they cultivate vigor without destroying the Dharma Realm. They cultivate adornment to liberate sentient beings, and do not become confused in emptiness and selflessness. They practice adornment to perfect all Buddha-dharmas, and upon hearing the Buddha-dharma, they realize it is no-dharma, and do not become afraid. They purify and adorn the worlds of the Tathagatas, and although they adorn them, they view them as empty, and thus do not adorn them. They turn the Dharma wheel. Why? Because the nature of all dharmas cannot be expressed. This is called Virya Paramita (Perfection of Vigor), which cannot be expressed. If a Bodhisattva cultivates Dhyana Paramita (Perfection of Meditation), after cultivating, they do not see the nature of the past mind. After purifying the original nature, they do not see a dwelling place. Nor do they see greed, hatred, and delusion, superior, middling, and inferior minds, or the absence of greed, hatred, and delusion. Wisdom also does not discriminate. Why? Because greed, hatred, and delusion are also like that. Having observed in this way, they also enter into meditation. They also cannot create equality, nor can they create equality with unequal dharmas. They can also understand the skandhas, realms, entrances, wholesome virtues, purity and defilement, conditioned world, unconditioned world, birth and death, Nirvana, antidotes, and other dharmas. This is called Dhyana Paramita, which cannot be expressed. What is called inexpressible Prajna Paramita (Perfection of Wisdom)? If there is no practice of wisdom, no self or what belongs to self, no views of sentient beings, life spans, individuals, permanence, impermanence, existence, non-existence, etc., no desire realm ** and no **. This is called no-practice, no disputes, no going, no coming. This is called following the practice of wisdom, departing from the darkness of ignorance and deviant views of virtue. Observing such dharmas is true observation. Good son, when a fire arises, it burns up all causes and conditions of ignorance, except for the practice of the Bodhisattvas in emptiness. This is inexpressible. It is also like this at the time of Prajna Paramita. There is no cause or condition to see the original nature of all dharmas completely extinguished. Because of skillful means, they proclaim Nirvana to all sentient beings. The Third Chapter of the Mahaprajnaparamita Sutra At that time, Subhuti (a disciple of the Buddha) said to the Buddha, 'World Honored One, what is a Bodhisattva-Mahasattva (a great enlightened being)?'
訶衍。云何當知。菩薩摩訶薩大乘發趣。是乘發何處。是乘至何處。誰當乘。是乘出者。佛告須菩提。汝問何等是菩薩摩訶薩摩訶衍。須菩提。六波羅蜜。是菩薩摩訶薩摩訶衍。何等六檀波羅蜜。尸羅波羅蜜。羼提波羅蜜。毗梨耶波羅蜜。禪那波羅蜜。般若波羅蜜。云何檀那波羅蜜。須菩提。菩薩摩訶薩應以薩婆若心內外所有佈施共一切眾生。迴向阿耨多羅三藐三菩提。須菩提。是名菩薩摩訶薩檀那波羅蜜。用無所得故。云何尸羅波羅蜜。須菩提。菩薩摩訶薩以應薩婆若心自行十善道。亦教他人行十善道。用無所得故。是名菩薩摩訶薩不著尸羅波羅蜜。用無所得故。云何名羼提波羅蜜。須菩提。菩薩摩訶薩以應薩婆若心自具足忍辱。亦教他行忍辱。用無所得故。是名菩薩摩訶薩羼提波羅蜜。云何名毗梨耶波羅蜜。須菩提。菩薩摩訶薩以應薩婆若心行五波羅蜜勤修不息。亦安立一切眾生於五波羅蜜。用無所得故。是名菩薩摩訶薩毗梨耶波羅蜜。云何名禪那波羅蜜。須菩提。菩薩摩訶薩以應薩婆若心自以方便入諸禪不隨禪生。亦教他令入諸禪。用無所得故。是名菩薩摩訶薩禪那波羅蜜。云何名般若波羅蜜。須菩提。菩薩摩訶薩以應薩婆若心不著一切法。亦觀一切法性。用無所得故。亦教他不著一切法。亦觀一切法性。用無
【現代漢語翻譯】 現代漢語譯本： 訶衍（不知道具體含義，音譯）。如何才能知道菩薩摩訶薩（偉大的菩薩）趨向于大乘（偉大的載具，指菩薩乘）？這個乘從何處發起？這個乘到達何處？誰應當乘坐這個乘？這個乘的出發者是誰？ 佛告訴須菩提（佛陀的弟子）：你問什麼是菩薩摩訶薩的摩訶衍？須菩提，六波羅蜜（六種到達彼岸的方法）就是菩薩摩訶薩的摩訶衍。哪六種？檀那波羅蜜（佈施波羅蜜）、尸羅波羅蜜（持戒波羅蜜）、羼提波羅蜜（忍辱波羅蜜）、毗梨耶波羅蜜（精進波羅蜜）、禪那波羅蜜（禪定波羅蜜）、般若波羅蜜（智慧波羅蜜）。 什麼是檀那波羅蜜？須菩提，菩薩摩訶薩應當以求得薩婆若（一切智）的心，將內外所有的一切佈施給一切眾生，並將功德迴向于阿耨多羅三藐三菩提（無上正等正覺）。須菩提，這被稱為菩薩摩訶薩的檀那波羅蜜，因為以無所得的緣故。 什麼是尸羅波羅蜜？須菩提，菩薩摩訶薩應當以求得薩婆若的心，自己奉行十善道，也教導他人奉行十善道，因為以無所得的緣故。這被稱為菩薩摩訶薩不執著于尸羅波羅蜜，因為以無所得的緣故。 什麼叫做羼提波羅蜜？須菩提，菩薩摩訶薩應當以求得薩婆若的心，自己具足忍辱，也教導他人修行忍辱，因為以無所得的緣故。這被稱為菩薩摩訶薩的羼提波羅蜜。 什麼叫做毗梨耶波羅蜜？須菩提，菩薩摩訶薩應當以求得薩婆若的心，修行五波羅蜜（佈施、持戒、忍辱、禪定、智慧）勤奮不懈，也安立一切眾生於五波羅蜜之中，因為以無所得的緣故。這被稱為菩薩摩訶薩的毗梨耶波羅蜜。 什麼叫做禪那波羅蜜？須菩提，菩薩摩訶薩應當以求得薩婆若的心，自己以方便法門進入各種禪定，但不隨禪定而生，也教導他人進入各種禪定，因為以無所得的緣故。這被稱為菩薩摩訶薩的禪那波羅蜜。 什麼叫做般若波羅蜜？須菩提，菩薩摩訶薩應當以求得薩婆若的心，不執著於一切法，也觀察一切法的自性，因為以無所得的緣故。也教導他人不執著於一切法，也觀察一切法的自性，因為以無
【English Translation】 English version: He Yan (unknown meaning, transliteration). How can one know that a Bodhisattva-Mahasattva (great Bodhisattva) is progressing towards the Mahayana (great vehicle, referring to the Bodhisattva path)? From where does this vehicle originate? Where does this vehicle lead? Who should ride this vehicle? Who is the originator of this vehicle? The Buddha told Subhuti (a disciple of the Buddha): What do you ask about the Mahayana of a Bodhisattva-Mahasattva? Subhuti, the Six Paramitas (six perfections, ways to reach the other shore) are the Mahayana of a Bodhisattva-Mahasattva. Which six? 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), Prajna Paramita (Perfection of Wisdom). What is Dana Paramita? Subhuti, a Bodhisattva-Mahasattva should, with a mind seeking Sarvajna (all-knowing wisdom), give away all internal and external possessions to all sentient beings, and dedicate the merit towards Anuttara-Samyak-Sambodhi (unsurpassed, complete, perfect enlightenment). Subhuti, this is called the Dana Paramita of a Bodhisattva-Mahasattva, because of non-attainment. What is Sila Paramita? Subhuti, a Bodhisattva-Mahasattva should, with a mind seeking Sarvajna, personally practice the Ten Virtuous Actions, and also teach others to practice the Ten Virtuous Actions, because of non-attainment. This is called the Bodhisattva-Mahasattva's non-attachment to Sila Paramita, because of non-attainment. What is called Ksanti Paramita? Subhuti, a Bodhisattva-Mahasattva should, with a mind seeking Sarvajna, be complete with patience, and also teach others to practice patience, because of non-attainment. This is called the Ksanti Paramita of a Bodhisattva-Mahasattva. What is called Virya Paramita? Subhuti, a Bodhisattva-Mahasattva should, with a mind seeking Sarvajna, diligently and tirelessly practice the Five Paramitas (giving, morality, patience, meditation, wisdom), and also establish all sentient beings in the Five Paramitas, because of non-attainment. This is called the Virya Paramita of a Bodhisattva-Mahasattva. What is called Dhyana Paramita? Subhuti, a Bodhisattva-Mahasattva should, with a mind seeking Sarvajna, personally enter various meditations through skillful means, but not be reborn according to those meditations, and also teach others to enter various meditations, because of non-attainment. This is called the Dhyana Paramita of a Bodhisattva-Mahasattva. What is called Prajna Paramita? Subhuti, a Bodhisattva-Mahasattva should, with a mind seeking Sarvajna, not be attached to any dharma, and also observe the nature of all dharmas, because of non-attainment. And also teach others not to be attached to any dharma, and also observe the nature of all dharmas, because of non-
所得故。是名菩薩摩訶薩般若波羅蜜。須菩提是為菩薩摩訶薩摩訶衍。
集一切福德經卷第二
複次那羅延菩薩。若知施及菩提眾生如來等無二行。持戒菩提眾生如來等無二行。忍辱菩提眾生如來等無二行。精進菩提眾生行。智慧菩提眾生如來等無二行。菩薩如是行六波羅蜜。則不壞則行之性相。菩薩如是修行菩提。
佛說凈業障經一卷
佛告文殊師利。夫障礙者。貪慾是障礙。瞋恚是障礙。愚癡是障礙。佈施是障礙。持戒是障礙。忍辱是障礙。精進是障。禪定是障礙。智慧是障礙。文殊師利取要言之。若於諸法有縛有解。當知。如是皆是障礙。爾時文殊師利法王子白佛言。世尊。云何佈施持戒忍辱精進禪定智慧是障礙法。佛告文殊師利法王子。一切諸法性無障礙。而諸凡夫愚小無智自生分別。于施持戒忍辱精進禪定智慧而作障礙。所以者何。文殊師利。凡夫之人行佈施時。于慳眾生不生恭敬。以不恭敬便生瞋心。以瞋心故墮大地獄。自身持戒。見犯戒者而生輕慢。說其遇惡令他聞之生不恭敬。以不恭敬故墮于惡趣。自修忍辱。以忍辱故而生憍心。我是忍辱餘人粗惡。以是忍故而生放逸。當知。即是眾惡之本。自行精進。于懈怠者生如是念。如此愚人不應貪他信施供養。乃至不應受一飲水。
【現代漢語翻譯】 現代漢語譯本： 因此緣故，這被稱為菩薩摩訶薩（bodhisattva-mahāsattva，偉大的菩薩）的般若波羅蜜（prajñā-pāramitā，智慧的完成）。須菩提（Subhūti，佛陀的弟子），這就是菩薩摩訶薩的摩訶衍（mahāyāna，大乘）。
集一切福德經 卷第二
此外，那羅延菩薩（Nārāyaṇa Bodhisattva）如果了知佈施以及菩提（bodhi，覺悟）、眾生、如來（tathāgata，佛）等沒有二種差別。持戒、菩提、眾生、如來等沒有二種差別。忍辱、菩提、眾生、如來等沒有二種差別。精進、菩提、眾生行。智慧、菩提、眾生、如來等沒有二種差別。菩薩如此修行六波羅蜜（ṣaṭ-pāramitā，六度），就不會破壞這些法行的自性。菩薩如此修行菩提。
佛說凈業障經 一卷
佛告訴文殊師利（Mañjuśrī，智慧的菩薩）：『所謂的障礙，貪慾是障礙，瞋恚是障礙，愚癡是障礙，佈施是障礙，持戒是障礙，忍辱是障礙，精進是障礙，禪定是障礙，智慧是障礙。』文殊師利，總而言之，如果對於諸法有束縛有解脫，應當知道，這些都是障礙。 當時，文殊師利法王子（Dharmakumāra Mañjuśrī）稟告佛說：『世尊，為什麼佈施、持戒、忍辱、精進、禪定、智慧是障礙之法呢？』佛告訴文殊師利法王子：『一切諸法的自性本來沒有障礙，但是凡夫愚昧無知，自己產生分別，對於佈施、持戒、忍辱、精進、禪定、智慧而產生障礙。』為什麼呢？文殊師利，凡夫之人行佈施時，對於慳吝的眾生不生恭敬，因為不恭敬便生起瞋恨心，因為瞋恨心的緣故墮入大地獄。自身持戒，見到犯戒的人就生起輕慢之心，說他們的過惡，令他人聽聞后也生起不恭敬心，因為不恭敬的緣故墮入惡趣。自己修習忍辱，因為忍辱的緣故而生起驕傲之心，認為『我是忍辱之人，其他人粗暴惡劣』，因為這種忍辱而生起放逸之心，應當知道，這就是各種罪惡的根本。自己實行精進，對於懈怠的人產生這樣的念頭：『這種愚蠢的人不應該貪圖他人的信施供養，甚至不應該接受一口飲水。』
【English Translation】 English version: Therefore, it is called the Prajñā-pāramitā (perfection of wisdom) of the Bodhisattva-mahāsattva (great bodhisattva). Subhūti (one of the Buddha's disciples), this is the Mahāyāna (Great Vehicle) of the Bodhisattva-mahāsattva.
Collected Sutra of All Merits, Volume 2
Furthermore, if Nārāyaṇa Bodhisattva knows that there is no difference between giving and bodhi (enlightenment), sentient beings, and the Tathāgata (Buddha). There is no difference between upholding precepts, bodhi, sentient beings, and the Tathāgata. There is no difference between patience, bodhi, sentient beings, and the Tathāgata. Diligence, the practice of bodhi and sentient beings. There is no difference between wisdom, bodhi, sentient beings, and the Tathāgata. If a bodhisattva practices the six pāramitās (perfections) in this way, he will not destroy the intrinsic nature of these practices. The bodhisattva cultivates bodhi in this way.
Sutra on the Purification of Karmic Obstacles Spoken by the Buddha, One Volume
The Buddha told Mañjuśrī (a bodhisattva of wisdom): 'What are called obstacles are: greed is an obstacle, hatred is an obstacle, ignorance is an obstacle, giving is an obstacle, upholding precepts is an obstacle, patience is an obstacle, diligence is an obstacle, meditation is an obstacle, and wisdom is an obstacle.' Mañjuśrī, in short, if there is bondage or liberation in relation to all dharmas, you should know that all of these are obstacles. At that time, the Dharma Prince Mañjuśrī said to the Buddha: 'World Honored One, why are giving, upholding precepts, patience, diligence, meditation, and wisdom considered to be obstructing dharmas?' The Buddha told the Dharma Prince Mañjuśrī: 'The nature of all dharmas is originally without obstacles, but foolish and ignorant ordinary people create distinctions themselves, and thus generate obstacles in relation to giving, upholding precepts, patience, diligence, meditation, and wisdom.' Why is this? Mañjuśrī, when ordinary people practice giving, they do not generate respect for miserly sentient beings. Because of this lack of respect, they generate anger. Because of this anger, they fall into the great hells. When they themselves uphold precepts, they generate contempt for those who violate them, speaking of their faults and causing others to hear of them and generate disrespect. Because of this disrespect, they fall into evil destinies. When they cultivate patience, they generate arrogance because of their patience, thinking, 'I am patient, while others are coarse and evil.' Because of this patience, they generate laxity. You should know that this is the root of all evils. When they practice diligence, they generate thoughts about lazy people such as, 'These foolish people should not be greedy for the offerings of faith from others, and should not even receive a single drink of water.'
常於己身而起貢高卑下他人。當知。是輩愚小無智。自行禪定。見我想者。發如是念。我常修定。其餘比丘多諸亂心說于邪論。如此之人去道尚遠。何能得佛。作是念時隨所起念一念一劫還受生死。甫當更修菩提之道。自恃多聞。于無名法以不真智妄生分別。見有所得起大憍慢。我說是輩是大愚癡無智之人。諸覺所覆非是大人。雖復志求大乘之道。作如是言。我當於世為最為勝。而聲聞小乘之人不生恭敬。輕慢惡賤說其過罪。以其噁心說粗惡語故而墮惡趣。
十波羅蜜法門
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。方便波羅蜜。愿波羅蜜。力波羅蜜。智波羅蜜。
寶云經卷第一
菩薩成就十法能具足檀。何等為十。法施具足。無畏施具足。財施具足。不望報施具足。憐愍施具足。不輕心施具足。尊重施具足。恭敬承事施具足。不求有施具足。清凈施具足。云何名菩薩法施具足無希望心。自受持法為人演說。不求利養不為名譽。為除一切眾生遇惡不為于利。心無高下平等說法。是名菩薩法施具足。云何名菩薩無畏施具足。菩薩自離刀杖亦教人離刀杖。於一切眾生生父母想男女相親友想。是名無畏施具足。云何名菩薩財施具足。菩薩見眾生多作諸惡。便積聚財
【現代漢語翻譯】 現代漢語譯本： 常常因為自身而生起貢高我慢，輕視他人。應當知道，這些愚昧無知的人，自己修行禪定，見到我想像中的事物，就產生這樣的念頭：『我經常修習禪定，其他的比丘大多心思散亂，說些不正當的言論。』像這樣的人離得道還很遠，怎麼能夠成佛呢？』產生這種念頭時，隨著所起的每一個念頭，一念之間就要經歷一個劫的生死輪迴。剛剛開始又要重新修習菩提之道。有些人自恃博學多聞，對於無法用語言描述的法，用不真實的智慧妄加分別，見到有所得就生起極大的驕慢。我說這些人是大愚癡、沒有智慧的人，被各種錯誤的認知所矇蔽，不是真正的大丈夫。即使立志追求大乘之道，卻說這樣的話：『我應當在世間成為最殊勝的。』對於聲聞小乘的人，不生恭敬之心，輕視、侮辱、厭惡他們，說他們的過失罪行。因為心懷惡意，說粗俗惡劣的語言，所以會墮入惡趣。 十波羅蜜法門（Ten Paramitas）： 檀波羅蜜（Dāna-pāramitā 佈施波羅蜜）。尸波羅蜜（Śīla-pāramitā 持戒波羅蜜）。羼提波羅蜜（Kṣānti-pāramitā 忍辱波羅蜜）。毗梨耶波羅蜜（Vīrya-pāramitā 精進波羅蜜）。禪波羅蜜（Dhyāna-pāramitā 禪定波羅蜜）。般若波羅蜜（Prajñā-pāramitā 智慧波羅蜜）。方便波羅蜜（Upāya-pāramitā 方便波羅蜜）。愿波羅蜜（Praṇidhāna-pāramitā 愿波羅蜜）。力波羅蜜（Bala-pāramitā 力波羅蜜）。智波羅蜜（Jñāna-pāramitā 智波羅蜜）。 《寶云經》卷第一 菩薩成就十種法，能夠具足佈施。是哪十種呢？法施具足。無畏施具足。財施具足。不期望回報的佈施具足。憐憫的佈施具足。不輕視的佈施具足。尊重的佈施具足。恭敬承事的佈施具足。不求任何回報的佈施具足。清凈的佈施具足。怎樣叫做菩薩法施具足而沒有希望回報的心呢？自己受持佛法，為他人演說，不求利益供養，不為博取名譽，爲了消除一切眾生遇到的惡事，而不是爲了自己的利益。心中沒有高低貴賤的分別，平等地說法。這就叫做菩薩法施具足。怎樣叫做菩薩無畏施具足呢？菩薩自己遠離刀槍棍棒，也教導他人遠離刀槍棍棒。對於一切眾生，生起如同父母的想法，如同男女親友的想法。這就叫做無畏施具足。怎樣叫做菩薩財施具足呢？菩薩見到眾生多做各種惡事，就積聚財富。
【English Translation】 English version: They often arise arrogance and belittle others because of themselves. You should know that these ignorant and unwise people, practicing meditation themselves, seeing what I imagine, generate such thoughts: 'I often practice meditation, and the other Bhikkhus mostly have scattered minds and speak improper words.' Such people are far from the path, how can they attain Buddhahood?' When such thoughts arise, with each thought that arises, they will experience a kalpa of birth and death in one thought. They have just begun to cultivate the path of Bodhi again. Some rely on their extensive learning, and with untrue wisdom, they make false distinctions about the indescribable Dharma, and when they see something gained, they generate great pride. I say that these people are greatly foolish and unwise, covered by various wrong perceptions, and are not truly great people. Even if they aspire to the Mahayana path, they say such things: 'I should become the most supreme in the world.' They do not have respect for the Sravakas and Hinayana practitioners, and they despise, insult, and hate them, speaking of their faults and sins. Because they have malicious intentions and speak vulgar and evil words, they will fall into the evil realms. The Ten Paramitas (Ten Perfections): Dāna-pāramitā (Perfection of Generosity). Śīla-pāramitā (Perfection of Morality). Kṣānti-pāramitā (Perfection of Patience). Vīrya-pāramitā (Perfection of Effort). Dhyāna-pāramitā (Perfection of Meditation). Prajñā-pāramitā (Perfection of Wisdom). Upāya-pāramitā (Perfection of Skillful Means). Praṇidhāna-pāramitā (Perfection of Vow). Bala-pāramitā (Perfection of Strength). Jñāna-pāramitā (Perfection of Knowledge). The Jewel Cloud Sutra, Volume 1 A Bodhisattva who accomplishes ten dharmas is able to perfect generosity. What are the ten? Perfected Dharma giving. Perfected fearlessness giving. Perfected wealth giving. Perfected giving without expecting reward. Perfected compassionate giving. Perfected giving without contempt. Perfected respectful giving. Perfected giving with respectful service. Perfected giving without seeking anything in return. Perfected pure giving. What is called a Bodhisattva's perfected Dharma giving without hope of reward? They uphold the Dharma themselves and explain it to others, not seeking profit or offerings, not seeking fame, but to eliminate the evil that all beings encounter, and not for their own benefit. Their minds have no high or low distinctions, and they speak the Dharma equally. This is called a Bodhisattva's perfected Dharma giving. What is called a Bodhisattva's perfected fearlessness giving? The Bodhisattva themselves stay away from knives, sticks, and clubs, and also teach others to stay away from knives, sticks, and clubs. Towards all beings, they generate thoughts like parents, like close friends of men and women. This is called perfected fearlessness giving. What is called a Bodhisattva's perfected wealth giving? When the Bodhisattva sees beings doing many evil deeds, they accumulate wealth.
寶而施與之。令離惡業安置善處。有聞佛說。檀但是菩薩除慳貪妒嫉之垢。是名菩薩財施滿足。云何不望報施具足。不為得眷屬故施。不為得親友故施。不為欲故施。是名不望報施具足。云何成就憐愍施具足。菩薩見眾生飢渴受苦裸形弊衣無所衣戶無歸無趣無居止處離於福業。便生殷重憐愍之心。我今為苦眾生作衣服飲食乃至歸衣舍宅。現有財物悉施與之。雖作是施而不生念存有我人財物等想。是名憐愍施具足。云何名不輕心施具足。不分別施等大悲施。不輕心施。心不吝惜施。不瞋忿施。不憍逸施。不為得名稱施。尊重恭敬施自手施。如此等施。是名不輕心施具足。云何名承事施具足。若同梵行可尊事者。若和上阿阇梨等。如是之人深生殷重。起迎合掌瞻仰恭敬。若有所作躬代營佐。是名承事施。云何名恭敬具足。供養佛供養法供養僧。香華伎樂違繞如來塔涂掃佛地。若諸塔廟朽故崩落修復嚴飾。是名恭敬施。云何不求有施。菩薩施時不生是念。我當生天。亦不生念。我當爲王及諸輔相大臣官屬。是名不求有施。云何清凈施。菩薩諦觀此施。無姤無穢無雜。是名清凈施。善男子。具此十事。是名具足於檀。
復有十法成就凈戒。何等為十。善多波羅提木叉戒。善事菩薩蜜致戒。滅諸煩惱戒。除不善覺戒。怖畏
【現代漢語翻譯】 現代漢語譯本：用珍寶施捨給他們，使他們脫離惡業，安置在善良的地方。如果聽到佛說，佈施只是菩薩去除慳貪嫉妒的污垢，這叫做菩薩的財施圓滿。怎樣才算不期望回報的佈施具足呢？不是爲了得到眷屬而佈施，不是爲了得到親友而佈施，不是爲了慾望而佈施，這叫做不期望回報的佈施具足。怎樣成就憐憫的佈施具足呢？菩薩看見眾生飢渴受苦，赤身裸體，衣衫襤褸，無衣蔽體，無家可歸，無處可去，沒有居所，遠離福業，便生起深切的憐憫之心，『我現在為這些受苦的眾生製作衣服、飲食，乃至提供歸宿的房屋』。將現有的財物全部施捨給他們，雖然做了這樣的佈施，卻不生起『我』、『人』、『財物』等想法，這叫做憐憫的佈施具足。怎樣叫做不輕慢的佈施具足呢？不分別佈施，平等大悲的佈施，不輕慢的佈施，內心不吝惜的佈施，不帶嗔恨憤怒的佈施，不驕傲放縱的佈施，不爲了得到名聲的佈施，尊重恭敬的佈施，親手佈施，像這樣的佈施，叫做不輕慢的佈施具足。怎樣叫做承事的佈施具足呢？如果遇到同修梵行可以尊敬的人，或者和尚、阿阇梨（Acharya，導師）等，對這些人深深地生起敬重之心，起身迎接，合掌致意，瞻仰恭敬，如果有什麼事情要做，親自代替他們操勞，這叫做承事的佈施。怎樣叫做恭敬的佈施具足呢？供養佛，供養法，供養僧，用香、花、伎樂圍繞如來塔，涂掃佛地，如果諸多的塔廟朽壞崩塌，就修復裝飾，這叫做恭敬的佈施。怎樣叫做不求有（輪迴）的佈施呢？菩薩佈施的時候不生起這樣的念頭，『我將來要生天』，也不生起這樣的念頭，『我將來要成為國王以及諸位輔佐大臣、官屬』，這叫做不求有的佈施。怎樣叫做清凈的佈施呢？菩薩仔細觀察這種佈施，沒有污垢，沒有瑕疵，沒有雜染，這叫做清凈的佈施。善男子，具備這十件事，就叫做具足了佈施。 復有十法成就凈戒。何等為十。善多波羅提木叉戒。善事菩薩蜜致戒。滅諸煩惱戒。除不善覺戒。怖畏戒。
【English Translation】 English version: He bestows treasures upon them, enabling them to depart from evil deeds and be placed in virtuous circumstances. If they hear the Buddha say that giving is simply the Bodhisattva's removal of the defilements of stinginess, jealousy, and envy, this is called the Bodhisattva's perfection of material giving. How is giving without expectation of reward fulfilled? It is not giving for the sake of gaining relatives, not giving for the sake of gaining friends, not giving for the sake of desire. This is called giving without expectation of reward being fulfilled. How is giving with compassion fulfilled? When a Bodhisattva sees beings suffering from hunger and thirst, naked and in tattered clothes, without clothing to cover themselves, without a home to return to, nowhere to go, without a dwelling place, and far from meritorious deeds, they give rise to a deep sense of compassion, thinking, 'I will now make clothes and food for these suffering beings, and even provide them with homes to return to.' They give away all their existing possessions to them. Although they make such offerings, they do not give rise to thoughts of 'I,' 'person,' or 'property,' etc. This is called giving with compassion being fulfilled. What is called giving without contempt being fulfilled? It is not discriminating giving, equal and great compassionate giving, giving without contempt, giving without stinginess in the heart, giving without anger or resentment, giving without arrogance or indulgence, giving not for the sake of gaining fame, giving with respect and reverence, giving with one's own hands. Such giving is called giving without contempt being fulfilled. What is called giving with service being fulfilled? If there are fellow practitioners of pure conduct who are worthy of respect, or preceptors (Upadhyaya) and teachers (Acharya), one should deeply revere them, rise to greet them, join palms in salutation, look up to them with reverence, and if there is anything to be done, personally take care of it on their behalf. This is called giving with service. What is called giving with reverence being fulfilled? It is making offerings to the Buddha, making offerings to the Dharma, making offerings to the Sangha, surrounding the Tathagata's stupa with incense, flowers, and music, sweeping and cleaning the Buddha's land. If the many stupas and temples are decayed and collapsed, one should repair and adorn them. This is called giving with reverence. What is called giving without seeking existence (in Samsara)? When a Bodhisattva gives, they do not give rise to the thought, 'I will be born in the heavens in the future,' nor do they give rise to the thought, 'I will become a king and the various assisting ministers and officials in the future.' This is called giving without seeking existence. What is called pure giving? The Bodhisattva carefully observes this giving, seeing that it is without defilement, without flaw, and without impurity. This is called pure giving. Good man, possessing these ten qualities is called fulfilling giving. Furthermore, there are ten dharmas that accomplish pure precepts. What are the ten? Good Pratimoksha precepts, good Bodhisattva precepts, precepts that extinguish all afflictions, precepts that eliminate unwholesome thoughts, and precepts of fear.
惡業戒。于小罪中常生驚怖戒。心常恐畏戒。受持投陀堅固不闕戒。持不為求有造業戒。凈三業戒。善男子。云何名善學波羅提木叉戒。菩薩于戒律諸經是佛所制。皆專心受持。不為種族故持戒。不為我見故持戒。不為攝徒眾故持。不見他瑕缺而輕毀戒。是名持波羅提木叉戒。云何菩薩善持蜜致戒。諸餘菩薩威儀戒行。我亦當學如法修行。及余經中諸菩薩戒悉具修行。是名菩薩戒。云何名菩薩滅。一切結使皆悉焦燃。貪慾瞋恚愚癡及余纏障一切眾具亦皆焦燃。于貪慾處生法。能起欲處皆悉除斷。是名菩薩焦燃煩惱戒。云何名菩薩除不善覺戒。住于空靜阿練若處。作如是念。我今遠離於憒鬧處。在閑靜地履行佛教。是名菩薩除不善覺。云何名菩薩怖畏惡業。觀察選擇曾聞佛說。專心修福堅持凈戒善學智慧。以是因故最得勝報。具禪德業遠離諸惡。是名怖畏惡業。云何名菩薩畏於微惡。于小罪邊常生大畏心。終不輕微小之惡。以何因緣曾聞佛說。少毒殺人。況復多毒。微細惡中尚能將人至三惡道。況復多惡而心不畏。是名菩薩畏微小惡。云何菩薩心常恐畏。為人體信婆羅門剎利居士等。以體信故即寄金銀種種珍寶。信心用付不立時證。菩薩終不生於隱匿之心。若佛物法物僧祇物四方僧物。菩薩寧當自食己肉終不侵他。若飯
【現代漢語翻譯】 現代漢語譯本：惡業戒：對於微小的罪過，經常生起驚恐畏懼之心。心常懷恐懼戒：內心常常感到恐懼。受持頭陀行（dhūta，指去除塵垢的苦行）並堅定不缺戒：受持並實踐頭陀行，堅定不移，不使戒律有所缺失。持戒不為求有造業戒：持戒不是爲了追求果報而造作新的業。清凈三業戒：使身、口、意三業清凈的戒律。善男子，什麼叫做善學波羅提木叉戒（prātimokṣa，別解脫戒）？菩薩對於戒律，以及佛所制定的各種經典，都專心受持。不因為種族的原因而持戒，不因為我見的原因而持戒，不爲了攝受徒眾而持戒，不因為看到他人的瑕疵缺點就輕視毀壞戒律，這叫做持波羅提木叉戒。菩薩如何善於持蜜致戒（mṛdita，柔和忍辱戒）？其他菩薩的威儀戒行，我也應當學習，如法修行，以及其他經典中所說的各種菩薩戒，都全部修行，這叫做菩薩戒。什麼叫做菩薩滅？一切煩惱結使都完全燒盡，貪慾、瞋恚、愚癡以及其他的纏縛障礙，一切都完全燒盡。對於產生貪慾的地方，以及能夠引起貪慾的地方，都全部斷除，這叫做菩薩燒燃煩惱戒。什麼叫做菩薩除不善覺戒？住在空曠寂靜的阿練若處（araṇya，遠離人間之處），這樣思念：我現在遠離喧鬧的地方，在閑靜的地方履行佛教的教導，這叫做菩薩除不善覺。什麼叫做菩薩怖畏惡業？觀察選擇曾經聽聞佛所說的教導，專心修福，堅持清凈的戒律，善於學習智慧，因為這個原因，最終獲得殊勝的果報，具備禪定的功德和事業，遠離各種惡行，這叫做怖畏惡業。什麼叫做菩薩畏於微惡？對於微小的罪惡，常常生起大的畏懼之心，始終不輕視微小的罪惡。因為什麼原因呢？曾經聽聞佛說：少量的毒藥就能殺人，更何況是大量的毒藥呢？微細的惡行尚且能夠將人帶到三惡道，更何況是眾多的惡行而心中不感到畏懼呢？這叫做菩薩畏微小惡。菩薩為什麼內心常常感到恐懼？因為人們信任菩羅門（brāhmaṇa，印度教祭司）、剎帝利（kṣatriya，古印度武士階層）、居士等等，因為信任的緣故，就寄託金銀種種珍寶，因為信任而交付，不設立憑證。菩薩始終不生起隱匿之心。如果是佛的財物、法的財物、僧伽（saṃgha，僧團）的財物、四方僧的財物，菩薩寧可自己吃自己的肉，也終究不會侵佔他人的財物。如果是飯 現代漢語譯本：...
【English Translation】 English version: The precept of fearing evil deeds: Constantly generating fear and trepidation towards minor offenses. The precept of constant fear in the mind: The mind is always filled with fear. The precept of upholding dhūta (ascetic practices to remove defilements) steadfastly without deficiency: Upholding and practicing dhūta, being firm and unwavering, without any deficiency in the precepts. The precept of upholding precepts without creating karma for seeking existence: Upholding precepts not for the sake of pursuing karmic rewards and creating new karma. The precept of purifying the three karmas: Purifying the three karmas of body, speech, and mind. Good man, what is called the precept of skillfully learning the Prātimokṣa (rules of monastic discipline)? Bodhisattvas wholeheartedly uphold the precepts and various scriptures established by the Buddha. They uphold precepts not for the sake of their lineage, not for the sake of their egoistic views, not for the sake of gathering followers, and they do not belittle or violate precepts because they see flaws in others. This is called upholding the Prātimokṣa precept. How does a Bodhisattva skillfully uphold the Mṛdita (gentle forbearance) precept? I should also learn the dignified conduct and precepts of other Bodhisattvas, practice according to the Dharma, and fully practice the various Bodhisattva precepts mentioned in other scriptures. This is called the Bodhisattva precept. What is called Bodhisattva extinction? All afflictions and fetters are completely burned away; greed, hatred, delusion, and other entanglements and hindrances are all completely burned away. All sources of greed and all places that can arouse greed are completely cut off. This is called the Bodhisattva's precept of burning away afflictions. What is called the Bodhisattva's precept of eliminating unwholesome thoughts? Dwelling in a secluded and quiet araṇya (forest retreat), one thinks thus: I am now far away from noisy places, and I am practicing the Buddha's teachings in a quiet place. This is called the Bodhisattva's precept of eliminating unwholesome thoughts. What is called the Bodhisattva's fear of evil deeds? Observing and choosing what has been heard from the Buddha, wholeheartedly cultivating blessings, upholding pure precepts, and skillfully learning wisdom. Because of this, one ultimately obtains supreme rewards, possesses the merits and deeds of dhyana (meditation), and stays away from all evil. This is called fearing evil deeds. What is called the Bodhisattva's fear of minor evils? Constantly generating great fear towards minor offenses, never belittling minor evils. Why? Because it has been heard from the Buddha that a small amount of poison can kill a person, let alone a large amount of poison. Even subtle evil deeds can lead a person to the three evil realms, let alone many evil deeds without fear in the heart. This is called the Bodhisattva's fear of minor evils. Why does a Bodhisattva's heart constantly feel fear? Because people trust Brahmins (priests), Kshatriyas (warriors), householders, etc., and because of this trust, they entrust gold, silver, and various treasures, relying on trust without establishing proof. The Bodhisattva never generates a hidden or secretive mind. If it is the property of the Buddha, the property of the Dharma, the property of the Sangha (community), or the property of the Sangha of the four directions, the Bodhisattva would rather eat his own flesh than encroach upon the property of others. If it is food English version:...
若食供身之具終不輒毀。是名菩薩心常恐畏。云何名菩薩受持頭陀法堅固不闕。若魔眷屬及諸天。以妙財色慾來擾逼菩薩。菩薩即時志固不動而心不毀。是名菩薩受持頭陀法堅固不闕。云何名菩薩持戒不為求有造業。菩薩持戒不求世間果報。但為滿足一切善法得無上道。是名菩薩持戒不為具有造業。云何名菩薩凈於三業。云何凈身業離殺盜淫。以是義故名為凈身業。云何離於口業。離惡口妄言兩舌綺語。是故名為凈于口業。云何名凈于意業。除貪瞋癡邪見。是名凈于意業。是名菩薩凈於三業。善男子。具此十事。是名菩菩成就凈戒。
復有十法能凈于忍。何等為十。內忍。外忍。法忍。隨佛教忍。無方所忍。所修處處忍。悲所為忍。不逼惱忍。誓悲忍。愿忍。云何名菩薩內忍。菩薩飢渴寒熱憂悲疼痛身心楚切。能自忍受不為苦惱。是名菩薩內忍。云何名菩薩外忍。菩薩從他聞惡言罵詈毀辱誹謗。或毀辱父母兄弟姊妹眷族和上阿阇梨師徒同學。或聞毀佛法僧有如是種種毀呰菩薩。忍辱不生瞋恚。是名菩薩外忍。云何名菩薩法忍。佛于諸經說微妙義。諸法寂靜諸法寂滅。如涅槃相不驚不怖。菩薩菩薩作念言。我若不解是經不知是法。終不得阿耨多羅三藐三菩提。故菩薩勤求咨問讀誦。是名菩薩法忍。云何名菩薩隨佛
【現代漢語翻譯】 現代漢語譯本： 若食用供養身體的物品，最終也不會輕易毀壞。這叫做菩薩的心常懷恐懼。怎樣叫做菩薩受持頭陀行（Dhutanga，一種苦行）堅固而不缺失呢？如果魔的眷屬以及諸天，用美妙的財物來擾亂逼迫菩薩，菩薩立刻意志堅定不動搖，內心也不動搖。這叫做菩薩受持頭陀行堅固而不缺失。怎樣叫做菩薩持戒不是爲了追求有（存在）而造業呢？菩薩持戒不求世間的果報，只是爲了圓滿一切善法，證得無上道（Anuttara-samyak-sambodhi，無上正等正覺）。這叫做菩薩持戒不是爲了追求有而造業。怎樣叫做菩薩清凈于身、口、意三業呢？怎樣清凈身業呢？遠離殺生、偷盜、邪淫。因為這個緣故，叫做清凈身業。怎樣遠離口業呢？遠離惡口、妄語、兩舌、綺語。所以叫做清凈口業。怎樣叫做清凈意業呢？去除貪婪、嗔恨、愚癡、邪見。這叫做清凈意業。這叫做菩薩清凈於三業。善男子，具備這十件事，這叫做菩薩成就清凈的戒律。 又有十種方法能夠清凈忍辱。哪十種呢？內忍、外忍、法忍、隨佛教忍、無方所忍、所修處處忍、悲所為忍、不逼惱忍、誓悲忍、愿忍。怎樣叫做菩薩內忍呢？菩薩飢餓、口渴、寒冷、炎熱、憂愁、悲傷、疼痛，身心痛苦難忍，能夠自己忍受而不感到苦惱。這叫做菩薩內忍。怎樣叫做菩薩外忍呢？菩薩從他人那裡聽到惡語、謾罵、毀辱、誹謗，或者毀辱父母、兄弟、姐妹、眷屬、和尚（Upadhyaya，親教師）、阿阇梨（Acarya，軌範師）、師徒、同學，或者聽到譭謗佛、法、僧，有像這樣種種譭謗菩薩的事情，忍辱而不生起嗔恚。這叫做菩薩外忍。怎樣叫做菩薩法忍呢？佛在各種經典中說微妙的義理，諸法寂靜，諸法寂滅，如同涅槃（Nirvana，寂滅）的相狀，不驚慌不害怕。菩薩作念說：『我如果不能理解這部經，不知道這個法，最終不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。』所以菩薩勤奮地尋求、諮詢、讀誦。這叫做菩薩法忍。怎樣叫做菩薩隨佛
【English Translation】 English version: If one consumes the items offered for the sustenance of the body, one will ultimately not destroy them casually. This is called the Bodhisattva's mind constantly filled with fear. What is it called when a Bodhisattva upholds the Dhutanga (ascetic practices) firmly and without deficiency? If the retinue of Mara (the demon) and the various devas (gods) come to disturb and pressure the Bodhisattva with wonderful wealth, the Bodhisattva immediately remains steadfast and unmoving in will, and the mind is not disturbed. This is called the Bodhisattva upholding the Dhutanga firmly and without deficiency. What is it called when a Bodhisattva upholds the precepts without creating karma to seek existence? The Bodhisattva upholds the precepts without seeking worldly rewards, but only to fulfill all good dharmas and attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This is called the Bodhisattva upholding the precepts without creating karma to seek existence. What is it called when a Bodhisattva purifies the three karmas (of body, speech, and mind)? How does one purify bodily karma? By abstaining from killing, stealing, and sexual misconduct. For this reason, it is called purifying bodily karma. How does one abstain from verbal karma? By abstaining from harsh speech, false speech, divisive speech, and frivolous speech. Therefore, it is called purifying verbal karma. What is it called purifying mental karma? By eliminating greed, hatred, delusion, and wrong views. This is called purifying mental karma. This is called the Bodhisattva purifying the three karmas. Good man, possessing these ten qualities is called the Bodhisattva accomplishing pure precepts. Furthermore, there are ten dharmas that can purify patience. What are the ten? Inner patience, outer patience, dharma patience, patience that follows the Buddha's teachings, patience without a fixed location, patience practiced everywhere, patience motivated by compassion, patience without causing affliction, vowed compassion patience, and aspirational patience. What is called a Bodhisattva's inner patience? When a Bodhisattva experiences hunger, thirst, cold, heat, sorrow, grief, pain, and intense physical and mental suffering, they can endure it without distress. This is called a Bodhisattva's inner patience. What is called a Bodhisattva's outer patience? When a Bodhisattva hears evil words, curses, insults, slander from others, or hears insults directed at their parents, siblings, relatives, Upadhyaya (preceptor), Acarya (teacher), fellow disciples, or hears slander against the Buddha, Dharma, and Sangha, and various such accusations against the Bodhisattva, they are patient and do not give rise to anger. This is called a Bodhisattva's outer patience. What is called a Bodhisattva's dharma patience? When the Buddha speaks of subtle meanings in various sutras, that all dharmas are tranquil, all dharmas are extinguished, like the appearance of Nirvana (extinction), without being startled or afraid. The Bodhisattva thinks, 'If I do not understand this sutra, do not know this dharma, I will ultimately not attain Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment).' Therefore, the Bodhisattva diligently seeks, inquires, and recites. This is called a Bodhisattva's dharma patience. What is called a Bodhisattva's following the Buddha's
教忍。菩薩瞋惱毒心起時。作是思惟。此身從何而生從何而滅。從我生者何者是我。從彼生者何者是彼。法相如是從何因緣起。菩薩作是思惟時。不見所從生亦不見所緣起。亦不見從我生。亦不見從彼起。亦不見從因緣生。作是思惟。亦不瞋亦不惱亦不毒。瞋恚之心即便減少。是名菩薩隨佛教忍。云何名菩薩無方所忍。或有夜忍晝不忍。或晝忍夜不忍。或彼方忍此方不忍。或此方忍彼方不忍。或知識邊忍不知識邊不忍。或不知識邊忍知識邊不忍。菩薩不爾。一一切時一切方常生忍心。是名菩薩無方所忍。云何名菩薩處處忍。有人于父母師長夫妻男女大小內外如是中生忍。余則不忍。菩薩忍者則不如是。如父母邊生忍。旃陀羅邊生忍亦爾。是名菩薩修處處忍。云何名菩薩非所為忍。不以事故生忍。不以利故生忍。不以畏故生忍。不以受他恩故生忍。不以相親友故生忍。不以愧赧故生忍。菩薩常修于忍。是名菩薩非所為忍。云何名菩薩不逼惱忍。若瞋因緣煩惱未起不名為忍。若遇瞋因緣時。卷打刀杖手腳蹴踏惡口罵詈。于如是中心不動者則名為忍。菩薩若有人來起發瞋恚亦忍。不起發瞋恚亦忍。是名菩薩不逼惱忍。云何名菩薩悲心忍。爾時菩薩。若作王若王等有功業。為苦器眾生而作其生。是苦眾生若來罵辱觸惱之時。菩
【現代漢語翻譯】 現代漢語譯本 教導忍辱。菩薩生起嗔怒惱害的毒害之心時，應當這樣思維：這個身體從哪裡產生？又從哪裡滅亡？如果說從『我』產生，那麼什麼是『我』？如果說從『彼』產生，那麼什麼是『彼』？諸法的相狀是這樣，又是從什麼因緣而生起？菩薩這樣思維的時候，不見它從哪裡產生，也見不到它所依的緣起，也見不到是從『我』產生，也見不到是從『彼』生起，也見不到是從因緣生。這樣思維，就不會嗔恨，也不會惱怒，也不會懷有毒害之心。嗔恚之心隨即減少。這叫做菩薩隨順佛教導的忍辱。 什麼叫做菩薩無處不在的忍辱？有的人晚上能忍辱，白天就不能忍辱；或者白天能忍辱，晚上就不能忍辱；或者在這個地方能忍辱，在那個地方就不能忍辱；或者在這個地方能忍辱，在那個地方就不能忍辱；或者在認識的人面前能忍辱，在不認識的人面前就不能忍辱；或者在不認識的人面前能忍辱，在認識的人面前就不能忍辱。菩薩不是這樣。在一切時間，一切地方，常常生起忍辱之心。這叫做菩薩無處不在的忍辱。 什麼叫做菩薩處處忍辱？有的人對於父母、師長、夫妻、男女、大小、內外等關係中能生起忍辱，其餘情況則不能忍辱。菩薩的忍辱不是這樣。如同在父母面前能生起忍辱，在旃陀羅（Candala，賤民）面前也能生起忍辱一樣。這叫做菩薩修習處處忍辱。 什麼叫做菩薩非為某種目的的忍辱？不是因為某種事情而生起忍辱，不是因為利益而生起忍辱，不是因為畏懼而生起忍辱，不是因為接受他人恩惠而生起忍辱，不是因為與人相親友善而生起忍辱，不是因為感到慚愧難為情而生起忍辱。菩薩常常修習忍辱。這叫做菩薩非為某種目的的忍辱。 什麼叫做菩薩不被逼迫惱害的忍辱？如果嗔怒的因緣和煩惱沒有生起，不能稱之為忍辱。如果遇到嗔怒的因緣時，別人用拳頭打、用刀杖擊打、用手腳踢踩、惡語謾罵，在這種情況下內心不動搖，才叫做忍辱。菩薩如果有人來挑起他的嗔恚，他能忍辱；沒有人來挑起他的嗔恚，他也能忍辱。這叫做菩薩不被逼迫惱害的忍辱。 什麼叫做菩薩悲心忍辱？這時菩薩，如果作為國王或者與國王地位相等的人，有功德事業，爲了受苦的眾生而存在。這些受苦的眾生如果來謾罵侮辱、觸犯惱害的時候，菩薩
【English Translation】 English version Teaching forbearance. When a Bodhisattva's mind is filled with anger and harmful thoughts, they should contemplate: 'Where does this body come from? And where does it go when it ceases? If it arises from 'me', then what is 'me'? If it arises from 'them', then what is 'them'? The nature of phenomena is such, from what causes and conditions does it arise?' When a Bodhisattva contemplates in this way, they see no origin from which it arises, nor do they see the conditions it relies on. They see it does not arise from 'me', nor does it arise from 'them', nor does it arise from causes and conditions. Contemplating in this way, they will not be angry, nor will they be annoyed, nor will they harbor harmful thoughts. The mind of anger will then diminish. This is called a Bodhisattva's forbearance in accordance with the Buddha's teachings. What is called a Bodhisattva's forbearance without a specific place? Some can forbear at night but not during the day, or forbear during the day but not at night. Or forbear in that place but not in this place, or forbear in this place but not in that place. Or forbear in the presence of those they know but not in the presence of those they do not know, or forbear in the presence of those they do not know but not in the presence of those they know. A Bodhisattva is not like this. At all times and in all places, they constantly generate a mind of forbearance. This is called a Bodhisattva's forbearance without a specific place. What is called a Bodhisattva's forbearance in all situations? Some can generate forbearance towards parents, teachers, spouses, children, superiors, inferiors, internal and external relations, but not in other situations. A Bodhisattva's forbearance is not like this. Just as they can generate forbearance towards parents, they can also generate forbearance towards a Candala (outcaste). This is called a Bodhisattva cultivating forbearance in all situations. What is called a Bodhisattva's forbearance without a specific purpose? Not generating forbearance because of a specific matter, not generating forbearance because of benefit, not generating forbearance because of fear, not generating forbearance because of receiving kindness from others, not generating forbearance because of being friendly with others, not generating forbearance because of feeling ashamed or embarrassed. A Bodhisattva constantly cultivates forbearance. This is called a Bodhisattva's forbearance without a specific purpose. What is called a Bodhisattva's forbearance without being forced or annoyed? If the causes and conditions for anger and afflictions have not arisen, it cannot be called forbearance. If encountering the causes and conditions for anger, such as being punched, struck with swords or staffs, kicked, or verbally abused, and the mind remains unmoved, then it is called forbearance. If someone provokes a Bodhisattva's anger, they can forbear; if no one provokes their anger, they can also forbear. This is called a Bodhisattva's forbearance without being forced or annoyed. What is called a Bodhisattva's forbearance with compassion? At this time, if a Bodhisattva, acting as a king or someone equal to a king, has meritorious deeds and exists for the sake of suffering beings. If these suffering beings come to scold, insult, offend, or annoy them, the Bodhisattva
薩不以我是主故而生瞋恚。如是眾生我當拔濟常擁護。云何而得生於瞋惱。是故我今悲心憐愍不生忿恚。是名菩薩悲心忍。云何名菩薩誓願忍。菩薩。我先諸佛前曾作師子吼發誓愿言。我當成佛於一切生死於泥中為拔諸苦眾生。我今欲拔不應瞋恚于彼。若我不忍尚不自度況利眾生。以是因緣。當修于忍不應生瞋。是名菩薩大誓願忍。善男子。具此十事。是名菩薩能凈于忍。
復有十法。名為精進滿足。何等為十。如金剛精進。無等精進。處中精進。顯勝精進。熾盛精進。常恒精進。凈精進。不共二乘精進。不輕賤精進。不良轉精進。云何如何如金剛精進。未解者令解。未涅槃者令得涅槃。未安者令安。未度者令度。是名如金剛精進魔不能壞。云何無等精進。爾時菩薩所行精進。超諸菩薩百千萬億一切諸佛善法。以精進力故力故悉能攝取。一切惡法無二舍離。是則名為無等精進。云何名處中精。勤不過分亦不解退。如是精進名為處中精進。云何名高勝精進。菩薩發大精進。愿使現身如佛色相。若我得佛。無見頂相圓光一尋。佛之相好無礙智慧大自在者愿我悉得。是名名高勝精進。云何名熾盛精進。譬如真金無有垢穢。菩薩精進亦復如是。無諸姤穢。除如是垢障。是名菩薩熾盛精進。云何名常恒精進。舉動威儀不離
【現代漢語翻譯】 現代漢語譯本 薩埵（Sattva，菩薩）不因為我是主宰就對我產生嗔恨。像這樣的眾生我應當救拔，常常擁護他們。怎麼能對他們生起嗔惱呢？因此我現在以悲憫之心憐憫他們，不生起忿恨。這叫做菩薩的悲心忍辱。 什麼叫做菩薩的誓願忍辱？菩薩在過去諸佛面前曾經作獅子吼，發誓愿說：『我當成佛，在一切生死輪迴的泥淖中，為眾生拔除諸般痛苦。』我現在想要拔除他們的痛苦，不應該對他們嗔恚。如果我不能忍辱，尚且不能自度，更何況利益眾生呢？因為這個緣故，應當修習忍辱，不應該生起嗔恨。這叫做菩薩的大誓願忍辱。 善男子，具備這十種事，就叫做菩薩能夠清凈忍辱。
又有十種法，叫做精進圓滿。是哪十種呢？如金剛精進、無等精進、處中精進、顯勝精進、熾盛精進、常恒精進、凈精進、不共二乘（聲聞和緣覺）精進、不輕賤精進、不良轉精進。什麼叫做如金剛精進？對於沒有理解的人，令他們理解；對於沒有涅槃的人，令他們得到涅槃；對於沒有安穩的人，令他們得到安穩；對於沒有度脫的人，令他們得到度脫。這叫做如金剛精進，魔不能夠破壞。 什麼叫做無等精進？這時菩薩所修行的精進，超越其他菩薩百千萬億一切諸佛的善法。因為精進的力量，能夠全部攝取。一切惡法沒有絲毫留戀捨棄。這就叫做無等精進。 什麼叫做處中精進？勤奮不過分，也不懈怠退縮。這樣的精進叫做處中精進。 什麼叫做高勝精進？菩薩發起大精進，願望使現世之身如同佛的色相。如果我得成佛，具有無見頂相、圓光一尋，佛的相好、無礙智慧、大自在，愿我全部得到。這叫做高勝精進。 什麼叫做熾盛精進？譬如真金沒有垢穢，菩薩的精進也像這樣，沒有各種垢穢。去除這樣的垢障，這叫做菩薩的熾盛精進。 什麼叫做常恒精進？舉止行動不離精進。
【English Translation】 English version A Bodhisattva (Sattva) does not generate anger because I am the master. Such beings I should rescue and always protect. How can I generate anger towards them? Therefore, I now have compassion and pity them, not generating resentment. This is called the Bodhisattva's compassionate patience. What is called the Bodhisattva's vow of patience? The Bodhisattva once made a lion's roar before all the Buddhas, vowing: 'I shall become a Buddha, and in the mire of all birth and death, I will remove all suffering for beings.' Now I want to remove their suffering, I should not be angry with them. If I cannot be patient, I cannot even liberate myself, let alone benefit beings? For this reason, I should cultivate patience and not generate anger. This is called the Bodhisattva's great vow of patience. Good man, possessing these ten things is called the Bodhisattva being able to purify patience.
There are also ten dharmas called the perfection of diligence. What are the ten? Like diamond diligence, unequaled diligence, moderate diligence, superior diligence, blazing diligence, constant diligence, pure diligence, diligence not shared with the two vehicles (Śrāvakas and Pratyekabuddhas), diligence without contempt, and diligence without turning to evil. What is diamond diligence like? For those who have not understood, cause them to understand; for those who have not attained Nirvana, cause them to attain Nirvana; for those who are not at peace, cause them to be at peace; for those who have not been liberated, cause them to be liberated. This is called diamond diligence, which demons cannot destroy. What is unequaled diligence? At this time, the diligence practiced by the Bodhisattva surpasses the good dharmas of hundreds of thousands of millions of all Buddhas. Because of the power of diligence, it can completely gather everything. All evil dharmas are abandoned without any attachment. This is called unequaled diligence. What is moderate diligence? Diligence is neither excessive nor does it slacken and retreat. Such diligence is called moderate diligence. What is superior diligence? The Bodhisattva generates great diligence, wishing to make the present body like the form of the Buddha. If I attain Buddhahood, having the invisible crown protuberance, a fathom of halo, the Buddha's marks and characteristics, unobstructed wisdom, and great freedom, may I obtain all of them. This is called superior diligence. What is blazing diligence? Just as true gold has no impurities, the Bodhisattva's diligence is also like this, without any impurities. Removing such defilements, this is called the Bodhisattva's blazing diligence. What is constant diligence? Actions and deportment are inseparable from diligence.
精進。行住坐臥不曾休廢身心不懈。是名菩薩常恒精進。云何名清凈精進。如上常恒精進。有所起所惡不善之業能障道法。皆悉除斷一切善法。皆悉修廣增長熾盛。乃至微細一念之惡不令得起況復大惡。是名菩薩清凈精進。云何名不共二乘精進。菩薩周遍十方。猛火熾盛。如此世界外。有極苦眾生。菩薩能忍大火。過無量恒河沙世界。拔濟一眾生苦。為一尚爾。況多眾生。一切外道二乘所不能及。是名不共二乘精進。云何名不自輕賤精進。菩薩作是思性。三世諸佛。皆從微少精進修無量德。乃能久積苦行成等正覺。是名菩薩不自輕賤精進。云何名不退轉精進。菩薩不以己身精進微薄。不以貧窮有少財寶而生舍心。常修精進。寧為眾生久處地獄。是名菩薩不退轉精進。具此十事。是名菩薩滿足精進。
復有十法。名具禪波羅蜜。何等為十。多集福德禪。深厭諸惡禪。能勤精進禪。具于多聞禪。不顛倒解禪。解法向法禪。利根聰明禪。有純善心禪。解定智禪。不著禪相禪。云何為多集福德。久于大乘積集善根。在所生處常護持戒增長善法。云何名為深厭諸惡。言察諸法。世間大苦常為災患之所逼惱。無有暫亭。常為眾苦。無明所盲皆因愛慾欲為根本。我。根不應同於凡夫觀近於欲。云何名為能勤精進。剃除鬚髮舍離
【現代漢語翻譯】 現代漢語譯本 精進。行住坐臥不曾停止，身心不懈怠，這稱為菩薩常恒精進。 什麼稱為清凈精進？如上述的常恒精進，對於可能產生、厭惡的不善之業，能夠障礙修行正道的，全部清除斷絕；對於一切善法，全部修習擴充套件，增長興盛，乃至極其細微的一念之惡，也不讓它產生，更何況是大的惡業。這稱為菩薩清凈精進。 什麼稱為不共二乘精進？菩薩周遍十方，即使猛火熾盛，在這個世界之外，有極其痛苦的眾生，菩薩能夠忍受大火，經過無量恒河沙（Ganges river sands）世界，拔救一個眾生的痛苦。為一個尚且如此，更何況是眾多眾生。這是所有外道和二乘（聲聞和緣覺）所不能達到的，這稱為不共二乘精進。 什麼稱為不自輕賤精進？菩薩這樣思考：三世（過去、現在、未來）諸佛，都是從微小的精進開始，修習無量功德，才能長久積累苦行，成就等正覺（無上正等正覺）。這稱為菩薩不自輕賤精進。 什麼稱為不退轉精進？菩薩不因為自己精進微薄，不因為貧窮只有少量財寶而生起捨棄之心，常常修習精進，寧願爲了眾生長久處於地獄。這稱為菩薩不退轉精進。具備這十種，稱為菩薩滿足精進。 又有十種法，稱為具足禪波羅蜜（Dhyana Paramita，禪定波羅蜜）。哪十種呢？多集福德禪，深厭諸惡禪，能勤精進禪，具于多聞禪，不顛倒解禪，解法向法禪，利根聰明禪，有純善心禪，解定智禪，不著禪相禪。 什麼稱為多集福德？長久在大乘（Mahayana）中積累善根，在所生之處常常護持戒律，增長善法。 什麼稱為深厭諸惡？觀察諸法，世間充滿大苦，常常被災患所逼迫惱亂，沒有片刻的停歇，常常被各種痛苦和無明（ignorance）所矇蔽，這些都因為愛慾，愛慾是根本。我，根不應該和凡夫一樣，觀察靠近於慾望。 什麼稱為能勤精進？剃除鬚髮，舍離...
【English Translation】 English version Diligence. Walking, standing, sitting, and lying down without ceasing, with body and mind unremitting. This is called the Bodhisattva's constant diligence. What is called pure diligence? As in the aforementioned constant diligence, for any arising, detestable, and unwholesome actions that can obstruct the path to enlightenment, all are eliminated and cut off; for all wholesome dharmas, all are cultivated, expanded, increased, and flourished, even to the point that the slightest evil thought is not allowed to arise, let alone great evils. This is called the Bodhisattva's pure diligence. What is called diligence that is not shared with the Two Vehicles? The Bodhisattva pervades the ten directions. Even if fierce flames are blazing, and beyond this world there are extremely suffering beings, the Bodhisattva can endure the great fire, passing through countless Ganges river sands (Ganges river sands) worlds, to rescue one being from suffering. If it is so for one, how much more for many beings. This is something that all non-Buddhist paths and the Two Vehicles (Shravakas and Pratyekabuddhas) cannot achieve. This is called diligence that is not shared with the Two Vehicles. What is called diligence that does not belittle oneself? The Bodhisattva thinks thus: all Buddhas of the three times (past, present, and future) began with slight diligence, cultivated immeasurable merits, and were able to accumulate long-term ascetic practices to achieve perfect enlightenment (Anuttara-Samyak-Sambodhi). This is called the Bodhisattva's diligence that does not belittle oneself. What is called diligence that does not regress? The Bodhisattva does not give rise to thoughts of abandonment because their own diligence is weak, or because they are poor and have little wealth. They constantly cultivate diligence, willing to remain in hell for a long time for the sake of beings. This is called the Bodhisattva's diligence that does not regress. Possessing these ten qualities is called the Bodhisattva's complete diligence. Furthermore, there are ten dharmas that are called the perfection of Dhyana Paramita (Dhyana Paramita, perfection of meditation). What are the ten? Dhyana of accumulating much merit, Dhyana of deeply detesting all evils, Dhyana of being able to diligently strive, Dhyana of possessing much learning, Dhyana of non-inverted understanding, Dhyana of understanding the Dharma and turning towards the Dharma, Dhyana of sharp faculties and intelligence, Dhyana of having a pure and wholesome mind, Dhyana of understanding the wisdom of samadhi, Dhyana of not being attached to the characteristics of samadhi. What is called accumulating much merit? For a long time, accumulating roots of goodness in the Mahayana (Mahayana), constantly upholding precepts and increasing wholesome dharmas in every place of birth. What is called deeply detesting all evils? Observing all dharmas, the world is full of great suffering, constantly oppressed and disturbed by calamities, without a moment's rest, constantly blinded by various sufferings and ignorance (ignorance), all of which is due to craving and desire, and desire is the root. I, the root, should not be the same as ordinary people, observing and being close to desire. What is called being able to diligently strive? Shaving off the beard and hair, abandoning...
產業。出家學道發大精進未得善法者能令使得。云何名具于多聞。於世諦第一義諦悉能宣說。云何名不顛倒解。善知世諦即第一義諦。善知不顛倒法如法體相。云何名解法向法。正見正志正語正業正命正方便正念正定見正道。利根聰明者利根轉勝。純善心者。菩薩善心起時。能回貪瞋癡能欲愛。能除欲樂。能除欲著。以善心故令欲不起。解定智禪者。善持其心調煩其心。善持諸法調伏諸見。不著禪相禪者。菩薩雖入滅定。而不捨教化眾舍。乃至起慈悲喜捨亦復如是。菩薩爾時便獲五神道。而不以十二門禪五神通等以為自足。方求上法在嚴之具功德滿足具此十事。是名菩薩具禪波羅蜜。
復有十法。名為智慧滿足。何等為十。具無我善。解業報。善解有為。善解生死相續不絕。善解生死出要之法。善解聲聞辟支二乘之法。善解摩訶衍。善解遮魔業智慧不顛倒智慧無等智慧。云向具無我善根。菩薩以智觀察色受想行識。不生不起不見起因。第一義諦不見不生不起。世諦第一義諦。但有假名而無實體。雖知諸法處寂。而不捨于精進。深矜一切眾生。是名菩薩無我善根。云何善知業報。菩薩雖知業報不斷不常而受不捨。是名菩薩善知業報。云何名善知有為而不取有為相。如實正見知有為法迅速不亭。唸唸流動。以是因緣
【現代漢語翻譯】 現代漢語譯本： 產業。出家學道，發大精進，尚未獲得善法的人，能令其獲得。什麼叫做具于多聞（extensive learning）？對於世俗諦（conventional truth）和第一義諦（ultimate truth）都能宣說。什麼叫做不顛倒解（non-inverted understanding）？善於瞭解世俗諦即是第一義諦，善於瞭解不顛倒法，如其法體相。什麼叫做解法向法（understanding the Dharma and inclining towards the Dharma）？正見（right view）、正志（right intention）、正語（right speech）、正業（right action）、正命（right livelihood）、正方便（right effort）、正念（right mindfulness）、正定（right concentration）見正道。利根聰明的人，其利根更加殊勝。純善心的人，菩薩的善心生起時，能迴轉貪（greed）、瞋（hatred）、癡（ignorance），能去除欲愛（desire），能去除對慾望的執著，以善心之故，令慾望不起。瞭解定智禪（meditative wisdom）的人，善於持守其心，調伏其煩惱，善於持守諸法，調伏諸見。不執著禪相的禪者，菩薩雖然進入滅盡定（cessation attainment），但不捨棄教化眾生。乃至生起慈（loving-kindness）、悲（compassion）、喜（joy）、舍（equanimity）也是如此。菩薩爾時便獲得五神通（five supernormal powers），但不以十二門禪（twelve gates of meditation）、五神通等為滿足，而尋求更上的佛法。在莊嚴之具功德圓滿，具足這十件事，這叫做菩薩具足禪波羅蜜（dhyana paramita，禪定波羅蜜）。
又有十法，名為智慧滿足。哪些是十種？具足無我善（goodness of no-self），瞭解業報（karma and its results），善於瞭解有為法（conditioned phenomena），善於瞭解生死相續不絕（the continuous cycle of birth and death），善於瞭解生死出要之法（the way to escape birth and death），善於瞭解聲聞（sravaka，聲聞乘）、辟支佛（pratyekabuddha，緣覺乘）二乘之法，善於瞭解摩訶衍（Mahayana，大乘），善於瞭解遮魔業（obstructing the works of demons），智慧不顛倒，智慧無等。什麼叫做具足無我善根？菩薩以智慧觀察色（form）、受（feeling）、想（perception）、行（mental formations）、識（consciousness），不生不起，不見起因。第一義諦不見不生不起。世俗諦和第一義諦，但有假名而無實體。雖然知道諸法處於寂靜，但不捨棄精進，深深憐憫一切眾生，這叫做菩薩的無我善根。什麼叫做善於瞭解業報？菩薩雖然知道業報不斷不常，而受用不捨。這叫做菩薩善於瞭解業報。什麼叫做善於瞭解有為法而不取有為相？如實正見，知道有為法迅速不停，唸唸流動，因為這個因緣。
【English Translation】 English version: Industry. One who has left home to study the Way, generating great diligence, but has not yet attained wholesome qualities, can be enabled to attain them. What is meant by being endowed with extensive learning (bahusruta)? Being able to expound on both conventional truth (samvriti-satya) and ultimate truth (paramartha-satya). What is meant by non-inverted understanding (aviparita-jnana)? Being skilled in understanding that conventional truth is identical to ultimate truth, and being skilled in understanding non-inverted Dharma, such as its true nature and characteristics. What is meant by understanding the Dharma and inclining towards the Dharma (dharma-jnana-dharmanusarin)? Right view (samyag-drsti), right intention (samyak-samkalpa), right speech (samyag-vac), right action (samyak-karmanta), right livelihood (samyag-ajiva), right effort (samyag-vyayama), right mindfulness (samyak-smrti), right concentration (samyak-samadhi) seeing the right path. For those with sharp faculties and intelligence, their sharp faculties become even more superior. For those with pure and wholesome minds, when a Bodhisattva's wholesome mind arises, it can reverse greed (lobha), hatred (dvesa), and ignorance (moha), and can remove desire (kama), and can eliminate attachment to desires. Because of the wholesome mind, desires do not arise. One who understands meditative wisdom (dhyana-jnana), is skilled in maintaining their mind, taming their afflictions, skilled in upholding all Dharmas, and subduing all views. A meditator who is not attached to the characteristics of meditation, even though a Bodhisattva enters cessation attainment (nirodha-samapatti), they do not abandon teaching and transforming sentient beings. Even when arising loving-kindness (maitri), compassion (karuna), joy (mudita), and equanimity (upeksa), it is the same. At that time, the Bodhisattva attains the five supernormal powers (abhijna), but they do not consider the twelve gates of meditation (dvadasha-anga-dhyana), the five supernormal powers, etc., as sufficient, but seek higher Dharmas. Being complete in the adornments and merits, possessing these ten qualities, this is called a Bodhisattva possessing the perfection of meditation (dhyana paramita).
Furthermore, there are ten Dharmas that are called the fulfillment of wisdom. What are the ten? Possessing the goodness of no-self (anatma-kusala), understanding karma and its results (karma-vipaka), being skilled in understanding conditioned phenomena (samskrta-dharma), being skilled in understanding the continuous cycle of birth and death (samsara), being skilled in understanding the way to escape birth and death (samsara-nirvana), being skilled in understanding the teachings of the Sravakas (sravaka-yana) and Pratyekabuddhas (pratyekabuddha-yana), being skilled in understanding the Mahayana (mahayana), being skilled in obstructing the works of demons (mara-karma-pratisedha), wisdom that is not inverted, and wisdom that is unequaled. What is meant by possessing the roots of goodness of no-self? A Bodhisattva observes form (rupa), feeling (vedana), perception (samjna), mental formations (samskara), and consciousness (vijnana) with wisdom, not arising, not originating, and not seeing the cause of arising. In ultimate truth, there is no seeing, no arising, and no originating. Conventional truth and ultimate truth are merely provisional names without substantial reality. Although knowing that all Dharmas are in a state of quiescence, they do not abandon diligence, and deeply pity all sentient beings. This is called the Bodhisattva's root of goodness of no-self. What is meant by being skilled in understanding karma and its results? Although the Bodhisattva knows that karma and its results are neither continuous nor discontinuous, they experience them without abandoning them. This is called the Bodhisattva being skilled in understanding karma and its results. What is meant by being skilled in understanding conditioned phenomena without grasping the characteristics of conditioned phenomena? Seeing truthfully and correctly, knowing that conditioned phenomena are rapid and unceasing, constantly changing from moment to moment. Because of this reason.
深樂涅槃厭惡生死。是名菩薩善知有為法。云何善解生死流轉。菩薩觀察一切眾生。無明所盲漂流生死。恒愛罥諸結所縛。是故菩薩正觀生死如實而知。是名菩薩□解生死流轉。云何善解生死出要之法。無無明則無行。無生則無老死憂悲苦惱眾苦聚集。菩薩以實知見十二因緣。是名菩薩善解生死出要之法。云何善解聲聞辟支二乘之法。觀察如此法時。成須陀洹。辟支佛法而不取證。何以故。我攝受一切眾生故。以是故我今不應獨出生死。是名菩薩善解聲聞辟支佛法。云何善解摩訶衍法。菩薩善學解一切諸法而不得諸法相。以是因緣相貌而不墮于斷見。是名菩薩善解摩訶衍。云何名菩薩善知遮魔業智慧。菩薩善知不親近惡知識。亦不至惡國而常遠離世俗談話。一切結使能障菩提者悉皆遠離。善知對治法。是名菩薩善知遮魔業智慧。云何名不顛倒智慧。善學世諦第一義諦及諸經諸。雖明知世典。而常尊佛法以為眾勝。終不染于外道邪見。是名菩薩不顛倒智慧。云何名無等智慧。不見若天若人沙門婆羅門及諸外道與菩薩智慧等者。是名無等智慧。具此十事。是名菩薩滿足智慧。
復有十法。名滿足方便。何等為十。方便迴向。善回外道諸見。善回五塵。善除疑悔。善救護眾生。善知眾生齊命。善受供養。善移聲聞辟支
【現代漢語翻譯】 現代漢語譯本 深樂涅槃，厭惡生死。這叫做菩薩善於瞭解有為法（指因緣和合而生的現象）。 怎樣才算善於瞭解生死流轉呢？菩薩觀察一切眾生，被無明（ignorance）所矇蔽，在生死中漂流，總是被愛慾和各種煩惱所束縛。因此，菩薩以正確的觀察如實地瞭解生死。這叫做菩薩善於瞭解生死流轉。 怎樣才算善於了解脫離生死的根本方法呢？沒有無明，就沒有行（karma）；沒有生，就沒有老死憂悲苦惱等眾苦聚集。菩薩以真實的知見了解十二因緣（twelve links of dependent origination）。這叫做菩薩善於了解脫離生死的根本方法。 怎樣才算善於瞭解聲聞（Śrāvaka，disciple who hears the teachings）、辟支佛（Pratyekabuddha，solitary Buddha）二乘之法呢？觀察這樣的法時，可以成就須陀洹（Srotāpanna，stream-enterer），但菩薩不取證辟支佛的果位。為什麼呢？因為我要攝受一切眾生。因此，我現在不應該獨自脫離生死。這叫做菩薩善於瞭解聲聞、辟支佛法。 怎樣才算善於瞭解摩訶衍（Mahāyāna，Great Vehicle）法呢？菩薩善於學習和理解一切諸法，卻不執著于諸法的表相。因為這個原因，既不執著于相貌，也不墮入斷見（nihilistic view）。這叫做菩薩善於瞭解摩訶衍。 怎樣叫做菩薩善於瞭解遮止魔業的智慧呢？菩薩善於瞭解不親近惡知識（bad spiritual teachers），也不去惡劣的國家，並且常常遠離世俗的談話。一切能夠障礙菩提（bodhi，enlightenment）的煩惱都全部遠離，善於瞭解對治的方法。這叫做菩薩善於瞭解遮止魔業的智慧。 怎樣叫做不顛倒的智慧呢？善於學習世俗諦（conventional truth）、第一義諦（ultimate truth）以及各種經典。雖然明瞭世間的典籍，但常常以佛法為最殊勝的，始終不被外道邪見所污染。這叫做菩薩不顛倒的智慧。 怎樣叫做無等智慧呢？不見有任何天人、沙門（Śrāmaṇa，ascetic）、婆羅門（Brahmin）以及其他外道，他們的智慧可以與菩薩的智慧相等。這叫做無等智慧。具備這十種特質，就叫做菩薩滿足智慧。 又有十種法，叫做滿足方便。是哪十種呢？方便迴向（dedication of merit），善於迴轉外道的各種見解，善於迴轉五塵（five sense objects），善於消除疑惑和後悔，善於救護眾生，善於瞭解眾生的壽命長短，善於接受供養，善於轉移聲聞和辟支佛的...
【English Translation】 English version Deeply delighting in Nirvāṇa and abhorring Saṃsāra. This is called a Bodhisattva who is skilled in understanding conditioned dharmas (phenomena arising from causes and conditions). How does one skillfully understand the cycle of birth and death? A Bodhisattva observes all sentient beings, blinded by ignorance (avidyā), drifting in Saṃsāra, constantly ensnared by love and bound by various fetters. Therefore, a Bodhisattva correctly observes birth and death and knows them as they truly are. This is called a Bodhisattva who skillfully understands the cycle of birth and death. How does one skillfully understand the method of escaping birth and death? When there is no ignorance, there is no karma (saṃskāra); when there is no birth, there is no old age, death, sorrow, grief, suffering, and the accumulation of all suffering. A Bodhisattva understands the twelve links of dependent origination (dvādaśāṅga pratītyasamutpāda) with true knowledge and insight. This is called a Bodhisattva who skillfully understands the method of escaping birth and death. How does one skillfully understand the teachings of Śrāvakas (disciples who hear the teachings) and Pratyekabuddhas (solitary Buddhas), the Two Vehicles? When observing such a dharma, one can attain the state of a Srotāpanna (stream-enterer), but the Bodhisattva does not take the attainment of a Pratyekabuddha. Why? Because I must gather and embrace all sentient beings. Therefore, I should not liberate myself from birth and death alone. This is called a Bodhisattva who skillfully understands the teachings of Śrāvakas and Pratyekabuddhas. How does one skillfully understand the Mahāyāna (Great Vehicle) dharma? A Bodhisattva skillfully learns and understands all dharmas, yet does not grasp onto the characteristics of those dharmas. Because of this reason, they neither cling to appearances nor fall into nihilistic views (uccheda-diṣṭi). This is called a Bodhisattva who skillfully understands the Mahāyāna. What is called a Bodhisattva who is skilled in understanding the wisdom that prevents the works of Māra (demon)? A Bodhisattva is skilled in understanding not to associate with bad spiritual teachers (kalyāṇa-mitra), nor to go to evil countries, and constantly stays away from worldly conversations. All afflictions that can obstruct bodhi (enlightenment) are completely avoided, and one is skilled in understanding the methods of counteracting them. This is called a Bodhisattva who is skilled in understanding the wisdom that prevents the works of Māra. What is called non-inverted wisdom? Being skilled in learning conventional truth (saṃvṛti-satya), ultimate truth (paramārtha-satya), and various scriptures. Although clearly understanding worldly texts, one always regards the Buddha's teachings as the most supreme, and is never tainted by the heretical views of external paths. This is called a Bodhisattva's non-inverted wisdom. What is called unequaled wisdom? Not seeing any deva (god), human, Śrāmaṇa (ascetic), Brahmin, or other heretics whose wisdom can equal that of a Bodhisattva. This is called unequaled wisdom. Possessing these ten qualities is called a Bodhisattva's fulfilled wisdom. Furthermore, there are ten dharmas called fulfilled skillful means. What are these ten? Skillful means of dedication of merit (pariṇāmanā), being skilled in turning around the various views of external paths, being skilled in turning around the five sense objects (pañca kāmaguṇāḥ), being skilled in eliminating doubt and regret, being skilled in saving and protecting sentient beings, being skilled in understanding the lifespan of sentient beings, being skilled in receiving offerings, being skilled in transferring the merits of Śrāvakas and Pratyekabuddhas...
佛乘學者入于大乘。善知示教利喜。善知供養恭敬。云何方便迴向。一切所有善華若華果。若香若香樹。若寶若寶樹。若疊若疊樹。一切空澤壙野無主非我所諸物。盡皆晝三時夜三時迴心施佛一切菩薩及諸眾生。若起一念善根身心隨喜。是名方便迴向。云何名善回外道諸見。能令異學九十六種調伏出家。欲調伏時要先恭事。現為弟子外道所有威儀法則。悉皆習學究盡勝彼。令調伏已而反制之。使為弟子信受其語。乃以正道誘化其心令立佛法。是名菩薩善調外道諸見。云何名善回五塵。見諸眾生貪慾熾盛。現作女身。端正殊妙超諸女人。使彼染著。即復瑯身變為死屍。膀脹臭爛。菩薩爾時即服本身而說法要。是名菩薩善回五塵。云何名善除疑悔。若眾生作五逆罪及余諸惡。愁憂悔恨。菩薩有復化作父母而逆加害。我真汝伴同作逆罪。菩薩便為說種種法。令彼逆罪即得輕微。是名菩薩善除疑悔。云何名善能救拔眾生。菩薩觀彼眾生。堪為法器而造諸惡。菩薩即為現形種種說法。應見王身得度者。即現王身。所應見者。皆為現之。是名菩薩善能救拔眾生。云何名善知眾生濟命。見眾生無所勘任不識正法。唯知貪慾飲食衣服更無餘求。菩薩爾時為示算數醫方種種伎術。如是善者皆令學習。悉令不之衣服飲食。是名菩薩知眾生濟
【現代漢語翻譯】 現代漢語譯本 佛乘學者進入大乘（Mahayana，佛教的一個主要分支）。他們善於展示教義，使人受益和歡喜；善於供養和恭敬。那麼，如何方便地迴向呢？將一切美好的花，無論是真正的花還是想像中的花，果實，無論是真實的果實還是想像中的果實，香，無論是真實的香還是香樹，寶物，無論是真實的寶物還是寶樹，布匹，無論是真實的布匹還是布匹樹，以及一切空曠荒野中無主且不屬於我的事物，都全部在白天三個時段和夜晚三個時段，以虔誠的心迴向施予佛（Buddha，覺悟者），一切菩薩（Bodhisattva，為救度眾生而發願成佛的人）以及所有眾生。如果生起一念善根，身心都隨之歡喜，這就被稱為方便迴向。 什麼叫做善於轉化外道的各種見解？能夠使九十六種不同的異教學派調伏並出家。想要調伏他們時，首先要恭敬地侍奉，表現得像他們的弟子一樣，外道所有的威儀和法則，都要全部學習，並且比他們做得更好。等到他們被調伏之後，就反過來控制他們，使他們成為自己的弟子，相信並接受自己的話語，然後用正道來引導他們的心，使他們信奉佛法。這被稱為菩薩善於調伏外道的各種見解。 什麼叫做善於轉化五塵（色、聲、香、味、觸，即感官對像）？看到眾生貪慾熾盛時，就顯現為女身，容貌端莊美麗，超越所有女人，使他們產生染著。然後立即改變身體，變成一具死屍，腫脹腐爛發出臭味。菩薩這時就利用這個自身來宣說佛法的要義。這被稱為菩薩善於轉化五塵。 什麼叫做善於消除疑悔？如果眾生犯下五逆罪（殺父、殺母、殺阿羅漢、破和合僧、出佛身血）以及其他各種惡行，感到憂愁後悔，菩薩就化作他們的父母，然後反過來加害他們，說：『我才是你真正的同伴，一起犯下逆罪。』菩薩便為他們宣說種種佛法，使他們的逆罪立即變得輕微。這被稱為菩薩善於消除疑悔。 什麼叫做善於救拔眾生？菩薩觀察到那些可以成為法器（適合接受佛法的人）的眾生，卻在造作各種惡業，菩薩就為他們顯現各種不同的形象，宣說相應的佛法。應該見到國王身才能得度的，就顯現為國王身。應該見到什麼形象才能得度的，就為他們顯現什麼形象。這被稱為菩薩善於救拔眾生。 什麼叫做善於瞭解眾生的生活需求？看到眾生沒有什麼才能，不認識正法，只知道貪求飲食衣服，沒有其他的追求。菩薩這時就為他們展示算術、醫方以及各種各樣的技能。像這樣有益的事情都讓他們學習，使他們不愁衣食。這被稱為菩薩瞭解眾生的生活需求。
【English Translation】 English version Followers of Buddhayana enter the Mahayana (the Great Vehicle, a major branch of Buddhism). They are skilled in demonstrating the teachings, benefiting and delighting others; skilled in making offerings and showing reverence. How then can one conveniently dedicate merit? All beautiful flowers, whether real or imagined, fruits, whether real or imagined, incense, whether real incense or incense trees, treasures, whether real treasures or treasure trees, cloths, whether real cloths or cloth trees, and all ownerless things in empty wildernesses that do not belong to me, are all dedicated with a sincere heart to the Buddha (the Awakened One), all Bodhisattvas (beings who vow to attain Buddhahood for the sake of all beings), and all sentient beings during the three periods of the day and the three periods of the night. If a single thought of wholesome roots arises, and the mind and body rejoice accordingly, this is called convenient dedication of merit. What is called being skilled in transforming the various views of non-Buddhists? It is being able to subdue and cause ninety-six different heterodox schools to renounce their homes. When wanting to subdue them, one must first respectfully serve them, acting as their disciple. All the demeanor and rules of the non-Buddhists must be fully learned, even surpassing them. After they have been subdued, one then turns around and controls them, making them one's own disciples, believing and accepting one's words, and then using the right path to guide their minds, causing them to believe in the Buddhadharma. This is called a Bodhisattva being skilled in subduing the various views of non-Buddhists. What is called being skilled in transforming the five dusts (form, sound, smell, taste, touch, i.e., sensory objects)? When seeing sentient beings with rampant greed, one manifests as a female body, with a dignified and beautiful appearance, surpassing all women, causing them to become attached. Then one immediately transforms the body into a corpse, swollen, rotten, and emitting a foul odor. At this time, the Bodhisattva then uses this very body to proclaim the essential meaning of the Buddhadharma. This is called a Bodhisattva being skilled in transforming the five dusts. What is called being skilled in eliminating doubt and regret? If sentient beings commit the five heinous crimes (killing one's father, killing one's mother, killing an Arhat, disrupting the Sangha, shedding the blood of a Buddha) and various other evil deeds, feeling sorrow and regret, the Bodhisattva transforms into their parents and then harms them in return, saying, 'I am your true companion, committing heinous crimes together.' The Bodhisattva then proclaims various aspects of the Dharma for them, causing their heinous crimes to immediately become lighter. This is called a Bodhisattva being skilled in eliminating doubt and regret. What is called being skilled in rescuing sentient beings? The Bodhisattva observes those sentient beings who could become vessels of the Dharma (suitable to receive the Buddhadharma) but are creating various evil deeds. The Bodhisattva then manifests various different forms for them, proclaiming the corresponding Dharma. If they should see the body of a king to be liberated, then one manifests as the body of a king. Whatever form they should see to be liberated, one manifests that form for them. This is called a Bodhisattva being skilled in rescuing sentient beings. What is called being skilled in understanding the livelihood needs of sentient beings? Seeing sentient beings who have no talent, do not recognize the right Dharma, and only know to crave food and clothing, with no other pursuits. At this time, the Bodhisattva then demonstrates arithmetic, medicine, and various skills for them. All such beneficial things are taught to them, so that they do not worry about food and clothing. This is called a Bodhisattva understanding the livelihood needs of sentient beings.
命。云何名受供養。菩薩爾時得大寶樹。如須彌能受之。若得少施微豪縷綖亦皆受用。以何緣故大小皆受。見眾生慳貪嫉妒無有施心。隨所施為說法。是名名菩薩善解受供養。云何名善能移於二乘入于大乘。見眾生勘任大器。乃作聲聞辟支佛二乘精進勤修苦行。爾時菩薩令住大乘。舍于小心。為繼佛種不斷三寶故。是名菩薩移於二乘安住大乘。云何善能示教利喜。未發菩提心者能令發心。即為說法。令其歡喜修或行。是名菩薩善能示教利喜。云何善能恭敬供養三寶。出家菩薩少欲知足不積財寶。唯以法施為利。即自思惟種種運心供養諸佛。如是思惟已便能具足六度。以種種供養而具檀波羅蜜。恒與一切眾生善。是名尸波羅蜜。喜忍樂。是名羼提波羅蜜。身心不懈。是名毗梨耶波羅蜜。專心不散。是名禪波羅蜜。莊嚴眾行皆悉具足。是名般若波羅蜜。菩薩如是靜處思惟時。能具足六波羅蜜。是名菩薩善解供養恭敬三寶。具此十事。是名菩薩具足方便。
復有十法名發願。何等為十。不作卑下發愿。不畏生死發願。出過一切眾生髮愿。一切諸佛讚歎發願。能摧伏一切魔發願。不為他教故發願。無邊發願。不恐畏發願。無憂發願具足發願。云何不作卑下發愿。不為三有受樂故發願。是名菩薩不卑下發愿。云何不畏生死
【現代漢語翻譯】 現代漢語譯本： 命。什麼叫做善於接受供養？菩薩在那個時候得到巨大的寶樹，像須彌山一樣能夠承受。如果得到少許的佈施，哪怕是極細的絲線，也全部接受使用。因為什麼緣故大小都接受呢？因為見到眾生慳吝貪婪嫉妒，沒有佈施的心。隨著他們所佈施的多少，為他們說法。這叫做菩薩善於理解接受供養。 什麼叫做善於將二乘之人轉移到大乘？見到眾生堪能承擔大法器，就示現聲聞、辟支佛二乘的精進勤修苦行。這時，菩薩令他們安住于大乘，捨棄小乘之心，爲了繼承佛種，使三寶不斷絕的緣故。這叫做菩薩將二乘之人轉移到大乘安住。 什麼叫做善於開示教導，給予利益和歡喜？對於未發菩提心的人，能夠令他們發起菩提心，就為他們說法，令他們歡喜修行。這叫做菩薩善於開示教導，給予利益和歡喜。 什麼叫做善於恭敬供養三寶？出家的菩薩少欲知足，不積聚財寶，只以法佈施為利益。就自己思惟種種，用心供養諸佛。這樣思惟之後，便能夠具足六度（檀波羅蜜（Dānpōluómì）：佈施波羅蜜，尸波羅蜜（Shī bōluómì）：持戒波羅蜜，羼提波羅蜜（Chāntí bōluómì）：忍辱波羅蜜，毗梨耶波羅蜜（Pílìyé bōluómì）：精進波羅蜜，禪波羅蜜（Chán bōluómì）：禪定波羅蜜，般若波羅蜜（Bōrě bōluómì）：智慧波羅蜜）。以種種供養而具足檀波羅蜜（Dānpōluómì）。恒常給予一切眾生善。這叫做尸波羅蜜（Shī bōluómì）。喜悅忍耐安樂，這叫做羼提波羅蜜（Chāntí bōluómì）。身心不懈怠，這叫做毗梨耶波羅蜜（Pílìyé bōluómì）。專心不散亂，這叫做禪波羅蜜（Chán bōluómì）。莊嚴各種修行都全部具足，這叫做般若波羅蜜（Bōrě bōluómì）。菩薩像這樣在安靜的地方思惟時，能夠具足六波羅蜜（檀波羅蜜（Dānpōluómì）：佈施波羅蜜，尸波羅蜜（Shī bōluómì）：持戒波羅蜜，羼提波羅蜜（Chāntí bōluómì）：忍辱波羅蜜，毗梨耶波羅蜜（Pílìyé bōluómì）：精進波羅蜜，禪波羅蜜（Chán bōluómì）：禪定波羅蜜，般若波羅蜜（Bōrě bōluómì）：智慧波羅蜜）。這叫做菩薩善於理解供養恭敬三寶。具足這十件事，這叫做菩薩具足方便。 又有十種法叫做發願。哪十種呢？不作卑下的發願，不畏懼生死的發願，超出一切眾生的發願，一切諸佛讚歎的發願，能夠摧伏一切魔的發願，不因為他人教導而發願，無邊際的發願，不恐懼的發願，沒有憂愁的發願，具足的發願。什麼叫做不作卑下的發願？不爲了三有（欲有、色有、無色有）享受快樂而發願。這叫做菩薩不作卑下的發願。什麼叫做不畏懼生死？
【English Translation】 English version: Life. What is called 'skillfully receiving offerings'? At that time, the Bodhisattva obtains a great precious tree, like Mount Sumeru (Xūmí) capable of receiving it. If they receive even a small offering, even a fine thread, they accept and use it all. Why do they accept both large and small offerings? Because they see that sentient beings are stingy, greedy, and jealous, without a heart for giving. According to what they give, they preach the Dharma for them. This is called the Bodhisattva's skillful understanding of receiving offerings. What is called 'skillfully transferring those of the Two Vehicles to the Great Vehicle'? Seeing that sentient beings are capable of bearing great Dharma vessels, they manifest the diligent and arduous practices of the Two Vehicles of Śrāvakas and Pratyekabuddhas. At this time, the Bodhisattva causes them to abide in the Great Vehicle, abandoning the mind of the Small Vehicle, for the sake of continuing the Buddha-seed and preventing the Three Jewels from being cut off. This is called the Bodhisattva transferring those of the Two Vehicles to abide in the Great Vehicle. What is called 'skillfully instructing, teaching, benefiting, and delighting'? For those who have not yet aroused the Bodhi-mind, they are able to cause them to arouse it, and then preach the Dharma for them, causing them to joyfully cultivate or practice. This is called the Bodhisattva's skillful instruction, teaching, benefiting, and delighting. What is called 'skillfully revering and making offerings to the Three Jewels'? A monastic Bodhisattva has few desires, is content, and does not accumulate wealth, but only takes Dharma-giving as benefit. They contemplate in various ways, using their mind to make offerings to all the Buddhas. After contemplating in this way, they are able to perfect the Six Perfections (Six Pāramitās): Dāna-pāramitā (檀波羅蜜(Dānpōluómì)): Perfection of Giving, Śīla-pāramitā (尸波羅蜜(Shī bōluómì)): Perfection of Morality, Kṣānti-pāramitā (羼提波羅蜜(Chāntí bōluómì)): Perfection of Patience, Vīrya-pāramitā (毗梨耶波羅蜜(Pílìyé bōluómì)): Perfection of Diligence, Dhyāna-pāramitā (禪波羅蜜(Chán bōluómì)): Perfection of Meditation, Prajñā-pāramitā (般若波羅蜜(Bōrě bōluómì)): Perfection of Wisdom). They perfect Dāna-pāramitā (檀波羅蜜(Dānpōluómì)) through various offerings. They constantly give goodness to all sentient beings. This is called Śīla-pāramitā (尸波羅蜜(Shī bōluómì)). Joyful endurance and happiness, this is called Kṣānti-pāramitā (羼提波羅蜜(Chāntí bōluómì)). Body and mind not being lax, this is called Vīrya-pāramitā (毗梨耶波羅蜜(Pílìyé bōluómì)). Being focused and not scattered, this is called Dhyāna-pāramitā (禪波羅蜜(Chán bōluómì)). Adorning all practices and being fully equipped, this is called Prajñā-pāramitā (般若波羅蜜(Bōrě bōluómì)). When the Bodhisattva contemplates in this way in a quiet place, they are able to perfect the Six Perfections (Six Pāramitās): Dāna-pāramitā (檀波羅蜜(Dānpōluómì)): Perfection of Giving, Śīla-pāramitā (尸波羅蜜(Shī bōluómì)): Perfection of Morality, Kṣānti-pāramitā (羼提波羅蜜(Chāntí bōluómì)): Perfection of Patience, Vīrya-pāramitā (毗梨耶波羅蜜(Pílìyé bōluómì)): Perfection of Diligence, Dhyāna-pāramitā (禪波羅蜜(Chán bōluómì)): Perfection of Meditation, Prajñā-pāramitā (般若波羅蜜(Bōrě bōluómì)): Perfection of Wisdom). This is called the Bodhisattva's skillful understanding of making offerings and revering the Three Jewels. Possessing these ten things, this is called the Bodhisattva possessing skillful means. Furthermore, there are ten dharmas called 'making vows'. What are the ten? Not making base vows, not fearing birth and death when making vows, making vows that surpass all sentient beings, making vows that all Buddhas praise, making vows that can subdue all demons, not making vows because of others' teachings, making limitless vows, making vows without fear, making vows without sorrow, making complete vows. What is called 'not making base vows'? Not making vows for the sake of enjoying pleasure in the Three Realms (Trialoka). This is called the Bodhisattva not making base vows. What is called 'not fearing birth and death'?
發願。不求二乘不為厭惡生死。不為滅除生死故發願。是名菩薩不畏生死發願。云何名出過一切眾生髮愿。菩薩愿使一切四生眾生悉成菩提。而我或入涅槃。或不入涅槃。是名菩薩出過一切眾生髮愿。云何名一切諸佛讚歎發願。菩薩發願。化一切眾生。皆行菩薩道乃至坐于道場。我當勸請令久住世利益眾生。是名菩薩一切諸佛讚歎發願。云何名摧伏一切諸魔發願。愿使一切眾產生佛時。佛時國土不聞惡魔名字。是名菩薩摧伏一切諸魔發願。云何名不為他故發願。終不受他教故。發菩提心。自以智慧觀察世界眾生受無量苦。為拔濟故發菩提心。是名菩薩不為他故發願。云何名無邊發願。菩薩不為方所少緣發願。從初發意行六波羅蜜。乃至坐于道場。於一一善心中我皆隨喜。是無邊發願。云何名不恐畏發願菩薩。從初發心聞深妙法不生驚畏。聞佛本行無量功德不生驚畏。佛所成熟眾生無量無邊。非我智力之所能知。唯佛與佛乃能究竟。是名菩薩不恐畏發願。云何名無憂發願。菩薩見諸眾生癡無慧目。𢤱戾嘆調少智眾生。愚癡瘖啞無涅槃分不生信心。而為一切諸佛菩薩之所棄捨。如此眾生我皆調伏。乃至坐于道場。是名無憂發願。云何名具足發願。菩薩發心誓願降魔成阿耨菩提。是名具足發願。具此十事。是名方便發願。
【現代漢語翻譯】 現代漢語譯本 發願。不爲了追求聲聞乘（Sravakayana，小乘，追求自我解脫）和緣覺乘（Pratyekabuddhayana，中乘，通過自身努力證悟），不因為厭惡生死輪迴而發願，也不爲了滅除生死輪迴而發願，這叫做菩薩不畏懼生死輪迴而發願。 什麼叫做超出一切眾生而發願？菩薩發願要使一切四生（卵生、胎生、濕生、化生）的眾生都成就菩提（Bodhi，覺悟），而我或者進入涅槃（Nirvana，寂滅），或者不進入涅槃，這叫做菩薩超出一切眾生而發願。 什麼叫做一切諸佛讚歎的發願？菩薩發願，教化一切眾生，都修行菩薩道，乃至（Naishi）坐在道場（Bodhimanda，菩提樹下），我應當勸請諸佛長久住世，利益眾生，這叫做菩薩一切諸佛讚歎的發願。 什麼叫做摧伏一切諸魔的發願？愿使一切眾產生佛時，佛的國土不聽到惡魔的名字，這叫做菩薩摧伏一切諸魔的發願。 什麼叫做不為他人而發願？始終不接受他人的教導，因此發菩提心（Bodhi-citta，覺悟之心），自己以智慧觀察世界眾生遭受無量痛苦，爲了救拔他們而發菩提心，這叫做菩薩不為他人而發願。 什麼叫做無邊發願？菩薩不為某個地方或少數因緣而發願，從最初發心修行六波羅蜜（Paramita，到達彼岸的方法），乃至坐在道場，對於每一個善心中，我都隨喜讚歎，這是無邊發願。 什麼叫做不恐懼的發願？菩薩從最初發心，聽到深奧微妙的佛法不產生驚慌畏懼，聽到佛往昔修行的無量功德不產生驚慌畏懼，佛所成熟的眾生無量無邊，不是我的智慧力量所能瞭解的，只有佛與佛才能徹底明白，這叫做菩薩不恐懼的發願。 什麼叫做無憂的發願？菩薩見到各種眾生愚癡沒有智慧的眼睛，剛強暴戾難以調伏，缺少智慧，愚蠢瘖啞沒有涅槃的份，不生起信心，而被一切諸佛菩薩所拋棄，這樣的眾生我都要調伏，乃至坐在道場，這叫做無憂的發願。 什麼叫做具足的發願？菩薩發心立誓降伏魔障，成就阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），這叫做具足的發願。具備這十種事，這叫做方便發願。
【English Translation】 English version Making Vows. Not seeking the Sravakayana (the Vehicle of Hearers, aiming for self-liberation) or the Pratyekabuddhayana (the Vehicle of Solitary Buddhas, achieving enlightenment through self-effort), not vowing out of aversion to birth and death, nor vowing to eliminate birth and death; this is called a Bodhisattva's vow without fear of birth and death. What is called vowing beyond all beings? A Bodhisattva vows to enable all beings of the four births (oviparous, viviparous, moisture-born, and metamorphic) to attain Bodhi (Enlightenment), and I may either enter Nirvana (Extinction) or not enter Nirvana; this is called a Bodhisattva's vow beyond all beings. What is called a vow praised by all Buddhas? A Bodhisattva vows to transform all beings, causing them to practice the Bodhisattva path, and even sitting at the Bodhimanda (the place of enlightenment), I shall urge them to abide in the world for a long time to benefit beings; this is called a Bodhisattva's vow praised by all Buddhas. What is called a vow to subdue all demons? Vowing that when all beings become Buddhas, the Buddha-land will not hear the name of evil demons; this is called a Bodhisattva's vow to subdue all demons. What is called vowing not for the sake of others? Never accepting the teachings of others, therefore generating the Bodhi-citta (the mind of enlightenment), personally observing with wisdom the countless sufferings endured by beings in the world, and vowing to liberate them; this is called a Bodhisattva's vow not for the sake of others. What is called a boundless vow? A Bodhisattva does not vow for a specific place or a few conditions, but from the initial arising of the mind, practices the six Paramitas (perfections), and even sitting at the Bodhimanda, I rejoice in every good thought; this is a boundless vow. What is called a vow without fear? From the initial arising of the mind, a Bodhisattva does not become alarmed or fearful upon hearing profound and subtle Dharma, nor does one become alarmed or fearful upon hearing of the Buddha's past practices and immeasurable merits. The beings matured by the Buddha are immeasurable and boundless, beyond the comprehension of my intellectual power; only a Buddha and a Buddha can fully understand; this is called a Bodhisattva's vow without fear. What is called a vow without sorrow? A Bodhisattva sees that all beings are foolish and lack the eyes of wisdom, are stubborn and difficult to tame, lack wisdom, are foolish, mute, and without a share in Nirvana, and do not generate faith, and are abandoned by all Buddhas and Bodhisattvas; I shall tame all such beings, even sitting at the Bodhimanda; this is called a vow without sorrow. What is called a complete vow? A Bodhisattva vows to subdue the demons and attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment); this is called a complete vow. Possessing these ten qualities is called a skillful vow.
復有十法名力具足。何等為十。人不輕力。不為他所伏力。具福業力。具智慧力。具徒眾力。得神通力。自在之力。陀羅尼力。菩薩定特不可動力。所言無二力。云何名人不輕力。一切外道聲聞二乘無能過者。一切眾生亦無有與菩薩力等者。是名菩薩人不輕力。云何名具福業力。無有世間出世間所修之福功德莊嚴能與菩薩力齊等者。名菩薩具福業力。云何名具智慧力。菩薩智力有所舉動。於前后際無有錯謬。是名菩薩具智慧力。云何名具徒眾力。菩薩徒眾不壞正見。無毀盛儀常修凈命。所攝大眾皆同菩薩正直之行。是名菩薩具徒眾力。云何名具神通力。菩薩以世俗五通勝於聲聞二乘五通。能以一塵容閻浮提及四天下。乃至恒河沙等三千大千世界。而微塵不增世界不減。其中眾生亦不迫迮。無有覺知想不相妨害。是名菩薩具神通力。云何名得自在力。菩薩有自在力。欲使三千大千世界種種珍寶遍滿其中。即如其意。是名菩薩自在之力。云何名得陀羅尼力。菩薩若聞無量無邊諸佛說法異聞異字。能於一念種種音聲 悉皆受持思惟修行。是名菩薩陀羅尼力。云何名定持無虧動力。一切眾生無能擾壞令其心亂。是名菩薩定持不虧動力。云何名所言無二力。菩薩心思後言口無二語。唯除方便。利益之說。是名菩薩言無二力
【現代漢語翻譯】 現代漢語譯本： 此外，還有十種法，名為『力具足』。是哪十種呢？不輕力（不被輕視的力量），不為他所伏力（不被他人降伏的力量），具福業力（具備福德業報的力量），具智慧力（具備智慧的力量），具徒眾力（具備徒眾的力量），得神通力（獲得神通的力量），自在之力（自在的力量），陀羅尼力（總持的力量），菩薩定特不可動力（菩薩的禪定特別堅定不可動搖的力量），所言無二力（言行一致的力量）。 什麼叫做『人不輕力』呢？一切外道、聲聞（聽聞佛法而悟道的修行者）、二乘（小乘佛教的兩種修行者：聲聞和緣覺）都不能勝過菩薩。一切眾生也沒有能與菩薩的力量相等的。這叫做菩薩的『人不輕力』。 什麼叫做『具福業力』呢？沒有世間和出世間所修的福德功德莊嚴能夠與菩薩的力量相比。這叫做菩薩的『具福業力』。 什麼叫做『具智慧力』呢？菩薩的智慧力量無論做什麼，對於前因後果都不會有錯謬。這叫做菩薩的『具智慧力』。 什麼叫做『具徒眾力』呢？菩薩的徒眾不破壞正見，不毀壞威儀，常常修持清凈的生命。所攝受的大眾都和菩薩一樣奉行正直的行為。這叫做菩薩的『具徒眾力』。 什麼叫做『具神通力』呢？菩薩以世俗的五種神通勝過聲聞、二乘的五種神通。能夠用一粒微塵容納閻浮提（Jambudvipa，指我們所居住的這個世界）和四天下（Sì dà tiānxià，佛教宇宙觀中的四大洲），乃至恒河沙數般的三千大千世界（Sānqiān dàqiān shìjiè，佛教宇宙觀中的一個大單位世界），而微塵不會增大，世界也不會減小，其中的眾生也不會感到擁擠，沒有覺知和思想的互相妨礙。這叫做菩薩的『具神通力』。 什麼叫做『得自在力』呢？菩薩有自在的力量，想要使三千大千世界充滿各種珍寶，就能如他所愿。這叫做菩薩的『自在之力』。 什麼叫做『得陀羅尼力』呢？菩薩如果聽到無量無邊的諸佛說法，聽到不同的語言和文字，能夠在一念之間用各種聲音全部接受、憶持、思惟、修行。這叫做菩薩的『陀羅尼力』。 什麼叫做『定持無虧動力』呢？一切眾生都不能擾亂和破壞菩薩的禪定，使他的心意混亂。這叫做菩薩的『定持不虧動力』。 什麼叫做『所言無二力』呢？菩薩心中所想的和口中所說的一致，沒有虛妄的言語，除非是爲了方便教化眾生而說的方便之語。這叫做菩薩的『言無二力』。
【English Translation】 English version: Furthermore, there are ten Dharmas named 'endowed with power'. What are the ten? The power of not being despised, the power of not being subdued by others, the power of possessing meritorious karma, the power of possessing wisdom, the power of possessing a retinue, the power of obtaining supernatural powers, the power of freedom, the power of Dharani (總持), the power of the Bodhisattva's (菩薩) samadhi (禪定) being especially immovable, and the power of words being consistent with actions. What is meant by 'the power of not being despised'? All heretics, Sravakas (聲聞, those who attain enlightenment by hearing the Buddha's teachings), and the Two Vehicles (二乘, the two vehicles of Hinayana Buddhism: Sravakas and Pratyekabuddhas) cannot surpass the Bodhisattva. No sentient being is equal to the Bodhisattva's power. This is called the Bodhisattva's 'power of not being despised'. What is meant by 'the power of possessing meritorious karma'? No worldly or supramundane blessings, merits, or adornments can equal the Bodhisattva's power. This is called the Bodhisattva's 'power of possessing meritorious karma'. What is meant by 'the power of possessing wisdom'? When the Bodhisattva's wisdom power is exerted, there are no mistakes in regard to cause and effect. This is called the Bodhisattva's 'power of possessing wisdom'. What is meant by 'the power of possessing a retinue'? The Bodhisattva's retinue does not destroy right views, does not ruin dignified conduct, and constantly cultivates pure living. The masses gathered are all like the Bodhisattva, practicing upright conduct. This is called the Bodhisattva's 'power of possessing a retinue'. What is meant by 'the power of obtaining supernatural powers'? The Bodhisattva's mundane five supernatural powers surpass the five supernatural powers of the Sravakas and the Two Vehicles. The Bodhisattva can contain Jambudvipa (閻浮提, the world we live in) and the Four Continents (Sì dà tiānxià, the four continents in Buddhist cosmology) within a single dust mote, even as many as the sands of the Ganges River, three thousand great thousand worlds (Sānqiān dàqiān shìjiè, a large unit of worlds in Buddhist cosmology), without the dust mote increasing in size or the world decreasing, and the beings within do not feel crowded, and there is no mutual interference of awareness or thought. This is called the Bodhisattva's 'power of possessing supernatural powers'. What is meant by 'the power of obtaining freedom'? The Bodhisattva has the power of freedom; if the Bodhisattva wishes to fill the three thousand great thousand worlds with various treasures, it will be as the Bodhisattva intends. This is called the Bodhisattva's 'power of freedom'. What is meant by 'the power of obtaining Dharani'? If the Bodhisattva hears the Dharma spoken by countless Buddhas, hears different languages and words, the Bodhisattva can, in a single thought, receive, remember, contemplate, and cultivate all kinds of sounds. This is called the Bodhisattva's 'power of Dharani'. What is meant by 'the power of unwavering samadhi'? No sentient being can disturb or destroy the Bodhisattva's samadhi, causing the Bodhisattva's mind to be confused. This is called the Bodhisattva's 'power of unwavering samadhi'. What is meant by 'the power of words being consistent with actions'? The Bodhisattva's thoughts and words are consistent; there are no false words, except for expedient words spoken for the sake of teaching sentient beings. This is called the Bodhisattva's 'power of words being consistent with actions'.
。具足此十事。是名菩薩得力具足。
復有十法名具足智。何等為十。智人無我智具足。知法無我智具足。遍知諸方便智具足。善知禪定境界處所具足智。持具足無等智具足。善知眾生根行具足。無作智具足。善知一切法相具足。善知出世間智具足。云何名知人無我。觀五陰不堅無牢固。虛妄無真實。乃至滅謝亦不見有去。是名知人無我。云何觀法無我知。如實相見生滅。知一切物猶如假借。有名用從緣而生從緣而滅。菩薩如實而知諸法真實。是名觀法無我。云何名一切處遍智者。非一剎那中知。非一剎中不知。非此方知彼方不知。而能普於十方得無礙智。是名一切處遍知。云何善知禪足境界處所。知聲聞定。知辟支佛定。知菩薩定。知佛定知。如是諸定知皆悉了知。是名善知禪定境界處所。云何名知持具足。善知聲聞持辟支佛持菩薩持。況餘眾生而不能知。是名知持。云何無等智。一切外道二乘諸智。無有能及菩薩智者唯除如來一切種智。是名無等智。云何名善知眾生根行。能以凈無礙智。遍觀世界。眾生能生菩提。乃至入般涅槃。有聲聞乘。有辟支佛乘。有生善趣。有生惡趣者。是名菩薩善知眾生根行具足。云何名無作智慧。於四威儀行住坐臥。念無作心恒成就。譬如有人于出入息乃至睡眠常無所作。是名
【現代漢語翻譯】 現代漢語譯本：具足這十件事，就叫做菩薩得到力量具足。
又有十種法叫做具足智。哪十種呢？有智慧的人，知人無我智具足；知法無我智具足；普遍了知各種方便的智慧具足；善於瞭解禪定境界處所的智慧具足；持戒具足的無等智慧具足；善於瞭解眾生根性的智慧具足；無作智具足；善於瞭解一切法相的智慧具足；善於瞭解出世間智慧具足。怎樣叫做知人無我呢？觀察五陰不堅固，沒有牢靠之處，虛妄不真實，乃至壞滅消散也不見有來去，這叫做知人無我。怎樣觀察法無我呢？如實地觀察諸法的生滅，知道一切事物猶如假借，有名無實，從因緣而生，也從因緣而滅。菩薩如實地了知諸法的真實，這叫做觀察法無我。怎樣叫做在一切處普遍了知呢？不是隻在一個剎那間知道，也不是隻在一個剎那間不知道；不是隻知此方不知彼方，而是能夠普遍地在十方得到無礙的智慧，這叫做在一切處普遍了知。
怎樣叫做善於瞭解禪定境界處所呢？知道聲聞的禪定，知道辟支佛的禪定，知道菩薩的禪定，知道佛的禪定，像這樣各種禪定都完全瞭解，這叫做善於瞭解禪定境界處所。怎樣叫做知持具足呢？善於瞭解聲聞的持戒，辟支佛的持戒，菩薩的持戒，更何況其餘眾生而不能瞭解呢？這叫做知持。怎樣叫做無等智呢？一切外道、二乘的各種智慧，沒有能夠趕得上菩薩智慧的，只有如來的一切種智才能相比，這叫做無等智。怎樣叫做善於瞭解眾生根性呢？能夠用清凈無礙的智慧，普遍地觀察世界，眾生能夠生起菩提心，乃至進入般涅槃，有的修聲聞乘，有的修辟支佛乘，有的生到善道，有的生到惡道，這叫做菩薩善於瞭解眾生根性具足。怎樣叫做無作智慧呢？在四種威儀（行、住、坐、臥）中，唸唸都是無作的心，恒常成就。譬如有人對於出入息乃至睡眠，常常沒有造作，這叫做
【English Translation】 English version: Possessing these ten qualities is called a Bodhisattva's power being complete.
Furthermore, there are ten dharmas called complete wisdom. What are the ten? A wise person's wisdom of 'no self' in persons is complete; wisdom of 'no self' in dharmas is complete; wisdom of universally knowing all expedient means is complete; wisdom of skillfully knowing the realms and locations of meditative states is complete; the unequaled wisdom of complete adherence to precepts is complete; skillful knowledge of beings' roots and conduct is complete; non-action wisdom is complete; skillful knowledge of all dharma characteristics is complete; skillful knowledge of transcendent wisdom is complete. What is called knowing 'no self' in persons? Observing the five skandhas (form, feeling, perception, mental formations, consciousness) as impermanent, without solidity, false, and unreal, even until their destruction and dissolution, one does not see any coming or going. This is called knowing 'no self' in persons. How does one observe 'no self' in dharmas? Seeing the arising and ceasing of dharmas as they truly are, knowing that all things are like borrowed entities, having a name but arising from conditions and ceasing from conditions. A Bodhisattva truly knows the reality of all dharmas. This is called observing 'no self' in dharmas. What is called universally knowing in all places? It is not knowing only in one instant and not knowing in another instant; it is not knowing only in this direction and not knowing in that direction, but being able to universally obtain unobstructed wisdom in the ten directions. This is called universally knowing in all places.
What is called skillfully knowing the realms and locations of meditative states? Knowing the samadhi (meditative state) of Sravakas (listeners), knowing the samadhi of Pratyekabuddhas (solitary Buddhas), knowing the samadhi of Bodhisattvas, knowing the samadhi of Buddhas, knowing all such samadhis completely. This is called skillfully knowing the realms and locations of meditative states. What is called knowing complete adherence to precepts? Skillfully knowing the precepts adhered to by Sravakas, the precepts adhered to by Pratyekabuddhas, the precepts adhered to by Bodhisattvas, let alone not knowing those of other beings. This is called knowing adherence to precepts. What is called unequaled wisdom? The various wisdoms of all non-Buddhist paths and the Two Vehicles (Sravakas and Pratyekabuddhas) cannot match the wisdom of a Bodhisattva, except for the All-Knowing Wisdom of the Tathagata (Buddha). This is called unequaled wisdom. What is called skillfully knowing beings' roots and conduct? Being able to use pure, unobstructed wisdom to universally observe the world, beings who can generate Bodhicitta (the mind of enlightenment), even entering Parinirvana (complete nirvana); some follow the Sravaka Vehicle, some follow the Pratyekabuddha Vehicle, some are born in good realms, some are born in evil realms. This is called a Bodhisattva's skillful knowledge of beings' roots and conduct being complete. What is called non-action wisdom? In the four postures (walking, standing, sitting, lying down), constantly maintaining a mind of non-action, always accomplishing it. For example, someone who, in their in-breath and out-breath, even in sleep, is constantly without action, this is called
無作智具足。云何名善知一切法相。了達諸法皆同一相。云何一相。皆盡空相。如幻相虛妄相。是名菩薩善知一切法相。云何名善知出世間智無漏智。出一切世間諸智。是名菩薩出世間智。具此十事。是名菩薩得一切智滿足。
華嚴經
菩薩以求佛道所修善根與一切眾生。是檀波羅蜜。能滅一切煩惱熱。是尸波羅蜜。慈悲為首。於一切眾生心無所傷。是羼提波羅蜜。求善根無厭足。是毗梨耶波羅蜜。修道心不散常向一切智。是禪波羅蜜。忍諸法不生門。是般若波羅蜜。能起無量智門。是方便波羅蜜。求轉勝智慧。是愿波羅蜜。諸魔外道不能俎壞。是力波羅蜜。於一切法相如實說。是智波羅蜜。如是念念中具足十波羅蜜。
相續解脫經一卷
觀世音白佛言。世尊。何故施設餘四波羅蜜。佛告觀世音。此等是六波羅蜜伴故。彼三波羅蜜攝取眾生。菩薩事方便善業建立。是故我說方便波羅蜜是三波羅蜜伴。複次觀世音菩薩。現法多行煩惱。不能勘任。常修習忍。貪樂地獄故。悕望羸劣不能內一其心。及菩薩藏聞緣修習。能開引出世間慧。受行少福。愿未來世煩惱微薄。是愿波羅蜜。煩惱薄已能勤精進。是故我說愿波羅蜜是精進波羅蜜伴。親近善知識聽聞善法。內正思惟。轉劣悕望得力悕望。殊勝上
【現代漢語翻譯】 現代漢語譯本 『無作智』具足。怎樣稱為『善知一切法相』？了達一切諸法皆是同一體相。怎樣是『一相』？都是究竟空寂之相，如幻象般虛妄不實之相。這稱為菩薩『善知一切法相』。怎樣稱為『善知出世間智無漏智』？超出一切世間諸種智慧。這稱為菩薩『出世間智』。具足這十種事，這稱為菩薩得到一切智慧圓滿。
《華嚴經》
菩薩以求佛道所修的善根佈施給一切眾生，這是檀波羅蜜（Dānapāramitā，佈施波羅蜜）。能夠滅除一切煩惱之熱，這是尸波羅蜜（Śīlapāramitā，持戒波羅蜜）。以慈悲為首，對於一切眾生內心沒有傷害，這是羼提波羅蜜（Kṣāntipāramitā，忍辱波羅蜜）。追求善根沒有厭足，這是毗梨耶波羅蜜（Vīryapāramitā，精進波羅蜜）。修道之心不散亂，常向於一切智慧，這是禪波羅蜜（Dhyānapāramitā，禪定波羅蜜）。安忍諸法不生之門，這是般若波羅蜜（Prajñāpāramitā，智慧波羅蜜）。能夠生起無量智慧之門，這是方便波羅蜜（Upāyapāramitā，方便波羅蜜）。追求更加殊勝的智慧，這是愿波羅蜜（Praṇidhānapāramitā，愿波羅蜜）。諸魔外道不能夠摧壞，這是力波羅蜜（Balapāramitā，力波羅蜜）。對於一切法相如實宣說，這是智波羅蜜（Jñānapāramitā，智波羅蜜）。像這樣唸唸之中具足十波羅蜜。
《相續解脫經》一卷
觀世音（Avalokiteśvara）菩薩對佛說：『世尊，為什麼還要施設其餘四種波羅蜜？』佛告訴觀世音：『這些是六波羅蜜的伴侶的緣故。那三種波羅蜜攝取眾生，菩薩的事業是方便善巧的建立。因此我說方便波羅蜜是三種波羅蜜的伴侶。』再次，觀世音菩薩，現在多行煩惱，不能勝任，常常修習忍辱；貪戀地獄，所以希望變得羸弱，不能內心專一；以及菩薩藏（Bodhisattva Piṭaka）聽聞修習，能夠開引出世間的智慧；受持奉行少許福報，希望未來世煩惱微薄，這是愿波羅蜜。煩惱輕薄之後能夠勤奮精進，因此我說愿波羅蜜是精進波羅蜜的伴侶。親近善知識，聽聞善法，內心正確思維，轉化低劣的希望得到有力的希望，殊勝上等。
【English Translation】 English version 『Non-active wisdom』 is complete. What is called 『skillfully knowing all dharma characteristics』? It is understanding that all dharmas have the same characteristic. What is 『one characteristic』? It is all ultimately empty, like illusory and unreal appearances. This is called a Bodhisattva 『skillfully knowing all dharma characteristics.』 What is called 『skillfully knowing transcendent wisdom, non-outflow wisdom』? It is surpassing all worldly wisdoms. This is called a Bodhisattva』s 『transcendent wisdom.』 Possessing these ten qualities is called a Bodhisattva attaining complete omniscience.
Avataṃsaka Sūtra (Flower Garland Sutra)
The Bodhisattva dedicates the roots of good he cultivates in seeking the Buddha path to all sentient beings; this is Dānapāramitā (Perfection of Giving). Being able to extinguish the heat of all afflictions is Śīlapāramitā (Perfection of Morality). Taking compassion as the foremost, having no harm in the mind towards all sentient beings is Kṣāntipāramitā (Perfection of Patience). Seeking roots of good without satiety is Vīryapāramitā (Perfection of Diligence). The mind of cultivating the path is not scattered, constantly directed towards all wisdom is Dhyānapāramitā (Perfection of Meditation). Enduring the gate of non-arising of all dharmas is Prajñāpāramitā (Perfection of Wisdom). Being able to generate limitless gates of wisdom is Upāyapāramitā (Perfection of Skillful Means). Seeking more excellent wisdom is Praṇidhānapāramitā (Perfection of Vow). All demons and heretics cannot destroy it is Balapāramitā (Perfection of Strength). Speaking truthfully about the characteristics of all dharmas is Jñānapāramitā (Perfection of Knowledge). Thus, in every thought, one possesses the ten pāramitās completely.
Saṃtati-vimokṣa Sūtra (Continuous Liberation Sutra), one fascicle
Avalokiteśvara said to the Buddha, 『World Honored One, why are the other four pāramitās established?』 The Buddha told Avalokiteśvara, 『These are companions of the six pāramitās. Those three pāramitās gather sentient beings; the Bodhisattva』s work is the establishment of skillful means. Therefore, I say that the Upāyapāramitā is the companion of the three pāramitās.』 Furthermore, Avalokiteśvara, in the present life, one often engages in afflictions, unable to bear it, constantly cultivating patience; being greedy for the lower realms, therefore hoping to become weak, unable to concentrate the mind internally; and listening to and practicing the Bodhisattva Piṭaka, one can open and lead out transcendent wisdom; receiving and practicing a small amount of blessings, hoping that afflictions will be slight in the future life, this is Praṇidhānapāramitā. After afflictions are light, one can diligently advance, therefore I say that Praṇidhānapāramitā is the companion of Vīryapāramitā. Approaching good teachers, listening to good dharmas, internally contemplating correctly, transforming inferior hopes into powerful hopes, supremely excellent.
界能內一心。是故我說力波羅蜜是禪波羅蜜伴。于菩薩藏聞緣修禪。是智波羅蜜。堪能開引出世間慧。是故我說智波羅蜜是般若波羅蜜伴。
菩薩藏修道眾經抄卷第十二
【現代漢語翻譯】 現代漢語譯本：
一心專注于界能（Dhatu，構成要素）之內。因此我說，力波羅蜜（Bala Paramita，力量的圓滿）是禪波羅蜜（Dhyana Paramita，禪定的圓滿）的伴侶。在菩薩藏（Bodhisattva Pitaka，菩薩的經典）中，聽聞因緣並修習禪定，這是智波羅蜜（Jnana Paramita，智慧的圓滿）。能夠開啟和引導出世間的智慧。因此我說，智波羅蜜是般若波羅蜜（Prajna Paramita，智慧的圓滿）的伴侶。 菩薩藏修道眾經抄卷第十二
【English Translation】 English version:
With a single mind within the Dhatu (elements). Therefore, I say that Bala Paramita (Perfection of Power) is the companion of Dhyana Paramita (Perfection of Meditation). In the Bodhisattva Pitaka (Treasury of Bodhisattvas), hearing about conditions and cultivating meditation is Jnana Paramita (Perfection of Wisdom). It is capable of opening and leading to transcendental wisdom. Therefore, I say that Jnana Paramita is the companion of Prajna Paramita (Perfection of Wisdom). Bodhisattva Pitaka Sutra on the Practice of the Path, Scroll 12