/yogacarabhumi5

---
permalink: yogacarabhumi5
aliases:
- yogacarabhumi5
- yogācārabhūmi-śāstra5
date: 2024-03-09 21:38
updated: 2026-07-09 15:16
---
ᅟ<span class="date">Updated: 2026-07-09 15:16</span>
ᅟ[瑜伽1](瑜伽師地論1)ᅟ[瑜伽2](瑜伽師地論2)ᅟ[瑜伽3](瑜伽師地論3)ᅟ[瑜伽4](瑜伽師地論4)ᅟ[瑜伽6](瑜伽師地論6)ᅟ[瑜伽7](瑜伽師地論7)ᅟ[瑜伽8](瑜伽師地論8)ᅟ


☗s41
【漢】瑜伽師地論卷第四十一
【漢】彌勒菩薩說
【漢】`[1]三藏法師＝沙門【宋元宮知】＊，唐三藏沙門【明】＊`三藏法師玄奘奉　詔譯

# 3.覺分持
## 3.2.如是學
### 3.2.3.戒品
本地分中菩薩地第十五初持瑜伽處戒品第十之二

###### ### 3.2.3.2.3.1.2.2.2.廣顯二戒所攝事相
【漢】如是菩薩安住菩薩淨戒律儀，於有違犯及無違犯，是染非染、軟中上品，應當了知。
△evaṃ bodhisattva-śīla-saṃvara-vyavasthitasya bodhisattvasyāpattir api veditavyā. anāpattir api kliṣṭāpy akliṣṭāpi mṛdvī madhyā adhimātrāpi.

【漢】若諸菩薩安住菩薩淨戒律儀，於日日中，若於如來、或為如來造制多所；若於正法、或為正法造經卷所，謂諸菩薩素怛纜藏、摩怛理迦；若於僧伽，謂十方界已入大地諸菩薩眾。若不以其或少、或多諸供養具而為供養，下至以身一拜禮敬，下至以語一四句頌讚佛法僧真實功德，下至以心一清淨信隨念三寶真實功德，空度日夜，是名有犯，有所違越。若不恭敬、`[嬾＝懶【明】下同]`嬾`[3]惰＝墮【宋元宮】＊`惰懈怠而違犯者，是染違犯。若誤失念而違犯者，非染違犯。無違犯者，謂心狂亂。若已證入淨意樂地，常無違犯。由得清淨意樂菩薩，譬如已得證淨苾芻，恒時法爾於佛法僧以勝供具承事供養。
△evaṃ (bodhisattva-śīla-saṃvara)-sthito bodhisattvaḥ prati-divasaṃ tathāgatasya vā tathāgatam uddiśya caitye dharmasya vā dharmam uddiśya pustaka-gate bodhisattva-sūtrapiṭake bodhisattva-sūtra-piṭaka-mātṛkāyāṃ vā saṃghasya vā yo sau daśasu dikṣu mahā-bhūmi-praviṣṭānāṃ bodhisattvānāṃ saṃghaḥ kiṃcid evālpaṃ vā prabhūtaṃ vā pūjādhikārikam akṛtvā aṃtataḥ ekapraṇamam api kāyena aṃtato guṇān ārabhya buddha-dharma-saṃghānām eka-catuṣ-padāyām api gāthāyāḥ pravyāhāraṃ vācā antataḥ eka-prasādam api buddha-dharma-saṃgha- guṇānusmaraṇa-pūrvakaṃ cetasā rātriṃ-divam atinamayati sāpattiko bhavati sātisāraḥ. saced agauravād ālasya-kausīdyād āpadyate kliṣṭām āpattim āpanno bhavati. sacet smṛti-saṃpramoṣād āpadyate akliṣṭām āpattim āpanno bhavati. anāpattiḥ kṣipta-cetasaḥ. anāpattiḥ śuddhāśaya-bhūmi-praviṣṭasya. tathā hi śuddhāśayo bodhisattvaḥ tad-yathā avetya-prasāda-lābhī bhikṣur nitya-kālam eva dharmatayā śāstāraṃ paricarati paramayā ca pūjayā pūjayati dharmaṃ saṃghaṃ ca.

【漢】若諸菩薩安住菩薩淨戒律儀，有其大欲而無喜足，於諸利養及以恭敬生著不捨。是名有犯，有所違越，是染違犯。無違犯者，謂為斷彼，生起樂欲，發勤精進攝彼對治。雖勤遮遏，而為猛利性惑所蔽，數起現行。
△bodhisattvo mahecchatāsaṃtuṣṭiṃ lābha-sat-kāra-gardham utpannam adhivāsayati sāpattiko bhavati sātisāraḥ kliṣṭām āpattim āpadyate. anāpattis tatprahāṇāya cchanda-jātasya vīryam ārabhamāṇasya tat-pratipakṣa-parigraheṇa tat-pratibandhāvasthitasya prakṛtyā tīvra-kleśatayābhibhūya punaḥ-punaḥ samudācāraṇāt.

【漢】若諸菩薩安住菩薩淨戒律儀，見諸耆長有德可敬同法者來，憍慢所制，懷嫌恨心、懷恚惱心，不起承迎，不推勝座。若有他來語言談論、慶慰、請問，`[憍慢＝慢憍【聖】]`憍慢所制，懷嫌恨心、懷恚惱心，不稱正理發言酬對。是名有犯，有所違越，是染違犯。非憍慢制，無嫌恨心、無恚惱心，但由嬾`[＊3-1]惰＝墮【宋元宮】＊`惰、懈怠、忘念、無記之心，是名有犯，有所違越，非染違犯。無違犯者，謂遭重病；或心狂亂；或自睡眠他生覺想，而來親附語言談論、慶慰、請問；或自為他宣說諸法論義決擇；或復與餘談論、慶慰；或他說法論義決擇屬耳而聽；或有違犯說正法者，為欲將護說法者心；或欲方便調彼、伏彼，出不善處安立善處；或護僧制；或為將護多有情心；而不酬對，皆無違犯。
△bodhisattvo vṛddhatarakaṃ guṇavaṃtaṃ sat-kārārhaṃ saha-dhārmikaṃ dṛṣṭvā mānābhinigṛhītaḥ āghāta- cittaḥ pratigha-citto vā utthāyāsanaṃ nānuprayacchati. paraiś cālapyamānaḥ saṃlapyamānaḥ pratisaṃmodyamānaḥ paripṛṣṭaś ca na yukta-rūpeṇa vākpratyudāhāreṇa pratyupatiṣṭhate mānābhinigṛhīta evāghāta-cittaḥ pratigha-citto vā. sāpattiko bhavati sātisāraḥ kliṣṭām āpattim āpadyate. no cen mānābhinigṛhīto nāghāta-cittaḥ pratigha-citto vā api tv ālasya-kausīdyād avyākṛta-citto vā smṛti-saṃpramoṣād vā. sāpattika eva bhavati sātisāro no tu kliṣṭām āpattim āpadyate. anāpattir bāḍhaglānaḥ syāt kṣiptacitto vā. anāpattiḥ suptaḥ) syād ayaṃ prativibuddha-saṃjñī upaśliśyed) ālapet saṃlapet pratisaṃmodayet paripṛcchet. an-āpattiḥ pareṣāṃ dharma-deśanāyāṃ prayuktasya sāṃkathya-viniścaye vā. anāpattiś tad-anyeṣāṃ pratisaṃmodayataḥ. anāpattiḥ pareṣāṃ dharmaṃ deśayatām avahita-śrotrasya śṛṇvatas sāṃkathya-viniścayaṃ vā. anāpattir dharma-saṃkathā-visaratāṃ dhārma-kathika-cittaṃ cānurakṣataḥ. anāpattis tenopāyena teṣāṃ sattvānāṃ damayato vinayataḥ akuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpayataḥ. anāpattiḥ sāṃghikaṃ kriyā-kāram anurakṣataḥ. anāpattiḥ pareṣāṃ prabhūtatarāṇāṃ cittam anurakṣataḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，他來延請，或往居家、或往餘寺，奉施飲食及衣服等諸資生具，憍慢所制，懷嫌恨心、懷恚惱心，不至其所，不受所請，是名有犯，有所違越，是染違犯。若由嬾`[＊3-2]惰＝墮【宋元宮】＊`惰、懈怠、忘念、無記之心，不至其所，不受所請，是名有犯，有所違越，非染違犯。無違犯者，或有疾病；或無氣力，或心狂亂；或處懸遠；或道有怖；或欲方便調彼、伏彼，出不善處安立善處；或餘先請；或為無間修諸善法，欲護善品令無暫廢；或為引攝未曾有義；或為所聞法義無退；如為所聞法義無退，論義決擇，當知亦爾；或復知彼懷損惱心，詐來延請；或為護他多嫌恨心；或護僧制；不至其所，不受所請，皆無違犯。
△bodhisattvaḥ parair upanimantryamāṇo gṛhe vā vihārāntare vā bhojana-pāna- vastrādibhiḥ pariṣkārair mānābhinigṛhītaḥ āghāta-cittaḥ pratigha-citto vā na gacchati. na nimantraṇāṃ svīkaroti. sāpattiko bhavati sātisāraḥ kliṣṭām āpattim āpadyate. ālasya-kausīdyān na gacchati akliṣṭām āpattim āpadyate. anāpattir glānaḥ syād aprati-balaḥ kṣipta-citto vā. anāpattiḥ viprakṛṣṭo deśaḥ syān mārgaś ca sa-pratibhayaḥ. an-āpattis tenopāyena damayitu-kāmaḥ syād vinetu-kāmaḥ akuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpayitu-kāmaḥ. anāpattir anyasya pūrvataraṃ pratijñānaṃ bhavet. anāpattir niraṃtara-kuśala-pakṣa-prayuktasya kuśala-pakṣa-cchidrīkārānu-rakṣārtham agacchataḥ. anāpattir apūrvasyārthopasaṃhitasya dharmārtha-śravaṇasya parihāṇi-hetoḥ. yathā dharmārtha-śravaṇasya. evaṃ sāṃkathya-viniścayasyāpi veditavyaṃ. anāpattir viheṭhanābhiprāyeṇa nimaṃtritaḥ syāt. anāpattiḥ pareṣāṃ prabhūtatarakāṇām āghāta-cittam anurakṣataḥ. (anāpattiḥ sāṃghikaṃ kriyā-kāram anurakṣataḥ.)

【漢】若諸菩薩安住菩薩淨戒律儀，他持種種生色可染、末尼、真珠、琉璃等寶，及持種種眾多上妙財利供具慇懃奉施，由嫌恨心、或恚惱心，違拒不受，是名有犯，有所違越。是染違犯，捨有情故。若由嬾惰、懈怠、忘念、無記之心，違拒不受，是名有犯，有所違越，非染違犯。無違犯者，或心狂亂；或觀受已心生染著；或觀後時彼定追悔；或復知彼於施迷亂；或知施主隨捨隨受，由是因緣定當貧匱；或知此物是僧伽物、窣堵波物；或知此物劫盜他得；或知此物由是因緣多生過患，或殺、或縛、或罰、或黜、或嫌、或`[責＝嘖【三宮】]`責；違拒不受，皆無違犯。
△bodhisattvaḥ pareṣām aṃtikaj jātarūpa-rajataṃ maṇi-muktā-vaiḍūryādikāni ca vara-jātāni vicitrāṇi prabhūtāni pravarāṇi labhamāno 'nudadhyamānaḥ) āghāta-cittaḥ pratigha-citto na pratigṛhṇāti pratikṣipati sāpattiko bhavati sātisāraḥ kliṣṭām āpattim āpadyate sattvopekṣayā.) ālasya-kausīdyān na pratigṛhṇāti sāpattiko bhavati sātisāraḥ no tu kliṣṭām āpattim āpadyate. anāpattiḥ kṣipta-cittasya. anāpattis tasmiṃ pratigrahe ratiṃ cetasaḥ paśyataḥ. anāpattir vipratisāram asya paścāt saṃbhāvayataḥ. anāpattir dāna-vibhramasya saṃbhāvayataḥ. anāpattir vinirmuktāgrahasya) dānapater) dāridraṃ vighātaṃ tan-nidānaṃ saṃbhāvayataḥ. anāpattiḥ sāṃghikaṃ staupikaṃ saṃbhāvayataḥ. anāpattiḥ parāhṛtam anena saṃbhāvayataḥ yato nidānam asyotpadyeta) vadho vā bandho vā daṇḍo vā jyānir garhaṇā) vā.

【漢】若諸菩薩安住菩薩淨戒律儀，他來求法，懷嫌恨心、懷恚惱心，嫉妬變異，不施其法，是名有犯，有所違越，是染違犯。若由嬾`[＊3-3]惰＝墮【宋元宮】＊`惰、懈怠、忘念、無記之心，不施其法，是名有犯，有所違越，非染違犯。無違犯者，謂諸外道伺求過短；或有重病；或心狂亂；或欲方便調彼、伏彼，出不善處安立善處；或於是法未善通利；或復見彼不生恭敬，無有羞愧，以惡威儀而來聽受；或復知彼是鈍根性，於廣法教得法究竟深生怖畏，當生邪見，增長邪執，衰損惱壞；或復知彼，法至其手轉布非人；而不施與，皆無違犯。
△bodhisattvaḥ pareṣāṃ dharmārthinām āghāta-cittaḥ (pratigha-cittaḥ) īrṣyā-viprakṛto vā dharmaṃ nānuprayacchati sāpattiko bhavati sātisāraḥ kliṣṭām āpattim āpadyate. ālasya-kausīdyān na dadāti sāpattiko bhavati sātisāro na kliṣṭām āpattim āpadyate. anāpattis tīrthika-randhra-prekṣī. anāpattir bāḍha-glānaḥ syāt. kṣipta-citto vā. an-āpattis tenopāyena damayitu-kāmaḥ syād vinetu-kāmaḥ akuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpayitukāmaḥ. anāpattir dharme) na pravṛttaḥ syāt. anāpattir yady agauravo 'pratīśo durīryā-pathaḥ pratigṛhṇīyāt anāpattir mṛdv-indriyasyodārayā dharma-deśanayā dharma-paryāptyā uttrāsaṃ mithyā-darśanaṃ mithyā'bhiniveśaṃ kṣatiṃ copahatiṃ ca saṃbhāvayet. anāpattiś tad-dhasta-gatasya parebhyaḥ abhājana-bhūtebhyo visāraṃ dharmasya saṃbhāvayet.

【漢】若諸菩薩安住菩薩淨戒律儀，於諸暴惡犯戒有情，懷嫌恨心、懷恚惱心，由彼暴惡犯戒為緣，方便棄捨，不作饒益，是名有犯，有所違越，是染違犯。若由嬾`[＊3-4]惰＝墮【宋元宮】＊`惰懈怠棄捨，由忘念故，不作饒益，是名有犯，有所違越，非染違犯。何以故？非諸菩薩於淨持戒、身語意業寂靜現行諸有情所，起憐愍心，欲作饒益；如於暴惡犯戒有情，於諸苦`[因＝困【明】]`因而現轉者。無違犯者，謂心狂亂；或欲方便調彼、伏彼，廣說如前；或為將護多有情心；或護僧制；方便棄捨，不作饒益，皆無違犯。
△bodhisattvaḥ raudreṣu duḥśīleṣu sattveṣv āghāta-cittaḥ pratigha-citta upekṣate viceṣṭate vā raudratāṃ duḥśīlatām eva ca pratyayaṃ kṛtvā sāpattiko bhavati sātisāraḥ kliṣṭām āpattim āpadyate. ālasya-kausīdyād upekṣate smṛti-saṃpramoṣāc ca viceṣṭate s'āpattiko bhavati sātisāraḥ. no tu kliṣṭām āpattim āpadyate. tat kasya hetoḥ. na hi bodhisattvasya(---)kāya-vāṅ-manas-karma-pracāre tathā anukaṃpā-cittaṃ ca kartu-kāmatā ca pratyupasthitā bhavati. yathā raudreṣu duḥsīleṣu sattveṣu duḥkha-hetor vartamāneṣu. anāpattiḥ kṣipta-cittasya. anāpattis tenopāyenāsya damayitu-kāmaḥ syāt pūrvavat. anāpattiḥ pareṣāṃ prabhūtānāṃ cittānurakṣiṇaḥ. anāpattiḥ saṃgha- kriyā-kārānurakṣiṇaḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，如薄伽梵於別解脫毘奈耶中，將護他故，建立遮罪，制諸聲聞令不造作。諸有情類，未淨信者令生淨信，已淨信者令倍增長。於中菩薩與諸聲聞應等修學，無有差別。何以故？以諸聲聞自利為勝，尚不棄捨將護他行，為令有情未信者信、信者增長，學所學處，何況菩薩利他為勝。若諸菩薩安住菩薩淨戒律儀，如薄伽梵於別解脫毘奈耶中，為令聲聞少事、少業、少悕望住，建立遮罪，制諸聲聞令不造作。於中菩薩與諸聲聞不應等學。何以故？以諸聲聞自利為勝，不顧利他，於利他中少事、少業、少悕望住可名為妙；非諸菩薩利他為勝，不顧自利，於利他中少事、少業、少悕望住得名為妙。如是菩薩為利他故，從非親里長者、居士、婆羅門等及恣施家，應求百千種種衣服，觀彼有情有力無力，隨其所施，如應而受。如說求衣，求鉢亦爾。如求衣鉢，如是自求種種絲縷，令非親里為織作衣。為利他故，應畜種種憍世`[耶＝邪【聖】]`耶衣、諸坐臥具，事各至百，生色可染百千俱胝，復過是數亦應`[取＝聚【聖】]`取積。如是等中少事、少業、少悕望住制止遮罪，菩薩不與聲聞共學。安住淨戒律儀菩薩，於利他中，懷嫌恨心、懷恚惱心，少事、少業、少悕望住，是名有犯，有所違越，是染違犯。若`[由【麗】，有【大】(cf. K15n0570\_p0812b22; T24n1501\_p1111c29)]`由嬾`[＊3-5]惰＝墮【宋元宮】＊`惰、懈怠、忘念、無記之心，少事、少業、少悕望住，是名有犯，有所違越，非染違犯。
△bodhisattvo yad Bhagavagtā prātimokṣe vinaye pratikṣepaṇa-sāvadyaṃ vyavasthitaṃ para-cittānurakṣām upādāyāprasannānāṃ prasādāya prasannānāṃ ca bhūyo-bhāvāya. tatra tulyāṃ śrāvakaiḥ śikṣāṃ karoti nirnānākaraṇāṃ. tat kasya hetoḥ. śrāvakās tāvad ātmārthaparamāḥ.te tāvan na paranitanurakṣāḥ aprasannānāṃ prasādāya prasannānāṃ ca bhūyo-bhāvāya śikṣāsu śikṣaṃte. prāg eva bodhisattvāḥ parārtha-paramāḥ. yat punaḥ pratikṣepaṇa-sāvadyam alpārthatām alpakṛtyatām alpotsuka-vihāratām ārabhya śrāvakāṇāṃ Bhagavatā vyavasthāpitaṃ. tatra bodhisattvo na tulyāṃ śikṣāṃ śrāvakaiḥ karoti. tat kasya hetoḥ. śobhate śrāvakaḥ svārtha-paramaḥ parārtha-nirapekṣaḥ parārtham ārabhyālpārthaḥ alpa-kṛtyaś cālpotsuka-vihārī ca. na tu bodhisattvaḥ parārtha-paramaḥ śobhate parārtham ārabhyālpārtho 'lpa-kṛtyaś cālpotsuka-vihārī ca. tathā hi bodhisattvena pareṣām arthe cīvaraka-śatāni cīvaraka-sahasrāṇy ajñātikānāṃ brāhmaṇa-gṛha-patīnām aṃtikāt paryeṣitavyāni pravāritena. teṣāṃ ca sattvānāṃ balā-balaṃ saṃlakṣya yāvad-arthaṃ pratigṛhītavyāni. yathā cīvarakāṇy. evaṃ pātrāṇi. yathā paryeṣitavyāni. evaṃ svayaṃ yācitena sūtreṇā-jñātibhis tantra-vāyair vāyayitavyāni. pareṣāṃ cārthāya kauśeya-saṃstara-śatāni upasthāpayitavyāni. jātarūpa-rajata-śata- sahasra-kotyāgrāṇy api svīkartavyāni. evam-ādikeṣv alpārthatām alpa-kṛtyatām alpotsuka-vihāratām ārabhya śrāvakāṇāṃ pratipakṣeṇa sāvadyena samāna-śikṣo bhavati bodhisattvo bodhisattva-śīla-saṃvara-sthaḥ sattvārtham ārabhya āghāta-cittaḥ pratigha-cittaḥ alpārtho bhavaty alpa-kṛtyaḥ alpotsuka-vihārī sāpattiko bhavati sātisāraḥ kliṣṭām āpattim āpadyate. ālasya-kausīdyād alpārtho bhavaty alpa-kṛtyaḥ alpotsuka-vihārī sāpattiko bhavati sātisāraḥ akliṣṭhām āpattim āpadyate.

【漢】若諸菩薩安住菩薩淨戒律儀，善權方便，為利他故，於諸性罪少分現行，由是因緣，於菩薩戒無所違犯，生多功德。謂如菩薩見劫盜賊，為貪財故，欲殺多生，或復欲害大德聲聞、獨覺、菩薩，或復欲造多無間業。見是事已，發心思惟：我若斷彼惡眾生命，`[墮那落迦＝當隨地獄【宮聖】]`墮那落迦，如其不斷，無間業成，當受大苦；我寧殺彼墮那落迦，終不令其受無間苦。如是菩薩意樂思惟，於彼眾生或以善心、或無記心，知此事已，為當來故深生慚愧，以憐愍心而斷彼命。由是因緣，於菩薩戒無所違犯，生多功德。又如菩薩，見有增上增上宰官，上品暴惡，於諸有情無有慈愍，專行逼惱。菩薩見已，起憐愍心，發生利益安樂意樂，隨力所能，若廢、若黜增上等位。由是因緣，於菩薩戒無所違犯，生多功德。
△asti ca kiṃ-cit prakṛti-sāvadyam api yad bodhisattvas tad-rūpeṇopāya-kauśalena samudācarati yenānāpattikaś ca bhavati bahu ca puṇyaṃ prasūyate.
△yathāpi tad bodhisattvaḥ coraṃ taskaraṃ prabhūtānāṃ prāṇi-śatānāṃ mah'ātmanāṃ śrāvaka-pratyeka-buddhabodhisattvānāṃ vadhāyodyatam āmiṣa-kiṃcitka-hetoḥ prabhūt' ānantarya-karma-kriyā-prayuktaṃ paśyati. dṛṣṭvā ca punar evaṃ cetasā cittam abhisaṃskaroti. yady apy aham enaṃ prāṇinaṃ jīvitād vyaparopya narakeṣūpapadyeya. kāmaṃ bhavatu me narakopapattiḥ. eṣa ca sattva ānantaryaṃ karma kṛtvā mā bhūn naraka-parāyaṇa iti. evam-āśayo bodhisattvas taṃ prāṇinaṃ kuśala-(citto 'vyākṛta-citto vā) viditvā ṛtīyamānaḥ) anukaṃpā-cittam evāyatyām upādāya jīvitād vyaparopayati. anāpattiko bhavati bahu ca puṇyaṃ prasūyate.
△yathāpi tad bodhisattvaḥ ye sattvā rājāno vā bhavaṃti rāja-mahā-mātrā va adhimātra-raudrāḥ sattveṣu nirdayā ekāṃta-para-pīḍā-pravṛttāḥ. tāṃ satyāṃ śaktau tasmād rājyaiśvaryādhipatyāc cyāvayati yatra sthitās te tan-nidānaṃ bahv-apuṇyaṃ prasavaṃty anukaṃpā-citto hita-sukhāśayaḥ.

【漢】又如菩薩，見劫盜賊奪他財物，若僧伽物、窣堵波物，取多物已執為己有，縱情受用。菩薩見已，起憐愍心，於彼有情發生利益安樂意樂，隨力所能，逼而奪取，勿令受用如是財故，當受長夜無義無利。由此因緣，所奪財寶，若`[僧伽物 sāṁghika]`僧伽物，還復僧伽；`[窣堵波物 staupika]`窣堵波物，還窣堵波；若有情物，還復有情。又見`[眾主 vaiyapṛtya-kara]`眾主、或`[園林主 ārānika]`園林主，取僧伽物、窣堵波物，言是己有，縱情受用。菩薩見已，思擇彼惡，起憐愍心，勿令因此邪受用業，當受長夜無義無利，隨力所能廢其所主。菩薩如是雖不與取，而無違犯，生多功德。又如菩薩處在居家，見有`[母邑＝女色【三宮】]`母邑現無繫屬，習婬欲法，繼心菩薩求非梵行。菩薩見已，作意思惟：勿令心恚，多生非福，若隨其欲，便得自在，方便安處令種善根，亦當令其捨不善業。住慈愍心，行非梵行。雖習如是穢染之法，而無所犯，多生功德。出家菩薩，為護聲聞聖所教誡，令不壞滅，一切不應行非梵行。又如菩薩為多有情解脫命難、囹圄縛難、刖手足難、劓鼻刵耳剜眼等難，雖諸菩薩為自命難，亦不正知說於妄語，然為救脫彼有情故，知而思擇，故說妄語。以要言之，菩薩唯觀有情義利，非無義利，自無染心，唯為饒益諸有情故，覆想正知而說異語。說是語時，於菩薩戒無所違犯，生多功德。
△ye ca para-dravyāpahāriṇaś caurās taskarāḥ sāṃghikaṃ staupikam ca prabhūtaṃ dravyaṃ hṛtvā svīkṛtyopabhoktu-kāmāḥ. teṣām aṃtikāt dravyaṃ bodhisattva ācchinati. mā haiva teṣāṃ sa dravya-paribhogo dīrgha-rātram anarthāyā-hitāya bhaviṣyatīti. etam eva pratyayaṃ kṛtvā ācchindya sāṃghikaṃ saṃghe niryātayati staupikaṃ stūpe. ye ca vaiyāpṛtya-karā vā ārāmikā vā sāṃghikaṃ staupikaṃ vā dravyaṃ vipramādayaṃty anayena. svayaṃ ca paudglikaṃ paribhuṃjate. taṃ bodhisattvaḥ pratisaṃkhyāya mā haiva tat karma. sa ca mithyā-paribhogaḥ teṣāṃ. bhaviṣyati dīrgharātram anarthāyā-hitāyeti tasmād ādhipatyāc cyāvayati. tad anena paryāyeṇa bodhisattvaḥ adattaṃ ādadāno 'py anāpattiko bhavati. bahu ca puṇyaṃ prasūyate.
△yathāpi tad gṛhī bodhisattvaḥ abrahma-caryaiṣaṇārtaṃ tat-pratibaddha-cittam apara-parigṛhītaṃ mātṛgrāmaṃ maithuna-dharmeṇa niṣevate. mā haivāghāta-cittatāṃ pratilabhya bahv apuṇyaṃ prasoṣyati. yathepsita-kuśala-mūla-saṃniyoge ca vaśyā bhaviṣyaty akuśala-mūla-parityāge cety anukaṃpā-cittam evopasthāpya. abrahma-caryaṃ maithunaṃ dharmaṃ pratiṣevamāṇo 'py anāpattiko bhavati. bahu ca puṇyaṃ prasūyate. pravrajitasya punar bodhisattvasya śrāvaka-śāsana-bhedam anurakṣamāṇasya sarvathā na kalpate abrahmacarya-niṣevaṇaṃ.
△yathāpi tad bodhisattvo bahūnāṃ sattvānāṃ jīvita-vipramokṣārthaṃ bandhana-vipramokṣārthaṃ hasta-pāda-nāsā-karṇa-ccheda-vipramokṣārthaṃ cakṣur-vikalībhāva-paritrāṇārthaṃ yāṃ bodhisattvaḥ sva-jīvita-hetor api saṃprajānaṃ mṛṣā-vācaṃ) na bhāṣeta. tāṃ teṣāṃ sattvānām arthāya pratisaṃkhyāya bhāṣate. iti samāsato yena yena) bodhisattvaḥ sattvānām (artham eva) paśyati. nānarthaṃ paśyati. svayaṃ ca nirāmiṣa-citto bhavati. kevala-sattva-hita-kāmatā-nidānaṃ ca vinidhāya saṃjñāṃ saṃprajānann anyathā-vācaṃ bhāṣate. bhāṣamāṇaḥ anāpattiko bhavati. bahu ca puṇyaṃ prasūyate.

【漢】又如菩薩，見諸有情為惡朋友之所攝受，親愛不捨。菩薩見已，起憐愍心，發生利益安樂意樂，隨能隨力說離間語，令離惡友，捨相親愛，勿令有情由近惡友，當受長夜無義無利。菩薩如是以饒益心說`[離間 mitra-bheda]`離間語，乖離他愛，無所違犯，生多功德。又如菩薩，見諸有情為行越路，非理而行，出麁惡語，猛利訶擯，方便令其出不善處安立善處。菩薩如是以饒益心，於諸有情出麁惡語，無所違犯，生多功德。
△yathāpi tad bodhisattvaḥ ye sattvā akalyāṇa-mitra-parigṛhītā bhavaṃti. teṣāṃ tebhyaḥ akalyāṇamitrebhyo yathāśakti yathābalaṃ vyagrakaraṇīṃ vācaṃ bhāṣate. vyagrārāmaś ca bhavati tena prīyamānaḥ. anukaṃpā-cittam evopādāya mā bhūd eṣāṃ sattvānāṃ pāpa-mitra-saṃsargo dīrgharātram anarthāyā-hitāyeti. anena paryāyeṇa mitrabhedam api kurvaṃ bodhisatttvaḥ anāpattiko bhavati bahu ca puṇyaṃ prasūyate.
△yathāpi tad bodhisattvaḥ utpatha-cāriṇo 'nyāya-cāriṇaḥ sattvāṃ paruṣayā vācā tīkṣṇayāvasādayati yāvad eva tenopāyenākuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpanārtham. evaṃ pāruṣiko bodhisattvaḥ anāpattiko bhavati bahu ca puṇyaṃ prasūyate.

【漢】又如菩薩，見諸有情信樂倡伎、吟詠、歌諷，或有信樂王、賊、飲食、婬蕩街衢無義之論，菩薩於中皆悉善巧，於彼有情起憐愍心，發生利益安樂意樂，現前為作綺語相應種種倡伎、吟詠、歌諷、王、賊、飲食、婬衢等論，令彼有情歡喜引攝、自在隨屬，方便獎導出不善處安立善處。菩薩如是現行綺語，無所違犯，生多功德。
△yathāpi tad bodhisattvo nṛtta-gīta-vāditādhimuktānāṃ sattvānāṃ rāja-corānna-pāna-veśyā-vīthī-kathādy-adhimuktānāṃ ca sattvānāṃ nṛtta-gīta-vāditena vicitrābhiś ca saṃbhinnapralāpapratisaṃyuktābhiḥ saṃkathābhir anukaṃpāśayena) toṣayitvāvarjya vaśyatāṃ vidheyatāṃ copanīyākuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpayati. evaṃ saṃbhinna-pralāpī api bodhisattvaḥ an-āpattiko bhavati bahu ca puṇyaṃ prasūyate.

【漢】若諸菩薩安住菩薩淨戒律儀，生起詭詐、虛談、現相，方便研求，假利求利，味邪命法，無有羞恥，堅持不捨，是名有犯，有所違越，是染違犯。無違犯者，若為除遣生起樂欲，發勤精進，煩惱熾盛蔽抑其心，時時現起。
△bodhisattvaḥ utpannāṃ (kuhanāṃ lapanāṃ naimittikatāṃ naiṣpeṣikatāṃ) lābhena lābhaṃ) niścikīrṣutāṃ) mithyājīva-karāṃ dharmān adhivāsayati. na tai ritīyate. na vinodayati. sāpattiko bhavati sātiśāraḥ kliṣṭām āpattim āpadyate. anāpattis tat-prativinodanāya cchanda-jātasya yatnam ārabhamāṇasya kleśa-pracuratayā cittam abhibhūya samudācaraṇāt.

【漢】若諸菩薩安住菩薩淨戒律儀，為掉所動，心不寂靜，不樂寂靜，高聲嬉戲，諠譁紛聒，輕躁騰躍，望他歡笑，如此諸緣，是名有犯，有所違越，是染違犯。若忘念起，非染違犯。無違犯者，若為除遣生起樂欲，廣說如前；若欲方便解他所生嫌恨令息；若欲遣他所生愁惱；若他性好如上諸事，方便攝受，敬`[慎＝順【聖】]`慎將護，隨彼而轉；若他有情猜阻菩薩，內懷嫌恨，惡謀憎背，外現歡顏表內清淨；如是一切，皆無違犯。
△bodhisattvaḥ auddhatyābhinigṛhītena cetasā avyupaśāṃtaḥ avyupaśamārāmaḥ) uccais saṃcagghati saṃkrīḍate saṃkilikilāyate auddhatyaṃ dravaṃ prāviṣkaroti pareṣāṃ hāsayitu-kāmo ramayitu-kāmaḥ. etam eva pratyayaṃ kṛtvā sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. smṛti-saṃpramoṣād akliṣṭām āpattim āpadyate. anāpattis tad-vinodanāya cchanda-jātasya pūrvavat. anāpattiḥ pareṣām utpannam āghātaṃ tenopāyena prativinodayitu-kāmaḥ syāt. anāpattiḥ pareṣām utpannaṃ śokam apanetu-kāmaḥ syāt. anāpattiḥ pareṣāṃ tat-prakṛtikānāṃ tad-ārāmāṇām saṃgrahāya vā praṇayānurakṣaṇāya vā tad-anuvartanārthaṃ. anāpattiḥ pareṣāṃ bodhisattve manyu-saṃbhāvanā-jātānām āghāta-vaimukhya-saṃbhāvanā-jātānāṃ saumukhyāṃtarbhāva-śuddhy-upadarśanārthaṃ.

【漢】若諸菩薩安住菩薩淨戒律儀，起如是見，立如是論：菩薩不應忻樂涅槃，應於涅槃而生厭背；於諸煩惱及隨煩惱不應怖畏而求斷滅，不應一向心生厭離；以諸菩薩三無數劫流轉生死，求大菩提。若作此說，是名有犯，有所違越，是染違犯。何以故？如諸聲聞於其涅槃忻樂親近，於諸煩惱及隨煩惱深心厭離；如是菩薩於大涅槃忻樂親近，於諸煩惱及隨煩惱深心厭離，其倍過彼百千俱胝。以諸聲聞唯為一身證得義利勤修正行，`[菩＝善【三宮】]`菩薩普為一切有情證得義利勤修正行。是故菩薩當勤修集無雜染心，於有漏事隨順而行，成就勝出諸阿羅漢無雜染法。
△yaḥ punar bodhisattvaḥ evaṃ-dṛṣṭiḥ syād evaṃ-vādī. na bodhisattvena nirvāṇārāmeṇa vihartavyaṃ. api tu nirvāṇavimukhena vihartavyaṃ. na ca kleśopakleśebhyo bhetavyaṃ. na caikāntena tebhyaś cittaṃ vivecayitavyaṃ. tathā hi bodhisattvena trīṇi kalpā-saṃkhyeyāni saṃsāre saṃsaratā bodhiḥ samudānayitavyeti. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. tat kasya hetoḥ. yathā khalu śrāvakeṇa nirvāṇābhiratir āsevitavyā. kleśopakleśebhyaś ca cittam udvejayitavyaṃ. tataḥ śata-sahasra-koṭī-guṇena bodhisattvena nirvāṇābhiratiḥ kleśopakleśebhyaś ca cetasa udvego bhāvayitavyaḥ. tathā hi śrāvako) 'sya ātmano 'rthāya prayuktaḥ. bodhisattvas tu sarva-sattvānām arthāya prayuktaḥ. tena tathā cittāsaṃkleśābhyāsaḥ samudānayitavyo) yathāyam anarhann api tat-prativiśiṣṭenā-saṃkleśena samanvāgataḥ sāsrave vastuni anuvicaret.

【漢】若諸菩薩安住菩薩淨戒律儀，於自能發不信重言，所謂惡聲、惡稱、惡譽，不護不雪。其事若實而不避護，是名有犯，有所違越，是染違犯。若事不實而不清雪，是名有犯，有所違越，非染違犯。無違犯者，若他外道；若他憎嫉；若自出家，因行乞行、因修善行，謗聲流布，若忿`[蔽＝弊【三宮】]`蔽者；若心倒者；謗聲流布，皆無違犯。
△bodhisattvaḥ anādeya-vacana-karam apaśabdam ātmanaḥ ayaśo 'kīrtiṃ na rakṣati na pariharati bhūta-vastukāṃ. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. a-bhūta- vastukāṃ na pariharati sāpattiko bhavati. sātisāraḥ. akliṣṭām āpattim āpadyate. anāpattis tīrthikaḥ paraḥ syāt. iti yo vā punar anyo 'py abhiniviṣṭaḥ. anāpattiḥ pravrajyā- bhikṣāka-caryā-kuśala-caryā-nidānenāpa-śabdo niścaret. anāpattiḥ krodhābhibhūto viparyasta-citto niścārayet.

【漢】若諸菩薩安住菩薩淨戒律儀，見諸有情，應以種種`[辛楚加行 kaḍuka-prayoga]`辛楚加行、`[猛利加行 tīkṣṇa-]`猛利加行而得義利，護其憂惱而不現行，是名有犯，有所違越，非染違犯。無違犯者，觀由此緣，於現法中少得義利，多生憂惱。
△bodhisattvo yena kaṭuka-prayogeṇa tīkṣṇa-prayogeṇa sattvānām arthaṃ paśyati. taṃ prayogaṃ daurmanasyārakṣayā na samudācarati. sāpattiko bhavati. sātisāraḥ. a-klistām āpattim āpadyate. anāpattir yat parīttam arthaṃ dṛṣṭa-dhārmikaṃ paśyet prabhūtaṃ ca tan-nidānaṃ daurmanasyaṃ.

【漢】若諸菩薩安住菩薩淨戒律儀，他罵報罵，他瞋報瞋，他打報打，他弄報弄，是名有犯，有所違越，是染違犯。
△bohisattvaḥ parair ākruṣṭaḥ pratyākrośati. roṣitaḥ pratiroṣayati. tāḍitaḥ pratitāḍayati. bhaṇḍitaḥ pratibhaṇḍayati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate.

【漢】若諸菩薩安住菩薩淨戒律儀，於他有情有所侵犯，或自不為彼疑侵犯，由嫌嫉心，由慢所執，不如理謝而生輕捨，是名有犯，有所違越，是染違犯。若由嬾`[＊3-6]惰＝墮【宋元宮】＊`惰、懈怠、放逸，不謝輕捨，是名有犯，有所違越，非染違犯。無違犯者，若欲方便調彼、伏彼，出不善處安立善處；若是外道；若彼悕望要因現行非法有罪方受悔謝，若彼有情性好鬪諍，因悔謝時倍增憤怒；若復知彼為性堪忍體無嫌恨；若必了他因謝侵犯，深生羞恥；而不悔謝，皆無違犯。
△bodhisattvaḥ pareṣāṃ vyatikramaṃ kṛtvā vyatikrameṇa vā saṃbhāvitaḥ āghāta-citto mānābhinigṛhītaḥ saṃjñaptim anurūpaṃ nānuprayacchaty upekṣate. sāpattiko bhavati. sātisāraḥ. klistām āpattim āpadyate. ālasya-kausīdyāt pramādād vā na saṃjñaptim anuprayacchati. sāpattiko bhavati. sātisāraḥ. akliṣṭām āpattim āpadyate. anāpattis tenopāyena damayitu-kāmaḥ syād vinetu-kāmaḥ akuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpayitu-kāmaḥ. anāpattis tīrthikaḥ syāt. anāpattir a-kalpikena sāvadya-samudācāreṇa saṃjñapti-pratigrahaṇam ākāṃkṣet. anāpattiḥ sacet prakṛtyā kalaha-kāraḥ syād ādhikaraṇikaḥ. saṃjñapyamānaś ca bhūyasyā mātrayā krudhyetādhyārohet. anāpattiḥ paraṃ kṣamaṇam anāghāta-śīlaṃ ca saṃbhāvayet parato vyatikramam ārabhya saṃjñapti-lābhenātyarthaṃ ritīyamānaṃ.

【漢】若諸菩薩安住菩薩淨戒律儀，他所侵犯，彼還如法平等悔謝。懷嫌恨心，欲損惱彼，不受其謝，是名有犯，有所違越，是染違犯。雖復於彼無嫌恨心，不欲損惱，然由稟性不能堪忍，故不受謝，亦名有犯，有所違越，`[非【CB】，是【大】(cf. B08n0027\_p0552b14-16; B08n0027\_p0594a06; B08n0029\_p0771a20; B08n0028\_p0670a14; T24n1500\_p1108b26; T30n1581\_p0915a25)]`非染違犯。無違犯者，若欲方便調彼、伏彼，廣說一切如前應知；若不如法、不平等謝；不受彼謝，亦無違犯。
△bodhisattvaḥ pareṣāṃ kasmiṃś cid adhikaraṇe visṛtānāṃ dharmeṇa samena saṃjñaptim anuprayacchatām āghāta-cittaḥ paraviheṭhanābhiprāyaḥ saṃjñaptiṃ na pratigṛhṇāti. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. no ced āghāta-cittaḥ api tv akṣamaṇa-śīlatayā na pratigṛhṇāti. kliṣṭām āpattim āpadyate. anāpattis tenopāyena paraṃ damayitu-kāmaḥ syāt pūrvavat sarvaṃ veditavyaṃ. anāpattiḥ adharmeṇāsamena saṃjñaptim anuprayacchet.

【漢】若諸菩薩安住菩薩淨戒律儀，於他懷忿，相續堅持，生已不捨，是名有犯，有所違越，是染違犯。無違犯者，為斷彼故生起樂欲，廣說如前。
△bodhisattvaḥ pareṣāṃ krodhāśayaṃ vahati dhārayaty utpannam adhivāsayati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. anāpattiḥ prahāṇāya cchanda-jātasya pūrvavat.

【漢】若諸菩薩安住菩薩淨戒律儀，貪著供事增上力故，以愛染心管御徒眾，是名有犯，有所違越，是染違犯。無違犯者，不貪供侍，無愛染心管御徒眾。
△bodhisattvaḥ upasthāna-paricaryā-parigardham adhipatiṃ kṛtvā sāmiṣeṇa cittena gaṇaṃ parikarṣati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. anāpattir nirāmiṣa-cittasyopasthāna-paricaryāṃ svīkurvataḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，嬾`[＊3-7]惰＝墮【宋元宮】＊`惰懈怠，耽`[睡眠＝眠睡【聖】]`睡眠樂、臥樂、倚樂，非時非量，是名有犯，有所違越，是染違犯。無違犯者，若遭疾病；若無氣力；行路疲極，若為斷彼生起樂欲；廣說一切如前應知。
△bodhisattvaḥ utpannam ālasyaṃ kausīdyaṃ nidrā-sukhaṃ śayana-suhhaṃ pārśva-sukhaṃ cākāle amātrayā svīkaroti. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. anāpattir bāḍha-glānaḥ syād apratibalaḥ. anāpattir adhva-pariśrāṃtasya. anāpattiḥ prahāṇāya cchanda-jātasya pūrvavad veditavyaṃ.

【漢】若諸菩薩安住菩薩淨戒律儀，懷愛染心，談說世事，虛度時日，是名有犯，有所違越，是染違犯。若由忘念，虛度時日，是名有犯，有所違越，非染違犯。無違犯者，見他談說，護彼意故，安住正念須臾而聽；若事希奇；或暫問他，或答他問，無所違犯。
△bodhisattvaḥ saṃrakta-cittaḥ saṃgaṇikayā kālam atināmayati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. muṣitayā smṛtyā atināmayati. akliṣṭām āpattiṃ āpadyate. anāpattiḥ para udāharet. sa ca parānuvṛttyā muhūrtam api sthita-smṛtiḥ śṛnuyāt. anāpattiḥ kautuka-jātasya paripraśna-mātre pṛṣṭasya ca pratyudāhāra-mātre.

【漢】若諸菩薩安住菩薩淨戒律儀，為令心住，欲定其心，心懷嫌恨，憍慢所持，不詣師所求請教授，是名有犯，有所違越，是染違犯。嬾`[＊3-8]惰＝墮【宋元宮】＊`惰懈怠而不請者，非染違犯。無違犯者，若遇疾病；若無氣力；若知其師顛倒教授；若自多聞，自有智力能令心定；若先已得所應教授；而不請者，無所違犯。
△bhodhisattvaś cittasthitim ārabhya citta-samādhātukāma āghāta-citto mānābhinigṛhīto nopasaṃkramyāvavādaṃ yācate. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-(kausīdyād akliṣṭām) āpattim āpadyate. anāpattiḥ glānaḥ syād apratibalaḥ. anāpattir viparītam avavādaṃ) saṃbhāvayet. anāpattiḥ svayaṃ bahu-śrutaḥ syāt pratibalaś cittaṃ samādhātuṃ. kṛtaṃ cānenāvavāda-karaṇīyaṃ syāt.

【漢】若諸菩薩安住菩薩淨戒律儀，起貪欲蓋，忍受不捨，是名有犯，有所違越，是染違犯。無違犯者，若為斷彼生起樂欲，發勤精進，煩惱猛利蔽抑心故，時時現行。如`[貪欲蓋 kāma-cchanda]`貪欲蓋，如是瞋恚、惛沈睡眠、掉舉惡作，及與疑蓋，當知亦爾。
△bodhisattva utpannaṃ kāmacchanda-nivaraṇam adhivāsayati na virodhayati. sāpattiko bhavati. sātisāraḥ. kliṣṭāṃ āpattim āpadyate. anāpattiḥ tat-prahāṇāya cchanda-jātasya vyāyacchamānasya tīvra-kleśatayā cittam abhibhūya smaudācaraṇāt. yathā kāma-cchandaḥ. evaṃ vyāpādaḥ styāna-middham auddhatyaṃ kaukṛtya-vicikitsā ca veditavyā.

【漢】若諸菩薩安住菩薩淨戒律儀，貪味靜慮，於味靜慮見為功德，是名有犯，有所違越，是染違犯。無違犯者，若為斷彼生起樂欲，廣說如前。
△bodhisattvo dhyānam āsvādayati. dhyānāsvāde ca guṇadarśī bhavati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. anāpattiḥ prahāṇāya cchanda-jātasya pūrvavat.

【漢】若諸菩薩安住菩薩淨戒律儀，起如是見，立如是論：菩薩不應聽聲聞乘相應法教，不應受持，不應修學，菩薩何用於聲聞乘相應法教聽`[聞＝聲【元明】]`聞、受持、精勤修學？是名有犯，有所違越，是染違犯。何以故？菩薩尚於外道書論精勤研究，況於佛語。無違犯者，為令一向習小法者捨彼欲故，作如是說。
△yaḥ punar bodhisattvaḥ evaṃ-dṛṣṭiḥ syād evaṃ-vādī. na bodhisattvena śrāvaka-yāna-pratisaṃyukto dharmaḥ śrotavyo nodgrahītavyo na tatra śikṣā karaṇīyā. kiṃ bodhisattvasya śrāvaka-pratisaṃyuktena dharmeṇa śrutenodgṛhītena. kim tatra śikṣayā prayojanam iti. s'āpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. tathā hi bodhisattvena tīrthika-śāstreṣv api tāvad yogaḥ karaṇīyaḥ. prāg eva buddha-vacane. anāpattiḥ aikāntikasya) tat-parasya vicchandanārthaṃ.

【漢】若諸菩薩安住菩薩淨戒律儀，於菩薩藏未精研究，於菩薩藏一切棄捨，於聲聞藏一向修學，是名有犯，有所違越，非染違犯。
△bodhisattvaḥ bodhisattva-piṭake sati (bodhisattva-piṭake) akṛta-yogyaḥ sarveṇa sarvaṃ bodhisattva-piṭakam adhyupekṣya śrāvaka-piṭake yogyāṃ karoti. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate.

【漢】若諸菩薩安住菩薩淨戒律儀，現有佛教，於佛教中未精研究，於異道論及諸外論精勤修學，是名有犯，有所違越，是染違犯。無違犯者，若上聰敏；若能速受；若經久時能不忘失；若於其義能思能達；若於佛教如理觀察成就俱行無動覺者，於日日中，常以二分修學佛語，一分學外；則無違犯。
△bodhisattvo buddha-vacane sati buddha-vacane akṛta-yogyas tīrthika-śāstreṣu bahiḥ- śāstreṣu yogyāṃ karoti. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. an-āpattir adhimātra-medhasaḥ āśūdgrahaṇa-samarthasya cireṇāpy avismaraṇa-samarthasyārtha-cintanā-prativedha-samarthasya buddha-vacane yukty-upaparīkṣā-saha-gatayā avicalayā buddhyā samanvāgatasya tad-dvi)-guṇena pratyahaṃ buddha-vacane yogyāṃ kurvataḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，越菩薩法，於異道論及諸外論研求善巧，深心寶翫、愛樂、味著，非如辛藥而習近之，是名有犯，有所違越，是染違犯。
△evam api ca bodhisattvo vidhim anatikramya tīrthika-śāstreṣu bahiḥ-śāstreṣu kauśalaṃ kurvaṃn abhirata-rūpaḥ tatra karoti. tena ca prīyate tena ca ramate na tu kaṭu-bhaiṣajyam iva niṣevamāṇaḥ karoti. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate.

【漢】若諸菩薩安住菩薩淨戒律儀，聞菩薩藏，於甚深處最勝甚深真實法義、諸佛菩薩難思神力，不生信解，憎背毀謗：不能`[引義 artha-upasaṃkita]`引義、不能`[引法 dharṃa-upasaṃkita]`引法，非如來說，不能利益安樂有情。是名有犯，有所違越，是染違犯。如是毀謗，或由自內非理作意，或隨順他而作是說。

【漢】若諸菩薩安住菩薩淨戒律儀，若聞甚深最甚深處，心不信解，菩薩爾時應強信受，應無諂曲，應如是學：我為非善，盲無慧目，於如來眼隨所宣說，於諸如來密意語言而生誹謗。菩薩如是自處無知，仰推如來，於諸佛法無不現知等隨觀見。如是正行，無所違犯。雖無信解，然不誹謗。
△bodhisattvo bodhisattva-piṭake gaṃbhīrāṇi sthānāni śrutvā parama-gaṃbhīrāṇi tattvārthaṃ vā ārabhya buddha-bodhisattva-prabhāvaṃ vā anadhimucyamāno 'pavadate. naite arthopasaṃhitā na dharmopasaṃhitā na tathāgata-bhāṣitā na hita-sukhāya sattvānām iti sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. svena vā ayoniśo-manaskāreṇa parānuvṛttyā apavadamānaḥ. bhavati khalu bodhisattvasya gaṃbhīrāṇi (parama-gaṃbhīrāṇi) sthānāni śrutvā cetaso 'nadhimokṣaḥ. tatra śrāddhenāsaṭhena bodhisattvenedaṃ prati saṃśikṣitavyaṃ. na me pratirūpaṃ syād andhasyācakṣuṣmataḥ tathāgatacakṣuṣaivānuvyavaharataḥ tathāgata-saṃdhāya-bhāṣitaṃ pratikṣeptum. iti evaṃ sa bodhisattvaḥ (ātmānaṃ cājñaṃ) vyavasthāpayati tathāgatam eva ca teṣu buddhadharmeṣv aviparokṣatāyāṃ samanupaśya. ity evaṃ samyak pratipanno bhavati anāpattir anadhimucyamānasyāpratikṣiptaḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，於他人所有`[染＝深【三宮】]`染愛心、有瞋恚心，自讚毀他，是名有犯，有所違越，是染違犯。無違犯者，若為摧伏諸惡外道；若為住持如來聖教；若欲方便調彼、伏彼，廣說如前；或欲令其未淨信者發生淨信，已淨信者倍復增長。
△bodhisattvaḥ sāmiṣa-cittaḥ pratigha-cittaḥ pareṣām aṃtike ātmānam utkarṣayati parāṃ paṃsayati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. anāpattis tīrthikān abhibhavitu-kāmasya śāsana-sthiti-kāmasya. anāpattis tenopāyena tam eva pudgalaṃ damayitu-kāmasya vistareṇa pūrvavat. anāpattir aprasannānāṃ prasādāya prasannānāṃ ca bhūyo-bhāvāya.

【漢】若諸菩薩安住菩薩淨戒律儀，聞說正法論議決擇，憍慢所制，懷嫌恨心、懷恚惱心，而不往聽，是名有犯，有所違越，是染違犯。若為嬾`[＊3-9]惰＝墮【宋元宮】＊`惰懈怠所蔽，而不往聽，非染違犯。無違犯者，若不覺知；若有疾病；若無氣力；若知倒說；若為護彼說法者心；若正了知彼所說義，是數所聞、所持、所了；若已多`[聞＝間【宮】]`聞，具足聞持，其`[聞＝間【三宮】]`聞積集；若欲無間於境住心，若勤引發菩薩勝定；若自了知上品愚鈍，其慧鈍濁，於所聞法難受難持，難於所緣攝心令定；不往聽者，皆無違犯。
△bodhisattvaḥ dharma-śravaṇa-sāṃkathya-viniścayaṃ mānābhinigṛhīta āghāta-cittaḥ pratigha-citto nopasaṃkrāmati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasyakausīdyān nopasaṃkrāmati. akliṣṭām āpattim āpadyate. anāpattir apratisaṃvedataḥ glānaḥ syād apratibalaḥ. anāpattir viparītāṃ deśanāṃ saṃbhāvayet. anāpattir dhārmakathika-cittānurākṣiṇaḥ. anāpattiḥ punaḥpunar anuśrutām avadhṛtāṃ vijñātārthāṃ kathāṃ saṃjānānasya. anāpattir bahuśrutaḥ syāc chrutādhāraḥ śruta- saṃnicayaḥ. anāpattir niraṃtaram ālaṃbana-citta-sthiti-bodhisattva-samādhy-abhinirhārābhiyuktasya. anāpattir adhimātra-dhandha-prajñasya dhandbaṃ dharmam udgṛhṇataḥ dhandhaṃ dhārayataḥ dhandham ālaṃbane cittaṃ samādadhataḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，於說法師故思輕毀，不深恭敬，嗤笑調弄，但依於文不依於義，是名有犯，有所違越，是染違犯。
△bodhisattvaḥ dharma-bhāṇakaṃ pudgalaṃ saṃciṃtyāvamānayati asat-karoti avahasati avaspaṇḍayati vyaṃjana-pratisaraṇaś ca bhavati nārtha-pratisaraṇaḥ. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate.

【漢】若諸菩薩安住菩薩淨戒律儀，於諸有情所應作事，懷嫌恨心、懷恚惱心，不為助伴。謂於能辦所應作事，或於道路若往若來，或於正說事業加行，或於掌護所有財寶，或於和好乖離諍訟，或於吉會，或於福業，不為助伴，是名有犯，有所違越，是染違犯。若為嬾`[＊3-10]惰＝墮【宋元宮】＊`惰懈怠所蔽，不為助伴，非染違犯。無違犯者，若有`[疹疾＝疾病【三宮】]`疹疾；若無氣力；若了知彼自能成辦；若知求者自有依怙；若知所作能引非義、能引非法；若欲方便調彼、伏彼，廣說如前；若先許餘為作助伴；若轉請他有力者助；若於善品正勤修習，不欲暫廢；若性愚鈍，於所聞法難受難持，如前廣說；若為將護多有情意；若護僧制；不為助伴，皆無違犯。
△saṃvarastho bodhisattvaḥ sattvakṛtyeṣv āghāta-cittaḥ pratigha-citto na sahāyībhāvaṃ gacchati. yad uta kṛtya-samarthe vā adhva-gamanāgamane vā samyag-vyavahāra- karmānta-prayoge vā bhoga-rakṣaṇe vā bhinna-pratisaṃdhāne vā utsave vā puṇya-kriyāyāṃ vā. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyān na sahāyībhāvaṃ gacchati. akliṣṭām āpattim āpadyate. anāpattir glānaḥ syād apratibalaḥ. anāpattiḥ svayaṃ kartuṃ samarthaḥ syāt. sapratisaraṇāś ca yācakaḥ. anāpattir anarthopasaṃhitam adharmopasaṃhitaṃ kṛtyaṃ syāt. anāpattis tenopāyena damayitukāmaḥ syād vistareṇa pūrvavat.anāpattir anyasya pūrvataraṃ abhyupagataṃ syāt. anāpattir anyam adhyeṣeta pratibalam. anāpattiḥ kuśala-pakṣye nairantaryeṇa samyak prayuktaḥ syāt. anāpattiḥ prakṛtyā dhandhaḥ syād dhandham uddiśet pūrvavat. anāpattir bahutarakāṇām anyeṣāṃ cittam anurakṣitu-kāmasya. anāpattiḥ sāṃghikaṃ kriyā-kāram anurakṣitu-kāmasya.

【漢】若諸菩薩安住菩薩淨戒律儀，見諸有情遭重疾病，懷嫌恨心、懷恚惱心，不往供事，是名有犯，有所違越。是染違犯。若為嬾`[＊3-11]惰＝墮【宋元宮】＊`惰懈怠所蔽，不往供事，非染違犯。無違犯者，若自有病；若無氣力；若轉請他有力隨順令往供事；若知病者有依有怙；若知病者自有勢力，能自供事；若了知彼長病所觸，堪自支持；若為勤修廣大無上殊勝善品；若欲護持所修善品，令無間缺；若自了知上品愚鈍，其慧鈍濁，於所聞法難受難持，難於所緣攝心令定；若先許餘為作供事。如於病者，於有苦者為作助伴，欲除其苦，當知亦爾。
△bodhisattvo glānaṃ vyādhitaṃ sattvam āsādya nopasthāna-paricaryāṃ karoti āghāta-cittaḥ pratigha-cittaḥ. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya- kausīdyān na karoti. akliṣṭām āpattim āpadyaie. anāpattiḥ svayam eva glānaḥ syād apratibalaḥ. anāpattiḥ paraṃ pratibalam adhyeṣato 'nukūlaṃ. anāpattir glānaḥ sanāthaḥ syāt sapratisaraṇaḥ. anāpattiḥ svayaṃ pratibalaḥ syād ātmana upasthāna-paricaryāṃ kartum. anāpattiḥ yāpyena dīrgha-rogeṇa spṛṣṭaḥ syāt. anāpattir udāra-nir-aṃtara-kuśala-pakṣa-cchidrānurakṣaṇārtham. anāpattiḥ adhimātra-dhandha-prajñasya dhandhaṃ dharmam uddiśato dhandhaṃ dhārayato dhandham ālaṃbane cittaṃ samādadhataḥ. anāpattir anyasya pūrvataram abhyupagataṃ syāt. yathā glānopasthānaṃ. evaṃ duḥkhitasya duḥkhāpanayanāya sāhāyyaṃ veditavyaṃ.

【漢】若諸菩薩安住菩薩淨戒律儀，見諸有情為求現法後法事故，廣行非理，懷嫌恨心、懷恚惱心，不為宣說如實正理，是名有犯，有所違越，是染違犯。若由懶`[＊3-12]惰＝墮【宋元宮】＊`惰懈怠所蔽，不為宣說，非染違犯。無違犯者，若自無知；若無氣力；若轉請他有力者說；若即彼人自有智力；若彼有餘善友攝受；若欲方便調彼、伏彼，廣說如前；若知為說如實正理，起嫌恨心，若發惡言，若顛倒受，若無愛敬；若復知彼性弊𢤱`[悷＝戾【宋宮】]`悷；不為宣說，皆無違犯。
△bodhisattvo dṛṣṭadhārmike sāṃparāyike cārthe 'nayaprayuktāṃ sattvān drṣtvā āghāta-cittaḥ pratigha-citto nyāyaṃ nayaṃ na vyapadiśati. sāpattiko bhavati. sātisāraḥ kliṣṭām āpattim āpadyate. ālasyakausīdyān na vyapadiśati. akliṣṭām āpattim āpadyate. anāpattiḥ svayam ajñaḥ syād apratibalaḥ. anāpattiḥ paraṃ pratibalam adhyeṣate. anāpattiḥ sa eva svayaṃ pratibalaḥ syāt. anāpattir anyena kalyāṇa-mitreṇa parigṛhītaḥ syāt. anāpattis tenopāyena damayitu-kāmaḥ syād vistareṇa pūrvavat. anāpattir yasya nyāyopadeśaḥ karaṇīyaḥ. sa āghāta-cittaḥ syāt durvaco viparīta-grāhī vigata-prema-gauravaḥ khaṭuṃka-jātīyaḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，於先有恩諸有情所不知恩惠、不了恩惠，懷嫌恨心，不欲現前如應酬報，是名有犯，有所違越，是染違犯。若為嬾`[＊3-13]惰＝墮【宋元宮】＊`惰懈怠所蔽，不現酬報，非染違犯。無違犯者，勤加功用，無力無能不獲酬報；若欲方便調彼、伏彼，廣說如前；若欲報恩而彼不受；皆無違犯。
△bodhisattvaḥ upakāriṇāṃ sattvānām akṛta-jño bhavaty akṛta-vedī āghāta-cittaḥ. na pratyupakāreṇānurūpeṇa pratyupatiṣṭhate. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyān na pratyupatiṣṭhate. akliṣṭām āpattim āpadyate. anāpattir yatnavataḥ aśaktasyā-pratibalasya. anāpattis tenopāyena damayitu-kāmaḥ syāt pūrvavat. anāpattis sa eva na saṃpratīcchet pratyupakāraṃ.

【漢】若諸菩薩安住菩薩淨戒律儀，見諸有情墮在喪失財寶、眷屬、祿位、難處，多生愁惱，懷嫌恨心，不往開解，是名有犯，有所違越，是染違犯。若為懶`[＊3-14]惰＝墮【宋元宮】＊`惰懈怠所蔽，不往開解，非染違犯。無違犯者，應知如前於他事業不為助伴。
△bodhisattvo jñāti-bhoga-vyasana-sthānāṃ sattvānām āghāta-citta utpannaṃ śokaṃ na vinodayati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyān na prativinodayati. akliṣṭām āpattim āpadyate. pūrvavad anāpattir veditavyā tad-yathā kṛtyeṣv asahāyībhāvam ārabhya.

【漢】若諸菩薩安住菩薩淨戒律儀，有飲食等資生眾具，見有求者來正悕求飲食等事，懷嫌恨心、懷恚惱心，而不給施，是名有犯，有所違越，是染違犯。若由懶`[＊3-15]惰＝墮【宋元宮】＊`惰、懈怠、放逸，不能施與，非染違犯。無違犯者，若現無有可施財物；若彼悕求不如法物、所不宜物；若欲方便調彼、伏彼，廣說如前；若來求者王所匪宜，將護王意；若護僧制；而不惠施，皆無違犯。
△bodhisattvaḥ bhojana-pānādīny upakaraṇāni bhojana-pānādikārthibhyaḥ samyag yācito nānuprayacchaty āghāta-cittaḥ pratigha-cittaḥ. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyāt pramādān nānuprayacchati. akliṣṭām āpattim āpadyate. anāpattir asatsv asaṃvidyamāneṣu bhogeṣu. anāpattir apathyam akalpika-vastu yācamānasya. anāpattis tenopāyena damayitu-kāmaḥ syād vinetu-kāmāḥ pūrvavat. anāpattī rājā-pathyam anurakṣataḥ. anāpattiḥ sāṃghikaṃ kriyā-kāram anurakṣataḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，攝受徒眾，懷嫌恨心，而不隨時無倒教授、無倒教誡；知眾匱乏，而不為彼從諸淨信長者、居士、婆羅門等，如法追求衣服、飲食、諸坐臥具、病緣醫藥資身什物，隨時供給；是名有犯，有所違越，是染違犯。若由懶`[＊3-16]惰＝墮【宋元宮】＊`惰、懈怠、放逸，不往教授、不往教`[誡【麗】，誠【大】(cf. K15n0570\_p0817a19; T24n1501\_p1115a09)]`誡、不為追求如法眾具，非染違犯。無違犯者，若欲方便調彼、伏彼，廣說如前；若護僧制；若有疹疾；若無氣力，不任加行；若轉請餘有勢力者；若知徒眾世所共知，有大福德，各自有力求衣服等資身眾具；若隨所應教授教誡，皆已無倒教授教誡；若知眾內有本外道，為竊法故來入眾中，無所堪能，不可調伏；皆無違犯。
△bodhisattvaḥ parṣadam upasthāpya na kālena kālaṃ samyag avavadati samyak samanuśāsti. na ca teṣām artha-vighātināṃ śrāddhānāṃ brāhmaṇa-gṛha-patīnām aṃtikād dharmeṇa cīvara-piṇḍa-pāta-śayanāsana-glāna-pratyaya-bhaiṣajya-pariṣkārān paryeṣate āghāta-cittaḥ. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyāt pramādād vā nāvavadati na samanuśāsti na paryeṣate. akliṣṭām āpattim āpadyate. anāpattis tenopāyena damayitu-kāmaḥ pūrvavat. anāpattiḥ sāṃghikaṃ kriyākāram anurakṣataḥ. anāpattir glānaḥ syād aprayogakṣamaḥ. anāpattir anyaṃ pratibalam adhyeṣate. anāpattiḥ parṣaj jāta-mahā-puṇyā syāt. svayaṃ pratibalo vā cīvarādinā paryeṣaṇāya. kṛtaṃ caiṣāṃ syād avavādānuśāsanyāṃ avavādānuśāsanī-karaṇīyaṃ. anāpattis tīrthika-pūrvaḥ dharma-steyena praviṣṭaḥ syāt. sa ca syād abhavya-rūpo vinayāya.

【漢】若諸菩薩安住菩薩淨戒律儀，懷嫌恨心，於他有情不隨心轉，是名有犯，有所違越，是染違犯。若由懶`[＊3-17]惰＝墮【宋元宮】＊`惰、懈怠、放逸，不隨其轉，非染違犯。無違犯者，若彼所愛非彼所宜；若有疾病；若無氣力，不任加行；若護僧制；若彼所愛雖彼所宜，而於多眾非宜、非愛；若為降伏諸惡外道；若欲方便調彼、伏彼，廣說如前；不隨心轉，皆無違犯。
△bodhisattvaḥ āghāta-cittaḥ pareṣāṃ cittaṃ nānuvartate. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyāt pramādān nānuvartate. akliṣṭām āpattim āpadyate. anāpattiḥ pareṣāṃ yad abhipretaṃ. tad apathyaṃ syāt. anāpattir glānaḥ syād aprayoga-kṣamaḥ. anāpattiḥ sāṃghikaṃ kriyā-kāram anurakṣataḥ. anāpattis tasyābhipretaṃ pathyaṃ ca syāt pareṣāṃ prabhūtatarakāṇām anabhipretam apathyaṃ ca syāt. anāpattis tīrthiko nigrāhyaḥ syāt. anāpattis tenopāyena damayitu-kāmaḥ syād vinetu-kāmaḥ pūrvavat.

【漢】若諸菩薩安住菩薩淨戒律儀，懷嫌恨心，他實有德不欲顯揚，他實有譽不欲稱美，他實妙說不讚善哉，是名有犯，有所違越，是染違犯。若由懶`[＊3-18]惰＝墮【宋元宮】＊`惰、懈怠、放逸，不顯揚等，非染違犯。無違犯者，若知其人性好少欲，將護彼意；若有疾病；若無氣力；若欲方便調彼、伏彼，廣說如前；若護僧制；若知由此顯揚等緣，起彼雜染憍舉無義，為遮此過；若知彼德雖似功德，而非實德；若知彼譽雖似善譽，而非實譽；若知彼說雖似妙說，而實非妙；若為降伏諸惡外道；若為待他言論究竟；不顯揚等，皆無違犯。
△bodhisattvaḥ āghāta-cittaḥ pareṣāṃ bhūtān guṇān nodbhāvayati bhūtaṃ varṇaṃ na bhāṣate subhāṣite sādhu-kāraṃ na dadāti. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyāt pramādād vā na bhāṣate. akliṣṭām āpattim āpadyate. anāpattiḥ prakṛtyā alpeccho 'bhūt saṃbhāvayatas tad-anurakṣayaiva. anāpattir glānaḥ syād apratibalaḥ. anāpattis tenopāyena damayitu-kāmaḥ syād vinetu-kāmaḥ pūrvavat. anāpattiḥ sāṃghikaṃ kriyā-kāram anurakṣataḥ. anāpattis tato nidānaṃ saṃkleśaṃ madam unnatim anarthāya saṃbhāvayataḥ tasya ca parihārārtham. anāpattir guṇapratirūpakā guṇāḥ syur na bhūtāḥ. subhāṣitapratirūpakaṃ ca subhāṣitam syān na bhūtaṃ. anāpattis tīrthikaḥ syān nigrāhyaḥ. anāpattiḥ kathā-paryavasāna-kālam āgamayataḥ.

【漢】若諸菩薩安住菩薩淨戒律儀，見諸有情應可訶責、應可治罰、應可驅`[擯＝儐【宋宮】]`擯，懷染污心而不訶責；或雖訶責，而不治罰、如法教誡；或雖治罰、如法教誡，而不驅擯；是名有犯，有所違越，是染違犯。若由嬾惰、懈怠、放逸，而不訶責乃至驅擯，非染違犯。無違犯者，若了知彼不可療治，不可與語，憙出麁言，多生嫌恨，故應棄捨；若觀待時；若觀因此鬪訟諍競；若觀因此令僧諠雜、令僧破壞；知彼有情不懷諂曲，成就增上猛利慚愧，疾疾還淨；而不訶責乃至驅擯，皆無違犯。
△bodhisattvaḥ avasādanārhān sattvāṃ daṇḍa-karmārhān pravāsanārhān kliṣṭa-citto nāvasādayati. avasādayati vā na ca daṇḍa-karmaṇā samanuśāsti. samanuśāsti vā na pravāsayati. sāpattiko bhavati. sātisāraḥ. kliṣṭām āpattim āpadyate. ālasya-kausīdyāt pramādān nāvasādayati yāvan na pravāsayati. akliṣṭām āpattim āpadyate. anāpattir asādhya-rūpam akathyāṃ durvacasam āghāta-bahulam adhyupekṣamāṇasya. anāpattiḥ kālāpekṣiṇaḥ. anāpattis tato nidānaṃ kalaha-bhaṇḍana-vigraha-vivāda-prekṣiṇaḥ. anāpattiḥ saṃgha-raṇa-bheda-prekṣiṇaḥ. anāpattis te sattvā aśaṭhā bhaveyus tīvreṇa hrī-vyapatrāpyeṇa samanvāgatā laghu-laghv eva pratyāpadyeran.

【漢】若諸菩薩安住菩薩淨戒律儀，具足成就種種神通變現威力，於諸有情，應恐怖者能恐怖之，應引攝者能引攝之，避信施故，不現神通恐怖、引攝，是名有犯，有所違越，非染違犯。無違犯者，若知此中諸有情類多著僻執，是惡外道，誹謗賢聖，成就邪見，不現神通恐怖、引攝，無有違犯。

【漢】又一切處無違犯者，謂若彼心增上狂亂，若重苦受之所逼切，若未曾受淨戒律儀，當知一切皆無違犯。
△bodhisattvo vicitra-rddhi-vikurvita-prabhāva-samanvāgataḥ uttrāsanārhāṇāṃ sattvānām uttrāsanāyāvarjanārhāṇāṃ sattvānām āvarjanāya śraddhā-deya-parihārāya ṛddhyā nottrāsayati nāvarjayati. sāpattiko bhavati. sātisāraḥ. akliṣṭām āpattim āpadyate. anāpattir yatra sattvā yadbhūyasābhiniviṣṭā bhaveyus tīrthikā āryāpavādikayā mithyā-dṛṣṭyā samanvāgatāḥ. sarvatra cānāpattir adhikacitta-kṣepato duḥkhābhivedanābhinunnasyāsamātta-saṃvarasya veditavyā.

【漢】復次，如是所起諸事菩薩學處，佛於彼彼素怛纜中隨機散說，謂依律儀戒、攝善法戒、饒益有情戒。今於此菩薩藏摩`[呾＝怛【三宮】]`呾`[履＝理【元明】]`履迦綜集而說，菩薩於中應起尊重，住極恭敬，專精修學。
△itīmāny utpanna-vastukāni bodhisattvānāṃ śikṣā-padāni teṣu teṣu sūtrānteṣu vyagrāṇi Bhagavatā ākhyātāni saṃvara-śilaṃ kuśala-saṃgrāhakaṃ śīlaṃ sattvārtha-kriyā-śīlaṃ cārabhya. tāny asyāṃ bodhisattva-piṭaka-mātṛkāyāṃ samagrāṇy ākhyātāni yeṣu bodhisattvenādara-jātena parama-gauravam upasthāpya śikṣā karaṇīyā.

###### # 3.2.3.2.3.1.3.明不應犯
【漢】是諸菩薩從他正受戒律儀已，由善清淨求學意樂、菩提意樂、饒益一切有情意樂，生起最極尊重恭敬，從初專精不應違犯。
△parataḥ saṃvara-samādānaṃ kṛtvā suviśuddhena śikṣitu-kāmāśayena bodhy-āśayena sattvārthāśayena ādita eva cāvyatikramāyādara-jātena bhavitavyaṃ.

###### # 3.2.3.2.3.1.4.明還淨法
【漢】設有違犯，即應如法疾疾悔除，令得還淨。又此菩薩一切違犯，當知皆是惡作所攝，應向有力於語表義能覺能受小乘、大乘補特伽羅，發露悔滅。若諸菩薩以上品纏違犯如上他勝處法，失戒律儀，應當更受。若中品纏違犯如上他勝處法，應對於三補特伽羅，或過是數，應如發露除惡作法，先當稱述所犯事名，應作是說：長老專志！或言：大德！我如是名，違越菩薩毘奈耶法，如所稱事犯惡作罪。餘如苾芻發露悔滅惡作罪法，應如是說。若下品纏違犯如上他勝處法及餘違犯，應對於一補特伽羅，發露悔法，當知如前。若無隨順補特伽羅可對發露，悔除所犯，爾時菩薩以淨意樂，起自誓心：我當決定防護當來終不重犯。如是於犯還出還淨。
△vyatikrāṃtena ca yathā-dharma-pratikaraṇatayā pratyāpattiḥ karaṇīyā.
△sarvā ceyam āpattir bodhisattvasya duṣkṛta-saṃgṛhītā veditavyā. yasya kasyacic chrāvaka-yānīyasya vā mahāyānikasya vā aṃtike deśayitavyā yas tāṃ vāg-vijñaptiṃ prati-balaḥ syād avaboddhuṃ pratigrahītuṃ.
△saced bodhisattvaḥ pārājayika-sthānīyaṃ dharmam adhyāpanno bhavaty adhimātreṇa paryavasthānena tena tyaktaḥ saṃvaraḥ. dvir api punar ādātavyaḥ. sacen madhyena paryavasthānenāpanno bhavati tena trayāṇāṃ pudgalānām aṃtike tato vā uttari duṣkṛtā deśayitavyā. pūrvaṃ vastu parikīrtayitvā purato niṣadyedaṃ syād vacanīyaṃ. samanvāharatv āyuṣmā aham evaṃnānā bodhisattva-vinayātisāriṇīṃ yathā-parikīrtite vastuni duṣkṛtām āpattim āpannaḥ. śiṣṭaṃ yathā bhikṣor duṣkṛtāṃ deśayataḥ tathaiva veditavyaṃ. pārājayika-sthānīyasya ca dharmasya mṛdunā paryavasthānena tad-anyāsāṃcāpattīnām ekasyaiva purato deśanā veditavyā. asati cānukūle pudgale yasya purato deśyetāśayato bodhisattvena punar anadhyācārāya cittam utpādayitavyam. āyatyāṃ ca saṃvaraḥ karaṇīyaḥ. evam asau vyutthito vaktavyas tasyāḥ āpatteḥ.

###### 3.2.3.2.3.2.由自受
【漢】又諸菩薩欲受菩薩淨戒律儀，若不會遇具足功德補特伽羅，爾時應對如來像前，自受菩薩淨戒律儀。應如是受，`[遍＞]`偏袒右肩，右膝著地，或蹲、跪、坐，作如是言：我如是名，仰啟十方一切如來、已入大地諸菩薩眾，我今欲於十方世界佛菩薩所，誓受一切菩薩學處，誓受一切菩薩淨戒。謂律儀戒、攝善法戒、饒益有情戒。如是學處、如是淨戒，過去一切菩薩已具，未來一切菩薩當具，普於十方現在一切菩薩今具。於是學處、於是淨戒，過去一切菩薩已學，`[未＝末【元】]`未來一切菩薩當學，普於十方現在一切菩薩今學。第二、第三亦如是說，說已應起。所餘一切如前應知。
△etad api bodhisattva-saṃvara-samādānaṃ. yadī tair guṇaiḥ yuktaḥ pudgalo na saṃnihitaḥ syāt. tato bodhisattvena tathāgata-pratimāyāḥ purataḥ svayam eva bodhisattva-śīla-saṃvara-samādānaṃ karaṇīyaṃ. evaṃ ca punaḥ karaṇīyam. ekāṃsam uttarāsaṃgaṃ kṛtvā dakṣiṇaṃ jānu-maṇḍalaṃ pṛthivyāṃ pratiṣṭhāpya purataḥ uthkṭuka-sthitena idaṃ syādv ācanīyam. aham evaṃ-nāmā daśasu dikṣu sarvāṃs tathāgatān mahā-bhūmi-praviṣṭāṃś ca bodhisattvāṃ vijñāpayāmi. teṣāṃ ca purataḥ sarvāṇi bodhisattva-śikṣā-padāni sarvaṃ bodhisattva-śīlaṃ samādade saṃvara-śīlaṃ kuśala-dharma-saṃgrāhakaṃ sattvārtha-kriyā-sīlaṃ ca yatrātītāḥ sarva bodhisattvāḥ śīkṣitavaṃtaḥ anāgatāḥ sarva-bodhisattvāḥ śikṣiṣyaṃte pratyutpannā daśasu dikṣu sarva-bodhisattvā etarhi śikṣaṃte. dvir api trir apy evaṃ vaktavyam. uktvā utthātavyaṃ. śiṣṭaṃ tu sarvaṃ pūrvavad veditavyaṃ.

##### 3.2.3.2.4.起犯差別
【漢】又於菩薩犯戒道中，無無餘犯。如世尊說：是諸菩薩多分應與瞋所起犯，非貪所起。當知此中所說密意。謂諸菩薩愛諸有情、憐諸有情增上力故，凡有所作一切皆是菩薩所作，非非所作；非作所作可得成犯。若諸菩薩憎諸有情、嫉諸有情，不能修行自他利行，作諸菩薩所不應作；作不應作可得成犯。又諸菩薩軟中上犯，如攝事分應當了知。
△nāsti ca bodhisattvasyāpatti-mārge niravaśeṣā āpattiḥ yad api coktaṃ Bhagavatā yad-bhūyasā bodhisattvasya dveṣa-samutthitā āpattir jñātavyā na rāga-samutthiteti. tatrāyam abhiprāyo draṣṭavyaḥ. bodhisattvaḥ sattvānunayaṃ sattva-premādhipatiṃ kṛtvā yatkiṃ-cic ceṣṭate. sarvaṃ tad bodhisattva-kṛtyaṃ. nākṛtyaṃ. na ca kṛtyaṃ kurvataḥ āpattir yujyate. sattveṣu tu dviṣṭo bodhisattvaḥ nātmano na pareṣāṃ hitaṃ carati. na caitad bodhīsattvasya kṛtyam. evam akṛtyaṃ kurvataḥ āpattir yujyate. mṛdu-madhyādhimātratā ca bodhisattvasyāpattīnāṃ veditavyā tadyathā Vastu-saṃgrahaṇyāṃ.

##### 3.2.3.2.5.所學差別
【漢】如是菩薩依止一切自毘奈耶勤學所學，便得成就三種圓滿，安樂而住。一者、成就加行圓滿，二者、成就意樂圓滿，三者、成就宿因圓滿。云何名為加行圓滿？謂諸菩薩於淨戒中行無缺犯，於身語意清淨現行，不數毀犯發露自惡。如是名為加行圓滿。云何名為意樂圓滿？謂諸菩薩為法出家，不為活命；求大菩提，非為不求；為求沙門、為求涅槃，非為不求。如是求者，不住懈怠下劣精進，不雜眾多惡不善法、雜染後有、有諸熾然眾苦異熟、當來所有生老病死。如是名為意樂圓滿。
△evaṃ ca punaḥ svavinye śikṣā-prayukto bodhisattvaḥ tisṛbhiḥ saṃpattibhiḥ samanvāgataḥ sukhaṃ sparśaṃ viharati prayoga-saṃpattyā āśaya-saṃpattyā pūrva-hetu saṃpattyā ca.
△tatra prayoga-saṃpat katamā. yathāpi tad bodhisattvaḥ śileṣv a-khaṇḍa-kārī bhavati pariśuddha-kāya-vāṅ-manaḥ- samudācāro nābhīkṣṇ'āpattiko vivṛta-pāpaś ca bhavati. iyam ucyate prayoga-saṃpat.
△āśaya-sampat katamā. dharmābhiprāyaḥ pravrajito bhavati na jīvikābhiprāyaḥ. arthī bhavati mahā-bodhyā nānarthī. arthī śrāmaṇyena nirvāṇena nānarthī. sa evam arthī na kusīdo viharati na hīna-vīryo nāvīryo na vyavakīrṇaḥ pāpakair akuśalair dharmaiḥ sāṃkleśikaiḥ paunarbhavikaiḥ sajvarair duḥkhavipākair āyatyāṃ jāti-jarā-maraṇīyaiḥ. itīyam ucyate āśaya-saṃpat.

【漢】云何名為宿因圓滿？謂諸菩薩，昔餘生中修福修善，故於今世種種衣服、飲食、臥具、病緣醫藥資身什物自無匱乏，復能於他廣行惠施。如是名為宿因圓滿。菩薩如是依毘奈耶勤學所學，成就如是三種圓滿，安樂而住。與此相違，當知成就三種衰損，危苦而住。
△pūrva-hetu-saṃpat katamā. yathā pi tad bodhisattvaḥ pūrvam anyāsu jātiṣu kṛta-puṇyo bhavati kṛta-kuśalaḥ. yenaitarhi svayaṃ ca na vihanyate cīvara-piṇḍa-pāta-śayanāsana-glāna-pratyaya-bhaiṣajya-pariṣkāraiḥ. anyeṣām api pratibalo bhavati saṃvibhāga-kriyāyaiḥ. itīyaṃ bodhisattvasya pūrva-hetu-saṃpad veditavyā. ābhis tisṛbhiḥ saṃpattibhiḥ samanvāgato vinaye śikṣā-prayukto bodhisattvaḥ sukhaṃ sparśaṃ viharati. etad-viparyayāt tisṛbhir vipattibhiḥ samanvāgato duḥkhaṃ saṃsparśaṃ viharatīti vedhitvayaṃ.

#### 3.2.3.3.難行戒
【漢】如是略廣宣說菩薩若在家品、若出家品一切戒已。自斯已後，即於如是一切戒中，分出所餘難行戒等差別之相，應當了知。`[此下聖本有光明皇后願文]`
△idaṃ tāvad bodhisattvasya samāsa-vyāsataḥ sarva-śīlam ity ucyate gṛhi-pakṣa-gataṃ pravrajita-pakṣa-gataṃ ca. asyaiva ca sarva-śīlasya pravibhāgas tad-anyāny api duṣ- kara-śīlādīni veditavyāni.

【漢】瑜伽師地論卷第四十一



☗s42
【漢】瑜伽師地論卷第四十二
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中菩薩地第十五初持瑜伽處戒品第十之三
【漢】`[5]第十五〔－〕【明】＊`

【漢】云何菩薩難行戒？當知此戒略有三種。謂諸菩薩，現在具足大財、大族自在增上，棄捨如是大財、大族自在增上，受持菩薩淨戒律儀。是名菩薩第一難行戒。又諸菩薩受淨戒已，若遭急難乃至失命，於所受戒尚無`[少缺＝缺漏【聖】]`少缺，何況全犯。是名菩薩第二難行戒。又諸菩薩，如是如是遍於一切行住作意，恒住正念，常無放逸，乃至命終於所受戒無有誤失，尚不犯輕，何況犯重。是名菩薩第三難行戒。
△tatra katamad bodhisattvasya duṣkaraśīlaṃ. tat trividhaṃ draṣṭavyaṃ. mahā-bhogasya bodhisattvasya mahaty aiśvaryādhipatye vartamānasya prahāya bhogāṃ prahāya mahad aisvaryādhipatyaṃ śīla-saṃvara-samādānaṃ bodhisattvasya duṣkara-śīlam ity ucyate. kṛcchrāpanno 'pi ca bodhisattvaḥ samātta-śīlaḥ (āprāṇair) vipadyamānaḥ tac chīlasaṃvarasamādānaṃ na cchidrīkaroti. kutaḥ punar vipādayiṣyati. idaṃ bodhisattvasya dvitīyaṃ duṣkara-śīlam ity ucyate. tathā tathā bodhisattvaḥ sarvācāra-vihāra-manasikāreṣūpasthita-smṛtir apramatto bhavati yathā yāvaj-jīvenāpi pratanukām apy āpattiṃ nāpadyate na śīle ca skhalati. kutaḥ punaḥ gurvīm. idaṃ bodhisattvasya tṛtīyaṃ duṣkara-śīlam ity ucyate.

#### 3.2.3.4.一切門戒
【漢】云何菩薩一切門戒？當知此戒略有四種。一者、正受戒，二者、本性戒，三者、串習戒，四者、方便相應戒。正受戒者，謂諸菩薩受先所受三種菩薩淨戒律儀。即律儀戒、攝善法戒、饒益有情戒。本性戒者，謂諸菩薩住種`[性＝姓【宋元宮】]`性位，本性仁賢，於相續中，身語二業恒清淨轉。串習戒者，謂諸菩薩昔餘生中，曾串修習如先所說三種淨戒。由宿因力所`[住＝任【宋宮】]`住持故，於現在世一切惡法不樂現行，於諸惡法深心厭離；樂修善行，於善行中深心欣慕。方便相應戒者，謂諸菩薩依四攝事，於諸有情身語善業恒相續轉。
△tatra katamad bodhisattvasya sarvato-mukhaṃ śīlaṃ. tac catur-vidhaṃ draṣṭavyaṃ. samāttaṃ prakṛti-śīlam abhyastam upāya-yuktaṃ ca. tatra samāttaṃ śīlaṃ yena tri-vidham api bodhisattvaḥ śīla-samādānaṃ kṛtaṃ bhavati saṃvara-śīlāsya kuśala-saṃgrāhakaśīlasya sattvārtha-kriyā-śīlasya ca. tatra prakṛti-śīlaṃ yad gotra-sthasyaiva bodhisattvasya prakṛti-bhadratayaiva saṃtānasya pariśuddhaṃ kāya-vāk-karma pravartate. tatrābhyastaṃ śīlaṃ yena bodhisattvena pūrvam anyāsu jātiṣu tri-vidham api yathānirdiṣṭaṃ śīlam abhyastaṃ bhavati. sa tena pūrva-hetu-balādhādhānena na sarveṇa sarvaṃ pāpa-samācāreṇa ramate. pāpāḍ udvijate. kuśala-samācāre ramate. kuśala-samācāram evābhilaṣati. tatredam upāya-yuktaṃ śīlaṃ yac catvāri saṃgraha-vastūni niśritya bodhisattvasya sattveṣu kuśalaṃ kāya-vāk-karma pravartate.

#### 3.2.3.5.善士戒
【漢】云何菩薩善士戒？當知此戒略有五種。謂諸菩薩自具尸羅，勸他受戒，讚戒功德，見同法者深心歡喜，設有毀犯如法悔除。
△tatra katamad bodhisattvasya sat-puruṣa-śīlaṃ. tat paṃca-vidhaṃ veditavyaṃ. iha bodhisattvaḥ svayaṃ ca śīlavān bhavati. parāṃś ca śīle samādāpayati. śīlasya ca varṇaṃ bhāṣate. saha-dhārmikaṃ ca dṛṣṭvā sumanā bhavati. āpattiṃ cāpanno yathādharmaṃ pratikaroti.

#### 3.2.3.6.一切種戒
【漢】云何菩薩一切種戒？當知此戒以要言之，六種，七種，總十三種。言六種者，一、迴向戒，迴向大菩提故。二、廣博戒，廣攝一切所學處故。三、無罪歡喜處戒，遠離耽著欲樂、自苦二邊行故。四、恒常戒，雖盡壽命亦不棄捨所學處故。五、堅固戒，一切利養恭敬、他論、本隨煩惱不能伏故、不能奪故。六、尸羅莊嚴具相應戒，具足一切戒莊嚴故。尸羅莊嚴如聲聞地應知其相。
△tatra katamad bodhisattvasya sarvākāraṃ śīlaṃ. tad ṣaḍ-vidhaṃ sapta-vidhaṃ caikadhyam abhisaṃkṣipya trayodaśa-vidhaṃ veditavyaṃ. (mahā-bodhau pariṇamitaṃ. vistīrṇa-śikṣā-pada-parigṛhītatvād viśadaṃ. kāma-sukhallikātma-klamathānta-dvaya-vivarjitatvāt an-avadya-moda- sthānīyaṃ. yāvaj-jīvenāpi śikṣā'pratyākhyānāt satataṃ. sarva-lābha-sat-kāra-para-pravādi-kleśopakleśair an-abhibhavanīyatvād ahāryatvād dṛḍhaṃ. śīlālaṃkāra-yuktaṃ ca. śīlālaṃkāro veditavyaḥ. tadyathā Śrāvakabhūmau. 

【漢】言七種者，一、`[止息戒 nivṛtti-śīla]`止息戒，遠離一切殺生等故。二、`[轉作戒 pravṛtti-]`轉作戒，攝一切善故，饒益有情故。三、`[防護戒 ārakṣaka-]`防護戒，隨護止息轉作戒故。四、`[大士相異熟戒 mahāpruṣa-lakṣaṇa-vaipākya-]`大士相異熟戒。五、`[增上心異熟戒 adhicitta-vaipākya-]`增上心異熟戒。六、`[可愛趣異熟戒 iṣṭagati-vaipākya]`可愛趣異熟戒。七、`[利有情異熟戒 sattavārthakriyā-vaipākya]`利有情異熟戒。
△prāṇātipātādi-viratyā nivṛtti-śīlaṃ. kuśala-saṃgrahāt sattvārthā-karaṇāc ca pravṛtti-śīlaṃ. pravṛttinivṛttiśīlānurakṣaṇād ārakṣakaṃ śilam. mahāpuruṣa-lakṣaṇa-vaipākyaṃ śīlaṃ. adhicitta-vaipākyaṃ. iṣṭa-gati-vaipākyaṃ. sattvārtha-vaipākyaṃ ceti.

#### 3.2.3.7.遂求戒
【漢】云何菩薩遂求戒？當知此戒略有八種。謂諸菩薩自諦思惟：如我悕求勿彼於我現行斷命，不與而取，穢欲邪行，虛妄，離間，麁惡，綺語，手塊杖等諸非愛觸加害於我。我求是已，他若相違而現行者，我求不遂、我意不悅。如我悕求，他亦如是。勿我於彼現行斷命，廣說乃至惡觸加害。彼求是已，我若相違而現行者，彼求不遂、彼意不悅。我之所作，若有令他所求不遂、意不悅者，何現行為。菩薩如是審思惟已，命難因緣亦不於他現行八種所求不遂、不悅意事。如是八種，說名菩薩遂求戒。
△tatra katamad bodhisattvasya vighātārthika-śīlaṃ. tad aṣṭa-vidhaṃ veditavyaṃ. iha bodhisattvas svayam evaivam anuvicintayati. yathāham arthī jīvitena na me kaś-cij jīvitād vyaparopayet adattam ādadyāt kāmeṣu mithyā caret mṛṣā-vācaṃ bhāṣeta paiśunyaṃ pāruṣyaṃ saṃbhinna-pralāpaṃ kuryāt pāṇi-loṣṭa-latā-saṃsparśaś cāniṣṭair vihiṃsā-saṃsparśaiḥ samudācared iti. tasya me evam arthinaḥ sacet pare viparyayeṇa samudācareyuḥ. tena me syād vighātaḥ. tan me syād amanāpaṃ. pare 'py arthino yathāsmākaṃ pare na jīvitād vyaparopayeyuḥ vistareṇa yāvan na vihiṃsā-saṃsparśaiḥ samudācareyur iti. teṣām apy evam arthināṃ saced ahaṃ viparyayeṇa samudācareyaṃ. tena te syur vighātinaḥ. tat teṣāṃ syād amanāpaṃ. iti yan mama pareṣāṃ cāmanāpaṃ so 'haṃ kiṃ tena parāṃ samudācariṣyami. iti pratisaṃkhyāya bodhisattvo jīvita-hetor api parān aṣṭa-vidhenāmanāpena na samudācarati. idaṃ bodhisattvasyāṣṭākāraṃ vighātārthika-śīlam ity ucyate.

#### 3.2.3.8.此世他世樂戒
【漢】云何菩薩此世他世樂戒？當知此戒略有九種。謂諸菩薩為諸有情，於應遮處而正遮止，於應開處而正開許，是諸有情應攝受者正攝受之，應調伏者正調伏之，菩薩於中身語二業常清淨轉，是則名為四種淨戒。復有所餘施、忍、精進、靜慮、般若波羅蜜多俱行淨戒，則為五種。總說名為九種淨戒。如是菩薩所有淨戒，能令自他現法後法皆得安樂，是故說名菩薩此世他世樂戒。
△tatra katamad bodhisattvasyehāmutra-sukhaṃ śīlaṃ. tan nava-vidhaṃ draṣṭavyaṃ. iha bodhisattvaḥ sattvānāṃ pratiṣeddhavyāni sthānāni pratiṣedhayati. abhyanujñeyāni sthānāny abhyanujānāti. saṃgrahītavyān sattvān saṃgṛhṇāti. nigṛhītavyān sattvān nigṛhṇāti. tatra bodhisattvasya yat kāya-vāk-karma-pariśuddhaṃ pravartate. idaṃ tāvac catur-vidhaṃ śīlaṃ. punar anyad dāna-sahagataṃ śīlaṃ kṣāṃti-sahagataṃ vīrya-sahagataṃ dhyāna-sahagataṃ prajña-sahagataṃ ca paṃca-vidhaṃ. tad aikadhyamabhisaṃkṣipya navākāraṃ śīlaṃ bhavati. tasya ca bodhisattvasya paresāṃ ca dṛṣṭa-dharma-saṃparāya-sukhāya saṃvartate. tasmāt ihāmutra-sukham ity ucyate.

#### 3.2.3.9.清淨戒
【漢】云何菩薩清淨戒？當知此戒略有十種。一者、初善受戒。唯為沙門三菩提故，非為命故。二者、不太沈戒。於違犯時，遠離微薄生悔愧故；及不太舉戒，遠離非處生悔愧故。三者、離懈怠戒。於睡眠樂、倚樂、臥樂不耽著故，晝夜勤修諸善品故。四者、離諸放逸所攝受戒。`[修習＝習脩【聖】]`修習如前所說五支不放逸故。五者、正願戒。遠離利養恭敬貪故，不願生天，而自要期修梵行故。六者、軌則具足所攝受戒。於諸威儀所作眾事善品加行妙善圓滿，如法身語正現行故。七者、淨命具足所攝受戒。離矯詐等一切邪命過失法故。八者、離二邊戒。遠離受用欲樂、自苦二邊法故。九者、永出離戒。遠離一切外道見故。十者、於先所受無損失戒。於先所受菩薩淨戒，無缺減故，無破壞故。如是十種，是名菩薩清淨戒。
△tatra viśuddhaṃ śīlaṃ bodhisattvasya katamat. tad daśa-vidhaṃ veditavyaṃ. ādita eva sugṛhītaṃ bhavati śrāmaṇya-saṃbodhi-kāmatayā na jīvikā-nimittaṃ. nātilīnaṃ bhavati vyatikrame manda-kaukṛtyāpagatatvāt. nātisṛtaṃ bhavaty asthāna-kaukṛtyāpagatatvāt. kausīdyāpagataṃ bhavati nidrā-sukha-pārśva-sukha-śaayana-sukhāsvīkaraṇatayā rātriṃ-diva-kuśala-pakṣābhiyogāc ca. apramāda-parigṛhītaṃ bhavati pūrvavat paṃcāṃgā-pramāda-pratiniṣevaṇatayā. samyak-praṇihitaṃ bhavati lābha-sat-kāra-gardha-vigamād devatvāya praṇidhāya brahma-carya-vāsān-abhyupagamāc ca. ācāra-saṃpattyā parigṛhītam īryā-patheti-karaṇīya-kuśala-pakṣa-prayogeṣu susaṃpanna-pratirūpa-kāya-vāk-samudācāratayā. ājīva-saṃpattyā parigṛhītaṃ kuhanādi-sarva-mithyājīva-karaka-doṣa-vivarjitatayā. aṃta-dvaya-vivajitaṃ kāma-sukhallikātma-klamathānuyoga-vivarjitatvāt. nairyāṇikaṃ sarva-tīrthika-dṛṣti-vivarjitatayā. samādānā-paribhraṣṭaṃ śīlaṃ bodhisattvānām acchidrīkaraṇā-vipādanatayā. ity etad daśākāraṃ śīlaṃ bodhisattvānāṃ viśuddham ity ucyate.

【漢】如是菩薩大尸羅藏，能起當來大菩提果。謂依此故，菩薩淨戒波羅蜜多得圓滿已，現證無上正等菩提。乃至未證無上菩提，依此無量菩薩戒藏正勤修習，常能獲得`[五種勝利 pañcānusaṃśā(-śaṃsā)]`五種勝利。一者、常為十方諸佛護念。二者、將捨命時，住大歡喜。三者、身壞已後，在在所生，常與淨戒若等若增諸菩薩眾為其同分、為同法侶，為善知識。四者、成就無量大功德藏，能滿淨戒波羅蜜多。五者、現法後法常得成就自性淨戒，戒成其性。
△ity eṣa bodhisattvasya mahāṃ cchīla-skandho mahābodhi-phalodayo yam āśritya bodhisattvaḥ śīlapāramitāṃ paripūryānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate. yāvac ca nābhisaṃbudhyate. tāvad ayam asminn aprameye bodhisattva-śīla-skandhe śikṣamāṇaḥ paṃcānuśaṃsāṃ pratilabhate. buddhaiḥ samanvāhriyate. mahā-prāmodya-sthitaḥ kālaṃ karoti. kāyasya bhedāt tatropapadyate yatrāsya samānādhika-śīlā bodhisattvāḥ sabhāgāḥ sahadhārmikāḥ kalyāṇa-mitra-bhūtā bhavaṃti. aparimāṇena ca puṇya-skandhena śīla-pāramitā-paripūrakeṇa samanvāgato bhavati. dṛṣṭe dharme saṃparāye 'pi prakṛti-śīlatāṃ śīla-tan-mayatāṃ pratilabhate.

【漢】如是如上所說一切自性戒等九種尸羅，當知三種淨戒所攝。謂律儀戒、攝善法戒、饒益有情戒。

【漢】如是三種菩薩淨戒，以要言之，能為菩薩三所作事。謂律儀戒能安住其心，攝善法戒能`[成〔－〕【三宮聖】]`成熟自佛法，饒益有情戒能成熟有情。

【漢】如是總攝一切菩薩所應作事。所謂欲令現法樂住安住其心，身心無倦，成熟佛法、成熟有情。

【漢】如是菩薩唯有爾所菩薩淨戒，唯有爾所淨戒勝利，唯有爾所淨戒所作。除此無有若過若增。

【漢】過去菩薩求大菩提，已於中學；未來菩薩求大菩提，當於中學；普於十方無邊無際諸世界中現在菩薩求大菩提，今於中學。
△sarvaṃ caitac chīlaṃ yathānirdiṣṭaṃ sva-bhāva-śīlādikaṃ nav'ākāraṃ tri-vidhena śīlena saṃgṛhītam veditavyaṃ. saṃvara-śīlena kuśala-dharma-saṃgrāhakeṇa sattvārtha-kriyā-śīlena ca. tat punas trividhaṃ śīlaṃ samāsato bodhisattvasya trīṇi kāryāṇi karoti. saṃvara- śīlaṃ citta-sthitaye saṃvartate. kuśala-saṃgrāhakam ātmano buddha-dharma-paripākāya saṃvartate. sattvārtha-kriyā-śīlaṃ sattva-paripākāya saṃvartate. etāvac ca bodhisattvasya sarvaṃ karaṇīyaṃ bhavati. yad uta dṛṣṭa-dharma-sukha-vihārāya citta-sthitiḥ. aklāṃta-kāya-cittasya ca buddha-dharma-paripākaḥ. sattva-paripākaś ca.etāvad bodhisattva-śīlam. etāvāṃ bodhisattva-śīlānuśaṃsaḥ. etāvad bodhisattva-śīla-kāryaṃ nāta uttari nāto bhūyaḥ.  yatrātītā bodhisattvā mahā-bodhi-kāmāḥ śikṣitavaṃtaḥ. anāgatā api śikṣiṣyaṃte. vartamānā api daśasu dikṣv anaṃtā-paryaṃteṣu loka-dhātuṣu śikṣaṃte. Bodnisattva-bhūmāv ādhāre yoga-sthāne daśamaṃ śīla-paṭalaṃ.


### 3.2.4.忍品
本地分中菩薩地第十五初持瑜伽處忍品第十一
【漢】`[2]本＝瑜伽師地論本【宋元宮】＊`
【漢】`[＊5-1]第十五〔－〕【明】＊`

【漢】云何菩薩忍波羅蜜多？

【漢】嗢`[3]拕＝柁【宮三宮】＊`拕南曰：

【漢】自性、一切、難、　　一切門、善士、　　一切種、遂求、　　二世樂、清淨，
【漢】如是九種相，　　是名略說忍。

【漢】謂九種相忍，名為菩薩忍波羅蜜多。`[九種忍，自性忍 svabhāva-kṣānti, 一切忍 sarva-kṣānti, 難行忍 duṣkara-, 一切門忍 sarvatas-, 善士忍 satpuruṣa-, 一切種忍 sarvaprakara-, 遂求忍 vighāta-arthaka-, 此世彼世樂忍 ihāmutra-sukha-, 清淨心 viśuddha-]`一、自性忍，二、一切忍，三、難行忍，四、一切門忍，五、善士忍，六、一切種忍，七、遂求忍，八、此世他世樂忍，九、清淨忍。
△uddānaṃ pūrvavad veditavyaṃ tad-yathā śīla-paṭale.

#### 3.2.4.1.自性忍
【漢】云何菩薩自性忍？謂諸菩薩或思擇力為所依止，或由自性堪忍怨害，遍於一切皆`[能＝悉【三宮】]`能堪忍、普於一切皆能堪忍。由無染心，純悲愍故，能有堪忍。當知此則略說菩薩忍之自性。
△tatra katamā bodhisattvasya svabhāva-kṣāṃtiḥ. yā pratisaṃkhyāna-bala-saṃniśrayeṇa vā prakṛtyā vā parāpakārasya marṣaṇā sarveṣāṃ ca marṣaṇā sarvasya ca marṣaṇā nirāmiṣeṇa cittena kevalayā karuṇayā marṣaṇā. ayaṃ samāsato bodhisattvasya kṣāṃti-svabhāvo veditavyaḥ.

#### 3.2.4.2.一切忍
【漢】云何菩薩一切忍？

【漢】當知此忍略有二種。一、依在家品忍，二、依出家品忍。

【漢】當知依此二種品忍各有三種。一、耐他怨害忍，二、安受眾苦忍，三、法思勝解忍。
△tatra katamā bodhisattvasya sarvā kṣāṃtiḥ. sā dvi-vidhā draṣṭavyā gṛhi-pakṣāśritā pravrajita-pakṣāśritā ca. sā punar ubhaya-pakśāśritāpitrividhā veditavyā. parāpakāra-marṣaṇā-kṣāṃtiḥ duḥkhādhivāsanā-kṣāṃtiḥ dharma-nidhyānādhimokṣa-kṣāṃtiś ca.

##### 3.2.4.2.1.耐他怨害忍
【漢】云何菩薩耐他怨害忍？

【漢】謂諸菩薩猛利無間種種長時從他怨害所生眾苦現在前時，應如是學：

【漢】如此是我自業過耳，由我先世自造種種不淨業故，今受如是種種苦果。我今於此無義利`[苦＝害【三】]`苦若不忍者，復為當來大苦因`[處＝緣【聖】]`處。我若於此大苦因法隨順轉者，便為於己自作非愛，便為於己自生結縛，便為於己自興怨害，非是於他。

【漢】又自他身所有諸行，一切皆用性苦為體。彼無知故，於我身中性苦體上更增其苦；我既有知，何宜於彼性苦體上重加其苦。

【漢】`[又【麗】，多【大】(cf. K15n0570\_p0821b12)]`又諸聲聞多分唯修自義利行，尚不應起能生自他眾苦不忍，何況我今正為勤修他義利行而生不忍。
△tatra kathaṃ bodhisattvaḥ parāpakāraṃ marṣayati kṣamate. iha bodhisattvas tīvre niraṃtare citre dīrghakālike 'pi parāpakāraje duḥkhe saṃmukhībhūte idaṃ pratisaṃśikṣate. sva-karmāparādha eṣa me. yenāhaṃ svayaṃ-kṛtasyāśubhasya karmaṇo duḥkham īdṛśaṃ phalaṃ pratyanubhavāmi. duḥkhena cāham anarthī. iyaṃ cākṣāṃtir āyatyāṃ punar eva duḥkha-hetu-sthānīyā. so 'ham etaṃ duḥkha-hetu-bhūtaṃ dharmaṃ samādāya varteyaṃ. addhā mamaivāniṣṭaṃ. tenāham ātmanaivātmānaṃ saṃyojayeyaṃ. ata ātmana eva me apakṛtaṃ syāt. na tathā pareṣāṃ. svabhāvataś ca duḥkha-prakṛtikā eveme sarva-saṃskārāḥ sva-para-sāṃtānikāḥ. tat pare tāvad ajñaye prakṛti-duḥkhitānāṃ bhūyo duḥkham upasaṃharaṃti. asmākaṃ tu vijñānāṃ satāṃ na pratirūpaṃ syād yad vayam api pareṣāṃ prakṛti-duḥkhitānāṃ bhūyo duḥkham upasaṃharemaḥ. bhūyo 'pi cātmārthe tāvat prayuktānāṃ śrāvakānām akṣāṃtir na yukta-rūpā syāt sva-pareṣāṃ duḥkha-janikā. prāg evāsmākaṃ tu parārtha-prayuktānāṃ.

【漢】菩薩如是正思擇已，勤修五想，於怨親中、劣等勝品、有樂有苦、具德具失諸有情所，能忍一切怨害之苦。云何五想？一、宿生親善想，二、隨順唯法想，三、無常想，四、苦想，五、攝受想。
△idaṃ pratisaṃkhyāya sa bodhisattvaḥ paṃcākārāṃ saṃjñāṃ bhāvayaṃ mitrāmitrodāsīnebhyaḥ hīna-tulya-viśiṣṭebhyaḥ sukhita-duḥkhitebhyo guṇa-doṣa-yuktebhyaś ca sattvebhyaḥ sarvāpakārāṃs titikṣate. paṃca saṃjñāḥ katamāḥ. pūrva-janma-suhṛt-saṃjñā dharma-mātrānusāriṇī saṃjñā anitya-saṃjñā duḥkha-saṃjñā parigraha-saṃjñā ceti.

【漢】云何菩薩於有怨害諸有情所，修習宿生親善之想？謂諸菩薩應如是學：非易可得少分有情，經歷長世昔餘生中，未曾為我若父、若母、兄弟、姊妹、親教、軌範、尊似尊等。如是如理正思惟故，於有怨害諸有情所捨怨憎想，住親善想。依親善想，於諸怨害悉能堪忍。
△kathaṃ ca bodhisattvaḥ apakāriṣu sattveṣu suhṛt-saṃjñāṃ bhāvayati. iha bodhisattvaḥ idaṃ pratisaṃśikṣae. nāsau sattvaḥ sulabha-rūpo yo me dīrghasyādhvano 'tyayāt pūrvam anyāsu jātiṣu mātābhūt pitā vā bhrātā vā bhaginī vā ācāryo vā upādhyāyo vā gurur vā guru-sthānīyo vā. tasyaivaṃ yoniśo-manasikurvataḥ pratyarthika-saṃjñā apakāriṣu sattveṣv antardhīyate. suhṛt-saṃjñā ca saṃtiṣthate. sa tāṃ suhṛt-saṃjñāṃ niśrityāpakārān marṣayati kṣamate.

【漢】云何菩薩於有怨害諸有情所，修習隨順唯法之想？謂諸菩薩應如是學：依託眾緣，唯行唯法，此中都無我及有情、命者、生者，是其能罵、能瞋、能打、能弄、能訶，或是所罵、所瞋、所打、所弄、所訶。如是如理正思惟故，於有怨害諸有情所捨有情想，住唯法想。依唯法想，於諸怨害悉能堪忍。
△kathaṃ ca bodhisattvaḥ apakāriṣu sattveṣu dharma-mātrānusāriṇīṃ saṃjñāṃ bhāvayati. iha bodhisattvaḥ idaṃ pratisaṃśikṣate. pratyayādhīnam idaṃ saṃskāra- mātraṃ dharma-mātraṃ. nāsty atra kaścid ātmā vā sattvo vā jīvo vā jaṃtur vā ya ākrośed roṣayet tāḍayet bhaṇḍayet paribhāṣeta vā yo vā ākruṣyeta roṣyeta vā tāḍyeta vā bhaṇḍyeta vā paribhāṣyeta vā. tasyaivaṃ yoniśo-ṃanasikurvataḥ sattva-saṃjñā cāntardhīyate. dharma-mātra-saṃjñā ca saṃtiṣṭhate sa tāṃ dharma-mātra-saṃjñāṃ niśritya pratiṣṭhāya parataḥ sarvāpakāraṃ marṣayati kṣamate.

【漢】云何菩薩於有怨害諸有情所，修無常想？謂諸菩薩應如是學：諸有有情若生若長，一切無常，皆是死法。極報怨者，謂斷彼命。是諸有情命念念斷，智者何緣復欲更斷。如是`[生＝性【三宮聖】]`生死性無常法諸有情上，其有智者尚不應起有染濁心，況當以手、塊杖加害，何況一`[切＝心【聖】]`切永斷其命。如是如理正思惟故，捨常堅想，安住無常不堅固想。依無常想，於諸怨害悉能堪忍。
△kathaṃ bodhisattvo 'pakāriṣu sattveṣv anitya-saṃjñāṃ bhāvayati. iha bodhisattvaḥ idaṃ prati saṃśikṣate. ye kecit sattvā jātā bhūtāḥ sarve te anityā maraṇa-dharmāṇaḥ. eṣa ca paramaḥ pratyapakāro yad uta (jīvitād vyaparopa----kṛtyā) maraṇa-dharmakeṣv anityeṣu sattveṣu na pratirūpaṃ syād vijña-puruṣasya kaluṣam api tāvac cittam utpādayituṃ. prāg eva pāṇinā vā prahartuṃ loṣṭena vā daṇḍena vā. prāg eva sarveṇa sarvaṃ jīvitād vyaparopayituṃ. tasyaivaṃ yoniśo-manasikurvato nitya-sāra-saṃjñā ca prahīyate. anitya-sārasaṃjñā ca saṃtiṣṭhate. sa tām anityā-sārasaṃjñāṃ niśritya sarva-parāpakārāṃ marṣayati kṣamate.

【漢】云何菩薩於有怨害諸有情所，修習苦想？謂諸菩薩應如是觀：若諸有情大興盛者，尚為三苦常所隨逐，所謂行苦、壞苦、苦苦，況諸有情住衰損者。如是觀已，應如是學：我今於此苦常隨逐諸有情所，應勤方便令離眾苦，不應於彼重加其苦。如是如理正思惟故，斷滅樂想，生起苦想。依此苦想，於諸怨害悉能堪忍。
△kathaṃ ca bodhisattvaḥ apakāriṣu sattveṣu duḥkhasaṃjñāṃ bhāvayati.iha bodhisattvo ye 'pi tāvat sattvā mahatyām api saṃpadi vartaṃte. tān api tisṛbhir duḥkhatābhir anuṣaktāṃ paśyati. saṃskāra-duḥkhatayā vipariṇāma-duḥkhatayā duḥkha-duḥkhatayā ca. prāg eva vipatti-sthitāṃ. sa evaṃ paśyann idaṃ prati saṃśikṣate. evaṃ sadā duḥkhānugatānāṃ sattvānāṃ duḥkhāpakarṣaṇāyāsmābhir vyāyantavyaṃ na duḥkhopasaṃhārāya. tasyaivaṃ yoniśo-manasikurvataḥ sukhasaṃjñā prahīyate duḥkhasaṃjñā cotpadyate. sa tāṃ duḥkhasaṃjñāṃ niśritya pareṣāṃ sarvāpakārāṃ marṣayati kṣamate.

【漢】云何菩薩於有怨害諸有情所，修攝受想？謂諸菩薩應如是學：我為一切有情之類發菩提心，攝受一切有情之類皆為親眷，我應為彼作諸義利。我今不應本於有情欲作義利，而當於彼不忍怨害，作非義利。如是如理正思惟故，於有怨害諸有情所滅除他想，住攝受想。依攝受想，於諸怨害悉能堪忍。
△kathaṃ ca bodhisattvaḥ apakāriṣu sattveṣu parigrahasaṃjñāṃ bhāvayati. iha bodhisattva idaṃ prati saṃśikṣate. mayā khalu sarva-sattvā bodhāya cittam utpādayatā kaḍatra-bhāvena parigṛhītāḥ. sarva-sattvānāṃ mayārthaḥ karaṇīya iti. tan na me pratirūpaṃ syāt. yad aham evaṃ sarva-sattvān upādāyaiṣām arthaṃ kariṣyāmīty anartham eva kuryām apakāram amarṣayan. tasyaivaṃ yoniśo-manasikurvataḥ apakāriṣu sattveṣu para-saṃjñā prahīyate. parigraha-saṃjñā saṃtiṣṭhate. sa tāṃ parigraha-saṃjñāṃ niśritya pareṣāṃ sarvāpakārāṃ marṣayati kṣamate.

【漢】云何名忍？自無憤勃，不報他怨，亦不隨眠流注恒續，故名為忍。

【漢】是名菩薩耐他怨害忍。
△kṣāṃtiḥ katamā. yan na kupyati na pratyapakāraṃ karoti. nāpy anuśaya-vahanīyam iyam ucyate kṣāṃtiḥ.

##### 3.2.4.2.2.安受眾苦忍
【漢】云何菩薩安受眾苦忍？

【漢】謂諸菩薩應如是學：我從昔來依欲行轉，常求諸欲，故意思擇為諸苦因，追求種種苦性諸欲。於追求時，忍受無量猛利大苦。所謂種種`[殉＝徇【元明】]`殉利、務農、勤王等事。如是追求無義苦時，令我具受種種大苦，皆由無智思擇過失。我今為求能引安樂最勝善品，尚應思擇忍受百千俱胝大苦，況少小苦而不忍受。如是如理正思惟故，為求菩提，悉能忍受一切事苦。
△tatra bodhisattvasya duḥkhādhivāsanā-kṣāṃtiḥ katamā. iha bodhisattvaḥ idaṃ pratisaṃśikṣate. mayā khalu pūrvaṃ kāmacaryāsu vartamānena kāmāṃ paryeṣamāṇena pratisaṃkhyāya duḥkha-hetutayā duḥkh'ātmakānāṃ kāmānāṃ arthe prabhūtāni tīvrāṇi duḥkhāny abhyupagatāny adhivāsitāni anubhūtānikṛṣi-vaṇijyā-rāja-pauruṣya-prayuktena. evaṃ tad vyarthaṃ duḥkhasyaivārthe mayā mahad duḥkham abhyupagataṃ pratisaṃkhyāyā-jñāna-doṣeṇa. sāṃprataṃ tu mama sukhāhārake kuśale prayuktasya pratisaṃkhyāya tataḥ koṭī-śata-sahasra-guṇasya duḥkhasyādhivāsanābhyupagamaḥ pratirūpaḥ syāt. prāg eva tato nyūnasya. evaṃ yoniśo-manasikurvaṃ bodhāya prayukto bodhisattvaḥ sarva-vastukaṃ duḥkham adhivāsayati.

【漢】云何名為一切事苦？當知此苦略有八種。一、依止處苦，二、世法處苦，三、威儀處苦，四、攝法處苦，五、乞行處苦，六、勤`[劬＝勞【三宮聖】]`劬處苦，七、利他處苦，八、所作處苦。
△sarvavastukaṃ duḥkhaṃ katamat. tat samāsataḥ aṣṭākāraṃ veditavyaṃ. saṃniśrayādhiṣṭhānaṃ loka-dharmādhiṣṭhānaṃ īryā-pathādhiṣṭhānaṃ dharma-parigrahādhiṣṭhānaṃ bhikṣāka-vṛttādhiṣṭhānaṃ abhiyoga-klamādhiṣṭhānaṃ sattvārtha-kriyādhiṣṭhānaṃ iti-karaṇīyādhiṣṭhānaṃ ceti.

【漢】依止處苦者，依謂四依。由依此故，於善說法毘奈耶中出家受具，成苾芻分。所謂衣服、飲食、臥具、病緣醫藥供身`[什＝十【三宮】]`什物。菩薩於此若得麁弊、尠少、稽留、輕蔑不敬，不生憂悒，不由此緣精進懈廢。如是名為菩薩忍受依止處苦。
△catvāro niśrayāḥ. yān niśritya svākhyāte dharma-vinaye pravrajyā-upasaṃpad-bhikṣu-bhāvaḥ tadyathā cīvara-piṇḍa-pāta-śayanāsanaṃ glāna-pratyaya-bhaiṣajya-pariṣkārāś ca. tair bodhisattvaḥ lūhaiḥ stokair asatkṛtya dhandhaṃ ca labdhair noṭkaṇṭhyate na paritasyati. nāpi tato nidānaṃ vīryam sraṃsayati. evaṃ saṃniśrayādhiṣṭhānaṃ duḥkham adhivāsayati.

【漢】世法處苦者，當知世法略有九種。一、衰，二、毀，三、譏，四、苦，五、壞法壞，六、盡法盡，七、老法老，八、病法病，九、死法死。如是世法若總若別會遇現前，能生眾苦，此即名為世法處苦。菩薩觸對如是眾苦，思擇忍受，不由此緣精進懈廢。如是名為菩薩忍受世法處苦。
△nava loka-dharmāh. alābhaḥ ayaśo nindā duḥkhaṃ nāśa-dharmakasya nāśaḥ kṣaya-dharmakasya kṣayaḥ jarā-dharmakasya jarā vyādhi-dharmakasya vyādhiḥ maraṇa- dharmakasya maraṇaṃ. eṣāṃ loka-dharmāṇāṃ samasta-vyastānām āpatāṃ saṃmukhībhāvād yad duḥkham utpadyate tal loka-dharmādhiṣṭhānam ity ucyate. tenāpi spṛṣṭo bodhisattvo na tan-nidānaṃ vīryaṃ sraṃsayati. pratisaṃkhyāyodvahate adhivāsayati.

【漢】威儀處苦者，當知即是行住坐臥四種威儀。菩薩於中若行、若坐，晝夜恒時從諸障法淨修其心，終不非時脇著床座、草敷、葉敷。菩薩於此疲所生苦悉能忍受，不由此緣精進懈廢。如是名為菩薩忍受威儀處苦。
△catvāra īryāpathāḥ. caṃkrama-niṣadyābhyāṃ divā rātrau āvaraṇīyebhyo dharmebhyaś cittaṃ pariśodhayaṃs tannidānaṃ pariśramajaṃ duḥkham adhivāsayati. na tv akāle pārśvam anuprayacchati maṃce vā pīṭhe vā tṛṇa-saṃstare vā parṇa-saṃstare vā.

【漢】攝法處苦者，當知攝法略有七種。一、供事三寶；二、供事尊長；三、諮受正法；四、既諮受已，廣為他說；五、以大音聲吟詠、讚誦；六、獨處空閑，無倒思惟、稱量、觀察；七、修習瑜伽作意所攝若止、若觀。菩薩於此七種攝法，勇猛劬勞所生眾苦悉能忍受，不由此緣精進懈廢，如是名為菩薩忍受攝法處苦。
△sapta-vidho dharma-parigrahaḥ. ratna-traya-pūjopasthānaṃ guru-pūjopasthānaṃ dharmāṇām udgrahaṇam udgṛhītānāṃ pareṣāṃ vistareṇa deśanā vistareṇa svareṇa svādhyāya-kriyā ekākino raho-gatasya samyak-cintanā-tulanā-upaparīkṣaṇā yoga-manasikāra-saṃgṛhītā śamatha-vipaśyanā bhāvanā ca. asmiṃ saptākāre dharma-parigrahe bodhisattvasya vyāyacchamānasya yad duḥkham utpadyate. tad apy adhivāsayati. na ca tan-nidānaṃ vīryaṃ sraṃsayati.

【漢】乞行處苦者，當知此苦略有七種。一者、自誓毀形，剃鬚髮等，棄捨世俗諸相好故。二者、自誓毀色，受持改變壞色衣故。三者、進止云為皆不縱任，遊涉世間，一切行住自兢攝故。四者、依他活命。捨商農等世間事業，從他所得而存濟故。五者、盡壽從他求衣服等，於所獲得非法珍財、久所貯積不受用故。六者、盡壽遮止人間諸欲，離非梵行婬欲法故。七者、盡壽遮止人間嬉戲，捨離觀聽、歌舞、笑戲、倡`[伎＝妓【元明】，優【聖】]`伎等故，及離與己親友同齡笑戲、歡娛、携從等故。如是等類，因乞求行所有艱辛所生眾苦，菩薩一切皆能忍受，不由此緣精進`[懈＝解【宋元】]`懈廢，如是名為菩薩忍受乞行處苦。
△bhikṣāka-vṛttam api sapt'ākāraṃ veditavyaṃ. vairūpyābhyupagamaḥ śiras-tuṇḍa-muṇḍanādibhir apahṛta-gṛhi-vyaṃjanatayā. vaivarṇyābhyupagamo vikṛta-varṇa-vastra-dhāraṇatayā. ākalpāṃtara-kriyā sarva-laukika-pracāreṣu yantrita-vihāratayā. parapratibaddhājīvikā kṛṣyādikarmānta-vivarjitasya para-labdhena yātrā-kalpanatayā. yāvaj-jīvaṃ parataḥ cīvarādi-paryeṣaṇā labdhānāṃ saṃnidhikārā-paribhogatayā. yāvaj-jīvaṃ mānuṣyakebhyaḥ kāmebhya āvaraṇa-kriyā abrahma-carya-maithuna-dharma-prativiramaṇatayā. yāvaj-jīvaṃ mānuṣyakebhyo rati-krīḍābhya āvaraṇa-kriyā naṭa-nartaka-hāsaka-lāsakādi-saṃdarśana-prativiramaṇatayā mitra-suhṛd-vayasyaiś ca saha hasita-krīḍita-ramita-paricārita-prativiramaṇatayā. ity evaṃ-rūpaṃ kṛcchra-saṃbādhaṃ bhikṣāka-vṛttam āgamya yad duḥkham utpadyate. tad api bodhisattvo 'dhivāsayati. na ca tan-nidānaṃ vīryaṃ sraṃsayati.

【漢】勤劬處苦者，謂諸菩薩勤修善品劬勞因緣，發生種種身心疲惱悉能忍受，不由此緣精進懈廢，如是名為菩薩忍受勤劬處苦。
△kuśala-pakṣābhiyuktasyāpi ca bodhisattvaya ye pariśrama-nidānā utpadyaṃte kāyikāḥ klamāḥ caitasikāḥ apy upāyāsāḥ. na bodhisattvas tan-nidānaṃ vīryaṃ sraṃsayati.

【漢】利他處苦者，謂諸菩薩修十一種利有情業，如前應知。由彼所生種種憂苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受利他處苦。
△sattvārtha-karma tv ekādaśa-prakāraṃ pūrvavad veditavyaṃ tan-nidānam api bodhisattvo duḥkhaṃ samutpa nnam adhivāsayati. na ca tan-nidānaṃ vīryaṃ sraṃ sayati.

【漢】所作處苦者，謂諸菩薩或是出家，便有營為衣鉢等業；或是在家，便有無倒商`[估＝賈【明】]`估、營農、仕王等業。由此發生種種勤苦，菩薩一切皆能忍受，不由此緣精進懈廢，如是名為菩薩忍受所作處苦。
△iti-karaṇīyaṃ pravrajitasya cīvara-pātra-karmādi. gṛhiṇaḥ punaḥ samyak-kṛṣi-vaṇijyā-rāja-pauruṣyādi. tan-nidānam api bodhisattvo duḥkham adhivāsayati. no tu tan-nidānaṃ vīryaṃ sraṃsayati.

【漢】又諸菩薩雖觸眾苦，而於無上正等菩提，未正勤修能正勤修，已正勤修能無退轉，常勤修習，無變異意、無雜染心。

【漢】是名菩薩安受眾苦忍。
△yat punar bodhisattvaḥ spṛṣṭaḥ sann anyatamena duḥkhena prayujyata evānuttarāyai samyak-saṃbodhaye. na na prayujyate. prayuktaś ca na nivartate. avimanaskaś cāsaṃkliṣṭa-cittaḥ prayujyate. iyam asyocyate duḥkhādhivāsanā.

##### 3.2.4.2.3.安法思勝解忍
【漢】云何菩薩法思勝解忍？謂諸菩薩於一切法能正思擇。由善觀察勝覺慧故，能於八種生勝解處善安勝解。

【漢】云何八種生勝解處？一、三寶功德處，二、真實義處，三、諸佛菩薩大神力處，四、因處，五、果處，六、應得義處，七、自於彼義得方便處，八、一切所知、所應行處。

【漢】又此勝解由二因緣，於彼諸處能善安立。一、長時串習故；二、證善淨智故。是名菩薩法思勝解忍。
△tatra katamā bodhisattvasya dharma-nidhyānādhimuktikṣāṃtiḥ. iha bodhisattvasya samyag-dharma-pravicaya-suvicāritayā buddhyā aṣṭa-vidhe adhimukty-adhiṣṭhāne adhimuktiḥ susaṃniviṣṭā bhavati. ratna-guṇeṣu tattvārthe buddha-bodhisattvānāṃ mahā-prabhāve hetau phale prāptavye 'rthe ātmanas tat-prāpty-upāye jñeya-gocare ca. sā punar adhimuktir dvābhyāṃ kāraṇābhyāṃ susaṃniviṣṭā bhavati. dīrgha-kālābhyāsataś ca suviśuddha-jñāna-samudāgamataś ca.

#### 3.2.4.3.難行忍
【漢】如是菩薩依此二品一切忍故，當知廣開難行忍等諸相差別。

【漢】云何菩薩難行忍？當知此忍略有三種。謂諸菩薩，能於羸劣諸有情所，忍彼所作不饒益事。是名第一難行忍。若諸菩薩居尊貴位，於自臣隷不饒益事堪能忍受。是名第二難行忍。若諸菩薩，於其種姓卑賤有情，所作增上不饒益事堪能忍受。是名第三難行忍。
△itīyaṃ bodhisattvānāṃ sarva-kṣāṃtiḥ pakṣa-dvayam āśritā. yām āśritya duṣkara-kṣānty-ādi-vistara-vibhāgo bodhisattvānāṃ veditavyaḥ. tatra katamā bodhisattvasya duṣkara-kṣāṃtiḥ. sā tri-vidhā draṣṭavyā. iha bodhisattvo durbalānāṃ sattvānām aṃtikād apakāraṃ kṣamate. iyaṃ prathamā duṣkara-kṣāṃtiḥ. prabhur bhūtvā svayaṃ kṣamate. iyaṃ dvitīyā duṣkara-kṣāṃtiḥ. jāti-gotra-nīcatarāṇāṃ ca sattvānām aṃtikād utkṛṣṭam adhimātram apakāram kṣamate. iyaṃ tṛtīyā duṣkara-kṣāṃitḥ.

#### 3.2.4.4.一切門忍
【漢】云何菩薩一切門忍？當知此忍略有四種。謂諸菩薩於親所作不饒益事，於怨所作不饒益事，於中所作不饒益事，悉能堪忍；及於彼三劣等勝品不饒益事皆能忍受。
△tatra katamā bodhisattvasya sarvato-mukhī kṣāṃtiḥ. sā catur-vidhā draṣṭavyā. iha bodhisattvo mitrād apy apakāraṃ kṣamate amitrād apy udāsīnād api. tebhyaś ca tribhyo hīna-tulyādhikebhyaḥ kṣamate.

#### 3.2.4.5.善士忍
【漢】云何菩薩善士忍？當知此忍略有五種。謂諸菩薩，先於其忍見諸勝利。謂能堪忍補特伽羅，於當來世無多怨敵、無多乖離、有多喜樂、臨終無悔、於身壞後當生善趣天世界中。見勝利已，自能堪忍，勸他行忍，讚忍功德，見能行忍補特伽羅慰意慶喜。
△tatra katamā bodhisattvasya satpuruṣakṣāṃtiḥ. sā paṃcākārā draṣṭavyā. iha bodhisattvaḥ ādita eva kṣāṃtāv anuśaṃsa-darśī bhavati. kṣamaḥ pudgalaḥ āyatyām avaira-bahulo bhavati. abheda-bahulo bhavati. sukha-saumanasya-bahulo bhavati. avipratisārī kālaṃ karoti. kāyasya bhedāt sugatau svarga-loke deveṣūpapadyate. iti sa evam anuśaṃsa-darśī. svayaṃ ca kṣamo bhavati. paraṃ ca kṣāṃtau samādāpayati. kṣamāyāś ca varṇaṃ bhāṣate. kṣamiṇaṃ ca pudgalaṃ dṛṣṭvā sumanasko bhavaty ānandī-jātaḥ.

#### 3.2.4.6.一切種忍
【漢】云何菩薩一切種忍？當知此忍，六種、七種，總十三種。

【漢】云何六種？謂諸菩薩，了知不忍非愛異熟，由怖畏故，勤修行忍。於諸有情有哀憐心、有悲愍心、有親愛心，由親善故，勤修行忍。於其無上正等菩提猛利欲樂，為圓滿忍波羅蜜多，由是因緣，勤修行忍。如世尊說：夫出家者，具忍辱力。由是因緣，不應出家受具足戒而行不忍。由法受故，勤修行忍。種`[姓＝性【明】]`姓具足，先串習忍，於今現在安住自性，故能修忍。知一切法遠離有情，唯見諸法無戲論性，諦察法故，能修行忍。
△tatra katamā bodhisattvasya sarv'ākāra-kṣāṃtiḥ. sā ṣaḍ-vidhā sapta-vidhā caikadhyam abhisaṃkṣipya trayodaśa-vidhā veditavyā. iha bodhisattvaḥ aniṣṭa-vipākām akṣāṃtiṃ viditvā bhayād api kṣamate. sattveṣu dayā-cittaḥ kāruṇya-cittaḥ snigdha-cittaḥ snehād api kṣamate. anuttarāyāṃ samyak-saṃbodhau tīvra-cchandaḥ kṣāṃti-pāramitāṃ paripūrayitu-kāmaḥ kāraṇa-hetor api kṣamate. kṣāṃti-balāś ca pravrajitā uktā Bhagavatā. tad anenāpi paryāyeṇa na yukta-rūpā samātta-śīlasya pravrajitasyā-kṣāṃtir iti dharma-samādānato 'pi kṣamate. gotra-saṃpadi pūrvake ca kṣāntyābhyāse vartamāno 'vasthitaḥ prakṛtyāpi kṣamate. niḥsattvāṃś ca sarva-dḥarmāṃ viditvā nir-abhilāpya-dharma-mātra-darśī dharma-nidhyānato 'pi kṣamate. sarvaṃ cāpakāraṃ kṣamate.

【漢】云何七種？謂於一切不饒益忍，從一切忍。一切處忍，謂於屏處及大眾前皆能修忍。一切時忍，謂`[2]晝＝盡【元明宮】＊`晝初分，若`[＊2]`晝中分，若`[＊2]`晝後分，若夜，若日，若去來今，若病不病，若臥，若起，常能修忍。由身行忍，不捶打故。由語行忍，不出一切非愛言故。由意行忍，不憤發故，不持污濁惡意樂故。
△sarvataś ca kṣamate. sarvatra ca deśe kṣamate. rahasi vā mahā-jana-samakṣaṃ vā. sarva-kālaṃ kṣamate. pūrvāhṇe 'pi madhyāhne 'pi sāyāhne 'pi rātrau divā vā atītam apy anāgatam api pratyutpannam api glāno 'pi svastho 'pi patito 'py ucchrito 'pi. kāyenāpi kṣamate apraharaṇatayā. vācāpi kṣamate amanāpa-vacanā-niścāraṇatayā. manasāpi kṣamate akopyatayā kaluṣāśayā-dhāraṇatayā ca.

#### 3.2.4.7.遂求忍
【漢】云何菩薩遂求忍？當知此忍略有八種。謂諸菩薩，於諸有苦來求索者`[惡＝要【三宮】]`惡逼能忍。於極凶暴上品惡業諸有情所，依法大悲不損惱忍。於諸出家犯戒者所，依法大悲不損惱忍。

【漢】復有五種耐勤苦忍。謂能堪耐除遣有苦有情眾苦所有勤苦。又能堪耐求法勤苦，又能堪耐法隨法行所有勤苦，又能堪耐即於彼法廣為他說所有勤苦。又能堪耐於諸有情所為、所作正與助伴所有勤苦。如是八種，名遂求忍。若於有情有損惱者，由忍故離。

【漢】若於有情是所求者，由忍故與；是故說此名遂求忍。
△tatra katamā bodhisattvasya vighātārthika-kṣāṃtiḥ. sā aṣṭa-vidhā draṣṭavyā. duḥkhita-yācakānām aṃtikād yācñoparodhana-kṣāṃtiḥ. raudreṣv adhimātra-pāpa-karmasu sattveṣu dharma-mahā-karuṇāṃ niśrityāghātākaraṇa-kṣāṃtiḥ. duḥśīleṣu pravrajiteṣu dharma-mahā-karuṇāṃ niśrityāghātā-karaṇa-kṣāṃtiḥ. paṃcākārā ca vyavasāya-sahiṣṇutā-kṣāṃtiḥ. duḥkhitānāṃ sattvānāṃ duḥkhāpanayanāya vyāyacchataḥ dharmāṃ paryeṣataḥ dharmasyānudharmaṃ pratipadyamānasya tān eva dharmān pareṣāṃ vistareṇa prakāśayataḥ sattva-kṛtyesu sattva-karaṇīyeṣu samyak-sahāyībhāvaṃ gacchataś ca vyavasāya-sahiṣṇutā. itīyam aṣṭākārā vighātārthika- ksāṃtir ity ucyate. yena ca sattvā vighātinaḥ syus tasya ca kṣāntyā parivarjanāt. yena cārthinas tasyopasaṃhārāt.

#### 3.2.4.8.此世他世樂忍
【漢】云何菩薩此世他世樂忍？當知此忍略有九種。謂諸菩薩住不放逸，於諸善法悉能堪忍；於諸寒熱悉能堪忍；於諸飢渴悉能堪忍；於蚊虻觸悉能堪忍；於諸風日悉能堪忍；於蛇`[蠍＝蝎【三宮】]`蠍觸悉能堪忍；於諸劬勞所生種種若身、若心疲惓憂惱悉能堪忍；於墮生死、生老病死等苦有情，現前哀愍而修行忍。如是菩薩修行忍故，能令自身於現法中得安樂住，不為一切惡不善法之所陵雜；能引後世安樂因緣；亦能令他修行種種現法後法安樂正行。是名此世他世樂忍。
△tatra katamā bodhisattvasyehāmutra-sukhā kṣāṃtiḥ. sā nava-vidhā draṣṭavyā. iha bodhisattvaḥ apramatṭo viharan kuśaleṣu dharmeṣu kṣamo bhavati. śītasyoṣṇasya jighatsā-pipāsayoḥ daṃśa-saṃsparśānāṃ maśaka-saṃsparśānāṃ vātātapayoḥ sarīsṛpa-saṃsparśānāṃ kṣamo bhavati. pariśrama-jasya kāyika-citta-klaṃopāyāsasya kṣamo bhavati. saṃsāra-patitānāṃ jāti-jarā-vyādhi-maraṇādikānāṃ duḥkhānāṃ sattvānukaṃpām eva saṃpuraskṛtya. ity evaṃ kṣamo bodhisattvaḥ ātmanā ca dṛṣṭe dharme sukhaṃ sparśaṃ viharaty avyavakīrṇaḥ pāpakair akuśalair dharmaiḥ. sāṃparāyikaṃ ca sukha-hetuṃ samādāya vartate. pareṣām api ca sukha-hetuṃ samādāya vartate. pareṣām api ca dṛṣṭa-dharma-saṃparāya-sukhāya pratipanno bhavati. tasmād iyam ihāmutra-sukhā kṣāṃtir ity ucyate.

#### 3.2.4.9.清淨忍
【漢】云何菩薩清淨忍？當知此忍略有十種。謂諸菩薩遇他所作不饒益事、損惱違越，終不返報；亦不意憤；亦無怨嫌意樂相續；恒常現前，欲作饒益，先後無異，非一益己捨而不益；於有怨者自往悔謝；終不令他生疲厭已，然後受謝，恐其疲厭，纔謝便受；於不堪忍，成就增上猛利慚愧；依於堪忍，於大師所，成就增上猛利愛敬；依不損惱諸有情故，於諸有情，成就猛利哀愍愛樂；一切不忍并助伴法皆得斷故，離欲界欲。由此十相，當知菩薩所修行忍清淨無垢。
△tatra katamā bodhisattvasya viśuddhā kṣāṃtiḥ. sā daśa-vidhā draṣṭavyā. iha bodhisattvaḥ pareṣām aṃtikād apakāraṃ vighātaṃ vyatikramaṃ labhamānaḥ nāpi pratyapakāraṃ karoti. nāpi manasā kupyati. nāpi pratyarthikāśayaṃ vahati. upakārābhimukhyo bhavati yathā pūrvaṃ tathā paścān nopakāra-kriyayāpakartāram upekṣate. apakāriṣu ca svayam eva saṃjñaptim anuprayacchati na ca khedayitvā pareṣām aṃtikāt saṃjñaptiṃ pratigṛhṇāti khedito bhavatv iti. etam eva pratyayaṃ kṛtvā akṣāṃtim ārabhya tīvreṇa hrī-vyapatrāpyeṇa samanvāgato bhavati. kṣāṃtim ārabhya tīvreṇa śāstari prema-gauraveṇa samanvāgato bhavati. sattvāviheṭhanatām ārabhya tīvreṇa sattveṣu karuṇāśayena samanvāgato bhavati. sarveṇa vā sarvam akṣāṃti-dharma-sahāyaṃ prahāya kāma-vītarāgo bhavati. ebhir daśabhir ākārair bodhisattvasya kṣāṃtir viśuddhā veditavyā nirmalā.

【漢】當知此中，初自性忍，廣說乃至後清淨忍，如是能生廣博無量大菩提果。忍為依止，是諸菩薩能圓滿忍波羅蜜多，能證無上正等菩提。
△ity etāṃ svabhāva-kṣāṃty-ādikāṃ viśuddha-kṣāṃti-paryavasānāṃ kṣāṃtiṃ vipulām apramāṇāṃ mahābodhiphalodayāṃ niśritya bodhisattvo 'nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate. Bodhisattva-bhūmāv ādhdāre yoga-sthāne ekāda śamaṃ kṣāṃti-paṭalaṃ.

### 3.2.5.精進品
本地分中菩薩地第十五初持瑜伽處精進品第十二
【漢】`[＊2-1]本＝瑜伽師地論本【宋元宮】＊`
【漢】`[＊5-2]第十五〔－〕【明】＊`

【漢】云何菩薩精進波羅蜜多？

【漢】嗢`[＊3-1]拕＝柁【宮三宮】＊`拕南曰：

【漢】自性、一切、難、　　一切門、善士、　　一切種、遂求、　　二世樂、清淨，
【漢】如是九種相，　　名略說精進。

【漢】謂九種相精進，名為菩薩精進波羅蜜多。一者、自性精進，二者、一切精進，三者、難行精進，四者、一切門精進，五者、善士精進，六者、一切種精進，七者、遂求精進，八者、此世他世樂精進，九者、清淨精進。
△uddānaṃ pūrvavad veditavyaṃ.

#### 3.2.5.1.自性精進
【漢】云何菩薩自性精進？謂諸菩薩其心勇悍，堪能攝受無量善法，利益安樂一切有情，熾然無間，無有顛倒，及此所起身語意動，當知是名菩薩所行精進自性。
△tatra katamad bodhisattvasya svabhāva-vīryaṃ. yo bodhisattvasya cittābhyutsāho 'prameya-kuśala-dharma-saṃgrahāya sattvārtha-kriyāyai. uttaptaś ca niśchidraś cāviparyastaś ca tatsamutthitaś ca kāya-vāṅ-manaḥ-parispandaḥ. ayaṃ bodhisattvasya virya-svabhāvo veditavyaḥ.

#### 3.2.5.2.一切精進
【漢】云何菩薩一切精進？謂此精進略有二種。一者、依在家品精進，二者、依出家品精進。當知依此二品精進，各有三種。一、`[擐甲精進 sannāha-vīrya]`擐甲精進，二、攝善法精進，三、饒益有情精進。
△tatra katamad bodhisattvasya sarva-vīryaṃ. tat samāsato dvi-vidhaṃ veditavyaṃ. gṛhi-pakṣāśritaṃ pravrajita-pakṣāśritaṃ ca. tat punar ubhaya-pakṣāśritam api tri- vidhaṃ veditavyaṃ. saṃnāha-vīryaṃ kuśala-dharma-saṃgrāhakaṃ sattvārtha-kriyāyai ca.

##### 3.2.5.2.1.擐甲精進
【漢】云何菩薩擐甲精進？謂諸菩薩，於發加行精進之前，其心勇悍，先擐誓甲；若我為脫一有情苦，以千大劫等一日夜，處那洛迦，不在餘趣，乃至菩薩經爾所時，證得無上正等菩提；假使過此百千俱胝倍數時劫，方證無上正等菩提，我之勇悍亦無退屈，於求無上正等菩提非不進趣。既進趣已，勤勇無懈，何況所經時短苦薄。是名菩薩擐甲精進。若有菩薩於如是相菩薩所有擐甲精進，少起勝解、少生淨信，如是菩薩尚已長養無量勇猛發勤精進大菩提性，何況菩薩成就如是擐甲精進。如是菩薩於求菩提、饒益有情，無有少分難行事業可生怯劣難作之心。
△tatredaṃ bodhisattvasya saṃnāha-vīryam. iha bodhisattvaḥ pūrvam eva vīryāraṃbha-prayogād evaṃ cetaso 'bhyutsāha-pūrvakaṃ saṃnāhaṃ saṃnahyati. saced aham eka-sattvasyāpi duḥkha-vimokṣa-hetoḥ mahā- kalpa-sahasra-tulyai rātriṃ-divasair naraka-vāsenaiva nānya-gativāsena yāvatā kālena bodhisattvā anuttarāṃ samyak-saṃbodhim abhisaṃbudhyaṃte. tenaiva koṭī-śata-sahasra-guṇitena kālenāham anuttarāṃ samyak-saṃbodhim āsādayeyaṃ. tathāpi cotsaheyaṃ. na nānuttarāyaḥ samyak-saṃbodher arthena prayujyeyaṃ. na ca prayukto viryaṃ sraṃsayeyaṃ. prāg eva nyūnatareṇa kālena tanutareṇa ca duḥkhena. idam evaṃ-rūpaṃ bodhisattvasya saṃnāha-vīryaṃ yo bodhisattvaḥ evaṃ-rūpe bodhisattvānāṃ saṃnāha-vīrye 'dhimukti-mātrakaṃ prasāda-mātrakam apy utpādayet. so 'pi tāvad bodhisattvo dhīro 'pramāṇasya bodhāya vīryāraṃbhasya dhātuṃ paripoṣayet. prāg eva bodhisattvaḥ īdṛśenaiva saṃnāha-viryeṇa samanvāgataḥ syāt. na ca punas tasya bodhisattvasya bodher arthe sattvānām arthāya kiṃcid asti duṣkaraṃ karaṇīyaṃ karma. yatrāsya bodhisattvasya saṃkoco vā syāc ceṭasaḥ duṣkaraṃ vā kartuṃ.

##### 3.2.5.2.2.攝善法精進
【漢】云何菩薩攝善法精進？謂諸菩薩所有精進，能為施、戒、忍、精進、靜慮、慧波羅蜜多加行，能成辦施、戒、忍、精進、靜慮、慧波羅蜜多。當知此復略有七種。一、無動精進，一切分別、種種分別、根本煩惱、少分煩惱、一切異論、一切苦觸不傾動故。二、堅固精進，是殷重加行故。三、無量精進，能現證得一切明處故。四、方便相應精進，所應得義無顛倒道隨順而行故，平等通達故。五、無倒精進，為欲證得`[能＝所【三宮聖】]`能引義利所應得義，願所引故。六、恒常精進，是無間加行故。七、離慢精進，由勤精進離高舉故。
△tatra katamad bodhisattvānāṃ kuśala-dharma-saṃgrāhakaṃ vīryaṃ. yad vīryaṃ dāna-pāramitā-prāyogikaṃ dāna-pāramitā-samudāgamāya yad vīryaṃ śīla-kṣāṃti-vīrya-dhyāna-prajñā-pāramitā-prāyogikaṃ prajñā-pāramitā-samudāgamāya.
△tat punaḥ samāsataḥ saptākāraṃ veditavyaṃ. acalaṃ sarvakalpavikalpa-kleśopakleśa-para-pravādi-duḥkhasaṃsparśair avicālyatvāt.
△gāḍhaṃ satkṛtyaprāyogikatvād. aprameyaṃ sarvavidyāsthānasamudāgamapraty-upasthānatvāt. upāyayuktaṃ prāptavyasyārthasyā-viparīta-mārgānugatatvāt samatā-prativedhāc ca.
△samyag-vīryam arthopasaṃhitasya prāptavyasyārthasya prāptaye praṇihitatvāt.
△pratataṃ sātatya-prayogitvāt.
△vigata-mānaṃ tena vīryāraṃbheṇānunnamanāt.

【漢】由此七種攝善法精進勤加行故，令諸菩薩速能圓滿波羅蜜多，疾證無上正等菩提。由此精進，是能修證、能成菩提一切善法最勝因緣，餘則不爾。是故如來以種種門，稱讚精進能證無上正等菩提。
△ity ebhiḥ saptabhir ākāraiḥ kuśala-dharma-saṃgrahāya vīryāraṃbha-prayogo bodhisattvānāṃ kṣipraṃ pāramitā-paripūraye 'nuttara-samyak-saṃbodhi-gamanāya saṃvartate. yataś ca sarveṣāṃ bodhi-karakāṇāṃ kuśalānāṃ dharmāṇām evaṃ samudāgamāya vīryam eva pradhānaṃ śreṣṭhaṃ kāraṇaṃ na tathānyat. tasmād vīryam anuttarāyai samyak-saṃbodhaye iti nirdiśaṃto nirdiśaṃti tathāgatāḥ.

##### 3.2.5.2.3.饒益有情精進
【漢】云何菩薩饒益有情精進？謂此精進有十一種，如戒品說。彼說尸羅，此說精進，當知是名彼此差別。
△sattvārtha-kriyā-vīryaṃ punar bodhisattvānāṃ veditavyam ekādaśa-prakāraṃ. tad-yathā śīla-paṭale. yat tatra śīlam uktaṃ. tad iha vīryaṃ vaktavyam. ayaṃ viśeṣaḥ.

#### 3.2.5.3.難行精進
【漢】云何菩薩難行精進？謂此精進略有三種。

【漢】若諸菩薩，無間遠離諸衣服想、諸飲食想、諸臥具想及己身想。於諸善法無間修習，曾無懈廢。是名第一難行精進。

【漢】若諸菩薩如是精進，盡眾同分，於一切時曾無懈廢。是名第二難行精進。

【漢】若諸菩薩，平等通達功德相應，不緩不急，無有顛倒，能引義利精進成就。是名第三難行精進。

【漢】如是菩薩難精進力，當知即是緣有情悲，及與般若能攝之因。
△tatra katamad bodhisattvasya duṣkaravīryaṃ. tat trividhaṃ draṣṭavyaṃ. yad bodhisattvo nairaṃtaryeṇa cīvara-saṃjñāṃ piṇḍa-pāta-saṃjñāṃ śayanāsana-saṃjñām apy ātma-saṃjñām akurvan kuśaleṣu dharmeṣu bhāvanā-sātatyena prayukto bhavati. idaṃ bodhisattvasya duṣkaraṃ vīryaṃ. punar bodhisattvas tena tathā-rūpeṇa vīryāraṃbheṇa ānikāya-sabhāga-nikṣepāt sarva-kālaṃ prayukto bhavati. idaṃ dvitīyaṃ bodhisattvasya duṣkara-vīryaṃ. punar bodhisattvaḥ samatā-prativedha-guṇayuktena nātilīnena nātyārabdhenāviparītenārthopasaṃhitena vīryeṇa samanvāgato bhavati. idaṃ bodhisattvasya tṛtīyaṃ duṣkara-vīryaṃ veditavyaṃ.
△asya khalu bodhisattvānāṃ duṣkara-vīryasya balaṃ sattveṣu karuṇā prajñā ca saṃgraha-hetur veditavyaḥ.

#### 3.2.5.4.一切門精進
【漢】云何菩薩一切門精進？謂此精進略有四種。一、離染法精進，二、引白法精進，三、淨除業精進，四、增長智精進。
△tatra katamad bodhisattvasya sarvato-mukhaṃ vīryaṃ. tac catur-vidhaṃ draṣṭavyaṃ. kliṣṭa-dharma-vivarjakaṃ śukla-dharmāvarjakaṃ karma-pariśodhakaṃ jñāna-vivardhakaṃ ca.

【漢】離染法精進者，謂諸菩薩所有精進，能令一切結、縛、隨眠、隨煩惱、纏未生不生，已生斷滅。
△tatra kliṣṭa-dharma-vivarjakaṃ bodhisattvasya vīryam anutpannānāṃ ca saṃyojana-bandhanānuśayopakleśa-paryavasthānānām anutpādāyotpannānāṃ ca prahāṇāya.

【漢】引白法精進者，謂諸菩薩所有精進，一切善法未生令生，已生令住、令不忘失、增長廣大。
△tatra śukla-dharmāvarjakaṃ bodhisattvasya vīryam anutpannānāṃ ca kuśalānāṃ dharmāṇām utpattaye vīryam. utpannānāṃ ca sthitaye. asaṃmoṣāyai vṛddhi-vipulatāyai yad vīryaṃ.

【漢】淨除業精進者，謂諸菩薩所有精進，能令三業皆悉清淨，能攝妙善身語意業。
△tatra karmapariśodhakaṃ bodhisattvasya vīryaṃ yat trayāṇāṃ karmaṇāṃ viśuddhaye saṃgrahāya kuśalasya kāya-karmaṇo vāk-karmaṇo manas-karmaṇaś ca.

【漢】增長智精進者，謂諸菩薩所有精進，能集、能增聞思修慧。
△tatra jñāna-vivardhakaṃ bodhisattvasya vīryaṃ yac chruta-cintā-bhāvanā-mayyāḥ prajñāyāḥ samudāgamāya vivṛddhaye saṃvartate.

#### 3.2.5.5.善士精進
【漢】云何菩薩善士精進？謂此精進略有五種。一、無所棄捨精進。謂諸菩薩所有精進，不捨一切欲加行故。二、無退減精進。謂諸菩薩所有精進，如先所受若等若增，發勤精進隨長養故。三、無下劣精進。謂諸菩薩所有精進，勇猛、熾然、長時、無間精勤策勵，心無怯弱、無退屈故。四、無顛倒精進。謂諸菩薩所有精進，能引義利，方便善巧所攝持故。五、勤勇加行精進。謂諸菩薩所有精進，能於無上正等菩提`[達＝速【三宮聖】]`達進趣故。
△tatra katamad bodhisattvasya satpuruṣa-vīryaṃ. tat paṃca-vidhaṃ draṣṭavyam. anirākṛtaṃ sarveṇa sarvaṃ chanda-prayogānirākaraṇatayā. anyūnaṃ yathopātta-tulyādhika-vīryānubṛṃhaṇatayā. alīnam uttapta-dīrgha-kālika-niraṃtara-vīryāraṃbhāyāsaṃkucitāviṣaṇṇa-cittatayā. aviparītam arthopasaṃhitopāya-parigṛhītatayā. uttapta-prayogaṃ ca bodhisattvānāṃ vīryam anuttarāyāṃ samyak-saṃboddhāv abhitvaraṇatayā.

#### 3.2.5.6.一切種精進
【漢】云何菩薩一切種精進？謂此精進，六種、七種，總十三種。

【漢】云何菩薩六種精進？一、無間精進。謂一切時修加行故。二、殷重精進。謂能周備修加行故。三、等流精進。謂先因力所任持故。四、加行精進。數數思擇種種善品，正加行故。五、無動精進。一切苦觸不能動故，亦不轉成餘性分故。六、無喜足精進。少分下劣差別證中不喜足故。菩薩成就如是六種一切種精`[進＝進故【聖】]`進，發勤精進`[故〔－〕【聖】]`故，所以說言：有勢、有勤、有勇、堅猛，於諸善法不捨其軛。
△tatra katamad bodhisattvānāṃ sarvākāraṃ vīryaṃ. tat ṣaḍ-ākāraṃ ca saptākāraṃ caikadhyam abhisaṃkṣipya trayodaśākāraṃ veditavyaṃ. sātatya-vīryaṃ nitya-kāla- prayogitayā. sat-kṛtya-vīryaṃ nipuṇa-prayogitayā. naiṣyaṃdikaṃ vīryaṃ pūrva-hetu-balādhānatayā. prāyogikaṃ vīryaṃ pratisaṃkhyāya kuśala-pakṣa-prayogitayā. akopyavīryaṃ sarvaduḥkhasaṃsparśair avikopyatayā ananyathā-bhāvopagamanatayā. asaṃtuṣṭi-vīryam alpāvara-mātra-viśeṣādhigamā-saṃtuṣṭatayā. idaṃ tāvaḍ ṣaḍ-vidhaṃ sarvākāraṃ vīryaṃ

【漢】云何菩薩七種精進？一、與欲俱行精進。謂諸菩薩所有精進，數於無上正等菩提，猛利欲願隨長養故。二、平等相應精進。謂諸菩薩所有精進，能令隨一根本煩惱及隨煩惱，不染污心、亦不纏心。由此精進，能令菩薩於諸善法等習而住。三、`[勝進精進 vaiśeṣika-]`勝進精進。謂諸菩薩，若為隨一根本煩惱及隨煩惱染心、纏心；為斷如是諸煩惱故，精進勇猛，`[如滅頭然 ādīpta-śiro-nirvapaṇopama]`如滅頭然。四、`[勤求精進 eṣaka-]`勤求精進。謂諸菩薩勇猛勤求一切明處無厭倦故。五、修學精進。謂諸菩薩，於所學法如應如宜，普於一切法隨法行能成辦故。六、利他精進。謂諸菩薩所有精進，於如前說十一種相，應知其相。七、善護精進。謂諸菩薩所有精進，起正加行，善自防守；若有所犯，如法悔除。

【漢】如是菩薩十三種精進，名一切種精進。
△yena samanvāgato bodhisattvaḥ ārabdha- vīryaḥ sthāmavāṃ vīryavān utsāhī dṛḍha-parākramo 'nikṣipta-dhuraḥ kuśaleṣu dharmeṣv ity ucyate. sapta-vidhaṃ punaḥ chandasahagataṃ bodhisattvasya vīryaṃ punaḥpunar anuttarāyāṃ samyaksaṃbodhau tīvra-cchanda-praṇidhānānubṛṃhaṇatayā. sāmya-yuktaṃ bodhisattvasya vīryaṃ yad anyatamena kleśopakleśenāsaṃkliṣṭa-cetaso 'paryavasthitasya yena vīryeṇa bodhisattvaḥ kuśaleṣu dharmeṣu tulyocita-vihārī bhavati. vaiśeṣikaṃ vīryaṃ bodhisattvasyānyatamenopakleśenopakliṣṭa-cetasaḥ paryavasthita-cetasaḥ tasyopakleśasya prahāṇāya yad ādīpta-śiro-nirvāṇopamaṃ vīryaṃ. eṣakaṃ vīryaṃ bodhisattvasya sarva-vidyā-sthāna-paryeṣaṇatayā. śikṣā-vīryaṃ bodhisattvasya teṣv eva paryeṣiteṣu dharmeṣu yathā-yogaṃ yathārhaṃ dharmānudharma-pratipatti-saṃpādanatayā. parārtha-kriyā-vīryaṃ bodhisattvasya pūrvavad ekādaśa-prakāraṃ veditavyaṃ. ātmanaḥ samyak-prayogārakṣāyai skhalitasya ca yathā-dharma-pratikaraṇatāyai vīryaṃ saptamaṃ bodhisattvasya. itīdaṃ trayodaśākāraṃ bodhisattvasya vīryaṃ sarvākāram ity ucyate.

#### 3.2.5.7-8.遂求精進，此世他世樂精進
【漢】菩薩所有遂求精進、此世他世樂精進，如忍應知。其差別者，彼說堪忍，此說菩薩精進勇悍。
△vighātārthika-vīryaṃ cehāmutra-sukhaṃ ca bodhisattvānāṃ vīryaṃ kṣāṃtivad draṣṭavyaṃ. tatrāyaṃ viśeṣaḥ. yā tatra kṣāṃtiḥ seha vīryam abhyutsāho vaktavyaḥ.

#### 3.2.5.9.清淨精進
【漢】云何菩薩清淨精進？謂此精進略有十種。一、相稱精進，二、串習精進，三、無緩精進，四、善攝精進，五、應時修習精進，六、通達眾相精進，七、不退弱精進，八、不捨軛精進，九、平等精進，十、迴向大菩提精進。若諸菩薩，或為彼彼諸隨煩惱極所逼切，為斷彼彼隨煩惱故，修習種種相稱對治。謂為對治諸貪欲故，修習不淨；為欲對治諸瞋恚故，修習慈愍；為欲對治諸愚癡故，修習觀察緣性緣起；為欲對治諸尋思故，修習息念；為欲對治諸憍慢故，修界差別。如是等類，是名菩薩相稱精進。
△tatra katamad bodhisattvasya viśuddhaṃ vīryaṃ. tat samāsato daśavidhaṃ veditavyaṃ. anurūpam abhyastam aślathaṃ sugṛhītaṃ kālābhyāsa-prayuktaṃ nimitta-prativedha-yuktaṃ alīnam avidhuraṃ samaṃ mahā-bodhi-pariṇamitaṃ ceti.
△iha bodhisattvo yena yenopakleśenātyarthaṃ bādhyate. tasya-tasyopakleśasya prahāṇāyānurūpaṃ pratipakṣaṃ bhajate. kāma-rāgasya pratipakṣeṇāśubhāṃ bhāvayati. vyāpāda-pratipakṣeṇa maitrīṃ. moha-pratipakṣeṇedaṃpratyayatā-pratītyasamutpādaṃ bhāvayati. vitarka-pratipakṣeṇānāpāna-smṛtiṃ. māna-pratipakṣeṇa dhātu-prabhedaṃ bhāvayati. idam evaṃ-bhāgīyaṃ bodhisattvasyānurūpaṃ vīryam ity ucyate.

【漢】若諸菩薩，非唯成就始業、初業所有精進；謂為住心教授教誡，非不亦由`[串習加行 abhyasta-prayoga]`串習加行、`[積習加行 paricita-prayoga]`積習加行。是`[名〔－〕【聖】]`名菩薩串習精進。若諸菩薩，亦非唯有串習加行、積習加行，為住其心教授教誡；然此始業、初業菩薩，於此加行不緩加行、無間加行、殷重加行。是名菩薩無緩精進。
△iha bodhisattvo na ādikarmika-tat-prathama-karmika-vīryeṇa samanvāgato bhavati. yad uta citta-sthitaye 'vavādānuśāsanyā. nānyatrābhyasta-prayogo bhavati paricita- prayogaḥ. idaṃ bodhisattvasyābhyasta-vīryam ity ucyate.
△na cāpi bodhisattvaḥ abhyasta-prayogo bhavaty avavādānuśāsanyāṃ citta-sthitim ārabhya. api tv ādikarmika eva sa bodhisattvaḥ tasmiṃ prayoge aślatha-prayogo bhavati sātatya-sat-kṛtya-prayogitayā. itīdaṃ bodhisattvasyā-ślathaṃ vīryam ity ucyate.

【漢】若諸菩薩從師長所，或自多聞力所持故，無倒而取，為住其心發勤精進。是名菩薩善攝精進。若諸菩薩無倒取已，於應止時，能正修止；於應舉時，能策其心；於應捨時，能正修捨。是名菩薩應時修習相應精進。
△punar bodhisattvaḥ gurūṇām aṃtikāt svayam eva vā bāhuśrutya-balādhānatayā a-viparīta-grāhitayā citta-sthitaye vīryam ārabhate. itīdaṃ bodhisattvasya su-gṛhītaṃ vīryam ity ucyate.
△punar bodhisattvaḥ evam aviparīta-grāhī śamatha-kāle śamathaṃ bhāvayati. pragraha-kāle cittam pragṛhṇāti. upekṣā-kāle upekṣāṃ bhāvayati. idam asya kāla-prayukta-vīryam ity ucyate.

【漢】若諸菩薩於其種種止、舉、捨相，入、住、出相，能善了知、能無忘失、能善通達，無間修作、殷重修作。是名菩薩通達眾相相應精進。若諸菩薩聞說種種最極廣大、最極甚深、不可思議、不可度量菩薩精進，不自輕蔑，心不怯弱，不於所有少分下劣差別證中而生喜足，不求上進。是名菩薩不退弱精進。
△punar bodhisattvaḥ śamatha-pragrahopekṣā-nimittānāṃ samādhi-sthiti-vyutthāna-nimittānāṃ copalakṣaṇā-saṃpramoṣa-prativedhāya sātatya-kārī bhavati sat-kṛtya-kārī. idaṃ bodhisattvasya nimitta-prativedha-vīryam ity ucyate.
△punar bodhisattvaḥ paramodārāṃ parama-gaṃbhīrān aciṃtyān aprameyāṃ bodhisattvānāṃ vīryāraṃbha-nirdeśāṃ cchrutvā nātmānaṃ paribhavati. na saṃlīna-citto bhavati. nāpi cālpa-mātrakeṇāvara-mātrakeṇa viśeṣādhigamena saṃtuṣṭo bhavati. nottari na vyāyacchate. itīdaṃ bodhisattvasyā-līna-vīryam ity ucyate.

【漢】若諸菩薩，於時時間密護根門、飲食知量、初夜後`[夜＝長【宮】]`夜常勤修習`[覺＝悎【三宮聖】]`覺寤瑜伽、正知而住。於如是類等持資糧能攝受轉，即於其中熾然修習，於能引攝無倒義利，於一切時勤加功用。是名菩薩不捨軛精進。若諸菩薩發勤精進、不緩不急、平等雙運；普於一切應作事中，亦能平等殷重修作。是名菩薩平等精進。若諸菩薩一切精進有所為作，無不皆為迴向無上正等菩提。是名菩薩迴向大菩提精進。
△punar bodhisattvaḥ kālena kālam indriyair gupta- dvāratāṃ bhojane mātra-jñatāṃ pūrvarātrāpararātraṃ jāgarikānuyuktatāṃ saṃprajānaṃ-vihāritām ity evaṃ-bhāgīyāṃ samādhi-saṃbhārāṃ samādāya vartate. teṣu codyukto bhavati. aviparītaṃ cārthopasaṃhitaṃ sarvatra-yatnam ārabhate. itīdaṃ bodhisattvasyā-vidhuraṃ vīryam ity ucyate.
△punar bodhisattvaḥ nāti-līnaṃ nāty-ārabdhaṃ vīryam ārabhate. samaṃ yoga-vāhī. sarveṣu cāraṃbha-karaṇīyeṣu samaṃ sat-kṛtya-kārī bhavati. iyaṃ bodhisattvasya sama-vīryatety ucyate.
△punar bodhisattvaḥ sarva-vīryāraṃbhān abhisaṃskṛtān anuttarāyāṃ samyak-saṃbodhau pariṇamayati. idaṃ bodhisattvasya samyak-pariṇamitaṃ vīryam ity ucyate.

【漢】如是最初自性精進，乃至最後清淨精進，皆得菩薩大菩提果。菩薩依此所有精進，圓滿精進波羅蜜多，能於無上正等菩提速疾已證、當證、今證。`[此下聖本有光明皇后願文]`
△ity etat svabhāva-vīryādikaṃ viśuddha-vīryāvasānaṃ ca bodhisattvānāṃ vīryaṃ mahā-bodhi-phalaṃ yad āśritya bodhisattvā vīrya-pāramitāṃ paripūrya anuttarāṃ samyak-saṃbodhim abhisaṃbuddhāḥ abhisaṃbhotsyaṃte abhisaṃbudhyaṃte ca.
△Bodhisattvabhūmāv ādhāre yoga-sthāne dvādaśamaṃ vīrya-paṭalaṃ samāptaṃ.

【漢】瑜伽師地論卷第四十二



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【漢】瑜伽師地論卷第四十三
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

### 3.2.6.靜慮品
本地分中菩薩地第十五初持瑜伽處靜慮品第十三
【漢】`[地＝第【宋】]`
【漢】`[8]第十五＝地十五【宋】，〔－〕【明】＊，十五【宮】`

【漢】云何菩薩靜慮波羅蜜多？

【漢】嗢`[9]拕＝柁【宮元明】＊`拕南曰：

【漢】自性、一切、難、　　一切門、善士、　　一切種、遂求、　　二世樂、清淨，
【漢】如是九種相，　　名略說靜慮。

【漢】謂九種相靜慮，名為菩薩靜慮波羅蜜多。一者、自性靜慮，二者、一切靜慮，三者、難行靜慮，四者、一切門靜慮，五者、善士靜慮，六者、一切種靜慮，七者、遂求靜慮，八者、此世他世樂靜慮，九者、清淨靜慮。
△uddānaṃ pūrvavad veditavyaṃ.

#### 3.2.6.1.自性靜慮
【漢】云何菩薩自性靜慮？謂諸菩薩，於菩薩`[藏聞思為先 piṭaka-śravaṇa-cintāpūrvaka]`藏聞思為先，所有妙善世出`[世【麗】，出【大】(cf. K15n0570\_p0827b16)]`世間心一境性，心正安住，或奢摩他品、或毘鉢舍那品、或雙運道俱通二品。當知即是菩薩所有靜慮自性。
△tatra katamo bodhisattvānāṃ. dhyāna-svabhāvaḥ. bodhisattva-piṭaka-śravaṇa-cintā-pūrvakaṃ yal laukikaṃ lokottaraṃ bodhisattvānāṃ kuśalaṃ cittaikāgryaṃ citta- sthitiḥ śamatha-pakṣyā vā vipaśyanā-pakṣyā vā yuga-naddha-vāhi-mārgaṃ tad-ubhaya-pakṣyā vā. ayaṃ bodhisattvānāṃ dhyāna-svabhāvo veditavyaḥ.

#### 3.2.6.2.一切靜慮
【漢】云何菩薩一切靜慮？謂此靜慮略有二種。一者、世間靜慮，二者、出世間靜慮。當知此二，隨其所應復有三種。一者、現法樂住靜慮，二者、能引菩薩等持功德靜慮，三者、饒益有情靜慮。
△tatra katamad bodhisattvānāṃ sarva-dhyānaṃ. tad dvi-vidhaṃ draṣṭavyaṃ. laukikaṃ lokottaraṃ ca. tat punar yathā-yogaṃ tri-vidhaṃ veditavyaṃ. dṛṣṭa-dharma-sukha-vihārāya dhyānaṃ bodhisattva-samādhi-guṇa-nirhārāya dhyānaṃ sattvārtha-kriyāyai dhyānaṃ.

【漢】若諸菩薩所有靜慮，遠離一切分別，能生身心輕安，最極寂靜，遠離憍舉，離諸愛味，泯一切相，當知是名菩薩現法樂住靜慮。
△tatra yad bodhisattvānāṃ sarva-vikalpāpagataṃ kāyika- caitasika-prasrabdhi-janakaṃ parama-praśāṃtaṃ manyanā'pagatam anāsvāditaṃ sarva-nimittāpagataṃ dhyānam. idam eṣāṃ dṛṣṭa-dharma-sukha-vihārāya veditavyaṃ.

【漢】若諸菩薩所有靜慮，能引能住種種殊勝、不可思議、不可度量十`[力＝方【宮】]`力種`[12]姓＝性【明】＊`姓所攝等持。如是等持，一切聲聞及獨覺等不知其名，何況能入。

【漢】若諸菩薩所有靜慮，能引能住一切菩薩解脫、勝處、遍處、無礙解、無諍、願智等共諸聲聞所有功德。當知是名能引菩薩等持功德靜慮。
△tatra yad bodhisattvānāṃ dhyānaṃ vicitrāciṃtyā-pramāṇa-daśa-bala-gotra-saṃgṛhīta-samādhi-nirhārāya saṃvartate. yeṣāṃ samādhīnāṃ sarvaśrāvaka-pratyeka-buddhā api nāmāpi na prajānaṃti kutaḥ punaḥ samāpatsyaṃte.yac ca bodhisattvavimokṣābhibhv-āyatana-kṛtsnāyatanānāṃ pratisaṃvid-araṇā-praṇidhi-jñānādīnāṃ guṇānāṃ śrāvaka-sādhāraṇānām-abhinirhārāya saṃvartate. idaṃ bodhisattvasya dhyānaṃ samādhi-guṇābhinirhārāya veditavyaṃ.

【漢】菩薩饒益有情靜慮有十一種，如前應知。謂諸菩薩依止靜慮，於諸有情能引義利彼彼事業，與作助伴，`[於＝其【三宮聖】]`於有苦者能為除苦；於諸有情能如理說；於有恩者知恩知惠，現前酬報；於諸怖畏能為救護；於喪失處能解愁憂；於有匱乏施與資財；於諸大眾善能匡御；於諸有情善隨心轉；於實有德讚美令喜；於諸有過能正調伏；為物現通，恐怖引攝。如是一切總名菩薩一切靜慮。此外無有若過若增。
△sattvārtha-karmaṇi dhyānaṃ bodhisattvasyaikādaśākāraṃ pūrvavad veditavyaṃ. yad dhyānaṃ niśritya bodhisattvaḥ sattvānāṃ kṛtyeṣv arthopasaṃhiteṣu sahāyībhāvaṃ gacchati. duḥkham apanayati. duḥkhitānāṃ nyāyam upadiśati. kṛtajñaḥ kṛtavedī upakāriṣu pratyupakāraṃ karoti. bhayebhyo rakṣati. vyasana-sthānāṃ śokaṃ vinodayati. upakaraṇa-vikalānām upakaraṇopasaṃhāraṃ karoti. samyak pariṣadaṃ parikarṣati. cittam anuvartate. bhūtair guṇair harṣayati. samyak ca nigṛhṇāti. ṛddhyā cottrāsayaty āvarjayati. tad etat sarvam ekadhyam abhisaṃkṣipya bodhisattvānāṃ sarva-dhyānam ity ucyate. nāta uttari nāto bhūyaḥ.

#### 3.2.6.3.難行靜慮
【漢】云何菩薩難行靜慮？謂此靜慮略有三種。

【漢】若諸菩薩已能安住廣大、殊勝、極善成熟、多所引發諸靜慮住，隨自欲樂，捨彼最勝諸靜慮樂，愍有情故，等觀無量利有情事，為諸有情義利成熟，故意思擇還生欲界。當知是名菩薩第一難行靜慮。

【漢】若諸菩薩依止靜慮，能發種種無量無數不可思議，超過一切聲聞、獨覺所行境界菩薩等持。當知是名菩薩第二難行靜慮。

【漢】若諸菩薩依止靜慮，速證無上正等菩提。當知是名菩薩第三難行靜慮。
△tatra katamad bodhisattvānāṃ duṣkaraṃ dhyānaṃ. tat tri-vidhaṃ draṣṭavyaṃ. yad bodhisattvāḥ udārair vicitraiḥ suparicitaiḥ dhyāna-vihārair abhinirhṛtaiḥ vihṛtya svecchayā tat paramaṃ dhyāna-sukhaṃ vyāvartya pratisaṃkhyāya sattvānukaṃpayā prabhūtāṃ sattvārtha-kriyāṃ sattva-paripākaṃ samanupaśyaṃtaḥ kāma-dhātāv upapadyaṃte. idaṃ bodhisattvānāṃ prathamaṃ duṣkara-dhyānaṃ veditavyaṃ. punar yad bodhisattvo dhyānaṃ niśrityāprameyāsaṃkhyeyācintyaṃ sarvaśrāvaka-pratyeka- buddhaviṣayasamatikrāntān bodhisattva-samādhīn abhinirharati. idaṃ bodhisattvasya dvitīyaṃ duṣkara-dhyānaṃ veditavyaṃ. punar bodhisattvo dhyānaṃ niśrityānuttarāṃ samyak-saṃbodhim abhisaṃbudhyate. idaṃ bodhisattvasya tṛtīyaṃ duṣkaraṃ dhyānaṃ veditavyaṃ.

#### 3.2.6.4.一切門靜慮
【漢】云何菩薩一切門靜慮？謂此靜慮略有四種。一者、有尋有伺靜慮，二者、喜俱行靜慮，三者、樂俱行靜慮，四者、`[捨俱行靜慮 upekṣa-sahagatā-sahagata-dhgāna]`捨俱行靜慮。
△tatra katamad bodhisattvasya sarvato mukhaṃ dhyānaṃ.tac caturvidhaṃ draṣṭavyaṃ. savitarkaṃ savicāraṃ. vivekajaṃ samādhijaṃ prītisahagataṃ. sāta-sukha-sahagataṃ. upekṣā-sahagataṃ ca.

#### 3.2.6.5.善士靜慮
【漢】云何菩薩善士靜慮？謂此靜慮略有五種。一者、無愛味靜慮，二者、慈俱行靜慮，三者、悲俱行靜慮，四者、喜俱行靜慮，五者、捨俱行靜慮。
△tatra katamad bodhisattvasya sat-puruṣa-dhyānaṃ. tat paṃca-vidhaṃ draṣṭavyaṃ. anāsvāditaṃ. maitrī-sahagataṃ. karuṇā-sahagataṃ. muditā-sahagatam. upekṣā-sahagataṃ ca.

#### 3.2.6.6.一切種靜慮
【漢】云何菩薩一切種靜慮？謂此靜慮，六種、七種，總十三種。

【漢】言六種者，一者、善靜慮，二者、無記變化靜慮，三者、奢摩他品靜慮，四者、毘鉢舍那品靜慮，五者、於自他利正審思惟靜慮，六者、能引神通威力功德靜慮。
△tatra katamad bodhisattvasya sarvākāra-dhyānaṃ. tat ṣaḍ-vidhaṃ sapta-vidhaṃ caikadhyam abhisaṃkṣipya trayodaśa-vidhaṃ veditavyaṃ. kuśalaṃ dhyānaṃ. avyākṛtaṃ ca nirmita-nirmāṇāya dhyānaṃ. śamatha-pakṣyaṃ. vipaśyanā-pakṣyaṃ. sva-parārtha-samyag-upanidhyānāya dhyānaṃ. abhijñā-prabhāva-guṇa-nirhārāya dhyānaṃ.

【漢】言七種者，一者、名緣靜慮，二者、義緣靜慮，三者、止相緣靜慮，四者、舉相緣靜慮，五者、捨相緣靜慮，六者、現法樂住靜慮，七者、能饒益他靜慮。如是十三種，名為菩薩一切種靜慮。
△nāmālaṃbanam. arthālaṃbanaṃ. śamatha-nimitta-pragraha-nimittālaṃbanaṃ. upekṣā-nimittālambanaṃ. dṛṣṭa-dharma-sukha-vihārāya parārtha-kriyāyai ca dhyānam. itīdaṃ trayodaśākāraṃ bodhisattvānāṃ dhyānaṃ sarvākāram ity ucyate.

#### 3.2.6.7.遂求靜慮
【漢】云何菩薩遂求靜慮？謂此靜慮略有八種。一者、於諸毒藥、霜雹、毒熱、鬼所魅等種種災患能息，能成呪術所依靜慮；二者、於界互違所生眾病能除靜慮；三者、於諸飢饉大災旱等現在前時，興致甘雨靜慮；四者、於其種種人非人作水陸怖畏，能正拔濟靜慮；五者、於乏飲食墮在曠野諸有情類，能施飲食靜慮；六者、於乏財位所化有情，能施種種財位靜慮；七者、於十方界放逸有情，能正諫誨靜慮；八者、於諸有情隨所生起所應作事，能正造作靜慮。
△tatra katamad bodhisattvasya vighātārthika-dhyānaṃ. tad aṣṭa-vidhaṃ draṣṭavyaṃ. viṣāśani-viṣa-jvara-bhūta-grahādy-upadrava-saṃśamakānāṃ siddhaye mantrāṇām adhiṣṭhāyakaṃ dhyānaṃ. dhātu-vaiṣamya-jānāṃ ca vyādhīnāṃ vyupaśamāya dhyānaṃ. durbhikṣeṣu mahā-rauraveṣu pratyupasthiteṣu vṛṣṭi-nirhārakaṃ dhyānaṃ. vividhebhyo bhayebhyo manuṣyā-manuṣya-kṛtebhyo jala-sthala-gatebhyaḥ samyak paritrāṇāya dhyānaṃ. tathā bhojana-pāna-hīnānām aṭavī-kāṃtāra-gatānāṃ bhojana-pānopasaṃhārāya dhyānaṃ. bhogavihīnānāṃ vineyānāṃ bhogopasaṃhārāya dhyānaṃ. daśasu dikṣu pramattānāṃ samyak-saṃbodhanāya dhyānaṃ. utpannotpannānāṃ ca sattva-kṛtyānāṃ samyak-kriyāyai dhyānaṃ.

#### 3.2.6.8.此世他世樂靜慮
【漢】云何菩薩此世他世樂靜慮？謂此靜慮略有九種。一者、神通變現調伏有情靜慮；二者、記說變現調伏有情靜慮；三者、教誡變現調伏有情靜慮；四者、於造惡者示現惡趣靜慮；五者、於失辯者能施辯才靜慮；六者、於失念者能施正念靜慮；七者、制造建立無顛倒論、微妙讚頌摩怛理迦，能令正法久住靜慮；八者、於諸世間工巧業處，能引義利，饒益有情種種書算、測度、數印、床座、傘屧，如是等類種種差別資生眾具能隨造作靜慮；九者、於生惡趣所化有情，為欲暫時息彼眾苦，放大光明照觸靜慮。
△tatra katamad bodhisattvasyehāmutrasukhaṃ dhyānaṃ. tan nava-vidhaṃ draṣṭavyaṃ. ṛddhi-prātihāryeṇa sattvānāṃ vinayāya dhyānam. ādeśanā-prātihāryeṇānuśāsti-prātihāryeṇa sattvānāṃ vinayāya dhyānaṃ. pāpa-kāriṇāṃ apāya-bhūmi-vidarśanaṃ dhyānaṃ. naṣṭa-pratibhānānām sattvānāṃ pratibhānopasaṃhārāya dhyānaṃ. muṣita- smṛtīnāṃ sattvānāṃ smṛty-upasaṃhārāya dhyānaṃ. aviparīta-śāstra-kāvya-mātṛkā-nibandha-vyavasthānāya sad-dharma-cira-sthitikatāyai dhyānaṃ. laukikānāṃ śilpa- karma-sthānānām arthopasaṃhitānāṃ sattvānugrāhakāṇāṃ lipi-gaṇana-nyasana-saṃkhyā-mudrādīnāṃ maṃca-pīṭha-cchattropānah'ādīnāṃ ca vicitrāṇāṃ vividhānāṃ bhāṇḍopaskarāṇām anupravartakaṃ dhyānaṃ. apāya-bhūmy-upapannānāṃ ca sattvānāṃ tat-kālāpāyika-duḥkha-pratiprasraṃbhaṇatāyai raśmi-pramocakaṃ dhyānaṃ.

#### 3.2.6.9.清淨靜慮
【漢】云何菩薩清淨靜慮？謂此靜慮略有十種。一者、由世間淨，離諸愛味清淨靜慮。二者、由出世淨，無有染污清淨靜慮。三者、由加行淨，清淨靜慮。四者、由得根本淨，清淨靜慮。五者、由根本勝進淨，清淨靜慮。六者、由入、住、出自在淨，清淨靜慮。七者、捨靜慮已，復還證入自在淨，清淨靜慮。八者、神通變現自在淨，清淨靜慮。九者、離一切見趣淨，清淨靜慮。十者、一切煩惱、所知障淨，清淨靜慮。

【漢】如是靜慮無量無邊，能得菩薩大菩提果。菩薩依此圓滿靜慮波羅蜜多，能於無上正等菩提速疾已證、當證、今證。
△tatra katamad bodhisattvasya viśuddhaṃ dhyānaṃ. tad daśa-vidhaṃ draṣṭavyaṃ laukikyā śuddhyā viśuddham anāsvāditaṃ dhyānam. akliṣṭaṃ lokottarayā śuddhyā viśuddhaṃ dhyānaṃ. prayoga-śuddhyā viśuddhaṃ. maula-śuddhyā viśuddhaṃ. maula-viśeṣottara-viśuddhyā viśuddhaṃ dhyānaṃ. praveśa-sthiti-vyutthāna-vaśitā-viśuddhyā viśuddhaṃ dhyānaṃ. dhyāna-vyāvartane punaḥ-samāpadana-vaśitā-viśuddhyā viśuddhaṃ dhyānaṃ. abhijñā-vikurvaṇa-vaśitā-viśuddhyā viśuddhaṃ dhyādaṃ. sarvadṛṣṭigatā pagama-viśuddhyā viśuddhaṃ dhyānaṃ. kleśa-jñeyāvaraṇa-prahāṇa-viśuddhyā ca viśuddhaṃ dhyānaṃ. ity etad dhyānam aprameyaṃ bodhisattvānāṃ mahābodhi-phalaṃ yad āśritya bodhisattvā dhyāna-pāramitāṃ paripūryānuttarāṃ samyak-saṃbodhim abhisaṃbuddhavantaḥ abhisaṃbhotsyaṃte abhisaṃbudhyaṃte ca. Bodhisattvabhūmāv ādhāre yoga-sthāne trayodaśamaṃ dhyāna-paṭalaṃ.

### 3.2.7.智慧品
本地分中菩薩地第十五初持瑜伽處慧品第十四
【漢】`[＊8-1]第十五＝地十五【宋】，〔－〕【明】＊，十五【宮】`

【漢】云何菩薩慧波羅蜜多？

【漢】嗢`[＊9-1]拕＝柁【宮元明】＊`拕南曰：

【漢】自性、一切、難、　　一切門、善士、　　一切種、遂求、　　二世樂、清淨，
【漢】如是九種相，　　是名略說慧。

【漢】謂九種相慧，名為菩薩慧波羅蜜多。一者、自性慧，二者、一切慧，三者、難行慧，四者、一切門慧，五者、善士慧，六者、一切種慧，七者、遂求慧，八者、此世他世樂慧，九者、清淨慧。
△uddānaṃ pūrvavad veditavyaṃ.

#### 3.2.7.1.自性慧
【漢】云何菩薩自性慧？謂能`[悟入一切所知 sarva-jñeya-praveśa]`悟入一切所知及已悟入一切所知`[簡＝揀【明】，簡擇諸法 dharma-pravicaya]`簡擇諸法，普緣一切五明處轉。一、內明處，二、因明處，三、醫方明處，四、聲明處，五、`[工業明處 śilpa-karma-sthāna-vidyā]`工業明處。當知即是菩薩一切慧之自性。
△tatra katamo bodhisattvasya prajñā-svabhāvaḥ. sarva-jñeya-praveśāya ca sarva-jñeyānupraviṣṭaś ca yo dharmāṇāṃ pravicayaḥ paṃca-vidyā-sthānāny ālaṃbya pravartate adhyātma-vidyāṃ hetu-vidyāṃ cikitsā-vidyāṃ śabda-vidyāṃ śilpa-karma-sthāna-vidyāṃ ca. ayaṃ bodhisattvānāṃ prajñā-svabhāvo veditavyaḥ.

#### 3.2.7.2.一切慧
【漢】云何菩薩一切慧？當知此慧略有二種。一者、`[世間慧 laukikī-prajñā]`世間慧，二者、`[出世間慧 lokottarā-prajña]`出世間慧。此二略說復有三種。一、能於所知真實隨覺通達慧，二、能於如所說五明處及`[三聚 tri-rāśi]`三聚中決定善巧慧，三、能作一切有情義利慧。
△tatra katamā bodhisattvānāṃ sarvā prajñā. sā dvi-vidhā draṣṭavyā. laukikā lokottarā ca. sā punaḥ samāsatas tri-vidhā veditavyā. jñeye tattvānubodha-prativedhāya. paṃcasu ca yathā-nirdiṣṭeṣu vidyā-sthāneṣu triṣu ca rāśiṣu kauśalya-kriyāyai. sattvārtha-kriyāyai ca.

【漢】若諸菩薩於`[離言說法無我性 anabhīlāpya-dharma-nairātmya]`離言說法無我性，或於真諦將欲覺`[悟＝寤【三宮聖】]`悟、或於真諦正覺寤時，或於真諦覺寤已後所有妙慧。最勝寂靜明了現前，無有分別，離`[諸戲論 sarva-prapañca]`諸戲論；於一切法悟平等性，入大總相；究達一切所知邊際，`[遠離增益損減二邊 samāropa-apavāda-antadvaya-vivarjitatva]`遠離增益、損減二邊，`[順入中道 madhya-pratipad-anusārin]`順入中道。是名菩薩能於所知真實隨覺通達慧。
△yā bodhisattvānām an-abhilāpyaṃ dharma-nairātmyam ārabhya satyāvabodhāya vā satyāvabodha-kāle vā satyābhisaṃbodhād vā ūrdhvaṃ prajñā parama-praśama-vyupasthānā nirvikalpā sarva-prapaṃcāpagatā sarva-dharmeṣu samatānugatā mahā-sāmānya-lakṣaṇa-praviṣṭā jñeya-paryaṃta-gatā samāropāpavādāṃta-dvaya-vivarjitā madhyama-pratipad-anusāriṇī. iyaṃ bodhisattvānāṃ tattvānubodha-prativedhāya prajñā veditavyā.

【漢】若諸菩薩，於五明處決定善巧，廣說如前力種`[性＝姓【宋元宮聖】]`性品，應知其相。及於三聚中決定善巧，謂於`[三聚；能引義利法聚 arthopassṃhita-dharma-raśi, 能引非義利法聚 anarthopasaṃhita-, 能引非義利非非義利法聚 naivārthopasaṃhita-nānārthopasaṃhita-]`能引義利法聚、能引非義利法聚、能引非義利非非義利法聚，皆如實知。於是八處所有妙慧善巧攝受，能速圓滿廣大無上妙智資糧，速證無上正等菩提。
△paṃcasu vidyā-sthāneṣu kauśalaṃ vistareṇa pūrvavad veditavyaṃ tad-yathā bala-gotra-paṭale. trayaḥ punā rāśayaḥ arthopasaṃhitānāṃ dharmāṇāṃ rāśiḥ anarthopasaṃhitānāṃ dharmāṇāṃ rāśiḥ naivārthopasaṃhitānāṃ nānarthopasaṃhitānāṃ dharmāṇāṃ rāśiḥ.

【漢】能作一切有情義利慧有十一種，如前應知。即於彼位所有妙慧，當知是名饒益有情慧。
△ity eteṣv aṣṭāsu sthāneṣu prajñāyāḥ kauśala-parigrahaḥ mahāntaṃ niruttaraṃ jñāna-saṃbhāraṃ paripūrayaty anuttarāyai samyak-saṃbodhaye. sattvārtha-kriyā punaḥ pūrvavad ekādaśa-prakāraiva veditavyā. teṣv eva sthāneṣu yā prajñā sā sattvārtha-kriyāyai prajñā veditavyā.

#### 3.2.7.3.難行慧
【漢】云何菩薩難行慧？當知此慧略有三種。若諸菩薩能知甚深法無我智，是名第一難行慧。若諸菩薩能了有情調伏方便智，是名第二難行慧。若諸菩薩了知一切所知境界無障礙智，是名第三最難行慧。
△tatra katamā bodhisattvasya duṣkarā prajñā. tri-vidhā draṣṭavyā. gaṃbhīrasya dharma-nairātmya-jñānāya duṣkarā sattvānāṃ vinayopāyasya jñānāya duṣkarā sarva-jñeyānāvaraṇa-jñānāya ca duṣkarā.

#### 3.2.7.4.一切門慧
【漢】云何菩薩一切門慧？當知此慧略有四種。謂於聲聞藏及菩薩藏，所有勝妙聞所成慧、思所成慧，於能思擇菩薩所應作應隨轉中，及菩薩所不應作應止息中，思擇力所攝慧，及修習力所攝三摩呬多地無量慧。
△tatra katamā bodhisattvasya sarvato-mukhā prajñā. sā catur-vidhā draṣṭavyā. śrāvaka-piṭakaṃ bodhisattvapiṭakaṃ cārabhya śrutamayī prajñā cintāmayī prajñā. pratisaṃkhyāya bodhisattva-karaṇīyānuvṛttāv akaraṇīya-nivṛttau ca pratisaṃkhyāna-bala-saṃgṛhītā prajñā. bhāvanā-bala-saṃgṛhītā ca samāhita-bhūmikā apramāṇā prajñā.

#### 3.2.7.5.善士慧
【漢】云何菩薩善士慧？當知此慧略有五種。一、聽聞正法所集成慧，二、內正作意俱行慧，三、自他利行方便俱行慧，四、於諸法法住、`[法＝法位【聖】]`法安`[立＝住【宮】]`立無顛倒中善決定慧，五、捨煩惱慧。復有異門。一、微細慧，悟入所知如所有性故。二、周備慧，悟入所知盡所有性故。三、俱生慧，宿智資糧所集成故。四、具教慧，能於諸佛、已入大地諸菩薩眾所`[聞＝開【三宮聖】]`聞法義具受持故。五、具證慧，從淨意樂地乃至到究竟地所攝受故。
△tatra katamā bodhisattvasya satpuruṣasya satpuruṣa-prajñā. sā paṃca-vidhā draṣṭavyā. saddharma-śravaṇa-samudāgatā pratyātmaṃ yoniśomanas-kāra-sahagatā svaparārtha-pratipatty-upāya-sahagatā dharmāṇāṃ dharma-sthiti-dharma-vyavasthām aviparītām ārabhya suviniścitā prajñā kleśavijahanā ca prajñā.aparaḥ paryāyaḥ sūkṣmā yathāvad-bhāvikatayā jñeyapraveśāt. nipuṇā yāvadbhāvikatayā jñeya-praveśāt. sahajā pūrvaka-jñāna-saṃbhāra-samudāgamāt. āgamopetā buddhair mahā-bhūmi-praviṣṭaiś ca bodhisattvaiḥ saṃprakāśita-dharmārthasyodgrahaṇa-dhāraṇāt. adhigamopetā śuddhāśaya-bhūmim upādāya yāvan niṣṭhā-gamana-bhūmi-parigrahāt.

#### 3.2.7.6.一切種慧
【漢】云何菩薩一切種慧？當知此慧，六種、七種，總十三種。

【漢】六種慧者，謂於諸諦苦智、集智、滅智、道智，於究竟位`[盡智無生智 kṣaya-jñāna anutpāda-]`盡智、無生智，是名六慧。
△tatra katamā bodhisattvasya sarvākārā prajñā. sā ṣaḍ-vidhā sapta-vidhā caikadhyam abhisaṃkṣipya trayodaśa-vidhā veditavyā. satyeṣu duḥkha-jñānaṃ samudaya-jñānaṃ nirodha-jñānaṃ mārga-jñānaṃ. niṣṭhāyāṃ kṣaya-jñānam anutpāda-jñānaṃ. iyaṃ tāvaṭ ṣad-vidhā prajñā.

【漢】七種慧者，謂法智、`[類智 anvaya-jñāna]`類智、`[世俗智 saṃvṛtti-]`世俗智、神通智、相智、`[十力前行智 daśa-bala-pūrvaṅgama-]`十力前行智、四道理中正道理智。
△sapta-vidhā punaḥ dharma-jñānam anvaya-jñānaṃ saṃvṛti-jñānam abhijñā-jñānaṃ lakṣaṇa-jñānaṃ daśa-bala-pūrvaṃgamaṃ jñānaṃ catasṛṣu ca yuktiṣu yuktijñānaṃ.

#### 3.2.7.7.遂求慧
【漢】云何菩薩`[遂求智 vighāta-arthaka-jñāna]`遂求慧？當知此慧略有八種。一、依法異門智，所謂菩薩`[法無礙慧 dharma-pratisaṃvid]`法無礙慧。二、依法相智，所謂菩薩`[義無礙慧 artha-]`義無礙慧。三、依法釋`[詞＝辭【明】下同]`詞智，所謂菩薩`[釋詞無礙慧 nurukti-]`釋詞無礙慧。四、依法品類句差別智，所謂菩薩`[辯才無礙慧 prati bhāna-]`辯才無礙慧。五、菩薩`[一切摧伏他論慧 sarva-paraprava dinigraha-]`一切摧伏他論慧。六、菩薩`[一切成立自論慧 sarva-svavāda-vyavasthāna-pratiṣṭhāpana-]`一切成立自論慧。七、菩薩`[一切正訓營為家屬家產慧 gṛhītantra-samyak-praṇayana-kulodaya-]`一切正訓營為家屬家產慧。八、菩薩`[一切善解種種王正世務慧 rājanīti-laukika-vyavahāranīti-vipaścita]`一切善解種種王正世務慧。
△tatra katamā bodhisattvasya vighātārthika-prajñā. sā aṣṭavidhā draṣṭavyā. dharmāṇāṃ paryāya-jñānam ārabhya bodhisattva-dharma-pratisaṃvit. dharmāṇāṃ lakṣaṇa-jñānam ārabhyārtha-pratisaṃvit. dharmāṇāṃ nirvacana-jñānam ārabhya nirukti-pratisaṃvit. dharmāṇāṃ prakāra-pada-prabhedam ārabhya pratibhāna-pratisaṃvit. sarva-para-pravādi-nigrahāya bodhisattvasya prajñā. sarva-sva-vāda-vyavasthāna-pratiṣṭhānāya ca prajñā. gṛha-tantra-samyak-praṇayanāya kulodayāya prajñā. rāja-nīti-laukika-vyavahāra-nītiṣu ca bodhisattvasya yā niścitā prajñā.

#### 3.2.7.8.此世他世樂慧
【漢】云何菩薩此世他世樂慧？當知此慧略有九種。謂諸菩薩，於內明處，能善明淨、善安住慧；於醫方明處、因明處、聲明處、世工業明處，能善明淨、非安住慧。一切菩薩，即用如是於五明處善明淨慧以為依止，於他愚癡、放逸、怯弱、勤修正行所化有情，如其次第，示現、教導、讚勵、慶慰慧。
△tatra katamā bodhisattvasyehāmutrasukhā prajñā. sā nava-vidhā draṣṭavyā. adhyātma-vidyāyāṃ suvyavadātā supratiṣṭhitā prajñā. cikitsā-vidyāyāṃ hetu-vidyāyāṃ śabda-vidyāyāṃ laukika-śilpa-karma-sthāna-vidyāyāṃ suvyavadātā no tu pratiṣṭhitā prajñā. tām eva su-vyavadātāṃ paṃca-prakārāṃ vidyāṃ niśritya yā bodhisattvasya pareṣāṃ vineyānāṃ mūḍhānāṃ pramattānāṃ saṃlīnānāṃ samyakpratipannānāṃ yathā-kramaṃ saṃdarśanī samādāpanī samuttejanī saṃpraharṣaṇī ca prajñā.

#### 3.2.7.9.清淨慧
【漢】云何菩薩清淨慧？當知此慧略有十種。於真實義有二種慧。謂由盡所有性及如所有性取真實義故。於流轉義有二種慧。謂取正因果故。於執受義有二種慧。謂顛倒、不顛倒，如實了知故。於方便義有二種慧。謂一切所應作、所不應作，如實了知故。於究竟義有二種慧。謂雜染，如實了知雜染故；清淨，如實了知清淨故。如是菩薩五義十種差別淨慧，當知是名最勝淨慧。

【漢】如是菩薩極善決定無量妙慧，能證菩薩大菩提果。菩薩依此，能圓滿慧波羅蜜多，速證無上正等菩提。
△tatra katamā bodhisattvasya viśuddhā prajñā. samāsato daśavidhā veditavyā. tattvārthe dvi-vidhā yāvad-bhāvikatayā yathāvad-bhāvikatayā ca tattvārthasya grahaṇāt. pravṛtty-arthe dvi-vidhā samyag hetutaḥ phalataś ca grahaṇāt. upādānārthe dvividhā viparyāsā-viparyāsa-yathābhūta-parijñānāt. upāyārthe dvi-vidhā sarva-karaṇīyā-karaṇīya-yathābhūta-parijñānāt. niṣṭhārthe dvi-vidhā saṃkleśasya ca saṃkleśato vyavadānasya ca vyavadānato yathā- bhūta-parijñānāt. itīyaṃ bodhisattvānāṃ paṃc'ākārā daśa-prabhedā prajñā viśuddhā paramayā viśuddhyā veditavyā. itīyaṃ bodhisattvānāṃ suviniścitā cāprameyā ca prajñā mahā-bodhi-phalā yām āśritya bodhisattvāḥ prajñā- pāramitāṃ paripūryān-uttarāṃ samyak-saṃbodhim abhisaṃbudhyaṃte.

【漢】復次，如是六種波羅蜜多，世尊彼彼素怛纜中處處散說，今於此中攝在一處，略說應知。

【漢】謂佛所說素怛纜中，所有施波羅蜜多乃至慧波羅蜜多，或標或釋，彼皆於此或自性施，廣說乃至或清淨施趣入攝受，如其所應皆當了知。如是所餘，如所宣說戒乃至慧趣入攝受，如其所應亦當了知。
△sa khalv eṣa ṣaṇṇāṃ pāramitānāṃ teṣu teṣu sūtrāntareṣu bhagavatā vyagrāṇāṃ nirdiṣṭānām ayaṃ samāsa-saṃgraha-nirdeśo veditavyaḥ. yasmiṃs tathāgata-bhāṣite sūtre dāna-pāramitā vā yāvat prajñā-pāramitā vā uddeśam āgacchati nirdeśaṃ vā. sā svabhāva-dāne vā yāvad viśuddhe vā dāne 'vatārayitavyā. saṃgrahaś ca tasyā yathā-yogaṃ veditavyaḥ evam anyeṣāṃ śīlādīnāṃ prajñāvasānānāṃ yathā-nirdiṣṭānām avatāraḥ saṃgrahaś ca yathā-yogaṃ veditavyaḥ.

【漢】又諸如來為菩薩時，所行一切菩薩行中，所有無量本生相應難行苦行，當知一切與施相應，依止於施。如說其施，如是戒、忍、精進、靜慮、慧相應，依止戒、忍、精進、靜慮、慧，當知亦爾。

【漢】或唯依施，廣說乃至或唯依慧，或雜依二，或雜依三，或雜依四，或雜依五、或雜依一切六波羅蜜多，皆應了知。
△yāni ca tathāgatānāṃ bodhi-sattva-caryā-janmā-prameyāṇi jātakāni duṣkara-caryā-pratisaṃyuktāni tani sarvāṇi dāna-pratisaṃyuktāni dānam ārabhya veditavyāni.
△yathā dānam evaṃ śīlaṃ kṣāṃtiṃ vīryaṃ dhyānaṃ sarvāṇi prajñā-pratisaṃyuktāni prajñām ārabhya veditavyāni. kānicid dānam evārabhya kānicid yāvat prajñām evārabhya kānicid dvaya-saṃsṛṣṭāni kānicit traya-saṃsṛṣṭāni kānicic catuḥ-saṃsṛṣṭāni kānicit paṃca-saṃsṛṣṭāni kānicit sarvā eva ṣaṭ pāramitā ārabhya veditavyāni.

【漢】如是六種波羅蜜多，菩薩為證無上正等菩提果故，精懃修集。

【漢】是`[大白法溟 mahāś-ukla-dharmārṇava]`大白法溟，名大白法海；是一切有情、一切種類圓滿之因，名為涌施大寶泉池。

【漢】又即如是所集無量福智資糧，更無餘果可共相稱，唯除無上正等菩提。
△ābhiḥ ṣaḍbhiḥ pāramitābhir anuttarāyai samyak-saṃbobhaye samudāgacchaṃto bodhisattvā mahā-śukla-dharmārṇavā mahā-śukla-dharma-samudrā ity ucyaṃte sarva-sattva-sarvākāra-saṃpatti-hetu-mahā-ratna-hradā ity ucyante. asya punar eṣām evam apramāṇasya puṇya-jñāna-saṃbhāra-samudāgamasya nānyat phalam evam anurūpaṃ yathānuttaraiva samyak-saṃbodhir iti. Ādhāre yoga-sthāne prajñā-paṭalaṃ caturdaśamaṃ.

### 3.2.8.攝事品
本地分中菩薩地第十五初持瑜伽處攝事品第十五
【漢】`[＊8-2]第十五＝地十五【宋】，〔－〕【明】＊，十五【宮】`

【漢】云何菩薩四種攝事？

【漢】嗢`[＊9-2]拕＝柁【宮元明】＊`拕南曰：

【漢】自性、一切、難、　　一切門、善士、　　一切種、遂求、　　二世樂、清淨，
【漢】如是九種相，　　名略說攝事。

【漢】謂九種相攝事，名為菩薩四種攝事。一者、自性攝事，二者、一切攝事，三者、難行攝事，四者、一切門攝事，五者、善士攝事，六者、一切種攝事，七者、遂求攝事，八者、此世他世樂攝事，九者、清淨攝事。
△uddānaṃ pūrvavad veditavyaṃ.

#### 3.2.8.1.愛語
##### 3.2.8.1.1.自性愛語
【漢】云何菩薩自性愛語？謂諸菩薩，於諸有情常樂宣說悅可意語、諦語、法語、引攝義語。當知是名略說菩薩愛語自性。
△tatra katamo bodhisattvānāṃ priya-vāditā-svabhāvaḥ. iha bodhisattvo manāpāṃ satyāṃ dhārmyāṃ cārthopasaṃhitāṃ sattveṣu vācam udāharati. ayaṃ bodhisattvānāṃ samāsataḥ priya-vāditā-svabhāvaḥ.

##### 3.2.8.1.2.一切愛語
【漢】云何菩薩`[一切愛語 sarva-priyavāditā]`一切愛語？謂此愛語略有三種。

【漢】一者、菩薩設慰喻語。由此語故，菩薩恒時對諸有情遠離`[顰＝頻【宋元宮聖】]`顰蹙，先發善言，舒顏平視，含笑為先，或問安隱吉祥，或問諸界調適，或問晝夜怡樂，或命前進善來，以是等相慰問有情，隨世儀轉，順`[覩＝都【聖】]`覩人性。

【漢】二者、菩薩設慶悅語。由此語故，菩薩若見有情妻子、眷屬、財穀，其所昌盛而不自知，如應覺悟，以申慶悅。或知信、戒、聞、捨、慧增，亦復慶悅。

【漢】三者、菩薩設勝益語。由此語故，菩薩宣說一切種德圓滿法教相應之語，利益安樂一切有情，恒常現前以勝益語而為饒益。是名菩薩一切愛語差別應知。
△tatra katamo bodhisattvasya sarvā priyavāditā. sā trividhā draṣṭavyā. iha bodhisattvasya yā vāk saṃmodanī yayā vācā bodhisattvo vigata-bhṛkuṭiḥ pūrvābhilāpī uttāna-mukha-varṇaḥ smita-pūrvaṃ-gamaḥ kṣema-svastyayana-paripṛcchayā vā dhātu-sāmya-paripṛcchayā vā sukha-rātriṃ-divasa-paripṛcchayā vā ehi-svāgata-vāditayā vā ity evam-ādibhir ākāraiḥ sattvān pratisaṃmodayati loka-yātrāṃ nāgaraka-bhāvam anuvartamānaḥ. yā ca vāg bodhisattvasyānandanī yayā vācā bodhisattvaḥ putravṛddhiṃ dāra-vṛddhiṃ jñāti-vṛddhiṃ dhana-vṛddhiṃ dhānya-vṛddhiṃ vā dṛṣṭvā apratisaṃviditātma-vṛddhikānāṃ sattvānām āvedayann ānandayati śraddhā-śīla-śruta-tyāga-prajñā-vṛddhyā vā punar ānandayati. yā ca bodhisattvasya sarvākāra-guṇopeta-dharma-deśanā-pratisaṃyuktā vāk sattvānāṃ hita-sukhāya satata-samitaṃ pratyupasthitā parameṇopakāreṇopakārī-bhūtā. iyaṃ bodhisattvānāṃ priya-vāditā prabhedaśaḥ sarvā veditavyā.

【漢】云何略說如是菩薩一切愛語？當知此語略為二種。一、隨世儀軌語，二、順正法教語。若慰喻語、若慶悅語，當知是名隨世儀軌語；若勝益語，當知是名順正法教語。
△tatra katamā bodhisattvānāṃ samāsataḥ sarvā priyavāditā. sā dvi-vidhā draṣṭavyā. loka-yātrānugatā samyag-dharma-deśanānugatā ca. tatra yā ca saṃmodanī vāg yā cānandanīyaṃ lokayātrānugatā veditavyā. tatra yeyaṃ vāg upakarā parameṇopakāreṇa pratyupasthitā nirdiṣṭā. iyaṃ samyag-dharma-deśanānugatā veditavyā.

##### 3.2.8.1.3.難行愛語
【漢】云何菩薩難行愛語？當知此語略有三種。若諸菩薩，於能殺害怨家惡友，以善淨心、無穢濁心，思擇為說若慰喻語、若慶悅語、若勝益語，當知是名菩薩第一難行愛語。若諸菩薩，於其上品愚癡鈍根諸有情所，心無疑慮，思擇為說種種法教，誓受疲勞，如理如法，如善攝取，當知是名菩薩第二難行愛語。若諸菩薩，於其諂詐欺誑親教、軌範、尊長真實福田行邪惡行諸有情所，無嫌恨心、無恚惱心，思擇為說若慰喻語、若慶悅語、若勝益語，當知是名菩薩第三難行愛語。
△tatra katamā bodhisattvasya duṣkarā priyavāditā. sā trividhā draṣṭavyā. yad bodhisattvo vadhakeṣu pratyarthiṣu pratyamitreṣu suviśuddhena niṣkalmaṣeṇa cetasā pratisaṃkhyāya saṃmodanīṃ vā ānandanīṃ vopakarāṃ vācam udīrayati. iyaṃ bodhisattvasya prathamā duṣkarā priyavāditā veditavyā.
△punar yad bodhisattvaḥ adhimātraṃ saṃmūḍheṣu sattveṣu dhandhendriyeṣv aparitasyamānaḥ pratisaṃkhyāya dharmyāṃ kathāṃ kathayati. khedam abhyupagamya grāhayati nyāyyaṃ dharmaṃ kuśalam. iyaṃ dvitīyā bodhisattvasya duṣkarā priyavāditā.
△punar yad bodhisattvaḥ śaṭheṣu māyāviṣu sattveṣv ācāryopādhyāya-guru-dakṣiṇīya-visaṃvādakeṣu mithyā-pratipanneṣv anāghāta-citto 'pratigha-cittaḥ saṃmodanīm ānandanīm upakārāṃ vācam udīrayati. iyaṃ bodhisattvasya tṛtīyā duṣkarā priyavāditā veditavyā.

##### 3.2.8.1.4.一切門愛語
【漢】云何菩薩一切門愛語？當知此語略有四種。一、欲斷諸蓋向善趣者，為說先時所應作法。二、遠離諸蓋心調善者，為說增進四聖諦等相應正法。三、在家出家多放逸者，無倒諫誨，方便令其出離放逸行，住不放逸行。四、於`[諸＝諫【聖】]`諸法中多疑惑者，為令當來離疑惑故，為說正法論義決擇。
△tatra katamā bodhisattvasya sarvato-mukhī priyavāditā. sā catur-vidhā draṣṭavyā. nivaraṇa-prahāṇāya sugati-gamanāya pūrva-kāla-karaṇīyā dharma-deśanā. vigata-nivaraṇasya kalya-cittasya sāmutkarṣikī catur-ārya-satya-pratisaṃyuktā dharma-deśanā. pramattānāṃ sattvānāṃ gṛhi-pravrajitānāṃ samyak-saṃcodanā pramāda-caryāyā vyutthāpyāpramāda-caryāyāṃ pratiṣṭhāpanārtham. utpannotpannānāṃ ca saṃśayānām apanayāya yā dharma-deśanā sāṃkathya-viniścaya-kriyā.

##### 3.2.8.1.5.善士愛語
【漢】云何菩薩善士愛語？當知此語略有五種。謂諸菩薩為所化生，能說如來及諸菩薩有因緣法、有出離法、有所依法、有勇決法、有神變法。若所說法，得處有因，制立學處，是故此法名有因緣。若所說法，於所受學有毀犯者，施設還淨，是故此法名有出離。若所說法，四依所攝，施設無倒法律正行，是故此法名有所依。若所說法，能正顯示出一切苦不退還行，是故此法名有勇決。若所說法，作三神變，一切所說終不唐捐，是故此法名有神變。
△tatra katamā bodhisattvānāṃ sat-puruṣāṇāṃ sat-puruṣa-priyavāditā. sā paṃca-vidhā draṣṭavyā. iha bodhisattva-bhūtās tathāgata-bhūtāś ca bodhisattvāḥ sanidānam eva vineyānāṃ dharmaṃ deśayaṃti saniḥsaraṇaṃ sapratisaraṇaṃ saparākramaṃ saprātithāryaṃ. sthāne sotpattikaṃ śikṣā-padaṃ prajñapayaṃti. tasmād eṣāṃ dharmaḥ sanidāno bhavati. samātta-śikṣāṇāṃ cāpannānām āpatter vyutthānaṃ prajñapayaṃti. tasmād eṣāṃ dharmaḥ saniḥsaraṇo bhavati. caturbhiḥ pratisaraṇaiḥ saṃgṛhītām aviparītāṃ dharma-vinaye 'smiṃ pratipattiṃ prajñapayaṃti. tasmād eṣāṃ dharmaḥ sapratisaraṇo bhavati. sarva-duḥkha-nairyāṇikīm apratyudāvartāṃ pratipadaṃ saṃprakāśayanti. tasmād eṣāṃ dharmaḥ saparākramo bhavati. tribhiś ca prātihāryaiḥ sarvāṃ deśanām avandhyāṃ kurvaṃti. tasmād eṣāṃ dharmaḥ saprātihāryo bhavati.

##### 3.2.8.1.6.一切種愛語
【漢】云何菩薩一切種愛語？當知此語，六種、七種，總十三種。

【漢】言六種者，一、於應聽法開聽愛語，二、於應制法遮制愛語，三、開示諸法法門愛語，四、開示無倒法相愛語，五、開示無倒訓釋諸法言詞愛語，六、開示無倒法句品類差別愛語。
△tatra katamā bodhisattvānāṃ sarvākārapriyavāditā. sā ṣaḍvidhā saptavidhā caikadhyam abhisaṃkṣipya trayodaśavidhā draṣṭavyā. anujñeyeṣu dharmeṣv anujñāne priyavāditā. pratiṣeddhavyeṣu dharmeṣu pratiṣedhe. dharmāṇāṃ dharma-paryāyodbhāvikā priyavāditā. dharma-lakṣaṇāviparītodbhāvikā. dharma-nirvacanāviparītodbhāvikā. dharma-pada-prakāra-prabhedodbhāvikā priyavāditā. saṃmodanī priyavāditā.

【漢】言七種者，一、慰喻愛語；二、慶悅愛語；三、於他有情一切資具少希欲中，一切所作及以正至少希欲中，廣恣愛語；四、安慰種種驚怖愛語；五、如理宣說所攝愛語；六、為欲令他出不善處安住善處，正見聞疑舉呵愛語；七、請他有力饒益愛語。如是菩薩十三種語，當知名為一切種愛語。
△ānandanī priyavāditā. pareṣāṃ sarvopakaraṇair alpotsukatāyāṃ sarva-kṛtyeṣu samyag-gateṣv alpotsukatāyāṃ viśada-pravāraṇī priyavāditā. vividheṣu ca bhayeṣu bhītānām āśvāsanī priyavāditā. nyāyopadeśa-saṃgṛhītā ca priyavāditā. akuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpanārthaṃ samyag-dṛṣṭa-śruta-pariśaṃkita-saṃcodanāvasādanīpriyavāditā. paraṃ pratibalam adhyeṣyopasaṃhṛtā priyavāditā. sarvākārā veditavyā.

##### 3.2.8.1.7.遂求愛語
【漢】云何菩薩遂求愛語？當知此語略有八種。謂諸菩薩依四淨語，起八聖語，是名菩薩遂求愛語。四淨語者，謂離妄語及以離間、麁惡、綺語。八聖語者，謂見言見，聞言聞，覺言覺，知言知，不見言不見，不聞言不聞，不覺言不覺，不知言不知。
△tatra katamā bodhisattvānāṃ vighātārthika-priyavāditā. sāṣṭavidhā draṣṭavyā. yā bodhisattvasya caturvidhāṃ vāg-viśuddhiṃ niśrityāṣṭaṣv āryeṣu vyavahāreṣu vāk. iyaṃ vighātārthika-priyavāditā bodhisattvānām ucyate. tatreyaṃ caturvidha-vāg-viśuddhiḥ. mṛṣāvādāt prativiratiḥ. paiśunyāt pāruṣyāt saṃbhinna-pralāpāt prativiratiḥ. tatreme aṣṭāv āryā vyavahārāḥ. dṛṣṭe dṛṣṭa-vāditā. śrute mate vijñāte vijñāta-vāditā. adṛṣṭe adṛṣṭa-vāditā. aśrute amate avijñāte avijñāta-vāditā.

##### 3.2.8.1.8.此世他世樂愛語
【漢】云何菩薩此世他世樂愛語？當知此語略有九種。一、說正法斷親屬難愁憂愛語，二、說正法斷財位難愁憂愛語，三、說正法斷無病難愁憂愛語，四、說正法斷淨戒難眾苦愛語，五、說正法斷正見難眾苦愛語。

【漢】六、說正法讚美淨戒圓滿愛語，七、說正法讚美正見圓滿愛語，八、說正法讚美軌則圓滿愛語，九、說正法讚美正命圓滿愛語。
△tatra katamā bodhisattvānām ihāmutra-sukhā priyavāditā. sā nava-vidhā draṣṭavyā. jñāti-vyasana-śoka-prahāṇāya priyavāditā. bhoga-vyasana-śoka-prahāṇāyārogya- vyasana-śoka-prahāṇāya priyavāditā. śīla-vyasana-prahāṇāya dṛṣṭi-vyasana-prahāṇāya priyavāditā. śīla-saṃpade dṛṣṭi-saṃpade ācāra-saṃpade ājīva-saṃpade ca yā priyavāditā sad-dharma-deśanā.

##### 3.2.8.1.9.清淨愛語
【漢】云何菩薩`[清淨愛語 viśuddhā priyavāditā]`清淨愛語？當知此語有二十種。謂二十相宣說正法，應知如前力種`[性＝姓【宋元宮】]`性品。
△tatra katamā bodhisattvasya viśuddhā priyavāditā. sā viṃśati-vidhā draṣṭavyā. viṃśaty-ākāraiḥ yā dharma-deśanā. sā punaḥ pūrvavad veditavyā. tad-yathā bala- gotra-paṭale.

#### 3.2.8.2.利行
【漢】云何菩薩利行？謂此利行廣如愛語，應知其相。

【漢】於利行中餘差別義，我今當說。謂諸菩薩，由一切品差別愛語，隨說彼彼趣義利行，饒益有情，故名利行。
△tatrārthacaryā yathā ca priyavāditā tathaiva ca vistareṇa veditavyā. etad-viśiṣṭāṃ cārthacaryām anyāṃ vakṣyāmi. tathā hi bodhisattvaḥ sarva-prakārayānayā priyavāditayā tatra-tatropagamārthaṃ sattvānām ācarati.

##### 3.2.8.2.1.自性利行
【漢】云何菩薩自性利行？謂諸菩薩由彼愛語，為諸有情示現正理，隨其所應，於諸所學隨義利行，法隨法行。如是行中，安住悲心、無愛染心，勸導、調伏、安處、建立。是名略說利行自性。
△tatra katamo bodhisattvānām artha-caryā-svabhāvaḥ. evaṃ hi priyavāditayā yukti-saṃdarśitānāṃ sattvānāṃ yathā-yogaṃ śikṣāsv artha-caryāyāṃ dharmānudharma-pratipatti-caryāyāṃ kāruṇya-cittam upasthāpya nirāmiṣeṇa cetasā samādāpanā vinayanā niveśanā pratiṣṭhāpanā. ayam artha-caryāyāḥ samāsataḥ svabhāva-nirdeśaḥ.

##### 3.2.8.2.2.一切利行
【漢】云何菩薩一切利行？當知此行略有二種。一、未成熟有情能成`[熟＝就【聖】]`熟利行；二、已成熟有情令解脫利行。即此利行復由三門。一、於`[現法利勸導 dṛṣṭadharma-arthasamāpanā]`現法利勸導利行；二、於`[後法利勸導 sāṃparāyika-arthasamāpanā]`後法利勸導利行；三、於現法後法利勸導利行。
△tatra katamā bodhisattvānāṃ sarvā arthacaryā. sāpi dvividhā draṣṭavyā. aparipakvāṇāṃ ca sattvānāṃ paripācanā. paripakvāṇāṃ ca sattvānāṃ vimocanā . sā punas tribhir mukhair veditavyā. dṛṣṭadhārmike 'rthe samādāpanā.

【漢】於現法利勸導利行者，謂正勸導，以法業德，招集、守護、增長財位，當知是名於現法利勸導利行。由此能令從他獲得廣大名稱及現法樂；由資具樂，攝受安住。
△sāṃparāyike 'rthe samādāpanā. dṛṣṭa-dharma-sāṃparāyike 'rthe samādāpanā. tatra dhārmikaiḥ karmaguṇaiḥ bhogānām arjanarakṣaṇavardhana-samyak-samādāpanatayā dṛṣṭadhārmike 'rthe samādāpanā veditavyā. yenāyaṃ parataś ca praśaṃsāṃ labhate. dṛṣṭe ca dharme sukham. upakaraṇa-sukhenānugṛhīto viharati.

【漢】於後法利勸導利行者，謂正勸導棄捨財位，清淨出家，受乞求行以自存活，當知是名於後法利勸導利行。`[由＝中【元】]`由此能令決定獲得後法安樂，不必獲得現法安樂。
△tatra bhogān utsṛjya bhikṣāka-vṛtta-jīvikā-pratibaddha-pravrajyā-samādāpanā sāṃparāyike 'rthe samādāpanā veditavyā. yenāyaṃ niyataṃ saṃparāya-sukhito bhavati. na tv avaśyaṃ dṛṣṭe dharme.

【漢】於現法後法利勸導利行者，謂正勸導，令在家者、或出家者漸次修行，趣向離欲，當知是名於現法後法利勸導利行。由此能令於現法中，得身輕安、得心輕安，安樂而住；於後法中，或生淨天，或無餘依涅槃界中而般涅槃。
△tatra yā gṛhiṇo vā pravrajitasya vānupūrveṇa vairāgya-gamana-samādāpanā. iyaṃ dṛṣṭa-dharma-sāṃparāyike 'rthe samādāpanā veditavyā. yenāyaṃ dṛṣṭe ca dharme prasrabdha-kāyaḥ prasrabdha-cittaḥ sukhaṃ sparśaṃ viharati. saṃparāye ca viśuddhi-deveṣūpapadyate. nirupadhiśeṣe nirvāṇa-dhātau parinirvāti.

##### 3.2.8.2.3.難行利行
【漢】云何菩薩`[難行利行 duṣkarā arthacaryā]`難行利行？當知此行略有三種。若諸菩薩，於先未行勝善根因諸有情所，能行利行，是名第一難行利行。何以故？彼諸有情難勸導故。若諸菩薩，於有善因現前`[執＝耽【三宮聖】]`執著廣大財位、眾具圓滿諸有情所，能行利行，是名第二難行利行。何以故？彼於廣大極放逸迹、極放逸處耽著轉故。若諸菩薩，於諸外道、著本異道、邪見、邪行諸有情所，能行利行，是名第三難行利行。何以故？彼於自宗愚癡執故，於正法律憎背執故。
△tatra katamā bodhisattvānāṃ duṣkarā artha-caryā. sā trividhā draṣṭavyā. pūrva-kuśala-mūla-hetv-acariteṣu sattveṣv artha-caryā bodhisattvānāṃ duṣkarā. tathā hi te duḥkha-samādāpyā bhavaṃti kuśale. mahatyāṃ bhoga-saṃpadi vartamāneṣu sattveṣu tad-adhyavasāna-gateṣv artha-caryā bodhisattvānāṃ duṣkarā. tāthā hi te mahati pramāda-pade pramāda-sthāne vartaṃte. ito bāhyakeṣu tīrthikeṣu pūrvaṃ ca tīrthika-dṛṣṭi-cariteṣu sattveṣv artha- caryā bodhisattvānāṃ duṣkarā. tathā hi te svayaṃ mūḍhā1ś cābhiniviṣṭāś cāsmin dharma-vinaye.

##### 3.2.8.2.4.一切門利行
【漢】云何菩薩`[一切門利行 sarvato-mukhī-arthacaryā]`一切門利行？當知此行略有四種。謂諸菩薩，不信有情，於信圓滿殷勤勸導，乃至建立；犯戒有情，於戒圓滿殷勤勸導，乃至建立；惡慧有情，於慧圓滿殷勤勸導，乃至建立；慳悋有情，於捨圓滿殷勤勸導，乃至建立。
△tatra katamā bodhisattvānāṃ sarvato-mukhī arha-caryā. sā caturvidhā draṣṭavyā. iha bodhisattvaḥ aśrāddhaṃ śraddhā-saṃpadi samādāpayati yāvat pratiṣṭhāpayati. duḥśīlaṃ śīla-saṃpadi duṣprajñaṃ prajñā-saṃpadi matsariṇaṃ tyāga- saṃpadi samādāpayati yāvat pratiṣṭhāpayati.

##### 3.2.8.2.5.善士利行
【漢】云何菩薩善士利行？當知此行略有五種。謂諸菩薩，於真實義勸導有情；於應時宜勸導有情；於能引攝勝妙義利勸導有情；於諸有情柔軟勸導；於諸有情慈心勸導。
△tatra katamā bodhisattvasya sat-puruṣārtha-caryā. sā paṃcavidhā draṣṭavyā. iha bodhisattvaḥ sattvān bhūte 'rthe samādāpayati. kālena samādāpayati. arthopasaṃhite 'rthe samādāpayati. ślakṣṇena samādāpayati. maitra-cittena samādāpayati.

##### 3.2.8.2.6.一切種利行
【漢】云何菩薩一切種利行？當知此行，六種、七種，總十三種。

【漢】云何六種？謂諸菩薩，若諸有情應攝受者，正攝受之；若諸有情應調伏者，正調伏之；若諸有情憎背聖教，除其恚惱；若諸有情處中住者，令入聖教；若諸有情已入聖教，正於三乘令其成熟；若諸有情已成熟者，令得解脫。
△tatra katamā bodhisattvānāṃ sarvākārā arha-caryā. sā ṣaḍvidhā saptavidhā caikadhyam abhisaṃkṣipya trayodaśavidhā draṣṭavyā. iha bodhisattvaḥ saṃgrahītavyāṃś ca sattvān samyak saṃgṛhṇāti. nigrahītavyāṃś ca sattvān samyaṅ nigṛhṇāti. śāsana-pratihatānāṃ ca sattvānāṃ pratighātam apanayati. madhya-sthān sattvān asmiṃ cchāsane avatārayati. avatīrṇāṃś ca samyak triṣu yāneṣu paripācayati. paripakvāṃś ca sattvān vimocayati.

【漢】云何七種？謂諸菩薩，安處一分所化有情，於善資糧守護長養。所謂或依下乘出離，或復依於大乘出離。如令所化於善資糧守護長養，如是或於遠離、或於心一境性、或於清淨諸障、或於修習作意，正安處之。若有聲聞、獨覺種性，即於聲聞、獨覺乘中而正安處；若有如來種`[＊12-1]姓＝性【明】＊`姓有情，即於無上正等菩提最上乘中而正安處。
△tad- ekatyāṃś ca saṃbhāra-rakṣopacaye saṃniyojayati. yad uta hīnayāna-niḥsṛtiṃ cārabhya mahāyāna-niḥsṛtiṃ vā. yathā saṃbhāra-rakṣopacaye evaṃ praviveke cittaikāgratāyām āvaraṇa-viśuddhau manaskāra-bhāvanāyāṃ ca saṃniyojayati. śrāvaka-pratyeka-buddha-gotrāṃ cchrāvaka-pratyeka-buddha-yāne saṃniyojayati. tathāgata-gotrān anuttare samyaksaṃbodhiyāne niyojayati.

##### 3.2.8.2.7.遂求利行
【漢】云何菩薩遂求利行？當知此行略有八種。謂諸菩薩，見諸有情於應慚處為無慚纏之所纏繞，方便開解，令離彼纏。如無慚纏，如是見有於應愧處為無愧纏之所纏繞，若`[惛＝怋【聖】]`惛沈纏、若睡眠纏、若掉舉纏、若惡作纏、嫉纏、慳纏之所纏繞，方便開解，令離彼纏。
△tatra katamā bodhisattvānāṃ vighātārthikārtha-caryā. sā aṣṭavidhā draṣṭavyā. hretavyeṣu sthāneṣv āhrīkya-paryavasthāna-paryavasthitānāṃ sattvānām āhrīkya-paryavasthānaṃ vinodayaty apanayati. yathā āhrīkya-paryavasthānam evam apatrapitavyeṣv anapatrāpya-paryavasthānaṃ middha-paryavasthānaṃ auddhatya-paryavasthānaṃ kaukṛtya-paryavasthānam īrṣyā-paryavasthānaṃ mātsarya-paryavasthānaṃ vinodayaty apanayati.

##### 3.2.8.2.8.此世他世樂利行
【漢】云何菩薩此世他世樂利行？當知此行略有九種。謂諸菩薩於他有情，依淨身業。勸令遠離一切殺生；勸令遠離諸不與取；勸令遠離諸欲邪行；勸令遠離一切窣羅、若迷隸耶，及以末陀放逸處酒。依淨語業，勸令遠離一切妄語，勸令遠離諸離間語，勸令遠離諸麁惡語，勸令遠離一切綺語。依淨意業，勸令遠離一切貪欲、瞋恚、邪見。
△tatra katamā bodhisattvasyehāmutra-sukhā artha-caryā. sā navavidhā draṣṭavyā. para-sattvānāṃ kāya-karma-pariśuddhim ārabhya sarvākārāt prāṇātipātāt prativirati-samādāpanā sarvākārādattādāna-prativirati-samādāpanā sarvākārā kāma-mithyācāra-prativirati-samādāpanatā sarvākārā surā-maireya-madya-pramāda-sthāna-prativirati- samādāpanā. vāk-karma-pariśuddhim ārabhya sarv'ākārā mṛṣā-vāda-prativirati-samādāpanatā sarvākārā paiśunya-prativirati-samādāpanatā sarvākārā pāruṣya-prativirati-samādāpanā sarvākārā saṃbhinna-pralāpa-prativirati-samādāpanatā. manaskarma-pariśuddhim ārabhya sarvākārābhidhyā-vyāpāda-mithyā-dṛṣṭi-prativirati-samādāpanatā.

##### 3.2.8.2.9.清淨利行
【漢】云何菩薩清淨利行？當知此行略有十種。謂諸菩薩於諸有情，依外清淨有五利行，依內清淨有五利行。
△tatra katamā bodhisattvasya viśuddhā artha-caryā. sā daśa vidhā draṣṭavyā. bahiḥ-śuddhim upādāya paṃcavidhā. aṃtaḥ-śuddhim upādāya paṃcavidhā.

【漢】云何菩薩於諸有情依外清淨有五利行？一、無罪利行，二、不轉利行，三、漸次利行，四、遍行利行，五、如應利行。謂諸菩薩，於諸有情雜惡行者、先惡行者、有罪行者、雜染行者，於諸善中能正安處，是名菩薩於諸有情無罪利行。又諸菩薩於諸有情，不於非解脫、非定清淨處，求為真解脫、求為定清淨者，即於其中能正勸導，是名菩薩於諸有情不轉利行。又諸菩薩，於諸有情先審觀察。知`[劣＝幼【宮】，幻【聖】]`劣慧者為說淺法，隨轉麁近教授教誡；知中慧者為說中法，隨轉處中教授教誡；知廣慧者為說深法，隨轉幽微教授教誡。令其漸次修集善品，是名菩薩於諸有情漸次利行。又諸菩薩，於諸四`[＊12-2]姓＝性【明】＊`姓乃至天人一切有情，隨力隨能行義利行、求利樂者，即於其中隨類勸導，是名菩薩於諸有情遍行利行。

【漢】又諸菩薩於諸有情，若於自義諸善法品，隨下中上功能差別可勸導者，及由方便功能差別可勸導者，隨其所應，於彼、如彼方便勸導，是名菩薩於諸有情如應利行。是名菩薩於諸有情依外清淨五種利行。
△bahiḥ-śuddhim upādāya bodhisattvānāṃ paṃcavidhā sattveṣv artha-caryā katamā. anavadyā aparāvṛttā anupūrvā sarvatragā yathāyogaṃ ca. iha bodhisattvaḥ sattvān na duścarita-vyāmiśre duścarita-pūrvaṃgame sāvadye saṃkliṣṭe 'kuśale saṃniyojayati. iyam asyānavadyā bhavaty artha-caryā. sattveṣu. punar bodhisattvo na amokṣe cānekāṃta-viśuddhe cāyatane mokṣa eṣa ekāṃta-viśuddha eṣa iti sattvāṃs tatrai va samādāpayati. iyam asyāparāvṛttā sattveṣv artha-caryā. punar bodhisattvaḥ pūrvaṃ bālaprajñānāṃ sattvānām uttānāṃ dharmadeśanāṃ karoti.uttānām avavādānuśāsanīm anupravartayati. madhya-prajñāṃś caināṃ viditvā madhyāṃ dharma-deśanāṃ madhyāvavādānuśāsanīṃ anupravartayati. pṛthu-prajñāṃś caināṃ viditvā gaṃbhīrāṃ dharma-deśanāṃ sūkṣmām avavādānuśāsanīm anupravartayati anupūrveṇa kuśala-pakṣa-samudāgamāya. iyam asyānupūrvaṃ sattveṣv artha-caryā. punar bodhisattvaś caturṇāṃ varṇānām ā deva-manuṣyānāṃ sarva-sattvānāṃ yathā-śakti-yathā-balam artham ācarati. hita-sukhaṃ paryeṣate. tatraiva samādāpayati. iyam asya sarvatra-gā sattveṣv artha-caryā. punar bodhisattvo ye sattvā ye yasmiṃ svārthe kuśale parītte madhye 'dhimātre vā śakya-rūpā samādāpayituṃ. yena copāyena śakya-rūpā samādāpayituṃ. tān yathāyogaṃ tatra tathā samādāpayati. iyaṃ tāvad bodhisattvānāṃ sattveṣu paṃcavidhā bahiḥ-śuddhā artha-caryā.

【漢】云何菩薩於諸有情依內清淨五種利行？謂諸菩薩，於諸有情起廣大悲意樂現前而行利行。又諸菩薩，於諸有情所作義利，雖受一切大苦劬勞，而心無倦，深生歡喜，為諸有情而行利行。又諸菩薩，雖現安處最勝第一圓滿財位，而自謙下，如奴如僕，亦如孝子、`[旃＝栴【宋】]`旃荼羅子，其心卑屈，離憍離慢及離我執，於諸有情而行利行。又諸菩薩，於諸有情心無愛染、無有虛偽，真實哀憐而行利行。又諸菩薩，於諸有情生起畢竟無復退轉慈愍之心而行利行。

【漢】是名菩薩於諸有情依內清淨五種利行。如是依於內外清淨各五利行，總有十種。是名菩薩清淨利行。
△tatra katamā bodhisattvānāṃ paṃcavidhā antaḥ-śuddhā sattveṣv artha-caryā. iha bodhisattvo vipulena sattveṣu kāruṇyāśayena pratyupasthitenārtham ācarati. punar bodhisattvaḥ sattvānām arthe sarva-duḥkha-pariśramair apy aparikhinna-mānasaḥ pramudita eva sattvānām arthaṃ carati. punar bodhisattvaḥ pravarāyām agryāyām api saṃpadi vartamāno dāsavat preṣyavad vaśya-putravac caṇḍāla-dārakavan nīca-citto nihita-mada-mānāhaṃkāraḥ sattvānām artham ācarati. punar bodhisattvo nirāmiṣeṇākṛtrimeṇa ca parameṇa ca premṇā sattvānām artham ācarati. punar bodhisattvaḥ ātyaṃtikenāpunaḥ- pratyudāvartyena maitreṇa cetasā sattvānām artham ācarati. iyaṃ bodhisattvasya paṃcavidhā aṃtaḥ-śuddhā sattveṣv artha-caryā veditavyā. yā paṃcavidhā bahiḥ-śuddhā yā ca paṃcavidhā antaḥ-śuddhā. tāṃ sarvām ekadhyam abhisaṃkṣipya daśavidhā bodhisattvānāṃ viśuddhā artha-caryety ucyate.

#### 3.2.8.3.同事
【漢】云何菩薩同事？

【漢】謂諸菩薩，若於是義、於是善根勸他受學，即於此義、於此善根或等或增自現受學。如是菩薩與他事同，故名同事。所化有情知此菩薩所修同事，便於自己受學善根堅固決定，無有退轉。
△tatra katamā bodhisattvasya samānārthatā. iha bodhisattvo yasminn arthe yasmiṃ kuśala-mūle parān samādāpayati. tasminn arthe tasmiṃ kuśale pūrva-samādāne tulye vādhike vā svyaṃ saṃśikṣyate. iti yaivaṃ bodhisattvasya parais tulyārthatā iyam ucyate samānārthatā. tāṃ samānārthatāṃ pare vineyā bodhisattvebhyopalabhya dṛḍha-niścayā bhavaṃti apratyudāvartyās tasmiṃ kuśala-mūla-samādāne.

【漢】何以故？彼作是思：菩薩勸我所受學者，定能為我利益安樂。由此菩薩所授我者，即於其中自現行故，無有知無利益安樂自現行者。非諸菩薩如是同事勸導有情，他得詰言：汝自於善不能受學，云何以善殷勤勸導，數數教授教誡於他？汝應從他殷勤諮受、教授教誡。
△tat kasya hetoḥ. teṣām evaṃ bhavati. nūnam etad asmākaṃ hitam etat sukhaṃ yatrāyaṃ bodhisattvo 'smān samādāpitavān. yasmād ayaṃ bodhisattvo yatraivāsmān saṃniyojayati. tad evātmanā samudācarati. tatrāyaṃ jānann ahitam asukhaṃ nātmanā samudācared iti. na cāsya samānārthasya bodhisattvasyaivaṃ bhavaṃti pare vaktāraḥ. tvaṃ tāvat svayaṃ na kuśalaṃ samādāya vartase. kasmāt tvaṃ paraṃ kuśale atyarthaṃ samādāpayi tavyaṃ vaktavyam avavaditavyaṃ manayase. tvaṃ eva tāvad anyair vaktavyaḥ avavaditavyo 'nuśāsitavya iti.

【漢】有諸菩薩是他同事，而不自顯與他同事；有諸菩薩非他同事，而自顯現與他同事；有諸菩薩是他同事，亦自顯現與他同事；有諸菩薩非他同事，亦不自顯與他同事。

【漢】第一句者，謂有菩薩與諸菩薩功德威力皆悉平等，於菩薩道自謂為師，功德威力與等菩薩隱自善故，而不顯己功德威力。

【漢】第二句者，謂諸菩薩，見有下劣信解有情，於甚深處心生怖畏，便正思擇，為欲方便化導彼故，自現己身與其同法。所謂下於`[2]旃＝𥙡【宋宮】＊`旃`[3]茶＝荼【三宮聖】＊`茶羅類乃至`[4]狗＝苟【宋元宮聖】＊`狗類，欲作饒益、欲除災患、欲調、欲化，故思於彼`[＊2]`旃`[＊3]`茶羅、`[＊4]`狗同分中生。

【漢】第三句者，謂諸菩薩，見所化者所受善根猶可搖動，為令堅住，現與同事或等或增。

【漢】第四句者，謂諸菩薩自行放逸，棄捨他事。
△asti bodhisattvaḥ paraiḥ samānārtha eva saṃs tāṃ samānārthatāṃ pareṣāṃ nopadarśayati. asti samānārtha evāsan samānārthatām upadarśayati. asti samānārthaḥ samānārthatām upadarśayati. asti naiva samānārtho nāpi samānārthatām upadarśayati. tatra prathamā koṭī tulya-guṇa- prabhāvānāṃ bodhisattvānāṃ bodhisattva-mārge acāryakatvam abhyupagatānāṃ tulya-guṇa-prabhāvo bodhisattvaḥ praticchanna-kalyāṇatayā guṇāṃ prabhāvaṃ ca nopadarśayati. dvitīyā koṭir hīnādhimuktānāṃ sattvānāṃ gaṃbhīreṣu sthāneṣūttrastānāṃ pratisaṃkhyāya bodhisattvaḥ teṣām eva sattvānāṃ tenopāyena vinayanārthaṃ sahadhārmikam ātmānam upadarśayati. saṃcintya caṇḍālāntānām ā śunām arthaṃ kartu-kāma upadravaṃ saṃśamitu-kāmo vinayitu- kāma ā caṇḍālānām ā śunāṃ sabhāgatāyām upapadyate. tṛtīyā koṭī cala-kuśala-mūla-samādānānāṃ vineyānāṃ sthirīkaraṇārthaṃ bodhisattvaḥ samānārthaḥ adhikārtho vā samānārthatām upadarśayati. caturthī koṭī svayaṃ pramattaḥ parārtham abhyupekṣate.

【漢】如是已說多種施、戒，廣說乃至最後同事。其中所有波羅蜜多，能自成`[熟＝就【三宮】]`熟一切佛法；所有攝事，能成熟他一切有情。當知略說菩薩一切善法作業。
△tatra yac ca dānam anekavidhaṃ nirdiṣṭaṃ yac ca śīlaṃ vistareṇa yāvad yā ca samānārthatā. tatra pāramitābhir adhyātmaṃ buddha-dharma-paripākaḥ. saṃgrahavastubhis sarva-sattva-paripākaḥ. samāsato bodhisattvasyaitat kuśalānāṃ dharmāṇāṃ karma veditavyaṃ.

【漢】又如前說多種施、戒，廣說乃至最後同事，如是眾多助菩提分無量善法，由三因緣應知現行，由二因緣應知最勝，由三因緣應知清淨。
△tatra yac ca dānam anekavidhaṃ pūrvavad yāvat samānārthatā ity eṣām anekavidhānām aprameyāṇāṃ kuśalānāṃ dharmāṇāṃ bodhipakṣikānāṃ tribhiḥ kāraṇaiḥ samudācāro veditavyaḥ. dvābhyāṃ kāraṇābhyāṃ śreṣṭhatā veditavyā. tribhiḥ kāraṇair viśuddhir veditavyā.

【漢】謂由身語意三因緣故，應知現行。彼諸善法由廣大故、無雜染故，應知最勝。亦名無上、亦名不共。當知此中，由有情無別故、事無別故、時無別故，名為廣大。有情無別者，謂諸菩薩，普於一切有情處所，普為一切法界有情，修行如是施等善根，非專為己。事無別者，謂諸菩薩，普於一切及一切種施等善根精勤受學。時無別者，謂諸菩薩，恒常無間不離加行、不捨善軛，若晝若夜、現法後法，即由此因，施等善根常行無替。
△kāyena vācā manasā samudācāro veditavyaḥ. udāratvād asaṃkliṣṭatvāc ca śreṣṭhatā niruttaratā asādhāraṇatā ca veditavyā.tatra sattvābhedato vastvabhedataḥ kālābhedataś codāratā veditavyā. tatra sattvābhedo yad bodhisattvaḥ sarva-sattvān adhiṣṭhāya sarva-sattvān ārabhya tāni dānādīni kuśala-mūlāni samudācarati na kevalasyātmana evārthe. tatra vastv-abhedo yad bodhisattvaḥ sarvāṇi sarvākārāṇi tāni kuśala-mūlāni dān'ādikāni samādāya vartate. tatra kālābhedo yad bodisattvaḥ satata-samitam anirākṛta-prayogaḥ anikṣipta-dhuraḥ rātrau divā vā dṛṣṭe vā dharme tenaiva ca hetunā abhisaṃparāye 'pi tāni dānādīnikuśala-mūlāni samudācarati.

【漢】當知此中，由四種相成無雜染。謂諸菩薩懷歡喜心修諸善法；由是因緣，無苦、無憂、無諸變悔。又諸菩薩不損惱他、不著見趣、不雜惡行修行施等無量善根。又諸菩薩殷重遍體，於其施等無量善法唯見功德、唯見`[真＝貞【宋元宮聖】]`真實、唯見寂靜，極善決定，不從他緣、非餘引奪而正受學。
△tatra caturbhir ākārair asaṃkliṣṭatā veditavyā. iha bodhisattvo nudita-cittaḥ tāṃ kuśalān dharmāṃ niṣevate na duḥkhī na durmanā avipratisārī bhavati tato nidānaṃ.
△punar bodhisattvaḥ param anapahatya dṛṣṭigatāny anabhiniviśya duścaritenāvyāmiśrāṇī tāṇi kuśala-mūlāni dānādikāni samudācarati.
△punar bodhisattvaḥ satkṛtya sarvātmanā teṣv eva guṇa-darśī sāra-darśi śāṃta-darśī suniścito 'para-pratyayo 'nanyaneyaḥ tāṃ kuśalān dharmāṃ dānādīṃ samādāya vartate.

【漢】又諸菩薩不因所修施等善法悕異熟果，或轉輪王、或天帝釋、或魔、或梵；亦不於他悕求返報。無所依止，不依一切利養恭敬世俗名譽，乃至不依養活身命。

【漢】由如是相淨歡喜俱、無不平等、殷重、無依，修行施等，廣說乃至同`[事＝利【三宮聖】]`事為後無量善法，名無雜染。
△punar bodhisattvaḥ na teṣāṃ dānādīnāṃ kuśalānāṃ dharmāṇāṃ vipākaṃ pratikāṃkṣati cakravartitvaṃ vā Śakratvaṃ vā Māratvaṃ vā Brahmatvaṃ vā. nāpi parataḥ pratīkāraṃ pratyāśaṃsate. na tatra niśrito bhavati. na sarva-lābha-satkāra-ślokeṣu. nāpy aṃtataḥ kāya-jīvite 'pi niśrito bhavati. iti ya ebhir ākāraiḥ prasāda-prāmodya-sahagataś cāviṣamaś ca satkṛtya cāniśritaś ca dānādīnāṃ samānārthatā-paryavasānānāṃ kuśalānāṃ dharmāṇāṃ samudācāraḥ. sā eṣāṃ asaṃkliṣṭatety ucyate. viśuddhiḥ uttaptatā acalatā suviśuddhatā ca veditavyā. tatrādhyāśaya-śuddhi-bhūmi-praviṣṭasya bodhisattvasya uttaptāny acalāni caitāni kuśala-mūlāni bhavaṃti.

【漢】由熾然故、無動轉故、善清淨故，應知清淨。

【漢】若諸菩薩已入清淨意樂地者，一切善根熾然無動。

【漢】言熾然者，謂此菩薩意樂淨故，一切善法不由思擇，熾盛現前。

【漢】言無動者，謂此菩薩意樂淨故，隨所獲得、隨所積集所有善法皆無退轉，於當來世能無退減。如是菩薩，隨所經歷彼彼日夜、隨所過度彼彼自身，所有善法如明分月，唯增無減。

【漢】若諸菩薩住到究竟地、或繫屬一生最後有者，所有善法名善清淨。此上更無菩薩地攝勝淨法故。
△tatreyam uttaptatā yad āśaya-śuddhasya bodhisattvasya sarve te kuśalā dharmā apratisaṃkhyāna-karaṇīyā bhavaṃti. tatreyam acalanatā yad āśaya-śuddho bodhisattvo yathā pratilabdhebhyo yathopacitebhyaḥ kuśalebhyo dharmebhyo na parihīyate. na bhavyo bhavaty āyatyāṃ parihāṇāya. nānyatra teṣāṃ rātriṃdivānām atyayāt teṣām ātmabhāvānāṃ samatikramāc candro va śukla-pakṣe pratyupasthite vardhata eva kuśalair dharmair na parihīyate bodhisattvaḥ. niṣṭhā-gamana-bhūmi-vyavasthitasya punar bodhisattvasyaikajāti-pratibaddhasya caramabhavikasya vā ete kuśalā dharmāḥ su-viśuddhā veditavyā yeṣām uttari bodhisattva-bhūmau pariśuddhataratā nāsti. evaṃ tribhiḥ kāraṇair eṣāṃ kuśalānāṃ dharmāṇāṃ samudācāraḥ. dvābhyāṃ kāraṇābhyāṃ śreṣṭhatā. tribhiḥ kāraṇaiḥ su-viśuddhatā veditavyā dānādīnāṃ samānārthatāvasānānāṃ.

【漢】如是施等同事為後無量善法，三因緣故應知現行，二因緣故應知最勝，三因緣故應知清淨。

【漢】此中所有一切施、一切戒，廣說乃至一切同事，若多修習、若善清淨、若具圓滿，能感無上正等菩提金剛堅固身、正法久住果。

【漢】此中所有難行施、難行戒，廣說乃至難行同事，若多修習、若善清淨、若具圓滿，能感如來成就無等希奇法果。

【漢】此中所有一切門施、一切門戒，廣說乃至一切門同事，若多修習、若善清淨、若具圓滿，能感如來一切最勝有情天人所供養果。

【漢】此中所有善士施、善士戒，廣說乃至善士同事，若多修習、若善清淨、若具圓滿，能感如來於諸有情無足、二足、四足、多足、有色、無色、有想、無想及以非想非非想處，於此一切有情類中最尊勝果。

【漢】此中所有一切種施、一切種戒，廣說乃至一切種同事，若多修習、若善清淨、若具圓滿，能感如來無量殊勝福德所攝三十有二大丈夫相、八十隨好莊嚴身果。

【漢】此中所有遂求施、遂求戒，廣說乃至遂求同事，若多修習、若善清淨、若具圓滿，能感如來坐菩提座，一切魔怨不能惱觸、不傾動果。

【漢】此中所有此世他世樂施、此世他世樂戒，廣說乃至此世他世樂同事，若多修習、若善清淨、若具圓滿，能感如來最勝靜慮、解脫、等持、等至樂果。

【漢】此中所有清淨施、清淨戒，廣說乃至清淨同事，若多修習、若善清淨、若具圓滿，能感如來四一切種清淨果。

【漢】謂所依淨、所緣淨、心淨、智淨。亦感如來三不護、十力、四無所畏、三念住、一切不共佛法極清淨果。

【漢】如是菩薩施等善法，能感無上到究竟果，當知亦感生死流轉順菩薩行所餘無量無邊可愛無罪勝果。`[此下聖本有光明皇后願文]`
△tatra sarva-dānasya sarva-śīlasya vistareṇa yāvat sarva-samānārthatāyā āsevitāyāḥ su-viśodhitāyāḥ sakala-saṃpūrṇāyāḥ. anuttara-samyaksaṃbodhir vajra-sāra-śarīratā saddharma-cirasthitikatā ca phalam abhinirvartate. tatra duṣkara-dānena duṣkara-śīlena yāvad duṣkara-samānārthatayā āsevitayā suviśodhitayā tathāgatasyāpratisamāścaryādbhuta-dharma-samanvāgatatvaṃ phalam abhinirvartate. tatra sarvato-mukhena dānena sarvato mukhena śīlena vistareṇa yāvat sarvato mukhayā samānārthatayā tathāgatasya sarvataḥ pradhāna-sattvair deva-manuṣyaiḥ pūjyatvaṃ phalam abhinirvartate. tatra satpuruṣa-dānasya satpuruṣa-śīlasya yāvat satpuruṣa-samānārthatāyāḥ tathāgatasya ye kecit sattvā apadā vā dvipadā vā catuṣ-padā vā bahu-padā vā rūpiṇo vā arūpiṇo vā saṃjñino vā asaṃjñino vā naivasaṃjñā-nāsaṃjñāyatanopagā vā. teṣāṃ sarveṣāṃ sattvānām agratvam phalam abhinirvartate. tatra sarvākārasya dānasya sarvākārasya śīlasya vistareṇa yāvat sarvākārāyāḥ samānārthatāyās tathāgatasyāprameya-vicitra-puṇya-parigṛhītaṃ dvātriṃśan-mahāpuruṣa-lakṣaṇāśīty-anuvyaṃjana-kāyatā phalam abhinirvartate. tatra vighātārthika-dānasya vighātārthika-śīlasya vistareṇa yāvad vighātārthika-samānārthatāyās tathāgatasya bodhimaṇḍa-niṣaṇṇasya sarva-Māra-pratyarthikāvighātāviheṭhāvikaṃpanāpratibalanatā phalam abhinirvartate. tatrehāmutra-sukhasya dānasyehāmutra-sukhasya śīlasya vistareṇa yāvad ihāmutra-sukhāyāḥ samānārthatāyās tathāgatasya para-dhyāna-vimokṣa-samādhi-samāpatti-sukhaṃ phalam abhinirvartate. tatra viśuddhasya dānasya viśuddhasya śīlasya vistareṇa yāvad viśuddhāyāḥ samānārthatāyāḥ āsevitāyāḥ su-viśodhitāyāḥ sakala-paripūrṇāyās tathāgatasya sarvākārāś catasraḥ pariśuddhayaḥ āśraya-viśuddhir ālaṃbana-viśuddhiś citta-viśuddhir jñāna-viśuddhiḥ phalam abhinirvartate. tathā trīṇy ārakṣyāni daśabala-vaiśāradya-smṛty-upasthāna-sarvāveṇikabuddhadharma-viśuddhiś ca phalam abhinirvartate. idam asya bodhisattvasya dānādīnāṃ kuśalānāṃ dharmāṇāṃ paryaṃta-gataṃ phalaṃ niruttaraṃ. anyac cāsyāpramāṇam iṣṭam anavadyaṃ bodhisattva-caryāṣu saṃsarato veditavyaṃ. saṃgraha-vastu-paṭalaṃ paṃcadaśamaṃ.

【漢】瑜伽師地論卷第四十三



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【漢】瑜伽師地論卷第四十四
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

### 3.2.9.供養親近無量品
本地分中菩薩地第十五初持瑜伽處供養親近無量品第十六
【漢】`[2]第十五〔－〕【明】＊`
【漢】`[供養親近無量品 Pūjāśevā pramāṇa-paṭalam]`

【漢】云何菩薩供養、親近、修習無量？

【漢】嗢`[拕＝柁【宮三宮聖知】]`拕南曰：

【漢】供三寶、　　親善友、　　修無量　　最為後。
△uddānaṃ. ratna-pūjā mitra-sevā apramāṇaiś ca paścimaṃ.

#### 3.2.9.1.供養
【漢】云何菩薩於如來所供養如來？

【漢】當知供養略有十種。一、設利羅供養、二、制多供養，三、現前供養，四、不現前供養，五、自作供養，六、教他供養，七、財敬供養，八、廣大供養，九、無染供養，十、正行供養。
△tatra bodhisattvasya tathāgateṣu tathāgata-pūjā katamā. sā samāsato daśa-vidhā veditavyā. śarīra-pūjā caitya-pūjā saṃmukha-pūjā vimukha-pūjā svayaṃkṛta-pūjā para-kārita-pūjā lābha-satkāra-pūjā udāra-pūjā asaṃkliṣṭa-pūjā pratipatti-pūjā ca.

【漢】若諸菩薩，親現供養如來色身，是名設利羅供養。
△tatra yad bodhisattvaḥ sākṣāt tathāgata-rūpa-kāyam eva pūjayati. iyam asyocyate śarīra-pūjā.

【漢】若諸菩薩，於為如來所造一切若窣堵波、若龕、若臺、若故制多、`[新＝若新【三宮】]`新制多所設諸供養，是名制多供養。
△tatra yad bodhisattvaḥ tathāgatam uddiśya stūpaṃ vā gahaṃ vā kūṭaṃ vā purāṇa-caityaṃ vā abhinava-caityaṃ vā pūjayati. iyam asyocyate caitya-pūjā.

【漢】若諸菩薩，於如來身、或制多所親面對前，現矚現見而設供養，是名現前供養。若諸菩薩，於如來所、若制多所，現前施設供養具時，發起增上意樂俱心、淨信俱心，作是思惟：若一如來法性，即是去來今世一切如來法性；若一如來制多法性，即是十方無邊無際一切世界所有如來制多法性。

【漢】是故我今供現如來，即是供養其餘三世一切如來；供現制多，即是供養其餘十方無邊無際一切世界若窣堵波、若龕、若臺、若故制多、若新制多。當知是名菩薩俱供現不現前一切如來及以制多。
△yad bodhisattvaḥ tathāgata-kāyaṃ vā tathāgata-caityaṃ vā saṃmukhībhūtam adhyakṣaṃ pūjayati. iyam asya saṃmukha-pūjety ucyate. tatra yad bodhisattvaḥ tathāgate vā tathāgata-caitye vā saṃmukha-pūjāṃ kurvann evam adhyāśaya-sahagataṃ prasāda-sahagataṃ cittam abhisaṃskaroti. yā ekasya tathā gatasya dharmatā. sā sarveṣāṃ tathāgatānām atītānāgata-pratyutpannānāṃ dharmatā. yā ekasya tathāgata-caityasya dharmatā. sā sarveṣāṃ tathāgata-caityānāṃ dharmatā. ity ato 'ham etaṃ ca saṃmukhībhūtaṃ tathāgataṃ pūjayāmi sarvāṃś ca tān atītānāgata-pratyutpannāṃs tathāgataṃ. pūjayāmi. etac ca saṃmukhibhūtaṃ tathāgata-caityaṃ pūjayāmi. tad-anyāni ca daśasu dikṣv anaṃtāparyaṃteṣu loka-dhātuṣu sarvāṇi stūpāni gahāni kūṭāgārāṇi purāṇa-caityāny abhinava-caityāni pūjayāmi.

【漢】若諸菩薩，於不現前一切如來及以制多作如來想，普為三世一切如來、一切十方如來制多施設供養，當知是名菩薩唯供不現前佛及以制多。

【漢】若諸菩薩，佛涅槃後，為如來故造立形像，若窣堵波、若龕、若臺，隨力隨能或一或二，或復眾多，乃至百千俱胝等數；如是菩薩於如來所，設不現前弘廣供養，當獲無量大福德果，攝受無量廣大梵福。

【漢】菩薩由此，能於無量劫大劫中，不墮惡趣。

【漢】由是因緣，非不圓滿無上正等菩提資糧。

【漢】此中菩薩，唯`[供現前＝供養前現【知】]`供現前佛及制多，應知獲得廣大福果。

【漢】若唯供養不現前佛及以制多，應知獲得大大福果。

【漢】若俱供養現不現前佛及制多，應知獲得最大福果，為無有上。
△itīyaṃ tāvad bodhisattvasya sādhāraṇā saṃmukhā. vimukhā ca tathāgata-pūjā tathāgata-caitya-pūjā ca veditavyā. yat punar bodhisattvaḥ asaṃmukhībhūte tathāgate tathāgata-caitye vā tathāgata-cittam abhisaṃskṛtya pūjāṃ prayojayati sarva-buddhān uddiśya sarva-tathāgata-caityāni coddiśya. sāsya kevalā vimukhaiva pūjā veditavyā. yad api bodhisattvaḥ parinirvṛte tathāgate tathāgatam uddiśya tathāgatasya śa rīram stūpaṃ vā kārayati gahaṃ vā kūṭaṃ vā ekaṃ vā dvau vā saṃbahulāni vā yāvat koṭī-śata-sahasrāṇi yathā-śakti-yathā-balam. iyam api bodhisattvasya tathāgateṣu vimukhā vipulā pūjā apramāṇa-puṇya-phalāneka-brāhma-puṇya-parigṛhītā. yathā bodhisattvaḥ anekair eva kalpair mahākalpair avinipātagāmī bhavati. na cānuttarāyāḥ samyaksaṃbodheḥ saṃbhāraṃ na paripūrayati tan-nidānaṃ. tatra yeyaṃ bodhisattvasya kevalaiva tathāgate tathāgata-caitye vā pūjā. iyam eva tāvad vipulā draṣṭavyā. tato vipulatara-puṇya-phalā kevalaiva vimukhā draṣṭavyā. tato vipulatama-puṇya-phalā sādhāraṇa-saṃmukha-vimukhā pūjā draṣṭavyā.

【漢】若諸菩薩，於如來所、若制多所欲設供養，唯自手作，不使奴婢、作使、`[朋友＝友朋【聖知】]`朋友、僚庶、親屬，不依懈`[8]惰＝墮【宋元宮】＊`惰諸放逸處而設供養，是名菩薩自作供養。若諸菩薩，於如來所、若制多所欲設供養，非唯自作，亦勸父母、妻子、奴婢、作使、`[朋友＝友朋【三宮聖知】]`朋友、僚庶、親屬，及他國王、王子、大臣、長者、居士、若婆羅門、國邑聚落饒財商主，下至一切男女大小、貧`[匱＝遺【知】]`匱苦厄旃荼羅等，及以親教、軌範諸師，共住、近住一切弟子，同梵行者、諸出家者、外道等眾，令於如來、若制多所，隨力隨能作諸供養，當知是名菩薩自他咸共供養。
△tatra yad bodhisattvaḥ tathāgate vā tathāgata-caitye vā pūjāṃ kartu-kāmaḥ svayam eva svahastaṃ karoti. na dāsī-dāsa-karmakara-pauruṣeya-mitrāmātya-jñāti-sālohitaiḥ kārayaty ālasya-kausīdyaṃ pramāda-sthānaṃ vā niśritya. iyaṃ bodhisattvasya svayaṃkṛtā veditavyā. tatra yad bodhisattvaḥ tathāgate vā tathāgata-caitye vā pūjāṃ kartu-kāmaḥ na kevalaṃ svayam eva karoti api tu mātā-pitṛbhyāṃ kārayati putra-dāreṇa dāsī-dāsa-karmakara-pauruṣeyaiḥ mitrāmātya-jñāti-sālohitaiḥ paraiś ca rājabhiḥ rāja-mahāmātrair brāhmaṇair gṛhapatibhir naigama-jānapadaiḥ dhanibhiḥ śreṣṭhibhiḥ sārthavāhair antataḥ strī-puruṣa-dāraka-dārikābhiḥ kṛpaṇair duḥkhitair ācaṇḍālair api kārayati. tathā ācāryopādhyāyaiḥ sārdhaṃ-vihāry-aṃtevāsibhiḥ sa-brahmacāribhiś ca pravrajitair apy anya-tīrthyaiḥ tathāgate vā tathāgata-caitye vā pūjāṃ kārayati. iyaṃ bodhisattvasya sādhāraṇā pūjā sva-para-kṛtā veditavyā.

【漢】若諸菩薩，現有少分可供財物，興悲愍心，故思施與貧苦少福無力有情，令於如來、若制多所持用供養，願彼當來多受安樂。彼得此物，供養如來及以制多，菩薩於斯自無所供，當知是名菩薩唯教他設供養。

【漢】此中菩薩，若唯自供佛及制多，應知獲得廣大福果。若唯教他，應知獲得大大福果。若能自他俱共供養，應知獲得最大福果，為無有上。
△yat punar bodhisattvaḥ parītte pūja-karaṇīye deya-vastuni saṃvidyamāne karuṇā-sahagatena cetasā saṃciṃtya pareṣām eva vastv anuprayacchaty ete duḥkhitāḥ sattvāḥ alpa-puṇyāś cāśaktāś ca tathāgate vā tathāgata-caitye vā kārāṃ kṛtvā sukhitā bhavantv iti. pare ca tena vastunā tathāgate vā tathāgata-caitye vā pūjāṃ kurvaṃti. na bodhisattvaḥ. iyaṃ bodhisattvasya kevalā para-kṛtā pūjā veditavyā. tatra yā kevalā svayaṃ-kṛtā. sā mahā-puṇya-phalā. yā kevalā para-kāritā. sā mahattara-puṇya-phalā. yā punaḥ sādhāraṇā. sā mahattama-puṇya-phalā niruttarā veditavyā.

【漢】若諸菩薩，於如來所、若制多所，以諸衣服、飲食、臥具、病緣醫藥供身什物，敬問、禮拜、奉迎、合掌，種種熏香、末香、塗香、華鬘、伎樂、幢蓋、幡燈，歌頌稱讚，五輪歸命，趨遶右旋，而為供養。或復奉施無盡財供，或復奉施末尼、真珠、琉璃、`[䗍＝螺【三宮】]`䗍貝、璧玉、珊瑚、`[車𤦲馬碯虎＝磲礓碼碯琥【明】]`車𤦲、馬`[碯＝瑙【宋元宮】]`碯、虎`[魄＝珀【三宮】]`魄金銀、赤珠、右旋如是等寶，或復奉施末尼、環玔、寶璩、印等諸莊嚴具，乃至奉施種種寶鈴，或散珍奇、或纏寶縷而為供養。是名菩薩於如來所、若制多所財敬供養。
△tatra yad bodhisattvaḥ tathāgate vā tathāgata-caitye vā cīvara-piṇḍapāta-śayanāsanaglānapratyayabhaiṣajyapariṣkārair abhivādana-vandana-pratyutthānāṃjali- karmabhiś ca dhūpa-gandhaiś cūrṇa-gandhair anulepana-gandhair vicitraiś ca mālyair vicitrair vādyair victraiś chattrair dhvaja-patākā-pradīpa-dānair vicitraiḥ stotrābhivyāhāraiḥ paṃca-maṇḍala-praṇāmaiḥ pradakṣiṇ'āvartaiḥ pūjāṃ karoti. tathā akṣayanikādānair maṇi-muktā-vaiḍūrya-śaṃkha-śilā-pravāḍāśmagarbha-musāragalva-jātarūpa-rajata-lohitikā-dakṣiṇāvarta-prabhṛtibhiḥ ratna-pradānaiḥ maṇi-kuṇḍala-keyūrādy-alaṃkāra-pradānair antataś ca ghaṇṭā-pradāna-kārṣāpaṇa-kṣepa-sūtra-pariveṣṭanaiḥ pūjayati. iyaṃ bodhisattvasya tathāgate vā tathāgata-caitye vā lābha- satkāra-pūjā veditavyā.

【漢】若諸菩薩，於如來所、若制多所，長時施設即上所陳財敬供養，若多供具、若妙供具、若現在前、不現在前、若自造作、教他造作、若`[淳＝純【明】]`淳淨心猛利勝解現前供養；即以如是所種善根，迴向無上正等菩提，如是七種說名菩薩廣大供養。
△tatra yad bodhisattvaḥ dīrgha-kālikīṃ ca tathāgate vā tathāgata-caitye vā etām eva lābha-satkāra-pūjāṃ karoti. prabhūta-vastukāṃ ca praṇīta-vastukāṃ ca saṃmukha- vimukhāṃ ca svayaṃkṛta-parakṛtāṃ ca ghana-rasena ca prasādena saṃmukhībhūtena tīvrayā cādhimuktyā pūjāṃ karoti. tac ca kuśala-mūlam anuttarāyāṃ samyaksaṃbodhau pariṇamayati. itīyaṃ bodhisattvasya sapt'ākārodāra-pūjety ucyate.

【漢】若諸菩薩，於如來所、若制多所，自手供養不懷輕慢；令他供養；不住放逸、懈`[＊8-1]惰＝墮【宋元宮】＊`惰、不敬而為供養；不輕棄擲、不散`[慢＝漫【三宮聖知】]`慢心、無雜染心而為供養；不於信佛國王、大臣、諸貴勝前，為財敬故，詐設種種虛事供養；不雌黃塗，不`[酥＝蘇【宋宮聖知】]`酥灌洗，不以種種局崛羅香、遏迦花等餘不淨物而為供養。如是六種說名菩薩無染供養。
△tatra yad bodhisattvaḥ svahastaṃ tathāgate vā tathāgata-caitye vā kārāṃ karoti na parair avajñayā kārayati pramāda-kausīdyād vā. satkṛtya karoti. nāpaviddham. avikṣiptaḥ karoty asaṃkliṣṭa-cittaḥ. na buddhābhiprasannānāṃ rājādīnām udāra-sattvānāṃ lābha-[atkāra-hetoḥ kuhanārthaṃ pratirūpeṇa ca vastunā pūjayati. na haritāla-lepana-ghṛta-snātra-guggulu-dhūpārka-puṣpādibhir anyaiś cākalpikair upakaraṇaiḥ. iyaṃ bodhisattvasya ṣaḍ-ākārā asaṃkliṣṭā pūjā veditavyā.

【漢】又諸菩薩，如是財敬、廣大、無染供養如來及制多時，或自`[臂〔－〕【三】]`臂力所集財寶，或從他求所獲財寶，或得眾具自在財寶，能為如是種種供養。
△punar etām udārām asaṃkliṣṭāṃ lābha-satkāra-pūjāṃ bodhisattvaḥ tathāgate vā tathāgata-caitye vā sva-bāhu-balopārjitair vā bhogaiḥ karoti. parato vā pariyeṣitaiḥ. pariṣkāra-vaśitā-pratilabdhair vā.

【漢】已得眾具自在菩薩，化作化身，或一或二，或復眾多，乃至百千俱胝等數。此一切身皆於如來及制多所恭敬禮拜。

【漢】復從如是一一化身，化出多手，或百或千，或過是數。此一切手皆持無量出過諸天上妙華香、殊勝可愛種種珍寶，奉散如來及制多所。

【漢】復從如是一切化身，化出無量上妙音聲，歌讚如來廣大甚深真實功德。
△tatra pariṣkāra-vaśitā-prāpto bodhisattvaḥ dvau vā trīn vā saṃbahulān vā samucchrayān yāvat samucchraya-koṭi-nayuta-śata-sahasrāṇy anekāny abhinirmāya sarvais taiḥ samucchrayais tathāgateṣu praṇāmaṃ karoti. teṣāṃ samucchrayāṇām ekaikasya hasta-śataṃ hasta-sahasraṃ vā tato vā pareṇa nirmāya sarvais tair divya-samatikrāntaiḥ kusumaiḥ parama-sugandhibhiḥ parama-manoramais tāṃ tathāgatāṃ abhyavakirati. sarve ca te samucchrayā atyudārāṇi tathāgata-bhūta-guṇopasaṃhitāni stotrāṇi bhāṣante.

【漢】復從如是一切化身，化出無量最上最妙環玔、璩印、寶莊嚴具，幢蓋、幡燈種種供具，供養如來及以制多。如是等類，已得眾具自在菩薩所設供養，皆屬自心。

【漢】如是菩薩不更希求如來出世。何以故？由此菩薩已得證入不退轉地，一切佛土往來供養皆無礙故。
△sarvair eva ca taiḥ samucchrayaiḥ vicitrāṇy amātrāṇy agrāṇi praṇītāni keyūra-maṇi-kuṇḍalāni cchattra-dhvaja-patākāś ca tathāgateṣūtsṛjaty āropayati. iyam evaṃbhāgīyā pariṣkāra-vaśitā-prāptasya bodhisattvasya sva-citta-pratibaddhā pūjā. na cāsya punar-buddhotpādaḥ pratyāśaṃsitavyaḥ prārthayitavyo bhavati. tat kasya hetoḥ. tathā hi tasyāvaivartika-bhūmi-praviṣṭatvāt sarva-buddha-kṣetreṣv avyāhatā gatir bhavati.

【漢】又諸菩薩，若無自力所集財寶，亦無從他求得財寶，`[及＝以【元明】]`及無菩薩所獲眾具自在財寶，可設供養；然於所有或贍部洲、或四大洲、或千世界、二千世界、或復三千大千世界，乃至十方無邊無際諸世界中，下中上品供養如來一切供具，菩薩於彼以淨信俱勝解俱心，`[周＝週【明】]`周遍思惟，一切隨喜。如是菩薩少用功力，而興無邊廣大供養，攝受菩提廣大資糧。

【漢】菩薩於此恒常無間起真善心、起歡喜心，當勤修學。
△no cāpi bodhisattvasya svabāhubalo pāritā bhogā bhavaṃti. nāpi ca parataḥ paryeṣita-labdhā vā. nāpi ca bodhisattvaḥ pariṣkāra-vaśitā-prāpto bhavati api tu yā kācit tathāgata-pūjā Jaṃbūdvīpe vā cāturdvīpe vā sāhasre vā dvi-sāhasre vā tri-sāhasra-mahāsāhasre vā yāvad daśasu dikṣv anantāparyanteṣu loka-dhātuṣu mṛdu- madhyādhimātrā pravartate. tāṃ sarvāṃ śrāddho bodhisattvaḥ prasāda-sahagatenodārādhimukti-sahagatena cetasā spharitvā 'bhyanumodate. iyam api bodhisattvasyālpa-kṛcchreṇa mahatī apramāṇā tathāgata-pūjā bodhāya mahā- saṃbhāra-parigṛhītā. yasyāṃ bodhisattvena satata-samitaṃ kalyāṇa-cittena hṛṣṭa-cittena yogaḥ karaṇīyaḥ.

【漢】若諸菩薩，少時少時、須臾須臾，乃至下如搆牛乳頃，普於一切蠢動有情修習慈悲喜捨俱心。

【漢】於一切行修無常想、無常苦想、苦無我想。

【漢】於其涅槃修勝利想，於佛法僧、波羅蜜多修習隨念；少時少時、須臾須臾，於一切法發生少分下劣忍智，信解離言法性真如，起無分別無`[相＝想【知】]`相心住；何況於此若過若增。

【漢】如是守護菩薩所受尸羅律儀，於奢摩他、毘鉢舍那、菩提分法精勤修學，亦於一切波羅蜜多及諸攝事正勤修學。是名菩薩於如來所正行供養。

【漢】如是供養為最第一、最上、最勝、最妙、無上。如是供養，過前所說具一切種財敬供養，百倍、千倍，乃至鄔波尼殺曇倍。

【漢】由此十相，應知是名具一切種供養如來。

【漢】如供養佛，如是供養若法、若僧。隨其所應，當知亦爾。
△tatra yad bodhisattvaḥ stoka-stokaṃ muhūrta-muhūrtam antato go-doha-mātram api ca sarva-prāṇibhūteṣu maitraṃ cittaṃ bhāvayati karuṇā-sahagataṃ muditā-sahagatam upekṣā-sahagataṃ cittaṃ bhāvayati. tathā sarva-saṃskāreṣv anitya-saṃjñām. anitye duḥkha-saṃjñāṃ. duḥkhe anātma-saṃjñāṃ. nirvāṇe cānuśaṃsa-saṃjñāṃ bhāvayati. tathā tathāgatānusmṛtiṃ dharma-saṃgha-pāramitānusmṛtiṃ bhāvayati. tathā stoka-stokaṃ muhūrta-muhūrtaṃ sarva-dharmāṇāṃ prādeśikena mṛdu-kṣāṃtikenāpi jñānena nirabhilāpya-dharma-svabhāva-tathatādhimukto nirvikalpena nirnimittena cetasā viharati. prāg eva tata uttari tato bhūyaḥ. tathā bodhisattvaśīlasaṃvara-paripālanā. śamatha-vipaśyanāyāṃ bodhi-pakṣyeṣu dharmeṣu yoga-kriyā. tathā pāramitāsu saṃgraha-vastuṣu ca samyag-yoga-kriyā. itīyaṃ bodhisāttvasya pratipatti-gatā tathāgata-pūjā agryā varā praṇītā niruttarā. yasyāḥ pūjāyāḥ pūrvikā lābha-satkāra-pūjā sarvākārāpi śatatamīm api kalāṃ nopaiti sahasratamīm api vistareṇa yāvad upaniṣadam api nopaiti. itīyaṃ daśabhir ākāraiḥ sarvākārā tathāgata-pūjā veditavyā. yathā tathāgata-pūjā evaṃ dharma-pūjā saṃgha-pūjā yathā-yogaṃ veditavyā.

【漢】如是菩薩於三寶所，由十種相興供養時，應緣如來發起六種增上意樂。一者、無上大功德田，增上意樂；二者、無上有大恩德，增上意樂；三者、一切無足、二足及多足等有情中尊，增上意樂；四者、猶如鄔曇妙華極難值遇，增上意樂；五者、獨一出現三千大千世界，增上意樂；六者、一切世出世間功德圓滿一切義依，增上意樂。由是六種增上意樂，於如來所，若於如來法所、僧所，少分思惟而興供養，尚獲無量大功德果，何況其多。
△tatra triṣu ratneṣv etāṃ daśākārāṃ pūjāṃ kurvan bodhisattvaḥ tathāgatālāṃbanaiḥ ṣaḍbhir adhāśayaiḥ karoti. guṇakṣetraniruttarādhyāśaytayā upakāri-niruttarādhyāśayatayā apada-dvipadādi-sarva-sattvāgryādhyāśayatayā udumbara-puṣpavat sudurlabhādhyāśayatayā ekākinas trisāhasra-mahāsāhasre loka utpādāt kevalādhyāśayatayā laukika-lokottara-saṃpat-sarvārtha-pratisaraṇādhyāśayatayā. tasyaibhiḥ ṣaḍbhir adhyāśayaiḥ tathāgate tasya vā dharme tasya vā saṃghe pūjā prakalpitā parīttāpy aprameya-phalā bhavaṃti. prāg eva prabhūtā.

#### 3.2.9.2.善友
【漢】復次，菩薩成就幾相，能為善友？由幾種相，善友不虛？成就幾相，令善友性作信依處？

【漢】復有幾種善友菩薩，於所化生為善友事？菩薩幾種親近善友？由幾種想，於善友所聽聞正法？由幾種處，於善友所聽聞法時，於說法師不作異意？
△tatra katibhir ākāraiḥ samanvāgataṃ bodhisattvasya kalyāṇa-mitraṃ veditavyaṃ katibhiś cākāraiḥ kalyāṇa-mitratā avaṃdhyā bhavati. katibhir ākārais samanvāgataṃ kalyāṇa-mitraṃ prasāda-pada-sthāna-gataṃ bhavati. kati-kalyāṇa-mitra-bhūtasya bodhisattvasya vineyeṣu kalyāṇa-mitra-karaṇīyāni bhavaṃti.

##### 3.2.9.2.1.眾相圓滿
【漢】當知菩薩成就八支，能為善友眾相圓滿。一者、住戒。於諸菩薩律儀戒中妙善安住，無缺無穿。二者、多聞。覺慧成就。三者、具證。得修所成隨一勝善，逮奢摩他、毘鉢舍那。四者、哀愍。內具慈悲，能捨自己現法樂住，精勤無怠饒益於他。五者、無畏。為他宣說正法教時非由恐怖忘失念辯。六者、堪忍。於他輕笑、調弄、鄙言、違拒等事，非愛言`[路＝語【元明】]`路、種種惡行皆悉能忍。七者、無倦。其力充強，能多思擇，處在四眾說正法時，言無謇澁，心不疲厭。八者、善`[2]詞＝辭【明】＊`詞。語具圓滿，不壞法性，言`[＊2]`詞辯了。
△katividhā ca kalyāṇa-mitra-saṃsevā bodhisattvasya. katy-ākārayā ca saṃjñayā kalyāṇa-mitrasyāṃtikād bodhisattvena dharmaḥ śrotavyaḥ. kati-sthānena ca kalyāṇa-mitrasyāṃtikād bodhisattvena dharmaṃ śṛṇvatā tasmin dharma-bhāṇake pudgale amanasikāraḥ karaṇīyaḥ. tatrāṣṭabhir aṃgaiḥ samanvāgataṃ bodhisattvasya kalyāṇa-mitraṃ sarvākāra-paripūrṇaṃ veditavyaṃ. vṛtta-stho bhavati bodhisattva-saṃvara-śīleṣu vyavasthitaḥ akhaṇḍa-cchidra-kārī. bahuśruto bhavati nāvyutpanna-buddhiḥ. adhigama-yuktaś ca bhavati lābhī bhāvanāmayasyānyatamānyatamasya kuśalasya lābhī śamatha-vipaśyanāyāḥ. anukaṃpakaś ca bhavati kāruṇikaḥ so 'dhyupekṣya svaṃ dṛṣṭa-dharma-sukha-vihāraṃ pareṣām arthāya prayujyate. viśārado bhavati na pareṣām asya dharmaṃ deśayataḥ smṛtiḥ pratibhānaṃ vā śāradya-bhayāt pramuṣyate. kṣamaś ca bhavati parato 'vamānānām avahasanāvaspaṇḍana-durukta-durāgat'ādīnām aniṣṭānāṃ vacana-pathānāṃ vividhānāṃ ca sattva-vipratipattīnāṃ. aparikhinna-mānasaś ca bhavati balavān pratisaṃkhyāna-bahulaḥ akilāsī catasṛṇāṃ parṣadāṃ dharma-deśanāyai. kalyāṇa-vākyaś ca bhavati vāk-karaṇenopetaḥ dharmatā-apraṇaṣṭa-spaṣṭa-vāk.

##### 3.2.9.2.2.所作不虛
【漢】若諸菩薩具五種相，眾德相應，能為善友所作不虛。一者、於他先欲求作利益安樂；二者、於彼利益安樂如實了知，無顛倒覺；三者、於彼善權方便順儀說法，隨眾堪受調伏事中，有能有力；四者、饒益心無厭倦；五者、具足平等大悲，於諸有情劣中勝品心無偏黨。
△tatra paṃcabhir ākārair eva sarvākāra-guṇa-yuktasya bodhisattvasya kalyāṇa-mitra-karaṇīyaṃ bhavati. sa hi pareṣām ādita eva hita-sukhaiṣī bhavati. tac ca hita-sukham yathā-bhūtaṃ prajāṇāti. na tatra viparyasta-buddhir bhavati. yena copāyena yad-rūpayā dharma-deśanayā yaḥ sattvaḥ śakya-rūpo bhavati vinetuṃ. tatra śakto bhavati pratibalaḥ. aparikhinna-mānasaś ca bhavati. sama-kāruṇyaś ca bhavati. sarva-sattveṣu hīna-madhya-viśiṣṭeṣu na pakṣa-patitaḥ.

##### 3.2.9.2.3.作信依處
【漢】若諸菩薩成就五相，令善友性作信依處，令他遠聞極生淨信，何況親覩。一者、勝`[妙＝如【元】]`妙。威儀圓滿、威儀寂靜、威儀具足，一切支分皆無躁動。二者、敦肅。三業現行無掉無擾。三者、無矯。不為誑他，故思詐現嚴整威儀。四者、無嫉。終不於他說法所得利養恭敬生不堪忍，而常自勵請他說法；復恒勸餘於彼廣施利養恭敬，無諂偽心。又常於他其心純淨，見彼說法及得財敬，深生隨喜。如自所獲利養恭敬，心生歡喜，見他所得利養恭敬，其心歡喜復過於是。五者、儉約。尠儲器物，隨得隨捨。
△tatra paṃcabhir ākārais tat kalyāṇa-mitraṃ prasāda-pada-sthitaṃ bhavati yenainaṃ pare atyartham abhiprasīdaṃty anuśraveṇāpi śrutvā. prāg eva saṃmukhaṃ nirīkṣya. īryāpatha-saṃpanno bhavati praśāṃteryāpathaḥ saṃpanneryāpathaḥ sarvāṃga-pratyaṃgair nirvikāraḥ. sthito bhavati anuddhatācapala-kāya-vāṅ-manaḥ-karmāṃta-pracāraḥ. niṣkuhakaś ca bhavati pareṣāṃ kuhanārtham iryāpathaṃ sthairyaṃ vā pratisaṃkhyāya kalpayati. anīrṣukaś ca bhavati na pareṣāṃ dharmyāṃ kathāṃ lābha-satkāraṃ vārabhyāmarṣam utpādayati. api tu svayam adhyeṣyamāṇo dharma-kathane paraiḥ. labhamāno 'pi vipulaṃ lābha-satkāraṃ param apadiśaty aśaṭhena cetasā prasannena. pareṣāṃ tac ca dhārmakathikatvaṃ taṃ ca lābha-satkāram ārabhya na jātu yathā svena lābha-satkāreṇa tuṣṭo bhavati tathā bhṛśataraṃ para-lābhena para-satkāreṇa tuṣṭo bhavati sumanāḥ. saṃlikhiś ca bhavaty alpa-bhāṇḍo 'lpa-pariṣkāraḥ utpannotpanna-parityakta-sarvopakaraṇaḥ.

##### 3.2.9.2.4.為善友事
【漢】善友菩薩由五種相，於所化生為善友事。一、能諫舉，二、能令憶，三、能教授，四、能教誡，五、能說法。如是諸句廣辯應知如聲聞地。教授教誡，廣說如前力種`[性＝姓【宋元宮知】]`性品。
△tatra paṃcabhir ākārair ayaṃ kalyāṇa-mitra-bhūto bodhisattvaḥ pareṣāṃ vineyānāṃ kalyāṇa-mitra-kāryaṃ karoti. codako bhavati. smārako bhavati. avavādako bhavati. anuśāsako bhavati. dharma-deśako bhavati. eṣāṃ padānāṃ vistara-vibhāgo veditavyaḥ tad-yathā śrāvaka-bhūmāv. avavādānuśāsanaṃ ca bhūyas tata uttari veditavyaṃ tad-yathā bala-gotra-paṭale.

##### 3.2.9.2.5.親近善友
【漢】當知菩薩由四種相，方得圓滿親近善友。一、於善友有病無病隨時供侍，恒常發起愛敬淨信。二、於善友隨時敬問、禮拜、奉迎、合掌、慇懃，修和敬業而為供養。三、於善友如法衣服、飲食、臥具、病緣醫藥資身什物隨時供養。四、於善友若正依止，於如法義若合若離，隨自在轉，無有傾動，如實顯發，作奉教心，隨時往詣恭敬、承事、請問、聽受。
△tatra caturbhir ākārair bodhisattvasya kalyāṇa-mitra-sevā paripūrṇā veditavyā. kālena kālaṃ glānopasthāna-svasthopasthāna-kriyayā prema-gaurava-prasādopasaṃhṛtayā. kālena kālam abhivādana-vandana-pratyutthānāṃjali-sāmīcī-karma-pūjā-kriyayā. dharma-cīvara-piṇḍapāta-śayanāsana-glāna-pratyaya-bhaiṣajya-pariṣkāra-dāna-pūjayā ca. niśritasya ca dhārmikeṣv artha-saṃyoga-viyogeṣu vaśa-vartanatayā avikaṃpanatayā yathābhūtatvāviṣkaraṇatayā. kālena cājñābhiprāyasyopasaṃkramaṇa-paryupāsana-paripṛcchana-śravaṇatayā.

##### 3.2.9.2.6.聽聞正法
【漢】若諸菩薩欲聽法時，作五種想，應從善友聽聞正法。一、作寶想。難得義故。二、作眼想。能得廣大俱生妙慧因性義故。三、作明想。已得廣大俱生慧眼，於一切種如實所知等照義故。四、作大果勝功德想。能得涅槃及三菩提無上妙迹因性義故。五、作無罪大適悅想。於現法中未得涅槃及三菩提，於法如實`[簡＝揀【元明】]`簡擇止觀無罪大樂因性義故。
△tatra kalyāṇa-mitrasyāntikād dharmaṃ śrotu-kāmena bodhisattvena paṃcākārayā saṃjñayā dharmaḥ śrotavyaḥ. ratna-saṃjñayā durlabhārthena. cakṣuḥ-saṃjñayodāra- sahaja-prajñā-pratilaṃbhāya hetu-bhāvārthena. āloka-saṃjñayā pratilabdha-sahaja-jñāna-cakṣuṣā sarvākāra-yathābhūta-jñeya-saṃprakāśanārthena. mahā-phalānuśaṃsa- saṃjñayā nirvāṇa-saṃbodhi-niruttara-pada-prāpti-hetu-bhāvārthena. anavadya-rati-saṃjñayā dṛṣṭe dharme aprāpti-nirvāṇa-saṃbodhi-dharma-yathābhūta-pravicaya-śamatha-vipaśyanā'navadya-mahā-rati-hetu-bhāvārthena.

##### 3.2.9.2.7.於說法師不作異意
【漢】若諸菩薩欲從善友聽聞法時，於說法師由五種處不作異意，以純淨心屬耳聽法。一、於壞戒不作異意。謂不作心：此是破戒，不住律儀，我今不應從彼聽法。二、於壞族不作異意。謂不作心：此是卑姓，我今不應從彼聽法。三、於壞色不作異意。謂不作心：此是醜陋，我今不應從彼聽法。四、於壞文不作異意。謂不作心：此於言`[＊2-2]詞＝辭【明】＊`詞不善藻飾，我今不應從彼聽法。但依於義，不應依文。五、於壞美不作異意。謂不作心：此語麁惡，多懷忿恚，不以美言宣說諸法，我今不應從彼聽法。如是菩薩欲聽法時，於是五處不應作意，但應恭敬攝受正法，於`[說＝法【三宮聖】]`說法師未嘗見過。若有菩薩其慧微劣，於說法師心生嫌鄙，不欲從其聽聞正法，當知此行不求自利，退失勝慧。
△tatra bodhisattvena kalyāṇamitrasyāṃtikād dharmaṃ śṛṇvatā tasmin dharma-bhāṇake pudgale paṃca-sthāneṣv amanasikāraṃ kṛtvā avahita-śrotreṇa prasanna-mānasena dharmaḥ śrotavyaḥ. śīla-bhraṃśe amanasikāraḥ karaṇīyaḥ. naivaṃ cittam abhisaṃskartavyaṃ. duḥśīlo 'yam asaṃvarasthaḥ. nāham ataḥ 'sroṣyāmīti. kula- bhraṃśe 'py amanasikāraḥ karaṇīyaḥ. naivaṃ cittam abhisaṃskartavyaṃ. hīna-kulīno 'yaṃ. nāham ataḥ śroṣyāmīti. rūpa-bhraṃśe 'py amanasikāraḥ karaṇīyaḥ. naivaṃ cittam abhisaṃskartavyaṃ. virūpo 'yaṃ. nāham ataḥ 'sroṣyāmīti. vyañjana-bhraṃśe 'py amanasikāraḥ karaṇīyaḥ. naivaṃ cittam abhisaṃskartavyam. anabhisaṃskṛta-vākyo 'yaṃ. nāham ataḥ śroṣyāmīti. nānyatrārtha-pratisaraṇena bhavitavyaṃ na vyaṃjana-pratisaraṇena. mādhurya-bhraṃśe 'py amanasikāraḥ karaṇīyaḥ. naivaṃ cittam abhisaṃskartavyaṃ. paruṣa-vākyo 'yaṃ krodha -----ca----dharmaṃ bhāṣate nāham ataḥ śroṣyāmīti. ity eṣu paṃcasu sthāneṣv amanasikāraṃ kṛtvā bodhisattvena s'ādareṇa saddharma-parigrahaḥ kāryaḥ na ca jātu dharmaḥ pudgala-doṣeṇa duṣṭo bhavati. tatra yo 'sau manda-prajño bodhisattvaḥ pudgala-doṣeṣūpahata-citto dharmaṃ necchati śrotuṃ. sa ātmana evāhitāya prajñā-parihāṇāya pratipanno veditavyaḥ.

#### 3.2.9.3.修四無量
##### 3.2.9.3.1.略辯四無量
【漢】云何菩薩修四無量慈、悲、喜、捨？謂諸菩薩略有三種修四無量。一者、有情緣無量，二者、法緣無量，三者、無緣無量。
△kathaṃ ca bodhisattvaḥ catvāry apramāṇāni bhāvayati. maitrīṃ karuṇāṃ muditām upekṣāṃ. iha bodhisattvaḥ samāsatas trividhāni catvāry apramāṇāni bhāvayati. sattvālaṃbanāni dharmālaṃbanāny anālaṃbanāni ca.

【漢】若諸菩薩，於其三聚一切有情，安立以為無苦無樂、有苦、有樂。

【漢】於其最初欲求樂者，發起與樂增上意樂，普緣十方，安住無倒有情勝解，修慈俱心，當知是名有情緣慈。

【漢】若諸菩薩，住唯法想增上意樂，正觀唯法假說有情，修慈俱心，當知即此名法緣慈。

【漢】若諸菩薩，復於諸法遠離分別，修慈俱心，當知即此名無緣慈。
△yad bodhisattvas triṣu rāśiṣu sarva-sattvān avasthāpya sukhitāṃ duḥkhitān aduḥkhitāsukhitān sattvān sukha-kāmān adhikṛtya sukhopasaṃhārādhyāśaya-gatena maitreṇa cetasā daśa-diśaḥ spharitvā sattvādhimokṣeṇa viharati. iyam asya sattvālaṃbanā maitrī veditavyā. yat punar dharma-mātra-saṃjñī dharma-mātre sattvopacāram āśayataḥ saṃpaśyaṃs tām eva maitrīṃ bhāvayati. iyam asya dharm'ālaṃbaka-maitrī veditāvyā. yat punar dharmān apy avikalpayaṃs tām eva maitrīṃ bhāvayati. iyam asyānālaṃbanā maitrī veditavyā.

【漢】如有情緣、法緣、無緣三慈差別，悲、喜、捨三，當知亦爾。若諸菩薩，於有苦者，發起除苦增上意樂，普緣十方修悲俱心，是名為悲。若諸菩薩，於有樂者，發起隨喜增上意樂，普緣十方修喜俱心，是名為喜。若諸菩薩，即於如是無苦無樂、有苦、有樂三種有情，隨其次第，發起遠離癡瞋貪惑增上意樂，普緣十方修捨俱心，是名為捨。
△yathā sattvālaṃbanā dharmālaṃbanānālaṃbanā maitrī evaṃ karuṇā muditopekṣāpi veditavyā. tatra bodhisattvo duḥkhitāṃ sattvān ārabhya duḥkhāpanayanādhyāśayo daśasu dikṣu karuṇā-sahagataṃ cittaṃ bhāvayati. sāsya karuṇā. sukhitāṃ vā punaḥ sattvān ārabhya sukhānumodanādhyāśayo daśasu dikṣu mukitā-sahagataṃ cittaṃ bhāvayati. sāsya muditā. sa teṣām eva trividhānāṃ sattvānām aduḥkhitānām asukhitānāṃ duḥkhitānāṃ sukhitānāṃ ca yathā-kramaṃ moha-dveṣa-rāga-kleśa-vivekādhyāśayo daśasu dikṣūpekṣā-sahagataṃ cittaṃ bhāvayati. iyam asyopekṣā.

【漢】此中菩薩慈等無量有情緣者，當知其相與外道共。若法緣者，當知其相與諸聲聞及獨覺共，不共外道。若無緣者，當知其相不共一切聲聞、獨覺，及諸外道。
△tatra yāni bodhisattvasya maitry-ādīny apramāṇāni sattvālaṃbanāni. tāny anya-tīrthika-sādhāraṇāni. yāni punar dharmālaṃbanāni. tāni śrāvaka-pratyekabuddha-sādhāraṇāni. na tv anya-tīrthya-sādhāraṇāni veditavyāni. yāni tu bodhisattvasyānālaṃbanāny apramāṇāni.


【漢】又諸菩薩三種無量，應知安樂意樂所攝，謂慈、悲、喜。一種無量，應知利益意樂所攝，是謂為捨。

【漢】如是菩薩一切無量，名為哀愍。以諸菩薩成就此故，名哀愍者。
△tāni sarvatīrthya-śrāvakapratyekabuddhāsādhāraṇāni veditavyāni. tatra bodhisattvasya trīṇy apramāṇāni sukhādbyāśaya-saṃgṛhītāni veditavyāni. maitrī-karuṇā-muditā. ekatamad apramāṇaṃ hitādhyāśaya-saṃgṛhītaṃ veditavyaṃ yad uta upekṣā. sarvāṇi caitāny apramāṇāni bodhisattvasyānukaṃpety ucyate. tasmāt tais samanvāgatā bodhisattvā anukaṃpakā ity ucyaṃte.

##### 3.2.9.3.2.悲所緣
###### 3.2.9.3.2.1.百一十苦
【漢】此中菩薩，於有情界觀見一百一十種苦，於諸有情修悲無量。

【漢】何等名為百一十苦？

℃###### # 3.2.9.3.2.1.1.前五十五種
【漢】謂有一苦。依無差別流轉之苦，一切有情無不皆墮流轉苦故。
△tatra daśottaraśatākāraṃ duḥkhaṃ sattva-dhātau saṃpaśyaṃto bodhisattvāḥ sattveṣu karuṇāṃ bhāvayaṃti. daśottaraśatatākāraṃ duḥkhaṃ katamat. ekavidhaṃ duḥkham aviśeṣeṇa pravṛtti-duḥkham ārabhya. sarva-sattvāḥ pravṛtti-patitā duḥkhitāḥ.

【漢】復有二苦。一、欲為根本苦。謂可愛事若變、若壞所生之苦。二、癡異熟生苦。謂`[若＝苦【三】]`若猛利體受所觸，即於自體執我我所，愚癡迷悶，生極怨嗟。由是因緣，受二箭受，謂身箭受及心箭受。
△dvividhaṃ duḥkhaṃ. chanda-mūlakaṃ yeṣāṃ priyāṇāṃ vastūnāṃ ca pariṇāmād anyathībhāvād duḥkham utpadyate. saṃmoha-vipākaṃ ca duḥkhaṃ.

【漢】復有三苦。一、苦苦，二、行苦，三、壞苦。
△yais tīvraiḥ śārīrair veditaiḥ spṛṣṭaḥ. tasmin ātmabhāve aham iti vā mameti vā saṃmūḍho 'tyarthaṃ śocati. yena dvi-śalyāṃ vedanāṃ vedayate kāyikīṃ caitasikīṃ ca. trividhaṃ duḥkhaṃ. duḥkha-duḥkhatayā saṃskāra-duḥkhatayā vipariṇāṃa-duḥkhatayā ca.

【漢】復有四苦。一、別離苦，謂愛別離所生之苦。二、斷壞苦，謂由棄捨眾同分死所生之苦。三、相續苦，謂從此後，數數死生，展轉相續所生之苦。四、畢竟苦，謂定無有般涅槃法諸有情類五取蘊苦。
△caturvidhaṃ duḥkhaṃ. viraha-duḥkhaṃ priyāṇāṃ visaṃyogād yad utpadyate. samuccheda-duḥkhaṃ nikāya-sabhāga-nikṣepān maraṇād yad utpadyate. saṃtati-duḥkhaṃ uttaratra-mṛtasya janma-pāraṃparyeṇa yad utpadyate. atyaṃta-duḥkham aparinirvāṇa-dharmakāṇāṃ sattvānāṃ ye paṃcopādāna-skandhāḥ.

【漢】復有五苦。一、貪欲`[纏緣 paryavasthāna]`纏緣苦，二、瞋恚纏緣苦，三、惛沈睡眠纏緣苦，四、掉舉惡作纏緣苦，五、疑纏緣苦。
△paṃcavidhaṃ duḥkhaṃ. kāma-cchanda-paryavasthāna-pratyayaṃ. vyāpāda-styāna- middhauddhatya-kaukṛtya-vicikitsā-paryavasthāna-pratyayaṃ ca yad duḥkhaṃ.

【漢】復有六苦。一、因苦，習惡趣因故。二、果苦，生諸惡趣故。三、求財位苦。四、勤守護苦。五、無厭足苦。六、變壞苦。如是六種總說為苦。
△ṣaḍvidhaṃ duḥkhaṃ. hetu-duḥkham apāya-hetu-niṣevaṇāt. phala-duḥkham apāyopapattiaḥ. bhogāṃ vā punar ārabhya paryeṣṭi-duḥkham ārakṣā-duḥkham atṛpti- duḥkhaṃ vipraṇāśa-duḥkhaṃ ca. tad etad abhisamasya saḍvidhaṃ duḥkhaṃ bhavati.

【漢】復有七苦。一、生苦，二、老苦，三、病苦，四、死苦，五、怨憎會苦，六、愛別離苦，七、雖復希求而不得苦。
△ṣaptavidhaṃ duḥkhaṃ. jātir duḥkhaṃ jarā vyādhir maraṇam apriya-saṃyogaḥ priya- vinābhāvaḥ yad apīcchaṃ paryeṣamāṇo na labhate tad api duḥkhaṃ.

【漢】復有八苦。一、寒苦，二、熱苦，三、飢苦，四、渴苦，五、不自在苦，六、自逼惱苦，謂無`[繫＝慚【知】]`繫等諸外道類。七、他逼惱苦，謂遭遇他手塊等觸、蚊虻等觸。八、一類威儀多時住苦。
△aṣṭavidhaṃ duḥkhaṃ. śīta-duḥkham uṣṇa-duḥkhaṃ jightsā-duḥkhaṃ pipāsā -duḥkham asvātantrya-duḥkham ātmopakrama-duḥkhaṃ tad-yathā Nirgrantha- prabhṛtīnāṃ. paropakrama-duḥkhaṃ tad-yathā pāṇi-loṣṭa-saṃsparśādibhiḥ parato daṃśa-maśakādi-saṃsparśaiś ca. īryāpathaika-jātīya-vihāra-duḥkhaṃ ca.

【漢】復有九苦。一、自`[衰損 vipatti]`衰損苦，二、他衰損苦，三、親屬衰損苦，四、財位衰損苦，五、無病衰損苦，六、戒衰損苦，七、見衰損苦，八、現法苦，九、後法苦。
△navavidhaṃ duḥkhaṃ. ātma-vipatti-duḥkhaṃ para-vipatti-duḥkhaṃ jñāti-vipatti-duḥkhaṃ bhoga-vipatti-duḥkham ārogya-vipatti-duḥkhaṃ śīla-vipatti-duḥkhaṃ dṛṣṭi-vipatti-duḥkhaṃ dṛṣṭadhārmikaṃ duḥkhaṃ sāṃparāyikaṃ ca duḥkhaṃ.

【漢】復有十苦。一、諸食`[資具匱乏 pariṣkāra-vaikalpa]`資具匱乏苦，二、諸飲資具匱乏苦，三、騎乘資具匱乏苦，四、衣服資具匱乏苦，五、莊嚴資具匱乏苦，六、器物資具匱乏苦，七、香鬘塗飾資具匱乏苦，八、歌舞伎樂資具匱乏苦，九、照明資具匱乏苦，十、男女給侍資具匱乏苦。
△daśavidhaṃ duḥkhaṃ. bhojana-kāya-pariṣkāra-vaikalya-duḥkhaṃ pāna-yāna-vastrālaṃkāra-bhāṇḍopaskara-pariṣkāra-vaikalya-duḥkhaṃ gandha-mālya-vilepana-pariṣkāra-vaikalya-duḥkhaṃ nṛtya-gīta-vādita-pariṣkāra-vaikalya-duḥkhaṃ āloka-pariṣkāra-vaikalya-duḥkhaṃ strī-puruṣā-paricaryā-kāya-pariṣkāra-vaikalya-duḥkhaṃ ca daśamaṃ.

℃###### # 餘九苦
【漢】當知復有餘九種苦。一、一切苦，二、廣大苦，三、一切門苦，四、邪行苦，五、流轉苦，六、不隨欲苦，七、違害苦，八、隨逐苦，九、`[一切種苦 sarvākāra-duḥkha]`一切種苦。
△punar anyaṃ navavidhaṃ duḥkhaṃ veditavyaṃ. sarva-duḥkhaṃ mahā-duḥkaṃ sarvato-mukhaṃ duḥkhaṃ vipratipatti-duḥkhaṃ pravṛtti-duḥkhaṃ akāma-kāra-duḥkhaṃ vighāta-duḥkhaṃ ānuṣaṃgikaṃ duḥkhaṃ sarv'ākāraṃ ca duḥkhaṃ.

℃###### # 3.2.9.3.2.1.2.後五十五種
【漢】一切苦中，復有二苦。一、宿因所生苦，二、現緣所生苦。
△tatra sarva-duḥkhaṃ yat pūrva-hetu-samutpannaṃ vartamāna-pratyaya-samutpannaṃ ca.

【漢】廣大苦中，復有四苦。一、長時苦，二、猛利苦，三、雜類苦，四、無間苦。
△tatra mahā-duḥkhaṃ yad dīrghakālikaṃ pragāḍhaṃ citraṃ niraṃtaraṃ ca.

【漢】一切門苦中，亦有四苦。一、那落迦苦，二、傍生苦，三、鬼世界苦，四、善趣所攝苦。
△tatra sarvato-mukhaṃ duḥkhaṃ yan nārakaṃ tairyagyonikaṃ pretalaukikaṃ sugati-paryāpannaṃ ca.

【漢】邪行苦中，復有五苦。一、於現法中犯觸於他，他不饒益`[所＝得【三宮聖】]`所發起苦。二、受用種種不平等食，界不平等所發起苦。三、即由現法苦所逼切，自然造作所發起苦。四、由多安住非理作意，所受煩惱、隨煩惱纏所起諸苦。五、由多發起諸身語意種種惡行，所受當來諸惡趣苦。
△tatra vipratipatti-duḥkhaṃ yad dṛṣṭe vā dharme para-vyatikramāt parāpakāra-karaṇāl(ṁ) labhate samutthāpayati. viṣama-bhojana-paribhogād dhātu-vaiṣamya-jaṃ duḥkhaṃ samutthāpayati. anayena vātma-dṛṣṭa-dharma-duḥkhopakramāt svayaṃ-kṛtaṃ duḥkhaṃ samutthāpayati. ayoniśo-manaskāra-tad-bahula-vihāritayā vā kleśopakleśa-paryavasthāna-duḥkhaṃ pratyanubhavati. kāya-vāṅ-mano-duścarita-bāhulyād vāyatyām āpāyikaṃ duḥkhaṃ pratyanubhavati.

【漢】流轉苦中，復有六種輪轉生死`[不定 aniyama]`不定生苦。一、自身不定，二、父母不定，三、妻子不定，四、奴婢、僕使不定，五、朋友、宰官、親屬不定，六、財位不定。自身不定者，謂先為`[王＝主【明】]`王、後為僕隷。父母等不定者，謂先為父母乃至親屬，後時輪轉，反作怨害及惡知識。財位不定者，謂先大富貴，後極貧賤。
△tatra pravṛtti-duḥkhaṃ yat ṣaḍ-ākārād aniyamād utpadyate saṃsāre saṃsarataḥ. ātma-bhāvāniyamād rājā bhūtvāmātyaḥ kṛpaṇo bhavati. mātāpitraniyamāt putra-dārāniyamād dāsī-dāsa-karmakara-pauruṣeyāniyamān mitrāmātya-jñāti-sālohitāniyamāt. mātā-pitarau bhūtvā yāvad vistareṇa mitrāmātya-jñāti-sālohito bhūtvā 'pareṇa samayena saṃsarato vadhako bhavati pratyarthikaḥ pratyamitraḥ. bhogāniyamāc ca saṃsāre saṃsaraṃ mahā-bhogo bhūtvā punar apareṇa samayena parama-daridro bhavati.

【漢】不隨欲苦中，復有七苦。一、欲求長壽，不隨所欲，生短壽苦。二、欲求端正，不隨所欲，生醜陋苦。三、欲生上族，不隨所欲，生下族苦。四、欲求大富，不隨所欲，生貧窮苦。五、欲求大力，不隨所欲，生羸劣苦。六、欲求了知所知境界，不隨所欲、愚癡無智現行生苦。七、欲求勝他，不隨所欲，反為他勝而生大苦。
△tatrākāma-kāra-duḥkhaṃ yad dīrghāyuṣ-kāmasya akāmam alpāyuṣkatayotpadyate. ābhirūpya-kāmasya cākāmaṃ vairūpyataḥ. ucca-kulopapatti-kāmasya cākāmaṃ nīca- kulopapattitaḥ. aiśvarya-kāmsayākāmaṃ dāridryopanipātataḥ. mahā-bala-kāmasya cākāmaṃ daurbalyopanipātataḥ utpadyate. jñeyaṃ jñātu-kāmasya cākāmaṃ saṃmohā-jñāna-samudācārata utpadyate. para-parājaya-kāmasya cākāmaṃ para-parājayād ātma-parājayād yad duḥkham utpadyate.

【漢】違害苦中，復有八苦。一、諸在家者，妻子等事損減生苦。二、諸出家者，貪等煩惱增益生苦。三、饑儉逼惱之所生苦。四、怨敵逼惱之所生苦；五、曠野、嶮難、迫迮逼惱之所生苦。六、繫屬於他之所生苦。七、支節不具損惱生苦。八、殺縛、`[斫＝所【元明】]`斫截、捶打、驅擯逼惱生苦。
△tatra vighāta-duḥkhaṃ yad gṛhiṇāṃ ca putra- dārādy-apacayād yad utpadyate pravrajitānāṃ ca rāgādi-kleśopacayād yad duḥkham utpadyate. yac ca duḥkhaṃ durbhikṣopaghātād vā para-cakropaghātād vāṭavī-durga- praveśa-saṃbādha-saṃkaṭopaghātād vā utpadyate. yac ca duḥkhaṃ parāyatta-vṛttitayā utpadyate. yac cāṃga-pratyaṃga-vaikalyopaghātād votpadyate. yac ca duḥkhaṃ vadha-bandhana-cchedana-tāḍana-pravāsanādy-upaghātad utpadyate.

【漢】隨逐苦中，復有九苦。依世八法有八種苦。一、壞法壞時苦，二、盡法盡時苦，三、老法老時苦，四、病法病時苦，五、死法死時苦，六、無利苦，七、無譽苦，八、有譏苦。是名八苦。九、希求苦。如是總說名隨逐苦。
△tatr' ānuṣaṃgikaṃ duḥkhaṃ yad aṣṭāsu loka- dharmeṣu duḥkhaṃ nāśa-dharmake naṣṭe. kṣaya-dharmake kṣīṇe. jarā-dharmake jīrṇe. vyādhi-dharmake vyādhite. maraṇa-dharmake mṛte. alābhato vā punaḥ. ayaśasto vā. niṃdāto vā yad duḥkhaṃ. ity etad aṣṭavidhaṃ duḥkhaṃ. prārthanā-duḥkhaṃ ca. idam ucyate ānuṣaṃgikaṃ duḥkhaṃ.

【漢】一切種苦中，復有十苦。謂如前說五樂所治有五種苦。一、因苦，二、受苦，三、唯無樂苦，四、受不斷苦，五、`[出離遠離寂靜菩提樂所對治家欲界結尋異生苦 naiskramya-pravivekopaśamasambhodhi-sukha-vipakṣa-āgarika-kāmadhātu-saṃyogaja-vitarka-pṛthagjana-duḥkha]`出離、遠離、寂靜、菩提樂所對治，家、欲界結、尋、異生苦。是名五苦。復有五苦。一、逼迫苦，二、眾具匱乏苦，三、界不平等苦，四、所愛變壞苦，五、三界煩惱品麁重苦。是名五苦。前五此五，總十種苦。當知是名一切種苦。

【漢】前五十五，今五十五，總有一百一十種苦，是菩薩悲所緣境界。緣此境故，諸菩薩悲生起、增長、修習圓滿。
△tatra sarvākāraṃ duḥkhaṃ yat paṃcākāraṃ yathoddiṣṭa-sukha-vipakṣeṇa duḥkhaṃ hetuduḥkhaṃ vedayita-duḥkhaṃ sukhābhāva-mātraṃ duḥkhaṃ vedayitānupaccheda-duḥkhaṃ naiṣkramya-pravivekopaśama-saṃbodhi-sukha-vipakṣeṇa vāgārika-kāma-dhātu- saṃyoga-ja-vitarka-pṛthagjana-duḥkhaṃ paṃcamaṃ veditavyaṃ. ity etac ca paṃcavidhaṃ duḥkhaṃ. aupakramikam upakaraṇa-vaikalya-jaṃ dhātu-vaiṣamya-jaṃ priya-vipariṇāmajaṃ traidhātukāvacara-kleśa-pakṣya-dauṣṭhulya-duḥkhaṃ ca paṃcamam. ity etat paṃcavidhaṃ pūrvakaṃ caikadhyam abhisaṃkṣipya daśavidhaṃ duḥkhaṃ sarvākāram ity ucyate. iti pūrvakaṃ ca paṃcapaṃcāśad-ākāram idaṃ ca paṃcapaṃcāśad-ākāram aikadhyam abhisaṃkṣipya daśottaraśatākāraṃ duḥkhaṃ bhavati. bodhisattva-karuṇāyā ālaṃbanaṃ yenālaṃbanena bodhisattvānāṃ karuṇā utpadyate vivardhate bhāvanā-paripūriṃ gacchati.

###### 3.2.9.3.2.2.十九種苦
【漢】又諸菩薩於大苦蘊，緣十九苦，發起大悲。何等名為`[十九種苦，愚癡異熟苦 sammoha-vipāka, 行苦所攝苦 saṃskāra-duḥkha-gṛhīta, 畢竟苦 atyantika, 因苦 hetu, 生苦 jāti, 自作逼惱苦 svayaṃpṛtopak-ramikaramika, 戒衰損苦 śīla-vipatti, 見衰損若 dṛsṭi-vipatti, 宿因苦 pūrva-hetuka, 大苦 mahat, 那落迦苦 nāraka, 善趣所攝苦 sugati-saṃgṛhī a, 一切邪行所生苦 sarva-vipratipatti, 一切流轉苦 sarva-pravṛtti, 無智苦 ajñāna, 增長苦 anpacayika, 隨逐苦 ānuṣaṅgika, 受苦 vedayita, 麁重苦 dausṭhulya]`十九種苦？一、愚癡異熟苦，二、行苦所攝苦，三、畢竟苦，四、因苦，五、生苦，六、自作逼惱苦，七、戒衰損苦，八、見衰損苦，九、宿因苦，十、廣大苦，十一、那`[落＝洛【三宮】]`落迦苦，十二、善趣所攝苦，十三、一切邪行所生苦，十四、一切流轉苦，十五、無智苦，十六、增長苦，十七、隨逐苦，十八、受苦，十九、麁重苦。
△ataś ca mahato duḥkha-skandhād ekāṃnaviṃśati- prakāra-duḥkhālaṃbanā mahā-karuṇā pravartate. ekānnaviṃśati-prakāraṃ duḥkhaṃ katamat. saṃmoha-vipākaṃ duḥkhaṃ saṃskāra-duḥkhatā-saṃgṛhītaṃ duḥkhaṃ ātyaṃtikaṃ duḥkhaṃ hetu-duḥkhaṃ jāti-duḥkhaṃ svayaṃkṛtaupakramikaṃ duḥkhaṃ śīla-vipatti-duḥkhaṃ dṛṣṭi-vipatti-duḥkhaṃ pūrva-hetukaṃ duḥkhaṃ mahad duḥkhaṃ nārakaṃ duḥkhaṃ sugati-saṃgṛhītaṃ duḥkhaṃ sarvaṃ vipratipatti-jaṃ duḥkhaṃ sarvaṃ pravṛtti-duḥkhaṃ ajñāna-duḥkhaṃ aupacayikaṃ duḥkhaṃ ānuṣaṃgikaṃ duḥkhaṃ vedayita-duḥkhaṃ dauṣṭhulya-duḥkhaṃ ceti.

###### 大悲四緣
【漢】由四緣故，悲名大悲。一、緣甚深、微細、難了諸有情苦為境生故。二、於長時積習成故。謂諸菩薩，經於無量百千大劫積習所成。三、於所緣猛利作意而發起故。謂諸菩薩，由是作意悲所執持，為息有情眾苦因緣，尚能棄捨百千身命，況一身命及以資財。於一切種治罰大苦，為諸有情悉能堪忍。四、極清淨故。謂諸菩薩已到究竟菩薩清淨，若諸如來已到佛地如來清淨。
△tatra caturbhiḥ kāraṇaiḥ karuṇā mahā-karuṇety ucyate. gaṃbhīraṃ sūkṣmaṃ durvijñeyaṃ sattvānāṃ duḥkham ālaṃbyotpannā bhavati. dīrgha-kāla-paricitā ca bhavati aneka-kalpa-śatasahasrābhyastā. tīvreṇa cābhogenālaṃbane pravṛttā bhavati yad-rūpeṇābhogenāyaṃ karuṇāviṣṭo bodhisattvaḥ sattvānām duḥkhāpanayana- hetoḥ sva-jīvita-śatāny api parityajet. prāg evaikaṃ jīvitaṃ. prāg eva ca kāya-pariṣkāraṃ. sarva-duḥkha-yātanā-prakārāṃś codvahet. su-viśuddhā ca bhavati tad-yathā niṣṭhā-gatānāṃ ca bodhisattvānāṃ bodhisattva-bhūmi-viśuddhyā tathāgatānāṃ ca tathāgata-bhūmi-viśuddhyā.

##### 3.2.9.3.3.悲修習
【漢】又諸菩薩，由前所說百一十苦，於諸有情修悲心時，則為修習一切菩薩所有悲心。

【漢】復能速證悲意樂淨，證入菩薩淨意樂地，於諸有情獲得菩薩極親厚心、極愛念心、欲作恩心、無厭惓心、代受苦心、調柔自在有堪能心。

【漢】諸聖聲聞，已得證入苦諦現觀，已到究竟，於苦深遠厭俱行`[心相續 citta-santati]`心相續而轉，不如菩薩於諸有情悲前行心，正觀墮在百一十種極大苦蘊。

【漢】菩薩如是以所修`[悲薰修心 karuṇā-paribhāvita-mānasa]`悲熏修心故，於內外事，無有少分而不能捨；無戒律儀而不能學；無他怨害而不能忍；無有精進而不能起；無有靜慮而不能證，無有妙慧而不能入。

【漢】是故如來，若有請問菩薩菩提誰所建立？皆正答言：菩薩`[菩提悲所建立 karuṇā-pratiṣṭā-bodhi]`菩提悲所建立。
△anena khalu daśottareṇākāra-śatena ye bodhisattvāḥ karuṇāṃ bhāvayaṃti sattveṣu te sarvāṃ bodhisattva-karuṇāṃ bhāvayaṃti. te punaḥ kṣipram eva karuṇāśaya-śuddhim adhigacchaṃti śuddhāśaya-bhūmi-praviṣṭāṃ. sattveṣu cātyarthaṃ snigdha-cittāś ca bhavaṃti premacittāś ca kartu-kāmacittāś cākhinna-cittaś ca duḥkhodvahana-cittāś ca karmaṇyavaśyacittāś ca. na ca tathā duḥkhasatyam abhisamitavata. ārya-śrāvakasya niṣṭhāgatasya dūrībhūtā nirvit-sahagatā citta-saṃtatiḥ pravartate yathā bodhisattvasya sattveṣu karuṇā-pūrvaṃgamena cittena daśottarākāra-śata-patitam etaṃ mahāṃtaṃ duḥkha-skandhaṃ saṃpaśyataḥ. na ca bodhisattva evaṃ karuṇā-paribhāvita-mānasaḥ kiṃcid ādhyātmika-bāhyaṃ vastu yan na parityajet. nāsti tac chīla-saṃvara-samādānaṃ yan na kuryāt. nāsti sa parāpakāraḥ kaścid yaṃ na kṣameta. nāsti sa vīryāraṃbho yan nārabheta. nāsti tad dhyānaṃ yan na samāpadyeta. nāsti sā prajñā yāṃ nānupraviśet. tasmāt tathāgatāḥ pṛṣṭāḥ saṃtaḥ kutra pratiṣṭhitā bodhisattvasya bodhir iti samyag vyākurvāṇā vyākurvaṃti karuṇā-pratiṣṭhitā bodhisattvasya bodhir iti.

##### 3.2.9.3.4.悲勝利
【漢】如前所說一一無量，皆有無量菩薩如意圓德隨轉，皆能攝受無量愛果，皆無量種一向妙善無罪隨轉。

【漢】當知菩薩精勤修習如是無量，能得四種功德勝利。謂由修習此無量故，先得最勝`[現法樂住 drsṭa-dharma-sukhā-vihāra]`現法樂住；攝受、增長`[無量最勝福德資糧 apramāṇa-puṇya-sambhāra]`無量最勝福德資糧；能於無上正等菩提意樂堅固；為欲饒益諸有情故，於生死中，堪能忍受一切大苦。
△tatraikaikam atra yathā-nirdiṣṭam apramāṇam apramāṇayā samṛddhyā samṛddhiṃ bodhisattvasya pravartate. apramāṇeṣṭa-phala-parigrāhakam. apramāṇaiś cākāraiḥ ekāṃta-kuśalair anavadyaiḥ pravartate. evam apramāṇa-bhāvanābhiyuktasya bodhisattvasya catvāraḥ anuśaṃsā veditavyāḥ. sāsyāpramāṇa-bhāvanā ādita eva parama-dṛṣṭa-dharma-sukha-vihārāya bhavati. apramāṇa-puṇya-saṃbhāra-parigrahopacayāya ca bhavati. anuttarāyāṃ ca samyaksaṃbodhāv āśaya-dṛḍhatvāya bhavati. sattvānāṃ cārthe saṃsāre sarvaduḥkhodvahanāya bhavati. Bodhisattvabhūmāv ādhāre yoga-sthāne ṣoḍaśamaṃ pūjā-sevāpramāṇa-paṭalaṃ.

## 3.3.能修學
### 3.3.1.菩提分法
本地分中菩薩地第十五初持瑜伽處菩提分品第十七之一
【漢】`[＊2-1]第十五〔－〕【明】＊`

【漢】云何菩薩菩提分法？

【漢】嗢`[7]拕＝柁【宮三宮】＊`拕南曰：

【漢】慚愧、堅力持、　　無厭、論世智、　　正依、無礙解、　　資糧、菩提分、
【漢】`[止＝正【元明】]`止觀、性巧便、　　陀羅尼、正願、　　三摩地有三、　　法嗢`[＊7-1]拕＝柁【宮三宮】＊`拕南四。
△uddānaṃ. hrī-dhṛty-akhedatā caiva śāstra-lokajñatā tathā samyak syāt pratisaraṇaṃ tathaiva pratisaṃvidaḥ. saṃbhāro bodhipakṣyāś ca śamathaś ca vipaśyanā upāya-kuśalatvaṃ ca dhāraṇī praṇidhānatā. samādhayas trayo jñeyā dharmoddāna-catuṣṭayam. iti.

#### 3.3.1.1.慚愧
【漢】云何名為菩薩慚愧？當知慚愧略有二種。一者、`[自性 svabhāva]`自性，二者、`[依處 adhisṭhāna]`依處。言自性者，謂諸菩薩於罪現行，能正覺知我為非法，內生羞恥，是名為慚。即於其中能正覺知，於他敬畏，外生羞恥，是名為愧。菩薩羞恥，本性猛利，況復修習。如是應知名為菩薩慚愧自性。言依處者，略有四種。若諸菩薩，於所應作不隨建立而生羞恥，當知是名第一依處。若諸菩薩，於不應作隨順建立而生羞恥，當知是名第二依處。若諸菩薩，於覆己惡而生羞恥，當知是名第三依處。若諸菩薩，於自所生惡作有依隨逐不捨而生羞恥，當知是名第四依處。如是應知名為菩薩慚愧依處。
△tatra katamad bodhisattvānāṃ hrīvyapatrāpyaṃ. tat samāsato dvividhaṃ veditavyaṃ. svabhāvataś cādhiṣṭhānataś ca. avadya-samudācāre ātmana evāpratirūpatāṃ viditvā bodhisattvasya lajjā hrīḥ tatraiva pareṣāṃ bhaya- gauravāl lajjā vyapatrāpyaṃ. sā punar lajjā bodhisattvasya prakṛtyaiva tīvrā bhavati. prāg evābhyastā. evaṃ svabhāvato bodhisattvasya hrī-vyapatrāpyaṃ veditavyaṃ. adhiṣṭhānaṃ punaḥ samāsataḥ caturvidhaṃ. bodhisattva-karaṇīyasyānanuṣṭhāne yā lajjā. idaṃ prathamam adhiṣṭhānaṃ. tathā bodhisattvākaraṇīyasyānuṣṭhāne yā lajjā. idaṃ dvitīyam adhiṣṭhānaṃ. tathā bodhisattvasyātmanaḥ praticchanna-pāpatāyāṃ yā lajjā. idaṃ tṛtīyam adhiṣṭhānaṃ. tathā bodhisattvasya sva-kaukṛtye samutpanne sa-pratisaraṇe ānuṣaṃgike yā lajjā. idaṃ caturtham adhiṣṭhānaṃ. evam adhiṣṭhānato veditavyaṃ.

#### 3.3.1.2.堅力持性
【漢】云何菩薩`[堅力持性 dhrti-balādhāratā]`堅力持性？當知此性略有二種。一者、自性，二者、依處。言自性者，謂能禁制染污心性，不隨煩惱自在行性，堪忍苦性，種種眾多猛利怖畏雖現在前而正加行無傾動性。性勇相應，能正思擇，是故得成堅力持性。如是名為堅力持性自性。如是菩薩堅力持性，略說應知有五依處。一者、會遇生死輪轉種種大`[苦＝若【元】]`苦所化有情種種邪行；二者、為益諸有情故，誓受長時生死流轉；三者、遭遇異論朋黨諍競難詰，及處大眾宣揚法義；四者、誓受一切菩薩所應學處；五者、聽聞廣大甚深難思議法。是名堅力持性依處。
△tatra katamā bodhisattvasya dhṛti-balādhānata. sāpi dvividhā draṣṭavyā. svabhāvataś cādhiṣṭhānataś ca. kliṣṭacittasaṃniyacchanatā kleśavaśānanuyāyitā duḥkhādhivāsana-śīlatā vicitra-prabhūtodriktair api bhaya-bhairavair āmukhaiḥ samyak-prayogāvikaṃpanatā prakṛti-sattva-yogāt pratisaṃkhyānād vā dhīratā. itīyaṃ dhṛti-balādhānatā svabhāvato veditavyā. asyāḥ khalu bodhisattvānāṃ dhṛti-balādhānatāyāḥ samāsataḥ paṃcavidham adhiṣṭhānaṃ veditavyaṃ. vicitraḥ saṃsāra-duḥkhopanipāto vicitrā vineya-kṛtā vipratipattiḥ. dīrghakālikaḥ sattvānām arthe saṃsārābhyupagamaḥ. paravādibhir ākalanānuyogo mahatyāṃ ca parṣadi dharma-deśanā. sarva-bodhisattva-śikṣāpadābhyupagamaḥ. udāra-gaṃbhīra-dharma-śravaṇaṃ ca paṃcamam adhiṣṭhānaṃ veditavyaṃ.

#### 3.3.1.3.心無厭倦
【漢】云何菩薩`[心無厭倦性 aparikhinna-mānasatā]`心無厭倦？當知菩薩由五因緣，普於一切正加行中，心無厭倦。一者、菩薩性自有力，故無厭倦。二者、菩薩即於如是無厭倦心數數串習，故無厭倦。三者、菩薩方便攝受精進勇猛，能正隨觀前後所得展轉殊勝，故無厭倦。四者、菩薩成就猛利增上妙慧正思擇力，故無厭倦。五者、菩薩於諸有情猛利悲心、極哀愍心恒常現前，故無厭倦。
△tatra paṃcabhiḥ kāraṇair aparikhinna-mānasatā bodhisattvānāṃ sarva-samyak-prayogeṣu veditavyā. iha bodhisattvaḥ prakṛtyā balavāṃ bhavati yena na parikhidyate. punaḥ saivākhinna-mānasatā anena punaḥ-punar-abhyastā bhavati yena na parikhidyate. punar upāya-parigṛhītena vīryāraṃbhena prayukto bhavati yena paurvāparyeṇa viśeṣaṃ samanupaśyan na parikhidyate. tīvreṇa ca prajñā-pratisaṃkhyāna-balena samanvāgato bhavati yena na parikhidyate. tīvraṃ cāsya bodhisattvasya sattveṣu kāruṇya-cittam anukaṃpā-cittaṃ satata-samitaṃ pratyupasthitaṃ bhavati yena na parikhidyate.

#### 3.3.1.4.善知諸論
【漢】云何菩薩`[善知諸論 śāstrajñātā]`善知諸論？謂諸菩薩，於五明處名句文身相應諸法，從他善受，言善通利。即於如是諸法妙義，或從他所善聽善決，或自專精善擇善思，如是知法知義菩薩，於法於義為不忘失，恒常精勤，不捨加行。又為了知所餘新新後後法義殊勝差別，雖復聞思已到究竟，而由此故漸次成熟，於此法義獲得淨信。由是行相，當知菩薩知諸論智無量圓滿、無有顛倒。
△tatra katamā bodhisattvasya śāstra-jñatā. iha bodhisattvena paṃca-vidyā-sthānāny ārabhya nāma-kāya-pada-kāya-vyaṃjana-kāya-pratisaṃyukto dharmaḥ parataḥ sūdgṛhīto bhavati. vacasā ca su-paricitaḥ. tasyaiva ca dharmasyārthaḥ parato vā su-śruto bhavati. svayaṃ vā su-vicintito bhavati sv-abhyūhitaḥ. evam api ca dharma-jñenārtha- jñena bodhisattvena tasyaiva ca dharmasyārthasyāvismaraṇāya prayogo na nirākṛto bhavaty anyasya cābhinavābhinavasyottarottarasya dharmārtha-viśeṣasya jñānāya. śruta-cintā-niṣṭhā-gatenāpi cānena kālāṃtara-kṛtaḥ paripākaḥ prasādaḥ tasmin dharme cārthe ca pratilabdho bhavati. ebhir ākārair bodhisattvasyāpramāṇā paripūrṇā aviparītā ca śāstrajñatā veditavyā.

#### 3.3.1.5.善知世間
##### 3.3.1.5.1.如所應知
###### 3.3.1.5.1.1.有情世間
【漢】云何菩薩`[善知世間 lokajñatā]`善知世間？

【漢】謂諸菩薩，普於一切有情世間，如實了知如是世間極為艱嶮，甚為愚闇。所謂雖有生老及死，數數死生，而諸有情於老死等上昇、出離不如實知。
△tatra katamā bodhisattvasya loka-jñatā. iha bodhisattvaḥ sattva-lokam ārabhyaivaṃ yathābhūtaṃ prajānāti. kṛcchraṃ batāyaṃ loka āpanno yad uta jāyate 'pi jīryate 'pi mriyate 'pi cyavate 'py upapadyate 'py atha ca punar amī sattvāḥ jarā-maraṇasyottari niḥsaraṇaṃ yathābhūtaṃ nā prajanaṃtīti.

【漢】又諸菩薩，如實了知有情世間，有諸穢濁，濁世增時；無諸穢濁，濁世減時。謂依五濁。一者、壽濁，二者、有情濁，三者、煩惱濁，四者、見濁，五者、劫濁。
△punaḥ sattva-lokasyaiva kaṣāyotsada-kālatāṃ ca yathābhūtaṃ prajānāti. niṣkaṣāyānutsada-kaṣāya-kālatāṃ ca yad uta paṃca kaṣāyān ārabhya āyuṣ-kaṣāyaṃ sattva-kaṣāyaṃ kleśa-kaṣāyaṃ dṛṣṭi-kaṣāyaṃ kalpa-kaṣāyaṃ.

【漢】如於今時人壽短促，極長壽者不過百年。昔時不爾。是名壽濁。
△tad-yathā etarhy alpaṃ jīvitaṃ manuṣyāṇāṃ. yaś ciraṃ jīvati. sa varṣa-śataṃ.

【漢】如於今時，有情多分不識父母，不識沙門、若婆羅門，不識家長可尊敬者、作義利者、作所作者，於今世罪及後世罪不見怖畏，不修惠施、不作福業、不受`[齋＝齊【聖知】]`齋法、不受淨戒，昔時不爾。是名有情濁。
△tad-yathaitarhi sattvā yadbhūyasā amātṛjñā apitṛjñā aśrāmaṇyā abrāhmaṇyā na kula-jyeṣṭhāpacāyakā na artha-karā na kṛtya-karāḥ na iha-loke na para-loke avadye bhaya-darśinaḥ na dānāni dadati na puṇyāni kurvaṃti na upavāsam upavasaṃti na śīlaṃ samādāya vartaṃte.

【漢】如於今時，有情多分習非法貪、不平等貪，執持刀劍、執持器仗，鬪訟諍競，多行諂誑詐偽妄語，攝受邪法，有無量種惡不善法現可了知，昔時不爾。是名煩惱濁。
△tad-yathaitarhi yadbhūyasā adharma-rāgāś ca viṣama-lobhāś ca śastrādāna-daṇḍādāna-kalaha-bhaṇḍana-vigraha-vivāda-śāṭhya-vaṃcana-nikṛti-mṛṣā-vāda-mithyā-dharma-saṃgṛhītāḥ anekavidhāḥ pāpakā akuśalā dharmāḥ prajñāyaṃte.

【漢】如於今時，有情多分為壞正法、為滅正法，造立眾多像似正法，虛妄推求邪法邪義以為先故。昔時不爾。是名見濁。
△tad-yathaitarhi sad-dharma-pralopāya sad-dharmāntardhānāya sad-dharma-pratirūpakāṇi prabhūtāni prādurbhūtāni mithyā-dharmārtha-saṃtīraṇā-pūrvikāṇi.

【漢】如於今時，漸次趣入饑饉中劫，現有眾多饑饉可得；漸次趣入疫病中劫，現有眾多疫病可得；漸次趣入刀兵中劫，現有眾多互相殘害刀兵可得；昔時不爾。是名劫濁。

【漢】是名菩薩如實了知有情世間。
△tad-yathaitarhi durbhikṣāṃtara-kalpa-samāsannāni. pracurāṇi durbhikṣāṇy upalabhyaṃte. rogāṃtara-kalpa-samāsannāś ca. rogāḥ pracurā upalabhyaṃte. śastrāṃtara-kalpa-samāsannāś ca. pracurāḥ śastrakāḥ prāṇātipātā upalabhyaṃte. na tu tathā pūrvam āsīt. evaṃ hi bodhisattvaḥ sattva-lokam ārabhya lokajño bhavati.

###### 3.3.1.5.1.2.器世間
【漢】又諸菩薩，如實了知諸器世間破壞成立，如器世間破壞成立差別而知。
△punar bodhisattvo bhājana-lokasya saṃvarta-vivartaṃ yathā-bhūtaṃ prajānāti yathā bhājana-lokaḥ saṃvartate vivartate ca.

###### 3.3.1.5.1.3.八種觀相
【漢】又諸菩薩，於其世間，於世間集，於世間滅，於能往趣世間集行，於能往趣世間滅行，於其世間愛味、過患及與出離皆如實知。
△punar bodhisattvaḥ lokaṃ ca loka-samudayaṃ ca loka-nirodhaṃ ca loka-samudaya-gāminīṃ ca pratipadaṃ loka-nirodha-gāminīṃ ca pratipadaṃ lokasyāsvādam ādīnavaṃ ca niḥsaraṇaṃ ca yathā-bhūtaṃ prajānāti.

###### 3.3.1.5.1.4.世間勝義
【漢】又諸菩薩，如實了知眼`[乃＝及【元明】]`乃至意諸無色蘊，四大造色，成士夫身，唯有爾所假名人性。於中所有想，或我、或有情，此唯有想。於中所有自號言說，我眼見色，廣說乃至我意知法，此亦唯有自號言說。於中所有世俗語言，謂此長老有如是名、如是種類、如是族姓、如是飲食、如是領納若苦若樂、如是長壽、如是久住、如是盡其壽量邊際，此亦唯有世俗言說。菩薩於此皆如實知。

【漢】由諸菩薩如實了知有情世間流轉差別、若器世間流轉差別、若八種相觀世間義、若諸世間所有勝義，是故說名善知世間。
△punar bodhisattvaḥ cakṣur yāvan mano 'rūpiṇaś ca skandhāṃś cāturmahābhautikaṃ ca puruṣasya samucchrayam etāvan manuṣyatvam ity ucyate. tatra yā saṃjñā ātmā vā sattvo veti saṃjñā-mātram evaitat. tatra yā pratijñā ahaṃ cakṣuṣā rūpāṇi paśyāmi yāvan manasā dharmān vijānāmīti pratijñā-mātram etat. tatra yo vyavahāra ity api sa āyuṣmān evaṃ-nāmā evaṃ-jātīya evaṃ-gotra  evam-āhāraḥ evaṃ-sukha-duḥkha-pratisaṃvedī evaṃ-dīrghāyur evaṃ-cirasthitikaḥ evam-āyuḥparyaṃta iti vyavahāra-mātram evaitad iti yathābhūtaṃ prajānāti. iti hi bodhisattvaḥ sattva-loka-pravṛttiṃ ca bhājana-loka-pravṛttiṃ ca aṣṭākāra-lokopaparīkṣārthaṃ loka-paramārthaṃ ca yathā- bhūtaṃ prajānāti. tasmāl lokajña ity ucyate.

##### 3.3.1.5.2.如所應轉
###### 3.3.1.5.2.1.於身等業
【漢】復次，菩薩若見年德俱尊勝者，能正奉迎，敷座延坐，敬問、禮拜、合掌、慇勤，修和敬業。若見年德俱相似者，能正問訊、酬對、歡慰，以軟美言共興談論，不依等慢而自格量。若見年德俱卑劣者，隨力隨能勸修勝德；顯實`[少＝劣【三宮】]`少德，覆實多過，終不舉發令其恥愧；亦不輕陵令心退沒；知有希求若財若法，終不背面，亦不`[顰＝頻【宋元宮聖知】]`顰蹙；不譏誤失，不`[蔑＝輕蔑【聖】]`蔑退榮。
△punar bodhisattvaḥ vṛddhatarakaṃ guṇa-prativiśiṣṭatarakaṃ dṛṣṭvā samyak saṃbhāṣayaty utthāyāsanenopanimantrayaty abhivādana-vandana-pratyutthānāṃjali-sāmīcī-karma pravartayati. tulyaṃ vā punar vayasā guṇaiś ca dṛṣṭvā samyag ālapati saṃlapati pratisaṃmodati ślakṣṇair madhurair vacana-pathaiḥ. na cānena saha-mānam āśrityātmānaṃ paritulayati. hīnaṃ vā punar vayasā guṇaiś ca dṛṣṭvā śaktyā guṇ'ādhānam ārabhya protsāhayati. bhūtaṃ cāsya guṇaṃ sv-alpam apy udbhāvayati. bhūtaṃ ca doṣaṃ praticchādayati. na vivṛṇoti yenāsya syān maṅku-bhāvaḥ. na cainam avamanyate. nāpy arthikaṃ kenacid dharmāmiṣeṇa taṃ jñātvā vimukho bhavati bhṛkuṭīkṛtaḥ. nāpi cainaṃ skhalite 'vahasati. nāpi vinipatitaṃ paribhavati.

【漢】於是一切劣等勝品諸有情類，若見彼時，先意慰問，讚言善來，無倒安處，能正隨力攝以財法。雖處尊勝，而於有情終不乖戾，不自珍奇，亦不憍傲。所攝有情縱懷資給，有病無病，終不棄`[捐＝捨【知】]`捐；身業語業，無不隨順。

【漢】若識不識，一切等心；為友為朋，無怨無隙。於無依怙一切有情，隨力隨能作依作怙。不託異門發他憂苦，令彼須臾住不安樂。若有因緣須現談謔，稱理而為，非不稱理。雖遇情交極相親密，年事斯等無乖隔者，亦不共談匪仁言論。終不於他久懷忿恨，設復暫起，不斥其諱。若復為他身語訾辱，或善思擇、或依`[正＝止【三宮】]`正法、或省己過而自開解，不譴於他。其心安靜而不輕躁，身語意業起必審詳。普能遠離十四垢業，藏隱六方，遠四惡友，攝四善友。如是一切，應知具如尸佉`[絡＝終【三宮】]`絡迦契經中說。
△tathā sarveṣām eva hīna-tulya-viśiṣṭānāṃ sattvānāṃ pūrvābhilāpī ca bhavati ehi-svāgata-vādī samyak-pratiśāmakaś ca samyag-dharmāmiṣābhyāṃ yathāśaktyā saṃgrāhakaś ca. nāpi sattveṣu kuṭila-gāṃbhīryo bhavati na garvitaḥ kenacid evocchraya-viśeṣeṇa. yathopāttaṃ sattvaṃ sarvopakaraṇair api nādhyupekṣate glānaṃ vā svasthaṃ vā ānulomikena ca kāya-vāk-karmaṇā. yathā saṃstutaṃ tathaivāsaṃstutaṃ. sarvaṃ mitraṃ sakhaś ca bhavati vigata-pratyarthikaḥ. sarveṣāṃ cānāthānām apratisaraṇānāṃ sattvānāṃ yathāśaktyā yathābalaṃ cārthakriyāṃ karoti. na ca kenacit paryāyeṇa pareṣāṃ duḥkha-daurmanasyam upasaṃharati kaccid eṣāṃ muhūrtam apy asparśa-vihāro bhavatv iti. etam eva pratyayaṃ kṛtvā parihasann api paraiḥ saha yukta-parihāso bhavati nāyukta-parihāsaḥ. asatya-vacanāni ca na kathayaty api niratyayaiḥ parama-visraṃbhopagatair vayasyakaiḥ. na ca ciraṃ pareṣāṃ krudhyati. kruddho 'pi ca pareṣāṃ na marmāṇi kīrtayati. paraiś ca kāyena vācā vāhataḥ san pratisaṃkhyāya dharmatāṃ vā pratisaraty ātmānam eva vā aparādhikaṃ paśyati. citta-sthiraś ca bhavaty acapalaḥ. sthiraḥ kāya-vāṅ-manaḥ-pracāraḥ. caturdaśa-mala-karmāṃtāpagataś ca bhavati. ṣaḍ-dig-bhāga-praticchannaḥ. catuḥ-pāpamitra-vivarjitaḥ. catuḥ-kalyāṇa-mitra-parigṛhītaḥ. etac ca yatha-sūtram eva sarvaṃ veditavyaṃ.

###### 3.3.1.5.2.2.於現利事
【漢】或為現法利益事義財位相應，起策具足、守護具足，平等養命。於諸世間工巧業處皆得善巧，無諂無幻，性不誑他。於罪現行深懷慚恥，正行具足，尊重正行、守護正行。
△dṛṣṭa-dharma-hitārthaṃ vā bhoga-pratisaṃyuktam ārabhya utthāna-saṃpanno bhavati ārakṣā-saṃpannaḥ sama-jīvī ca. laukikeṣu ca śilpa-karma-sthāneṣu kauśala-prāptaḥ. aśaṭhaś ca bhavaty amāyī vā na para-vaṃcana-śīlaḥ. hrīmāṃś ca bhavaty avadya -samudācāreṣu. cāritra-saṃpannaś ca bhavati tad-gurukaś cāritrarakṣakaḥ. nikṣiptasya viśvāsena para-draviṇasya na drogdhā bhavati. upāttasya parata ṛṇasya na visaṃvādayitā bhavati. dāyādasya ca na parivaṃcayitā bhavati.

【漢】有所寄付，深可倚信。於他財物，無所規度；舉貸他物，終不違捍；分所共財，平等無矯；共知真`[寶＝實【聖】]`寶，賣者不識，稱`[寶＝實【三聖】]`寶酬價，無枉`[毫＝豪【聖知】]`毫釐。於世時務令儀軌範，為益世間，辯正機`[捷＝速【三宮聖知】]`捷。

【漢】於所應作彼彼事中，他正來求，皆為助伴；敦質無動，不託餘緣；善營事業，非為不善。若為帝王，以法治世，不以非法，不好責罰。若御大眾，勸捨惡戒，令修善戒。成就八種賢聖語言。謂於所見，問答言見；於聞、覺、知，問答言知；於所不見，問答不見；於所不聞、不覺、不知，問答不知。

【漢】菩薩成就如是等法，如其世間正所應知，`[如〔－〕【元明】]`如其世間正所應轉，於彼一切皆如實知。是故名為善知世間。`[此下聖本有光明皇后願文]`
△ratnaṃ vā ratna-saṃmatam upādāya yāvat kārṣāpaṇe 'pi saṃmūḍhānāṃ na vipralaṃbhayitā bhavati vipralobhyaināṃ. tathā laukikīṣu vyavahāra-nītiṣu lokānugraha-kāriṣu paṭur bhavati. teṣu ca teṣv artha-karaṇīyeṣu parair āyācitaḥ san sahāyībhāvaṃ gacchati na vikaṃpate nānyenānyaṃ pratisarati. su-saṃprayukta-karmāṃtaś ca bhavati na kuprayukta-karmāṃtaḥ. rājyaṃ vā punaḥ kārayaṃ dharmeṇa kārayati nādharmeṇa. na ca daṇḍa-rucir bhavati. dauḥśīlyāc ca mahā-jana-kāyaṃ vyāvartayitvā śīleṣu samādāpayati. tathā āryair aṣṭābhir vyavahāraiḥ samanvāgato bhavati. dṛṣṭe dṛṣṭa-vāditayā. śrute mate vijñāte vijñāta-vāditayā. adṛṣṭe 'dṛṣṭa-vāditayā. 'śrute 'mate 'vijñāte avijñāta-vāditayā. ity ebhir evaṃbhāgīyair dharmaiḥ samanvāgato bodhisattvaḥ yathā loke vijñātavyo yathā loke vartitavyaṃ tat sarvaṃ yathā-bhūtaṃ prajānāti. tasmāl lokajña ity ucyate.

【漢】瑜伽師地論卷第四十`[四＝四寶龜十一年歲次庚申四月廿五日願主大宅月足秦子夜目刀自右【知】]`四



☗s45
【漢】瑜伽師地論卷第四十五
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中菩薩地第十五初持瑜伽處菩提分品第十七之二
【漢】`[第十五〔－〕【明】]`

#### 3.3.1.6.修正四依
【漢】云何菩薩修正四依`[四依 catus-pratisarana]`？[論記](T42n1828_瑜伽論記.md#修正四依) 
【漢】1謂諸菩薩為求義故，從他聽法，不為求世藻飾文詞`[3]詞＝辭【明】＊`。菩薩求義不為求文而聽法時，雖遇常流言音說法，但依於義，恭敬聽受。
△tatra kathaṃ bodhisattvaḥ caturṣu pratisaraṇeṣu prayujyate. iha bodhisattvaḥ arthārthī parato dharmaṃ śṛṇoti na vyaṃjanābhisaṃskārārthī. saḥ arthārthī dharmaṃ śṛṇvaṃ na vyaṃjanārthī prākṛtayāpi vācā dharmaṃ deśyamānam artha-pratisaraṇo bodhisattvaḥ satkṛtya śṛṇoti.

【漢】2又諸菩薩如實了知`[闇＝聞【三】]`闇說、大說；如實知已，以理為依，不由耆長、眾所知識補特伽羅、若佛、若僧所說法故即便信受，是故不依補特伽羅。如是菩薩以理為依，補特伽羅非所依故，於真實義心不動搖，於正法中他緣匪奪。
△punar bodhisattvaḥ kālāpadeśaṃ ca mahāpadeśaṃ ca yathā-bhūtaṃ prajānāti. prajānan yukti-pratisaraṇo bhavati. na sthavireṇābhijñātena vā pudgalena tathāgatena vā saṃghena vā ime dharmā bhāṣitā iti pudgala-pratisaraṇo bhavati. sa evaṃ yukti-pratisaraṇo na pudgala-pratisaraṇaḥ tattvārthān na vicalati. apara-pratyayaś ca bhavati dharmeṣu.

【漢】3又諸菩薩，於如來所深殖正信、深殖清淨，一向澄清`[［－］【麗】，淨【大】]`；唯依如來了義經典，非不了義。了義經典為所依故，於佛所說法毘奈耶不可引奪。何以故？以佛所說不了義經，依種種門辯本性義，猶未決定，尚生疑惑，非了義故。若諸菩薩於了義經不決定者，於佛所說法毘奈耶猶可引奪。
△ punar bodhisattvaḥ tathāgate niviṣṭa-śraddho niviṣṭa-prasāda ekāmtiko vacasy abhiprasannaḥ tathāgata-nītārthaṃ sūtraṃ pratisarati na neyārthaṃ. nītārthaṃ sūtraṃ pratisarann asaṃhāryo bhavaty asmād dharma-vinayāt. tathā hi neyārthasya sūtrasya nānā-mukha-prakṛtārtha-vibhāgo 'niścitaḥ saṃdehakaro bhavati. sacet punar bodhisattvaḥ nītārthe 'pi sūtre 'naikāṃtikaḥ syād evam asau saṃhāryaḥ syād asmād dharma-vinayāt. punar bodhisattvaḥ adhigama-jñāne sāra-darśī bhavati na śruta-cintā-dharmārtha-vijñāna-mātrake.

【漢】4又諸菩薩，於`[真＝具【宮】]`真證智見為`[真＝貞【宋元宮】]`真實，非於聞思但識法義非真證智。是諸菩薩如實了知修所成智所應知者，非唯聞思所成諸識所能了達。如實知已，聞如來說最極甚深所有法義，終不誹毀。
△sa yad bhāvanāmayena jñānena jñātavyaṃ na tac chakyaṃ śruta-cintā-vijñāna-mātrakeṇa vijñātum iti viditvā parama-gaṃbhīrān api tathāgata-bhāṣitāṃ dharmān śrutvā na pratikṣipati nāpavadati. evaṃ hi bodhisattvaḥ caturṣu pratisaraṇeṣu prayujyate. evaṃ ca punaḥ suprayukto bhavati.
【漢】是名菩薩修正四依。

【漢】依正四依善修習故，略顯四量。謂所說義、正理、大師、修所成慧真實證智。
△tatraiṣu caturṣu pratisaraṇeṣu samāsataḥ caturṇāṃ prāmāṇyaṃ saṃprakāśitaṃ. bhāṣitasyārthasya yukteḥ śāstur bhāvanāmayasya cādhigama-jñānasya. 

【漢】又諸菩薩一切四依為所依止，精勤發起正加行故，於出要道明了開示，無有迷惑。
△sarvaiś ca punaś caturbhiḥ pratisaraṇaiḥ samyak-prayoga-samāraṃbha-gatasya bodhisattvasyāvibhrāṃta-niryāṇam abhidyotitaṃ bhavati.

#### 3.3.1.7.四無礙解
【漢】云何菩薩所修菩薩`[四無礙解 catusprasaṃvid]`四無礙解？

【漢】謂諸菩薩，於一切法一切異門，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩法無礙解。

【漢】又諸菩薩，於一切法一切異相，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩義無礙解。

【漢】又諸菩薩，於一切法一切釋`[＊3-1]詞＝辭【明】＊`詞，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩`[＊3]`詞無礙解。

【漢】又諸菩薩，於一切法一切品別，盡所有性、如所有性，依修所成無所滯礙無退轉智，是名菩薩辯無礙解。
△tatra katamā bodhisattvasya catasro bodhisattva-pratisaṃvidaḥ. yat sarva-dharmāṇāṃ sarva-paryāyeṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyaṃ jñānam. iyam eṣāṃ dharma-pratisaṃvit. yat punaḥ sarva-dharmāṇām eva sarva-lakṣaṇeṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyaṃ jñānam. iyam eṣām artha-pratisaṃvit. yat punaḥ sarva-dharmāṇām eva sarva-nirvacaneṣu yāvadbhāvikatayā yathāvadbhāvikatayā ca bhāvanāmayam asaktam avivartyaṃ jñānam. iyam eṣāṃ nirukti-pratisaṃvit. yat punaḥ sarva-dharmāṇām eva sarva-prakāra-pada-prabhedeṣu yāvadbhāvikatayā yathāvadbhāvikatyā ca bhāvanāmayam asaktam avivartyaṃ jñānam. iyam eṣāṃ pratibhāna-pratisaṃvit.

【漢】若諸菩薩依是菩薩四無礙解，應知獲得無量最勝五處善巧。一、蘊善巧，二、界善巧，三、處善巧，四、緣起善巧，五、處非處善巧。菩薩由此四種行相，於一切法自能妙善現正等覺，亦善為他無倒開示。此上無有自能妙善現正等覺，況善為他無倒開示。
△etāś catasro bodhisattva-pratisaṃvido niśrityāprameyaṃ bodhisattvānāṃ paṃca-sthāna-kauśalaṃ veditavyaṃ. skandha-kauśalaṃ dhātv-āyatana-pratītyasamutpāda-sthānāsthāna-kauśalaṃ ca ebhiś caturbhir ākāraiḥ sarva-dharmā bodhisattvena svayaṃ ca sv-abhisaṃbuddhā bhavaṃti. pareṣāṃ ca suprakāśitāḥ. ata uttari svayam abhisaṃbodho nāsti. kutaḥ punaḥ pareṣāṃ prakāśanā.

#### 3.3.1.8.菩提資糧
【漢】云何菩薩`[菩提資糧 bodhi-sambhara]`菩提資糧？當知如是菩提資糧，略有二種。一者、福德資糧，二者、智慧資糧。此二資糧廣分別義，如前所說自他利品，應知其相。又此福德、智慧資糧，菩薩於初無數大劫所修習者，應知名下；若於第二無數大劫所修習者，應知名中；若於第三無數大劫所修習者、應知名上。
△tatra katamo bodhisattvasya bodhi-saṃbhāraḥ. sa dvidhā draṣṭavyaḥ. puṇya-saṃbhāro jñānasaṃbhāraś ca. tasya punar dvividhasyāpi saṃbhārasya vistaravibhāgo veditavyaḥ. tadyathā sva-parārtha-paṭale. sa punaḥ puṇya-jñāna-saṃbhāro bodhisattvasya prathame kalpāsaṃkhyeye mṛdur veditavyaḥ dvitīye madhyaḥ ṭrtīye adhimātro veditavyaḥ.

#### 3.3.1.9.菩提分法 
【漢】云何菩薩於三十七菩提分法精勤修習？謂諸菩薩，依止菩薩四無礙解，由善方便所攝妙智，於三十七菩提分法如實了知，而不作證。是諸菩薩，普於一切二乘理趣三十七種菩提分法皆如實知。謂於聲聞乘理趣及於大乘理趣三十七種菩提分法皆如實知。於聲聞乘理趣三十七種菩提分法如實了知，如聲聞地，如前所說一切應知。
△kathaṃ ca bodhisattvaḥ saptatriṃśatsu bodhipakṣyeṣu dharmeṣu yogaṃ karoti. iha bodhisattvaḥ catasro bodhisatta-pratisaṃvido niśrityopāya-parigṛhītena jñānena saptatriṃśad bodhipakṣyāṃ dharmān yathā-bhūtaṃ prajānāti. na caināṃ sākṣātkaroti. sa dvividhenāpi yāna-nayena tān yathā-bhūtaṃ prajānāti. śrāvaka-yāna-nayena ca mahāyāna-nayena ca. tatra śrāvaka-yāna-nayena yathā-bhūtaṃ prajānāti tad-yathā śrāvaka-bhūmau sarvaṃ yathā nirdiṣṭaṃ veditavyaṃ.

【漢】云何菩薩於大乘理趣三十七種菩提分法如實了知？謂諸菩薩，能於其身住循身觀，不於其身分別有性，亦不分別一切種類都無有性。又於其身遠離言說自性、法性如實了知，當知名依勝義理趣，能於其身住循身觀，修習念住。若諸菩薩隨順無量安立理趣妙智而轉，當知名依世俗理趣，能於其身住循身觀，修習念住。如於其身住循身觀，修習念住，如是所餘一切念住、所餘一切菩提分法，當知亦爾。
△kathaṃ ca bodhisattvo mahāyāna-nayena saptatriṃśad bodhipakṣyāṃ dharmān yathā-bhūtaṃ prajānāti. iha bodhisattvaḥ kāye kāyānudarśī viharaṃ naiva kāyaṃ kāya-bhāvato vikalpayati. nāpi sarveṇa sarvam abhāvataḥ. taṃ ca kāya-nirabhilāpya-svabhāva-dharmatāṃ yathā-bhūtaṃ prajānāti.

【漢】如是菩薩，於身等法不分別苦、不分別集、不分別此所作斷滅、不分別此得滅因道。又即於此遠離言說自性、法性，若苦法性、若集法性、若滅法性、若道法性，如實了知。當知名依勝義理趣，修菩提分為所依止，緣諦修習。若諸菩薩隨順無量安立理趣妙智而轉，當知名依世俗理趣，緣諦修習。
△iyam asya pāramārthikī kāye kāyānupaśyanā smṛty-upasthānaṃ. saṃvṛti-nayena punar bodhisattvasyāpramāṇa-vyavasthāna-naya-jñānānugataṃ kāye kāyānupaśyanā smṛty-upasthānaṃ veditavyaṃ yathā kāye kāyānupaśyanā smṛty-upasthānam evam avaśiṣṭāni smṛty-upasthānāny avaśiṣṭāś ca bodhipakṣyā dharmā veditavyāḥ. sa naiva kāyādīn dharmāṃ duḥkhato vā vikalpayati samudayato vā. nāpi tat-kṛtaṃ prahāṇaṃ nirodhataḥ kalpayati. nāpi tat-prāpti-hetuṃ margataḥ kalpayati. nirabhilāpya-svabhāva-dharmatayā ca duḥkha-dharmatāṃ samudaya-dharmatāṃ nirodha-dharmatāṃ mārga-dharmatāṃ yathā-bhūtaṃ prajānāti. iyam asya pāramārthikī bodhipakṣya-bhāvanā-saṃniśrayeṇa satya-bhāvanā bhavati. saṃvṛtyā punaḥ  apramāṇa-vyavasthāna-naya-jñānānugatā bodhisattvasya saty'ālaṃbana-bhāvanā draṣṭavyā.

#### 3.3.1.10.止觀 
【漢】此中菩薩即於諸法無所分別，當知名止。若於諸法勝義理趣如實真智，及於無量安立理趣世俗妙智，當知名觀。
△tatra yā bodhisattvasyaiṣā dharmāṇām evam avikalpanā. so 'sya śamatho draṣṭavyaḥ. yac ca tad-yathābhūta-jñānaṃ pāramārthikaṃ yac ca tad-apramāṇa-vyavasthāna-naya-jñānaṃ dharmeṣu. iyam asya vipaśyanā draṣṭavyā.

【漢】此中菩薩略有四行，當知名止。一、勝義世俗智前行；二、勝義世俗智果；三、普於一切戲論想中無功用轉；四、即於如是離言唯事，由無有`[相＝想【三宮】]`相無所分別，其心寂靜，趣向一切法平等性、一味實性。由此四行，是諸菩薩止道運轉，漸次乃至能證無上正等菩提智見圓滿。
△tatra bodhisattvasya samāsataḥ catur-ākāraḥ śamatho veditavyaḥ. pāramārthika-sāṃketika-jñāna-pūrvaṃgamaḥ pāramārthika-sāṃketika-jñāna-phalaṃ sarva-prapaṃca-saṃjñāsv anābhoga-vāhanaḥ tasmiṃś ca nirabhilāpye vastu-mātre nirnimittayā ca nirvikalpa-citta-śaṃtyā sarva-dharma-samataikarasa-gāmī. ebhiś caturbhir ākārair bodhisattvānāṃ śamatha-mārgaḥ pravartate yāvad anuttara-samyaksaṃbodhi-jñāna-darśana-pariniṣpattaye samudāgamāya.

【漢】此中菩薩略有四行，當知名觀。謂即四行止道前行，於一切法遠離增益不正執邊，遠離損減不正執邊，及與隨順無量諸法，差別安立理趣妙觀。由此四行，是諸菩薩觀道運轉，漸次乃至能證無上正等菩提智見圓滿。

【漢】是名略說菩薩`[止觀 śamatha-vipaśyanā]`止觀。
△tatra bodhisattvānāṃ samāsataś catur-ākāraiva vipaśyanā veditavyā. etac-catur-ākāra-śamathapūrvaṃgamā sarvadharmeṣu samāropāsadgrāhāṃtavivarjitā apavādāsadgrāhāṃta-vivarjitā apramāṇa-dharma-prabheda-vyavasthāna-nayānugatā ca vipaśyanā. ebhiś caturbhir ākārair bodhisattvānāṃ vipaśyanā-mārgaḥ pravarṭate yāvad anuttara-samyaksāṃbodhi-jñāna-darśana-pariniṣpattaye samudāgamāya. itīyaṃ bodhisattvānāṃ śamatha-vipaśyanā samāsa-nirdeśataḥ.

#### 3.3.1.11.方便善巧 
【漢】云何菩薩`[方便善巧 upāya-kauśalya]`方便善巧？當知略說有十二種。依內修證一切佛法，有其六種；依外成熟一切有情，亦有六種。
△tatra katamad bodhisattvānām upāya-kauśalaṃ. tat samāsato dvādaśākāraṃ. adhyātmaṃ buddha-dharma-samudāgamam ārabhya ṣaḍvidhaṃ. bahirdhā sattva-paripākam ārabhya ṣaḍvidham eva.

##### 3.3.1.11.1.依內修證一切佛法六種方便善巧
【漢】云何依內修證一切佛法六種方便善巧？一者、菩薩於諸有情悲心俱行，顧戀不捨；二者、菩薩於一切行如實遍知；三者、菩薩恒於無上正等菩提所有妙智，深心欣樂；四者、菩薩顧戀有情為依止故，不捨生死；五者、菩薩於一切行如實遍知為依止故，輪轉生死而心不染；六者、菩薩欣樂佛智為依止故，熾然精進。當知是名菩薩依內修證一切佛法六種方便善巧。
△adhyātmaṃ buddha-dharma-samudāgamam ārabhya ṣaḍvidham upāya-kauśalaṃ katamat. yā bodhisattvasya sarva-sattveṣu karuṇā-sahagatā apekṣā yac ca sarva-saṃskārṣeu yathābhūta-parijñānaṃ yā cānuttara-samyaksaṃbodhi-jñāne spṛhā yaś ca sattvāpekṣāṃ niśritya saṃsārāparityāgaḥ yā ca saṃskāreṣu yathābhūta-parijñānaṃ niśrityāsaṃkliṣṭāsya saṃsāra-saṃsṛtiḥ yā ca buddha-jñāne spṛhāṃ niśrityottapta-vīryatā. idam adhyātmaṃ buddha-dharma-samudāgamam ārabhya ṣaḍvidham upāya-kauśalaṃ veditavyaṃ.

##### 3.3.1.11.2.依外成熟一切有情六種方便善巧
【漢】云何依外成熟一切有情六種方便善巧？一者、菩薩方便善巧，能令有情以少善根感無量果；二者、菩薩方便善巧，能令有情少用功力，引攝廣大無量善根；三者、菩薩方便善巧，於佛聖教憎背有情，除其恚惱；四者、菩薩方便善巧，於佛聖教處中有情，令其趣入；五者、菩薩方便善巧，於佛聖教已趣入者，令其成熟；六者、菩薩方便善巧，於佛聖教已成熟者，令得解脫。
△tatra katamad bahirdhā sattva-paripākam ārabhya ṣaḍvidham upāya-kauśalaṃ. yenopāya-kauśalena bodhisattvaḥ parīttāni kuśala-mūlāni apramāṇa-phalatāyām upanayati. tathā alpa-kṛcchreṇa vipulāny apramāṇāni kuśala-mūlāni samāvartayaty upasaṃharati. tathā buddha-śāsana-pratihatānāṃ sattvānāṃ pratighātam apanayati. madhya-sthān avatārayati. avatīrṇāṃ paripācayati. paripakvāṃ vimocayati.

【漢】云何菩薩方便善巧，令諸有情以少善根感無量果？謂諸菩薩方便善巧，勸諸有情捨微劣物，乃至最下唯`[一＝二【元明】]`一麨團，施鄙穢田乃至蠢動傍生之類，作是施已，迴求無上正等菩提。如是善根，物田雖下，由迴向力，感無量果。
△kathaṃ ca bodhisattvaḥ sattvānāṃ parīttāni kuśala- mūlāny apramāṇa-phalatāyām upanayati. iha bodhisattvaḥ yatkiṃcit sattvaṃ pratyavaram api vastv aṃtaṭaḥ saktu- prasṛtam pratyavara eva kṣetre pradāpayaty aṃtataḥ tiryagyoni-gate 'pi prāṇi-bhūte. dāpayitvā cānuttarāyāṃ samyaksaṃbodhau pariṇamayati. evaṃ tat kuśala-mūlaṃ vastuto 'pi kṣetrato 'pi parīttaṃ tac ca pariṇāmanā-vaśenāpramāṇa-phalatāyām upanītaṃ bhavati.

【漢】云何菩薩方便善巧，令諸有情以少功力，引攝廣大無量善根？謂諸菩薩方便善巧，若有信解受邪`[4]齋＝齊【聖】＊`齋戒，乃至一月都不食等諸有情類，為說八支聖`[＊4]`齋戒法，令其棄捨最極艱辛感非愛果受邪`[＊4]`齋戒，勸令修學無極艱辛感大愛果受正`[＊4]`齋戒。若諸有情修自苦行，精勤無懈，起邪方便欲求解脫，為說中道，令離二邊，使其趣入。
△kathaṃ ca bodhisattvaḥ sattvānām alpa-kṛcchreṇa vipulāny apramāṇāni kuśala-mūlāni saṃjanayati. iha bodhisattvo mithyā-māsopavāsānaśan'ādy-adhimuktānāṃ sattvānām āryāṣṭāṃgam upavāsaṃ vyapadiśati. tasmād vicchandayati kṛcchrād aniṣṭa-phalād upavāsāt. tasminn akṛcchra-samādāne mahā-phale copavāse samādāpayati.
△tathā ātma-klamatha-yogam anuyuktānāṃ mokṣa-kāmānāṃ mithyā-prayuktānāṃ sattvānām madhyamāṃ pratipadam aṃta-dvaya-vigatāṃ vyapadiśati tasyāṃ cāvatārayati.

【漢】若諸有情求欲生天，起邪方便，投巖、赴火、斷飲食等，為其宣說無倒靜慮，令彼獲於現法樂住，逮得當來無諸艱苦、與喜樂俱生天勝果。若諸有情信婆羅門`[吠地迦呪 vaidika-mantra]`吠地迦呪，妄計精勤受持、讀誦得究竟淨，方便勸令於佛聖教受持、讀誦、思惟其義。
△tathā svarga-kāmānāṃ sattvānāṃ mithyā-prayuktānām agni-praveśātaṭa-prapātānaśana-sthānādibhiḥ samyag-dhyānaṃ dṛṣṭa-dharma-sukha-vihārāya cāyatyām akṛcchreṇa sahaiva sukhena saha saumanasyena svargopapattaye vyapadiśati.
△punar Vaidika-mantroddeśa-svādhyāya-śuddhi-niṣṭhā-gamanādhimuktān buddha-vacanoddeśa-svādhyāya-kriyāyām artha-cintāyāṃ ca samādāpayati.

【漢】又正為他如是如是宣揚開示如來所說甚深空性相應妙法，令彼發生勇決厭離猛利淨信。但由如是一剎那頃厭離淨信俱行善心，尚能攝受不可稱數廣大善根，況其相續。
△punar gabhīrāṃs tathāgata-bhāṣitāṃ cchūnyatā-pratisaṃyuktāṃ dharmāṃs tathā-tathā uttānīkaroti saṃprakāśayati yathā pare śrutvā tīvraṃ ca saṃvegam utpādayaṃti tīvraṃ ca prasādaṃ. tad eka-kṣaṇikam api saṃvega-prasāda-saha-gataṃ cittaṃ vipula-kuśala-mūla-saṃgrahe saṃkhyāṃ gacchati. prāg eva prābandhikaṃ.

【漢】又諸菩薩，世間所有種種上妙珍寶、香鬘、諸供養具，起淨信俱增上意樂，於佛法僧勝解供養，亦勸導他令行如是勝解供養。又於十方一切世界，一切供養佛法僧所，即以如是淨信俱行增上意樂，周匝普緣，深生隨喜，亦勸導他作是隨喜。又諸菩薩，恒常修習念佛、念法，乃至念天，亦勸導他令修六念。
△punar bodhisattvo yāni kānicin mālyāni gandha-jātāni loke vividhāni pravarāṇi praṇītāni. taiḥ prasāda-sahagatenādhyāśayena buddha-dharma-saṃgha-triratna-pūjām adhimucyate parāṃś cādhimocayati daśasu dikṣu.
△punaḥ sarvā diśas tenaiva prasāda-sahagatenādhyāśayena spharitvā sarvāṃ triratna-pūjām abhyanumodate parāṃś cānumodayati.
△punar buddhānusmṛtiṃ satata-samitaṃ bhāvayati pareṣāṃ ca samādāpayati. dharmānusmṛtiṃ yāvad devatānusmṛtiṃ.

【漢】又諸菩薩，意言分別禮佛法僧，乃至命終時無虛度，亦勸導他行此禮業。又諸菩薩，普於十方一切有情一切福業悉皆隨喜，亦勸導他作是隨喜。
△punar mano-jalpais triratna-namaskriyayā avandhyaṃ kālaṃ karoti kārayati ca.
△punaḥ sarva-sattvānāṃ sarva-puṇyam anumodate anumodayati ca.

【漢】又諸菩薩，普於十方一切有情，入廣大悲增上意樂，願以自身皆代彼受一切憂苦，亦勸導他興此悲願。

【漢】又諸菩薩，過去現在一切誤失、一切違犯，以淨調柔愛樂隨順所學戒心，想對十方佛世尊所，至誠發露，悔往修來，亦勸導他令行是事。如是數數發露所犯，少用功力，一切業障皆得解脫。
△punaḥ sarva-sattvānāṃ vipula-karuṇānupraviṣṭenādhyāśayena sarvaṃ duḥkham ātmani saṃpratīcchati. tatraiva ca paraṃ samādāpayati.
△punar atīta-pratyutpannāni sarva-skhalitāni sarva-vyatikramāṃś ca kalyāṇena śikṣā-kāmānugatena cetasā sarva-dikṣu buddhānāṃ bhagavatām aṃtike pratideśayati. tatraiva ca parāṃ samādāpayati. tasyaivam abhīkṣṇaṃ skhalitaṃ pratideśayataḥ sarva-karmāvaraṇebhyo vimokṣo bhavaty alpa-kṛcchreṇa.

【漢】又諸菩薩，已具神通得心自在，普於十方佛法僧所及有情處，化作眾多種種化事，攝受無量大福德聚。
△punaḥ prabhūtair vicitraiś ca nirmāṇaiḥ sarvadikṣu buddhadharmasaṃghādhiṣṭhānaṃ sattvādhiṣṭhānaṃ cāprameyaṃ bodhisattva ṛddhimāṃś ceto-vaśi-prāptaḥ puṇya-parigrahaṃ karoti.

【漢】又諸菩薩，恒常修習慈、悲、喜、捨，亦勸導他作此修習。如是菩薩以少功力，引攝廣大無量善根諸勝妙果。
△punar bodhisattvaḥ maitrīṃ karuṇāṃ muditām upekṣāṃ bhāvayati. tatraiva paraṃ samādāpayati. evaṃ hi bodhisattvaḥ alpa-kṛcchreṇa vipulāny aprameya-phalāni kuśala-mūlāny abhinirharati samudānayati.

【漢】云何菩薩方便善巧，於佛聖教憎背有`[情＝性【聖】]`情，除其恚惱；處中住者，令其趣入；已趣入者，令其成熟；已成熟者，令得解脫？

【漢】謂諸菩薩，為欲成辦如是四種有情義利，當知略說復有六種方便善巧。一者、隨順會通方便善巧，二者、共立要契方便善巧，三者、異分意樂方便善巧，四者、逼迫所生方便善巧，五者、施恩報恩方便善巧，六者、究竟清淨方便善巧。
△kathaṃ ca bodhisattvaḥ pratihatānāṃ ca sattvānāṃ pratighātam apanayati. madhya-sthāṃś cāvatārayati. avatīrṇāṃś ca paripācayati. paripakvāṃś ca vimocayati. atrāpi bodhisattvasya caturvidhasyāpy asya sattvārthasyābhiniṣpattaye samāsataḥ ṣaḍvidha evopāyo veditavyaḥ. ānulomiko vibandha-sthāyī visabhāgāśayaḥ avaṣṭaṃbha-jaḥ kṛta-pratikṛtikaḥ viśuddhaś ca ṣaṣṭha upāyaḥ.

【漢】云何菩薩隨順會通方便善巧？

【漢】謂諸菩薩，`[於＝隨於【三宮】]`於彼有情將為說法，先當方便隨順現行軟美身語，亦復現行近施隨轉，除彼於己所生恚惱；彼恚惱除，便生愛敬。愛敬生已，於法起樂；然後為其宣說正法。所說正法，如其所宜，易入易解，應時漸次，無有顛倒，能引義利，堪任難擊。
△tatrāyaṃ bodhisattvasyānulomika upāyaḥ. iha bodhisattvaḥ pūrvam eva tāvad yeṣāṃ sattvānāṃ dharmaṃ deśayitu-kāmo bhavati. teṣāṃ ślakṣṇair madhuraiḥ kāya-vāk-samudācārair upapradānānuvṛtti-samudācāraiś cātma-gataṃ teṣāṃ pratighātam apanayati. pratighātam apanīya prema-gauravaṃ janayati.
△prema-gauravaṃ janayitvā dharme arthitvaṃ janayati. tata eṣāṃ paścād dharmaṃ deśayati. taṃ ca punar dharmaṃ yathārhaṃ supraveśaṃ gamakaṃ kālenānupūrvam aviparītam arthopasaṃhitaṃ ca deśayati. vimarda-sahiṣṇuś ca bhavati.

【漢】於彼有情調伏事中，成就最勝欲作饒益哀愍之心，為現神通、記心、顯說如理正法。或勸請他，或為化作種種眾多殊特化事，令彼有情皆悉調伏。若引義利極略諸論，能為廣辯；若引義利極廣諸論，能為略說，令其受持。為作憶念，施其問難。彼既於法能受能持，復進為其廣開正義。又於趣入遍緣一切三摩地門，能為隨順教授教誡，攝益有情令修利行。
△sattva-vinaye paramayā ca kartu-kāmatayā anukaṃpā-cittena samanvāgato bhavati. sa ṛddhyā cittādeśanayā yukta-rūpayā dharma-deśanayā paraṃ vā adhyeṣya vicitrair vā prabhūtaiś ca nirmitaiḥ sattvān vinayati.
△saṃkṣiptānāṃ cārthopasaṃhitānāṃ śāstrāṇāṃ pravistaraṇatayā ativistṛtānāṃ cābhisaṃkṣepaṇatayā. tathā uddeśa-dānena anusmaraṇa-paripṛcchā-dānena dhṛtānāṃ codgṛhītānāṃ ca dharmāṇāṃ samyag artha-vivaraṇatayā.
△sarvālaṃbana-samādhy-avatāra-mukheṣu cānulomikyā avavādānuśāsanyā sattvān anugṛhṇāti. sattvānām artham ācarati.

【漢】若諸有情，於佛所說甚深空性相應經典，不解如來密意義趣。於此經中，說一切法皆無自性、皆無有事、無生無滅，說一切法皆等虛空、皆如幻夢。彼聞是已，如其義趣不能解了，心生驚怖，誹謗如是一切經典，言非佛說。菩薩為彼諸有情類，方便善巧如理會通，如是經中如來密意甚深義趣，如實和會，攝彼有情。
△ye ca sattvā gaṃbhīrāṇāṃ tathāgata-bhāṣitānāṃ śūnyatā-pratisaṃyuktānāṃ sūtrāntānām ābhiprāyikaṃ tathāgatānām artham avijñāya ye te sūtrāṃtāḥ niḥsvabhāvatāṃ dharmāṇām abhivadaṃti nirvastukatām anutpannāniruddhatāṃ ākāśa-samatāṃ māyā-svapnopamatāṃ dharmāṇām abhivadaṃti. teṣāṃ yathāvad artham avijñāyottrasta-mānasāḥ tāṃ ṣūtrāṃtāṃ sarveṇa sarvaṃ pratikṣipaṃti naite tathāgata-bhāṣitā iti. teṣām api sattvanāṃ sa bodhisattvaḥ ānulomikenopāya-kauśalena teṣāṃ sūtrāntānāṃ tathāgatābhiprāyikam arthaṃ yathāvad anulomayati. tāṃś ca sattvāṃ grāhayati.

【漢】菩薩如是正會通時，為彼說言：此經不說一切諸法都無所有，但說諸法所言自性都無所有。是故說言一切諸法皆無自性。雖有一切所言說事，依止彼故諸言說轉，然彼所說可說自性，據第一義非其自性。是故說言一切諸法皆無有事。
△evaṃ ca punar anulomayati yathā neme dharmāḥ sarveṇa sarvaṃ na saṃvidyaṃte. api tv abhilāpātmakaḥ svabhāva eṣāṃ nāsti. teneme niḥsvabhāvā ity ucyaṃte.
△yady apy etad abhilāpya-vastu vidyate yad āśrityābhilāpāḥ pravartaṃte. tad api yair abhilāpair yat svabhāvam abhilapyate. tad api na tat-svabhāvaṃ paramārthataḥ. tasmān nirvastukā ity ucyaṃte.

【漢】一切諸法所言自性，理既如是從本已來都無所有，當何所生、當何所滅。是故說言一切諸法無生無滅。譬如空中有眾多色、色業可得，容受一切諸色、色業。謂虛空中，現有種種若往、若來、若住，起墮屈伸等事。若於爾時，諸色、色業皆悉除遣；即於爾時，唯無色性清淨虛空其相顯現。
△evaṃ ca sati te 'bhilāpyāḥ svabhāvā dharmāṇām ādita eva sarveṇa sarvaṃ na saṃvidyaṃte. te kim utpatsyaṃte vā nirotsyaṃte vā tasmād anutpannā aniruddhā ity ucyaṃte.
△tad-yathā ākāśe vicitrāṇi prabhūtāṇi ṛūpāṇi rūpa-karmāṇi copalabhyaṃte. sarveṣāṃ ca teṣāṃ rūpāṇāṃ rūpa-karmaṇāṃ cāvakāśaṃ datāti tad ākāśaṃ gamanāgamana-sthānotpatana-nipatanākuṃcana-prasāraṇādīnāṃ. yadā ca punas tad rūpaṃ tāni ca rūpa-karmāṇy apanītāni bhavaṃti.

【漢】如是即於相似虛空離言說事，有其種種言說所作邪想分別隨戲論著，似色業轉。又即如是一切言說邪想分別隨戲論著似眾色業，皆是似空離言說事之所容受。若時菩薩以妙聖智，遣除一切言說所起邪想分別隨戲論著；爾時菩薩最勝聖者，以妙聖智證得諸法離言說事，唯有一切言說自性非性所顯，譬如虛空清淨相現。亦非過此有餘自性應更尋求。是故宣說一切諸法皆等虛空。
△tadā rūpābhāva-mātrātmakam eva pariśuddham ākāśaṃ khyāti. evaṃ tasmiṃn ākāśa-sthānīye nirabhilāpye vastuni vividhābhilāpa-kṛtāḥ saṃjñā-vikalpāḥ prapaṃca-saṃgānugatā rūpa-karma-sthānīyāḥ pravartaṃte. sarveṣāṃ ca teṣām abhilāpa-kṛtānāṃ saṃjñā-vikalpānāṃ prapaṃca-saṃgānugatānāṃ vicitra-rūpa-karma-sthānīyānāṃ tan nirabhilāpyaṃ vastv-ākāśa-sthānīyam avakāśaṃ dadāti.
△yadā ca punar bodhisattvair jñānenāryeṇa te 'bhilāpa-samutthitā mithyā-saṃjñā-vikalpāḥ prapaṃca-saṃgānugatāḥ sarveṇa sarvam apanītā bhavaṃti. tadā teṣāṃ bodhisattvānāṃ paramāryāṇāṃ tenārya-jñānena taṃ nirabhilāpyaṃ vastu sarvābhilāpya-svabhāvābhāva-mātram ākāśopamaṃ pariśuddhaṃ khyāti. na ca tasmāt param anyaṃ svabhāvam asya mṛgayaṃte. tasmād dharmā ākāśa-samā ity ucyaṃte.

【漢】又`[如＝知【三聖】]`如幻夢，非如顯現如實是有，亦非一切幻夢形質都無所有。如是諸法，非如愚夫言說串習勢力所現如實是有，亦非一切諸法勝義離言自性都無所有。由此方便悟入道理，一切諸法非有非無，猶如幻夢，其性無二。是故宣說一切諸法皆如幻夢。如是菩薩，普於一切諸法法界不取少分、不捨少分、不作損減、不作增益、無所失壞。若法實有，知為實有；若法實無，知為實無；如其所知，如是開示。

【漢】當知是名菩薩隨順會通方便善巧。
△tad-yathā māyā na ca yathā khyāti tathāsti. na ca punaḥ sarveṇaiva sarvaṃ nāsti tan māyā-kṛtaṃ. evaṃ na caite dharmā yathaivābhilāpa-saṃstava-vaśena khyāṃti bālānāṃ tathaiva saṃvidyaṃte. na ca punaḥ sarveṇa sarvaṃ na saṃvidyaṃte pāramārthika-nirabhilāpyātmanā. te cānena naya-praveśena na saṃto nāsaṃta ity advayā māyāvat. tasmān māyopamā ity ucyante.
△evaṃ hi bodhisattvaḥ sarvasmāt dharma-dhātor na kiṃcid utkṣipati na ca kiṃcit pratikṣipati nonī-karoti nādhikaṃ karoti na vināśayati. bhūtaṃ ca bhūtataḥ prajānāti. tathaiva ca saṃprakāśayati. ayaṃ bodhisattvasyānulomika upāyo veditavyaḥ.

【漢】云何菩薩共立要契方便善巧？

【漢】謂諸菩薩，若見有情求飲食等十資身具，即便共彼立要契言：汝等若能知父母恩，恭敬供養，及諸沙門婆羅門等，廣說如前，乃至若能受持淨戒；如是我當隨汝所欲，施飲食等諸資身具，如其不能，我不施汝。如是菩薩，若見有情來求種種田事、宅事、諸闤闠事、王事、`[域＝役【宋】，城【元明宮】]`域事、財事、穀事，或有來求諸工業處及諸明處，或有來求共為朋友，或有來求共結婚媾，或有來求共作邑會，或有來求助營事業，菩薩共彼立要契言：汝等若能知父母恩，恭敬供養，如前廣說：如是我當施汝田宅，廣說乃至助營事業。又諸菩薩，若見有情有諸愆犯，或被舉訟；或作種種不饒益事，為他所拘，將欲刑縛、斷截、撾打、毀辱、迫脅、驅擯、流移；或他所執，欲捶、縛、賣。菩薩爾時隨能隨力立要契言：汝等若能知父母恩，恭敬供養，如前廣說；如是我當方便救汝，令脫斯難。
△tatra katamo bodhisattvasya vibandha-sthāyī upāyaḥ. iha bodhisattvaḥ bhojana-pānādi-daśa-kāya-pariṣkārārthikānāṃ sattvānāṃ vipratibandhenāvatiṣṭhate. sacen mātṛjñā bhavatha pitṛjñāḥ śrāmaṇyā brāhmaṇyā vistareṇa pūrvavad yāvat sacec chīlaṃ samādāya vartadhve evam ahaṃ yuṣmākaṃ bhojana-pānādīn kāya-pariṣkārān yāvad-artham anupradāsyāmi. anyathā na dāsyāmīti.
△tathā kṣetra-vastu-gṛha-vastv-āpaṇa-vastu-rājya-vastu-deśa-vastu-dhana-vastu-dhānya-vastv-arthikānāṃ tathā śilpa-karma-sthāna-vidyārthikānāṃ tathā tena saha sakhyārthikānām āvāha-vivāhārthikānāṃ ābhakṣaṇa-saṃbhakṣaṇārthikānāṃ kṛtya-sahāyārthikānāṃ ca sattvānāṃ kārya-vipratibandhenāvatiṣṭhate. evam ahaṃ yuṣmākaṃ vistareṇa yāvat kṛtyeṣu sahāyībhāvaṃ gamiṣyāmi sacen mātṛjñā bhavatheti pūrvavat.
△punar bodhisattvaḥ aparādhiṣu sattveṣu parair vadha-baṃdhana-cchedana-tāḍana-kutsana-tarjana-pravāsanāyopātteṣv ādhamana-bandhaka-vikrayāya copātteṣu vipratibandhenāvatiṣṭhate śaktaḥ pratibalaḥ. sacen mātṛjñāḥ pitṛjñā bhavatha vistareṇa pūrvavad evam ahaṃ bhavato 'smād vyasanād vimocayiṣyāmīti.

【漢】又諸菩薩，若見有情遭遇種種王賊、水火、人及非人、不活、惡名諸怖畏等，爾時菩薩立要契言：汝等若能知父母恩，恭敬供養，如前廣說；如是我當方便救汝，令免斯畏。又諸菩薩，若見有情欲所愛會，求非愛離，爾時菩薩立要契言：汝等若能知父母恩，恭敬供養，如前廣說；如是我當遂汝所願，`[令＝爾【三】]`令所愛會及非愛離。又諸菩薩，若見有情為疾所苦，立要契言：汝等若能知父母恩，恭敬供養，如前廣說；如是我當救汝病苦，令得安樂。

【漢】彼諸有情，既為菩薩如是立要，於諸善品速疾受學，於諸惡品速疾除斷，菩薩皆能遂其所願。當知是名菩薩共立要契方便善巧。
△punar bodhisattvo rāja-corodakāgni-manuṣyāmanuṣyājīvikāślokādi-bhaya-bhītānāṃ sāttvānāṃ vipratibandhenāvatiṣṭhate. sacen mātṛjñā bhavatha pūrvavad vistareṇaivam ahaṃ bhavato 'smād bhayāt paritrāsyāmīti.
△punar bodhisattvaḥ priya-samāgama-kāmānāṃ cāpriya-viyoga-kāmānāṃ ca sattvānāṃ vipratibandenāvatiṣṭhate. sacen mātṛjñā bhavatha vistareṇa pūrvavad evam ahaṃ bhavatāṃ priya-samāgamam apriya-vinābhāvaṃ copasaṃhariṣyāmīti.
△punar bodhisattvaḥ ābādhikānāṃ sattvānāṃ vyādhitānāṃ vipratibandhenāvatiṣṭhate. sacen mātṛjñā bhavatha vistareṇa pūrvavad evam aham bhavato 'smāt vyādhi-duḥkhāt parimocayiṣyāmīti. te ca sattvā evaṃ vibandha-sthitasya bodhisattvasya laghu-laghv etasmiṃ kuśala-samādāpane pāpa-prahāṇe ca yathākāmaṃ karaṇīyā bhavanti. ayaṃ bodhisattvasya vibandha-sthāyī upāya ity ucyate. 

【漢】云何菩薩異分意樂方便善巧？

【漢】謂諸菩薩與諸有情立要契已，彼諸有情於上所說彼彼事中，不如所欲速疾修行，菩薩爾時於如上說彼所求事，皆不施與。唯為利益彼有情故，非餘意樂而不施彼。如是於其諸厄難處、諸怖畏處、欲所愛會、求非愛離、病苦所惱諸有情類，權時棄捨。唯為利益彼有情故，非異意樂而棄捨之、非異意樂而不救拔。如是菩薩，於諸有情方便現行剛捍業時，唯為利益，非餘意樂。漸令餘時如其所欲，斷除諸惡，修學諸善，是故方便權時棄捨。若諸有情於菩薩所，雖無所求，亦無眾難，廣說乃至無諸病苦，而與菩薩先為親厚。菩薩於彼隨宜勸導，斷諸惡法，修諸善法。所謂令彼知父母恩，恭敬供養，廣說乃至於淨尸羅隨順受學。若彼有情雖蒙菩薩如是勸導，故肆輕躁而不奉行，菩薩爾時自現憤責，唯欲利益，非憤意樂。於諸所作悉現乖背，唯為利益，非背意樂。或於一類，現與世間不饒益事，唯為利益，非損意樂。

【漢】如是菩薩，於諸有情現外所作，與內意樂相不同分；由是因緣，方便安處，令彼有情漸斷諸惡、漸修諸善。是故菩薩如是調伏有情方便，名為菩薩異分意樂方便善巧。
△ye punaḥ sattvā evaṃ vibaṃdha-sthāyino bodhisattvasya yathā-parikīrtiteṣu vastuṣu na laghu-laghv eva yathākāmaṃ pratipadyaṃte. teṣāṃ bodhisattvaḥ yathā-parikīrtitair vastubhir arthikānāṃ tāni vastūni nānuprayacchati hita-kāmatayā. na cādātu-kām'āśayo bhavati. vyasana-sthān bhitān priyāpriya-saṃyoga-visaṃyoga-kāmān vyādhi-duḥkhārtān sattvān yāvat-kālam adhyupekṣate hita-kāmatayā. nopekṣaṇāśayo bhavati nāparitrāṇāśayaḥ. te ca sattvā evaṃ niṣṭhura-karmaṇā pratipadyamānasya bodhisattvasya na tv āśayataḥ apareṇa---karaṇīyā bhavaṃti pāpa-prahāṇāya kuśala-mūla-samādāpanāya ca.
△ye ca sattvā nāpy arthino bodhisattvasya nāpi ca vyasana-sthā nāpi vistareṇa yāvad vyādhitāḥ. te cāsya saṃstutāḥ sa-praṇayāḥ. tān api bodhisattvaḥ tasmiṃn eva kuśala-mūle samādāpayati yad uta mātṛjñatāyāṃ vistareṇa yāvac chīlaṃ samādāyānuvartanāyāṃ. ta evaṃ bodhisattvena samādāpyamānāḥ saced vikaṃpanena na pratipadyaṃte teṣāṃ bodhisattvaḥ kupitam adhyātmakam upadarśayati hita-kāmatayā. na cāśayataḥ kupito bhavati. kṛtyeṣu vaimukhyam upadarśayati hita-kāmatayā. na cāśayato vimukho bhavati. tad-ekatyam apy asyānarthaṃ laukikam upasaṃharati hita-kāmatayā. na cāśayataḥ anartha-kāmo bhavati. visabhāgo 'sya bodhisattvasya teṣu sattveṣu tasyāś ceṣṭāyāḥ sa āśayo bhavati. tena ca tāṃ sattvāṃs tasmiṃ pāpa-prahāṇe kuśala-samādāne ca saṃniṣṭhāpayati. tasmād iyaṃ sattva-vinayopāyo bodhisattvasya visabhāgāśaya ity ucyate.

【漢】云何菩薩逼迫所生方便善巧？

【漢】謂諸菩薩，或為家`[主＝正【元】]`主、或作國王，得增上力，於自親屬、於自臣民能`[正＝止【元】]`正教誡。如應告言：諸我親屬、諸我臣民，若於父母不知恩報，廣說乃至毀犯戒者，我當斷其常所給賜衣服、飲食，或當捶罰，或我親屬當與乖離，或我臣民當永驅擯。立一善巧機捷士夫，於彼事業常令伺察。

【漢】由是因故，彼諸有情怖畏治罰，勤斷諸惡，勤修諸善。彼於修善雖無樂欲，由是方便，強逼令修。是故名為逼迫所生方便善巧。
△tatra katamo bodhisattvasyāvaṣṭaṃbhaja upāyaḥ. iha bodhisattvaḥ svāmibhūto vā rāja-bhūto vā ādhipatya-prāptaḥ svaṃ vā parijanaṃ svaṃ vā vijitam evaṃ samyaganuśāsti. yo 'pi mama parijano vā vijito vā amātṛjño bhaviṣyati vistareṇa yāvad dauḥśīlyaṃ samādāya vartsyati. tasyāham ucitaṃ vā bhakt'ācchādanaṃ samucchetsyāmi vārayiṣyāmi vā tāḍayiṣyāmīti vā sarvasvād vā viyojayiśyāmi sarveṇa vā sarvaṃ pravāsatāṃ prāpayiṣyāmīti. tatra ca karmaṇi--- pauruṣeyāṃ viniyojayati. te ca sattvās tasmāṃ mahato daṇḍa-karmaṇo bhītāḥ pāpaṃ ca prajahati kuśalaṃ samādāya vartante. akāmakā api tena balāvaṣṭaṃbhena saṃniyojyaṃte kuśale te sattvā anenopāyena. tasmād ayam avaṣṭaṃbha-ja upāya ity ucyate.

【漢】云何菩薩施恩報恩方便善巧？

【漢】謂諸菩薩，先於有情隨力`[多少＝少多【三宮】]`多少施作恩惠；或施所須，或濟`[厄＝危【聖】]`厄難，或除恐怖，或會所愛，或離非愛，或療病苦，令得安樂。彼諸有情深知恩惠，欲報德者，菩薩爾時勸令修善，以受報恩。告言：汝等非餘世財來相酬遺，為大報恩；汝等若能知父母恩，恭敬供養，廣說乃至受持淨戒，如是乃名大報恩德。

【漢】菩薩如是於諸有情先施恩惠，勸讚修善名大報恩；由此方便，令他於善精勤修學。是故名為施恩報恩方便善巧。
△tatra katamo bodhisattvasya kṛta-pratikṛtika upāyaḥ. iha bodhisattvena yeṣāṃ sattvānāṃ pūrvam evopakāraḥ parīttaḥ prabhūto vā kṛto bhavati dānena vā vyasana- paritrāṇatayā vā bhaya-paritrāṇatayā vā priyāpriya-saṃyoga-viyogopasaṃhāraṇatayā vā vyādhi-saṃśamanatayā vā. teṣāṃ kṛtajñānāṃ kṛtavedināṃ pratyupakāra-kāmānām aṃtikād bodhisattvaḥ kuśala-samādānam eva pratikārato yācate saṃpratīcchati. na kīṃcid anyal lokāmiṣam. evaṃ cāha. ayam eva me bhavatām aṃtikān mahā-pratyupakāro bhaviṣyati saced yūyam eva mātṛjñā bhavatha pitṛjñā vistareṇa yāvac chīlaṃ samādāya vartadhve kṛtasya pratikṛtaṃ kuśala-samādānaṃ parataḥ pratyāśaṃsati. tena copāyena parāṃs tatra kuśale samādāpayati. tasmād ayam upāyaḥ kṛta-pratikṛtika ity ucyate.

【漢】云何菩薩究竟清淨方便善巧？

【漢】謂諸菩薩，安住菩薩到究竟地，於菩薩道已善清淨，先現往生覩史多天眾同分中。無量有情如是念言：某名菩薩，今已生處覩史多天眾同分中，不久當下生贍部洲，證得無上正等菩提。願令我等當得值遇，非不值遇，隨是菩薩所生之處，願令我等亦當往生。如是為令無量有情生正欲樂，為多修習此欲樂故。又是菩薩，從覩史多天眾中沒，來下人間，生於高貴、或族望家。所謂王家、若國師家。棄捨世間上妙欲樂，無所顧戀，清淨出家。令諸有情起尊敬故。又現誓受難行苦行。為令信解苦行有情捨所樂故。
△tatra katamo bodhisattvasya viśuddha upāyaḥ. iha niṣṭhā-gamana-bodhisattva-bhūmi-sthito bodhisattvaḥ su-viśodhita-bodhisattva-mārgaḥ Tuṣite deva-nikāye upapadyate. amuko bodhisattvaḥ Tuṣite deva-nikāye upapannaḥ sa nacirasyedānīṃ Jaṃbūdvīpe 'nuttarāṃ samyaksaṃbodhim abhisaṃbhotsyate. taṃ vayam ārāgayema na virāgayema. tasya ca bodhisattvasyāṃtike asmākaṃ janma bhaved ity aparimita-sattva-samyak-chanda-jananārthaṃ chanda-bahulīkaraṇārthaṃ.
△punar bodhisattvaḥ Tuṣitād deva-nikāyāc cyutvā ucce vā mate vā kule upapadyate yad uta rāja-kule vā purohita-kule vā. tathodārāṃ kāmān utsṛjya niṣkrāmati sattvānāṃ bahu-mānotpādanārthaṃ.
△punar duṣkara-caryām abhyupagacchati duṣkara-caryādhimuktānāṃ sattvānāṃ vicchandanarthaṃ.

【漢】又證無上正等菩提。令餘有情，於所同趣菩提解脫欣殊勝故。又證無上正等覺已，未為有情即說正法，待梵天王躬來啟請。為諸有情於正法所起尊敬故。作是念言：當所說法定應殊妙，故`[今＝令【三宮聖】]`今梵王悕望世尊說是法故，躬自來請。又以佛眼觀察世間，勿使有情作如是謗：但由梵王躬來啟請，敬梵王故，宣說正法，非於有情自起悲心；乃是為他之所激發，非自能了機宜可否。為欲壞彼一類有情如是邪執，先以佛眼觀察世間，然後為轉無上法輪，一切世間所未曾轉。如是更復宣說正法，制立學處。

【漢】是名菩薩究竟清淨方便善巧。由此所說方便善巧，更無有餘方便善巧，在於此上若過若妙，是故說名究竟清淨。
△punar anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate tad-anyeṣāṃ sattvānāṃ bodhi-vimukti-sāmānyopagamana-paritarṣaṇārthaṃ.
△punar anuttarāṃ samyaksaṃbodhim abhisaṃbudhya Brahmādhyeṣaṇāṃ pratīkṣyate. na tāvat sattvānāṃ dharmaṃ deśayati.
△teṣāṃ sattvānāṃ dharma- gauravotpādanārthaṃ. nāvara-mātrakam etad dharmākhyānaṃ bhaviṣyati yatredānīṃ Brahmā dharma-deśanāyai svayaṃ bhagavaṃtam adhyeṣata iti. punar buddha-cakṣuṣā lokaṃ vyavalokayati. Brahmādhyeṣite 'nena dharmo deśito Brahma-gauravāt. para-vyāpāritena na svena sattveṣu kāruṇya-cittena nātmana eva pratirūpatāṃ viditveti. tad-ekatyānāṃ sattvānām evaṃrūpasya mithyā-grāhasya prahāṇārthaṃ. punar dharma-cakram apravartita-pūrvaṃ loke pravartayati. tathā dharmaṃ deśayati śikṣāpadāni ca prajñapayati. ayam ucyate bodhisattvasya viśuddha upāyaḥ yasmād upāyād anya upāya uttari atikrāntataraś ca praṇītataraś ca nāsti.

【漢】如是菩薩所說六種若略若廣方便善巧，能除憎背聖教有情所有恚惱；處中住者，令其趣入；已趣入者，令其成熟；已成熟者，令得解脫。除此無有若過若增。

【漢】是名菩薩方便善巧。
△itīdaṃ ṣaḍvidham upāya-kauśalaṃ bodhisattvānāṃ samāsavyāsanirdeśataḥ pratihatānāṃ sattvānāṃ pratighātāpanayanāya madhya-sthānām avatārāya avatīrṇānāṃ paripākāya paripakvānāṃ vimocanāya. iti nāsty ata uttari nāsty ato bhūyaḥ. idaṃ bodhisattvānām upāya-kauśalaṃ.

#### 3.3.1.12.妙陀羅尼
##### 3.3.1.12.1.別辨相
【漢】云何菩薩妙陀羅尼？

【漢】當知如是妙陀羅尼略有四種。一者、法陀羅尼，二者、義陀羅尼，三者、呪陀羅尼，四者、能得菩薩忍陀羅尼。
△tatra katamā bodhisattvānāṃ dhāraṇī. samāsataś caturvidhā draṣṭavyā. dharma-dhāraṇī artha-dhāraṇī mantra-dhāraṇī bodhisattva-kṣāṃti-lābhāya ca dhāraṇī.

【漢】云何菩薩法陀羅尼？謂諸菩薩獲得如是念慧力持，由此力持，聞未曾聞，言未溫習、未善通利，名句文身之所攝錄，次第錯綜、次第結集無量經典，經無量時能持不忘。是名菩薩法陀羅尼。
△tatra dharma-dhāraṇī katamā. iha bodhisattvaḥ tad-rūpāṃ smṛti-prajñā-balādhānatāṃ pratilabhate yayā śruta-mātreṇaivānāmnātān vacasā aparicitān nāma-pada-vyaṃjana-kāya-saṃgṛhītān anupūrva-racitān anupūrva-samāyuktān apramāṇān granthān apramāṇaṃ kālaṃ dhārayati.

【漢】云何菩薩義陀羅尼？謂如前說。此差別者，即於彼法無量義趣，心未溫習、未善通利，經無量時能持不忘。是名菩薩義陀羅尼。
△tatrārtha-dhāraṇī katamā. pūrvavat. tatrāyaṃ viśeṣaḥ. teṣām eva dharmāṇām apramāṇam artham anāmnātam aparicitaṃ manasā apramāṇaṃ kālaṃ dhārayati.

【漢】云何菩薩呪陀羅尼？謂諸菩薩獲得如是等持自在，由此自在加被能除有情災患諸呪章句，令彼章句悉皆神驗，第一神驗，無所唐捐，能除非一種種災患。是名菩薩呪陀羅尼。
△tatra mantra-dhāraṇī katamā. iha bodhisattvaḥ tadrūpāṃ samādhi-vaśitāṃ pratilabhate yayā yāni mantra-padānīti-saṃśamanāya sattvānām adhitiṣṭhaṃti. tāni siddhāni bhavaṃti parama-siddhāny amoghāny anekavidhānām ītīnāṃ saṃśamanāya. iyam ucyate bodhisattvasya mantra-dhāraṇī.

【漢】云何菩薩能得菩薩忍陀羅尼？

【漢】謂諸菩薩成就自然堅固因行，具足妙慧。

【漢】獨處空閑，寂無言說，曾無有物，見路而行。知量而食，不雜穢食，一類而食。常極靜慮，於夜分中少眠多寤。於佛所說得菩薩忍諸呪章句，能諦思惟。
△tatra katamā bodhisattvasya bodhisattva-kṣāṃti-lābhāya dhāraṇī. iha bodhisattvaḥ svayaṃ pragāḍha-hetu-caritaḥ prajñāvāṃ pravivikta-vihārī vācam apy anudīrayan darśana-patham apy anāgacchan kenacit saha tathā mātrā-bhojī asaṃkīrṇa-bhojī eka-prakārāśana-bhojī pradhyāna-parataḥ alpaṃ rātrau svapan bahu jāgran yānīmāni tathāgata-bhāṣitāni bodhisattva-kṣāṃti-lābhāya mantra-padāni 

【漢】其呪詞曰：

【漢】壹胝　蜜胝　吉`[胝毘間宋元明宮聖五本連續而毘下間空]`胝　毘羼底(丁`[里＝理【三宮聖】]`里反)　鉢陀膩　莎訶

【漢】即於如是呪章句義，審諦、思惟、籌量、觀察。彼於如是呪章句義如是正行，不從他聞，自然通達；了知如是諸呪章句都無有義，是圓成實，但唯無義；如實了知此章句義，所謂無義。是故過此，不求餘義，齊此名為妙善通達呪章句義。彼於如是呪章句義正通達已，即隨此義，不從他聞，自正通達一切法義。謂於此義如是通達，一切言說所說諸法自性之義皆不成實，唯有諸法離言自性是自性義。彼於諸法此自性義正通達已，過此、更無餘義可求。由於此義善通達故，獲得最勝廣大歡喜。
△tad-yathā iṭi miṭi  kiṭi bhikṣāṃti padāni svāhā ity eteṣāṃ mantra-padānām arthaṃ cintayati tulayaty upaparīkṣate. sa eṣāṃ mantra-padānām evaṃ samyak pratipanna evam-arthaṃ svayam evāśrutvā kutaścit pratipadyati. tad-yathā nāsty eṣāṃ mantra-padānāṃ kācid artha-pariniṣpattiḥ. nirartha evaite. ayam eva caiṣām artho yad uta nirarthatā. tasmāc ca paraṃ punar anyam arthaṃ na samanveṣate. iyatā tena teṣāṃ mantra-padānām arthaḥ su-pratividdho bhavati.
△sa teṣāṃ mantra-padānām arthaṃ samyak pratividhya tenaivārthānusāreṇa sarva-dharmāṇām apy arthaṃ samyak pratividhyati svayam evāśrutvā parataḥ. evaṃ ca punar arthaṃ pratividhyate. sarvābhilāpaiḥ sarvadharmāṇāṃ svabhāvārthāpariniṣpattiḥ. yā punar eṣāṃ nirabhilāpya-svabhāvatā. ayam eṣāṃ svabhāvārthaḥ. sa evaṃ sarva-dharmāṇāṃ svabhāvārthaṃ samyak pratividhya tasmāt param arthaṃ na samanveṣate udāraṃ ca tasyārthasya prativedhāt prīti-prāmodyaṃ pratilabhate.

【漢】由是菩薩得陀羅尼，當言已得此陀羅尼章句所立菩薩勝忍。得此忍故，是諸菩薩不久當得淨勝意樂，已依上品勝解行地勝忍而轉。

【漢】當知是名菩薩所有能得菩薩忍陀羅尼。
△tena bodhisattvena pratilabdhā tāni dhāraṇī-padāny adhiṣṭhāya bodhisattva-kṣāṃtir vaktavyā. tasyāś ca lābhāt sa bodhisattvo nacirasyedānīm adhyāśaya-śuddhiṃ pratilabhae. adhimātrāyām adhimukti-caryā-bhūmi-kṣāṃtau vartate. iyaṃ bodhisattvasya bodhisattva-kṣāṃti-lābhāya dhāraṇī veditavyā.

【漢】此中菩薩法陀羅尼、義陀羅尼，若過第一無數大劫，已入清淨勝意樂地，所得決定堅住廣大。從此以下，或以願力、或依靜慮，雖有獲得，而不決定，亦不堅住、亦不廣大。如說法義二陀羅尼，呪陀羅尼，當知亦爾。能得菩薩忍陀羅尼，如前所釋，即如是得。
△tatra dharma-dhāraṇīm artha-dhāraṇīṃ ca bodhisattvaḥ prathamasya kalpāsaṃkhyeyasyātyayāc chuddhādhyāśaya-bhūmi-praviṣṭo labḥate niyatāṃ sthirāṃ udārāṃ ca. tataḥ punar arvāg labhate praṇidhāna-vaśena vā dhyāna-saṃniśrayeṇa vā. na tu niyatāṃ na sthirāṃ nodārāṃ. yathā dharmārtha-dhāraṇī evaṃ mantra-dhāraṇī veditavyā. bodhisattva-kṣāṃti-lābhāya tu dhāraṇī yathaiva vyākhyātā. tathaiva labhyate.

【漢】若諸菩薩具四功德，方獲如是諸陀羅尼，非隨闕一。何等名為四種功德？一者、於諸欲中，無所貪著。二者、於他勝事不生`[姤＝妬【三宮聖】]`姤忌，不嫉他榮。三者、一切所求等施無悔。四者、於正法中，深生忻樂；忻樂法者，於菩薩藏及菩薩藏摩怛理迦深心愛樂。
△etā punaḥ sarvā dhāraṇī bodhisattvaḥ caturbhir guṇair yukto labhate nānyatama-vikalaḥ. katamaiś caturbhiḥ. kāmeṣv anadhyavasito bhavati. para-samucchrāyeṣv īrṣyāṃ notpādayati. anīrṣyur bhavati. sarva-yacita-pradaś ca bhavaty ananutāpya-dāyī. dharmārāmaś ca bhavati. dharma-rato bodhisattva-piṭakam ārabhya piṭaka-mātṛkāyām āramate.

#### 3.3.1.13.所修正願
【漢】云何菩薩所修正願？

【漢】當知此願略有五種。一者、發心願，二者、受生願，三者、所行願，四者、正願，五者、大願。
△katamad bodhisattvasya bodhisattva-praṇidhānaṃ. tat samāsataḥ paṃcavidhaṃ draṣṭavyaṃ. cittotpāda-praṇidhānam upapatti-praṇidhānaṃ gocara-praṇidhānaṃ samyak-praṇidhānaṃ mahā-praṇidhānaṃ ca.

【漢】若諸菩薩，於其無上正等菩提最初發心，是名發心願。
△tatra prathama-cittotpādo bodhisattvasyānuttarāyāṃ samyaksaṃbodhau cittotpāda-praṇidhānam ity ucyate.

【漢】若諸菩薩，願於當來往生隨順饒益有情諸善趣中，是名受生願。
△āyatyāṃ sattvārthānukūlāsu sugaty-upapattiṣu praṇidhānaṃ bodhisattvasyopapatti-praṇidhānam ity ucyate.

【漢】若諸菩薩，願能無倒思擇諸法，願於境界修無量等殊勝善法，是名所行願。
△samyag-dharma-pravicaya-praṇidhānam apramāṇādi-kuśala-dharma-bhāvanā-viṣaya-praṇidhānaṃ bodhisattvasya gocara-praṇidhānam ity ucyate.

【漢】若諸菩薩，願於當來攝受一切菩薩善法，攝受一切所有功德。若總若別所有正願，是名正願。
△āyatyāṃ sarva-bodhisattva-kuśala-saṃgrahāya sarva-guṇa-saṃgrahāya ca samāsato vyāsato vā praṇidhānaṃ bodhisattvasya samyak-praṇidhānam ity ucyate.

【漢】菩薩大願，當知即從正願所出。此復十種。若諸菩薩，願於當來以一切種上妙供具，供養無量無邊如來，當知是名第一大願。若諸菩薩，願於當來攝受防護諸佛世尊所有正法，傳持法眼令無斷壞，當知是名第二`[正＝大【元明】]`正願。若諸菩薩，願於當來從覩`[吏＞]`史多天宮降下，如前乃至入大涅槃，當知是名第三大願。若諸菩薩，`[願於＝於願【聖】]`願於當來行一切種菩薩正行，當知是名第四大願。若諸菩薩，願於當來普能成熟一切有情，當知是名第五大願。若諸菩薩，願於當來一切世界皆能示現，當知是名第六大願。若諸菩薩，願於當來普能淨修一切佛土，當知是名第七大願。若諸菩薩，願於當來一切菩薩，皆同一種意樂加行趣入大乘，當知是名第八大願。若諸菩薩，願於當來所有一切無倒加行皆不唐捐，當知是名第九大願。若諸菩薩，願於當來速證無上正等菩提，當知是名第十大願。
△mahā-praṇidhānaṃ punar bodhisattvasyāsmād eva samyak-praṇidhānād veditavyaṃ. tat punar daśavidhaṃ. ayatyāṃ sarvākārāprameya-tathāgata-pūjopasthānatāyai prathamaṃ praṇidhānaṃ bodhisattvasya mahā-praṇidhānam ity ucyate.
△buddhānāṃ ca bhagavatāṃ sad-dharma-parigrahārakṣaṇatāyai dharma-netrī-saṃdhāraṇāya mahā-praṇidhānaṃ.
△Tuṣita- bhavana-vāsam upādāya pūrvavad yāvat parinirvāṇāya mahā-praṇidhānaṃ.
△bodhisattva-sarvākāra-samyak-caryā-caraṇatāyai mahā-praṇidhānaṃ.
△sarva-sattva-paripākāya mahā-praṇidhānaṃ.
△sarva-loka-dhātu-saṃdarśanāya mahā-praṇidhānaṃ.
△buddha-kṣetra-pariśodhanāya mahā-praṇidhānaṃ.
△sarva-bodhisattvaikāśaya-prayogatāyai mahā-praṇidhānaṃ.
△avaṃdhya-samyak-prayogatāyai mahā-praṇidhānaṃ.
△anuttara-samyaksaṃbodhy-abhisaṃbodhāya mahā-praṇidhānaṃ.

### 3.3.14. 三三摩地 
【漢】云何菩薩空三摩地？謂諸菩薩觀一切事，遠離一切言說自性，唯有諸法離言自性，心正安住。是名菩薩空三摩地。
△tatra katamo bodhisattvasya śūnyatā-samādhiḥ. iha bodhisattvasya sarvābhilāpātmakena svabhāvena virahitaṃ nirabhilāpya-svabhāvaṃ vastu paśyataḥ yā cittasya sthitiḥ. ayam asyocyate śūnyatā-samādhiḥ.

【漢】云何菩薩無願三摩地？謂諸菩薩，即等隨觀離言自性所有諸事，由邪分別所起煩惱，及以眾苦所攝受故，皆為無量過失所污；於當來世不願為先，心正安住。是名菩薩無願三摩地。
△apraṇihitaḥ samādhiḥ katamaḥ. iha bodhisattvasya tad eva nirabhilāpya-svabhāvaṃ vastu mithyā-vikalpa-samutthāpitena kleśena duḥkhena ca parigṛhītatvād aneka-doṣa-duṣṭaṃ samanupaśyato yāyatyāṃ tatrāpraṇidhāna-pūrvakā citta-sthitiḥ. ayam asyāpraṇihitaḥ samādhir ity ucyate.

【漢】云何菩薩無相三摩地？謂諸菩薩，即正思惟離言自性所有諸事，一切分別戲論眾相永滅寂靜，如實了知，心正安住。是名菩薩無相三摩地。
△ānimittaḥ samādhiḥ katamaḥ. iha bodhisattvasya tad eva nirabhilāpya-svabhāvaṃ vastu sarva-vikalpa-prapaṃca-nimittāny apanīya yathābhūtaṃ śāṃtato manasikurvato yā citta-sthitiḥ. ayam asyocyate ānimittaḥ samādhiḥ.

【漢】問：何故唯立三三摩地，無過無增？

【漢】答：法有二種。謂有、非有。有為、無為名之為有，我及我所名為非有。

【漢】於有為中，有無願故，可厭逆故，當知依此建立無願三摩地。於無為中，願涅槃故，正樂攝故，當知依此建立無相三摩地。於非有事，菩薩不願，亦無無願。然於非有，菩薩如實見為非有。依此見故，當知建立空三摩地。
△kasmāt punar eṣām eva trayāṇāṃ samādhīnāṃ prajñaptir bhavati. nāta uttari nāto bhūyaḥ. dvayam idaṃ sac cāsac ca. tatra saṃskṛtam asaṃskṛtaṃ ca sat. asad ātmā vā ātmīyaṃ vā. tatra saṃskṛte saty apraṇidhānataḥ prātikūlyato 'praṇihita-samādhi-vyavasthānaṃ. asaṃskṛte punar nirvāṇe praṇidhānataḥ samyag-abhirati-grahaṇato 'nimitta-samādhi-vyavasthānaṃ. yat punar etad asad eva vastu. tatra bodhisattvena na praṇidhānaṃ nāpraṇidhānaṃ karaṇīyam. api tu tad asad ity eva yathābhūtaṃ draṣṭavyaṃ. tac ca darśanam adhikṛtya śūnyatā-samādhi-vyavasthānaṃ veditavyaṃ.

【漢】如是菩薩於此三種三摩地中精勤修學，於是建立如實了知。於餘行相三`[三〔－〕【聖】]`三摩地如實悟入，安立理趣如實悟入，修習理趣如實了知。謂於其中，諸聲聞眾精勤修學及圓滿證。`[此下聖本有光明皇后願文]`
△evaṃ hi bodhisattva eṣu triṣu samādhiṣu yogaṃ karoti. evaṃ ca vyavasthānaṃ yathābhūtaṃ prajānāti. tad-anyākārān api trīn samādhīn yathābhūta-vyavasthāna-naya-praveśena bhāvanā-naya-praveśena ca yathābhūtaṃ prajānāti yeṣu śrāvakāḥ śikṣaṃte samudāgacchaṃti ca.

【漢】瑜伽師地論卷第四十五



☗s46
【漢】瑜伽師地論卷第四十六
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中菩薩地第十五初持瑜伽處菩提分品第十七之三
【漢】`[1]第十五〔－〕【明】＊`

#### 3.3.1.15.四法嗢柁南
【漢】復有四種法嗢`[拕＝柁【宮三宮】]`拕南，諸佛菩薩欲令有情清淨故說。何等為四？一切諸行皆是無常，是名第一法嗢`[拕＝柁【宮】]`拕南。一切諸行皆悉是苦，是名第二法嗢`[拕＝柁【宮】]`拕南。一切諸法皆無有我，是名第三法嗢`[拕＝柁【宮】]`拕南。涅槃寂靜，是名第四法嗢拕南。
△catvārīmāni dharmoddānāni yāni buddhāś ca bodhisattvāś ca sattvānāṃ viśuddhaye deśayati. katamāni catvāri. anityāḥ sarva-saṃskārāḥ iti dharmoddānaṃ. duḥkhāḥ sarva-saṃskārā iti dharmoddānaṃ. anātmānaḥ sarva-dharmā iti dharmoddānaṃ. śāṃtaṃ nirvāṇam iti dharmoddānaṃ.

#### 3.3.15.1.名嗢柁南
【漢】諸佛菩薩多為有情宣說如是法相應義，是故說名法嗢`[拕＝柁【宮】]`拕南。又從曩昔，其心寂靜諸牟尼尊，於一切時展轉宣說，是故說此名嗢`[拕＝柁【宮】]`拕南。又此行迹能趣大生，亦復能趣出第一有，是故說此名嗢`[拕＝柁【宮】]`拕南。
△etat-pratisaṃyu---dharmam udīrayaṃti buddha-bodhisattvāḥ sattvānāṃ. tasmād etāni dharmoddānānīty ucyaṃte. purāṇaiś ca śānta-mānasair munibhir uditoditatvān nityakālam uddānānīty ucyaṃte. mahodaya-gāminī bhavāgrāc ca gāminī pratipat tasmād uddānānīty ucyaṃte.

##### 3.3.1.15.2.辨四種法
###### 3.3.1.15.2.1.諸行無常
【漢】云何菩薩等隨觀察一切諸行皆是無常？

【漢】謂諸菩薩，觀一切行言說自性，於一切時常無所有。如是諸行常不可得，故名無常。

【漢】又即觀彼離言說事，由不了知彼真實故；無知為因，生滅可得。如是諸行離言自性有生有滅，故名無常。
△kathaṃ ca bodhisattvaḥ sarva-saṃskārāṃ anityataḥ samanupaśyati. iha bodhisattvaḥ sarva-samṣkārāṇām abhilāpya-svabhāvaṃ nityakālam eva nāstīty upalabhyānityataḥ sarva-saṃskārāṃ paśyati. punar aparijñātasya bhūtataḥ tasyaiva nirabhilāpyasya vastunaḥ aparijñāta-hetukaṃ udaya-vyayam upalabhyate. nirabhilāpya-svabhāvāṃ sarva-saṃskārān anityataḥ samanupaśyati.

【漢】又諸菩薩，觀過去行已生已滅，由彼諸行無因可得，亦無自性，是故觀彼因性、自性皆無所有。觀現在行已生未滅，由彼諸行因不可得，已與果故；自性可得，`[猶＝由【三宮】]`猶未滅故；是故觀彼自性是有，而無有因。觀未來行未生未滅，由彼諸行有因可得，未與果故；無有自性，猶未生故；是故觀彼唯有因性，而無自性。
△so 'tītāṃ saṃskārān utpanna-niruddhāṃ samanupaśyati. teṣāṃ naiva hetum upalabhate nāpi svabhāvam. tasmāt teṣāṃ naiva hetuto nāpi svabhāvato vidyamānatāṃ samanupaśyati. pratyutpannān utpannāniruddhāṃ samanupaśyati. teṣāṃ hetuṃ nopalabhate datta-phalatvāt. svabhāvaṃ punar upalabhate aniruddhatvāt. tasmāt teṣāṃ svabhāvato vidyamānatāṃ samanupaśyati no tu hetutaḥ. anāgatān saṃskārān anutpannāniruddhān paśyati. teṣāṃ hetum upalabhate adatta-phalatvāt. no tu svabhāvam anutpannatvāt. tasmāt teṣāṃ bodhisattvo hetuto vidyamānatāṃ paśyati. no tu svabhāvataḥ.

【漢】菩薩如是見三世中分段諸行相續轉已，等隨觀見一一剎那有為諸行，皆有三種有為之相。於剎那後，復有第四有為之相。

【漢】即於此中，前剎那行自性滅壞。無間非先諸行剎那自性生起。正觀為生；諸行生已，即時未壞，正觀為住；此已生行，望前已滅諸行剎那自性別異，正觀為老；從此諸行生剎那後，即此已生諸行剎那自性滅壞，正觀為滅。菩薩觀此已生剎那諸行自性，即是生住老之自性，不見生等別有自性。如實觀見生剎那後，即此生等諸行剎那自性滅壞，無別有性。

【漢】如是四種有為之相，總攝諸行。以要言之，二分所顯。一者、有分所顯。二者、無分所顯。此中世尊依於有分，建立一種有為之相；依於無分，建立第二有為之相。住、異二種，俱是諸行有分所顯，建立第三有為之相。
△sa evaṃ triṣv adhvasv avyavacchinnāṃ saṃskāra-saṃtatiṃ pravartamānāṃ dṛṣṭvā ekaikasmiṃ saṃskāra-kṣaṇe trīṇi saṃskṛtasya saṃskṛta-lakṣaṇāni paśyati. kṣaṇād ūrdhvaṃ caturthaṃ saṃskṛta-lakṣaṇaṃ samanupaśyati. tatra pūrva- saṃskāra-kṣaṇe svabhāva-vināśānantaraṃ yaḥ apūrva-saṃskāra-kṣaṇa-svabhāva-prādurbhāvaḥ. sā jātir iti paśyati. utpannasya yas tat-kālāvipraṇāśaḥ. sā sthitir iti paśyati. taṃ pūrva-niruddhaṃ saṃskāra-kṣaṇa-svabhāvam apekṣya tasyotpannasya yad anyatvam anyathātvaṃ vā. sā jareti paśyati. tasmāj jāti-kṣaṇād ūrdhvaṃ tasyaivotpannasya saṃskāra-kṣaṇasya yaḥ svabhāva-vināśaḥ. sa vyaya iti paśyati.
△sa yatsvabhāvam eva tam-utpannaṃ saṃskāra-kṣaṇaṃ samanupaśyati. tat-svabhāvām eva tasya jātiṃ sthitiṃ jarāṃ ca. na paśyati tad-anya-svabhāvāṃ. tasmāc ca kṣaṇād ūrdhvaṃ ya eva tasya saṃskāra-kṣaṇa-svabhāvasyāpagamaḥ. sa eva teṣāṃ jāty-ādīnām iti yathābhūtaṃ paśyati.
△tāny etāni catvāry api saṃskṛta-lakṣaṇāny abhisamasya saṃskārāṇāṃ samāsato dvayāvasthā-prabhāvitāni. bhāva-prabhāvitāny abhāva-prabhavitāni ca. tatra bhagavatā yo bhāvaḥ. tad ekaṃ saṃskṛta-lakṣaṇaṃ vyavasthāpitaṃ. yas tv abhāvaḥ. tad dvitīyaṃ saṃskṛta-lakṣaṇaṃ vyavasthāpitaṃ. sa ca bhāvas teṣāṃ saṃskārāṇāṃ sthity-anyathātva-prabhāvita iti kṛtvā tṛtīyaṃ saṃskṛta-lakṣaṇaṃ vyavasthāpitaṃ.

【漢】此中菩薩，觀一切時唯有諸行，除此更無生住老滅恒有實物自性成就。何以故？諸行生時，唯即如是諸行可得，無別有餘生住老滅。如是諸行住老滅時，唯即如是諸行可得，無別有餘生住老滅。
△tatra bodhisattvaḥ saṃskāra-mātraṃ sthāpayitvā na tasya jātiṃ na sthitiṃ na jarāṃ nānityatāṃ sarva-kālaṃ dravya-svabhāva-pariniṣpattitaḥ paśyati. tat kasya hetoḥ. saṃskāra-mātram ut padyamānam upalabhate nāsyānyāṃ jātiṃ na sthitiṃ na jarāṃ nānityatāṃ. saṃskāra-mātram eva ca tiṣṭhaj jīryad vinaśyad upalabhate na tasya jātiṃ sthitiṃ jarām anityatāṃ ca.

【漢】又諸菩薩以理推求生等實物亦不可得。如是推求不可得者，謂若離彼色等諸行別有生法，是即應如色等諸行自體有生。如是此生亦應有生。如是即應有二種生，一者、行生，二者、生生。如是行生與彼生生為一為異？若言一者，計生實有即為唐捐。言別有生是實物有，不應道理。若言異者，如是即應非行生生；是行生生，不應道理。如說生相，如是廣說住`[老＝若【明】]`老滅相，當知亦爾。
△yuktyāpi ca bodhisattvo vimṛśann etaṃ jāty-ādīṃ dravyato nopalabhate. evaṃ ca punar vimṛśaṃ nopalabhate. saced rūpādi-saṃskāra-vinirmuktaḥ anyo jāti-dharmaḥ syāt sa yathaiva rūpādika-saṃskāraḥ svātmanā utpadyate. tathaiva so 'py utpadyeta. evaṃ sati dve janmanī syātāṃ. yac ca saṃskāra-janma yac ca jāti-janma. tatra saṃskāra-janma tasmāj jāti-janmanaḥ ananyad eva vā syāt. anyad eva vā. yadi tāvad ananyad evaṃ saty apārthikā jāti-dravya-kalpanā. anyā jātir dravyato 'stiti na yujyate. atha ca punar anyad evaṃ sati saṃskāra-janma-jātir na bhavati. saṃskāra-janma-jātir iti na yujyate. yathā jātir evaṃ sthitir jarā vināśaś ca vistareṇa veditavyaḥ. saced vināśo nāma svabhāvato dharmaḥ pariniṣpanno 'syātmotpadyeta nirudyeta vā. yadā ca vināśa utpannaḥ syāt. tadā sarva-saṃskārair niruddhair bhavitavyaṃ syāt. evaṃ sati alpa-kṛcchreṇa nirodha-samāpannasyeva citta-caitasikānāṃ dharmāṇām apravṛttiḥ syāt.

【漢】謂若滅法別有自性，是實成就；即應此滅有生有滅。若滅生時，一切諸行皆應同滅。如是即應少用功力，如入滅定，諸心心所一切皆滅。若滅滅時，一切諸行雖皆已滅，復應還生，以滅無故。是故言滅有生有滅，不應道理。
△tasya ca punar vināśasya nirodhān niruddhair api taiḥ saṃskāraiḥ punar eva bhavitavyaṃ syād vināśa eṣāṃ nāstīti kṛtvā. ato vināśa utpadyate nirudhyate ceti na yujyate.

【漢】又善男子、或善女人，於一切時恒有實物自性成就，觀為假有，而能修厭、離欲、解脫，不應道理。與此相違，是應道理。

【漢】由此行相，是諸菩薩如實了知一切諸行皆是無常。
△na ca punaḥ klaputrasya vā kuladuhitur vā sarva-kālāstitāṃ ca dravya-satāṃ svabhāva-pariniṣpattiṃ ca prajñapti-satāṃ paśyato nirvid virāgo vimuktiś ca yujyate. ato viparyayeṇa tu yujyate. ity ebhir ākārair bodhisattvaḥ sarva-saṃkārā anityā iti yathābhūtaṃ prajānāti.

###### 3.3.1.15.2.2. 諸行皆苦
【漢】又諸菩薩，觀無常行相續轉時，能為三種苦所依止。一者、行苦，二者、壞苦，三者、苦苦。如是菩薩如實了知一切諸行皆悉是苦。
△tāṃ punar evam anityāṃ saṃskārāṃ prabandhena vartamānād bodhisattvaḥ tri-prakārāyā duḥkhatāyāḥ. san---paśyati saṃskāra-duḥkhatāyā vipariṇāma-duḥkhatāyā duḥkha-duhkhatāyāś ca. evaṃ hi bodhisattvaḥ sarva-saṃskārā duḥkhā iti yathābhūtaṃ prajānāti.

###### 3.3.1.15.2.3.諸法無我
【漢】又諸菩薩，如實了知有為、無為一切諸法二無我性。一者、補特伽羅無我性，二者、法無我性。於諸法中補特伽羅無我性者，謂非即有法，是真實有補特伽羅；亦非離有法，別有真實補特伽羅。於諸法中法無我性者，謂於一切言說事中，一切言說自性諸法都無所有。如是菩薩如實了知一切諸法皆無有我。
△punaḥ sarva-dharmāṇāṃ bodhisattvaḥ saṃskṛtāsaṃskṛtānāṃ dvividhaṃ nairātmyaṃ yathābhūtaṃ prajānāti. pudgala-nairātmyaṃ dharma-nairātmyaṃ ca. tatredaṃ pudgala-nairātmyaṃ. yan naiva te vidyamānā dharmāḥ pudgalāḥ. nāpi vidyamāna-dharma-vinirmukto 'nyaḥ pudgalo vidyate. tatredaṃ dharma-nairātmyaṃ. yat sarveṣv abhilāpyeṣu vastuṣu sarvābhilāpa-svabhāvo dharmo na saṃvidyate. evaṃ hi bodhisattvaḥ sarva-dharmā anātmāna iti yathābhūtaṃ prajānāti.

###### 3.3.1.15.2.4.涅槃寂靜
【漢】又諸菩薩，觀一切行先因永斷，後無餘滅，其餘畢竟不起不生，說名涅槃。

【漢】當知涅槃其`[體＝能【元】]`體寂靜，一切眾苦畢竟息故，一切煩惱究竟滅故。
△yaḥ punar eṣām eva saṃskārāṇāṃ pūrvaṃ hetu-samucchinnānāṃ paścād aśeṣoparamas tad-anyeṣāṃ cātyaṃtam anabhinirvṛttir aprādurbhāvaḥ. idam ucyate nirvāṇaṃ. tac ca śāntaṃ kleśopaśamād duḥkhopaśamāc ca veditavyaṃ.

【漢】如是未得清淨增上意樂菩薩，未見聖諦諸聲聞乘，雖於涅槃發起勝解，如是說言涅槃寂靜；而於涅槃未如實解，未能如實正智見轉，然彼亦有如理作意。
△evaṃ ca tāvad an-adhyāśya-śuddho bodhisattvaḥ adṛṣṭasatyo vā śrāvakayānīyo nirvāṇam adhimukto bhavati. evaṃ cābhidadhāti. śāntaṃ nirvāṇam iti. na cāsya tasmiṃ nirvāṇe yathābhūtāvagamo yathāvaj-jñāna-darśanaṃ pravartate. asti tv eṣa yoniśo-manaskāraḥ.

【漢】譬如王子、或長者子，生育已來，未出王宮、長者內室；王及長者，各為幼童假作種種諸戲樂具，鹿車、牛車、馬車、象車而賜與之。爾時王子及長者子，用為嬉戲，歡娛遊佚，即於如是假所造作鹿、牛、馬、象，發起真實鹿想、牛想、馬想、象想。後於一時，王及長者各知其子漸已長大，諸根成熟，讚說真實鹿、牛、馬、象。爾時王子及長者子聞父讚說，作是念言：今者父王及父長者，將非讚說我等所有鹿、牛、馬、象四種車耶？復於後時，王及長者知子轉大，從內宮室引出外遊，示其真實鹿、牛、馬、象。時彼見已，內自發生如實慧解，此為實義鹿車、牛車、馬車、象車。父於長夜甞為我等讚說斯事，然唯我等以無智故，於不如實唯彼相似、唯彼影像發起真實鹿等勝解。

【漢】由是因緣，於先勝解追起羞愧。
△tad-yathā rāja-putro vā gṛhapati-putro vā rājñā gṛhapatinā vāntargṛhe saṃvardhitaḥ syāt. tasya ca dahrasyaiva kumāra-bhūtasya tena rājñā gṛhapatinā vā kṛtrimakā mṛga-rathakā vā gośva-rathakā vā hasti-rathakā vā upasaṃhṛtā bhaveyuḥ. sa ca rāja-putro vā gṛhapati-putro vā taiḥ krīḍan ramamāṇaḥ paricārayans teṣv eva kṛtrimeṣu mṛgeṣu mṛga-saṃjñā syāt kṛtrimeṣu gośveṣu hastiṣu hasti-samjñā syāt.
△athaikadā sa rājā vā gṛhapatir vā svasya putrasya vṛddher anvayād indriyāṇāṃ paripākād bhūtānāṃ mṛgāṇāṃ varṇaṃ bhāṣeta. bhūtānāṃ yāvad dhastināṃ varṇaṃ bhāṣeta. tasya punaḥ rāja-putrasya vā gṛhapati-putrasya vā taṃ varṇa-vādaṃ śrutvā evaṃ syāt. eṣām ayaṃ rājā gṛhapatir vā asmākaṃ mṛga-rathakānāṃ yāvad dhasti-rathakānāṃ varṇaṃ bhāṣata-iti.
△athāpareṇa samayena sa rājā gṛhapatir vā svaṃ putraṃ bahir āgārān nirvāsya bhūtān mṛgān tasmai upadarśayet yāvad bhūtān hastina upadarśayet. tasya tāṃ dṛṣṭvā tasmiṃ samaye pratyātmaṃ pratyavagamo yathābhūta utpadyeta. ime te bhūtārthikā mṛga-rathakā vistareṇa yāvad dhasti-rathakā yeṣām asmākaṃ pitā dīrgha-rātraṃ varṇaṃ bhāṣitavān. asmākam eva tv ayathābhūte 'rthe tat-pratirūpa-mātrake tat-pratibiṃba-pratibhāsa-mātrake adhimokṣaḥ pravṛtta iti. tena pūrvakeṇādhimokṣeṇāritīyeran.

【漢】如是宮室，喻於生死。其所生育諸幼童子，喻未證得清淨增上意樂菩薩，及未見諦諸聲聞乘。父喻諸佛及已證入大地菩薩。先為假作鹿、牛等車，喻為宣說涅槃鹿相。次為讚說真實鹿等，喻佛菩薩自現證見真實涅槃，如其所見，於彼菩薩及聲聞前，讚說涅槃真實功德。所餘，喻彼既聞是已，但用隨順音聲覺慧，於涅槃德長夜勝解。若於是時資糧成熟，漸次增長，成淨增上意樂菩薩、見諦聲聞，於真涅槃生現證智；即於爾時發生自內如實慧解，如是涅槃，一切聲聞、獨覺所證，諸佛菩薩先所讚說，我等先以愚夫覺慧，於不如實唯彼相似、唯彼影像發起真實涅槃勝解。由是因緣，於先勝解追生羞愧。依止於後如實勝解。
△evam eva saṃsārāntargṛha-saṃvṛddhānām aśuddhāśayānāṃ bodhisattvānāṃ adṛṣṭa-satyānāṃ ca śrāvakāṇāṃ putra-sthānīyānāṃ pitṛ-kalpair buddhair bodhisattvaiś ca mahā-bhūmi-praviṣṭair nirvāṇa-pratyakṣa-darśibhis teṣāṃ bodhisattvānāṃ śrāvakāṇāṃ ca purato nirvāṇasya yathā-dṛṣṭasya varṇo bhāṣitaḥ.
△taiś ca tan nirvāṇaṃ guṇato ghoṣa-mātrānusāriṇyā buddhyā dīrgha-rātram adhimuktaṃ. yadā punas teṣāṃ saṃbhāra-paripāka-vṛddher anvayāc chraddhāśayānāṃ ca bodhisattvānāṃ dṛṣṭa-satyānāṃ ca śrāvakāṇāṃ nirvāṇe pratyakṣa-jñānam utpadyate.
△tadā teṣām api yathābhūtaḥ pratyavagama utpadyate. idaṃ tan nirvāṇaṃ sarva-śrāvaka-pratyekabuddhānāṃ yasya buddha-bodhisattvair varṇo bhāṣitaḥ. asmābhis tu pūrvaṃ bāla-prajñatayā na yathābhūtam adhimuktam. asti tu tad asya prat rūpakam. asti pratibhāsa-mātrakaṃ te tena pūrvakenādhimokṣeṇaritīyaṃte paścimaṃ yathābhūtādhimokṣaṃ niśritya.

【漢】又如病者往大醫所，為除病故，求隨順藥，得已常服。彼於是藥深生勝解、深生愛樂、唯見為實。

【漢】由是因緣，先病除愈，復起餘病，應服餘藥。
△tad-yathā kiṃcid vyādhitaṃ puruṣaṃ kaścin mahā-vaidyaḥ tasya pratyupasthitasya vyādheḥ praśamāyānulomikair bhaiṣajyair upatiṣṭhet sa ca vyādhita-puruṣo dīrgha-kāla-pratiniṣevaṇāt teṣāṃ bhaiṣajyānāṃ tad-adhimukta eva bhavet. tad-ārāmaḥ. teṣv eva sāra-darśī bhavet. atha tasya vyādhita- puruṣasya sa ca pūrvako vyādhiḥ tayā bhaiṣajyāsevayā vyupaśāmye---pūrvo vyādhir anya-bhaiṣajya-sādhyaḥ prādurbhavet. atha sa mahā-vaidyaḥ pūrvakasya ca vyādheḥ praśamaṃ paścimakasya cotpādam anya-bhaiṣajya-sādhyaṃ viditvā

【漢】`[爾＝今【聖】]`爾時大醫知先病愈，後病復生，更須餘藥；勸捨前藥，令服餘藥。

【漢】時彼病者愚癡無識，於前所服深生勝解，起所宜想，不肯棄捨。
△taṃ ca pūrvakaṃ bhaiṣajya-prayogaṃ pratikṣiped anyaṃ cānulomikaṃ vyapadiśed bhaiṣajyaṃ bālo vyādhita-puruṣaḥ pūrva-bhaiṣajyādhimuktaḥ teṣv eva pathya-saṃjñī.

【漢】時大良醫為其宣說前後藥性，於現所病前藥匪宜，後藥為勝。時有病者雖聞是語，不生勝解，猶未深信良醫所言。
△yenaiva mahā-vaidyena tāni pūrva-paścimāni bhaiṣajyāni vyapadiṣṭāni.

【漢】如是病者，喻諸凡夫、菩薩、聲聞，為煩惱病之所執持。大良醫者，喻諸如來。其良藥等，喻為宣說若上上勝及以上極，若深深勝及以深極，若劣、若勝及以勝極，法教正教教授教誡。彼雖聞已，不能悟入，不生勝解，不能修行法隨法行。
△ evam apy ucyamānas tena saṃmukham. apathyāny etāni pūrvakāṇi bhaiṣajyāni paścime vyādhāv iti na pratyayeta tasmin. na tasya vacanam abhiśraddadhyāt. evam eva tad-upamās te bālā bodhisattvāḥ śrāvakāś ca veditavyāḥ. ye vyādhita-puruṣa iva kleśa-grastā mahā-vaidyasya tathāgatasyottarād uttaratarām uttaratamām uttānād uttānatarāṃ gaṃbhīrād gaṃbhīratarāṃ gambhīratamāṃ hīnād udārām udāratarām udāratamāṃ dharma-deśanāṃ samyag-vyapadeśam avavādānuśāsanīṃ nāvataraṃti nādhimucyaṃte na pratipadyante dharmasyānudharmaṃ.

【漢】諸有淨信菩薩、聲聞，於佛所說不生疑惑；乘佛所說喻如一切支具圓滿妙莊嚴車無上法乘，如善御者，隨所行地、隨所應到，疾疾進趣，無所稽留。
△tatra śrāddho bodhisattvaḥ śrāvako vā na tasmin tathāgata-bhāṣite vimati-saṃdeham utpādayati. sa punaḥ sarvāṃga-pariṣkāra-su-samāyuktam ivājanya-rathaṃ taṃ tathāgata-bhāṣitaṃ dharma-ratham abhiruhya kuśala iva sārathir yāvati tena bhūmir gantavyā bhavaty anuprāptavyā. tāṃ laghulaghv eva gantā bhavaty adhandhāyamānaḥ. Bodhisattvabhūmāv ādhāre yoga-sthāne saptadaśamaṃ bodhipakṣya-paṭalaṃ.

### 3.3.2.菩薩功德
本地分中菩薩地第十五初持瑜伽處菩薩功德品第十八
【漢】`[＊1-1]第十五〔－〕【明】＊`

#### 3.3.2.1.初嗢柁南
【漢】云何菩薩所有功德？嗢`[拕＝柁【宮】]`拕南曰：

【漢】希奇、不希奇、　　平等心、饒益、　　報恩、與欣讚、　　不虛加行性。
△uddānaṃ. āścaryaṃ cāpy anāścaryaṃ sama-cittopakāritā pratikāras tathā śāstiḥ syād avaṃdhya-prayogatā.　

##### 3.3.2.1.1.甚希奇法
【漢】謂諸菩薩，於其無上正等覺乘勤修學時，應知有五甚希奇法。何等為五？一者、於諸有情非有因緣而生親愛；二者、唯為饒益諸有情故，常處生死，忍無量苦；三者、於多煩惱難`[復＝伏【三宮】]`復有情，善能解了調伏方便；四者於極難解真實義理，能隨悟入；五者、具不思議大威神力。如是五種菩薩所有甚希奇法，不與一切餘有情共。
△paṃceme bodhisattvasyāścaryādbhutā dharmāḥ anuttare samyaksaṃbodhi-yāne śikṣamāṇasya veditavyā. katame paṃca. niṣkāraṇa-vatsalatā sarva-sattveṣu. sattvānām evārthāya saṃsāre 'prameya-duḥkha-sahiṣṇutā. bahu-kleśānāṃ dur-vineyānāṃ ca sattvānāṃ vinayopāya-jñatā. parama-durvijñāna-tattvārthānupraveśaḥ. aciṃtya-prabhāvatā ca. ime paṃca bodhisattvānām āścaryādbhutā dharmāḥ asādhāraṇās tad-anyaiḥ sarva-sattvaiḥ.

##### 3.3.2.1.2.不希奇法
【漢】又諸菩薩成就五種不希奇法，而名成就甚希奇法。何等為五？謂諸菩薩，以因利他苦，即為自己樂；是故菩薩恒遍受行因利他苦。是名菩薩成就第一不希奇法，而名成就甚希奇法。又諸菩薩，雖善了知生死過失、涅槃功德，而樂普令有情清淨，即為己樂；是故菩薩為淨有情增上力故，誓受生死。是名菩薩成就第二不希奇法，而名成就甚希奇法。
△paṃcemāni bodhisattvasyānāścaryāṇi. yaiḥ samanvāgato bodhisattvaḥ āścaryādbhuta-dharma-samanvāgata ity ucyate. katamāni paṃca.
△yad bodhisattvaḥ para-hita-hetukena duḥkhena sukhātmaka eva san kṛtsnaṃ para-hita-hetukaṃ duḥkham abhyupagacchati. idaṃ bodhisattvasya prathamam anāścaryaṃ. yena samanvāgato bodhisattvaḥ āścaryādbhuta-dharma-samanvāgata ity ucyate.
△punar aparaṃ yad bodhisattvaḥ saṃsāra-doṣa-jño nirvāṇa-guṇa-jña eva ca san sattva-pariśuddhi-priyas tenaiva ca sukhātmakaḥ sattva-pariśuddhim evādhipatiṃ kṛtvā saṃsāram abhyupagacchati. idaṃ bodhisattvasya dvitīyam anāścaryaṃ pūrvavat.

【漢】又諸菩薩，雖善了知默然樂味，而樂普令有情清淨，即為己樂；是`[故＝名【三宮】]`故菩薩為淨有情增上力故，恒勤方便為說正法，是名菩薩成就第三不希奇法，而名成就甚希奇法。又諸菩薩，雖積集六波羅蜜多所有善根，而樂普令有情清淨，即為己樂；是故菩薩為淨有情增上力故，以淨意樂施諸有情，然不希求施果異熟。是名菩薩成就第四不希奇法，而名成就甚希奇法。又諸菩薩，以利他事為自利事；是故菩薩恒現受行一切有情利益之事。是名菩薩成就第五不希奇法，而名成就甚希奇法。
△punar aparaṃ yad bodhisattvaḥ tūṣṇīṃbhāva-sukha-rasa-jña eva san sattva-pariśuddhi-priyas tenaiva ca sukhātmakaḥ sattva-pariśuddhim evādhipatiṃ kṛtvā sattvānāṃ dharma-deśanāyai prayujyate. idaṃ bodhisattvasya tṛtīyam anāśaryaṃ pūrvavat.
△punar aparaṃ yad bodhisattvaḥ ṣat-pāramitopacitaṃ kuśala-mūlaṃ sattva- pariśuddhi-priyas tenaiva ca sukhātmakaḥ sattva-pariśuddhim evādhipatiṃ kṛtvā sarva-sattvānām āśayataḥ samutsṛjati. na ca punas tasya samutsargasya vipākenārthī bhavati. idaṃ bodhisattvasya caturtham anāścaryaṃ pūrvavat.
△punar aparaṃ yad bodhisattvaḥ para-kārya-sva-kārya eva sarva-para-kāryārtha-kriyāsu saṃdṛśyate. idaṃ bodhisattvasya paṃcamam anāścaryaṃ. yena samanvāgato bodhisattvaḥ āścaryādbhuta-dharma-samanvāgata ity ucyate.

##### 3.3.2.1.3.其心平等
【漢】又諸菩薩由五種相，當知普於一切有情其心平等。何等為五？一者、菩薩最初發心，願大菩提，如是亦為利益一切諸有情故，起平等心。二者、菩薩於諸有情住哀愍俱平等之心。三者、菩薩於諸有情，深心發起一子愛俱平等之心。
△paṃcabhir ākārair bodhisattvaḥ sarva-sattveṣu sama-citto veditavyaḥ. katamaiḥ paṃcabhiḥ.
△prathamena bodhāya cittotpāda-praṇidhānena. tathā hi bodhisattvaḥ sarva-sattvānām arthe samaṃ tac-cittam utpādayati.
△anukaṃpā-sahagatena cittena sama-citto bhavati.
△bodhisattvaḥ sarva-sattveṣv eka-putraka iva prema-sahagatena cittena sama-citto bhavati.

【漢】四者、菩薩於從眾緣已生諸行，知是所想有情事已，知一有情所有法性，即是一切有情法性；以法平等俱行之心，於諸`[有＝行【元】]`有情住平等心。五者、菩薩如於一有情行利益行，於一切有情行利益行，亦復如是。以利俱心，於諸有情住平等心。由此五相，是諸菩薩於諸有情其心平等。
△bodhisattvaḥ sarva-sattveṣu pratītyasamutpanneṣu ca sarva-saṃskāreṣu sattva-saṃjñeti viditvā bodhisattvo yā ekasya sattvasya dharmatā. sā sarveṣām iti dharma-samatānugatena cetasā sarva-sattveṣu sama-citto viharati.
△yathā caikasya sattvasyārtham ācarati tathā sarveṣām. evaṃ hi bodhisattvo 'rtha-kriyā-sahagatena cetasā sarva-sattveṣu sama-citto viharati. ebhiḥ paṃcabhir ākārair bodhisattvaḥ sattveṣu sama-citto bhavati.

##### 3.3.2.1.4.能作饒益
【漢】又諸菩薩由五種相，於諸有情能作一切饒益之事。何等為五？一者、說授正命以為饒益；二者、於不隨順能引義利所作事業，說授隨順以為饒益；三者、無依無怙、有苦有貧，善能為彼作依怙等以為饒益；四者、說授能往善趣之道以為饒益；五者、說授三乘以為饒益。
△paṃcabhir ākārair bodhisattvānāṃ sattveṣu sarvopakāra-kriyā veditavyā. katamaiḥ paṃcabhiḥ. samyag-ājīva-vyapadeśopasaṃhāreṇa. vilomeṣu ca kṝtyeṣv arthopasaṃhiteṣv anulomopadeśopasaṃhāreṇa. anāthānāṃ ca duḥkhitānāṃ kṝpaṇānām apratisaraṇānāṃ sanātha-kriyayā. sugati-gamana-mārgasya vyapadeśopasaṃhāreṇa. yāna-traya-vyapadeśopasaṃhāreṇa ca.

##### 3.3.2.1.5.現報他恩
【漢】又諸菩薩由五種相，於其有恩諸有情所現前酬報。何等為五？一者、安處有情，令學己德；二者、方便安處，令學他德；三者、無依無怙、有苦有貧，隨力隨能作依怙等；四者、勸令供養諸佛如來；五者、令於如來所說正法受持、讀誦、書寫、供養。
△paṃcabhir ākāraiḥ sattvā upakāriṇo bodhisattvasya pratyupakāreṇa pratyutthitā bhavaṃti. katamaiḥ paṃcabhiḥ.ātmānaṃ guṇaiḥ saṃyojayaṃti. para-guṇādhānāya prayoktāro bhavaṃti. anātheṣu duḥkhiteṣu kṝpaṇeṣv apratisaraṇeṣu sattveṣu sānāthyaṃ kurvaṃti. tathāgatān pūjayaṃti. tathāgata-bhāṣitaṃ ca dharmaṃ mukhena vā lekhayitvā vā dhārayaṃti taṃ ca pūjayaṃti.

##### 3.3.2.1.6.常欣讚處
【漢】又諸菩薩，於五種處常當欣讚。何等為五？一者、值佛出世，常得承事；二者、於諸佛所，常聞六種波羅蜜多菩薩藏法；三者、於一切種成熟有情，常有勢力；四者、能於無上正等菩提堪任速證；五者、證菩提已，諸弟子眾常和無諍。
△paṃcemāni sthānāni bodhisattvena nitya-kālam āśāsitavyāni bhavaṃti. katamāni paṃca. buddhotpādārāgaṇatā. teṣām eva ca buddhānām aṃtikāt ṣaṭ-pāramitā-bodhisattva-piṭaka-śravaṇaṃ. sarvākāra-sattva-paripācana-pratibalatā. anuttarasamyaksaṃbodhi-prāptiḥ. abhisaṃbodheś ca śrāvaka-sāmagrī.

##### 3.3.2.1.7.不虛加行
【漢】又諸菩薩由五因緣，於諸有情能作不虛饒益加行。何等為五？謂諸菩薩，於諸有情先欲求作利益安樂，於諸有情利益安樂如實了知，無顛倒覺。如是一切，如前供養親近無量品中所說，應知其相。
△paṃcabhiḥ kāraṇair bodhisattvasya sattveṣv avaṃdhyo 'rtha-kriyā-prayogo bhavati. katamaiḥ paṃcabhiḥ. ihabodhisattvaḥ ādita eva sattveṣu hita-sukhaiṣī bhavati. tacca hita-sukhaṃ yathābhūtaṃ prajānāti. aviparyasta-buddhir bhavati. iti sarvaṃ pūrvavat veditavyaṃ tad-yathāpūjā-sevāpramāṇa-paṭale.

#### 3.3.2.2.第二嗢柁南
【漢】復次，嗢`[拕＝柁【宮】]`拕南曰：

【漢】無顛倒加行、　　退墮、與勝進、　　相似、實功德、　　善調伏有情。
△uddānaṃ. samyak-prayogaḥ. hāniś ca. viśeṣa-gamanaṃ tathā. pratirūpāś ca. bhūtāś ca guṇā. vinayanaṃ tathā.

##### 3.3.2.2.1.無顛倒加行
【漢】謂諸菩薩有五加行，當知普攝一切菩薩無倒加行。何等為五？一、隨護加行，二、無罪加行，三、思擇力加行，四、清淨增上意樂加行，五、墮決定加行。云何菩薩隨護加行？當知此復略有五種。一者、隨護聰叡。謂由俱`[生＝行【三宮】]`生智速疾攝法。二者、隨護正念。謂由此正念，隨所攝法持令不忘。三者、隨護正智。謂由此正智，於所持法善觀察義，正慧通達。遠離隨順聰叡正念覺慧退分諸因緣故，習近隨順住分、勝分諸因緣故。四者、隨護自心。能善防守諸根門故。五者、隨護他心。能於他心正隨轉故。
△paṃcabhiḥ prayogair bodhisattvasya sarva-samyak-prayoga-saṃgraho veditavyaḥ. katamaiḥ paṃcabhiḥ. anurakṣaṇā-prayogena. anavadya-prayogena. pratisaṃkhyāna- bala-prayogena. adhyāśaya-śuddhi-prayogena. niyata-patita-prayogena ca.
△tatra bodhisattvaḥ anurakṣaṇā-prayogena medhāṃ rakṣati yena sahajena jñānena dharmāṃ laghu-laghv evodgṛhṇāti. smṛtiṃ rakṣati yayā smṛtyā udgṛhītāṃ dharmāṃ dhārayati. jñānaṃ rakṣati yena jñānena dhṛtānāṃ dharmāṇām artham upaparīkṣate. samyak ca prajñayā pratividhyati. medhā-smṛti-buddhi-hānabhāgīya-nidāna-parivarjanatayā. sthiti-vṛddhi-bhāgīya-nidāna-pratiniṣevaṇatayā ca. sva-cittam ārakṣati indriyāṇāṃ gupta-dvāratayā. para-cittam ārakṣati samyak para-cittānuvartanatayā.

【漢】云何菩薩無罪加行？謂諸菩薩，於諸善法無倒熾然，無量無間迴向菩提。云何菩薩思擇力加行？謂諸菩薩，即此一切在勝解行地，應知其相。云何菩薩清淨增上意樂加行？謂諸菩薩，即此一切在淨勝意樂地及行正行地，應知其相。云何菩薩墮決定加行？謂諸菩薩，即此一切在決定地、決定行地、到究竟地，應知其相。如是五種菩薩加行，普攝一切無倒加行。
△tatra bodhisattvasyānavadyaḥ prayogaḥ kuśaleṣu dharmeṣv aviparītaś cottaptaś cāpramāṇas ca satataś ca bodhi-pariṇamitaś ca.
△pratisaṃkhyāna-bala-prayogaḥ punar asya sarvasyām adhimukti-caryā-bhūmau draṣṭavyaḥ.
△śuddhādhyāśaya-prayogaḥ śuddhādhyāśaya-bhūmau draṣṭavyaḥ.
△niyati-patita-prayogo niyatāyāṃ bhūmau niyata-caryā-bhūmau niṣṭhā-gamana-bhūmau ca draṣṭavyaḥ. evam ebhiḥ paṃcabhiḥ prayogair bodhisattvasya sarva-samyak-prayoga-saṃgraho bhavati.

##### 3.3.2.2.2.順退分法
【漢】又諸菩薩順退分法，當知有五。何等為五？一者、不敬正法及說法師。二者、放逸懈怠。三者、於諸煩惱親近執著。四者、於諸惡行親近執著。五者、與餘菩薩校量勝劣，起增上慢；及於法顛倒，起增上慢。
△paṃca ime bodhisattvasya hānabhāgīyā dharmā veditavyāḥ. katame paṃca. agauravatā dharme dharma-bhāṇake ca. pramāda-kausīdyaṃ. kleśāsevādhivāsanatā. duścaritāsevādhivāsanatā. tad-anyaiś ca bodhisattvaiḥ saha paritulanābhimānatā dharma-viparyāsābhimānatā ca.

##### 3.3.2.2.3.順勝分法
【漢】又諸菩薩順勝分法，當知有五。何等為五？謂與前五黑品諸法次第相違，應知其相。
△paṃceme bodhisattvasya dharmā viśeṣabhāgīyā veditavyāḥ. te punar eṣām eva paṃcānāṃ kṛṣṇa-pakṣyāṇāṃ dharmāṇāṃ yathākramaṃ viparyayeṇa veditavyāḥ.

##### 3.3.2.2.4.相似功德
【漢】又諸菩薩略有五種相似功德，當知實是菩薩過失。何等為五？一者、於其暴惡毀犯淨戒諸有情所，由是因緣作不饒益；二者、詐現種種具足威儀；三者、於順世間文`[詞＝辭【明】]`詞、呪術、外道書論相應法中，得預智者、聰叡者數；四者、修行有罪施等善行；五者、宣說建立像似正法，廣令流布。
△paṃceme bodhisattvānāṃ guṇa-pratirūpakā bodhisattva-doṣā veditavyāḥ. katame paṃca. raudra-duḥśīleṣu sattveṣu tato nidānam apakāra-kriyā. kuhakasyeryāpatha-saṃpatti-kalpanā. lokāyatair mantrais tīrthika-śāstra-pratisaṃyuktair jñātra-pratilaṃbhaḥ paṇḍita-saṃkhyā-gamanatā ca. sāvadyasya ca dānādikasya kuśalasyādhyācāraḥ. sad-dharma-pratirūpakāṇāṃ ca rocanā-deśanā-vyavasthāpanā.

##### 3.3.2.2.5.真實功德
【漢】又諸菩薩略有五種真實功德。何等為五？一者、於其暴惡毀犯淨戒諸有情所，由是因緣起勝悲心；二者、本性成就具足威儀；三者、於佛所說淨妙真實若教若證，得預智者、聰叡者數；四者、修行無罪施等善行；五者、開示正法，遮滅一切像似正法。
△paṃceme bodhisattvasya bhūtā bodhisattva-guṇā veditavyāḥ. katame paṃca. raudra-duḥśīleṣu sattveśu viśeṣeṇa kāruṇya-cittatā. prakṛtyā īryāpatha-saṃpannatā. tathāgata-praṇītenāgamādhigamena jñātra-pratilaṃbhaḥ paṇḍita-saṃkhyā-gamanatā ca. anavadyasya dānādikasya kuśala-gatasya kriyā. sad-dharmasya ca prakāśanā sad-dharma-pratirūpakāṇāṃ ca pratikṣepaṇatā.

##### 3.3.2.2.6.無倒調伏所化有情
【漢】又諸菩薩略於十處，無倒調伏所化有情。何等十處？一者、遠離惡行處；二者、遠離諸欲處；三者、專精無犯，犯已能出處；四者、密護一切諸根門處；五者、正知住處；六者、離憒鬧處；七者、於遠離處，遠離一切惡尋思處；八`[者【麗】，是【大】(cf. K15n0570\_p0855c15)]`者、遠離障處；九者、遠離一切煩惱纏處；十者、遠離一切諸煩惱品諸麁重處。
△daśasu sthāneṣu samāsato bodhisattvā vineyāṃ sattvān samyag eva vinayaṃti. katameṣu daśasu. duścarita-viveke. kāma-viveke. āpatty-anadhyācāra-vyutthāne. indriyair gupta-dvāratāyāṃ. saṃprajānan vihāritāyāṃ. saṃsarga-viveke. praviviktasyāsad-vitarka-viveke. āvaraṇa-viveke. kleśa-paryavasthāna-viveke. kleśa-pakṣa-dauṣṭhulya-viveke ca.

#### 3.3.2.3.第三嗢柁南
【漢】復次，嗢`[拕＝柁【宮】]`拕南曰：

【漢】諸菩薩受記、　　墮於決定中、　　定作、常應作、　　最勝最為後。
△uddānaṃ. vyākṛtir niyatau pāto hy avaśya-kāryam eva ca sātatya-karaṇīyaṃ ca prādhānyaṃ paścimaṃ bhavet.　

##### 3.3.2.3.1.授菩提記
【漢】謂諸菩薩略由六`[相＝根【元明】]`相，蒙諸如來於其無上正等菩提授與記別。何等為六？一者、安住種`[1]性＝姓【聖】＊`性未發心位；二者、已發心位；三者、現在前`[2]位＝住【三】＊【宮聖】`位；四者、不現前`[＊2]`位；五者、有定時限，謂爾所時當證無上正等菩提；六者、無定時限，謂不宣說決定時限，而與`[授＝受【宋元宮】]`授記。
△ṣaḍbhir ākāraiḥ samāsataḥ tathāgatā bodhisattvam anuttarāyāṃ samyaksaṃbodhau vyākurvaṃti. katamaiḥ ṣaḍbhih. gotra-stham anutpādita-cittaṃ. tathotpāditaṃ cittaṃ. saṃmukhāvasthitaṃ. viparokṣāvasthitaṃ. parimitaṃ kālam iyatā kālenānuttarāṃ samyaksaṃbodhim abhisaṃbhotsyata iti. aparimita-kālaṃ vyākaroti na tu kāla-niyamaṃ karoti.

##### 3.3.2.3.2.墮決定數
【漢】又諸菩薩略有三種墮於決定。何等為三？一者、安住種性墮於決定；二者、發菩提心墮於決定；三者、不虛修行墮於決定。安住種`[＊1-1]性＝姓【聖】＊`性墮決定者，謂諸菩薩住種`[＊1]`性位，便名為墮決定菩薩。何以故？由此菩薩若遇勝緣，必定堪`[4]任＝住【元】＊`任證於無上正等覺故。發菩提心墮決定者，謂有一類諸菩薩眾，已於無上正等菩提起決定心，此後乃至證於無上正等菩提，無復退轉。不虛修行墮決定者，謂諸菩薩已得自在，普於一切利有情行，如其所欲，隨所造修終無空過。於此三種墮決定中，依於最後墮決定位，諸佛如來授諸菩薩墮決定記。
△traya ime bodhisattvasya niyati-pātāḥ. katame trayaḥ.
△gotra-stha eva bodhisattvo niyati-patita ity ucyate. tat kasya hetoḥ. bhavyo 'sau pratyayān āsādya niyatam anuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ.
△punar ekatyo bodhisattvo niyataṃ cittam utpādayati anuttarāyāṃ samyaksaṃbodhau na punas tasmāt pratyudāvartayati yāvad anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.
△punar bodhisattvo vaśitā-prāptaḥ sarvāṃ sattvārtha-caryāṃ yathecchati yathārabhate tathaivāvaṃdhyāṃ karoti. ta ete trayo niyati-patitā bhavaṃti. gotra-stha-niyati-pātaḥ cittotpāda-niyati-pātaḥ avaṃdhya-caryā-niyati-pātaś ca. tatra paścimaṃ niyati-pātam ārabhya tathāgatāḥ niyati-patitaṃ bodhisattvaṃ vyākurvāṇā vyākurvaṃti.

##### 3.3.2.3.3.定所應作
【漢】又諸菩薩略有五處定所應作。若不作已，終不堪任證於無上正等菩提。何等為五？一者、發菩提心；二者、於諸有情深生哀愍；`[三＝二【元】]`三者、熾然精進，四者、於諸明處方便修習，五者、無有厭倦。
△paṃcemāni sthānāni bodhisattvasyāvaśya-karaṇīyāni bhavaṃti yāny akṛtvā bodhisattvo 'bhavyo 'nuttarāṃ samyaksaṃbodhim abhisaṃboddhuṃ. katamāni paṃca. prathamaś cittotpādaḥ sattveṣv anukaṃ panottapta-viryaḥ sarva-vidyā-sthāneṣu yogyatā akhedataś ca.

##### 3.3.2.3.4.常所應作
【漢】又諸菩薩於其五處常所應作。何等為五？一者、於不放逸常所應作；二者、無依無怙、有苦有貧諸有情所，常應為作依怙等事；三者、於諸如來常應供養；四者、常應遍知有失、無失；五者、一切所作若行、若住諸作意中，大菩提心恒為導首。如是五種，是諸菩薩常所應作。
△paṃcemāni bodhisattvasya sthānāni sātatya-karaṇīyāni. katamāni paṃca. apramādo bodhisattvasya sātatya-karaṇīyaṃ. anātheṣu sattveṣu duḥkhiteṣv apratisaraṇeṣu sānāthya-kriyā. tathāgata-pūjā. skhalita-parijñā. sarva-kriyā-cāra-vihāra-manasikāreṣu bodhi-citta-pūrvaṃgamatā bodhisattvasya paṃcamaṃ sātatya-karaṇīyaṃ.

##### 3.3.2.3.5.許為最勝
【漢】又諸菩薩有十種法，一切菩薩許為最勝，特為第一，建立在於最上法中。何等為十？一者、菩薩種`[＊1-3]性＝姓【聖】＊`性，諸種`[＊1]`性中最為殊勝；二者、最初發心，於諸正願最為殊勝；三者、精進、般若，普於一切波羅蜜多最為殊勝；四者、愛語攝事，於諸攝事最為殊勝；五者、如來世尊，於諸有情最為殊勝；六者、悲愍有情，於諸無量最為殊勝；七者、第四靜慮，於諸靜慮最為殊勝；八者、空三摩地，於三等持最為殊勝；九者、滅盡等至，於諸等至最為殊勝；十者、如前所說所有清淨方便善巧，普於一切方便善巧最為殊勝。
△daśeme dharmā bodhisattvānāṃ pradhāna-saṃmatā yān bodhisattvā agrato dhārayaṃty agra-prajñaptiṣu ca prajñapayaṃti. katame daśa. bodhisattva-gotraṃ sarva-gotrāṇāṃ pradhānaṃ. prathamaś cittotpādaḥ sarva- samyak-praṇidhānānāṃ pradhānaṃ. vīryaṃ ca prajñā ca sarva-pāramitānāṃ pradhānaṃ. priyavāditā sarva-saṃgraha-vastūnāṃ pradhānaṃ. tathāgataḥ sarva-sattvānāṃ pradhānaṃ. karuṇā apramāṇānāṃ pradhānaṃ. caturthaṃ dhyānaṃ sarva-dhyānānāṃ pradhānaṃ. trayāṇaṃ samādhīnāṃ śūnyatā-samādhiḥ pradhānaṃ sarva-samāpattīnāṃ nirodha-samāpattiḥ pradhānaṃ. sarvopāya-kauśalānāṃ viśuddham upāya-kauśalaṃ yathānirdiṣṭaṃ pradhānaṃ.

#### 3.3.2.4.第四第五嗢柁南
【漢】復次，嗢`[拕＝柁【宮】]`拕南曰：

【漢】諸施設建立、　　一切法尋思、　　及如實遍智、　　如是諸無量、
【漢】說法果勝利、　　大乘性、與攝，　　菩薩十，應知　　建立諸名號。
△uddānaṃ. prajñapteḥ syād vyavasthānaṃ. dharmāṇām eṣaṇā tathā.
△yathābhūta-parijñānam. aprameyā tathaiva ca. deśanāyā phalaṃ caiva. mahattvaṃ. yāna-saṃgra haḥ. bodhisattvā daśa jñeyā. nāma-prajñaptayas tathā.　

##### 3.3.2.4.1.施設建立
【漢】謂諸菩薩略有四種施設建立，唯有如來及諸菩薩能正施設、能正建立；非餘一切若天、若人、若諸沙門、若婆羅門，唯除聞已。何等為四？一者、法施設建立，二者、諦施設建立，三者、理施設建立，四者、乘施設建立。
△catvārīmāni bodhisattvānāṃ prajñapti-vyavasthānāni yāni bodhisattvā eva samyak prajñapayaṃti tathāgatā vā. na tv anyaḥ kaścid deva-bhūto vā manuṣya-bhūto vā śramaṇa-brāhmaṇa-bhūto vā anyatraitebhya eva śrutvā. katamāni catvāri. dharma-prajñapti-vyavasthānaṃ satya-prajñapti-vyavasthānaṃ yukti-prajñapti-vyavasthānaṃ yāna-prajñapti-vyavasthānaṃ ca.

###### 3.3.2.4.1.1.法施設建立
【漢】云何名法施設建立？謂佛所說素`[呾＝怛【元明】]`呾纜等十二分教，次第結集、次第安置、次第制立，是名為法施設建立。
△tatra yā dvādaśāṃgasya sūtrādikasya vaco-gatasyā- nupūrva-racanā anupūrva-vyavasthāna-samāyogaḥ. idam ucyate dharma-prajñapti-vyavasthānaṃ.

###### 3.3.2.4.1.2.諦施設建立
【漢】云何名諦施設建立？謂無量種。或立一諦。謂不虛妄義，唯有一諦，無第二故。或立二諦。一、世俗諦，二、勝義諦。或立三諦。一、相諦，二、語諦，三、用諦。或立四諦。一、苦諦，二、集諦，三、滅諦，四、道諦。或立五諦。一、因諦，二、果諦，三、智諦，四、境諦，五、勝諦。
△punar anekavidham avitathārthena tāvad ekam eva satyaṃ. na dvitīyam asti.
△dvividhaṃ satyam. saṃvṛti-satyaṃ paramārtha-satyaṃ ca.
△trividhaṃ satyaṃ. lakṣaṇa-satyaṃ vāk-satyaṃ kriyā-satyaṃ ca.
△caturvidhaṃ duḥkha-satyaṃ yāvan mārga-satyaṃ.
△paṃcavidhaṃ satyaṃ. hetu-satyaṃ phala-satyaṃ jñāna-satyaṃ jñeya-satyam agrya-satyaṃ ca. 

【漢】或立六諦。一、諦諦，二、妄諦，三、應遍知諦，四、應永斷諦，五、應作證諦，六、應修習諦。
△ṣaḍvidhaṃ satyaṃ. satya-satyaṃ mṛṣā-satyaṃ parijñeyaṃ satyaṃ prahātavyaṃ satyaṃ sākṣātkartavyaṃ satyaṃ bhāvayitavyaṃ satyaṃ ca.

【漢】或立七諦。一、愛味諦，二、過患諦，三、出離諦，四、法性諦，五、勝解諦，六、聖諦，七、非聖諦。
△saptavidham. āsvāda-satyam ādīnava-satyaṃ niḥsaraṇa-satyaṃ dharmatā-satyam adhimukti-satyam āryāṇāṃ satyam anāryāṇāṃ ca satyaṃ.

【漢】或立八諦。一、行苦性諦，二、壞苦性諦，三、苦苦性諦，四、流轉諦，五、還滅諦，六、雜染諦，七、清淨諦，八、正加行諦。
△aṣṭavidhaṃ. saṃskāra-duḥkhatā-satyaṃ vipariṇāma-duḥkhatā-satyaṃ duḥkha-duḥkhatā-satyaṃ pravṛtti-satyaṃ nivṛtti-satyaṃ saṃkleśa-satyaṃ vyavadāna-satyaṃ samyak-prayoga-satyaṃ ca.

【漢】或立九諦。一、無常諦，二、苦諦，三、空諦，四、無我諦，五、有愛諦，六、無有愛諦，七、彼斷方便諦，八、有餘依涅槃諦，九、無餘依涅槃諦。
△navavidhaṃ. anitya-satyaṃ duḥkha-satyaṃ śūnyatā-satyaṃ nairātmya-satyaṃ bhava-tṛṣṇā-satyaṃ vibhava-tṛṣṇā-satyaṃ tat-prahāṇopāya-satyaṃ sopadhiśeṣa-nirvāṇa-satyaṃ nirupadhiśeṣa-nirvāṇa-satyaṃ ca.

【漢】或立十諦。一、逼切苦諦，二、財位匱乏苦諦，三、界不平和苦諦，四、所愛變壞苦諦，五、麁重苦諦，六、業諦，七、煩惱諦，八、聽聞正法、如理作意諦，九、正見諦，十、正見果諦。如是等類，名菩薩諦施設建立，若廣分別當知無量。
△daśavidhaṃ satyaṃ. aupakramika-duḥkha-satyaṃ bhoga-vaikalya-duḥkha-satyaṃ dhātu-vaiṣamya-duḥkha-satyaṃ priya-vipariṇāma-duḥkha-satyaṃ dauṣṭhulya-duḥkha-satyaṃ karma-satyaṃ kleśa-satyaṃ tathā-śravaṇa-yoniśo-manaskāra-satyaṃ samyag-dṛṣṭi-satyaṃ samyag-dṛṣṭi-phala-satyaṃ ceti. idam ucyate bodhisattvānāṃ satya-prajñapti-vyavasthānaṃ. prabhedaśaḥ punar etad apramāṇaṃ veditavyaṃ.

###### 3.3.2.4.1.3.理施設建立
【漢】云何名理施設建立？謂四道理。此廣分別如前應知。
△catasro yuktayo yukti-prajñapti-vyavasthānam ity ucyate. tāsāṃ punaḥ pravibhāgaḥ pūrvavad veditavyaḥ.

###### 3.3.2.4.1.4.乘施設建立
【漢】云何名乘施設建立？謂聲聞乘及獨覺乘、無上大乘，如是三種，一一各由七種行相施設建立，是名為乘施設建立。初聲聞乘七行相者，一、於四聖諦無顛倒慧，二、此慧所依，三、此慧所緣，四、此慧伴類，五、此慧作業，六、此慧資糧，七、此慧得果。當知由此七種行相施設建立，諸聲聞乘無不周備。如聲聞乘七種行相施設建立，其獨覺乘，當知亦爾。無上大乘七行相者，一、緣離言說事，一切法中所有真如，無分別平等性出離慧；二、此慧所依；三、此慧所緣；四、此慧伴類；五、此慧作業；六、此慧資糧；七、此慧得果。當知由此七種行相施設建立，無上大乘無不周備。
△trayāṇāṃ yānānām ekaikasya saptabhir ākāraiḥ prajñapti-vyavasthānaṃ śrāvaka-yānasya pratyekabuddha-yānasya mahāyānasya yāna-prajñapti-vyavasthānam ity ucyate. caturṣv ārya-satyeṣu yā prajñā. tasyā eva ca prajñāyā ya āśrayaḥ ālaṃbanaṃ sahāyaḥ karma saṃbhāraḥ tasyā eva ca prajñāyāḥ yat phalam. ebhiḥ saptabhir ākāraiḥ śrāvaka-yāna-prajñapti-vyavasthānaṃ sākalyena veditavyaṃ.
△yathā śrāvaka-yāna-prajñapti-vyavasthānam evaṃ pratyekabuddha-yāna-prajñapti-vyavasthānaṃ.

【漢】過去、未來、現在諸佛及諸菩薩所有無倒施設建立，若曾所作、若當所作、若今所作，一切皆由如是四事。除此無有若過若增。
△nirabhilāpyaṃ vastv ālaṃbanīkṛtya sarveṣu dharmeṣu yā tathatā nirvikalpa- samatā niryātā prajñā. tasyā eva ca prajñāyā ya āśraya ālaṃbanaṃ sahāyaḥ karma saṃbhāraḥ tasyā eva ca prajñāyā yat phalaṃ. ity ebhiḥ saptabhir ākārair mahāyāna-prajñapti-vyavasthānaṃ veditavyaṃ. atītānāgata-pratyutpanneṣv adhvasu ye kecid bodhisattvāḥ samyak-prajñapti-vyavasthānaṃ kṛtavantaḥ kariṣyaṃti kurvaṃti vā punaḥ sarve te ebhiś caturbhir vastubhiḥ. nāta uttari nāto bhūyaḥ.

##### 3.3.2.4.2.四尋思
【漢】又諸菩薩為得四種如實遍`[1]知＝智【三宮】＊`知，於一切法起四尋思。何等為四？一、名尋思，二、事尋思，三、自性假立尋思，四、差別假立尋思。如是四種若廣分別，應知如前真實義品。
△catvārīmāni bodhisattvānāṃ sarva-dharmāṇāṃ yathā-bhūta-parijñāyai paryeṣaṇā-vastūni. nāma-paryeṣaṇā vastu-paryeṣaṇā svabhāva-prajñapti-paryeṣaṇā viśeṣa- prajñapti-paryeṣaṇā ca. eṣāṃ ca vibhāgo veditavyaḥ tad-yathā tattvārtha-paṭale.

##### 3.3.2.4.3.四如實遍知
【漢】又諸菩薩略有四種，於一切法如實遍`[＊1-1]知＝智【三宮】＊`知。一、名尋思所引如實遍`[＊1]`知，二、事尋思所引如實遍`[＊1]`知，三、自性假立尋思所引如實遍`[＊1]`知，四、差別假立尋思所引如實遍`[＊1]`知。如是四種若廣分別，應知如前真實義品。
△catvārīmāni bodhisattvānāṃ sarva-dharmāṇāṃ yathābhūta-parijñānāni. nāma-paryeṣaṇā-gataṃ yathābhūta- parijñānaṃ vastu-paryeṣaṇā-gataṃ yathābhūta-parijñānaṃ svabhāva-prajñapti-paryeṣaṇā-gataṃ yathābhūta-parijñānaṃ viśeṣa-prajñapti-paryeṣaṇā-gataṃ yathābhūta-parijñānam. eṣām api vibhāgaḥ pūrvavad veditavyas tad-yathā tattvārtha-paṭale.

##### 3.3.2.4.4.五無量
【漢】又諸菩薩，於五無量能起一切善巧作用。何等為五？一、有情界無量，二、世界無量，三、法界無量，四、所調伏界無量，五、調伏方便界無量。
△paṃceme aprameyā bodhisattvānāṃ sarva-kauśala-kriyāyai saṃvartaṃte. katame paṃca. sattva-dhātur aprameyaḥ. loka-dhātur aprameyaḥ. dharma-dhātur aprameyaḥ. vineya-dhātur aprameyaḥ. vinayopāya-dhātuś cāprameyaḥ.

【漢】云何有情界無量？謂六十四諸有情眾，名有情界。如前意地已具條列。若依相續，差別無邊。
△catuḥṣaṣṭiḥ sattva-nikāyāḥ sattva-dhātus tad-yathā manomayyāṃ bhūmau. saṃtāna-bhedena punar aprameyaḥ.

【漢】云何世界無量？謂於十方無量世界、無量名號各各差別。如此世界名曰索訶，此界梵王名索訶主。如是一切皆當了知。
△daśasu dikṣv aprameyā aprameya-nāma-loka-dhātavaḥ tad-yathā Sahā nāmnā loka-dhātuḥ yasya nāmnā Brahmā Sahāpatir ity ucyate.

【漢】云何法界無量？謂善、不善、無記諸法，如是等類差別道理，應知無量。
△kuśalākuśalāvyākṛtā dharmāḥ prabheda-nayenāprameyā veditavyāḥ.

【漢】云何所調伏界無量？謂或有一種所調伏界。一切有情可調伏者，同一類故。或有二種所調伏界。一、具縛，二、不具縛。或有三種所調伏界。一、鈍根，二、中根，三、利根。或有四種所調伏界。一、剎帝利，二、婆羅門，三、吠舍，四、`[明注曰戍北藏作成]`戍達羅。或有五種所調伏界。一、貪行，二、瞋行，三、癡行，四、慢行，五、尋思行。
△syād ekavidho vineyas sarva-stattvā vineyā iti kṛtvā.
△syād dvividhaḥ. sakala-bandhano vikala-bandhanaś ca.
△syāt trividhaḥ. mṛdv-indriyo madhyendriyas tīkṣṇendriyaḥ
△caturvidhaḥ. kṣatriyo brāhmaṇo vaiṣyaḥ śūdraś ca.
△paṃcavidhaḥ. rāga-carito dveṣa-caritaḥ moha-carito māna-carito vitarka-caritaś ca.

【漢】或有六種所調伏界。一、在家，二、出家，三、未成熟，四、已成熟，五、未解脫，六、已解脫。或有七種所調伏界。一、輕毀，二、中庸，三、廣顯智，四、略開智，五、現所調伏，六、當所調伏，七、緣引調伏。謂遇如是如是緣，即如是如是轉變。或有八種所調伏界。謂八部眾，從剎帝利乃至梵眾。
△ṣaḍvidḥaḥ. gṛhī pravrajitaḥ aparipakvaḥ paripakvo 'vimuktaś ca vimuktaś ca.
△saptavidhaḥ. pratihato madhya-sthaḥ vyaṃjita-jñaḥ udghaṭita-jñaḥ tadātva-vineyaḥ āyati-vineyaḥ pratyaya-hāryaś ca vineyo yādṛśān pratyayān labhate tathā-tathā pariṇamati.
△aṣṭavidhaḥ. aṣṭau parṣadaḥ kṣatriya-parṣadam ādiṃ kṛtvā yāvad brahma-parṣat.

【漢】或有九種所調伏界。一、如來所化，二、聲聞、獨覺所化，三、菩薩所化。四、難調伏，五、易調伏，六、軟語調伏，七、訶擯調伏，八、遠調伏，九、近調伏。或有十種所調伏界。一、那落迦，二、傍生，三、琰摩世界，四、欲界天人，五、中有，六、有色，七、無色，八、有想，九、無想，十、非想非非想。如是略說品類差別有五十五，若依相續差別道理，當知無量。
△navavidhaḥ. tathāgata-vineyaḥ śrāvaka-pratyekabuddha-vineyaḥ bodhisattva-vineyaḥ kṛcchra-sādhyaḥ akṛcchra-sādhyaḥ ślakṣṇa-sādhyaḥ avasādanā-sādhyaḥ dūre vineyaḥ aṃtike vineyaḥ.
△daśavidhaḥ. nārakaḥ tairyagyonikaḥ yāmalaukikaḥ kāmāvacaro divya-mānuṣyakaḥ āntarābhavikaḥ rūpī arūpaḥ saṃjñī asaṃjño naivasaṃjñīnāsaṃjñī ca. ayaṃ tāvat prakāra-bhedena paṃcapaṃcāśad ākāraḥ.

【漢】問：有情界無量、所調伏界無量有何差別？

【漢】答：一切有情，若住種`[＊1-5]性＝姓【聖】＊`性、不住種`[＊1]`性，無有差別，總名有情界無量；唯住種`[＊1]`性，彼彼位轉，乃得名為所調伏界無量。
△apramāṇas tu saṃtāna-prabhedena veditavyaḥ. tatra sattva-dhātu-vineya-dhātvoḥ kiṃ nānākaraṇaṃ. sattva-dhātur aviśeṣeṇa sarva-sattvā gotra-sthā agotra-sthāś ca. ye punar gotra-sthā eva tāsu-tāsv avasthāsu vartaṃte. sa vineya-dhātur ity ucyate. vineyopāyaḥ punaḥ pūrvavad yathā-nirdiṣṭo veditavyaḥ. so 'pi cāprameyaḥ prakāra-bhedataḥ.

【漢】云何調伏方便界無量？謂如前說，當知此中亦有無量品類差別。

【漢】問：何故總說此五無量如是次第？

【漢】答：以諸菩薩專精修習饒益有情，是故最初說有情界無量。是諸有情依於處所可得受化，是故第二說世界無量。是諸有情在彼彼界，由種種法或染、或淨差別可得，是故第三說法界無量。即觀如是有情界中，有諸有情有所堪`[＊4-1]任＝住【元】＊`任、有大勢力，堪能究竟解脫眾苦，是故第四說所調伏界無量。要由如是方便善巧，令諸有情究竟解脫，是故第五說調伏方便界無量。是故說言菩薩於此五種無量，能起一切善巧作用。
△ta ete abhisamasya paṃcāprameyā bhavaṃti. tat kasya hetoḥ. iha bodhisattvo yeṣāṃ sattvānām arthe prayujyate. sa prathamo 'prameyaḥ. taṃ punaḥ sattvān yatra-sthān upalabhate. ayaṃ dvitīyo 'prameyaḥ. tān punaḥ sattvāṃ teṣu-teṣu loka-dhātuṣu yair dharmaiḥ saṃkliśyamānāṃś ca viśudhyamānāṃś copalabhate. sa tṛtīyo 'prameyaḥ. tebhyaś ca sattvebhyaḥ yāṃ sattvān bhavyāṃ śakya-rūpān atyaṃta-duḥkha-vimokṣāya paśyati. sa caturtho 'prameyaḥ. yaś copāyas teṣām eva sattvānāṃ vimokṣāya. sa paṃcamo 'prameyaḥ. tasmād ete paṃcāprameyā bodhisattvānāṃ sarva-kauśala-kriyāyai saṃvartaṃte.

##### 3.3.2.4.5.說法果利
【漢】諸佛菩薩為諸有情宣說正法，當知有五大果勝利。何等為五？一者、一類有情聞佛菩薩說正法時，遠塵離垢，於諸法中法眼生起；二者、一類有情聞佛菩薩說正法時，得盡諸漏；三者、一類有情聞佛菩薩說正法時，便於無上正等菩提發正願心；四者、一類有情聞佛菩薩說正法時，證得菩薩最勝`[法忍＝決為【元】]`法忍；五者、一類有情聞佛菩薩說正法已，受持讀誦，修習正行，展轉方便令正法眼久住不滅。如是五種，當知名為諸佛菩薩所說正法大果勝利。
△paṃceme buddha-bodhisattvānāṃ sattveṣu dharma-deśanāyāḥ vipulāḥ phalānuśaṃsāḥ veditavyāḥ. katame paṃca. tad-ekatyāḥ sattvā tasmiṃn eva sad-dharme deśyamāne virajo vigata-malaṃ dharmeṣu dharma-cakṣur utpādayaṃti
△tad-ekatyāḥ sattvāḥ deśyamāna eva sad-dharma āsrava-kṣayam anuprāpnuvaṃti.
△tad-ekatyāḥ sattvā anuttarāyāṃ samyaksaṃbodhau cittam utpādayaṃti.
△tad-ekatyāḥ sattvāḥ paramāṃ bodhisattva-kṣāṃtiṃ pratilabḥaṃte śruta-mātra eva tasmiṃ sad-dharme.
△deśitaś ca sad-dharmo buddhair bodhisattvaiś ca uddeśa-svādhyāya-saṃpratipatti-pāraṃparya-yogena dharma-netryāḥ cira-sthitikatāyai saṃvartate. itīme paṃca deśanā yāḥ vipulāḥ phalānuśaṃsā veditavyāḥ.

##### 3.3.2.4.6.七大乘性
【漢】諸菩薩乘與七大性共相應故，說名大乘。何等為七？一者、法大性。謂十二分教中，菩薩藏攝方廣之教。二者、發心大性。謂有一類，於其無上正等菩提發正願心。三者、勝解大性。謂有一類，於法大性生勝信解。四者、增上意樂大性。謂有一類，已過勝解行地，證入淨勝`[意＝竟【元】]`意樂地。五者、資糧大性。謂福德資糧、智慧資糧修習圓滿，能證無上正等菩提。
△saptemāni mahattvāni yair yuktaṃ bodhisattvānāṃ yānaṃ mahāyānam ity ucyate. katamāni sapta. dharma-mahattvaṃ tad-yathā dvādaśāṃgād vaco-gatād bodhisattva-piṭaka-vaipulyaṃ.
△cittotpāda-mahattvaṃ tad-yathā ekatyaḥ anuttarāyāṃ samyaksaṃbodhau cittam utpādayati.
△adhimukti-mahattvaṃ tad-yathaikatyaḥ tasmiṃn eva dharma-mahattve adhimukto bhavati.
△adhyāśaya-mahattvaṃ tad-yathaikatyaḥ adhimukti-caryā-bhūmiṃ samatikramyādhyāśaya-śuddhi-bhūmim anupraviśati.
△saṃbhāra-mahattvaṃ yasya puṇya-saṃbhārasya jñāna-saṃbhārasya samudāgamād anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.

【漢】六者、時大性。謂經於三無數大劫，方證無上正等菩提。七者、圓證大性。謂即所證無上菩提，由此圓證菩提自體，比餘圓證功德自體尚無與等，何況得有若過若增。當知此中，若法大性、若發心大性、若勝解大性、若增上意樂大性、若資糧大性、若時大性，如是六種皆是圓證大性之因。圓證大性，是前六種大性之果。
△kāla-mahattvaṃ yena kālena yais tribhiṣ kalpāsaṃkhyeyair anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.
△samudāgama-mahattvaṃ saivānuttarā samyak saṃbodhiḥ. yasyātmabhāva-samudāgamasyānyaḥ ātmabhāva-samudāgamaḥ samo nāsti. kutaḥ punar uttari kuto bhūyaḥ.
△tatra yac ca dharṃa-mahattvaṃ yac ca cittotpāda- mahattvaṃ yac cādhimukti-mahattvaṃ yac cādhyāśaya-mahattvaṃ yac ca saṃbhāra-mahattvaṃ yac ca kāla-mahattvaṃ. itīmāni ṣaṇ mahattvāni hetu-bhūtāni samudāgama-mahattvasya. tat punar ekaṃ samudāgama-mahattvaṃ phala-sthānīyam eṣāṃ ṣaṇṇāṃ veditavyaṃ.

##### 3.3.2.4.7.具攝大乘
【漢】有八種法，能具足攝一切大乘。一者、菩薩藏教；二者、即於如是菩薩藏中，顯示諸法真實義教；三者、即於如是菩薩藏中，顯示一切諸佛菩薩不可思議、最勝廣大威力之教；四者、於上所說，如理聽聞；五者、如理`[思＝思惟【聖】]`思為先，趣勝意樂；六者、趣勝意樂為先，入修行相；七者、入修行相為先，修果成滿；八者、即由如是修果成滿，究竟出離。如是菩薩勤修學已，能證無上正等菩提。
△aṣṭāv ime dharmāḥ sarvasya mahāyānasya saṃgrahāya saṃvartaṃte. bodhisattva-piṭaka-deśanā.
△tasmiṃn eva ca bodhisattva-piṭake yā sarva-dharma-tattvārtha-saṃprakāśanā.
△tasmiṃn eva ca bodhisattva-piṭake yā buddha-bodhisattvānām aciṃtya-paramodārā prabhāva-saṃprakāśanā.
△tasya ca yad yoniśaḥ-śravaṇaṃ.
△yoniśaś-cintā-pūrvakam adhyāśayopagamanaṃ.
△adhyāśayāpagamana-pūrvakaś ca bhāvanākāra-praveśaḥ
△bhāvanākāra-praveśa-pūrvikā ca
△bhāvanā-phala-pariniṣpattiḥ. tasyā eva bhāvanā-phala-pariniṣpatter atyaṃta-nairyāṇikatā. evaṃ hi bodhisattvāḥ śikṣamāṇā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyaṃte.

##### 3.3.2.4.8.十種菩薩
【漢】何等菩薩勤修學已，能證無上正等菩提？當知菩薩略有十種。一、住種`[＊1-8]性＝姓【聖】＊`性，二、已趣入，三、未淨意樂，四、已淨意樂，五、未成熟，六、已成熟，七、未墮決定，八、已墮決定，九、一生所繫，十、住最後有。此中即住種性菩薩發心修學，名已趣入。即已趣入，乃至未入淨意樂地，名未淨意樂。若已得入，名已淨意樂。
△ke punas te bodhisattvāḥ. ya evaṃ śikṣamāṇā anuttarāṃ samyaksaṃbodhim abhisaṃbudhyaṃte. te samāsato daśavidhā veditavyāḥ. gotra-sthaḥ avatīrṇaḥ aśuddhāśayaḥ śuddh'āśayaḥ aparipakvaḥ paripakvaḥ aniyati-patitaḥ niyati-patitaḥ eka-jāti-pratibaddhaḥ caramabhavikaś ceti.
△tatra gotra-stho bodhisattvaḥ śikṣamāṇaś cittam utpādayati. so 'vatīrṇa ity ucyate.
△sa eva punar avatīrṇo yāvac chuddhāśāya-bhūmiṃ nānupraviṣṭo bhavati tāvad aśuddhāśaya ity ucyate.
△praviṣṭas tu śuddhāśayo bhavati.

【漢】即淨意樂，乃至未入到究竟地，名未成熟。若已得入，名已成熟。未成熟中，乃至未得入決定地、決定行地，名未決定。若已得入，名已決定。已成熟中，復有二種。一者、一生所繫。謂此生無間，當證無上正等菩提。二、住最後有。謂即住此生，能證無上正等菩提。
△sa eva punaḥ śuddhāśayo yāvan niṣṭha-gamana-bhūmiṃ nānupraviṣto bhavati tāvad aparipakva ity ucyate.
△praviṣṭas tu paripakvo bhavati.
△sa punar aparipakvo yāvan niyata-niyata-caryā-bhūmiṃ nānupraviṣṭo bhavati tāvad aniyata ity ucyate.
△praviṣṭas tu niyato bhavati.
△sa punaḥ paripakvo dvividhaḥ. eka-jāti-pratibaddho yasya janmano 'nantaram anuttaraṃ samyaksaṃbodhim abhisaṃbhotsyate.
△caramabhavikaś ca yas tasmiṃn eva janmani sthito 'nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.

【漢】如是如說從初種性，廣說乃至能證無上正等菩提十種菩薩，於菩薩學能正修學。此上更無能正修學、若於中學、若如是學。非如所說諸菩薩上更有菩薩，於菩薩學能正修學。
△ta ete gotram upādāya yāvad anuttarāyāḥ samyaksaṃbodher daśa bodhisattvā nirdiṣṭāḥ. ye bodhisattva-śikṣāsu śikṣaṃte. teṣāṃ nāta uttari śikṣā vidyate. yatra śikṣeran yathā ca śikṣeran. na ca ebhyo yathā-nirdiṣṭebhyo bodhisattvebhya uttari bodhisattvo vidyate. yo bodhisattva-śikṣāsu śikṣeta.

##### 3.3.2.4.9. 建立名號
【漢】如是所說一切菩薩，當知復有如是等類無有差別隨德假名。所謂名為菩提薩埵、摩訶薩埵、成就覺慧、最上照明、最勝`[真＝具【宮】]`真子、最勝`[任＝住【元明】]`任持、普能降伏、最勝萌`[芽＝牙【聖】]`芽，亦名勇健，亦名最聖，亦名商主，亦名大稱，亦名憐愍，亦名大`[福＝神【元】]`福，亦名自在，亦名法師。如是十方無邊無際諸世界中無邊菩薩，當知乃有內德各別無量無邊假立想號。若諸菩薩現前自稱我是菩薩，於菩薩學不正修行，當知是名相似菩薩，非真菩薩。若諸菩薩現前自稱我是菩薩，於菩薩學能正修行，當知是名真實菩薩。`[此下聖本有光明皇后願文]`
△teṣāṃ punaḥ sarveṣām eva bodhisattvānām abhedenemāny evaṃbhāgīyāni gauṇāni nāmāni veditavyāni. tad-yathā. bodhisattvo mahāsattvaḥ dhīmān uttamadyutiḥ jinaputraḥ jinādhāraḥ vijetā jināṃkuraḥ vikrāṃtaḥ paramāryaḥ sārthavāho mahāyaśāḥ kṛpālur mahāpuṇyaḥ īśvaro dhārmikaś ceti. teṣāṃ punar daśasu dikṣv anaṃtāparyaṃtesu loka-dhātuṣv aparyantānāṃ bodhisattvānām aprameyāḥ pratyātma-gatāḥ saṃjñā-prāptayo veditavyāḥ.
△tatra ye bodhisattvā bodhisattvā sma iti pratijñāyāṃ vartaṃte. na ca bodhisattva-śikṣāsu samyak pratipadyaṃte. te bodhisattva-pratirūpakā veditavyāḥ. no tu bhūtāḥ. bodhisattvā sma iti pratijñāyāṃ vartaṃte samyak ca ye bodhisattva-śikṣāsu śikṣaṃte. te bhūtā bodhisattvā veditavyāḥ. Bodhisattvabhūmāv ādhāra-yoga-sthāne bodhisattva-guṇa-paṭalam aṣṭādaśamaṃ samāptaṃ. samāptam ādhāra-yoga-sthānaṃ.

【漢】瑜伽師地論卷第四十六



☗s47
【漢】瑜伽師地論卷第四十七
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

# 本地分中菩薩地第十五第二持隨法瑜伽處菩薩相品第一
【漢】`[7]第十五〔－〕【明】＊`

# 1.真實諸菩薩相品
【漢】云何真實諸菩薩相？

【漢】嗢`[8]拕＝柁【宮三宮】＊`拕南曰：

【漢】真實諸菩薩，　　五種相應知，　　自性、依處、果、　　次第、攝五轉。

【漢】謂諸菩薩有五真實菩薩之相，若成就者墮菩薩數。何等為五？一者、哀愍，二者、愛語，三者、勇猛，四者、舒手惠施，五者、能解甚深義理密意。如是五法，當知一一各有五轉。一者、自性，二者、依處，三者、果利，四者、次第，五者、相攝。
△svabhāva adhiṣṭhānaṃ phalānuśaṃsa anukrama-saṃgraheṇa ca. paṃcemāni bhūtasya bodhisattvasya bodhisattva-liṅgāni. yaiḥ samanvāgato bodhisattvo bodhisattva iti saṃkhyāṃ gacchati. kata māni paṃca. anukaṃpā priyavāditā vairyaṃ mukta-hastatā gaṃbhīrārtha-saṃdhi-nirmocanatā ca. ime punaḥ paṃca dharmāḥ paṃca-parivartena veditavyāḥ. svabhāvato 'dhiṣṭhānataḥ phalānuśaṃsataḥ anukramataḥ saṃgrahataś ca.

## 1.1.自性
### 1.1.1.哀愍
【漢】應知此中，哀愍自性略有二種。一、在意樂，二、在正行。在意樂者，謂諸菩薩，於諸有情利益意樂、安樂意樂，是名哀愍。在正行者，謂諸菩薩，於諸有情如所意樂，隨力隨能身語饒益，是名哀愍。
△tatrānukaṃpāyāḥ svabhāvato dvividhaḥ. āśaya-gataḥ pratipatti-gataś ca. tatrāśaya-gataḥ hitāśayaḥ sukhāśayaś ca bodhisattvasya sattveṣv anukaṃpety ucyate. pratipatti- gataś ca svabhāvato 'nukaṃpayā yad āśayo bhavati bodhisattvaḥ sattveṣu. tad eva yathā-śakti-yathā-balaṃ kāyena vācā upasaṃharati.

### 1.1.2.愛語
【漢】愛語自性，謂如前說若慰喻語、若慶悅語、若勝益語，當知如前攝事品說。
△tatra priyavāditāyāḥ svabhāvaḥ pūrvavad āmodanī saṃmodanī upakarā ca vāg

### 1.1.3.勇猛
【漢】勇猛自性，謂諸菩薩剛決堅固，無所怯劣，有大勢力。
△veditavyā. tad-yathā saṃgraha-vastu-paṭale. tatra sattvaṃ dhṛtir alīnatvaṃ ca yad balaṃ bodhisattvasya. ayaṃ vairya-svabhāva ity ucyate.

### 1.1.4.舒手惠施
【漢】若諸菩薩廣大施性、無染施性，是名舒手惠施自性。
△tatra yā bodhisattvasyodāra-dānatā asaṃkliṣṭa-dānatā ca. ayaṃ mukta-hastatāyāḥ svabhāvo veditavyaḥ.

### 1.1.5.能解甚深義理密意
【漢】若諸菩薩四無礙解，及即於彼無倒引發正加行智，是名能解甚深義理密意自性。
△catasraḥ pratisaṃvidaḥ tāsām eva cābhinirhārāya samyak-prāyogikaṃ jñānam ayaṃ bodhisattvānāṃ gaṃbhīrārtha-saṃdhi-nirmocanatāyāḥ svabhāvo veditavyaḥ.

## 1.2.依處
### 1.2.1.哀愍依處
【漢】當知菩薩哀愍依處，略有五種。何等為五？一、有苦有情，二、惡行有情，三、放逸有情，四、邪行有情，五、煩惱隨眠有情。
△tatrānukaṃpāyāḥ paṃcādhiṣṭhānāni katamāni paṃca. duḥkhitāḥ sattvā duścarita-cāriṇaḥ pramattāḥ mithyā-pratipannāḥ kleśānuśayitāś ca.

【漢】那落迦等所有有情，皆為苦受`[連＝速【元】]`連綿相續逼切而轉，如是名為有苦有情。
△nārakān sattvān upādāya yeṣāṃ keṣāṃcit sattvānāṃ duḥkhā vedanā prābandhikī saṃtati- samārūḍhā vartate. ime te sattvā duḥkhitā ity ucyaṃte.

【漢】或復有情雖非定苦，而多現行諸身惡行、諸語惡行、諸意惡行，於諸惡中喜樂安住。所謂屠養羊猪鷄等不律儀輩。如是名為惡行有情。
△ye punar nāvaśyaṃ duḥkhitāḥ. api tu bahulaṃ kāya-duścaritam adhyācaraṃti vāṅ-mano-duścaritam adhyācaraṃti. tatra cābhirata-rūpā viharaṃti. ime sattvā duścarita-cāriṇa ity ucyaṃte. tad-yathā aurabhrika-saukarika-kaukkuṭika-prabhṛtayaḥ.

【漢】或復有情雖非定苦及行惡行，而於諸`[欲＝慾【三宮】]`欲耽著受用，常樂安住種種俳優、歌舞、笑睇，以自娛樂。所謂一類受欲塵者。如是名為放逸有情。
△ye punar nāvaśyaṃ duḥkhitāḥ na duścarita-cāriṇaḥ. api tv adhyavasitāḥ kāmān upabhuṃjate naṭa-nartaka-hāsaka-lāsaka-prekṣaṇika-parā viharaṃti ātmopalāḍana-parāḥ. ime sattvāḥpramattā ity ucyaṃte. tad-yathā tad-ekatyāḥ kāmopabhoginaḥ.

【漢】或復有情雖非定苦、行惡、放逸，而依妄見修行種種苦解脫行。謂捨諸欲，於惡說法毘柰耶中而出家者。如是名為邪行有情。
△ye punar nāvaśyaṃ duḥkhitāḥ na duścarita-cāriṇā nāpi pramattāḥ. api tu dṛṣṭi-vipattim āśritya duḥkha-vimokṣāya patipannāḥ. ime sattvā mithyā-pratipannā ity ucyaṃte. tad-yathā kāmān utsṛjya durākhyāte dharma-vinaye pravrajitāḥ

【漢】或復有情雖非定苦，廣說乃至非修邪行，而或具縛、或不具縛，為諸煩惱之所隨眠。謂正修行賢善異生及諸有學。是名煩惱隨眠有情。

【漢】是名菩薩所有哀愍五種依處，由此依處、由此所緣，哀愍而轉。除此無有若過若增。
△ye punaḥ sattvā nāvaśyaṃ duḥkhitā vistareṇa yāvan na mithyā-pratipannāḥ. api tu sakala-bandhanāś ca vikala-bandhanāś ca kleśaiḥ. ime sattvāḥ kleśānuśayitā ity ucyaṃte. tad-yathā ye ca samyak-prayuktāḥ pṛthagjana-kalyāṇakāḥ. ye ca śaikṣāḥ. anukaṃpādhiṣṭhānaṃ bodhisattvānāṃ yenādhiṣṭhānena yenālaṃbanenānukaṃpā pravartate. nāta uttari nāto bhūyaḥ.

### 1.2.2.愛語依處
【漢】當知菩薩愛語依處，亦有五種。何等為五？一、正言論語，二、正慶悅語，三、正安慰語，四、正廣恣語，五、如理說語。如是廣辯，應知如前攝事品說。是名菩薩所有愛語五種依處，由此依處、由此所緣，愛語而轉。除此無有若過若增。
△paṃcemāni bodhisattvānāṃ priya-vāditāyā adhiṣṭhānāni. katamāni paṃca. samyag-ālapanā samyag-ānandanā samyag-āśvāsanā samyak-pravāraṇā nyāyopadeśaś ca. teṣāṃ punaḥ pravibhāgo veditavyaḥ. tad-yathā saṃgraha-vastu-paṭale. ebhiḥ paṃcabhir adhiṣṭhānair ebhir ālaṃbanair bodhisattvānāṃ priyavāditā pravartate. nāta uttari nāto bhūyaḥ.

### 1.2.3.勇猛依處
【漢】當知菩薩勇猛依處，亦有五種。何等為五？謂即如前菩提分品所說菩薩堅力持性五種依處，當知`[此是＝是此【三宮聖知】]`此是菩薩勇猛五種依處。由此依處、由此所緣，勇猛而轉。除此無有若過若增。
△paṃcemāni bodhisattvasya vairyādhiṣṭhānāni veditavyāni. katamāni paṃca. yair eva paṃcabhir ākārair bodhi-pakṣya-paṭale dhṛti-balādhānatā bodhisattvānām uktā. tāny eva bodhisattvasya vairyādhiṣṭhānāni veditavyāni. yair adhiṣthānair ālaṃbanair bodhisattvasya vairyaṃ pravartate. nāta uttari nāto bhūyaḥ.

### 1.2.4.舒手惠施依處
【漢】當知菩薩舒手惠施，亦五依處。何等為五？一、數數惠施，二、歡喜惠施，三、慇重惠施，四、無染惠施，五、無依惠施。如是五種，如前施品廣`[辨＝辯【三宮】]`辨應知。由此依處、由此所緣，菩薩舒手惠施而轉。除此無有若過若增。
△paṃcemāni bodhisattvasya mukta-hastāyāḥ adhiṣṭhānāni. katamāni paṃca.abhīkṣna-dānatā mudita-dānatā satkṛtya-dānatā asaṃkliṣṭa-dānatā aniśrita-dānatā ca. eṣāṃ punar vistareṇa vibhāgo veditavyaḥ. tad-yathā dāna-paṭale. ebhir adhiṣṭhānair ebhir ālaṃbanair bodhisattvānaṃ mukta-hastatā pravartate. nāta uttari nāto bhūyaḥ.

### 1.2.5.甚深義理密意依處
【漢】當知菩薩能解甚深義理密意，亦五依處。何等為五？

【漢】謂於如來所說契經，隨順甚深甚深顯現空性相應、緣性緣起，應知是名第一依處。
△paṃcemāni bodhisattvasya gaṃbhīrārtha-saṃdhi-nirmocanatāyā adhiṣṭhānāni. katamāni paṃca. ye te tathāgata-bhāṣitāḥ sūtrāntā gaṃbhīrāḥ gaṃbhīrāvabhāsāḥ śūnyatā-pratisaṃyuktāḥ idaṃpratyayatā-pratītyasamutpādānulomāḥ. idaṃ prathamam adhiṣṭhānaṃ.

【漢】於毘奈耶毀犯善巧、還淨善巧，當知是名第二依處。
△vinaye vā punar āpatti-kauśalam āpatti-vyutthāna-kauśalaṃ ca. idaṃ dvitīyam adhiṣṭhānaṃ.

【漢】於摩怛理迦，施設、建立無倒法相，當知是名第三依處。
△mātṛkāyāṃ punar aviparītaṃ dharma-lakṣaṇa-vyavasthānam. idaṃ tṛtīyam adhiṣṭhānaṃ.

【漢】能正顯除意趣難解諸法`[相＝想【三宮聖知】]`相義，當知是名第四依處。
△ābhiprāyika-nigūḍha-dharma-saṃjñārtha-vibhāvanatā. idaṃ caturtham adhiṣṭhānaṃ.

【漢】於一切法，法、義、釋`[詞＝辭【明】]`詞、品類差別，當知是名第五依處。

【漢】由此依處、由此所緣，菩薩能解甚深義理密意而轉。除此無有若過若增。
△sarva-dharmāṇāṃ ca dharmārtha-nirvacana-prakāra-prabhedaḥ. idaṃ paṃcamam adhiṣṭhānaṃ. yenādhiṣṭhānenālaṃbanena bodhisattvānāṃ gaṃbhīrārtha-saṃdhi-nirmocanatā pravartate. nāta uttari nāto bhūyaḥ.

## 1.3.果利
### 1.3.1.哀愍果利
【漢】菩薩哀愍，於諸有情，最初能斷怨害嫌恨。菩薩哀愍，普於一切利有情事皆能修作，心無怯劣。於此加行甞無厭倦，多住哀愍，能攝無罪現法樂住及饒益他。
△anukaṃpā bodhisattvasya sattveṣv ādita eva tāvad vaira-prahāṇāya saṃvartate. tathānukaṃpako bodhisattvaḥ sarva-sattvārtha-kriyāsu adīna-manāḥ prayujyate. tasmiṃś ca prayoge na parikhidyate. anukaṃpā-tad-bahula-vihāritā cāsyānavadya-dṛṣṭa-dharma-sukha-vihārāya parānugrahāya ca saṃvartate.

【漢】又如世尊所說修慈所得勝利，謂於現身毒藥、刀`[杖＝仗【宋元宮聖知】]`杖不加害等。如是一切菩薩哀愍，皆當了知。是名菩薩哀愍果利。
△ye ca Bhagavatā maitryā anuśaṃsā uktā nāsya kāye viṣaṃ krāmati na śastram ity evam-ādayaḥ. te 'py anukaṃpakasya bodhisattvasya sarve veditavyāḥ. ity ayam anukaṃpāyā bodhisattvānāṃ phalānuśaṃso draṣṭavyaḥ.

### 1.3.2.愛語果利
【漢】菩薩愛語，於現法中斷語四過。所謂妄語、離間、麁惡，及以綺語。由此愛語，於現法中能自攝受、能攝受他，安隱而轉。菩薩愛語，於當來世其言敦肅，言必信用。是名菩薩愛語果利。
△priya-vādi bodhisattvo dṛṣṭe dharme caturvidhaṃ vāg-doṣaṃ vijahāti mṛṣā-vādaṃ paiśunyaṃ pāruṣyaṃ saṃbhinna-pralāpaṃ ca. sā cāsya vāg ātmānugrahāya parānugrahāya pravṛttā bhavati. dṛṣṭa eva dharme āyatyāṃ ca priyavādī bodhisattvaḥ ādeya-vacano bhavati grāhya-vacanaḥ. ity ayam bodhisattvasya priyavāditāyā phalānuśaṃso veditavyaḥ.

### 1.3.3.勇猛果利
【漢】菩薩勇猛，於現法中能離一切懶惰懈怠，心常歡喜；能受菩薩淨戒律儀，受已終無毀犯、退屈；能正堪忍，攝受自他。於當來世一切菩薩所起事業，稟性堅固，凡所造修若未成辦，終無懈退。是名菩薩勇猛果利。
△dhīro bodhisattvaḥ dṛṣṭe tāvad dharme sarveṇa sarvam ālasya-kausīdyāpagato bhavati pramudita-cittaś ca. bodhisattva-śīla-saṃvara-samādānaṃ karoti. kṛtvā ca na viṣīdati. ātmānaṃ ca paraṃ ca kṣāntyā anugṛhṇāti. āyatyāṃ ca sarva-bodhisattva-kṛtya- samāraṃbheṣu prakṛtyā dṛḍha-samāraṃbho bhavati. nākṛtvā vinivartate. itīme bodhisttvānāṃ vairya-phalānuśaṃsā veditavyā.

### 1.3.4.舒手惠施與能解甚深義理密意果利
【漢】當知菩薩舒手惠施、能解甚深義理密意所得果利，如威力品惠施威力、般若威力差別應知。是名菩薩舒手惠施、能解甚深義理密意二種果利。

【漢】是名菩薩五相果利。
△mukta-hastatayā gaṃbhīrārtha-saṃdhi-nirmocanatāyāś ca phalānuśaṃsā veditavyā. tad-yathā prabhāva-paṭale dāna-prabhāve prajñā-prabhāve ca. ayam eṣāṃ bodhisattva-liṃgānāṃ phalāi uśaṃsaḥ.

## 1.4.次第
【漢】云何五相如是次第？謂諸菩薩，先修哀愍攝受有情，於彼顧念，欲作饒益。次修愛語，為彼有情出不善處安立善處，宣說正理，攝受教誨。次修勇猛，於已趣入諸有情類，若諸有情起諸邪行，種種煩惱變異事中皆能堪忍，為不棄捨安住種種正行、邪行諸有情故。是諸菩薩修勇猛已，一類有情以財攝受，能令成熟；一類有情以法攝受，能令成熟；一類有情以財、以法二種攝受，能令成熟。是故菩薩次後修習舒手惠施、能解甚深義理密意。當知是名菩薩五相前後次第。
△kaś caiṣām anukramaḥ. pūrvaṃ tāvad bodhisattvo 'nukaṃpayā sattvān anugṛhṇāti. teṣu ca sāpekṣo bhavaty artha-kāmaḥ. tataś cākuśalāt sthānād vyutthāpya kuśale sthāne pratiṣṭhāpanāya yuktiṃ bhāṣate grāhayati vyapadiśati. avatīrṇeṣu ca sattveṣu sattva-vipratipattiṣu ca kleśa-viprakṛtāsu vividhāsu vimarda-saho bhavati pratipatti-vipratipatti-sthitānāṃ sattvānām anutsargatayā. sa evaṃ dhīraḥ ekatyān sattvān āmiṣa-saṃgraheṇa paripācayati. ekatyān dharma-saṃgraheṇa. tad-ekatyāṃs tad-ubhābhyāṃ dharmāmiṣa-saṃgrahābhyāṃ. ayam eṣāṃ paṃcānāṃ bodhisattva-liṃgānām anukramo veditavyaḥ.

## 1.5.相攝
【漢】問：菩薩五相，六到彼岸，何到彼岸攝何等相？答：菩薩哀愍，當知靜慮到彼岸攝；菩薩愛語，尸羅、般若到彼岸攝；菩薩勇猛，進、忍、般若到彼岸攝；菩薩所有舒手惠施，當知即施到彼岸攝；菩薩所有能解甚深義理密意，靜慮、般若到彼岸攝。

【漢】如是真實菩薩五相，當知一一皆有五轉。所謂自性、依處、果利、次第、相攝。已廣分別，應如實知。
△paṃcemāni bodhisattva-liṃgāni ṣaṭ paramitāḥ. āsāṃ ṣaṇṇāṃ pāramitānāṃ katamayā pāramitaya katamad bodhisattva-liṃgaṃ saṃgṛhītaṃ. anukaṃpā dhyāna-pāramitayā saṃgṛhītā. priya-vāditā śīla-pāramitayā prajñā-pāramitayā ca saṃgṛhītā. vairyaṃ vīrya-pāramitayā kṣāṃti-pāramitayā prajñā-pāramitayā ca saṃgṛhītaṃ. mukta-hastatā dāna-pāramitayaiva saṃgṛhītā. gaṃbhīrārtha-saṃdhi-nirmocanatā dhyāna-pāramitayā prajñā-pāramitayā ca saṃgrhītā. evam imāni paṃca bodhisattva-liṃgāni paṃca-parivartena veditavyāni. svabhāvato 'dhiṣthānataḥ phalānuśaṃsato 'nukramataḥ saṃgrahataś ceti. Bodhisattvabhūmāv ādhāre 'nudharme yoga-sthāne prathamaṃ bodhisattva-liṃga-paṭalaṃ. 

# 2.分品
本地分中菩薩地第十五第二持隨法瑜伽處分品第二
【漢】`[＊7-1]第十五〔－〕【明】＊`

【漢】在家、出家二分菩薩，有幾種法正修學時，速證無上正等菩提？

【漢】嗢`[＊8-1]拕＝柁【宮三宮】＊`拕南曰：

【漢】二分諸菩薩，　　初事業善修、　　善巧、饒益他、　　迴向最為後。

【漢】謂諸菩薩或在家分、或出家分差別轉時，略有四法，當知令此在家、出家二分菩薩正勤修學，速證無上正等菩提。

【漢】何等為四？一者、善修事業，二者、方便善巧，三者、饒益於他，四者、無倒迴向。
△uddānaṃ. sukṛtakarmāṃtatā kauśala-parigraha-pariṇāmanaṃ ca paścimaṃ. gṛhi-pakṣo vā pravrajita-pakṣe vā vartamānasya bodhisattvasya samāsataś catvāro dharmā veditavyāḥ. yeṣu gṛhī pravrajito vā bodhisattvaḥ śikṣamāṇaḥ kṣipram evānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate. katame catvāraḥ. sukṛta-karmāntatā kauśalaṃ parānugrahaḥ pariṇamanā ca.

## 2.1.別辨其相
### 2.1.1.善修事業
【漢】云何菩薩善修事業？謂諸菩薩，於六波羅蜜多決定修作、委悉修作、恒常修作、無罪修作。
△tatra katamā bodhisattvasya sukṛta-karmāṃtatā. yā pāramitāsu niyata-kāritā nipuṇa-kāritā nitya-kāritā anavadya-kāritā ca.

#### 2.1.1.1.決定修作
【漢】云何菩薩於施波羅蜜多決定修作？謂諸菩薩，現有種種可施財法，諸乞求者正現在前，有`[恩＝思【知】]`恩、無恩、有德、有失無有差別，要當施與。若人非人、若諸沙門、若婆羅門及餘世間，無有如法能令施心有所傾動。
△kathaṃ bodhisattvo niyata-kārī bhavati yad uta dāne. iha bodhisattvaḥ saṃvidyamāne deya-dharme yācanake samyak pratyupasthite apakāriṇy upakāriṇi vā guṇavati doṣavati vā avaśyaṃ dadāti. nāsya dāna-cittaṃ kasyacid vikaṃpayituṃ samartho bhavati manuṣyo 'manuṣyo vā śramaṇo vā brāhmaṇo vā kaścid vā loke saha dharmeṇa.

#### 2.1.1.2.委悉修作
【漢】云何菩薩於施波羅蜜多委悉修作？謂諸菩薩，現有種種可施財法，諸乞求者正現在前，一切施與，無有少物於諸有情而不能捨。於內身命尚能惠施，何況外物？
△kathaṃ bodhisattvo nipuṇakārī bhavati yad uta dāne. iha bodhisattvaḥ saṃvidyamāne deya-dharme samyak pratyupasthite yācanake sarvaṃ dadāti. nāpy asya kiṃcid yad aparityājyaṃ bhavati sattvebhyaḥ ādhyātmikam api vastu. prāg eva bāhyaṃ.

#### 2.1.1.3.恆常修作
【漢】云何菩薩於施波羅蜜多恒常修作？謂諸菩薩，於修惠施無有厭倦，恒常無間，於一切時，隨有所得即隨惠施，無所悋惜。
△kathaṃ ca bodhisattvaḥ nitya-kārī bhavati yad uta dāne. iha bodhisattvaḥ aparikhidyamāno dānena satata-samitam eva sarva-kālaṃ yathotpannaṃ dānaṃ dadāti.

#### 2.1.1.4.無罪修作
【漢】云何菩薩於施波羅蜜多無罪修作？謂諸菩薩遠離如前施品所說諸雜染施，修行所餘無雜染施。如是菩薩於施波羅蜜多能善修作。如於施波羅蜜多能善修作，如是於戒、忍、精進、靜慮、慧波羅蜜多，如其所應，當知亦爾。是名菩薩由四行相，於其六種波羅蜜多決定修作、委悉修作、恒常修作、無罪修作。
△kathaṃ ca bodhisattvaḥ anavadya-kārī bhavati yad uta dāne. iha bodhisattvaḥ yat tat saṃkiṣṭaṃ dānaṃ varṇitaṃ dāna-paṭale. tat saṃkliṣṭaṃ varjayitvā asaṃkliṣṭaṃ dānaṃ dadāti. evaṃ hi bodhisattvaḥ sukṛta-kārī bhavati yad uta dāne.
△yathā dāne evaṃ śīla-kṣāṃti-vīrya-dhyāna-prajñā-pāramitāsu yathā-yogaṃ veditavyā eta eva catvāro ākārāḥ niyata-kāritā nipuṇa-kāritā nitya-kāritā anavadya-kāritā ca.

### 2.1.2.方便善巧
#### 2.1.2.1.舉種類
【漢】云何菩薩方便善巧？當知如是方便善巧，略有十種。何等為十？一者、憎背聖教有情，除其恚惱方便善巧；二者、處中有情，令其趣入方便善巧；三者、已趣入者，令其成熟方便善巧；四者、已成熟者，令得解脫方便善巧；五者、於諸世間一切異論方便善巧；六者、於諸菩薩淨戒律儀受持、毀犯，能正觀察方便善巧；七者、於諸正願方便善巧；八者、於聲聞乘方便善巧；九者、於獨覺乘方便善巧；十者、於其大乘方便善巧。如是一切方便善巧，如前即此菩薩地中，隨彼彼處已廣分別，如應當知。
△tatra kataṃad bodhisattvasya kauśalaṃ. tat samāsato daśavidhaṃ veditavyaṃ. pratihatānāṃ sattvānāṃ pratighātāpanayāyopāya-kauśalaṃ. madhya-sthānām avatāraṇāya. avatīrṇānāṃ paripācanāya. paripakvānāṃ vimocanāyopāya-kauśalaṃ. laukikeṣu sarva-śāstreṣu kauśalaṃ. bodhisattva-śīla-saṃvara-samādāne skhalit -pratyavekṣaṇā-kauśalaṃ. samyak-praṇidhāna-kauśalaṃ. śrāvaka-yāna-kauśalaṃ. pratyekabuddha-yāna-kauśalaṃ. mahāyāna-kauśalaṃ. eṣāṃ sarveṣām eva kauśalānāṃ pūrvavad yathāyogaṃ tatra-tatrāsyām eva bodhisattva-bhūmau pravibhāgo veditavyaḥ.

#### 2.1.2.2.明作業
【漢】如是十種菩薩所有方便善巧，能作五事。謂由前四種方便善巧，令諸菩薩能正安立所化有情於自義利。由於世間一切異論方便善巧，令諸菩薩善能摧伏一切異論。由於菩薩淨戒律儀受持、毀犯，能正觀察方便善巧，令諸菩薩不犯所犯，犯已速疾如法悔除，於善清淨菩薩所受淨戒律儀，能善修瑩。
△etāni punar bodhisattvasya daśa kauśalāni paṃca-kṛtyāni kurvaṃti. pūrvakaiś caturbhiḥ kauśalair bodhisattvaḥ sattvān svārthe saṃniyojayati.
△laukikeṣu sarva-śāstreṣu kauśalena bodhisattvaḥ sarva-para-pravādān abhibhavati.
△bodhisattva-śīla-saṃvara-samādāne skhalita-pratyavekṣaṇā-kauśalena bodhisattvaḥ āpattiṃ na vāpadyate. āpanno vā yathādharmaṃ pratikaroti. supariśuddhaṃ śīla-saṃvara-samādānaṃ parikaṛṣati.

【漢】由於正願方便善巧，令諸菩薩能證當來一切所愛事義圓滿。由於三乘方便善巧，令諸菩薩於諸有情，隨其種`[性＝姓【宋元宮聖知】]`性、根及勝解，說相稱法、說順正理。是名十種方便善巧，令諸菩薩能作五事。由此五事，能令菩薩現法當來一切事義皆得究竟。
△samyak-praṇidhāna-kauśalena bodhisattvaḥ āyatyāṃ sarvābhiprītārtha-paripūrim adhigacchati.
△yānatraya-kauśalena bodhisattvaḥ yathā-gotrendriyādhimuktīnāṃ tad-upamā-gamaṃ dharmaṃ deśayati. anukūlāṃ yuktiṃ vyapadiśati. evam evābhir daśabhiḥ kauśalair bodhisattvaḥ paṃca kṛtyāni karoti. yair asya paṃcabhiḥ kṛtyaiḥ sarvaṃ kṛtyaṃ paripūrnaṃ bhavati dṛṣṭadharma āyatyāṃ cārtham ārabhya.

### 2.1.3.饒益於他
【漢】云何菩薩饒益於他？謂諸菩薩依四攝事，即布施、愛語、利行、同事，能與一分有情利益，能與一分有情安樂，能與一分所化有情利益安樂，是名略說菩薩所有饒益於他。廣說如前自他`[利＝到【元】]`利品，應知其相。
△tatra katamo bodhisattvasya parānugrahaḥ. iha bodhisattvaḥ catvāri saṃgraha-vastūni niśritya dānaṃ priya-vāditāṃ artha-caryāṃ samānārthatāṃ ca tad-ekatyānāṃ sattvānāṃ hitam apy upasaṃharati. sukham apy upasaṃharati. hita-sukham apy upasaṃharati. ayaṃ bodhisattvānāṃ parānugrahasya samāsa-nirdeśaḥ. vistara-nirdeśaḥ punaḥ. pūrvavad veditavyaḥ. tad-yathā sva-parātha-paṭale.

### 2.1.4.無倒迴向
【漢】云何菩薩無倒迴向？謂諸菩薩三門積集所有善根，即善修事業、方便善巧、饒益於他。去來今世一切攝取，以淳一味妙淨信心，迴求無上正等菩提。終不用此所集善根，希求世間餘果異熟，唯除無上正等菩提。
△tatra katamā bodhisattvasya pariṇamanā. iha bodhisattvo yatkiṃcid ebhis tribhir mukhair upacitopacitaṃ kuśala-mūlaṃ sukṛta-karmāṃtatayā kauśalena parānugraheṇa ca tat sarvam atītānāgata-pratyutpannam anuttarāyāṃ samyaksaṃbodhau ghana-rasena prasādena pariṇāmayati. na tasya kuśala-mūlasyānyaṃ phala-vipākaṃ pratikāṃkṣati nānyatrānuttarām eva samyaksaṃbodhiṃ.

## 2.2.明攝一切
【漢】世尊所有為在家分、或出家分諸菩薩說所應學法，當知一切此四所攝。謂善修事業、方便善巧、饒益於他、無倒迴向。是故如是善修事業、方便善巧、饒益於他、無倒迴向諸菩薩眾，親近、隣逼難得難證無上菩提。當知過去、未來、現在所有菩薩，或在家分、或出家分，精勤修學，於其無上正等菩提曾當現證，一切皆由如是四法。除此無有若過若增。
△ye ca kecid Bhagavatā gṛhiṇāṃ vā pravrajitānāṃ vā bodhisattvānāṃ śikṣā-dharmā vyapadiṣṭāḥ. sarveṣām eṣv eva caturṣu saṃgraho veditavyaḥ. sukṛta-karmāntatāyāṃ kauśale parānugrahe pariṇamanāyāṃ ca. tasmād evaṃ sukṛta-karmāṃtasya bodhisattvasya kuśalasya parānugraha-pravṛttasya pariṇāmakasya evaṃ duśprāpā. duradhigamā ca bodhir āsanna-samāsannā veditavyā. atītānāgata-pratyutpanneṣv adhvasu ye kecid bodhisattvā gṛhi-pravrajita-pakṣeṣu śikṣamāṇāḥ anuttarāṃ samyaksaṃbodhim abhisaṃbuddhavanto 'bhisaṃbhotsyaṃte 'bhisaṃbudhyaṃte ca. sarve ta ebhir eva caturbhir dharmaiḥ. nāta uttari nāto bhūyaḥ.

## 2.3.校量勝劣
【漢】又諸菩薩，或在家分、或出家分，雖復同於如是四法正勤修學，而出家者於在家者，甚大殊異，甚大高勝。所以者何？當知一切出家菩薩，於其父母、妻子、親屬攝受過患皆得解脫，在家菩薩則不如是。又復一切出家菩薩，於為攝受父母、親屬，營農、商估、事王業等種種艱辛遽務憂苦皆得解脫，在家菩薩則不如是。
△evam api ca caturṣu dharmeṣu samyak prayukto gṛhī pravrajito vā bodhisattvo bhavati. api tu gṛhiṇo bodhisattvasyāṃtikāt pravrajitasya bodhisattvasya su-mahāṃ viśeṣaḥ su-mahan nānā-karaṇaṃ veditavyaṃ.
△tathā hi pravrajito bodhisattvaḥ parimukto bhavaty ādita eva tāvan mātā-pitṛ-putra-dārādi-kaḍatra--parigraha-doṣāt. aparimuktas tu gṛhī veditavyaḥ.
△punaḥ pravrajito bodhisattvaḥ parimukto bhavati tasyaiva parigrahasyārthe kṛṣi-vāṇijya-rājapauruṣyādi-parikleśe vyāsaṃga-duḥkhebhyaḥ. aparimuktas tu gṛhī veditavyaḥ.

【漢】又復一切出家菩薩，一向能行鉤鎖梵行，在家菩薩則不如是。又復一切出家菩薩，普於一切菩提分法速證通慧，隨所造修彼彼善法，皆能疾疾到於究竟，在家菩薩則不如是。又復一切出家菩薩，安住決定清淨律儀，凡所發言眾咸信奉，在家菩薩則不如是。如是等類無量善法，當知一切出家菩薩於在家者，甚大殊異、甚大高勝。
△punaḥ pravrajito bodhisattvah ekāṃta ---brahma-caryaṃ śaknoti carituṃ na tu gṛhī bodhisattvaḥ.
△punaḥ pravrajito bodhisattvaḥ sarveṣu bodhi-pakṣyeṣu dharmeṣu kṣiprābhijño bhavati. yad-yad eva kuśalam ārabhate. tatra-tatraiva laghu-laghv eva niṣṭhāṃ gacchati. na tu tathā gṛhī bodhisattvaḥ. 
△punaḥ pravrajito bodhisattvaḥ pareṣāṃ vrata-niyame sthitatvād ādeya-vacano bhavati. na tu tathā gṛhī bodhisattvaḥ. ity evaṃbhāgīyair dharmaiḥ su-mahad-antaraṃ gṛhi-pravrajitayor bodhisattvayor veditavyaṃ. Bodhisattvabhūmāv ādhāre 'nudharme yoga-sthāne dvitīyaṃ pakṣa-paṭalaṃ. 

# 3.增上意樂品
本地分中菩薩地第十五第二持隨法瑜伽處增上意樂品第三
【漢】`[＊7-2]第十五〔－〕【明】＊`

【漢】云何菩薩增上意樂？

【漢】嗢`[＊8-2]拕＝柁【宮三宮】＊`拕南曰：

【漢】智者於有情，　　有七相憐愍、　　十五勝意樂，　　作十事應知。
△uddānaṃ. vātaslyaṃ sarva-sattveṣu saptākāraṃ hi dhīmatāṃ paṃcadaśāśayās teṣāṃ daśa kṛtya-karā matāḥ.

## 3.1.七相憐愍
【漢】謂諸菩薩，於諸有情深心發起七相憐愍。以諸菩薩具憐愍故，名善意樂、極善意樂。何等名為七相憐愍？一者、無畏憐愍，二者、如理憐愍，三者、無倦憐愍，四者、無求憐愍，五者、無染憐愍，六者、廣大憐愍，七者、平等憐愍。謂諸菩薩，於諸有情非怖畏故而起憐愍，現行隨順身語意業，適可其心利益安樂，是名菩薩無畏憐愍。又諸菩薩，於諸有情非不如理憐愍而轉，謂終不以非法、非律、非賢善行，及以非處勸授有情，是名菩薩如理憐愍。又諸菩薩，於諸有情如是憐愍，隨其所宜發起一切饒益事業，曾無厭倦，是名菩薩無倦憐愍。
△saptākāraṃ bodhisattvānāṃ sattveṣu vātsalyaṃ pravartate. yena vātsalyenopetā bodhisattvāḥ kalyāṇāśayāḥ parama-kalyāṇāśayā ity ucyaṃte. saptākāraṃ vātsalyaṃ katamat. abhayaṃ yuktaṃ akhedaṃ ayācitaṃ anāmiṣaṃ vistīrṇaṃ samaṃ ceti.
△na hi bodhisattvaḥ kasyacid bhayād vatsalo bhavati. ānulomikena kāya-vāṅ-manas-karmaṇā samudācarati manāpena hita-sukhena ca.
△punar bodhisattvasya sattveṣv ayoga-vihitaṃ vātsalyaṃ na pravartate. tad-yathā adharme avinaye asatya-samudācāre asthāne samādāpanatāyai.
△tathā ca bodhisattvo vatsalo bhavati sattveṣu. yathā teṣām arthe sarvāraṃbhair na parikhidyate.

【漢】又諸菩薩，於諸有情不待求請，自起憐愍，為作饒益，是名菩薩無求憐愍。又諸菩薩，於諸有情無愛染心而起憐愍，謂饒益他，不祈恩報，亦不悕望當來可愛諸果異熟，是名菩薩無染憐愍，亦名菩薩無緣憐愍。又諸菩薩，於諸有情所起憐愍，唯是廣大而非狹小。言廣大者，謂於一切諸有情所，雖遭一切不饒益事，而不棄捨；菩薩自身寧受非愛，終不以惡欲加於彼。是名菩薩廣大憐愍。又諸菩薩，如是相狀、如是功德相應憐愍，普於一切諸有情類平等平等，於有情界無有分限，是名菩薩平等憐愍。菩薩與此七種行相憐愍相應，名善意樂、極善意樂。
△ayācita eva ca bodhisattvaḥ sattveṣu vatsalo bhavati na kenacid yācitaḥ.
△anāmiṣa-cittena vatsalo bhavati. na parataḥ pratyupakāraṃ prati paratra vā ripākam iṣṭaṃ pratyāśaṃsatā iti niṣkāraṇa-vatsalo bhavati sattveṣu bodhisattvaḥ.
△vipulaṃ ca tad bodhisattvasya vātsalyaṃ bhavati sattveṣu na parīttaṃ. tathā ca vipulaṃ bhavati.
△yathaiṣāṃ sattvānām antikād bodhisattvaḥ sarvākā-----raṃ labhamāno notṣrjati ātmānaṃ kāya-priya-ka-- saptākāreṇa vātsalyena yuktā bodhisttvāḥ kalyāṇāśayāḥ parama-kalyāṇāśayā ity ucyaṃte.

## 3.2.十五意樂
【漢】當知此中，淨信為先、擇法為先，於諸佛法所有勝解印解決定，是名菩薩增上意樂。如是菩薩增上意樂，當知略說有十五種。何等十五？一、最上意樂，二、遮止意樂，三、波羅蜜多意樂，四、真實義意樂，五、威力意樂，六、利益意樂，七、安樂意樂，八、解脫意樂，九、堅固意樂，十、無虛妄意樂，十一、不清淨意樂，十二、清淨意樂，十三、善清淨意樂，十四、應調伏意樂，十五、俱生意樂。
△tatra śraddhā-pūrvo dharma-vicaya-pūrvakaś ca buddha-dharmeṣu yo 'dhimokṣaḥ pratyavagamo niścayo bodhisattvasya. so 'dhyāśaya ity ucyate. te punar adhyāśayā bodhisattvasya samāstaḥ paṃcadaśa veditavyāḥ.katame paṃcadaśa. agryāśayaḥ vratāśayaḥ pāramitāśayaḥ tattvārthāśayaḥ prabhāvāśayaḥ hitāśayaḥ sukhāśayaḥ vinirmuktāśayaḥ dṛḍhāśayaḥ avisaṃvādanāśayaḥ aśuddhāśayaḥ śuddhāśayaḥ su-śuddhāśayaḥ nigṛhītāśayaḥ sahajāśayaḥ.

### 3.2.1.辨十五相
【漢】謂諸菩薩，於佛法僧最上真實起勝意樂，是名菩薩最上意樂。又諸菩薩，於所受持淨戒律儀起勝意樂，是名菩薩遮止意樂。又諸菩薩，於所修證施、忍、精進、靜慮、般若起勝意樂，是名菩薩波羅蜜多意樂。又諸菩薩，於法無我、補特伽羅無我、甚深勝義諸法真如起勝意樂，是名菩薩真實義意樂。又諸菩薩，於佛菩薩不可思議神通威力、或俱生威力起勝意樂，是名菩薩威力意樂。
△tatra yo buddha-dharma-saṃgha-ratneṣu bodhisattvasyādhyāśayaḥ so 'gryāśaya ity ucyate.
△bodhisattva-śīla-saṃvara-samādāne yaḥ adhyāśayaḥ. ayaṃ vratāśaya ity ucyate.
△dāna-śīla-kṣānti-vīrya-dhyāna-prajñā-samudāgamāya yaḥ adyāśayaḥ. ayaṃ pāramitāśaya ity ucyate.
△dharma-pudgala-nairātmye paramārthe dharma-tathatāyāṃ gaṃbhīrāyāṃ yaḥ adhyāśayaḥ. ayaṃ tattvārthāśaya ity ucyate.
△buddha-bodhisattvānām aciṃtye 'bhijñā-prabhāve sahaje vā prabhāve yaḥ adhyāśayaḥ. ayaṃ prabhāvāśaya ity ucyate.

【漢】又諸菩薩，於諸有情欲以善法而授與之，是名菩薩利益意樂。又諸菩薩、於諸有情，欲以饒益而授與之，是名菩薩安樂意樂。又諸菩薩，即於如是諸有情所無愛染心，又於當來可愛異熟其心無繫，是名菩薩解脫意樂。又諸菩薩，於其無上正等菩提，其心專注，曾無變易，是名菩薩堅固意樂。又諸菩薩，於諸有情饒益方便，於大菩提趣證方便，無顛倒智俱行勝解，是名菩薩無虛妄意樂。
△sattveṣu kuśalopasaṃhartu-kāmatā hitāśaya ity ucyate.
△sattveṣv anugrahopasaṃhartu-kāmatā sukhāśaya ity ucyate.
△sattveṣv eva nirāmiṣa-cittatā iṣṭe ca vipāke niṣpratibaddha-cittatā vinirmuktāśaya ity ucyate.
△anuttarāyāṃ samyaksaṃbodhau yā cittaikāntikatā dṛdhāśaya ity ucyate.
△sattvārthopāye bodhy-upāye aviparīta-jñāna-sahagatādhimuktir avisaṃvādanāśaya ity ucyate.

【漢】又諸菩薩，勝解行地所有一切增上意樂，是名菩薩不清淨意樂。又諸菩薩，從淨勝意樂地乃至決定行地所有一切增上意樂，是名菩薩清淨意樂。又諸菩薩，到究竟地所有一切增上意樂，是名菩薩善清淨意樂。又諸菩薩不清淨意樂，是則名為應調伏意樂，由此意樂應思擇故。又諸菩薩清淨意樂、善清淨意樂，是則名為俱生意樂，由此意樂性成就故，於所依中善安立故。
△adhimukti-caryā-bhūmau yo 'dhyāśayo bodhisattvānāṃ. so 'śuddhāśaya ity ucyate.
△śuddhāśaya-bhūmim upādāya yāvan niyata-caryā-bhūmer adhyāśayo bodhisattvānāṃ śuddhāśaya ity ucyate.
△niṣṭhā-gamana-bhūmāv adhyāśayo bodhisattvānāṃ su-śuddhāśaya ity ucyate.
△tatra yaḥ aśuddhādhyāśayaḥ. sa eva nigṛhīta ity ucyate pratisaṃkhyāna-karanīyatayā.
△yaḥ punaḥ śuddha-suśuddhāśayaḥ. sa sahajāśaya ity ucyate prakṛty-ātmatayā āśraya-susaṃniviṣṭatayā ca.

### 3.2.2.能作十事
【漢】如是菩薩十五妙善增上意樂，隨一切地，以要言之，能作十事。何等為十？謂諸菩薩最上意樂，能於三寶修一切種最勝供養，普於一切菩提資糧為最第一。又諸菩薩遮止意樂，能於所受淨戒律儀，命難因緣，亦不故思犯於所犯；設有所犯，疾疾悔除。又諸菩薩波羅蜜多意樂，能於善法常勤修習無放逸住，常住最勝無放逸住。
△ity ebhir bdhisattvāḥ paṃcadaśabhiḥ kalyāṇair adhyāśayaiḥ sarva-bhūmi-gataiḥ samāsato daśa krtyāni kurvaṃti. katamāni daśa.
△agryāśayena ratna-pūjāṃ sarvākārāṃ prayojayaṃti sarva-bodhi-saṃbhārāṇām agrya- bhūtāṃ.
△vrat'āśayena bodhisattva-śīla-saṃvara-samādāne jīvita-hetor api na saṃciṃtyāpattiṃ āpadyaṃte. āpannāś ca tvarita-tvaritaṃ pratideṣayaṃti.
△pāramitāśayena kuśalānāṃ dharmāṇāṃ bhāvanā-sātatya-kriyayā apramāda-vihāriṇo bhavaṃti paramāpramādavihāriṇaḥ.

【漢】又諸菩薩真實義意樂，能為有情以無染心流轉生死，不捨涅槃增上意樂。又諸菩薩威力意樂，能於聖教覺受淳淨上妙法味。復能於修起堅`[固＝同【元】]`固想，欣樂多住，不唯聞思便生喜足。又諸菩薩利益意樂、安樂意樂、解脫意樂，能於一切饒益有情所作事業精勤修習，雖常修習而無厭倦。
△tattvārthādhyāśayenāsaṃkliṣṭāś ca saṃsāre sattva-hetoḥ saṃsaraṃti. avinirmukta-nirvāṇādhyāśayāś ca bhavanti.
△prabhāvādhyāśayena ghana-rasaṃ ca śāsana-prasādaṃ pravedayaṃti. bhāvanāyāṃ ca sāra-saṃjñinaḥ spṛhā-jātā bahulaṃ viharaṃti. na śruta-mātra-cintā-mātra-saṃtuṣṭāḥ.
△hit'āśayena sukh'āśayena vinirmuktāśayena ca sarvākārāsu sattvārtha-kriyāsu prayujyaṃte. prayuktāś ca na parikhidyaṃte.

【漢】又諸菩薩堅固意樂，能於種種熾然精進、廣大精進，發起安住無緩加行、無斷加行。又諸菩薩無虛妄意樂，能於所引彼彼善法速證通慧，不於少分下劣薄弱差別證中而生喜足。又諸菩薩應調伏意樂，能引俱生意樂。又諸菩薩俱生意樂，能於無上正等菩提速疾趣證；能與天人作諸義利利益安樂。應調伏意樂即不清淨意樂，俱生意樂即清淨意樂、善清淨意樂，故不別說。
△dṛḍhādhyāśayena uttapta-vīryā vipula-vīryāḥ samāraṃbhā viharaṃti. na ślatha-prayogāḥ. na cchidra-prayogāḥ.
△avisaṃvādanādhyāśayena kṣiprābhijñā bhavaṃti teṣuteṣu kuśala-dharmābhinirhāreṣu. na cālpa-mātrakeṇāvara-mātrakeṇa hīnena viśeṣādhigamena tuṣṭim āpadyaṃte.
△nigṛhītenādhyāśayena sahajādhyāśayam ākarṣaṃti.
△sahajena punar adhyāśayena kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyate arthāya hitāya sukhāya deva-manuṣyāṇāṃ.

### 3.2.3.遍攝一切
【漢】世尊所有為諸菩薩，於彼彼處種種宣說、施設、開示增上意樂，當知一切即此十五意樂所攝，是故過去、未來、現在妙善意樂諸菩薩眾，於其無上正等菩提曾當現證，一切皆由如是所說十五意樂。除此無有若過若增。如是菩薩十五意樂，能得最大菩提果利，是故菩薩依此意樂，速證無上正等菩提。
△tatra ye kecid Bhagavatā bodhisattvānām adhyāśayā ākhyātāḥ prajñaptāḥ prakāśitāḥ teṣu-teṣv adhikaraṇeṣu. teṣāṃ sarveṣām ebhir eva paṃcadaśabhir adhyāśayaiḥ saṃgraho veditavyaḥ. tasmād atitānāgata-pratyutpanneṣv adhvasu ye bodhisattvāḥ kalyāṇair adhyāśayair anuttarāṃ samyaksaṃbodhim abhisaṃbuddhavanto 'bhisaṃbhotsyaṃte abhisaṃbudhyaṃte. sarve ta ebhir eva paṃcadaśabhir adhyāśayaiḥ. nāta uttari nāto bhūyaḥ. evam ete paṃcadaśa bodhisattvādhyāṣayāḥ mahā-phalānuśaṃsāḥ. tasmāt tān niśritya bodhisattvo 'nuttarāṃ samyaksaṃbodhim adhigacchet. iti Bodhisattvabhūmāv ādhāre 'nudharme yoga-sthāne tṛtīyam adhyāśaya-paṭalaṃ. 


# 4.住品
本地分中菩薩地第十五第二持隨法瑜伽處住品第四之一
【漢】`[＊7-3]第十五〔－〕【明】＊`
【漢】`[之〔－〕【元】]`

## 4.1.標-十三住
【漢】如是始從種`[3]性＝姓【宋元宮】＊`性具足，廣`[說〔－〕【宮知】]`說乃至於如所說菩薩所學，正勤修學；於如所說菩薩諸相，正等顯現；於諸菩薩分加行中，正勤修學；於如所說菩薩意樂，能淨修治。
△uddānaṃ. gotraṃ tathādhimuktiś ca pramudito 'dhiśīlam adhicittaṃ trayaḥ prajñā dve ānimitte 'sābhogaś ca anābhogaś ca pratisaṃvidaś ca paramaś ca syāt tathāgatottamo vihāraḥ. evaṃ gotra-saṃpadam upādāya yathoktāyāṃ bodhisattva-śikṣāyāṃ śikṣamāṇānāṃ yathokteṣu ca bodhisattva-liṃgeṣu saṃdṛśyamānānāṃ bodhisattva-pakṣya-prayogeṣu ca samyak-prayuktānāṃ bodhisattvādhyāśayāṃś ca yathoktāṃ viśodhayatāṃ

【漢】諸菩薩眾略有菩薩十二種`[住 vihāra]`住。由此菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。
△bodhisattvānāṃ samāsato dvādaśa bodhisattva-vihārā bhavaṃti. yair bodhisattva-vihāraiḥ sarvā bodhisattva-caryā saṃgṛhītā veditavyā.

【漢】復有如來第十三住。由此住故，現前等覺廣大菩提，名無上住。
△trayodaśaś ca tāthāgato vihāro yo 'sya bhavati abhisaṃbodher niruttaro vihāraḥ.

## 4.2.菩薩十二住等
【漢】云何菩薩十二住等？嗢`[＊8-3]拕＝柁【宮三宮】＊`拕南曰：

【漢】種`[＊3-1]性＝姓【宋元宮】＊`性、勝解行、　　極喜、增上戒、　　增上心、三慧、　　無相有功用、
【漢】`[無相無功用 nirmitta-anābhoga]`無相無功用、　　及以無礙解、　　最上菩薩住，　　最極如來住。

【漢】謂菩薩種`[性＝姓【宋元宮知】]`性住、勝解行住、極歡喜住、增上戒住、增上心住。增上慧住。

【漢】復有三種：一、覺分相應增上慧住，二、諸諦相應增上慧住，三、緣起流轉止息相應增上慧住。

【漢】謂諸菩薩如實了知能觀真實、所觀真實，及於真實諸有情類，由無智故眾苦流轉，由有智故眾苦止息。如是菩薩，由於三門以慧觀察，故有三種增上慧住。及有加行有功用無間缺道運轉無相住、無加行無功用無間缺道運轉無相住、無礙解住、最上成滿菩薩住。是名菩薩十二種住。如是菩薩十二種住，普攝一切諸菩薩住，普攝一切諸菩薩行。
△tatra dvādaśa bodhisattva-vihārāḥ katame. gotra-vihāraḥ adhimukti-caryā-vihāraḥ pramudita-vihāraḥ adhiśīla-vihāraḥ adhicitta-vihāraḥ adhiprajña-vihārās trayaḥ. bodhi-pakṣya-pratisaṃyuktaḥ satya-pratisaṃyuktaḥ pratītyasamutpāda-pravṛtti-nivṛtti-pratisaṃyuktaś ca. iti yena ca bodhisattvaḥ tattvaṃ paśyati. yac ca tattvaṃ paśyati. tasya ca tattvasyājñānād yathā pravṛttir duḥkhasya jñānāc ca punar apravṛttir duḥkhasya bhavati sattvānāṃ. tad etad bodhisattvasya tribhir mukhaiḥ prajñayā vyavacārayataḥ trayo 'dhiprajña-vihārā bhavaṃti-sābhisaṃskāraḥ sābhogo niśchidra-mārga-vāhano niṛnimitto vihāraḥ anabhisaṃskāro 'nābhoga-mārga-vāhano nirnimitta eva vihāraḥ pratisaṃvid-vihāraḥ paramaś ca pariniṣpanno bodhisattva-vihāraḥ. ime te dvādaśavidhā bodhisattvānāṃ bodhisattva-vihārāḥ.
△yair eṣāṃ sarva-vihārasaṃgrahaḥ sarva-bodhisattva-caryā-saṃgraho bhavati.

【漢】如來住者，謂過一切諸菩薩住，現前等覺大菩提住。此中最後如來住者，於後究竟瑜伽處最後建立品，當具演說。
△tāthāgataḥ punar vihāro yaḥ sarva-bodhisattva-vihāra-samatikrāṃtasyābhisaṃbuddha-bodher vihāraḥ. tara tāthāgatasya paścimasya vihārasya pratiṣṭhā-yoga-sthāne paścime sākalyena nirdeśo bhaviṣyati.

## 4.3.略釋
【漢】菩薩所有十二種住，如所安立，我今當說。
△dvādaśānāṃ punar bodhisattva-vihārānāṃ yathā vyavasthānaṃ bhaviṣyati. tathā nirdekṣyāmi.

### 4.3.1.種性住
【漢】云何菩薩`[種性＝種姓【宋元宮聖知】]`種性住？云何菩薩住種性住？

【漢】謂諸菩薩住種性住，性自仁賢，性自成就菩薩功德；菩薩所應眾多善法，於彼現行亦有顯現。由性仁賢逼遣方便，`[令＝今【元】]`令於善轉，非由思擇有所制約、有所防護。
△katamaś ca bodhisattvasya gotra-vihāraḥ. kathaṃ ca bodhisattvo gotra-stho viharati. iha bodhisattvo gotra-vihārī prakṛti-bhadra-saṃtānatayā prakṛtyā bodhisattva-guṇair bodhisattvārhaiḥ kuśalair dharmaiḥ samanvāgato bhavati. tat-samudācāre ca saṃdṛśyate. prakṛti-bhadratayaiva na haṭha-yogena tasmiṃ kuśale pravartate. api tu pratisaṃkhyānataḥ sāvagrahaḥ saṃbhṛto bhavati. sarveṣāṃ ca buddha-dharmāṇāṃ

【漢】若諸菩薩住種性住，`[5]任＝住【元】＊，明註曰任北藏作住`任持一切佛法種子，於自體中、於所依中，已具足有一切佛法一切種子。
△gotra-vihārī bodhisattvaḥ bīja-dharo bhavati. sarva-buddha-dharmāṇām asya sarva-bījāny ātma-bhāva-gatāny āśraya-gatāni vidyaṃte.

【漢】又諸菩薩住種性住，性離麁垢，不能現起上煩惱纏。由此纏故，造無間業，或斷善根。如種性品所說種`[種＝姓【聖】]`種住種性相，於此菩薩種性住中，亦應廣說，應如實知。是名菩薩種性住。
△audārika-mala-vigataś ca bodhisattvo gotra-vihārī bhavati. abhavyaḥ sa tad- rūpaṃ saṃkleśa-paryavasthānaṃ saṃmukhīkartuṃ. yena paryavasthānena paryavasthitaḥ anyatamad ānaṃtarya-karma samudācare kuśala-mūlāṇi vā samucchindyāt. yaś va vidhir gotra-sthasya gotra-paṭale nirdiṣṭaḥ. sa gotra-vihāriṇo bodhisattvsya vistareṇa veditavyaḥ. ity ayam ucyate bodhisattvasya gotra-vihāraḥ.

### 4.3.2.勝解行住
【漢】云何菩薩勝解行住？謂諸菩薩，從初發心乃至未得清淨意樂，所有一切諸菩薩`[行＝從【知】]`行，當知皆名勝解行住。又諸菩薩種性住中，於餘十一諸菩薩住及如來住唯有因轉，攝受彼因。於餘所有諸菩薩住尚未發趣、未得、未淨，況如來住。若諸菩薩勝解行住，普於一切餘菩薩住及如來住，皆名發趣，未得、未淨。即於如是勝解行住，亦名發趣、亦名為得，為令清淨而修正行。
△tatra katamo bodhisattvasyādhimukti-caryā-vihāraḥ. iha bodhisattvasya prathamaṃ cittotpādam upādāyāśuddhādhyāśayasya yā kācit bodhisattva-caryā. ayam asyādhimukti-caryā-vihāra ity ucyate.
△tatra gotra-vihārī bodhisattvaḥ tad- anyeṣāṃ sareṣāṃ bodhisattva-vihārāṇām ekādaśānāṃ tāthāgatasya ca vihārasya hetu-mātre vartate hetu-parigraheṇa. no tu tena kaścit tad-anyo bodhisattva-vihāraḥ ārabdho bhavati na pratilabdho na viśodhitaḥ. kutaḥ punas tathāgata-vihāraḥ.
△adhimukti-caryā-vihāriṇā punar bodhisattvena sarve bodhisattva-vihārās tāthāgataś ca vihāraḥ ārabdhā bhavaṃti. no tu pratilabdhā na viśodhitāḥ. sa eva tu adhimukti-caryā-vihāraḥ pratilabdho bhavati. tasyaiva cāyaṃ viśuddhaye pratipannaḥ.

【漢】勝解行住既清淨已，極歡喜住先已發趣，今復名得，為令清淨而修正行。極歡喜住既清淨已，增上戒住先已發趣，今復名得，為令清淨而修正行。如是廣說，展轉乃至最上成滿菩薩住。即此最上成滿菩薩住既清淨已，從此無間，其如來住先已發趣，當知於今頓得、頓淨。是如來住於菩薩住，當知此中如是差別。
△adhimukti-caryā-vihāre pariśuddhe pramudite-viharaṃ pūrvārabdham eva pratilabhate. tasyaiva ca viśuddhaye pratipanno bhavati.
△pramudita-vihāre pariśuddhe adhiśīla-vihāraṃ pūrvārabdham eva pratilabhate. tasyaiva ca viśuddhaye pratipanno bhavati.
△evaṃ vistareṇa yāvat paramaḥ pariniṣpanno bodhisattva-vihāro veditavyaḥ.
△parame pariniṣpanne bodhisattva-vihāre pariśuddhe anantaraṃ pūrvārabdhasya tāthāgatasya vihārasya sakṛt pratilaṃbho viśuddhiś ca veditavyā. idaṃ tāthāgata-vihāre bodhisattva-vihārebhyo viśeṣaṇaṃ veditavyaṃ.

### 4.3.3.極歡喜住
【漢】云何菩薩極歡喜住？謂諸菩薩淨勝意樂住。
△tatra katamo bodhisattvasya pramudita-vihāraḥ. yaḥ śuddhādhyāśayasya bodhisattvasya vihāraḥ.

### 4.3.4.增上戒住
【漢】云何菩薩增上戒住？謂諸菩薩，淨勝意樂為緣，所得性戒相應住。
△tatra katamo bodhisattvasyādhiśīla-vihāraḥ. yo 'dhyāśaya-śuddhi-nidānena prakṛti-śīlena saṃyuktasya vihāraḥ.

### 4.3.5.增上心住
【漢】云何菩薩增上心住？謂諸菩薩，增上戒住清淨為緣，所得世間靜慮、等持、等至住。
△tatra katamo bodhisattvasya adhicitta-vihāraḥ. yo 'dhiśīla-vihāra-viśuddhi-nidānato laukika-dhyāna-samādhi-samāpattibhir vihāraḥ.

### 4.3.6.覺分相應增上慧住
【漢】云何菩薩覺分相應增上慧住？謂諸菩薩，以世間淨智所依等持為所依止，為覺諸諦，於正念住等三十七菩提分法妙`[簡＝揀【元明】下同]`簡擇住。
△tatra katamo bodhisattvasya bodhi-pakṣa-pratisaṃyukto 'dhiprajña-vihāraḥ. yo laukikaṃ jñāna-viśuddhi-saṃniśraya-bhūtaṃ samādhiṃ niśritya satyāvabodhāya samyak-smṛtyupasthānādīnāṃ saptatriṃśad bodhi-pakṣyāṇāṃ dharmāṇāṃ pravicaya-vihāraḥ.

### 4.3.7.諸諦相應增上慧住
【漢】云何菩薩諸諦相應增上慧住？謂諸菩薩，覺分簡擇為所依止，於諸諦中如實覺住。
△tatra katamo bodhisattvasya satya-pratisaṃyukto 'dhiprajña-vihāraḥ. yo bodhi-pakṣya-pravicayaṃ niśritya yathāvat-satyāvabodha-vihāraḥ.

### 4.3.8.緣起流轉止息相應增上慧住
【漢】云何菩薩緣起流轉止息相應增上慧住？謂諸菩薩，於諦能覺增上力故，簡擇顯示由無智故，苦及因起；簡擇顯示由有智故，苦及因滅住。
△tatra katamo bodhisattvasya pratītyasamutpāda-pravṛtti-nivṛtti-pratisaṃyukto 'dhiprajña-vihāraḥ. yas tam eva satyāvabodham adhipatiṃ kṛtvā tad-ajñānāt sa-hetuka- duḥkha-pravicaya-prabhāvitas taj-jñānāc ca sa-hetuka-duḥkha-nirodha-pravicaya-prabhāvito vihāraḥ.

### 4.3.9.有加行有功用無相住
【漢】云何菩薩有加行有功用無相住？謂諸菩薩，即由三種增上慧住增上力故，有加行、有功用、無缺無間，於一切法真如無分別慧修俱行住。
△tatra katamo bodhisattvānāṃ sābhisaṃskāraḥ sābhogo nirnimitto vihāraḥ. yas tam eva trividham apy adhiprajña-vihāram adhipatiṃ kṛtvābhisaṃskāreṇābhogena niśchidra-niraṃtaraḥ sarva-dharmeṣu tathatā-nirvikalpa-prajñā-bhāvanā-sahagato vihāraḥ.

### 4.3.10.無加行有功用無相住
【漢】云何菩薩無加行`[無功用無相住 ānābhoga-nirmitta-vihāra]`無功用無相住？謂諸菩薩，即於前無相住多修習已，任運自然、無缺無間運轉道隨行住。
△tatra katamo bodhisattvānāṃ anabhisaṃskāro nābhogo nirnimitto vihāraḥ. yas tasyaiva pūrvakasya nirnimittasya vihārasya bhāvanā-bāhulyāt sva-rasenaiva niśchidra-nirantara-vāhi-mārgānugato vihāraḥ.

### 4.3.11.無礙解住
【漢】云何菩薩無礙解住？謂諸菩薩即以善清淨無動慧等持為所依止，得廣大慧，為他說法；無上為依，能於諸法異門、義趣、`[釋＝擇【知】]`釋詞、差別妙簡擇住。
△tatra katamo bodhisattvānāṃ pratisaṃvid-vihāraḥ. yas tam eva su-pariśuddhaṃ niścalaṃ prajñā-samādhiṃ niśritya mahā-mati-vaipulyam anuprāptasya pareṣāṃ dharmas mākhyānānuttaryam ārabhya dharmāṇāṃ paryāyārtha-nirvacana-prabheda-pravicaya-vihāraḥ.

### 4.3.12.最上成滿菩薩住
【漢】云何菩薩最上成滿菩薩住？謂諸菩薩安住於此，於菩薩道已到究竟，於阿耨多羅三藐三菩提已得大法灌頂，或一生所繫，或居最後有。從此住無間，即於爾時證覺無上正等菩提，能作一切佛所作事。
△tatra katamo bodhisattvasya paramo vihāraḥ. yatra sthito bodhisattvaḥ bodhisattva-mārga-niṣṭhā-gato 'nuttarāyāṃ samyaksaṃbodhau mahā-dharmābhiṣeka-prāpta eka-jāti-pratibaddho vā bhavati caramabhaviko vā. yasya vihārasyānaṃtaraṃ sahitam evānuttarāṃ samyaksaṃbodhim abhisaṃbudhya sarva-buddha-kāryaṃ karoti

### 4.3.13.總分別
【漢】又諸菩薩勝解行住，於菩薩修所作狹小、所作`[有＝無【元】]`有缺、所作不定，所得有退。極歡喜住，於菩薩修所作廣大、所作無缺、所作決定，隨所獲得無復退轉。如極歡喜住，乃至三種增上慧住，應知亦爾。從初無相住乃至最上成滿菩薩住，於菩薩修所作無量、所作無缺、所作決定，隨所獲得終無退轉。
△tatrādhimukti-caryā-vihāre bodhisattvo bodhisattva-bhāvanāyāṃ parītta-kārī bhavati cchidra-kārī aniyata-kārī punar-lābha-parihāṇitaḥ. pramudita-vihāre bodhisattvaḥ tasyāṃ eva bodhisattva-bhāvanāyāṃ vipula-kārī bhavaty acchidra-kārī niyata-kārī yathā- pratilabdhāparihāṇitaḥ. yathā pramudita-vihāre evaṃ yāvat triṣv adhiprajña-vihāreṣu. prathamaṃ nirnimittaṃ vihāram upādāya yāvat paramāt bodhisattva-vihārād bodhisattvo bodhisattva-bhāvanāyām apramāṇa-kārī bhavaty acchidra- kārī niyata-kārī ca.

【漢】又諸菩薩勝解行住，於菩薩無相修，當知發趣。極歡喜住、增上戒住、增上心住、增上慧住，於菩薩無相修，當知獲得。初無相住，於菩薩無相修，當知圓證。第二無相住，於菩薩無相修，當知清淨。`[無礙解住 pratisaṃvid-vihāra]`無礙解住、最上成滿菩薩住，於菩薩無相修果，當知領受。
△tatrādhimukti-caryā-vihāre bodhisattva-nirnimitta-bhāvanāyāḥ samāraṃbho veditavyaḥ. pramudita-vihāre adhiśīlādhicittādhiprajña-vihāreṣu ca tasyā bodhisattva-nirnimittabhāvanāyāḥ pratilaṃbho veditavyaḥ. prathame animittavihāre samudāgamo dvitīye animitta-vihāre bodhisattvasya nirnimitta-bhāvanāyāḥ pariśuddhir veditavyā. pratisaṃvid-vihāre parame ca vihāre tasyā eva bodhisattva-nirnimitta-bhāvanāyāḥ phala-pratyanubhavanatā veditavyā.

## 4.4.廣明十二住
### 4.4.1.勝解行住
#### 4.4.1.1.行、狀、相
【漢】問：勝解行住菩薩轉時，應知何行、何狀、何相？
△adhimukti-caryā-vihāre vartamānasya bodhisattvasya ke ākārāḥ. kāni liṃgāni. kāni nimittāni bhavaṃti.

【漢】答：勝解行住菩薩轉時，思擇力勝；於諸菩薩所作加行，以分別慧數數思擇方能修作，未能`[＊5-1]任＝住【元】＊，明註曰任北藏作住`任性成辦所作。未得堅固相續無退菩薩勝修。如於勝修，於勝修果種種無礙`[勝〔－〕【三宮聖知】]`勝解、神通、解脫、等持、等至，亦未能得。未能超`[越＝起【知】]`越五種怖畏。謂不活畏、惡名畏、死畏、惡趣畏、處眾怯畏。於所應作利有情事，策勵思惟方能修作，未能任性哀愍愛念。或於一時，於諸有情，由身語意發起邪行；或於一時，於諸境界發起貪著；或於一時，於資生具現有慳悋。
△adhimukti-caryā-vihāre vartamāno bodhisattvaḥ pratisaṃkhyāna-baliko bhavati. bodhisattva-kṛtya-prayogeṣu pratisaṃkhyāya prajñayā prayujyate. no tu prakṛtyā tan- mayatayā. dṛḍhāyāḥ avivartyāyāḥ bodhisattva-bhāvanāyāḥ alābhī bhavati. yathā bhāvanāyā evaṃ bhāvanā-phalasya vividhānāṃ pratisaṃvid-abhijñā-vimokṣa- samādhi-samāpattīnāṃ. paṃca ca bhayāny asamatikrāṃto bhavati. ajīvikā-bhayam aśloka-bhayaṃ maraṇa-bhayaṃ durgati-bhayaṃ parṣac-chāradya-bhayaṃ ca. pratisaṃkhyāya ca sattvārtheṣu prayujyate. na prakṛty-anukaṃpā-prematayā. ekadā ca sattveṣu mithyāpi pratipadyate kāyena vācā manasā. ekadā viṣaye 'dhyavasito bhavati. ekadā āgṛhīta-pariṣkāratāyām api saṃdṛśyate.

【漢】信他諸佛菩薩而行，未能自內了知真實。`[謂＝語【三宮】]`謂於如來、或法、或僧、或真實義、或有情事、或佛菩薩神通威力、或因、或果、或應得義、或得方便、或於所行皆隨他信。成就狹小聞所成智、思所成智，而非無量。又即於此或時忘失，有忘失法。成就菩薩苦遲通行，於大菩提無猛利樂欲，無熾然精進，無有甚深牢固淨信。
△śraddhā-gāmī ca bhavati pareṣāṃ buddha-bodhisattvānāṃ. no tu pratyātmaṃ tattva-jño bhavati yad uta tathāgataṃ vā ārabhya dharmaṃ vā saṃgheṃ vā tattvārthaṃ vā buddha-bodhisattva-prabhāvaṃ vā hetuṃ vā phalaṃ vā prāptavyaṃ vā arthaṃ prāpyopāyaṃ vā gocaraṃ vā. parīttena ca śrutameya-cintāmayena jñānena samanvāgato bhavati nāpramāṇena. tad api cāsyaikadā saṃpramuṣyate. saṃpramoṣa-dharmo ca bhavati. duḥkhayā ca dhandhābhijñayā bodhisatva-pratipadā samanvāgato bhavati.
△na ca tīvra-cchando bhavati mahā-bodhau. nottapta-vīryaḥ. na gaṃbhīra-susaṃniviṣṭa-prasādaḥ.

【漢】於其三處有忘失念。一、於境界可意、不可意色聲香味觸法中，或於一時其心顛倒，忘失正念；二、於受生彼彼身中，既受生已，忘失前生；三、於所受、所持諸法，久作久說，或於一時有所忘失。於是三處有忘失念。或於一時具足聰慧，於其諸法能受、能持，於其義理堪能悟入，或於一時則不如是。或於一時具足憶念，或於一時成`[忘＝妄【三宮】]`忘念類。於諸有情未能了知如實調伏善巧方便，於自佛法亦未了知如實引發善巧方便。為他說法教授教誡，勉勵而轉；勉勵轉故，不如實知，或時虛棄、或不虛棄。如闇中射，或中不中，隨欲成故。
△triṣu ca sthāneṣu muṣi a-smṛtir bhavati. viṣayeṣu manāpāmanāpeṣu rūpa-śabda-gandha-rasa- spraṣṭavya-dharmeṣv ekadā viparyasta-cittatāyāḥ. upapattau tatra-tatrātmabhāvāntare pratyājātasya pūrvakātma-bhāva-vismaraṇāt. uddiṣṭānām udgṛhītāṇāṃ dharmāṇāṃ cira-kṛta-cira-bhāṣitasya caikadā vismaraṇāt. evam eṣu triṣu sthāneṣu muṣita-smṛtir bhavati.
△ekadā ca medhāvī bhavati dharmāṇām udgrahaṇādhāraṇārtha-praveśa-samarthaḥ. ekadā na tathā. ekadā smṛtimāṃ bhavati. ekadā muṣita-smṛti-jātīyaḥ. na ca sattvānāṃ yathāvad vinayopāyābhijño bhavati. nāpy ātmano buddhadharmābhinirhāropāyābhijñaḥ. haṭhena ca pareṣāṃ dharmaṃ deśayati. avavādānuśāsanīṃ vā pravartayati. sā cāsya haṭhena pravartitā na yathābhūtam ājñāya. ekadā vandhyā bhavati. ekadā cavandhyā. rātri-kṣiptānām iva śarāṇāṃ yadṛcchā-siddhitām upādāya.

【漢】或於一時，於大菩提雖已發心，而復退捨。或於一時，棄捨菩薩先所受學淨戒律儀，不能受學。或於一時，雖勤修習利有情事，而於中間生厭倦故，復還棄捨利有情事。由意樂故，欲令自樂；由思擇故，欲令他樂。於諸菩薩所有違犯，多分遍知，非數遍知、無餘永斷，由於毀犯數現行故。或於一時，於菩薩藏法毘奈耶他所引奪。或於一時，聞說甚深廣大法教而生驚怖，其心搖動、猶豫、疑惑。於諸有情，遠離一切現行大悲。於諸有情，少分現前利益安樂，未能廣大、未能無量。
△ekadā ca cittam apy utpāditaṃ mahā-bodhād utsṛjati. ekadā bodhisattva-śīla-saṃvara-samādānān nivartate notsahate vā. ekadā sattvārtha-kriyā-prayukto 'pi khedam aṃtarā kṛtvā tasmāt sattvārtha-kriyā-prayogāt pratinivartate. āśayataś cātmanaḥ sukha-kāmo bhavati. pratisaṃkhyāya ca para-sukha-kāmaḥ.
△bodhisattva-skhaliteṣu ca parijña-bahulo bhavati no tu parijñāya-parijñāyāśeṣa-prahāṇavān punaḥ-punaḥ skhalitādhyācāratayā.
△ekadā neyaś ca bhavati asmāt bodhisattva-piṭaka-dharma-vinayāt. ekadā gaṃbhīrām udārāṃ dharma-deśanāṃ śrutvā uttrasyati. bhavati cāsya cetaso vikaṃpitatvaṃ vimatiḥ saṃdehaś ca.
△sarveṇa ca sarvaṃ mahā-karuṇā-samudācāra-vivarjito bhavati sattveṣu. alpena ca hita-sukhopasaṃhāreṇa sattveṣu pratyupasthito bhavati. na vipulenāprameyeṇa ca.

【漢】於如上說一切圓滿菩薩學中，未能普學。於如上說一切圓滿菩薩諸相，未皆成就。於如上說一切圓滿二分菩薩正加行中，未等顯現。於如上說菩薩意樂，猶未清淨。於其無上正等菩提，自謂為遠，未於涅槃增上意樂安立深固。如於生死長時流轉，於其熾然、無動、妙善菩提分法，未能成就。

【漢】如是等類，當知是名勝解行住菩薩轉時，諸行狀相。
△na sarvāsu paripūrṇāsu yathā-nirdiṣṭāsu bodhisattva-śikṣāsu śikṣate. na ca sarvaiḥ paripūrṇair yathā-nirdiṣṭair bodhisattva-liṃgaiḥ samanvāgato bhavati. na ca sarveṣu yathā-nirdiṣṭeṣu bodhisattva-pakṣa-prayogeṣu paripūrṇeṣu saṃdṛśyate.
△dūre cānuttarāyāḥ samyaksambodher ātmānaṃ pratyeti. na ca tathā nirvāṇe 'syādhyāśayaḥ saṃniviṣṭo bhavati. yathā saṃsāra-saṃsṛtau. uttaptair acalaiś ca kuśalair bodhi-pakṣyair dharmair asamanvāgato bhavati. itīmāny evaṃbhāgīyāni liṃgāni nimittānīme ākārā adhimukti-caryā-vihāre vartamānasya bodhisattvasya veditavyāḥ. adhimukti-caryā-vihāre mṛdvyāṃ kṣāṃtyāṃ vartamānasya bodhisattvasyaiṣāṃ yathā-nirdiṣṭānām ākāra-liṃga-nimittānām

#### 4.4.1.2.辨差別
【漢】是諸菩薩勝解行住，下忍轉時，如上所說諸行狀相，當知上品；中忍轉時，如上所說諸行狀相，當知中品；上忍轉時，如上所說，當知下品，其性微薄。即於如是上忍轉時，於上所說諸行狀相，漸次能令無餘永斷，從此無間，當知菩薩入極喜住。
△adhimātratā veditavyā. madhyāyāṃ kṣāntau vartamānasya madhyatā veditavyā. adhimātrāyāṃ kṣāntau vartamānasya bodhisattvasyaiṣām ākāra-liṃga-nimittānāṃ mṛdutā tanutvaṃ veditavyaṃ.
△adhimātrāyām eva kṣāntau vartamānasyaiṣāṃ cākāra-liṃga-nimittānām aśeṣa-prahāṇam anantaraṃ ca pramudita-vihāra-praveśo bodhisattvasya veditavyaḥ

【漢】由得方便極喜住中，勝解行住所說諸法皆無所有，與彼相違所有一切白品諸法皆悉顯現。由諸菩薩成就此故，轉得名為淨勝意樂。勝解行住菩薩轉時，雖有少分軟中上品方便展轉清淨勝解，而未得名淨勝意樂。

【漢】何以故？由此勝解為彼多種諸隨煩惱染污而轉。極歡喜住菩薩住`[時＝持【甲】]`時，一切勝解諸隨煩惱皆悉永斷，離隨煩惱淨勝解轉。
△pratilaṃbha-yogena. tasyāsya pramudita-vihāra-vihāriṇa ete sarva-dharmāḥ sarveṇa sarvaṃ na bhavaṃti. ye adhimukti-caryā-vihāra-vihāriṇa ākhyātāḥ. etad-viparyayeṇa ca sarve śukla-pakṣyā dharmḥ saṃvidyaṃte. yair ayaṃ samanvāgato bodhisattvaḥ śuddhādhyāśaya ity ucyate.
△kiṃ cāpy adhimukti-caryā-vihāre 'pi vartamānasya bodhisattvasya mṛdu-madhyādhimātra-yogenottarottarā śuddhir adhimokṣasyasti. na tv asāv adhyāśaya-śuddhir ity ucyate. tat kasya hetoḥ. tathā so 'dhimokṣa ebhir anekavidhair upakleśair upakliṣṭaḥ pravartate. pramudita-vihāra-sthitasya tu bodhisattvasya sarveṣām eṣām adhimokṣo pakleśānāṃ prahāṇān nirupakleśaḥ śuddho 'dhimokṣaḥ pravartate.


### 4.4.2.極歡喜住
【漢】問：極歡喜住菩薩轉時，應知何行、何狀、何相？
△tatra pramudita-vihāre vartamānasya bodhisattvasya ke ākārāḥ kāni liṃgāni kāni nimittāni veditavyāni.

#### 4.4.2.1.善決定願
【漢】答：若諸菩薩，從勝解行住入極歡喜住，先於無上正等菩提菩薩弘願，未善通達菩提自性，未善通達菩提方便，多分隨順他緣而轉，不善決定。除捨彼故，發起六相新善決定、內證修性菩薩大願。超`[過＝越【甲】]`過一切餘白淨願；無等不共，果是世間，超`[過＝越【三】]`過一切世間境界；隨救一切有情苦故，不共一切聲聞、獨覺；雖一剎那生起此願，法性自爾能得菩`[薩＝提【三】]`薩無量白法可愛之果；又此大願無變無盡自性得已，無異因緣令其退轉、變異可得；又是勝分，墮後邊際極大菩提。如此菩薩善決定願，亦名發心。
△iha bodhisattvaḥ adhimukti-caryā-vihārāt pramudita-vihāram anupraviśaṃ pūrvakaṃ ca bodhisattva-praṇidhānam anuttarāyāṃ samyaksaṃbodhāv asupratividdha-bodhy asupratividdha-bodhy-upāyaṃ yadhūyasā para-pratyaya-gāmy asuniścitaṃ
△prahāyānyad abhinavaṃ ṣaḍbhir ākāraiḥ suviniścitaṃ pratyātmaṃ bhāvanāmayaṃ bodhisattva-praṇidhānam
△utpādayati sarva-tad-anya-śukla-praṇidhāna-samatikrāntam atulyam asādhāraṇa-phalam. laukikaṃ ca tat sarva-loka-viṣaya-samatikrāntaṃ ca. sarva-sattva-duḥkha-paritrāṇānugatatvāt sarva-śrāvaka-pretyekabudhāsādhāraṇam. eka-kṣaṇa-mātram utpanne 'pi tasmin praṇidhāne dharma-prakṛtiḥ sā tādṛśī.
△yā aprameya-śukla-dharmeṣṭa- phalā bhavati bodhisattvānāṃ. nirvikāraṃ ca tat praṇidhānam akṣayaṃ. nāsya pratilabdhasya kathaṃcitparyāyeṇa parihāṇir anyathā-bhāvo vā upalabhyate.
△viśeṣa-bhāgīyaṃ tad aparāṃtakoṭī-patitaṃ. mahābodhi-niṣṭhaṃ tat. punar etat su-viniścitaṃ bodhisattva-praṇidhānaṃ cittotpāda ity ucyate.

#### 4.4.2.2.四相發心
【漢】又即如是菩薩發心，略由四相應當了知。何等為四？一者、何相菩薩發心？二者、發心何所緣慮？三者、發心何狀、何相、何自性起？四者、發心有何勝利？由此四相，應當了知菩薩發心。
△sa punar eṣa cittotpādo bodhisattvasya samāsataś caturbhir ākārair veditavyaḥ. katamaiḥ caturbhiḥ ādita eva tāvat kīdṛśanāṃ bodhisattvānāṃ tac cittam utpadyate. kiṃ cālaṃbyotpadyate. kīdṛśaṃ ca kiṃ lakṣaṇaṃ kenātmanā utpadyate. utpanne ca tasmiṃś citte ko 'nuśaṃso bhavati. ity ebhiś caturbhir ākaraiḥ sacittotpādo veditavyaḥ.

【漢】謂諸菩薩勝解行住，已善積集一切善根，於菩薩行已正超出。略說是相菩薩發心。
△tatrādhimukti-caryā-vihāriṇāṃ sarvākāra-sūpacita-kuśala-mūlānāṃ samāsataḥ samyag bodhisattva-caryā-niryātānāṃ bodhisattvānāṃ tac cittaṃ utpadyate.

【漢】又諸菩薩，緣當來世無倒速疾一切菩提資糧圓滿，一切菩薩利有情事圓滿，無上正等菩提一切種一切佛法圓滿，諸佛所作事業圓滿。略說緣慮如是發心。
△āyatyāṃ samyag āśu sarva-bodhi-saṃbhāra-paripūriṃ sarva-bodhisattva-sattvārtha-kriyā-paripūrim anuttara-samyaksaṃbodhiṃ sarvākāra-buddha-dharma-paripūriṃ buddha-kārya-kriyā-paripūriṃ ca samāsataḥ ālaṃbanīkṛtya bodhisattvānāṃ cittam utpadyate.

【漢】又諸菩薩，無倒速疾發起一切菩提資糧，隨順於諸有情一切菩薩所作，隨順獲得無上正等菩提無師自然妙智，隨順遍一切種諸佛所作事業，隨順廣大願心。
△samyag āśu ca sarvākāra-sarva-bodhi-saṃbhārānukūlaṃ sattveṣu sarvākāra-bodhisattva-kṛtyānukūlam anuttara-samyaksaṃbodhi-svayaṃbhū-jñāna-pratilaṃbhānukūlaṃ sarvākāra-buddha-kṛtya-karaṇānukūlaṃ tac cittam utpadyate.

【漢】又諸菩薩發是心已，超過菩薩凡異生地，證入菩薩正性離生，生如來家，成佛`[真＝𮌎【聖知】]`真子，決`[定＝是【元】]`定趣向正等菩提，決定紹繼如來聖種。
△tasya cittasyotpādād bodhisattvo 'tikrānto bhavati bāla-bodhisattva-pṛthagjana-bhūmim. avakrānto bhavati bodhisattva-niyāmaṃ. jāto bhavati tathāgata-kule. tathāgatasyorasaḥ putro bhavati. niyataṃ saṃbodhi-parāyaṇaḥ tathāgata-vaṃśa- niyato bhavati.

【漢】又正獲得如實證淨，極多歡喜。於他有情遠離多分忿、害、鬪諍。於一切種菩薩所作利眾生事，於一切種菩提資糧圓滿，於一切種無上菩提一切佛法，於一切種佛所作事，以淨增上意樂，`[攀＝舉【知】]`攀緣勝解趣入。於是諸法速疾圓證。自觀己身能正隨順，如是解了，極多歡喜。又自觀見妙善廣大，能引出離，無染無等，攝受饒益身心歡喜，於此無量熾然善法皆悉成就。又自了知：我於無上正等菩提，今已隣近，於大菩提我勝意樂已得清淨，我今已離一切怖畏。由是因緣，極多歡喜。
△sa ca tathā-bhūto 'vetyaprasāda-prāptaḥ prāmodya-bahulo bhavati. asaṃraṃbhāvihiṃsākrodha-bahulaḥ pareṣāṃ sarvākārāṃ bodhisattva-sattvārtha-kriyāṃ sarvākārāṃ bodhi-saṃbhāra-paripūriṃ sarvākārāṃ bodhiṃ buddha-dharmāṃś ca buddha-kṛtyādhiṣṭhānaṃ ca śuddhenādhyāśayenālaṃbanīkurvaṃn adhimucyamāno 'vatarann etad-dharmāśu-samudāgamānukūlatāṃ cātmanaḥ saṃpaśyan pratyavagacchan prāmodya-bahulaś ca bhavati. kuśalenodāreṇa naiṣkramyopasaṃhitena nirāmiṣeṇāpratisamena kāya-cittānugrāhakeṇa prāmodyena uttaptair asmi kuśalair dharmaiḥ samanvāgataḥ.
△āsannībhūtaś cāsmy anuttarāyāḥ samyaksaṃbodheḥ.viśuddhaś ca me adhyāśayo mahā-bodhau. sarvāṇi ca me bhayāny apagatāniti. ato 'pi prāmodya-bahulo bhavati

【漢】由諸菩薩已能發起善決定心，於五怖畏皆悉除斷。由善修習無我妙智，分別我想尚不復轉，況當得有分別我愛、或資生愛。由是因緣，無不活畏。由於他所無所悕望，常自發起如是欲樂；我當饒益一切有情，非於有情有所求覓。由是因緣，無惡名畏。由離我見，於我無有失壞想轉，故無死畏。
△tathā hy asya suviniścitotpādita-cittasya bodhisattvasya paṃca bhayāni prahīṇāni bhavaṃti. suparibhāvita-nairātmya-jñānasyātma-saṃjñā tāvan na pravartate. kutaḥ punar asyātma-sneho vā upakaraṇa-sneho vā bhaviṣyati. ato 'syājīvikā-bhayaṃ na bhavati.
△na ca pareṣām aṃtikāt kiṃcit pratikāṃkṣati. evaṃ-kāmaś ca bhavati. mayaivaiṣāṃ sattvānāṃ sarvārthā upasaṃhartavyā iti. ato 'syāśloka-bhayaṃ na bhavati.
△ātma-dṛṣṭi-vigamāc cāsyātma-vigama-saṃjñā na pravartate. ato 'sya maraṇa-bhayaṃ na bhavati.

【漢】自知死後，於當來世決定值遇諸佛菩薩，由此決定無惡趣畏。由意樂見一切世間，尚無有一與我齊等，何況殊勝，是故無有處眾怯畏。菩薩如是遠離一切五種怖畏，遠離一切聞說甚深正法驚怖，遠離一切高慢憍傲，遠離一切他不饒益種種邪行所起瞋恚，遠離一切世財貪喜。無染污故，無所憎背；有熾然故，無俗意樂；能圓滿證一切善法。
△maraṇāt me (ū----) buddha-bodhisattvaiḥ samavadhānaṃ bhaviṣyatīti. evaṃ niścito bhavati.
△ato 'sya durgati-bhayaṃ na bhavati. ātmanaś ca sarva-loke na paśyaty āśayena kaṃcit samasamaṃ. kutaḥ punar uttarataram iti. ato 'sya parṣac-chāradya-bhayaṃ na bhavati.
△sa evaṃ sarva-bhayāpagataḥ sarva-gaṃbhīra-nirdeśa-trāsāpagataḥ sarvocchraya-māna-staṃbhāpagataḥ sarva-parāpakāra-vipratipattiṣu dveṣāpagataḥ sarva-lokāmiṣa-harṣāpagataḥ akliṣṭatvād anupahatenottaptatvād aprākṛtenāśayena sarva-kuśala-dharma-samudāgamāya

#### 4.4.2.3.引發正願
【漢】又現法中，能起菩薩一切精進，信增上力為前導故。於當來世，如前所說菩提分品十種大願，今即於此極歡喜住能具引發，由得清淨勝意樂故。
△dṛṣte ca dharme sarvākāraṃ bodhisattva-vīryam ārabhate śraddhādhipatitāṃ pūrvaṃ-gamāṃ kṛtvā. āyatyāṃ ca yāni tāni pūrva-nirdiṣṭāni bodhipakṣya-paṭale daśa mahā-praṇidhānāni. tāny asmiṃ pramudita-vihāre 'bhinirhṛtyāśaya-śuddhitām upādāya

【漢】為欲供養最勝有情真實福田大師法主，是故引發第一大願。為欲受持彼所宣說無上`[正＝正等【三宮】]`正法，是故引發第二大願。為欲勸請轉未曾有妙正法輪，是故引發第三大願。為欲順彼行菩薩行，是故引發第四大願。為欲成熟彼器有情，是故引發第五大願。為欲往趣諸佛國土，奉見如來，承事供養，聽受正法，是故引發第六大願。為淨修治自佛國土，是故引發第七大願。為於一切在所生處，常不`[遠＝違【三宮聖知】]`遠離諸佛菩薩，與諸菩薩常同一味意樂加行，是故引發第八大願。常為利益一切有情，曾`[不＝無【三宮聖知】]`不空過，是故引發第九大願。為證無上正等菩提，作諸佛事，是故引發第十大願。
△agrya-sattva-dakṣiṇīya-śāstṛ-dharma-svāmi-pūjāyai mahā-praṇidhānaṃ
△tat-praṇīta-sad-dharma-saṃdhāraṇāya dvitīyam
△anupūrva-sad-dharma-pravartanāya tṛtīyaṃ
△tadanukūlaṃ bodhisattva-caryā-caraṇatāyai caturthaṃ
△tad-bhājana-sattva-paripācanatāyai paṃcamaṃ
△buddha-kṣetreṣūpagama-tathāgata-darśana-paryupāsana-saddharma-śravaṇatāyai ṣaṣṭhaṃ
△sva-buddha-kṣetra-pariśodhanatāyai
△bodhisattvaiś ca sahaikāśaya-prayogatāyai aṣṭamaṃ
△sarva-sattvārtha-kriyāmogh tāyai navamaṃ
△anuttara-samyaksaṃbodhy-abhisaṃbuddhanatāyai buddha-kṛtya-karaṇatāyai daśamaṃ mahā-praṇidhānam abhinirharati.

【漢】作是願言：如有情界展轉相續，終無斷盡；亦如世道展轉相續，終無斷盡；我此大願生生相續，乃至究竟菩提邊際，常不遠離、常不忘失、常不乖離。如是自誓，心發正願。
△pāraṃparyeṇa ca sattva-dhātv-anupacchedaval loka-dharmānupacchedavad eṣāṃ me mahā-praṇidhānānāṃ janmani-janmani yāvad bodhi-paryanta-gamanād avigamaś cāsaṃpramoṣaś cāvisaṃyogaś ca syād iti samyak cittaṃ praṇidadhāti.

【漢】當知此中，前就所應願事起願，後即就願以起於願。

【漢】如是菩薩十種大願以為上首，能生無數百千正願。

【漢】如是菩薩，於當來世具諸大願，於現法中發大精進。
△pūrvakaṃ pranidhātavye 'rthe praṇidhānaṃ (--makaṃ) praṇidhānam veditavyaṃ. etāny eva mahā praṇidhānāni pramukhāni kṛtvā tasya bodhisattvasya daśa-praṇidhānāsaṃkhyeya-śatasahasrāṇy utpadyante samyak-praṇidhānānāṃ. tasyaivam āvyatyāṃ ca praṇīdhānavataḥ dṛṣṭe ca dharme ārabdha-vīryasya

#### 4.4.2.4.淨修住法
【漢】復有十種淨修住法，由是能令極歡喜住速得清淨。一者、於諸佛法深生淨信。二者、觀諸有情緣起道理，證得唯有純大苦蘊，發起大悲。三者、觀見彼已，自誓願言：我當令彼諸有情類，解脫如是純大苦蘊，得第一樂，發起大慈。四者、為欲救拔一切憂苦，自無顧戀；無顧戀故，能捨內外一切身財，於諸有情而行惠施。五者、為欲利益諸有情故，從他勤求世出世法，曾無厭倦。
△daśa vihāra-pariśodhanā dharmāḥ pramudita-vihāra-pariśuddhaye saṃvartante. sarva-buddha-dharmān abhiśraddadhāti.
△pratītyasamutpāda-yogena kevalaṃ sattvānāṃ duḥkha-skandha-samukāgamaṃ paśyataḥ karuṇā.
△mayate sattvā asmāt kevalād duḥkha-skandhād vimocayitavyā iti saṃpaśyato maitrī.
△sarva-duḥkha-paritrāṇābhiprāyasyātma-nirapekṣatā. taṃ-nirapekṣasya sattveṣv ādhyatmika-bāhya-vastu-parityāgaḥ.
△parataś ca teṣām eva sattvānām arthe laukika-lokottara-dharma- parigaveṣaṇo 'khedaḥ.

【漢】六者、無厭倦故，證得一切論智清淨，善知諸論。七者、善知論故，於劣中勝諸有情所，`[如＝知【聖】]`如應如宜而修正行，善解世間。八者、即於如是正加行中，依應時分量等正行，而修慚愧。九者、即於如是正加行中，得無退轉堅力持性。十者、以諸上妙利養恭敬及與正行，供養如來。是名十種淨修住法。由此能令極歡喜住速得清淨。所謂淨信、慈、悲、`[惠＝喜【明】]`惠捨、無有厭倦、善知諸論、善解世間、修習慚愧、堅力持性、供養如來。
△akhinnasya ca sarva-śāstra-jñāna-samudāgama-visuddhibhiḥ śāstra-jñatā.
△śatstra-jñasya hīna-madhya-vistteṣu sattveṣu yathā-yogānurūpa-pratipatti-loka-jñatā.
△teṣv eva ca prayogeṣu kāla-velā-mātrādi-caryām ārabhya hrī-vyapatrāpyatā.
△teṣv eva prayogeṣv apratyudāvartanatayā dhṛti-balādhānatā.
△lābha-satkāra-pratipattibhyāṃ ca tathāgata-pūjopasthānatā. ime daśa dharmā vihāra-pariśuddhaye saṃvartaṃte. yad uta. śraddhā karuṇā maitrī tyāgaḥ akhedaḥ śāstra-jñatā loka-jñatā hrī-vyapatrāpyatā dhṛti-balādhānatā tathāgata-pūjopasthānatā ca.

#### 4.4.2.5.開曉餘住
【漢】又諸菩薩，於此十法受學、隨轉、多修習已，復於餘九增上戒等諸菩薩住，從佛菩薩專精訪求一切種道功德、過失，及神通樂、無失壞道，善取其行、得、等流相，於一切住自然昇進，證大菩提。

【漢】為大導師，率領一切有情商`[侶＝旅【元明】]`侶，超度生死曠野嶮道。當知此中，諸行能入，說名為行；若正入時，說名為得；入已果利成辦圓證，說名等流。
△sa ca bodhisattva etāṃś ca dharmāṃ samādāya vartate bahulīkaroti. tad-anyeṣāṃ ca navānām adhiśīlādi-bodhisattva-vihārāṇāṃ sarvākāra-mārga-guṇa-doṣān paryeṣate buddha-bodhisattvānām antikāt. tad-abhijñaś ca sukhāvipranaṣṭa-mārgaḥ. sūdgṛhītākāra-pratilaṃbha-niṣyanda-nimittaḥ. svayaṃ ca sarva-vihārān ākramya mahābodhim adhigacchati. mahā-sattva-sārthaṃ ca saṃsārā-kāntāra-mārgād uttārayati. yair ākāraiḥ praveśati. ta ākārāḥ. yaḥ praveśaḥ sa pratilaṃbhaḥ. praviṣṭasya yā mahā-phalānuśaṃsa-niṣpattiḥ samudāgamaś ca. sa niṣyando veditavyaḥ.

#### 4.4.2.6.修治善根
【漢】又諸菩薩住此住中，由二因緣現見諸佛。或由聽聞菩薩藏說，或由內心發起勝解，信有十方種種異名諸世界中，種種異名諸佛如來，由麁淨信俱行之心，求欲現見。如是求已，如實稱遂。當知是名第一因緣。又心發起如是正願：隨於彼彼諸世界中，有佛出現，我當往生。如是願已，如實稱遂。當知是名第二因緣。
△tasyāsmin vihāre vyavasthitasya dvābhyāṃ kāraṇābhyāṃ bahavo buddhā ābhāsam gacchaṃti darśanasya. ye ca tena śrutā bhavaṃti bodhisattva-piṭake. ye ca cetasādhimuktā bhavaṃti. daśasu dikṣu nānā-nāmasu loka-dhātuṣu nānā-nāmās tathāgatā iti. tān audārika-prasāda-sahagatena cetasā darśanāyāyācate. tasya tathābhūtasya ṛdhyaty eva sā āyācanā. idam ekaṃ kāraṇaṃ.
△evaṃ ca cittaṃ praṇidadhāti. yatra buddhotpādaḥ. tatra me janma bhaved iti. tasya tathābhūtasya ṛdhyaty eva tat praṇidhānaṃ.

【漢】菩薩如是由麁淨信現見諸佛，由正願力現見諸佛；既得見已，隨力隨能興一切種恭敬供養，奉施種種上妙樂具。及於僧眾恭敬供養。於如來所聽聞正法，無倒受持，精進修行法隨法行。以四攝事成熟有情。一切善根悉皆迴向無上菩提。
△sa evam audārika-prasāda-darśanatayā praṇidhāna-balatayā ca tāṃs tathāgatāṃ dṛṣṭvā sarv'ākārāṃ pūjāṃ sukhopadhānatām upasaṃharati yathā-śakti-yathā-balaṃ saṃgha-saṃmānanāṃ ca karoti. teṣāṃ ca tathāgatānām aṃtikād dharmaṃ śṛṇoti udgṛhṇāti dhārayati. dharmānudharma-pratipattyā ca saṃpādayati.
△caturbhiś ca saṃgraha-vastubhiḥ sattvān paripācayati.
△tāni ca kuśala-mūlāni mahābodhau pariṇamayati.

【漢】由是三種清淨因緣，彼諸善根倍復明淨。謂於佛法僧供養攝受故，以四種攝事成熟有情故，以一切善根迴向菩提故。如是乃至無量俱胝那庾多百千大劫。
△tasyaibhis tribhir viśuddhi-kāraṇaiḥ tāni kuśala-mūlāni yadbhūyasyā mātrayā viśudhyaṃti tathāgata-saṃgha-dharma-pūjā-parigrahaṇatayā saṃgraha-vastubhiḥ sattva-paripācanatayā kuśala-mūlānāṃ bodhi-pariṇamanatayā ca yāvad anekāni kalpa-koṭī-niyuta-śata-sahasrāṇi.

【漢】譬如世間黠慧工匠，以鑛性金置於火中，如如燒鍊，如是如是轉得明淨。

【漢】如是淨勝意樂菩薩所有善根，由是三種清淨因緣，`[［－］【麗】，緣【大】(cf. K15n0570\_p0869b07; T30n1579\_p0556a11)]`轉復明淨，當知亦爾。
△tad-yathā suvarṇaṃ prakṛti-sthaṃ yathā-yathā agnau prakṣipyate dakṣeṇa karmāreṇa tathā-tathā viśuddhataratāṃ gacchati. evaṃ asyāśaya-śuddhasya bodhisattvasya tāni kuśala-mūlāni tair viśuddhi-kāranair viśuddhitaratāṃ gacchaṃti.

#### 4.4.2.7.受生
【漢】又住於此，在在生處多作輪王，王贍部洲，得大自在。遠離一切所有慳垢，威被有情，調伏慳悋。諸四攝事所作業中，一切不離佛法僧寶，證一切種菩提作意。恒發願言：我當一切有情中尊，作諸有情一切義利所依止處。
△tatra-sthaś cāsāv upapattito yadhūyasā cakravartī bhavati janmani janmani Jaṃbūdvīpeśvaraḥ. sarva-mātsarya-malāpagataḥ ā) sattvānāṃ mātsarya-vinayanatāyai.
△yac ca kiṃcic caturbhiḥ saṃgraha-vastubhiḥ karmārabhyte. tat sarvam avirahitaṃ ratna-sarvākāra-bodhi-samudāgama-manaskāraiḥ.
△kaccid ahaṃ sarva-sattvānām agryaḥ sarvārtha-pratisaraṇo bhaveyam iti.

#### 4.4.2.8.威力
【漢】若樂發起如是精進，棄捨一切家屬、財位，歸佛聖教，淨信出家。一剎那`[頃＝須【聖】]`頃，瞬息須臾能證菩薩百三摩地。以淨天眼，能於種種諸佛國土見百如來。又即於彼變化住持、菩薩住持皆能解了。以神通力動百世界，身亦能往。放大光明周匝遍照，普令他見。化為百類，成`[熟＝就【聖】]`熟百種所化有情。若欲留命，能住百劫。於前後際各百劫事，智見能入。蘊、界、處等諸法門中，於百法門能正思擇。化作百身，身身皆能現百菩薩眷屬圍繞。
△ākāṃkṣaṃś ca tad-rūpaṃ vīryam ārabhate. yat sarva-gṛha-kaḍatra-bhogān utsṛjya tathāgata-śāsane pravrajya eka-kṣaṇa-lava-muhūrtena śataṃ bodhisattva-samādhīnāṃ samāpadyate. tathāgata-śataṃ nāna-buddha-kṣetreṣu divyena cakṣuṣā paśyati. teṣāṃ ca nirmitādhiṣṭhānaṃ bodhisattvādhiṣṭhānaṃ ca jānāti.
△loka-dhātu-śataṃ ca kaṃpayati. tathā kāyenākramate. ābhayā spharitvā pareṣām upadarśayati. vineya-sattva-śataṃ nirmita-śatena paripācayati. kalpa-śatam apy ākāṃkṣamāṇaḥ sthānam adhitiṣṭhati. kalpa-śataṃ ca pūrvāṃtāparāntato jñāna-darśanena praviśati. dharma-mukha-śataṃ ca pravicinoti skandha-dhātv-āyatanādikānāṃ dharma-mukhānāṃ. kāya-śataṃ ca nirmimīte. kāyaṃ-kāyaṃ ca bodhisattva-śata-parivāram ādarśayati.

【漢】自茲以去，是諸菩薩由願力故，當知無量威力神變，安住如是極歡喜住諸菩薩眾願力增上，能引無量殊勝正願所作神變。如是正願，乃至`[俱胝＝胝俱【宋宮】]`俱胝那庾多百千大劫，不易可數。
△ataḥ paraṃ praṇidhāna-balenāpramāṇā prabhāva-vikurvaṇā bodhisattvānāṃ veditavyā asmiṃ pramudita-vihāre sthitānāṃ. praṇidhāna-balikā hi te praṇidhāna-viśeṣair vikurvaṃti. teṣāṃ samyak-praṇidhānānāṃ na sukaraṃ saṃkhyā kartuṃ yāvat kalpa-koṭī-nayuta śata-sahasraiḥ.

#### 4.4.2.9.結
【漢】當知是名略說菩薩極歡喜住。謂善決定故，四相發心故，發起精進引發正願故，淨修住法故，開曉餘住故，修治善根故，受生故，威力故。
△evam ayaṃ bodhisattvānāṃ pramudita-vihāraḥ su-viniścitataḥ catur-ākāra-cittotpādataḥ samyak-praṇidhāna-vīry'āraṃbhābhinirhārataḥ vihāra-pariśodhanataḥ tad-anya-vihāra-vyutpattitaḥ kuśala-mūla-pariśodhanataḥ utpattiaḥ prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.2.10.廣宣說
【漢】若廣宣說，如十地經極喜地說。

【漢】彼十地經廣所宣說菩薩十地，即是此中菩薩藏攝摩怛理迦略所宣說菩薩十住。如其次第，從極歡喜住，乃至最上成滿菩薩住。應知此中，由能攝持菩薩義故，說名為地；能為受用居處義故，說名為住。`[此下聖本有光明皇后願文]`
△vistara-nirdeśataḥ punar yathāsūtram eva Daśabhūmike pramudita-bhūmi-nirdeśam ārabhya. yāś ca Daśabhūmike sūtre daśa bodhisattva-bhūmayaḥ. ta iha bodhisattva-piṭaka-mātṛkā-nirdeśa-daśa-bodhisattva-vihārā yathākramaṃ pramudita-vihāram upādāya yāvat parama-vihārād veditavyāḥ. tatra bodhisattvānāṃ parigrahārthena bhūmir ity ucyate. upabhoga-vāsārthena punar vihāra ity ucyate.

【漢】瑜伽師地論卷第四十七



☗s48
【漢】瑜伽師地論卷第四十八
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中菩薩地第十五第二持隨法瑜伽處住品第四之二
【漢】`[5]第十五〔－〕【明】＊`

### 4.4.3.增上戒住
【漢】問：增上戒住菩薩轉時，當知何行、何狀、何相？
△tatra katame bodhisattvānām adhiśīla-vihārasya ākārāḥ. kāni liṃgāni. kāni nimittāni veditavyāni.

#### 4.4.3.1.意樂清淨
【漢】答：若諸菩薩，先於極歡喜住，由十種心意樂，已得意樂清淨。何等為十？一者、於一切師長尊重福田，不行虛誑意樂；二者、於同法菩薩忍辱柔和，易可共住意樂；三者、勝伏一切煩惱及隨煩惱眾魔事業，心自在轉意樂；四者、於一切行深見過失意樂；五者、於大涅槃深見勝利意樂；六者、於諸妙善菩提分法，常勤修習意樂；七者、即於彼修為隨順故，樂處遠離意樂；八者、於諸世間有染尊位利養恭敬，無所顧戀意樂；九者、遠離下乘，趣證大乘意樂；十者、欲作一切有情一切義利意樂。如是十種無倒意樂依心而轉，是故說為意樂清淨。
△iha bodhisattvena pūrvam eva pramudita-vihāre daśākāreṇa cittāśayenāśaya-śuddhiḥ pratilabdhā bhavati. sarvācārya-guru-dakṣiṇiyavisaṃvādanādhyāśayaḥ sahadhārmika-bodhisattva-sauratya-sukha-saṃvāsāśayaḥ sarva-kleśopakleśa-Māra-karmābhibhava-sva-citta-vaśa-vartanāśayaḥ sarva-saṃskāreṣu doṣāśayaḥ nirvāṇe anuśaṃsāśayaḥ kuśalānāṃ bodhi-pakṣyāṇāṃ dharmāṇāṃ bhāvanā-sātatyāśayaḥ teṣām eva bhāvanānukūlatayā prāvivekyāśayaḥ sarva-lokāmiṣa-samucchraya-lābha-satkāra-nirapekṣāśayaḥ hīnayānam apahāya mahāyānādhigamāśayaḥ sarva-sattva-sarvārtha-karaṇāśayaś ca itīme daśa samyag-āśayāḥ tasmiṃś citte pravṛttā bhavaṃti. yair asyāśayaḥ śuddha ity ucyate.

#### 4.4.3.2.性戒具足
【漢】即由如是十種意樂成上品故，極圓滿故，是諸菩薩入證第二增上戒住。於此住中，性戒具足。
△eṣām eva cāśayānām adhimātratvāt paripūrṇatvād dvitīyam adhiśīla-vihāraṃ bodhisattvaḥ praviśaty ākramate. so 'dhiśīla-vihāre prakṛti-śīlī bhavati.

#### 4.4.3.3.離一切犯
【漢】極少邪惡業道所攝諸惡犯戒尚不現行，況中上品。又於十種圓滿業道，自性顯現。
△sv-alpam api mithyā-karma-patha-saṃgṛhīta-dauḥśīlyaṃ na samudācarati. prāg eva madhyam adhimātraṃ vā. daśasu ca paripūrṇeṣu kuśaleṣu prakṛtyā saṃdṛśyate.

#### 4.4.3.4.了知因果業道
【漢】菩薩如是`[性＝住【元明】]`性戒具足，能以妙慧，於染不染、惡趣善趣，及諸乘中諸業現行、若因若果、修證安立，如實了知。於異熟果及等流果如是諸業，如實了知。
△sa evaṃ prakṛti-śīlī prajñayā kliṣṭākliṣṭānāṃ karma-pathānāṃ durgatiṣu sugatiṣu triṣu yāneṣu karma-samudācāra-hetu-phala-samudāgama-vyavasthānaṃ yathābhūtaṃ prajānāti. tasyāsminn adhiśīla-vihāre vyavasthitasya buddha- darśanaṃ kuśala-mūla-viśuddhiḥ pūrvavad veditavyā. tatrāyaṃ viśeṣaḥ. tad-yathā tad eva suvarṇaṃ kuśalena karṃāreṇa kāsīsa-prakṣiptaṃ bhūyasā mātrayā viśuddhataraṃ bhavati agnau prakṣipyamāṇam. evam asya bodhisattvasya sā kuśala-mūla-viśuddhir veditavyā. vipāka-niṣyanda-phalataś ca tāni karmāṇi yathābhūtaṃ prajānāti.

#### 4.4.3.5.受行淨業
【漢】自能現斷諸不善業，自能現受一切善業。即於其中樂勸導他，能正勸導。
△sa svayaṃ cākuśala-karma-prahāṇe kuśala-karma-samādāne saṃdṛśyate. parāṃś ca tatraiva samādāpayitu-kāmo bhavati samādāpayati.

#### 4.4.3.6.照愍眾苦
【漢】於其種種不平等業現行過失之所染污諸有情界，若興若衰，等無差別，一切皆墮第一義苦，並住艱辛，種種艱辛之所逼切，甚可哀愍。於彼獲得廣大哀愍，如實觀照。
△viṣama-karma-samācāra-doṣa-duṣṭaṃ ca sattva-dhātuṃ sarvam aviśeṣeṇa saṃpatti-vipatti-gataṃ paramārthato duḥkhitaṃ vyasana-sthaṃ vicitrair vyasanākārair anukaṃpamāno 'nukaṃpā-vaipulyam anuprāptaḥ pratyavekṣate.

#### 4.4.3.7.善根清淨
【漢】是諸菩薩安住如是增上戒住，廣見諸佛、善根清淨，如前應知。此差別者，謂如世間善巧工匠，以所鍊金置迦肆娑，置於火中數數燒鍊，轉更明淨。如是菩薩善根清淨，當知亦爾。
△tasyāsminn adhiśīla-vihāre vyavasthitasya buddha-darśanaṃ kuśala-mūla-viśuddhiḥ pūrvavad veditavyā. tatrāyaṃ viśeṣaḥ. tad-yathā tad eva suvarṇaṃ kuśalena karṃāreṇa kāsīsa-prakṣiptaṃ bhūyasā mātrayā viśuddhataraṃ bhavati agnau prakṣipyamāṇam. evam asya bodhisattvasya sā kuśala-mūla-viśuddhir veditavyā.

#### 4.4.3.8.受生
【漢】於此住中，淨心意樂成滿趣入。在所生處多作輪王，王四大洲。以自在力，令多有情止息犯戒不善業道，勸彼受行諸善業道。
△asmiṃś ca vihāre śuddha-cittāśaya-niṣpatti-praveśata upapattitaś cāturdvīpakaś cakravartī bhavati yadbhūyasā. bāhulyena ca dauḥśīlyād akuśalebhyaḥ karmapathebhyaḥ sattvān vyāvartayati. kuśaleṣu ca karma-patheṣu samādāpayati.

#### 4.4.3.9.威力
【漢】當知威力過前十倍。
△prabhāvo 'sya pūrvakād daśa-guṇo veditavyaḥ.

#### 4.4.3.10.結
【漢】當知是名略說菩薩增上戒住。謂意樂淨故；性戒具足故；離一切種毀犯戒垢故；一切業道、一切因果了知通達故；於諸淨業能自受行，亦樂勸他令其受行故；於有情界諸業所生眾苦艱辛，得大哀愍，如實觀照故；善根清淨故；受生故；威力故。
△ity ayaṃ bodhisattvānām adhiśīla-vihāraḥ. prakṛti-śīlataś ca sarvākāra-dauḥśīlya-malāpakarṣataś ca sarva-karma-patha-sarvākāra-hetu-phala-jñāna prativedhataś ca śubhe karmaṇi para-samādāpana-kāmataś cānukaṃpā-vaipulya-pratilaṃbhataś ca sattva-dhātu-karma-ja-duḥkha-vyasanālocanataś ca kuśala-mūla-viśuddhitaś copapattitaś ca prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.3.11.廣宣說
【漢】若廣宣說，如十地經離垢地說。

【漢】遠離一切犯戒垢故，名離垢地。由離一切犯戒垢故，即此名為增上戒住。彼離垢地，當知即此增上戒住。
△vistara-nirdeśataḥ punar yathāsūtram eva. yathā Daśabhūmike vimalāyāṃ bhūmau.
△dauḥśīlya-malāpagatatvād vimalā bhūmir ity ucyate. dauḥśīlya-malāpagatatvād evādhiśīla-vihāra iti. yā tatra vimalā bhūmiḥ. sehādhiśīlo vihāro veditavyaḥ. 

### 4.4.4.增上心住
【漢】問：增上心住菩薩轉時，當知何行、何狀、何相？
△tatra katame bodhisattvānāṃ ākārāḥ kāni liṃgāni kāni nimittāny adhicitta-vihārasya.

#### 4.4.4.1.淨心思惟成滿趣入
【漢】答：若諸菩薩，先於增上戒住，已得十種清淨意樂，作意思惟解了通達。復由餘十淨心意樂作意思惟成上品故，極圓滿故，過增上戒住，入增上心住。何等為十？一者、作意思惟：我於十種淨心意樂已得清淨；二者、作意思惟：我於十種淨心意樂已清淨故，能不退失；三者、作意思惟：我於一切漏有漏法心不趣入，於違背中能正安住；四者、作意思惟：我能於彼修對治中，識正安住；五者、作意思惟：我能於彼所修對治，不復退失；
△iha bodhisattvena pūrvam evādhiśīla-vihāre te daśa śuddhāśayā manasikṛtā bhavaṃti juṣṭāḥ pratividdhāḥ. daśabhir aparair ākāraiḥ teṣāṃ cittāśaya-manasikārāṇām adhimātratvāt paripūrṇatvād adhiśīla-vihāraṃ samatikramy ādhicitta-vihāram anupraviśati.
△śuddho me daśabhir ākāraiś citt'āśaya iti manasikāreṇa.
△abhavyaś cāhaṃ tasmād daśākārāc chubhād āśayāt parihāṇāyeti manasikāreṇa.
△sarvāsrava-sāsraveṣu me dhameṣu cittaṃ na praskandati pratikūlatāṃ saṃtiṣṭhate iti manasikāreṇa.
△tat-pratipakṣa-bhāvanāyāṃ ca me vijñānaṃ saṃsthitam iti manasikāreṇa.
△abhavyaś cāham asmāt pratipakṣāt punaḥ parihāṇāyeti manasikāreṇa.

【漢】六者、作意思惟：我於如是堅固對治，不為一切漏有漏法、一切魔軍之所勝伏；七者、作意思惟：我今能於一切佛法，其心無有怯劣而轉；八者、作意思惟：我今能於一切苦行，無有怯弱；九者、作意思惟：我心一向於大乘中深生信解，終不愛樂餘下劣乘；十者、作意思惟：我於一切利有情事，深心愛樂。由此十種淨心意樂作意思惟，能入菩薩增上心住。
△abhavyaś cāham evaṃ dṛḍha-pratipakṣaḥ taiḥ sarvāsrava-sāsravair dharmaiḥ sarva-Māraiś cābhibhavitum iti manasikāreṇa.
△asaṃlīnaṃ ca me mānasaṃ pravartate sarva-buddha-dharmeṣu iti manasikāreṇa.
△sarva-duṣkara-caryāsu ca me nāsti vyatheti manasikāreṇa.
△adhimuktaṃ ca me mahāyāne cittam ekāṃtena na tad-anyahīnayāneṣv iti manasikāreṇa.
△sarva-sattvārtha-krīvābhirataṃ ca me cittam iti manasikāreṇa. ebhir daśabhiś cittāśaya-manasikāraiḥ praviśati.

#### 4.4.4.2.通達諸行佛智及有情界
【漢】菩薩安住增上心住，能以種種過患行相壞一切行，於彼諸行深心厭離。於佛妙智，能以種種勝利行相，見大勝利。又於其中，能以淳淨一味欲樂，深生愛慕。於有情界，能以種種苦惱行相，觀`[為有＝有為【聖】]`為有苦；於諸有情興悲戀心，生依義心。於一切行無有放逸，為大菩提熾然精進，於諸有情能起廣大悲愍意樂。
△adhicitta-vihāra-sthito bodhisattvaḥ sarva-saṃskārān ādīnavākārair vicitrair vidūṣayati. tebhyaś ca mānasam udvejayati.
△buddha-jñāne cānuśaṃsa-darśī bhavati vicitrair anuśaṃsākāraiḥ. tatra ca spṛha-jāto bhavati ghana-rasena cchandena.
△sattva-dhātuṃ duḥkhitaṃ vyavalokayati citrair duḥkhākāraiḥ. teṣu ca sattveṣv apekṣā-citto bhavaty arthapratisaraṇa-cittaḥ.
△sarva-saṃskāreṣv apramattaḥ. bodhāyottapta-vīryaḥ. sattveṣu vipula-karuṇāśayaḥ.

#### 4.4.4.3.推求有情脫苦方便
【漢】觀諸有情解脫眾苦究竟方便，唯是一切煩惱諸纏無障礙智；觀彼解脫能圓證者，唯於法界一切分別現行雜染生起對治無分別慧；觀能成辦彼智光明，唯是無倒勝三摩地；觀所引發一切靜慮、等持、等至，皆菩薩藏聽聞為先，皆聞正法以為緣起。
△teṣāṃ sattvānām atyaṃta-duḥkha-vimokṣopāyaṃ sarva-kleśānāvaraṇa-jñānam eva paśyati. tasya ca vimokṣasya samudāgamāya dharma-dhātau sarva-vikalpa-prapaṃcāra-saṃkleśotpatti-pratipakṣaṃ prajñāṃ paśyati. tasya ca jñānālokasya niṣpattaye samyak-samādhiṃ paśyati. taṃ ca dhyāna-samādhi-samāpatti-nirhāraṃ bodhisattva-piṭaka-śravaṇa-pūrvakaṃ śravaṇa-nidānaṃ paśyati.

#### 4.4.4.4.恭敬正法訪求無倦
【漢】觀見是已，發大精進訪求多聞。為聞正法，不惜身命，無有資財內外愛物而不能捨，無有師長不誓承事，無有尊教不誓奉行，無有身苦而不誓受。若聞佛法一四句頌，歡喜`[勇＝踊【三宮】]`勇躍，勝得三千大千世界充滿其中大珍寶聚。聞一句法是佛所說，能引正等覺，能淨菩薩行，歡喜`[3]踊＝勇【宋元宮】＊`踊躍，勝得一切釋、梵、護世轉輪王等極尊貴位。
△dṛṣṭvā ca mahatā vīryāraṃbheṇa śruta-paryeṣtim āpadyate. sad-dharma-śravaṇa-hetoḥ nāsti tad draviṇaṃ pariṣkāram ādhyātmika-bāhyaṃ vastu. yan na parityajati. nāsti sā guru-paricaryā. yāṃ nābhyupagacchati. nāsti sā kāyotpīḍā. yāṃ nābhyupagacchati
△sa prītataro bhavaty eka-catuṣpada-gāthā-śravaṇena. na tv evaṃ trisāhasra-pūrṇa-pratimena mahā-ratna-rāśinā. prītataro bhavaty eka-dharma-pada-śravaṇena samyak-saṃbuddhopanītena bodhisattva-caryā-pariśodhakena. na sarva-Śakratva-Māratva-Brahmatva-lokapālatva-cakravartitva-samucchraya-pratilaṃbhaiḥ.

【漢】設有告言：善男子聽！我有一句佛所說法，能引正等覺，能淨菩薩行，汝欲聞不？汝今若能投大火坑受大苦者，當為汝說。菩薩聞已，歡喜`[＊3]`踊躍，答言：我能！我若得聞如前所說一句法義，正使火坑量等三千大千世界滿中熾火，我從梵天尚投身入，況小火坑。為求佛法，尚應久處大那落迦受大苦惱，況餘小苦而不應受。
△saced enaṃ kaścid evaṃ vadet. evam aham idaṃ dharma-padaṃ samyaksaṃbuddhopanītaṃ bodhisattva-caryā-pariśodhakaṃ te śrāvayiṣyāmi sacen mahatyām agni-khadāyām ātmānaṃ prakṣipasi mahāntaṃ vā duḥkhopakramam abhypagacchasīti. śrutvā 'syaivaṃ bhavet. utsahāmy aham asya dharma-padasyārthe pūrvavat trisāhasra-mahāsāhasra-pratimāyām apy agni-khadāyāṃ Brahma-lokād ātmānam utsraṣṭuṃ. prāg eva pratyavarāyāṃ. nāraka-duḥkha-saṃvāsair apy asmābhir buddha-dharmāḥ. paryeṣitavyāḥ. prāg eva prākṛtair duḥkhopakramaiḥ. iti

#### 4.4.4.5.能正修行及得安住
【漢】菩薩發起如是精進，求正法已；復能如實如理思惟，要正修行法隨法行，方得名為隨順佛法，非但聽聞文字、音聲而得清淨。如是知已，即依所聞正緣法相，遠離諸欲惡不善法，廣說乃至能得世俗四種靜慮、四無色定，及四無量、五種神通具足安住。
△evaṃrūpeṇa vīryāraṃbheṇa dharmān paryeṣyaivaṃ yoniśo manasikaroti. yathā dharmānudharma-pratipattiṃ buddha-dharmā anugatāḥ. na vyaṃjana-svara-mātra- viśuddhiḥ. iti viditvā tad eva śrutaṃ niśritya dharma-nimittāni samyag ālaṃbanīkurvan viviktaṃ kāmair vistareṇa prathamaṃ dvitīyaṃ tṛtīyaṃ caturthaṃ dhyānaṃ laukikaṃ catasra ārūpya-samāpattīr laukikīḥ catvāry apramāṇāni paṃca cābhijñā upasaṃpadya viharati.

#### 4.4.4.6.隨願受生
【漢】既多住已，復還棄捨諸靜慮等、等持、等至，願自在力還來欲界。觀彼彼處，若為有情能作義利，若能圓滿菩提分法，即便往生。非但自在而生彼處。如是菩薩離欲貪故，名斷欲縛；棄捨靜慮、等持、等至故，名斷有縛。菩薩先從勝解行地，於法真如修勝解故，已斷見縛，邪貪恚癡畢竟不轉。
△sa tair bahulaṃ vihṛtya tāni dhyānāni samādhīṃ samāpattīḥ vyāvartya praṇidhāna-vaśena. kāma-dhātau yatra sattvārthaṃ bodhi-pakṣya-dharma-paripūriṃ ca paśyati. tatropapadyate. na tv evāsya tad-vaśenopapattir bhavati.
△tasya kāma-vītarāgatvāt kāma-bandhanāni prahīṇāni bhavaṃti dhyāna-samādhi-samāpatti-vyāvartanatvāt bhava-bandhanāni. adhimukti-caryā-bhūmāv evāsya pūrvam eva dharma-tathatā'dhimokṣād dṛṣṭi-kṛta-bandhanāni prahīnāni bhavaṃti. mithyā-rāga-dveṣa-mohā asyātyaṃtaṃ na pravartaṃte.

【漢】廣見諸佛、善根清淨，如前應知。

【漢】此差別者，謂如世間善巧工匠，先所燒鍊手中真金垢穢斯盡，`[稱＝秤【三宮】]`稱量等住。

【漢】如是菩薩善根清淨，當知亦爾。

【漢】受生多分作釋天帝，善化有情，令離欲貪。

【漢】所有威力，於前住中已說千數，當知此中有百千數。
△tasya buddha-darśanaṃ vistareṇa kuśala-[p338.1]mūla-viśuddhiḥ pūrvavad veditavyā. tatrāyaṃ viśeṣaḥ tad-yathā. tad eva suvarṇaṃ kuśalasya karmārasya hasta-gataṃ prakṣīṇa-mala-kaṣāyam api sama-dharaṇam avatiṣthate tulyamānam. evam asya sā kuśala-mūla-viśuddhir veditavyā. upapattitaś ca Ṣakro bhavati devendro yadbhūyasā. kuśalaḥ sattvānāṃ kāma-rāga-vinivartanatāyai. prabhāve 'pi yatra pūrvake vihāre sahasram ākhyātaṃ. tatreha śata-sahasraṃ veditavyaṃ

#### 4.4.4.10.結
【漢】當知是名略說菩薩增上心住。謂心意樂作意思惟成滿趣入故；於一切行諸有情界及大菩提，能正通達故；於諸有情脫苦方便，能正推求故；於正法中起大恭敬，訪求無倦故；能正修行法隨法行，於其世俗諸靜慮等、等持、等至、無量神通，能引能住故；棄捨於彼，願自在力隨樂受生故；善根清淨故；受生故；神力故。
△ayaṃ bodhisattvānām adhicit avihāraḥ citta-manaskāra-niṣpatti-praveśataś ca saṃskāra-sattva-dhātu-mahābodhi-samyak-prativedhataś ca sattva-duḥkha- vimokṣopāya-samyak-paryeṣaṇataś ca mahā-gaurava-dharma-paryeṣaṇataś ca dharmānudharma-pratipatti-laukika-dhyāna-samādhi-samāpatty-abhijñābhinirhāra-vihārataś ca tad-vyāvartanaṃ praṇidhāya yatra-kāmopapattitaś ca kuśala-mūla-viśuddhitaś copapattitaś ca prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.4.11.廣宣說
【漢】若廣宣說，如十地經發光地說。由發聞行正法光明、等持光明之所顯示，是故此地名發光地。

【漢】由內心淨能發光明，是故說名增上心住。由此義故，名發光地；即由此義，當知復名增上心住。
△vistara-nirdeśaḥ punar yathāsūtraṃ. tad-yathā Daśabhūmake prabhākaryāṃ bhūmau. śrutākāra-dharmālokāvabhāsa-samādhy-ālokāvabhāsa-prabhāvitatvād asyā bhūmeḥ prabhākarīty ucyate. adhyātmaṃ citta-viśuddhim upādāya sā prabhā bhavati. tasmāt sa vihāraḥ adhicitta ity ucyate. yenaivārthena prabhākarī bhūmiḥ. tenaivārthenādhicitta-vihāro veditavyaḥ.

### 4.4.5.覺分相應增上慧住
【漢】云何菩薩覺分相應增上慧住？

#### 4.4.5.1.由法明入成滿得入
【漢】謂諸菩薩，先於增上心住，以求多聞增上力故，已得十法明入。由此十法明入成上品故，極圓滿故，超過增上心住，入初增上慧住。如是十法明入文`[詞＝辭【明】下同]`詞，如契經說，應知其相。謂若彼假設；若於中假設；若由此假設；若平等勝義；若染惱故、清淨故，成染成淨；若由繫縛煩惱所染；若由無上清淨所淨。當知是名十法明入略所說義。
△tatra katamo bodhisattvānāṃ bodhi-pakṣya-pratisaṃyukto 'dhiprajña-vihāraḥ. iha bodhisattvena pūrvam evādhicitta-vihāre daśa dharmāloka-praveśāḥ śruta-paryeṣṭim adhipatiṃ kṛtvā pratilabdhā bhavaṃti. yeṣām adhimātratvāt paripūrṇatvād adhicitta-vihāram atikramya prathamam adhiprajña-vihāraṃ praviśati.
△te punar daśa dharm āloka-praveśā granthato yathā-sūtram eva veditavyāḥ.
△ye ca prajñapyaṃte yatra ca prajñapaṃte yena ca prajñapyaṃte te ca yat-samāḥ paramārthaḥ yasya ca saṃkleśād vyavadānāc ca saṃkliśyaṇte viśudhyaṃte ca yat-pratisaṃyuktena ca saṃkleśena saṃkliśyaṃte yayā cānuttarayā viśuddhyā viśudhyaṃte. ity ayaṃ samāsārthas teṣāṃ dharmāloka-nirdeśānāṃ veditavyaḥ.

#### 4.4.5.2.得熟智法
【漢】是諸菩薩住此住中，如契經說：不壞意樂而為上首，所有十種能成熟智、智成熟法皆悉成就。長如來家，得彼體法。
△sa tasmiṃ vihāre vyavasthitaḥ abhedyāśayatā-pūrvaṃgamair yathā-sūtram eva daśākāreṇa jñāna-paripākena jñāna-paripācakair dharmaiḥ samanvāgataḥ saṃvṛtto bhavati tathāgata-kule tad-ātmaka-dharma-pratilaṃbhāt.

#### 4.4.5.3.修習菩提分法
【漢】觀一切種菩提薩埵增上力故，修四念住而為上首三十七種菩提分法。
△sarvākārāṃ bodhisattvāpekṣām adhipatiṃ kṛtvā smṛty-upasthāna-pramukhān saptatriṃśad-bodhipakṣyāṃ dharmāṃ bhāvayeṃti

#### 4.4.5.4.斷微細見執著動亂
【漢】如契經說：由於此法方便攝受勤修習故，最極微細薩迦耶見，執著一切蘊、界、處等一切動亂，皆得畢竟不現行斷。
△yathā-sūtram eva. tasya tāṃ dharmān upāya-parigraheṇa bhāvayataḥ satkāya-dṛṣṭiḥ su-sūkṣmāpi skandha-dhātv-āyatanādy-abhiniveśa-sarveñjitāni cātyantāsamudācārataḥ prahīyaṃte.

#### 4.4.5.5.制業開業遠離習近
【漢】由彼斷故，一切如來所呵毀業皆不現行，一切如來所讚美業如實隨轉。
△teṣāṃ prahāṇād yāni tathāgata-vivarṇitāni karmāṇi. tāni sarveṇa sarvaṃ nādhyācarati. yāni punas tathāgata-varṇitāni. tāni sarvāṇy anuvartaṃte yathāvat.

#### 4.4.5.6.心轉調柔及善清淨
【漢】既如是已，其心轉復滋潤、柔和，有所堪能；其心轉復種種行相皆善清淨。
△tathā-bhūtaś ca bhūyasyā mātrayā snigdha-mṛdu-karmaṇya-cittaś ca bhavati tathā citrākāra-su-viśuddha-cittaś ca.

#### 4.4.5.7.隨順意樂功德隆盛
【漢】又善知恩、知報恩等隨順意樂，種種白法、皆悉成就。
△kṛtajña-kṛtaveditādibhiḥ tad-āśayānuguṇair vicitraiḥ śukla-dharmaiḥ samanvāgato bhavati.

#### 4.4.5.8.尋求上業發大精進
【漢】尋求上地能修治業，發大精進，逮得安住。
△uttari ca bhūmi-pariśodhakāni karmāṇi samanveṣamāṇo mahā-vīryāraṃbha-prāpto viharati.

#### 4.4.5.9.修淨意樂勝解界性
【漢】由此因緣，所有意樂、增上意樂勝解界性，皆得圓滿。
△tasya tan-nidānam āśayādhyāśayādhimukti-dhātuḥ paripūryate.

#### 4.4.5.10.魔怨無動
【漢】由是因緣，一切外道、種種魔軍、聖教怨敵，不能映奪、不能傾動。
△tan-nidānaṃ cāsaṃhāryo bhavaty avikaṃpyaḥ sarva-tīrthya-Māra-śāsana-pratyarthika-bhūtaiḥ.

#### 4.4.5.11.善根清淨
【漢】廣見諸佛、善根清淨，廣說如前，應知其相。此差別者，謂如世間善巧工匠，以所鍊金作莊嚴具，非餘未作莊嚴具金之所映奪。如是此中菩薩善根，非餘安住凡住菩薩所有善根所能映奪。如末尼寶所放光明，非餘寶珠所能映奪，一切世間風水雨等，不能斷滅所放光明。如是此中菩薩所有智慧光明，一切聲聞及獨覺等不能映奪，一切魔怨不能斷滅。
△pūrvavac ca buddha-darśnaṃ vistareṇa kuśala-mūla-viśuddhir veditavyā tatrāyaṃ viśeṣaḥ. tad-yathā tad eva suvarṇaṃ kuśalena krmāreṇālaṃkāra-vidhi-kṛtam asaṃhāryaṃ bhavaty akṛtābharaṇair jātarūpaiḥ evam asya bodhisattvasya tāni kuśala-mūlāni asaṃhāryāṇi bhavaṃti tad-anya-bāla-vihāra-sthitair bodhisattva-kuśala-mūlaiḥ. tad-yathā maṇi-ratna-muktālokam asaṃhāryaṃ bhavati tad-anyair maṇibhiḥ. sarva-vātodaka-vṛṣṭibhiś cānācchedya-prabhaṃ bhavati. evam ayaṃ bodhisattvaḥ asaṃhāryo bhavati sarva-śrāvaka-pratyekabuddhaiḥ. anācchedya-prajñālokaś ca bhavati sarva-Māra-pratyarthikaiḥ.

#### 4.4.5.12.受生
【漢】受生多作蘇夜摩天王，善化有情，令其除滅薩迦耶見。
△upapattitaś ca Suyāmo bhavati deva-rājaḥ.

#### 4.4.5.13.威力
【漢】所有威力，於前住中說百千數，當知此中說俱胝數。
△kuśalaḥ sattvānāṃ satkāya-dṛṣṭi-vinivartanatāyai. prabhāve ca yatra pūrva-vihāre śatasahasra- guṇam ākhyātaṃ. tatrāsmiṃ koṭī-samākhyātaṃ veditavyam.

#### 4.4.5.14.結
【漢】當知是名略說菩薩覺分相應增上慧住。謂法明入成滿得入故；成`[就＝熟【三宮】]`就智故；修習菩提分法故；薩迦耶見等一切執著動亂斷故；制業、開業遠離習近故；由是因緣心調柔故；隨順功德皆隆盛故；依所尋求修治地業發大精進故；由是因緣，所有意樂、增上意樂勝解界性淨修治故；由是因緣，一切聖教所有怨敵不能映奪及傾動故；善根清淨故；受生故；威力故。
△ayaṃ bodhisattvānāṃ bodhi-pakṣyādhiprajña-vihāraḥ dharm'āloka-praveśa-nīśpatti-pratilaṃbhataś ca jñāna-paripācanataś ca bodhi-pakṣya-dharma-niṣevaṇataś ca satkaya-dṛṣty-ādi-sarvābhiniveśeṃjita-prahāṇataś ca pratiṣiddhanujñāta-karma-vivarjana-niṣevaṇataś ca tan-nidānaṃ citta- mārdavataś ca tad-anukūla-guṇa-samṛddhitaś ca bhūmi-pariśodhaka-karma-paryeṣṭim ārabhya mahā-vīryāraṃbhataś ca tan-midānam āśayādhyāśayādhimukti-viśoddhitaś ca tan-nidānaṃ sarva-śāsana-pratyarthikāsaṃhāryataś ca kuśala-mūla-viśuddhitaś copapattitaś ca prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.5.15.廣宣說
【漢】若廣宣說，如十地經焰慧地說。

【漢】於此地中，菩提分法如實智焰，能成正法教慧照明，是故此地名焰慧地。又即彼地，此中說名覺分相應增上慧住。
△vistara-nirdeśataḥ punas tad-yathā Daśabhūmake arciṣmatī-bhūmi-nirdeśaḥ. bodhi-pakṣyā dharmāḥ tasyāṃ bhūmau jñānārcir-bhūtāḥ samyag-dharma-deśanā prajñāvabhāsakarakā lokānāṃ. tasmāt sā bhūmir arciṣmatīty ucyate. saiva caiha bodhi-pakṣyādhiprajña-vihāra ity ucyate.

### 4.4.6.諸諦相應增上慧住
【漢】云何菩薩諸諦相應增上慧住？
△tatra katamo bodhisattvānāṃ satya-pratisaṃyukto dvitīyo 'dhiprajña-vihāraḥ.

#### 4.4.6.1.平等意樂成滿得入
【漢】謂諸菩薩，先於覺分相應增上慧住，已得十種平等清淨意樂。由彼平等清淨意樂成上品故，極圓滿故，超過第一增上慧住，證入第二增上慧住。十種平等清淨意樂所有文詞，如契經說，應知其相。謂無等覺與諸覺等，超過所餘諸有情界及以諸法，如其平等。當知是名十種平等清淨意樂略所說義。
△iha bodhisattvaḥ pūrvake 'dhiprajña-vihāre yā daśa viśuddhāśaya-samatāḥ pratilabdhāḥ. tāsām adhimātratvāt paripūrṇatvād dvitīyam adhiprajña-vihāraṃ praviśati.
△daśa viśuddhāśaya-samatāḥ yatha-sūtraṃ granthato veditavyāḥ.
△asamaiś ca buddhair buddhās samāḥ. tad-anya-sattva-dhātu-samatikrāntāḥ. yaiś ca dharmair yathā samāḥ. ity ayaṃ samāsārtho viśuddhāśaya-samatānāṃ veditavyaḥ.

#### 4.4.6.2.善巧方便觀察諸諦
【漢】如是菩薩住此住中，多分希求智殊勝性。於四聖諦，由十行相如實了知。一切文詞，如契經說，應知其相。謂依曉悟他、依自內智、依俱處所，名為此說。依於契經、調伏、本母，名由此說。依於現在眾苦自性、依於未來苦因生性、依於因盡彼盡無生性、依於修習彼斷方便性，名如此說。當知是名十種行相四聖諦智所有略義。
△so 'smiṃ vyavasthitaḥ bhūyo-jñāna-vaiśeṣikatāṃ prārthayamānaś catvāry ārya-satyāni daśabhir ākārair yathā-bhūtaṃ prajānāti. granthato yathā-sūtram eva sarvaṃ veditavyaṃ.
△para-saṃjñāpanatāṃ pratyātma-jñānatām tad-ubhayādhiṣṭhānatāṃ cārabhya yac ca deśyate. sūtra-vinaya-mātṛkām ārabhya yena ca deśyate. pratyutpanna-duḥkhātmakatāṃ hetutaś cānāgata-duḥkha-prabhavatāṃ hetu-kṣayāt tat-kṣayānutpādanatāṃ tat-prahāṇopāya-niṣevaṇatāṃ cārbhya yathā deśyate. ity ayaṃ samāsārthaḥ tasya daśākārasya catur-āryasatya-jñānasya veditavyaḥ.

#### 4.4.6.3.毀壞諸行悲愍有情
【漢】如是於諦善巧菩薩，於一切行以慧正毀，於有情界增悲意樂，於前後際愚癡有情所有邪行能正通達。
△evaṃ satya-kuśalaḥ sarvaṃ ca saṃskāra-gataṃ prajñayā samyag vidūṣayati. sattva-dhātau ca karuṇāśayaṃ vivardhayati. pūrvāṃtāparāntataś ca bāla-sattva-mithyā-pratipattiṃ samyak pratividhyati.

#### 4.4.6.4.發願攝受福智資糧
【漢】為欲令彼得解脫故，攝受廣大福智資糧，心發正願。
△teṣāṃ ca vimokṣāya mahā-puṇya-jñāna-saṃbhāra-parigrahe cittaṃ praṇidhatte.

#### 4.4.6.5.念慧行等功德增盛
【漢】及即於彼意樂引攝正念慧行而為上首，所有眾多殊勝功德皆悉增盛。
△tad-gatāśayaṃ ca samudānayati. smṛti-mati-gati-pramukhaiś ca prabhūtair vicitrair guṇaiḥ samṛddhaḥ.

#### 4.4.6.6.無餘作意成熟有情
【漢】諸餘作意皆悉遠離。以其種種成熟方便成熟有情。
△anya-manasikārāpagataḥ. citraiḥ paripācanopāyaiḥ sattvāṃ paripācayati.

#### 4.4.6.7.引發世間工業明處
【漢】如契經說：所有種種能益有情世俗書論、印算計等工業明處，於是一切皆能引發；於諸有情深悲愍故，漸次乃至方便安立妙菩提故。隨順世間言說事故；為欲方便壞貧窮故；為令世間諸界錯亂、人非人等所起災患皆息滅故；為施無罪諸戲樂具，除彼非法諸戲樂故；諸有希求種種居處資生具者，為少用功皆能施與種種居處資生具故；為欲拔濟諸王賊等逼惱事故；為欲開制是處非處諸加行故；為欲安立吉非吉事，令取捨故；為正勸獎，於現法中令其展轉不相謀`[略＝掠【三宮】]`略，及為宣說當來無倒勝生道故。當知是名能益有情工業明處略所說義。
△yāni ca sattvānugrāhakāṇi laukikāni lipi-śāstra-mudrā-gaṇanādīni yathā-sūtram eva śilpa-karma-sthānāni. tāni sarvāṇy abhinirharati sattva-karuṇatayā. anupūrveṇa yāvad bodhi-pratiṣṭhāpanārthaṃ
△laukika-vyavahārānukūlatayā dāridra-nāśopāyatayā dhātu-vaiṣamya-manuṣyāmanuṣyopasaṃhṛtopadrava-praśamanatayā anavadya-krīdā-rati-vastūpasaṃhārato 'dharma-rativyāvartanatayā saṃnivāsopakaraṇārthinām alpakṛcchreṇa saṃnivāsopakaraṇopasaṃharaṇatayā rāja-caurādy-upadrava- paritrāṇatayā sthānāsthāna-prayogānujñā-pratiṣedhanatayā maṃgalyāmaṃgalya-vastv-ādāna-tyāga-saṃniyojanatayā dṛṣṭadharma-parasparānabhidroha-saṃparāyāviparītābhyudaya-mārgopadeśanatayā. ity ayaṃ teṣāṃ sattvānugrāhakāṇāṃ śilpa-karma-sthānāṇāṃ samāsārtho veditavyaḥ.

#### 4.4.6.8.善根清淨
【漢】其餘一切，如前應知。此差別者，謂如世間`[善＝義【元明】]`善巧工匠，以所鍊金作莊嚴具，牟裟羅寶瑩飾廁鈿，所有餘金無與等故，不能映奪。如是此中菩薩善根，一切聲聞及諸獨覺、餘地菩薩不能映奪。又如日月諸宿光明，一切風輪不能映奪，然其迴轉共彼風同。如是此中菩薩妙慧，一切聲聞、諸獨覺等不能映奪，然其所作與世共同。
△sarvam anyat pūrvavat. tatrāyaṃ viśeṣaḥ. tad-yathā tad eva suvarṇaṃ kuśalena karmāreṇa musāragalva-mṛṣṭaṃ pratyarpitaṃ atulyatayā 'saṃhāryaṃ bhavati tad-anyaiḥ suvarṇaiḥ. evam ayaṃ bodhisattvaḥ a-saṃhāryo bhavati sarva-śrāvaka-pratyekabuddhaiḥ tad-anya-bhūmi-sthaiś ca bodhisattvaiḥ. tad-yathā candra-sūrya-nakṣatrāṇām ābhā asaṃhāryā ca bhavati sarva-vāta-maṇḍalaiḥ. sarva-vāta-vāha-sādhāraṇāc ca bhavati. evam evāsya bodhisattvasya sā prajñā asaṃhāryā bhavati sarva-śrāvaka pratyekabaddhaiḥ. laukika-kriyā-sādhāraṇā ca bhavati.

#### 4.4.6.9.受生
【漢】受生多作珊覩史多天王，善化有情，令捨一切外道邪法。
△upapattitaḥ Saṃtuṣito bhavati deva-rājaḥ kuśalaḥ sarva-tīrthya-vinivartanatāyai.

#### 4.4.6.10.威力
【漢】所有威力，當知此說千俱胝數。
△prabhāvaś ca koṭī-śata-saṃkhyā-nirdeṣato veditavyaḥ.

#### 4.4.6.11.結
【漢】當知是名略說菩薩諸諦相應增上慧住。謂十平等清淨意樂成滿得入故；善巧方便觀察諸諦漸增長故；毀壞諸行、悲愍有情漸增長故；即為是義，長養廣大福智資糧，心發正願勤加行故；念慧行等德增長故；無餘作意，以一切種成熟有情勤加行故；引發世間工巧業故；善根清淨故；受生故；威力故。
△ayaṃ bodhisattvānāṃ satya-pratisaṃyukto 'dhiprajña-vihāraḥ. śuddhāśaya-samatā-niṣpatti-praveśataś ca upāya-satya-vyavacāraṇā-prativivardhanataś ca sarva-saṃskāra-vidūṣaṇa-sattva-kāruṇya-vivardhanataś ca tad-artha-puṇya-jñāna-saṃbhāropacaya-praṇidhāna-prayogataś ca smṛti-mati-gaty-ādi-guṇa-vṛddhitaś ca an-anya-manasikāra-sarvākāra-sattva-paripācanābhiyogataś ca laukika-śilpābhinirhārataś ca kuśala-mūla-viśuddhita upapattiaḥ prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.6.12.廣宣說
【漢】若廣宣說，如十地經極難勝地。

【漢】今此地中，顯示菩薩於諸聖諦決定妙智極難可勝，是故此地名極難勝。即由此義，應知此中諸諦相應增上慧住。
△vistara-nirdeśataḥ punas tad-yathā Daśabhūmike sudurjayāyāṃ bhūmau. satyeṣu niścaya-jñānaṃ sudurjayaṃ. tac ceha paridīpitaṃ. tasmāt sā bhūmiḥ sudurjayety ucyate. tenaiva cārthena satya-pratisaṃyukto 'dhiprajña-vihāro draṣṭavyaḥ.

### 4.4.7.緣起相應增上慧住
【漢】云何菩薩緣起相應增上慧住？
△tatra katamo bodhisattvānāṃ pratītyasamutpāda-pratisaṃyukto 'dhiprajña-vihāraḥ.

#### 4.4.7.1.十法平等性成滿得入
【漢】謂諸菩薩，先於諸諦相應增上慧住，已得十種法平等性當知文詞如經廣說。如是十種法平等性成上品故，極圓滿故，超過前住得入此住。謂於一切法，由有勝義自性無相平等性故；言說造作影像無相平等性故；即由此相自然不生平等性故；因亦不生平等性故；自然與因皆不生故，畢竟本寂平等性故；現有體事能取正智，離諸戲論平等性故；遠離一切取捨造作平等性故；即此煩惱眾苦雜染離繫解脫平等性故；分別所執境界自性如幻化等平等性故；無分別智所行自性有無無二平等性故。當知是名此中十種法平等性略分別義。
△iha bodhisattvena pūrvam eva satya-pratisaṃyukte 'dhiprajña-vihāre daśa dharma- samatāḥ pratilabdhā bhavaṃti. yathāsūtraṃ granthatas tā veditavyāḥ.
△tāsām adhimātratvāt paripūrṇatvād idaṃ vihāram anupraviśati.
△sarva-dharmeṣu pāramārthikasya sataḥ svabhāvasya nirnimitta-samatayā
△abhilāpābhisaṃskāra-pratibhāsasyālakṣaṇa-samatayā
△tasyaivālakṣaṇatvāt svayam ajāta-samatayā.
△hetuto 'nutpanna-samatayā
△svayaṃ hetutaś cānutpannatvād
△atyaṃtam ādi-śāṃta-samatayā
△vidyamānasya vastu-grāhakasya jñānasya niṣprapaṃca-samatayā
△ādāna-tyāgābhisaṃskāra-vigama-samatayā ca tasyaiva kleśa-duḥkha-saṃkleśa-viyogād vivikta-samatayā
△vikalpitasya jñeya-svabhāvasya māyā-nirmitopama-samatayā nirvikalpa-jñana-gocarasya svabhāvasya bhāvābhāvādvaya-samatayā. ity ayaṃ tāsāṃ daśānāṃ dharma-samatānām artha-vibhāgo veditavyaḥ.

#### 4.4.7.2.覺悟緣起生解脫門
【漢】如是菩薩住此住中，於諸有情增長悲愍；於大菩提生起猛利欲樂悕求；於諸世間合散生滅，以一切種緣起正觀觀察了知。依緣起智，能引發空、無相、無願三解脫門。
△so 'smiṃ vihāre sthitaḥ sattveṣu saṃvṛddha-karuṇo bodhau tīvra-cchandābhilāṣa-jātaḥ lokānāṃ saṃbhavaṃ ca vibhavaṃ ca sarvākārayā pratītyasamutpāda-samyag-vyavacāraṇatayā vyavacārayati prajānāti. pratītyasamutpāda-jñāna-saṃniśritaṃ cāsya vimokṣa-mukha-trayaṃ ājātaṃ bhavati śūnyatānimittāpraṇihitaṃ.

#### 4.4.7.3.一切邪想不現行
【漢】由是因緣，所有自他、作者、受者、有無等想，皆不復轉。
△tato-nidānaṃ cāsyātma-para-kāraka-vedaka-bhāvābhāva-saṃjñāḥ na pravartante.

#### 4.4.7.4.顧念有情攝受生死
【漢】菩薩如是善於勝義顧念有情，如理通達煩惱繫故，緣和合故，有為諸法自性羸劣。離我我所無量過失污染而轉；非離一切煩惱繫縛，眾緣和合。是故我今為自防護，應令一切煩惱繫縛、眾緣和合皆悉斷壞；為益有情，不應永滅一切有為。
△sa evaṃ paramārtha-kuśalaḥ sattva-sāpekṣaḥ yoniśaḥ pratividhyati kleśa- saṃprayogāt. pratyaya-sāmagryāc ca saṃskṛtaṃ prakṛti-durbalam ātmātmīya-virahitam aneka-doṣa-duṣṭaṃ pravartate. na vinā kleśa-saṃyoga-pratyaya-sāmagrīṃ. tena mayā kleśa-saṃyoga-pratyaya-sāmagrī ca vikalīkartavyā ātma-rakṣārthaṃ. na ca sarveṇa sarvaṃ saṃskṛtaṃ vyupaśamayitavyaṃ sattvānugrahārthaṃ.

#### 4.4.7.5.無著般若智住現前
【漢】如是菩薩住此住中，智`[悲＝慧【元明宮】]`悲隨逐，名無著智現前、般若波羅蜜多住現前。由此住故，於一切世間行無染而行。又即此住有猛利忍。於第七地有加行行邊際菩薩忍，當知是彼隨順忍攝。又此無著智現前、般若波羅蜜多住現前，能引能引菩提眾緣，於諸世間有為諸行住而不住；雖於寂滅見寂靜德，而亦不住。
△tasyaivaṃ jñāna-karuṇyānugatasyāsmiṃ vihāre asaṃga-jñānābhimukho nāma prajñapāramitā-vihāraḥ abhimukhī bhavati. yenāyaṃ sarva-laukika-caryāsv asaktaḥ carati. sa ca vihāro yā tīkṣṇā saptamyāṃ bhūmau prāyogika-caryā-paryaṃta-gatā bodhisatva-kṣāṃtiḥ. tayānulomikyā kṣāṃtyā saṃgṛhīto veditavyaḥ. so 'saṃga-jñānābhimukha-prajña-pāramitā-vihārābhimukhyād bodhy-āhārakāṃś ca pratyayān āharati. laukikānāṃ ca saṃskṛta-saṃvāse na saṃvasati. praśame ca śānta-darśī bhavati. na ca tatrāvatiṣṭhate.

#### 4.4.7.6.證無量定
【漢】如是菩薩方便般若智所隨逐，能入空三摩地，令十百千上首三摩地門皆現在前。如空三摩地，如是無願、無相三摩地，當知亦爾。
△tasyaivam upāya-prajñā-jñānānugatasyāvatāra-śūnyatā-samādhi-pramukhāni daśa samādhi-mukha-śatasahasrāṇy āmukhībhavaṃti. yathā śūnyatā-samādhiḥ. evam apraṇihitānimitta-samādhayo veditavyāḥ.

#### 4.4.7.7.證不壞意樂
【漢】由此上首三摩地門現在前故，意樂不壞。
△teṣām āmukhībhāvād abhedy'āśayaś ca bhavati.

#### 4.4.7.8.魔怨無奪
【漢】於一切種諸佛聖教，一切外道及諸魔軍、聖教怨敵，不能引奪。
△sarvākārāc chāsanād asaṃhāryaś ca bhavati sarva-tīrthya-Māra-śāsana-pratyarthikaiḥ.

#### 4.4.7.9.善根清淨
【漢】餘如前說。此差別者，謂如世間善巧工匠，以所鍊金作莊嚴具，琉璃寶珠瑩飾廁鈿，一切餘金不能映奪。如是此中菩薩善根清淨殊勝，如先所說不能映奪。又如月光，於有情身能令悅豫，非四風輪所能斷壞。如是此中菩薩慧光，一切有情煩惱欝蒸皆能息滅，一切外道、魔軍、怨敵不能斷壞。
△śeṣaṃ pūrvavat. tatrāyaṃ viśeṣaḥ. tad-yathā tad eva suvarṇaṃ kuśalena karmāreṇa vaiḍūrya-maṇi-ratna-mṛṣṭaṃ pratyarpitam asaṃhāryaṃ bhavati tad-anyaiḥ sarva-jātarūpaiḥ. evam asya bodhisattvasya tāni kuśala-mūlāni viśuddhatarāṇi bhavaṃty a-saṃhāryāṇi. pūrvavat. tad-yathā candra-prabhā sattvāśrayāṃś ca hlādayaty anācchedya-prabhā ca bhavati catasṛbhiḥ vāta-maṇdalībhiḥ. evam asya bodhisattvasya sā prajñābhā sarva-sattva-kleśa paridāhaṃ ca praśamayati. anācchedyā ca bhavati sarva-Māra-pratyarthikaiḥ.

#### 4.4.7.10.受生
【漢】受生多作妙化天王，善化有情，令除一切增上慢等。
△Sunirmitaś ca bhavati deva-rājaḥ. kuśalaḥ sattvānāṃ sarvābhimāna-vinivartanatāyai.

#### 4.4.7.11.威力
【漢】所有威力，當知此中說百千俱胝數。
△prabhāvo 'pi koṭī-sahasraṃ saṃkhyā-nirdeśato draṣṭavyaḥ.

#### 4.4.7.12.結
【漢】當知是名略說菩薩緣起相應增上慧住。謂十法平等性成滿得入故；覺悟緣起生解脫門故；一切邪想不現行故；方便攝受生死故；無著智現前、般若波羅蜜多住現在前故；證得無量三摩地故；證得不壞意樂故；於佛聖教不可引奪故；廣見諸佛、善根清淨故；受生故；威力故。
△ayaṃ pratītyasamutpāda-pratisaṃyukto 'dhiprajña-vihāraḥ. dharma-samatā-pariniṣpatti-praveśataś ca pratītyasamutpādāvabodha-vimokṣa-mukha-saṃbhavataś ca sarva-mithyā-saṃjñāsamudācārataś ca upāya-saṃsāra-parigrahataś ca asaṃga-jñānābhimukha-prajñā-pāramitā-vihārābhimukhataś ca apramāṇa-samādhi-pratilaṃbhataś ca abhedyāśaya-pratilaṃbhataś ca śāsanād asaṃhāryataś ca kuśala-mūla-viśuddhita upapattitaḥ prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.7.13.廣宣說
【漢】若廣宣說，如十地經現前地說。

【漢】由此地中，無著智現前、般若波羅蜜多住現在前故，名現前地。即由此義，當知亦名緣起相應增上慧住。
△vistara-nirdeśatas tad-yathā abhimukhyaṃ. bhūmau. asaṃga-jñānābhimukhasya prajñā-pāramitā-vihārābhimukhyād abhimukhīty ucyate. tenaivārthenāyaṃ vihāro veditavyaḥ. 

### 4.4.8.有加行有功用無相住
【漢】云何菩薩有加行有功用無相住？
△tatra katamo bodhisattvānāṃ sābhisaṃskāraḥ sābhogo nirnimitto vihāraḥ.

#### 4.4.8.1.不共勝行成滿得入
【漢】謂諸菩薩於前第六緣起相應增上慧住，已得十種妙方便慧所引世間不共一切有情，而共一切世間進道勝行。即由如是妙方便慧所引不共進道勝行成上品故，極圓滿故，超過第六住，得入第七住。如是文詞，如經廣說，應知其相。謂依能起世間興盛攝受福德；依於有情利益安樂增上意樂；依為菩提，福德資糧、菩提分法後後勝進；依不共聲聞；依不共獨覺；依有情界；依諸法界；依諸世界；依諸如來身語心智。當知是名妙方便慧所引不共進道勝行處所略義。
△iha bodhisattvenānaṃtare 'dhiprajña-vihāre daśopāya-prajñābhinirhṛtāḥ
△sarva-sattvāsādhāraṇā laukikāḥ sarva-lokāsādhāraṇāś ca mārgāntarāraṃbha-viśeṣāḥ pratilabdhā bhavaṃti. yeṣām adhimātratvāt paripūrṇatvāt saptamaṃ vihāram anupraviśati.
△teṣāṃ yathā-sūtram eva grantha-vistaro veditavyaḥ. laukika-saṃpatti- saṃvartakaṃ puṇya-parigraham ārabhya sattveṣu hita-sukhāśayam ārabhya bodhāya puṇya-saṃbhāra-bodhipakṣya-dharmottarotkarṣam ārabhya śrāvakāsādhāraṇatā-pratyekabuddhāsādhāraṇatām ārabhya sattva-dharma-dhātum ārabhya loka-dhātum ārabhya tathāgata-kāya-vāk-citta-jñānam ārabhya. ity ayaṃ teṣām upāya-prajñā-nirhṛtānāṃ mārgāṃtarāṇām āraṃbha-viśeṣāṇām adhikārārthaḥ samāsato veditavyaḥ.

#### 4.4.8.2.通達佛境起勤加行
【漢】菩薩與彼共相應故，便能通達無量無數如來境界，及為彼起無功用、無相、無分別、無異分別觀無量佛境界，起無間無缺精勤修學一切威儀行住作意，一切分位不遠離道。
△sa ebhir yuktaḥ apramāṇam asaṃkhyeyaṃ tathāgata-viṣayaṃ pratividhyati. tat-samutthānāya cānābhoga-nirnimittākalpāvikalpanatayā apramāṇa-buddha-viṣaya-samutthānaṃ paśyan niraṃtaraṃ niśchidraṃ prayujyate sarveryāpatha-cāra-vihāra-manasikāreṣu. nāsya sarvāvasthā-gatasya mārga-viprayukto bhavati.

#### 4.4.8.3. 一一剎那圓證覺支
【漢】彼於一一心剎那中，十波羅蜜多而為上首，一切菩提分法圓滿殊勝。諸餘下住則不如是。謂於第一極歡喜住，正以大願為勝所緣；於第二住，正能除遣毀犯戒垢；於第三住，正願增長，得法光明；於第四住，正趣入道；於第五住，正入一切世間事業；於第六住，正入甚深緣起道理；今即於此第七住中，具足發起一切佛法覺支圓滿。
△tasya citta-kṣaṇe daśa-pāramitā-pramukhāḥ sarve bodhi- pakṣyā dharmāḥ paripūryaṃte viśeṣeṇa. anyeṣu tu vihāreṣu na tathā. prathame pramudita-vihāre praṇidhānādhyālaṃbanatayā dvitīye citta-dauśśīlya-malāpakarṣaṇatayā tṛtīye praṇidhāna-vivardhana-dharmāloka-pratilaṃbhanatayā caturthe mārgāvatāraṇatayā paṃcame laukika-kriyāvatāraṇatayā ṣaṣṭhe gaṃbhīra-praveśatayā. asmiṃ punaḥ saptame vihāre sarva-buddha-dharma-samutthāpanatayā bodhy-aṃgāni paripūryaṃte

#### 4.4.8.4.有加行行圓滿所攝
【漢】此住菩薩加行行圓滿所攝故；妙智神通行清淨，能入第八住故。
【漢】由是菩薩此住無間，能入第八極清淨住。
△bodhisattva-prāyogika-caryā-paripūri-saṃgrahād asya vihārasya. jñānābhijñā-caryā- viśuddhāṣṭama-vihārākramaṇāc ca. tathā hi bodhisattvaḥ asya vihārasyānantaram aṣṭamaṃ viśuddhaṃ vihāraṃ praviśati.

#### 4.4.8.5.安立染污及不染污
【漢】彼第八住一向清淨，此第七住猶名為雜。與清淨住為前導故，當言此住名不染污；猶未得故，當言此住墮雜染`[污＝行【三宮聖】]`污。
【漢】今此住中，一切貪等上首煩惱皆悉除斷。當知此住非有煩惱，非離煩惱。一切煩惱不現行故，悕求佛智猶未得故。
△sa ca vihāra ekāṃta-viśuddhaḥ. ime tu sapta vihārā vyāmiśrāḥ. viśuddha-vihāra-pūrvāṃgamatvād asaṃkliṣṭaḥ. tad-asaṃprāptatvāt saṃkliṣṭa-caryā-patitā vaktavyāḥ. tasyāsmiṃ vihāre sarve rāgādi-pramukhāḥ kleśāḥ prahīyaṃte. sa ca na sakleśo na niśkleśo veditavyaḥ asamudācārād buddha-jñānābhilāṣāc ca.

#### 4.4.8.6.淨業工巧皆得圓滿
【漢】如是行者，增上意樂已得清淨，無量身語意業隨轉，於諸如來所讚毀業，如前廣說。於第五住所引世間工巧業智轉得圓滿。三千世界共許為師，唯除安住上住菩薩及諸如來，意樂加行無與等者。
△tathābhūtasyāsyādhyāśaya-pariśuddham apramāṇaṃ kāya-vāṅ-manas-karma pravartate. sa yāni tathāgata-varṇitāni karmāṇi pūrvavat. tasya paṃcama- vihārābhinirhṛtāni laukikāni śilpa-jñānānīha paripūryaṃte. ācārya-saṃmataś ca bhavati trisāhasra-mahā-sāhasre sthāpayitvā ūrdhva-vihāra-sthān bodhisattvāṃs tathāgatāṃś ca. na kaścid asyāśaya-prayogābhyāṃ samo bhavati. sarve ca dhyānādayo bodhi-pakṣyā dharmāḥ āmukhībhavaṃti bhāvanākārābhimukhatayā. no tu vipākāvasthānataḥ tad-yathāṣṭame vihāre.

#### 4.4.8.7.得三摩地無量不共
【漢】於一切靜慮等菩提分法皆能現前，由修行相現在前故，非由安住異熟分位，如第八住。
【漢】此諸菩薩如是方便，能善思擇諸三摩地，引發菩薩三摩地上首十百千種三摩地門。由得如是三摩地故，超過一切聲聞、獨覺三摩地境。菩薩如是一切煩惱皆悉遠離；難可了知一切分別現行隨逐身語意業皆悉安住；而不捨離尋求勝進勇猛加行，顧念有情。為大菩提速圓滿故，離一切相無量身語意業隨轉，妙善修治無生法忍之所顯發。於此住中，由自覺慧境界故，超過一切聲聞、獨覺境界；餘六住中，但由佛法增上所緣故，超過一切聲聞、獨覺境界。
△sa tathā prayuktaḥ suniścita-viṣaya-samādhi-pramukhāni daśa samādhi-śata-sahasrāṇy abhinirharati bodhisattva-samādhīnāṃ. teṣāṃ ca lābhāt samatikrānto bhavati śrāvaka-pratyekabuddha-samādhi-viṣayam. sa evaṃ sarva-kleśa-viviktena durvijñeyena sarva-vikalpa-pracārāpagatena kāya-vāṅ-manaḥ-karmaṇā viharati. na cottari-viśeṣa-parimārgaṇābhiyogam utsṛjati sattvāvekṣayā. bodhi-paripūraṇārthaṃ tasyāpramāṇaṃ sarva-nimittāpagataṃ kāya-vāṅ-manas-karma pravartate su-pariśodhitam anutpattika-dharma-kṣāṃty-avabhāsitam. asmiṃ vihāre svabuddhi-viṣayatayā sarva-śrāvaka-pratyekabuddha-viṣaya-samatikrāntāḥ tad-anyeṣu tu ṣaṭsu buddha-dharmādhyālaṃbanatayā.

#### 4.4.8.8.剎那剎那能入滅定
【漢】又諸菩薩第六住中所入滅定，今此住中念念能入。然此菩薩甚希奇業不可思議。謂常安住實際住中，而於寂滅能不作證。
△ṣaṣṭhe ca vihāre bodhisattvo nirodhaṃ samāpadyate. asmiṃs tu prati-kṣaṇaṃ samāpadyate. idaṃ cāsyātyadbhutaṃ karmācintyaṃ. yad bhūta-koṭī-vihāreṇa ca viharati na ca nirodhaṃ sākṣātkaroti.

#### 4.4.8.9.現行一切不共妙行
【漢】彼由如是妙方便智之所引發增上力故，能行一切有情不共菩薩妙行。雖與世間相似顯現，而非彼性。如經廣說。此中總義，謂依福業事攝受種種親屬徒眾，求生差別，發起勝進三解脫住，信解劣乘方便調伏，受用諸欲，求欲差別，轉諸外道，隨他心轉，隨大眾轉。
△sa tam evopāya-jñānābhinirhāram adhipatiṃ kṛtvā sarva-sattvāsādhāraṇāṃ bodhisattva-caryāṃ carati laukika- pratibhāsāṃ cā-tan-mayīṃ ca yathāsūtram eva. tasya tu piṇḍārthaḥ. puṇya-kriyām ārabhya kaḍatra-parṣat-parigrahaṃ abhinirvṛtti-viśeṣa-prārthanā-samāraṃbhaṃ vimokṣa-traya-vihāraṇatāṃ hīnayānādhimuktopāya-vinayanatāṃ kāma-paribhogaṃ kāma-viśeṣa-prārthanāṃ tīrthika-vyāvartanatāṃ para-cittānuvartanatāṃ mahā-jana-kāyānuvartanatāṃ cārabhya.

#### 4.4.8.10.善根清淨
【漢】餘如前說。此差別者，謂如世間善巧工匠，以所鍊金作莊嚴具，諸末尼寶瑩飾廁鈿，甚為光麗，餘贍部洲一切金寶不能映奪。如是此中菩薩善根轉復清淨，一切聲聞、獨覺善根，及餘下住菩薩善根，不能映奪。又如日光，多分乾竭贍部洲中所有穢濕，餘一切光不能映奪。如是此中菩薩慧光，多分乾竭一切有情煩惱諸毒，如前所說諸聲聞等所有智光不能映奪。
△śeṣaṃ pūrvavat. tatrāyaṃ viśeṣaḥ. tad-yathā tad eva suvarṇaṃ kuśalena karmāreṇa sarva-maṇi-ratna-mṛṣṭaṃ pratyarpitam atyarthaṃ bhrājate. asaṃhāryaṃ ca bhavati tad-anyair Jāṃbūdvīpakaiḥ sarvābharaṇaiḥ. evam asya tāni kuśala-mūlāni viśuddhatarāṇi asaṃhāryāṇi bhavaṃti sarva-śrāvaka-pratyekabuddha-kuśala-mūlaiḥ tad-anyaiś ca nikṛṣṭatara-vihāra-stha-bodhisattva-kuśala-mūlaiḥ. tad-yathā sūryābhā Jaṃbūdvīpe yad-bhūyasā snehaṃ ca pariśoṣayati. asaṃhāryā ca bhavati sarva-tad-anya-prabhābhiḥ. evam asya bodhisattvasya prajñābhā sattvānāṃ sarva-kleśa-viṣāṇi śoṣayati. asaṃhāryā ca bhavati pūrvavac chrāvakādi-jñāna-prabhābhiḥ.

#### 4.4.8.11.受生
【漢】受生多作他化自在天王，於能授與一切聲聞、獨覺現觀方便善巧。

#### 4.4.8.12.威力
【漢】所有威力，當知此說俱胝百千數。
△Vaśavartī ca bhavati devarājaḥ. kuśalaḥ śrāvaka-pratyekabuddhābhisamayopasaṃhāreṣu. prabhāvaḥ koṭī-śata-sahasra-saṃkhyā-nirdeśato veditavyaḥ.

#### 4.4.8.13.結
【漢】當知是名略說菩薩有加行有功用無相住。謂妙方便慧所引世間進道勝行成滿得入故；通達如來佛境界，起無間無缺勤加行故；一一剎那圓證一切菩提分法故；安立染污不染污故；有加行行圓滿攝故；依於意樂清淨業轉，一切世間工巧業等皆圓滿故；逮得無量不共一切聲聞、獨覺三摩地故；剎那剎那入滅定故；現行一切有情不共世間行故；善根清淨故；受生故；威力故。
△ayaṃ sābhogo nirnimitto vihāraḥ upāya-prajñābhinirhṛta-mārgāntarāraṃbha-viśeṣa-niṣpatti-praveśataś ca tathāgata-viṣaya-samutthāna-prativedha-nirantara-prayogataś ca pratikṣaṇaṃ sarva-bodhi-pakṣya-dharma-samudāgamataś ca kliṣṭākliṣṭa-vyavasthānataś ca prāyogika-caryā-paripūri-saṃgrahataś ca āśaya-śuddhi-karma-pravṛttim adhikṛtya sarva-laukika-śilpa-karmādi-paripūraṇataś ca aprameya-śrāvaka-pratyekabuddhāsādhāraṇa-samādhi-pratilaṃbhataś ca prati-kṣaṇa-nirodha-samāpattitaś ca sarva-sattvāsādhāraṇa-loka-caryā-caraṇataś ca kuśala-mūla-viśuddhitaś ca upapattitaḥ prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.8.14.廣宣說
【漢】若廣宣說，如十地經遠行地說。

【漢】此地菩薩有加行行圓滿攝故，名遠行地。即由此義，當知亦名有加行有功用無相住。
△vistarataḥ pūrvavat. tad-yathā dūraṃgamāyāṃ bhūmau. bodhisattva-prāyogika-caryā-paripūri-saṃgṛhītatvād dūraṃgamety ucyate. tenaiva cārthena vihāro veditavyaḥ.

### 4.4.9.無加行無功用無相住
【漢】云何菩薩無加行無功用無相住？
△tatra katamo bodhisattvānām anābhogo nirnimitto vihāraḥ.

#### 4.4.9.1.第一義智成滿得入
【漢】謂諸菩薩，於初無相住中，已得十種入一切法第一義智，如經廣說。謂依三世，如其所應，本來無生、無起、無相；依餘因性無成、無壞；依第一義畢竟離言諸自性事，言說造作影像自性，由體相故及因性故，都無所有；即由如是雜染體性，無流轉性；無止息性；依此無智邪執為因，於彼離言諸有體事，初中後位一切時分，染平等性；依於真如，無倒證入無有分別平等性故，能除雜染。是名此中略所說義。如是十種入一切法第一義智成上品故，極圓滿故，超過第七雜清淨住，得入第八純清淨住。
△iha bodhisattvena prathame 'nantare vihāre daśākāraṃ sarva-dharma-paramārthāvatāra-jñānaṃ pratilabdhaṃ bhavati.
△triṣv adhvasu yathā-yogaṃ ādyanutpannatām ajanmatām alakṣaṇatām ārabhya
△tad-anya-hetu-bhāvāsaṃbhavāvināśatāṃ cārabhya
△paramārthato nirabhilāpya-svabhāve vastuni abhilapāhisaṃskāra-pratibhāsasya svabhāvasya lakṣaṇena hetu-bhāvena cāvidyamānasya tasyaiva saṃkleśātmanā apravṛttitāṃ cānivṛttitāṃ cārabhya tad-ajñāna-mithyābhiniveśa-hetukāṃ ca tasmiṃ vidyamāne vastuni nirabhilāpye ādi-madhya-paryavasāna-sarva-kāla-saṃkleśa-samatām ārabhya tathatā-samyak-praveśa-nirvikalpa-samatayā ca tat-saṃkleśāpanayanam ārabhya.
△ity asya jñānasya daśākārasyādhimātratvat paripūrṇatvād imam aṣṭamaṃ pariśuddhaṃ vihāram avatarati.

#### 4.4.9.2.於無生法得清淨忍
【漢】住此住中，於無生法，證得菩薩第一最勝極清淨忍。此復云何？謂諸菩薩由四尋思，於一切法正尋思已，若時獲得四如實智，如實了知一切諸法，爾時一切邪分別執皆悉遠離。觀一切法，於現法中隨順一切雜染無生；觀彼先時一切所有邪分別執因所生法，於當來世一切無餘永不復生。此四尋思、四如實智，廣說如前真實`[義＝發【元】]`義品。此如實智，始從勝解行住乃至有加行有功用無相住，未極清淨；今此住中已極清淨，是故說言：於無生法，證得菩薩第一最勝極清淨忍。
△iha-sthaś cānutpattikeṣu dharmeṣu paramāṃ bodhisattva-kṣāṃtiṃ su-viśuddhāṃ labhate.
△sā punaḥ katamā. catasṛbhiḥ paryeṣaṇābhir ayaṃ bodhisattvaḥ sarva-dharmāṃ paryeṣya yadā caturbhir eva yathā-bhūta-parijñānaiḥ parijānāti. tadā sarva-mithyā-vikalpābhiniveśeṣv apanīteṣu
△sarva-dharmāṇāṃ dṛṣṭe ca dharme sarva-saṃkleśānutpatty-anukūlatāṃ paśyati. saṃparāye ca sarveṇa sarvaṃ niravaśeṣato 'nutpattiṃ paśyati teṣām eva pūrva-mithyā-vikalpābhiniveśa-hetu-samutpannānāṃ dharmāṇāṃ.
△tāḥ punaś catasraḥ paryeṣaṇāḥ yathā pūrvaṃ nirdiṣṭās tattvārtha-paṭale.
△catvāri ca yathā-bhūta-parijñānāni tāny adhimukti-caryā-vihāram upādāya yāvat sābhoga-nirnimittād vihārān na suviśuddhāni bhavaṃti. asmiṃs tu vihāre pariśuddhāni bhavaṃti.

#### 4.4.9.3.除斷災患得甚深住
【漢】是諸菩薩得此忍故，得甚深住。先於第一無相住中，四種災患今悉除斷。一者、除斷於無相中有加行有功用事；二者、除斷於上清淨住精勤思慕；三者、除斷於一切種利有情事有大堪能精勤思慕；四者、除斷有微細想現在前行。是故此住名極清淨。
△Tasmāt sa bodhisattva anutpattikeṣu dharmeṣu kṣāṃti-pratilabdha ity ucyate. sa tasyāḥ kṣāṃter lābhāt gaṃbhīraṃ bodhisattva-vihāram anuprāpnoti. tasya ye pūrvake nirnimitte vihāre catvāraḥ apakṣālāḥ. te prahīṇā bhavanti. yaḥ sābhogābhisaṃskāraḥ. sa prahīṇo bhavati. uttari ca viśuddha-vihāre autsukyaṃ prahīṇaṃ bhavati. sarvākāra-sattvārtha-kriyā-śaktāv autsukyaṃ prahīṇaṃ bhavati. sūkṣma-saṃjñā-samudācāraś ca prahīṇo bhavati. tasmāt sa vihāraḥ supariśuddha ity ucyate.

#### 4.4.9.4.蒙佛悟導授妙智等
【漢】又此菩薩於甚深住極生愛樂。

【漢】即於如是法門流中，蒙諸如來覺悟勸導，授與無量引發門智神通事業。
△tasya ca tasmiṃ gaṃbhīre vihāre 'bhiratasya tathā saṃcoditasya cāpramāṇa-kāya-vibhakti-jñānābhinirhāro tasmiṃ dharma-mukha-srotasi tathāgata-saṃcodanā-samādāpanā-abhinirhāra-mukha-jñānābhijñā-karmopasaṃhāro 'prameyaḥ.

#### 4.4.9.5.悟入分身妙智及得自在
【漢】如是蒙佛覺悟勸導，引發無量分身妙智。得十自在。如經廣說，應知其相。
△daśa-vaśitā-prāptiś ca yathā-sūtram eva vistareṇa veditavyāḥ.

【漢】得自在故，隨所欲住，如意能住；隨樂安住靜慮、解脫等諸心住，如意能住；若暫思惟一切食等諸資生具，悉皆成辦，一切世間工業明處，如其所欲悉能現行；普於一切能感生業，及於一切受生處所，皆隨所欲自在往生；隨所愛樂，一切神通所作事業皆能起作；一切妙願，隨其所欲皆得稱遂；隨於事物發起勝解，如所欲為皆成無異；隨所欲知所知境界皆如實知；普於一切名句文身得隨所欲；於一切法正安立中皆得善巧。
△vaśitā-prāptaḥ sa yāvad ākāṃkṣati. tāvat tiṣṭhati. yena vā dhyāna-vimokṣādi-citta-vihāreṇākāṃkṣati. tena viharati. saṃkalpa-mātreṇaivāsya sarva-bhojanādi-pariṣkāra-saṃpad bhavati. sarva-śilpa-karma-sthāneṣu cāsya yathā-kāma-pracāratā bhavati. sarvopapatti-saṃvartanīyeṣu ca karmasu sarvopapatty-āyataneṣu cāsya kāma-kāmopapattitā bhavati. yathepsitaṃ ca sarva-rddhi-kāryaṃ karoti. sarva-praṇidhānāni cāsya yathā-kāmaṃ samṛdhyaṃti. yad-yad eva vastu yathādhimucyate. tat tathaiva bhavati. nānyathā. yac ca jñeyaṃ jñātu-kāmo bhavati. tad api jānīte yathāvat. nāma-kāya-pada-kāya-vyaṃjana-kāyānāṃ ca nikāma-lābhī bhavati. sarva-dharma-samyag-vyavasthāna-kuśalaḥ.

#### 4.4.9.6.領受所得自在勝利
【漢】如是菩薩獲得自在，從是已去，所得自在所作勝利，廣說如經，應知其相。
△evaṃ vaśitā-prāptasyāsya bodhisattvasyātaḥ pareṇa vaśitā-prāpati-kṛtānuśaṃso vistareṇa yathā-sūtram eva veditavyaḥ.

#### 4.4.9.7.善根清淨
【漢】又能棄捨麁見諸佛，恒常無間不離見佛。

【漢】其餘所有善根清淨，金喻、光喻，如經應知。
△audārikaṃ ca buddha-darśanaṃ vihāya satata-samitam avirahito bhavati buddha-darśanena. śeṣa-kuśala-mūla-viśuddhir yathā-sūtraṃ veditavyā saha suvarṇa-dṛṣṭāntenābhā-dṛṣṭāntena ca.

#### 4.4.9.8.受生威力
【漢】此住菩薩受生、威力諸殊勝事，皆如經說，應知其相。
△upapattiḥ prabhāva-viśeṣaś cāpy asya bodhisattvasyāsmiṃ vihāre yathā-sūtram eva veditavyaḥ.

#### 4.4.9.9.結
【漢】當知是名略說菩薩無加行無功用無相住。謂入一切法第一義智成滿得入故；得無生法忍故；除斷一切災患故；逮得菩薩甚深住故；於法門流，蒙佛授與無量引發門智神通事業故；悟入無量分身智故；得自在故；領受所得自在勝利故；善根清淨故；受生故；威力故。
△ayam anābhogo nir-nimitto vihāraḥ paramārthāvatāra-jñāna-niṣpatti-praveśataś cānutpattika-dharma-kṣāṃti-lābhataś ca sarvāpakṣālāpagata-gaṃbhīra-bodhisattva- vihāra-prāptitaś ca dharma-mukha-srotasi buddhair aprameyābhinirhāra-mukha-jñānābhijñā-karmopasaṃhārataś ca apramāṇa-kāya-vibhakti-jñāna-praveśataś ca vaśitā-prāptitaś ca vaśitānuśaṃsa-pratyanubhavanataś ca kuśala-mūla-viśuddhita upapattitaḥ prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.9.10.廣宣說
【漢】若廣宣說，如十地經不動地說。

【漢】於此地中，捨先所有有加行、有功用道，其心昇上無`[加〔－〕【三宮聖】]`加行、無功用、任運而轉不動勝道，是故此地名不動地。即由此義，當知說名無加行無功用無相住。
△vistaranirdeśato yathāsūtraṃ tadyathā acalāyāṃ bhūmau. pūrvakābhisaṃskārāpagamād anābhoga-niścala-vāhi-mārga-samārūḍhaṃ tac cittaṃ tasyāṃ bhūmau pravartate. tasmāt sā bhūmir acalety ucyate. tenaiva cārthenāyam vihāro draṣṭavyaḥ.

### 4.4.10.無礙解住
【漢】云何菩薩無礙解住？
△tatra katamo bodhisattvānām pratisaṃvid-vihāraḥ.

#### 4.4.10.1.於殊勝智愛樂隨入
【漢】謂諸菩薩，於甚深住不生喜足，復於增上智殊勝性愛樂隨入。
△iha bodhisattvas tenāpi vihāreṇa gaṃbhīreṇāsaṃtuṣṭa uttari-jñāna-viśeṣatām anugacchan

#### 4.4.10.2.起智加行宣說諸法
【漢】是諸菩薩於諸法中起智加行，應為他說一切種`[法＝智【明】]`法。
△yaiś ca dharma-jñānābhisaṃskāraiḥ pareṣāṃ dharmaḥ sarvākāro bodhisattvena deśayitavyo

#### 4.4.10.3.如實了知說法所作
【漢】普於一切說法所作皆如實知。當知此中說法所作，謂於一切近稠林行，如此雜染、如此清淨，由此雜染、由此清淨，若所雜染、若所清淨，若非一向、若是一向、若通二種，如是一切皆如實知。
△yac ca dharmākhyāna-kṛtyaṃ. tat sarvam yathā-bhūtaṃ prajānāti. tatredaṃ dharma-samākhyāna-kṛtyaṃ. gahanopavicāreṣu ye ca saṃkliśyaṃte viśudhyaṃte ca. yena ca saṃkliśyaṃte yena ca viśudhyante. yac ca saṃkleśa-vyavadānaṃ. yā ca tasyānaikāṃtikatā. yā ca tasyaikāmtikatā. yā ca tasyaikāṃtānaikāṃtikatā. tasya yathā-bhūtaṃ jñānaṃ.

#### 4.4.10.4.成大法師
【漢】如是菩薩，於說法中方便善巧，於說所作方便善巧，於一切種成大法師，獲得無量陀羅尼門，於一切種音詞支具剖析善巧，辯才無盡。成就如是法陀羅尼領受堪能菩薩，由此勝無礙解引發言詞，能坐如是微妙法座。若於是中、若於是處宣說正法盡所有門，若由此故，於諸有情勸導、慰喻、安處事業，此等堪能皆悉成就。如是一切，廣說如經，應知其相。
△evaṃ ca dharma-deśanā-kuśalasya deśanā-kṛtya-kuśalasya ca yat sarvākāra-mahā-dharmabhāṇakatvam aprameya-dhāraṇī-prāptasya sarva-svarāṃga-vibhakti-kuśalasyākṣaya-pratibhānasya.
△yādṛśyā dharma-dhāraṇodgrahaṇa-śaktyā samanvāgatasya. yayā bodhisattva-pratisaṃvid-abhinirhṛtayā vācā. yādṛśe dharmāsane niṣaṇṇasya.
△yatra yeṣu ca dharmaṃ deśayataḥ yāvadbhir mukhaiḥ. yayā sattva-vijñāpana-saṃtoṣaṇa-kṛtya-saṃniyojana-śaktyā samanvāgatasya. tat sarvaṃ yathā-sūtram eva vistara-nirdeśato veditavyaṃ.

#### 4.4.10.5.善根清淨等
【漢】善根清淨、受生、威力諸殊勝事，亦廣如經，應知其相。
△kuśala-mūla-viśuddhy-upapatti-prabhāva-viśeṣo 'pi yathā-sūtram eva veditavyaḥ.

#### 4.4.10.6.略義
【漢】當知是名略說菩薩無礙解住。謂於甚深寂靜解脫不生喜足入`[勝＝勝所作【元】]`勝進故；於諸法中起智加行宣說法故；此`[所作〔－〕【元】]`所作事如實知故；得不思議大法師故；善根清淨故；受生故；威力故。
△ayaṃ bodhisattvānāṃ pratisaṃvid-vihāraḥ śāṃta-vimokṣāsaṃtuṣṭi-praveśataś ca dharma-samākhyānābhisaṃskāra-jñānataś ca tat-kṛtya-jñānataś ca aciṃtya-mahā-dharmabhāṇakatva-pratilaṃbhataś ca kuśala-mūla-viśuddhita upapattitaḥ prabhāvataś ca samāsa-nirdeśato veditavyaḥ.

#### 4.4.10.7.廣宣說
【漢】若廣宣說，如十地經善慧地說。

【漢】由此地中，一切有情利益安樂意樂清淨，逮得菩薩無礙解慧，由此善能宣說正法，是故此地名善慧地。即由此義，當知復名無礙解住。
△vistara-nirdeśataḥ punar yathā-sūtram eva. tad-yathā sādhumatyāṃ bhūmau. sarva-sattvānāṃ hita-sukhāśaya-pariśuddhayā bodhisattva-pratisaṃvin-matyā dharma-samākhyānādhikāratvāt sā bhūmiḥ sādhumatīty ucyate. tenaiva cārthenāyam api vihāro draṣṭavyaḥ.

### 4.4.11.最上成滿菩薩住
【漢】云何菩薩最上成滿菩薩住？
△tatra katamo bodhisattvānāṃ paramo vihāraḥ.

#### 4.4.11.1.無礙解住成滿得入
【漢】謂諸菩薩，無礙解住一切行相遍清淨已，堪為法王受法灌頂。
△iha bodhisattvasya pratisṃvid-vihāre sarvākāra-pariśuddhe dharma-rājatvārhasya dharmābhiṣeka-samāsannasya

#### 4.4.11.2.得三摩地及受灌頂
【漢】得離垢等無量無數勝三摩地。

【漢】作彼所作一切智智殊勝灌頂後三摩地現在前故，得一切佛相稱妙座、身諸眷屬，得大光明，往來普照一切行相，一切智智灌灑其頂。
△vimalādi-samādhy-aprameya-pratilaṃbha-tat-kṛtya-karaṇataḥ sarvajña-jñāna-viśeṣābhiṣeka-paścima-samādhi-saṃmukhībhāvāc ca sarva-buddhebhyas tad-anurūpāsana-kāya-parivāra-pratilābhinaḥ sva-raśmi-gamana-pratyāgamanaiḥ. sarvākāra-sarvajña-jñānābhiṣeka-pratilaṃbhataś ca abhiṣiktasya ca sarva-vineya-samudānayana-

#### 4.4.11.3.得不思議諸殊勝事
【漢】既灌頂已，普能引導所化有情。
【漢】於彼解脫方便佛事得如實智，逮得無量無邊解脫、陀羅尼門、大神通力。

【漢】及此增上大念、大智增上引發訓詞安立，及大神通增上引發。

【漢】善根清淨、受生、威力諸殊勝事，一切如經，應知其相。
△tad-vimokṣopāya-buddha-kṛtya-jñānataś ca aprameya-vimokṣa-dhāraṇy-abhijñā-pratilaṃbhataś ca tad-ādhipateya-mahā-smṛti-jñānābhinirhāra-nirvacana-vyavasthānataś ca mahābhijñābhinirhārataś ca kuśala-mūla-viśuddhy-upapatti-prabhāva-viśeṣataś ca

#### 4.4.11.4.結
【漢】當知是名略說最上成滿菩薩住。
△samāsa-nirdeśataḥ paramo vihāro veditavyaḥ

#### 4.4.11.5.廣宣說
【漢】若廣宣說，如十地經法雲地說。

【漢】是諸菩薩住此地中，諸菩薩道皆得圓滿，菩提`[資＝貧【聖】]`資糧極善周備。從諸如來大法雲所，堪能領受其餘一切有情之類難可領受最極廣大微妙法雨。又此菩薩，自`[如＝知【三宮】]`如大雲，未現等覺無上菩提。若現等覺無上菩提，能為無量無邊有情等雨無比微妙法雨，殄息一切煩惱塵埃，能令種種善根稼穡生長、成熟。是故此地名法雲地。即由此義，當知復名最上成滿菩薩住。
△vistara-nirdeśataḥ punar yathā-sūtram eva. tad-yathā dharmameghāyāṃ bodhisattva-bhūmau. paripūrṇa-bodhisattva-mārgaḥ su-paripūrṇa-bodhi-saṃbhāraś ca sa bodhisattvaḥ tathāgatānām aṃtikād dharma-megha-bhūtām atyudārāṃ duḥsahāṃ tad-ayaiḥ sarva-sattvais sad-dharma-vṛṣṭiṃ saṃpratīcchati. mahā-megha-bhūtaś ca svayam anabhisaṃbuddha-bodhir abhisaṃbuddha-bodhiś cāprameyāṇāṃ sattvānāṃ sad-dharma-vṛṣṭyā nirupamayā kleśa-rajāṃsi praśamayati. vicitrāṇi ca kuśala-mūla-sasyāni virohayati vivardhayati pācayati ca tasyāṃ bhūmav avasthitaḥ. tasmāt sā bhūmir dharmameghety ucyate. tenaiva cārthena paramo vihāro draṣṭavyaḥ.

## 4.5.總分別
### 4.5.1.功德
【漢】如是所說後後住中支分功德，非前前住一切都無，然下品故不墮其數。

【漢】當知即彼展轉修習成中上品，於餘後地證得成滿，方乃建立。
△na ca yāny uttarottareṣu vihāreṣv aṃgāni nirdiṣṭāni. tāni pūrvakeṣu vihāreṣu sarveṇa sarvaṃ na saṃvidyaṃte. api tu mṛdutvān na saṃkhyāṃ gacchaṃti. teṣām eva ca madhyādhimātratvāt tad-anyottara-bhumi-pratilaṃbha-niṣpatti-vyavasthānaṃ veditavyaṃ.

### 4.5.2.劫量
【漢】又即於此一一住中，經多俱胝百千大劫，或過是數方乃證得及與成滿。然一切住總經於`[二＝三【三宮聖】]`二無數大劫，方得圓證。
【漢】謂經第一無數大劫，方乃超過勝解行住，次第證得極歡喜住。此就恒常勇猛精進，非不勇猛勤精進者。
【漢】復經第二無數大劫，方乃超過極歡喜住，乃至有加行有功用無相住，次第證得無加行無功用無相住。此即決定，以是菩薩得淨意樂，決定勇猛勤精進故。
【漢】復經第三無數大劫，方乃超過無加行無功用無相住及無礙解住，證得最上成滿菩薩住。
△ekaikaś cātra vihāro 'nekair mahā-kalpa-koṭī-śata-sahasrais tato vā prabhūtataraiḥ pratilabhyate niṣpadyate ca. te tu sarve vihārās tribhir mahā-kalpāsaṃkhyeyaiḥ samudāgacchanti.
△mahā-kalpāsaṃkhyeyenādhimukticaryā-vihāraṃ samatikramya pramudita-vihāro labhyate. taṃ ca vyāyacchamāno dhrauvyeṇa nāvyāyacchamānaḥ.
△dvitīyena mahā-kalpāsaṃkhyeyena pramudita-vihāraṃ yāvat sābhogaṃ nirnimittaṃ vihāram atikramyānābhogaṃ nirnimittaṃ pratilabhate. tac ca niyatam eva. tathā hi sa śuddhāśayo bodhisattvo niyataṃ vyāyacchate.
△tṛtīyena mahā-kalpāsaṃkhyeyenānābhogaṃ ca nirnimittaṃ pratisaṃvid-vihāraṃ ca samatikramya paramaṃ bodhisattva-vihāraṃ pratilabhate.

【漢】當知此中，略有二種無數大劫。==[瑜伽論記](T42n1828_瑜伽論記.md#第二定劫多小)== 
【漢】一者、日夜月半月等算數方便，時無量故，亦說名為無數大劫。
【漢】二者、大劫算數方便，超過一切算數之量，亦說名為無數大劫。
【漢】若就前說無數大劫，要由無量無數大劫，方證無上正等菩提。
【漢】若就後說無數大劫，但經於三無數大劫，便證無上正等菩提，不過此量。
△tatra dvau kalpāsaṃkhyeyau veditavyau. yo 'pi mahā-kalpaḥ. so 'pi rātriṃdivasa-māsārdhamāsa-gaṇanā-yogena kālāprameyatvād asaṃkhyeya ity ucyate yāpi teṣām eva mahā-kalpānāṃ gaṇana-yogena sarva-gaṇanā-samatikrāntā saṃkhyā. so 'py asaṃkhyeyaḥ.
△pūrvakeṇa kalpāsaṃkhyeyena bodhir analpaiḥ kalpāsaṃkhyeyair adhigamyate.
△paścimakena punaḥ kalpāsaṃkhyeyena tribhir eva. nādhikaiḥ.  ^i8r334

【漢】若正修行最上上品勇猛精進，或有能轉眾多中劫，或有乃至轉多大劫，當知決定無有能轉無數大劫。
△yas tv adhimātrādhimātreṇa vīryāraṃbheṇa prayujyate. tataḥ kaścid antara-kalpāṃ prabhūtāṃ vyāvartayati. kaścid yāvan mahā-kalpāṃ. na tv asaṃkhyeya-vyāvṛttiḥ kasyacid astīti veditavyaṃ.

### 4.5.3.修斷
【漢】又由如是所說十二諸菩薩住，經三無數大劫時量，能斷一切煩惱障品所有麁重，及斷一切所知障品所有麁重。於三住中，當知能斷煩惱障品所有麁重。謂於極歡喜住中，一切惡趣諸煩惱品所有麁重皆悉永斷，一切上中諸煩惱品皆不現行。於無加行無功用無相住中，一切能障一向清淨無生法忍諸煩惱品所有麁重皆悉永斷，一切煩惱皆不現前。於最上成滿菩薩住中，當知一切煩惱習氣隨眠障礙皆悉永斷，入如來住。
△ebhiś ca dvādaśabhir bodhisattva-vihārais tribhir asaṃkhyeyaiḥ kleśāvaraṇa-pakṣyaṃ ca dauṣṭhulyaṃ prahīyate. jñeyāvaraṇa-pakṣyaṃ ca.
△tatra triṣu vihāreṣu kleśāvaraṇa-pakṣya-dauṣṭhulya-prahāṇaṃ veditavyaṃ. pramudite vihāre āpāyika-kleśa-pakṣyasya sarveṇa sarvaṃ samudācāratas tv adhimātra-madhyasya sarva-kleśa-pakṣasya
△anābhoge nirnimitte vihāre anutpattika-dharma-kṣāṃti-viśuddhi-vibandha-kleśa-pakṣyasya sarveṇa sarvaṃ dauṣṭhulyasya prahāṇaṃ veditavyaṃ. samudācāratas tu sarva-kleśānāṃ.
△parame punar vihāre sarva-kleśa-savāsanānuśayāvaraṇa-prahāṇaṃ veditavyaṃ. tac ca tāthāgataṃ vihāram anupraviśataḥ

【漢】當知一切所知障品所有麁重，亦有三種。一者、在皮麁重，二者、在膚麁重，三者、在`[2]肉＝實【三宮聖】＊`肉麁重。當知此中，在皮麁重，極歡喜住皆悉已斷；在膚麁重，無加行無功用無相住皆悉已斷；在`[＊2]`肉麁重，如來住中皆悉已斷，得一切障極清淨智。於三住中，煩惱、所知二障永斷；所餘諸住，如其次第，修斷資糧。
△jñeyāvaraṇa-pakṣyam api dauṣṭhulyaṃ trividhaṃ veditavyaṃ. tvag-gataṃ phalgu-gataṃ sāra-gataṃ ca. tatra tvag-gatasya pramudite vihāre prahāṇaṃ bhavati. phalgu-gatasyānābhoge nirnimitte. sāra-gatasya tāthāgate vihāre prahāṇaṃ bhavati. sarvāvaraṇa-viśuddhi-jñānatā ca.
△teṣu ca triṣu vihāreṣu tasya kleśa-jñeyāvaraṇa-prahāṇasya tad-anye vihārā yathā-kramaṃ saṃbhāra-bhūtā bhavaṃti.

### 4.5.4.清淨
【漢】即於如是十三住中，當知略有十一清淨。謂於第一`[種性＝種姓【宋元宮聖】下同]`種性住中，種性清淨。於其第二勝解行住，信勝解淨。於其第三極歡喜住，勝意樂淨。於其第四增上戒住，增上戒淨。於其第五增上心住，增上心淨。於其第六、第七、第八增上慧住，無顛倒智發起清淨。於其第九有加行有功用無相住，有加行行圓滿清淨。於其第十無加行無功用無相住，真智神通引發清淨。於第十一無礙解住，能正為他宣說法義無礙解淨。於第十二最上成滿菩薩住中，入一切種一切所知妙智清淨。於第十三如來住中，一切煩惱及所知障并諸習氣究竟清淨。
△eṣu trayodaśasu vihāreṣu samāsata ekādaśa-vidhā viśuddhir veditavyā. prathame gotra-viśuddhiḥ. dvitīye śraddhādhimukti-viśuddhiḥ. tṛtīye adhyāśaya-viśuddhiḥ. caturthe śīla-viśuddhih. paṃcame citta-viśuddhiḥ. ṣaṣthe saptame 'ṣṭame ca samyag-jñāna-samāraṃbha-viśuddhiḥ. navame prāyogika-caryā-paripūri-viśuddhiḥ. daśame tattva-jñānābhinirhāra-viśuddhiḥ. ekādaśe tad-artha-samyak-para-samākhyānāya pratisaṃvid-viśuddhiḥ. dvādaśe sarvākāra-sarva-jñeyānupraveśa-jñāna-viśuddhiḥ. trayodaśe tāthāgate vihāre savāsana-sarva-kleśa-jñeyāvaraṇa-viśuddhiḥ.

### 4.5.5.相攝
【漢】如前菩薩功德品中所說八法能攝大乘，當知在此十三住攝。謂於第一、第二住中，於菩薩藏生信、勝解、聽受、思惟；第三住中，得勝意樂，趣向前行勝修行相；於餘一切乃至有加行有功用無相住中，得修廣大；於上三種淨行所攝菩薩住中，修果成滿；如來住中，當知獲得究竟出離。
△aṣṭābhiś ca pūrva-nirdiṣṭair mahāyāna-saṃgrāhakair dharmair eṣāṃ trayodaśānāṃ vihārāṇāṃ saṃgraho viditavyaḥ. prathama-dvitīyayor vihārayoḥ śraddhā-jātasyādhimukti-gatasya bodhisattva-piṭaka-śravaṇa-cintanā. tṛtīye vihāre adhyāśayopagamanaṃ bhāvanākāra-pratilambha- pūrvakaṃ. tad-anyeṣu sarva-vihāreṣu yāvat sābhoga-nirnimittād bhavanā-bāhulyaṃ. tataś cordhvaṃ triṣu bodhisattva-vihāreṣu pariśuddha-caryā-saṃgṛhīteṣu bhāvanā-phala-pariniṣpattiḥ. tāthāgate vihāre atyaṃta-nairyāṇikatā veditavyā.

### 4.5.6.類聲聞住
【漢】當知菩薩十二種住，隨其次第類聲聞住。如諸聲聞，自種性住，當知菩薩初住亦爾。如諸聲聞，趣入正性離生加行住，當知菩薩第二住亦爾。如諸聲聞，已入正性離生住，當知菩薩第三住亦爾。如諸聲聞，已得證淨聖所愛味，為盡上漏增上戒學住，當知菩薩第四住亦爾。如諸聲聞，依增上戒學引發增上心學住，當知菩薩第五住亦爾。
△śrāvaka-vihāra-sādharmyeṇa ca eṣāṃcaiṣāṃ dvādaśānāṃ bodhisattva-vihārāṇām anukramo veditavyaḥ. yathā śrāvakasya sva-gotra-vihāraḥ. tathāsya prathamo veditavyaḥ.
△yathā tasya samayktva-nyāmāvakrāṃti-prayoga-vihāraḥ. evam asya dvitīyaḥ.
△yathā tasya nyāṃāvakrāṃti-vihāraḥ. tathāsya tṛtīyo vihāraḥ.
△yathā tasyāvetyaprasāda-lābhinaḥ ārya-kāṃtādhiśīla-vihāra uttari-āsrava-kṣayāya. tathāsya caturtho vihāraḥ.
△yathā tasyādhiśīlaṃ niśrityādhicitta-śikṣā-nirhāra-vihāraḥ. tathāsya paṃcamo vihāraḥ.

【漢】如諸聲聞，如其所得諸聖諦智增上慧學住。當知菩薩第六、第七、第八住亦爾。如諸聲聞，善觀察所知無相三摩地加行住，當知菩薩第九住亦爾。如諸聲聞，成滿無相住，當知菩薩第十住亦爾。如諸聲聞，從此出已，入解脫處住，當知菩薩第十一住亦爾。如諸聲聞，具一切相阿羅漢住，當知菩薩第十二住亦爾。
△yathā tasya yathā-pratilabdha-satya-jñānādhiprajña-śikṣā-vihāraḥ. tathāsya ṣaṣṭha-saptamāṣṭamā vihārā veditavyāḥ.
△yathā tasya suvicārita-jñeyasyānimitta-samādhi-prayoga-vihārah. tathāsya navamo vihāraḥ.
△yathā tasya pariniṣpanno nirnimitta-vihāraḥ. tathāsya daśamo vihāraḥ.
△yathā tasya vyutthi tasya vimukty-āyatana-vihāraḥ. tathāsyaikādaśo vihāraḥ.
△yathā tasya sarvākāro 'rhattva-vihāraḥ. tathāsya dvādaśo vihāro veditavyaḥ. Bodhisattvabhūmāv ādhāre 'nudharme yoga-sthāne vihāra-paṭalaṃ caturthaṃ. dvitīyaṃ yoga-sthānaṃ.

# 本地分中菩薩地第十五第三持究竟瑜伽處生品第一
【漢】`[＊5-1]第十五〔－〕【明】＊`

# 1.生品
【漢】諸菩薩`[生 utpatti]`生略有五種，攝一切生。於一切住一切菩薩受無罪生，利益安樂一切有情。何等為五？一者、`[除災生 saṃśamanī-utpatti]`除災生，二者、`[隨類生 sabhāga-anuvartinī-]`隨類生，三者、`[大勢生 mahattva-]`大勢生，四者、`[增上生 adhipatya-]`增上生，五者、`[最後生 varamā-[paścima-]]`最後生。
△samāsena bodhisattvānāṃ paṃcavidhā upapattiḥ. sarvā ca sarva-vihāreṣu ca sarveṣāṃ ca bodhisattvānām anavadyā sarvasattvahitasukhāya. ītisaṃśamanī tatsabhāgānuvartanī mahattvopapattiḥ ādhipatyopapattiś caramā copapattiḥ.

## 1.1.除災生
【漢】云何菩薩除災生？

【漢】謂諸菩薩，或大願力、或自在力，於諸飢饉厄難曠野正現前時，為令眾生少用功力而得存濟，於大魚等種類中生；身形廣大，隨所生處，以自身肉普給一切飢餓眾生，皆令飽滿。於諸有情眾多疾`[疫＝役【聖】]`疫正現前時，以大願力得自在力，持有神驗諸明呪力，攝受廣大良藥王身，息除一切有情疾疫。
△tatreti-saṃśamanī upapattiḥ katamā. iha bodhisattvaḥ durbhikṣeṣu kṛcchreṣu mahā-kāṃtāreṣu kāleṣu praṇidhāya sattvānām alpa-kṛcchreṇa yātrā-nimittaṃ mahā- matsyādi-yoniṣūpapadyate. vipuleṣv ātma-bhāveṣu yatropapannaḥ kṛtṣnaṃ jagat sva-māṃsena saṃtarpayati.
△vyādhi-bahuleṣu ca sattveṣu praṇidhāya siddha-vidyādhara-mahā-vaidyātma-bhāvaṃ parigṛhṇāti teṣāṃ vyādhīnāṃ praśamāya.

【漢】於諸有情隣國戰諍互相逼惱正現前時，以大願力得自在力，作大地主，具大勢力，以法`[正治＝以正【三宮聖】]`正治方便善巧，息除隣國戰諍逼惱。於諸有情互相違諍正現前時，以大願力得自在力，發誠信言，往返和好除其怨結。於諸眾生遭遇惡王非理縛錄、治罰、逼迫身心擾亂正現前時，以大願力得自在力，生彼王家，作如法王，哀愍眾生，息除一切逼惱苦事。
△bhṛśa-para-cakropadruteṣu ca sattveṣu balavān bhū-patir bhavati dharmeṇa samenopāya-kauśalena para-cakropadrava-praśamanārthaṃ paraspara-viruddheṣu ca
△sattveṣv ādeya-vacano bhavati saṃdhi-kriyāyai vairāśaya-praśamanāya ca.
△daṇḍa-bandhana-citra-pīḍā-pravṛtteṣu ca prajānāṃ rājasu teṣām eva sattvopadravāṇāṃ prahāṇāya tad-rūpeṣu rāja-kuleṣūpapadyate. rājā ca dhārmiko bhavati sattvānukaṃpakaḥ.


【漢】若諸有情起諸邪見，造諸惡行，隨一天處`[深＝染【聖】]`深生信解；哀愍彼故，以大願力得自在力，生彼天處，方便斷除邪見惡行。是名略說菩薩除災生。
△ye ca sattvā mithyā-dṛṣṭayaś ca pāpa-kāriṇaś ca kasmiṃścid devāyatane adhimuktāḥ. teṣām anukaṃpayā mithyā-dṛṣṭi-duścarita-prahāṇāya tasmiṃn eva devāyatane upapadyate.

【漢】若廣宣說，以大願力得自在力，哀愍為先，於彼彼處受種種生，當知無量。
△praṇidhāna-vaśita-balābhyāṃ ceyam upapattir anukaṃpā-pūrvikāprameyā veditavyā vistara-nirdeśatas tāsu-tāsu-vicitrāsu yoniṣu upapanneṣu. samāsa-nirdeśas tv ayam asyāḥ.

## 1.2.隨類生
【漢】云何菩薩隨類生？謂諸菩薩，以大願力得自在力，生於種種傍生趣類天、龍、藥叉、阿素洛等展轉謀害違諍類中，或生邪見婆羅門中，或生樂行惡行類中，或生憙樂邪命類中，或生最極耽著諸欲、信解諸欲有情類中。為欲除彼諸過失故，往彼有情同分中生而為上首。為上首已，方便化導。彼所行惡，菩薩不行；彼不行善，菩薩現行。為欲令彼現行善故，為說正法。由是菩薩與彼現行不同分故，說正法故，方便善巧除彼有情所有`[過＝逼【聖】]`過失。是名略說菩薩隨類生。廣說如前，當知無量。
△tat-sabhāgānuvartinī upapattiḥ katamā. iha bodhisattvaḥ praṇidhāya va vaśitā-prāptito vā vicitreṣu tiryagyony-upapanneṣu sattveṣu deva-yakṣa-nāgāsurādiṣu cānyonya-drugdha-viruddheṣu tathā mithyā-dṛṣṭikeṣu brāhmaṇeṣu tathā duścarita-cāriṣu tad-ājīveṣu tad-abhirateṣu tathā kāmeṣv atyarthādhyavasiteṣu kāmādhimukteṣu sattveṣu
△teṣāṃ sattvānāṃ sabhāgatāyām upapadyate prāmukhyena tasya doṣasya vinivartanārthaṃ. sa pramukho bhūtvā yat te sattvāḥ samudācaraṃti. tad asau na samudācarati. yat te na samudācaraṃti kuśalaṃ. tad asau samudācarati. kuśala-samudācārāya caiṣāṃ dharmaṃ deśayati. te tayā ca dharma-deśanayā tayā ca visabhāga-samudācāratayā tebhyo doṣebhyaḥ tenopāya-kauśalena vinivartante. iyam apy upapattir aprameyā pūrvavad veditavyā.

## 1.3.大勢生
【漢】云何菩薩大勢生？謂諸菩薩稟性生時，所感壽量、形色、族姓、自在、富等諸異熟果，一切世間最為殊勝。此異熟果所作事業，自他利品已廣宣說。是名略說菩薩大勢生。若廣宣說，彼彼類中受大勢生，當知無量。
△tatra mahattvopapattiḥ katamā. iha bodhisattvaḥ prakṛtyaivopapadyamānaḥ. sarva-loka-prativiśiṣṭam āyur-varṇa-kulaiśvaryādi-vipākam abhinirvartayati. tena ca vipākena yathoktaṃ sva-parārtha-paṭale karma karoti. sāpy upapattir bodhisattvasyāprameyā tāsu-tāsu yoniṣu veditavyā.

## 1.4.增上生
【漢】云何菩薩增上生？謂諸菩薩，始從第一極歡喜住，乃至第十最上成滿諸菩薩住，如前所說差別受生，今於此中名增上生。謂最初住作轉輪王，王贍部洲，得大自在；乃至第十最上成滿諸菩薩住，作大自在，過色究竟，一切生處最為殊勝，唯有已得最上成滿諸菩薩住摩訶薩眾得生其中。彼諸菩薩，即由此業增上所感，是名略說菩薩增上生。若廣宣說，當知無量。
△tatra katamā bodhisattvasyādhipatyopapattiḥ. yā bodhisattvasya prathamaṃ pramudita-vihāram upādāya yāvad daśamād vihārād upapattir varṇita. sāsyādhipatyopapattir ity ucyate. Jaṃbūdvīpeśvaratvam upādāya yāvan Maheśvaratvāt akaniṣṭhān atikramya sarvopapatty-āyatana-prativiṣṭaṃ yatra parama-vihāra-prāptā eva bodhisattvā upapadyaṃte. teṣāṃ hi tat karm'ādipatyena nirvṛttaṃ.

## 1.5.最後生
【漢】云何菩薩最後生？謂諸菩薩於此生中，菩提資糧已極圓滿，或生婆羅門大國師家，或生剎帝利大國王家，能現等覺阿耨多羅三藐三菩提，廣作一切佛所作事，是名略說菩薩最後生。若廣宣說，當知無量。
△tatra caramā bodhisattvopapattiḥ katamā. yasyāṃ upapattau paripūrṇa-bodhi-saṃbhāro bodhisattvaḥ purohita-kule vā rāja-kule vā upapadyānuttarāṃ samyaksaṃbodhim abhisaṃbudhyate. sarvaṃ ca buddha-kāryaṃ karoti. iyam upapattiś caramā paścimety ucyate.

【漢】若諸菩薩，於去來今清淨仁賢妙善生處曾當現生，一切皆此五生所攝。除此無有若過若增。唯除凡地菩薩受生。何以故？此中意取有智菩薩，諸所受生為五生故。如是諸生，大菩提果之所依止，令諸菩薩疾證無上正等菩提。
△ye kecit bodhisattvā atītānāgata-pratyutpanneṣv adhvasu śubhāsu bhadrāsu kalyāṇāsūpapattiṣūpapannāḥ upapatsyaṃte upapadyaṃte ca. sarve te āsv eva paṃcasu. nāta uttari nāto bhūyaḥ sthāpayitvā bāla-bhūmy-upapattiḥ.tathā hi vijñaiḥ bodhisattvair upapattaya etāḥ paṃcābhipretāḥ. tāḥ khalv etāḥ upapattayo mahābodhi-phalāḥ. yā āśritya bodhisattvāḥ kṣipram anuttarāṃ samyaksaṃbodhim abhisaṃbudhyaṃte. Bodhisattvabhūmāv ādhāre niṣṭhe yoga-sthāne prathamam upapatti-paṭalaṃ. 

# 2.受品
本地分中菩薩地第十五第三持究竟瑜伽處攝受品第二
【漢】`[＊5-2]第十五〔－〕【明】＊`
【漢】`[持究竟瑜伽處 ādhāra-niṣṭhayoga-sthāna]`

【漢】於一切住菩薩行中，當知菩薩略有六種。於諸`[有情無倒攝受 samyak-sattva-parigraha]`有情無倒攝受。何等為六？一者、`[頓普攝受 sakṛt-sarvasattva-parigraha]`頓普攝受，二者、`[增上攝受 adhipatya-]`增上攝受，三者、`[攝取攝受 upādāna-]`攝取攝受，四者、`[長時攝受 dīrgha-kālika-]`長時攝受，五者、`[短時攝受 adīrgha-kālika-]`短時攝受，六者、`[最後攝受 varama-]`最後攝受。
△tatra sarvāsu vihāra-gatāsu bodhisattva-caryāsu bodhisattvānāṃ samāsataḥ ṣaḍvidhaḥ samyaktva-parigraho veditavyaḥ. sakṛt-sarva-sattva-parigrahaḥ. ādhipatya-parigrahaḥ upādāna-parigrahaḥ dīrghakālikaḥ a-dīrghakālikaḥ caramaś ca parigrahaḥ.

## 2.1.明攝受相
### 2.1.1.頓普攝受
【漢】云何菩薩於諸有情頓普攝受？謂諸菩薩初發心時，攝受一切諸有情界皆為眷屬。作是思惟：我當於彼隨能隨力，作一切種利益安樂饒益之事。隨所思惟，皆如是作。是名菩薩於諸有情頓普攝受。
△prathama eva cittotpāde bodhisattvena sarvaḥ sattva-dhātuḥ kalatra-bhāvena parigṛhītaḥ. eṣāṃ mayā yathā-śakit yathā-balaṃ sarvākāra-hita-sukhopasaṃhāraḥ karaṇīya iti. tathaiva ca karoti. ayaṃ bodhisattvasya sakṛt-sarva-sattva-parigrahaḥ.

### 2.1.2.增上攝受
【漢】云何菩薩於諸有情增上攝受？謂諸菩薩或為家主，攝受父母、妻子、奴婢、僮僕、作使；或為國王，攝受一切所統僚庶。菩薩如是發起增上攝受想已，於所攝受，隨攝受儀、隨菩薩儀業用而轉。若為家主，於其父母，種種方便勸修諸善；隨時供養，曾無懈廢；善識其恩，善知酬報；於父母心善能隨順；於法於義隨自在轉。於其妻子、奴婢等類，隨時恣與如法衣食；於諸事業終不逼切；雖有違犯，而能堪忍；彼若疾病，正能瞻療；於諸善事勸令修習；隨時賜與殊勝財物，愛語慰喻；不生奴婢、作使等想，瞻敬養育其若自身。
△svāmi-bhūtasya mātā-pitṛ-putra-dāra-dāsī-dāsa-karmakara-pauruṣeya-parigrahe rāja-bhūtasya ca rājya-jane bodhisattvasyādhipatya-parigraha-saṃjñā. sa ca tasmiṃ parigrahe parigrahānurūpayā kriyayā bodhisattva-rūpayā pravatate.
△mātā-pitaraṃ ca kuśale saṃniyojayati vividhair upāyaiḥ. kālena ca kalaṃ pūjopasthānaṃ karoti. kṛta-jñaś ca bhavati kṛta-vedī. cittānuvartakaś ca mātā-pitror bhavati. dharmeṣv artheṣu tad-vaśa-vartī. putra-dāra-dāsī-dāsādīnāṃ kālena kālaṃ samyag bhakta-prāvaraṇam anuprayacchati. karmāṃtaiś cainān na bādhate. vyatikramaṃ caiṣāṃ kṣamate. glānānāṃ ca samyag-glānopasthānaṃ karoti. kuśale cainān saṃniyojayati. kālena ca kālaṃ vaiśeṣikeṇa lābhena priya-vāditayā copavatsati na caiṣu dāsī-dāsa-saṃjñāṃ karoti. ātmavac caināṃ viśeṣeṇa vā paripālayati.

【漢】若為國王，不行黜罰，不用刀杖，而能正化；以法以財用作饒益；依本土田而自食用，不以凶力侵掠他境；隨能隨力於諸有情勸止諸惡，教修諸善；視諸眾生，如父於子；於他有情`[尚＝當【元】]`尚好等施，況自親屬而不均濟；不行欺誑，所言誠諦；遠離一切殺縛、捶打、治罰、逼迫、斷截等事。是名菩薩於諸有情增上攝受。
△rājya-jane punaḥ rāja-bhūto bodhisattvaḥ adaṇḍenā-śastreṇa rājyaṃ kārayati. dharmeṇa bhogān upasaṃharati. anvayāgataṃ ca rājyaṃ paribhuṃkte. na para-rāṣṭraṃ sahasā balenākrāmati. yathā-śākti ca yathā-balaṃ sattvān pāpān nivārayati. pitṛ-bhūtaś ca bhavati prajānāṃ. saṃvibhāga-śīlaś ca bhavati para-sattvānām api. prāg eva sva-bhṛtyānāṃ. anabhidrohī ca bhavati satya-vādī ca. vadha-bandhana-daṇḍana-cchedana-tāḍanādi-sattvotpīḍā vivarjitāḥ.

### 2.1.3.攝取攝受
【漢】云何菩薩於諸有情攝取攝受？謂諸菩薩正御徒眾，當知是名略說菩薩於諸有情攝取攝受。
△tatra samyag-gaṇa-parikarṣaṇaṃ bodhisattvasyopādāna-parigraha ity ucyate.

#### 2.1.3.1.攝受因緣
【漢】若廣說者，由二因緣正攝徒眾，說名菩薩於諸有情攝取攝受。何等為二？一者、以無染心正攝徒眾；二者、於自義利正教修習，非邪加行而陷逗之。
△sa dvābhyāṃ kāraṇābhyāṃ samyak pariṣadaṃ parigṛhṇāti. nirāmiṣa-cittena parigṛhṇāti. samyak ca svārthe prayojayati. na mithyā-prayogeṇa vipravādayati.

#### 2.1.3.2.應攝受相
【漢】又於一切應攝受中，其心平等，不墮偏黨；亦不於彼慳悋正法，不作師`[捲＝倦【甲】]`捲；不於彼所悕求承事恭敬供養；彼樂善故，自求作者，亦不遮止。為欲令其福德資糧得增長故；或遇餘時，亦於彼所承事供養。若於其義未解了者，開悟令解；已解了者，轉令明淨。生起疑惑，隨為除斷。若生惡作，善為開解。甚深義句，以慧通達，於時時間正為開顯。於苦於樂與彼共同。
△sarvasmiṃś ca parigrahe sama-citto bhavati. na pakṣa-patitaḥ. na ca teṣām aṃtike dharma-mātsaryaṃ karoti. na cācārya-muṣṭiṃ. na ca teṣām aṃtikād upasthāna-paricaryāṃ pratyāśaṃsate. kuśala-kāmatayā tu svayaṃ kurvatāṃ na nivārayati teṣām eva puṇya-saṃbhāropacaya-nimittaṃ. kālaṃ ca prāpya svayam eva teṣām upasthāna-paricaryā-kartā bhavati.
△avyutpannaṃ caiṣām arthaṃ vyutpādayati. vyutpannaṃ ca paryavadāpayati utpannotpannaṃ ca saṃśayaṃ nāśayati. kaukṛtyaṃ ca prativinodayati. gaṃbhīraṃ cārtha-padam prajñayā pratividhya kālena kālaṃ saṃprakāśayati. sama-duḥkha-sukhaś ca tair bhavati.

【漢】於他所為財利因緣，成就上品經營遽務，過於自事。於他毀犯，隨時正舉令其覺悟，應時如理訶責、擯罰。彼有疹疾，或有愁憂，終不棄捨，善權方便救療疹疾、開解愁憂。於諸下劣形色、憶念、精進、智等，終不輕陵。於時時間，隨入勞倦，如其所宜為說正法。於時時間，為令繫念於所緣境，與正教授。堪忍問難，不生憤發。
△ātmanaś cāntikāt teṣām arthe āmiṣa-hetor adhikena vyāpāreṇa samanvāgato bhavati. kālena ca kālam eṣāṃ vyatikrame samyak-codako bhavati. kālena ca nyāyenāvasādakaḥ. vyādhitāṃś caitāṃ vimanaskāṃ vā sarvathā nādhyupekṣate vyādhi-praśamāya daurmanasyāpanayāya ca. hīnāṃś cainān rūpa-smṛti-vīrya-jñānādibhir na paribhavati. kālena ca kālaṃ teṣāṃ khedam anupraviśyā yukta-rūpaṃ dharmaṃ deśayati.
△kālena ca kālam eṣām ālaṃbane samyag avavādam anuprayacchati. vimarda-sahiṣṇuś ca bhavaty asaṃkṣobhyaḥ.

【漢】於彼戒行或等或增，終無減劣；亦不悕求利養恭敬；具足悲愍；無掉無動；戒、見、軌則、正命圓滿；舒顏平視，遠離`[顰＝頻【宋元聖】]`顰蹙，柔和`[美＝善【三宮】]`美語，先言問訊，含笑為先；於諸善品恒常修習，不行放逸，離諸懈怠。即以是事教習徒眾，亦令自行轉更勝進。菩薩不應於一切時攝取徒眾，亦非不攝，亦非變異。是名菩薩於諸有情攝取攝受。
△taiś ca saha tulya-vṛtta-samācāro bhavaty adhiko vā. na nyūnaḥ. lābha-satkāre ca niḥspṛho bhavati. kāruṇikaś ca bhavati. anuddhataś cācapalaś ca śīla-dṛṣṭy-ācārājīva-saṃpannaś ca bhavati. uttāna-mukha-varṇaś ca bhavati. vigata-bhṛkuṭiḥ peśalo madhura-bhāṇī pūrvābhilāpī smita-pūrvaṃgamaḥ. satata-samitābhiyukto bhavati kuśala-pakṣe. pramāda-kausīdyāpagataḥ.
△tathaiva parṣadaḥ anuśikṣaṇārtham ātma-viśeṣatā-gamanatāyai ca. na ca bodhisattvaḥ sarva-kālaṃ parṣad-upādānaṃ karoti. naiva na karoti. na cānyathā karoti.

### 2.1.4.長時攝受
【漢】云何菩薩於諸有情長時攝受？謂諸菩薩，於住下品成熟有情攝受饒益，當知說名長時攝受，以經久時方堪淨故。
△tatra ye mṛduke paripāke vyavasthitāḥ sattvāḥ. te bodhisattvasya dīrghakālikam upādānam ity ucyaṃte cireṇa kālena viśuddhi-bhavyataya.

### 2.1.5.短時攝受
【漢】云何菩薩於諸有情短時攝受？謂諸菩薩，於住中品成熟有情攝受饒益，當知說名短時攝受，非經久時方堪淨故。
△ye punar madhye paripāke vyavasthitāḥ. te adīrghakālikam upādānam ity ucyaṃte na-cireṇa viśuddhi-bhavyatayā.

### 2.1.6.最後攝受
【漢】云何菩薩於諸有情最後攝受？謂諸菩薩，於住上品成熟有情攝受饒益，當知說名最後攝受，即於此生堪任淨故。
△ye punaḥ sattvā adhimātre paripāke vyavasthitāḥ. te bodhisattvasya caramam upādānam ity ucyaṃte tasmiṃn eva janmani viśuddhi-bhavyatayā. 

### 2.1.7.總結
【漢】是名菩薩於諸有情略有六種無倒攝受。由此攝受，過去、未來、現在菩薩，於諸有情曾正攝受、當正攝受、現正攝受。除此無有若過若增。
△ity ayaṃ ṣaḍvidhaḥ samyak-sattva-parigraho bodhisattvānāṃ yena parigraheṇātītānāgata-pratyutpannā bodhisattvāḥ sattvāṃ parigṛhītavaṃtaḥ parigrahīṣyaṃti parigṛhṇaṃti vā. punaḥ nāsty ata uttari nāto bhūyaḥ.

## 2.2.攝受時難
【漢】菩薩如是於諸有情六種攝受無倒轉時，當知遭遇略十二種艱難之事。聰叡菩薩於彼十二艱難之事當正覺了。何等十二？
△evaṃ ca samyak-sattva-parigraha-pravṛttānāṃ bodhisattvānāṃ dvādaśa saṃbādha-saṃkaṭa-prāptayo veditavyāḥ. tāsu vicakṣaṇena bodhisattvena bhavitavyaṃ.

【漢】一者、於多安住違犯有情，若罰、若捨，是名菩薩遭艱難事。
△vyatikrama-vyavasthiteṣu sattveṣu yadi vā bādhanaṃ yadi vā adhyupekṣaṇā bodhisattvasya saṃbādha-saṃkaṭa-prāptiḥ.

【漢】二者、於惡有情為調伏故，方便現行辛楚加行，防自意樂不生煩惱，是名菩薩遭艱難事。
△kaṭukena ca prayogeṇa sattve samudācāraḥ svasya cāśayasya kleśārakṣā saṃbādha-saṃkaṭa-prāptiḥ.

【漢】三者、現可施物極為尠少，現來求者其數彌多，是名菩薩遭艱難事。
△alpake ca deya-dharme saṃvidyamāne bahūnāṃ yācanakānāṃ saṃmukhībhāvo yācanāya saṃbādha-saṃkatā-prāptiḥ.

【漢】四者、唯有一`[身＝見【元】]`身，眾多有情種種事業並現在前，同時來請共為助伴，是名菩薩遭艱難事。
△ekātmakasya cāsya bahūnāṃ sattvānāṃ kṛtyeṣu vicitreṣūtpanneṣu sahāyībhāva-yācanā saṃbādha-saṃkaṭa-prāptiḥ.

【漢】五者、居放逸處，若住世間可愛妙定，若生天上樂世界中，`[令＝心【元】]`令心調善，是名菩薩遭艱難事。
△pra. māda-sthānīyā ca śubhā laukikī samāpattir deva-lokopapattiś cākarmaṇya-cetasaḥ saṃbādha-saṃkaṭa-praptiḥ.

【漢】六者、常求遍作利有情事，而於此事無力無能，是名菩薩遭艱難事。
△sattvārtha-kriyārthinaś ca sattvārtha-karaṇā-samarthatā saṃbādha-saṃkaṭa-prāptiḥ.

【漢】七者、於其愚癡、諂詐、剛強諸有情所，若為說法、若復棄捨，是名菩薩遭艱難事。
△mūḍha-śaṭha-khaṭuṃkeṣu sattveṣu dharma-keśanā vādhyupekṣaṇā vā saṃbādha-saṃkaṭa-prāptiḥ.

【漢】八者、常於生死見大過失，為度有情而不棄捨，是名菩薩遭艱難事。
△saṃsāre ca nitya-kālaṃ doṣa-darśanaṃ saṃsārāparityāgaś ca saṃbādha-saṃkaṭa-prāptiḥ.

【漢】九者、未證清淨增上意樂，多分慮恐失念命終，是名菩薩遭艱難事。
△aviśuddhe adhyāśaye muṣita-smṛte maraṇaṃ saṃbādha-saṃkaṭa-prāptiḥ.

【漢】十者、未證清淨增上意樂，他來求乞第一最勝所可愛物，是名菩薩遭艱難事。
△aviśuddhe cāśaye parair agrasya parama-priyasya vastuno yācanā saṃbādha-saṃkaṭa-prāptiḥ.

【漢】十一者、種種異見、種種勝解諸有情類，若別教誨、若總棄捨，是名菩薩遭艱難事。
△nānā-bhinna-matānāṃ nānā'dhimuktikānāṃ sattvānāṃ saṃjñapti-kriyā adhyupekṣanā vā saṃbādha-saṃkaṭa-prāptiḥ.

【漢】十二者、常行最極不放逸行，而不應斷一切煩惱，是名菩薩遭艱難事。
△ātyaṃtikaś cā-pramādaḥ karaṇīyaḥ kleśāś ca sarveṇa sarvaṃ na prahātavyā iti saṃbādha-saṃkaṭa-prāptiḥ.

【漢】若諸菩薩遭遇如是諸艱難事，或於其中，應觀輕重，如其所應而作方便；或於其中，應審`[簡＝揀【元明】]`簡擇補特伽羅；或於其中，攀緣勇猛攝受因轉，若發正願；或於其中，制御其心，不令流散；或於其中，安住其心猛利思擇，不生厭倦而自安忍；或於其中，而行放捨；或於其中，發勤精進，熾然無懈；或於其中，善巧方便而正修行。菩薩如是於正對治方便善巧，雖遭一切諸艱難事正現在前，而無怯弱，自正能免。`[此下聖本有光明皇后願文]`
△evaṃ saṃbādha- saṃkaṭa-prāptena bodhisattvena kvacid guru-lāghavaṃ lakṣayitvā tathaiva prayoktavyaṃ. kvacit pudgala-pravicayaḥ karaṇīyaḥ. kvacid dhairyam ālaṃbya hetuṃ samādāya vartitavyaṃ. samyak-praṇidhānāni ca karaṇīyāni. kvacic cittasya prassaro na deyaḥ. kvacit tīvraṃ pratisaṃkhyānam upasthāpyākhinnena kṣameṇa bhavitavyaṃ. kvacid upekṣakeṇa bhavitavyaṃ. kvacid ārabdha-vīryeṇātapta-kāriṇā bhavitavyaṃ. kvacid upāya-kuśalena bhavitavyaṃ. evaṃ samyak-pratipakṣa-kuśalo bodhisattvaḥ sarva-saṃbādha- saṃkaṭa-prāpti-saṃmukhībhāve 'pi na viṣīdati samyak cātmānaṃ pariharati. Bodhisattvabhūmāv ādhāre niṣṭhe yoga-sthāne parigraha-paṭalaṃ dvitīyaṃ. 

【漢】瑜伽師地論卷第四十八



☗s49
【漢】瑜伽師地論卷第四十九
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

# 3.地品
本地分中菩薩地第十五第三持究竟瑜伽處地品第三
【漢】`[8]第十五〔－〕【明】＊`

## 3.1.總名建立
【漢】如前所說十三住中，應知隨彼建立`[七地 sapta-bhūmi]`七地。`[前之六種…雜立為地 ekā vyāmiśrātbodhisattvatathāgatī bhūmi]`前之六種，唯菩薩地；第七一種，菩薩、如來雜立為地。何等為七？一、`[種性＝種姓【宋元宮聖知】下同，種性地 gotra-bhūmi]`種性地，二、`[勝解行地 adhimukti-caryā-]`勝解行地，三、`[淨勝意樂地 śuddhādhyāśaya-]`淨勝意樂地，四、`[行正行地 caryā-pratipatti-]`行正行地，五、`[決定地 niyatā-]`決定地，六、`[決定行地 niyata-caryā-]`決定行地，七、`[到究竟地 niṣṭhāgamana-]`到究竟地。
△eṣu yathā-varṇiteṣu trayodaśasu vihāreṣu anugatāḥ sapta bhūmayo veditavyāḥ. ṣaḍ bodhisattva-bhūmayaḥ. ekā vyāmiśrā bodhisattva-tāthāgatī bhūmiḥ. gotra-bhūmir adhimukti-caryā-bhūmiḥ śuddhādhyāśaya-bhūmiś caryā-pratipatti-bhūmiḥ niyatā bhūmiḥ niyata-caryā-bhūmiḥ niṣṭhā-gamana-bhūmiś ca. itīmāḥ sapta bodhisattva-bhūmayaḥ.

【漢】如是七種菩薩地中，最後一種名為`[雜地 vyāmiśrā-bhūmi]`雜地。前種`[姓＝性【明】]`姓住，名種性地；勝解行住，名勝解行地；極歡喜住，名淨勝意樂地；增上戒住、增上心住、三種增上慧住、有加行有功用無相住，名行正行地；無加行無功用無相住，名決定地，此地菩薩墮在第三決定中故；無礙解住，名決定行地；最上成滿菩薩住及如來住，名到究竟地。如來住地，於後建立佛法品中，當廣演說。
△āsāṃ paścimā vyāmiśrā. tatra gotra-vihāro 'dhimukti-caryā-vihāraś ca dve bhūmī. pramudito vihāraḥ śuddhādhyāśaya-bhūmiḥ. adhiśīlādhicitta-vihārau trayaś cādhiprajña-vihārāḥ sābhogaś ca nirnimitto vihāraḥ caryā-pratipatti- bhūmiḥ. an-ābhogo nirnimitto vihāraḥ niyatā bhūmiḥ. tasyāṃ bhūmau bodhisattvaḥ tṛtīya-niyati-pāta-patito bhavati. pratisaṃvid-vihāro niyata-caryā-bhūmiḥ. paramo vihāraḥ tāthāgataś ca niṣṭhā-gamana-bhūmiḥ. tāthāgatasya punar vihārasya bhūmeś ca paścān nirdeśo bhaviṣyati buddha-dharma-pratiṣṭhā-paṭale.

## 3.2.隨釋疑難
### 3.2.1.辨修習
【漢】問：菩薩從勝解行地隨入淨勝意樂地時，云何超過諸惡趣等？
△tatra bodhisattvaḥ adhimukti-caryā-bhūmeḥ śuddhādhyāśaya-bhūmim anupraviśan katham apāyāṃ samatikrāmati.

【漢】答：是諸菩薩依止世間清淨靜慮，於勝解行地已善積集菩提資糧；於如前說百一十苦諸有情類修習哀愍，無餘思惟。由此修習為因緣故，於彼色類諸有情所，得哀愍意樂及悲意樂。由是因緣，為利惡趣諸有情故，誓居惡趣如己舍宅。作是誓言：我若唯住如是處所，能證無上正等菩提，亦能忍受。為除一切有情苦故，一切有情諸惡趣業，以淨意樂，悉願自身代彼領受苦異熟果。為令畢竟一切惡業永不現行，一切善業常現行故，心發正願。
△iha bodhisattvāḥ laukikaṃ pariśuddhaṃ dhyānaṃ niśrityādhimukti-caryā-bhūmau susaṃbhṛta-bodhi-saṃbhāro daśottareṇa pūrva-nirdiṣṭenākāra-śatena sattveṣv anukaṃpāṃ bhāvayati ananya-manasikāraḥ.
△sa bhāvanānvayāt tad-rūpaṃ sattveṣv anukaṃpāśaya-karuṇāśayaṃ pratilabhate.
△yenāpāyān sattvānām arthe agārāvāsa-yogenādhitiṣṭhati. yadi me eṣv eva saṃnivasto 'nuttarā samyaksaṃbodhiḥ samudāgacchati tathāpy aham utsahāmīti sattvānāṃ duḥkhāpanayana-hetoḥ. sarvaṃ ca sattvānām āpāyikaṃ karma tena śuddhenāśayenātma-vaipākyam icchati. atyaṃtaṃ ca sarvākuśala-karmā- samudācārāya mānaṃ saṃpraṇidhatte.

### 3.2.2.明超越
【漢】彼由修習如是世間清淨靜慮悲願力故，一切惡趣諸煩惱品所有麁重，於自所依皆得除遣。由此斷故，菩薩不久獲得轉依，於諸惡趣所有惡業畢竟不作，於諸惡趣決定不往。齊此菩薩，說名超過一切惡趣，亦名超過勝解行地，亦名已入淨勝意樂地。
△tasya tathā paribhāvitaṃ tal laukikaṃ pariśuddhaṃ dhyānam. āpāyikka-kleśa-pakṣyaṃ dauṣṭhulyam āśrayād apakarṣati.
△acireṇa tasya prahāṇād āśrayo 'sya bodhisattvasya parivartate pāpakasyāpāyikasya karmaṇo 'tyantam akaraṇatāyai apāyāgamanatāyai ca.
△iyatā bodhisattvaḥ samatikrānto 'pāya-gaītḥ sarvā bhavati. samatikrāntaś cādhimukti-caryā-bhūmiṃ. praviṣṭaś ca śuddhādhyāśaya-bhūmiṃ.

## 3.3.顯淨治法
### 3.3.1.總標
【漢】如前住品所說信等能淨修治諸住十法，今於此中，當知亦能淨修治地。

【漢】如是十法所有安立所治、能治略義次第，皆應了知。
△ye ca te daśa dharmā vihāra-paṭale nirdiṣṭāḥ śraddh'ādayo vihāra-viśodhanāḥ. ta ihāpi bhūmi-viśodhanā veditavyāḥ. teṣāṃ vipakṣa-pratipakṣato vyavasthānaṃ veditavyaṃ. samāsārtho 'nukramaś ca veditavyaḥ.

### 3.3.2.別釋
#### 3.3.2.1.安立
【漢】`[謂＝諸【知】]`謂彼十種淨修地法，能對治彼所對治法，故得安立。何等為十？謂一切種全未發心，全未受持菩薩學處，是名為信所對治法；對治彼故，安立於信。於諸有情有損害心，是名為悲所對治法；對治彼故，安立於悲。於諸有情有瞋恚心，是名為慈所對治法；對治彼故，安立於慈。
△tatra daśeme eṣāṃ daśānāṃ bhūmi-viśodhanānāṃ dharmānāṃ vipakṣa-bhūtā dharmāḥ. yeṣāṃ pratipakṣeṇaiṣāṃ vyavasthānaṃ bhavati. katame daśa.
△sarveṇa sarvam anāraṃbha-cittotpādanā bodhisattva-śikṣāpadāsamādānam. ayaṃ śraddhā-vipakṣo dharmaḥ. yasya pratipakṣeṇa śraddhā
△sattvṣu vihiṃsā-cittaṃ karuṇā-vipakṣaḥ. yasya pratipakṣeṇa karuṇā.
△sattveṣu vyāpādo maitrī-vipakṣaḥ. yasya pratipakṣeṇa maitrī.

【漢】於身命財有所顧戀，是名為捨所對治法；對治彼故，安立於捨。於諸有情悕求報恩，見彼邪行貪著利養多有所作，是無厭倦所對治法；對治彼故，安立無倦。無有方便善巧加行，是善知論所對治法；對治彼故，立善知論。性不柔和，不於他心隨順而轉，是名善知一切世間所對治法；對治彼故，安立善知一切世間。
△bhoga-jīvitāpekṣā dāna-vipakṣaḥ. yasya pratipakṣeṇa tyāgaḥ.
△sattvebhyo 'pakāra-vipratipatti-lābho bahu-kartavyatā cākheda-vipakṣaḥ. yasya pratipakṣeṇākhedatā.
△anupāya-prayogaḥ śāstra-jñatā-vipakṣah. yasya pratipakṣeṇa śāstra-jñatā.
△asauratyā-para-cittānuvartanatā loka-jñatā-vipakṣaḥ. yasya pratipakṣeṇa loka-jñatā.

【漢】於修善法放逸懈怠，是名慚愧所對治法；對治彼故，安立慚愧。於其長時種種猛利無間無斷生死大苦深生怯弱，當知是名堅力持性所對治法；對治彼故，所以安立堅力持性。於大師所猶豫疑惑，當知是名供養如來所對治法；對治彼故，所以安立供養如來。如是且說所治、能治安立十法。
△kuśala-dharma-bhāvanāyāṃ pramāda-kausīdyaṃ hrī-vyapatrāpya-vipakṣaḥ. yasya pratipakṣeṇa hrī-vyapatrāpyatā.
△dīrghakālikaiś citrais tīvrair niraṃtaraiḥ saṃsāra-duḥkhair vyavadīraṇatā dhṛti-balādhānatā-vipakṣaḥ. yasya pratipakṣeṇa dhṛti-balādhānatā.
△śāstari kāṃkṣā vimatir vicikitsā tathāgata-pūjopasthānatāyāḥ vipakṣaḥ. yasya pratipakṣeṇa tathāgata-pujopasthānatā. evaṃ tāvad eṣāṃ vipakṣa-pratipakṣato vyavasthānaṃ bhavati.

#### 3.3.2.2.略義
【漢】云何復名如是略義？謂此十法略顯二義。一者、顯示意樂清淨；二者、顯示加行清淨。當知前三，顯示菩薩意樂清淨；其餘七種，顯示菩薩加行清淨。
△kaḥ punar eṣāṃ samāsārthaḥ. samāsena daśabhir ebhir dharmair āśaya-śuddhiḥ prayoga-śuddhiś ca paridīpitā. tatra tribhiḥ pūrvakair āśaya-śuddhiḥ. avaśiṣṭaiḥ prayoga-śuddhir veditavyā.

#### 3.3.2.3.次第
【漢】如是十法次第云何？謂諸菩薩，於大菩提先深淨信。次於有苦諸有情類，發起悲愍。起悲愍時，如是誓願：我應拔濟一切有情，令其安樂，而起慈心。起慈心已，一切能捨，於身命財無所顧戀。無顧戀已，即為彼義精勤加行，無有厭倦。無厭倦已，善知諸論。善知論已，如世間轉即如是知。知世間已，若自煩惱率爾現行，深生慚愧。生慚愧已，不隨煩惱自在而行，便能獲得堅力持性。由正獲得堅力持性，於正加行能無退轉，無量善法運運增長，能於如來奉獻上妙正行供養、財敬供養，是故最後供養如來。是名十法次第修證。

【漢】當知如是十種善法，於一切地能淨修治。
△bodhim abhiśraddadhad bodhisattvaḥ sattvān duḥkhitāṃ karuṇāyate. karuṇāymāno mayaite paritrātavyā iti maitrāyate. tathā maitra-cittasya sarva-parityāgī bhavaty eṣu bhoga-jīvita-nirapekṣaḥ. nirapekṣaś caiṣām arthe prayujyamāno na parikhidyate. aparikhinnaś ca śāstrajño bhavati. śāstrajñaś ca yathā loke pravartitavyam anena. tathā jānāti. evaṃ lokajño bhavati. svayaṃ ca kleśa-samudācāreṇa jehrīyate vyapatrapate. hrīmān apatrāpī ca kleśā-vaśago dhṛti-balādhāna-prāpto bhavati. dhṛti-balādhāna-prāptaś ca samyak-prayogād aparihīyamāṇaḥ kuśalair dharmair vivardhamānaḥ pratipatti-pūjayā lābha-satkāra-pūjayā ca tathāgata-pūjopasthānaṃ karoti. ity ayam eṣāṃ daśānāṃ dharmāṇām anukrama-samudāgamo veditavyaḥ. ebhiś ca daśabhir dharmaiḥ sarva-bhūmi-viśodhanā bhavati. Ādhāre niṣṭhe yoga-sthāne tṛtīyaṃ bhūmi-paṭalaṃ. 

# 4.行品
本地分中菩薩地第十五第三持究竟瑜伽處行品第四
【漢】`[＊8-1]第十五〔－〕【明】＊`


## 4.1.略舉四行
【漢】菩薩始從勝解行地，乃至最後到究竟地，於此一切菩薩地中，當知略有四菩薩行。何等為四？一者、`[波羅蜜多行 pāramitā-caryā]`波羅蜜多行，二者、`[菩提分法行 bodhi-pakṣa-]`菩提分法行，三者、`[神通行 abhijñā-]`神通行，四者、`[成熟有情行 sattva-paripāka-]`成熟有情行。
△adhimukti-caryā-bhūmim upādāya sarvāsu bodhisattva- bhūmiṣu bodhisattvānāṃ samāsataḥ catasraś caryā veditavyāḥ. katamāś catasraḥ. pāramitā-caryā bodhi-pakṣya- caryā abhijñā-caryā sattva-paripāka-caryā ca.

### 4.1.1.別辨四行
#### 4.1.1.1.波羅密多行
【漢】前說六種波羅蜜多，及方便善巧波羅蜜多、願波羅蜜多、力波羅蜜多、智波羅蜜多，如是十種波羅蜜多，總名波羅蜜多行。如前所說十二行相方便善巧，當知說名方便善巧波羅蜜多。如前所說五種大願，當知名願波羅蜜多。所有十力加行清淨，當知名力波羅蜜多。
△tatra ṣaṭ ca pūrva-nirdiṣṭāḥ pāramitā upāya-kauśala-pāramitā ca praṇidhāna-pāramitā ca bala-pāramitā ca jñāna-pāramitā ca itīmā daśa pāramitā abhisamasya pāramitā-caryety ucyate.
△tatra dvādaśākāra-pūrva-nirdiṣṭam upāya-kauśalyam upāya-kauśala-pāramitā.
△paṃca pūrva-nirdiṣṭāni praṇidhānāni praṇidhāna-pāramitā.
△daśa-bala-prayoga-viśuddhir bala-pāramitā.

【漢】於一切法如實安立清淨妙智，當知名智波羅蜜多。今於此中，能取勝義無分別轉清淨妙慧，當知名慧波羅蜜多。能取世俗有分別轉清淨妙智，當知名智波羅蜜多。如是名為二種差別。復有異門。謂無量智，當知說名方便善巧波羅蜜多。悕求後`[後＝後地【三宮】]`後智殊勝性，當知名願波羅蜜多。一切魔怨不壞道性，當知名力波羅蜜多。如實覺了所知境性，當知名智波羅蜜多。
△sarva-dharmeṣu yathāvad-vyavasthāna-jñānaṃ jñāna-pāramitā. tatra paramārtha-grahaṇa-pravṛttā prajña prajñā-pāramitā. saṃvṛti-grahaṇa-pravṛttā punaḥ jñāna-pāramitā. ity ayam anayor viśeṣaḥ.
△aparaḥ paryāyaḥ. apramāṇa-jñānatā upāya-kauśala-pāramitā. uttarottara-jñāna-vaiśeṣikatā-prārthanā praṇidhāna-pāramitā. sarva-Mārair mārgānācchedyatā bala-pāramitā. yathāvaj-jñeyāvabodhatā jñāna-pāramitā.

#### 4.1.1.2.菩提分法行
【漢】四念住等所有一切三十七種菩提分法、四種尋思、四如實智，皆如前說，總名菩薩菩提分法行。
△smṛty-upasthānāny upādāya sarve saptatriṃśad bodhi-pakṣyā dharmāḥ catasraś ca paryeṣaṇāḥ catvāri ca yathā-bhūta-parijñānāni yathā-pūrva-nirdiṣṭāny abhisamasya bodhisattvānāṃ bodhi-pakṣya-caryety ucyate.

#### 4.1.1.3.神通行
【漢】如前所說威力品中，菩薩所有六種神通，是名神通行。
△yathā-saṃvarṇitāś ca ṣaḍ abhijñāḥ prabhāva-paṭale bodhisattvānām abhijāñ-caryety ucyate.

#### 4.1.1.4.成熟有情行
【漢】如前所說二種無量。一、所調伏界無量，二、調伏方便界無量。及成熟品中所說一切成熟有情，總名菩薩成熟有情行。

【漢】如是四種菩薩妙行，當知普攝一切菩薩所行善行。
△dvau ca pūrva-nirdiṣṭāv aprameyau vineyāprameyaś ca vinayopāyāprameyaś ca sarva-sattva-paripāko yathā-nirdiṣṭaḥ sattva-paripāka-paṭale bodhisattvasyābhisamasya sattva-paripāka-caryety ucyate. ābhiś catasṛbhiḥ bodhisattva-caryābhiḥ sarva-bodhisattva-caryā-saṃgraho veditavyaḥ.

### 4.1.2.廣明施等
#### 4.1.2.1.釋其度名
【漢】應知此中，施等十法，經三大劫阿僧企耶，長時修習乃圓證故；自性清淨體殊勝故；過餘一切世間聲聞、獨覺善根，攝受最勝菩提果故。如是十法最極長時乃能圓證，自性最極清淨殊勝，能得最極菩提妙果，是故說名波羅蜜多。
△tatrāsaṃkhyeya-traya-dīrgha-kāla-samudāgamāt svabhāva-viśuddhi-viśeṣāt tad- anyebhyaḥ sarva-laukika-śrāvaka-pratyekabuddha-kuśala-mūlebhyaḥ parama-bodhi-phala-parigrahāc caite daśa dānādayo dharmāḥ parameṇa kālena samudāgatāḥ paramayā svabhāva-viśuddhyā viśuddhāḥ paramaṃ ca phalam anuprayacchanti. iti tasmāt pāramitā ity ucyaṃte.

#### 4.1.2.2.顯建立義
【漢】應知如是波羅蜜多，由三因緣次第建立。何等為三？一、由對治故；二、由生起故；三、由異熟果故。
△tribhiś ca kāraṇaiḥ pāramitānām anukrama-vyavasthānaṃ veditavyaṃ. katamais tribhiḥ. pratipakṣataḥ utpattito vipāka-phalataś ca.

【漢】云何如是波羅蜜多，由對治故，次第建立？謂慳、惡行、於諸有情怨恨逼惱、懈怠、散亂、闇鈍愚癡，如是六法能障菩提；施等六法能為對治，如其所應，建立六種波羅蜜多。當知所餘波羅蜜多即此所攝。如是名為由對治故，次第建立。
△tatra mātsaryaṃ duścaritaṃ sattveṣu vairopīdanatā kausīdyaṃ vikṣepo manda-momūhatā ca. amī ṣaḍ dharmā bodher āvaraṇa-sthānīyāḥ. eṣāṃ ṣaṇṇāṃ dharmāṇṃ pratipakṣeṇa ṣaṭ pāramitā yathā-yogaṃ veditavyāḥ. tad-anyāś ca pāramitā ābhir eva saṃgṛhītāḥ. evaṃ pratipakṣato vyavasthānaṃ bhavati.

【漢】云何如是波羅蜜多，由生起故，次第建立？謂諸菩薩，先於財位無所顧戀，棄家諸欲，受淨尸羅。敬重戒故，能忍他惱，不惱於他。受持淨戒修習忍已，戒淨無動，無間無斷，於諸善品勤修加行。如是修習勤精進故，離諸放逸，能觸妙善心一境性。心得定故，如實了知，觀見一切所知境界。當知是名由生起故，次第建立。
△katham utpattitaḥ. iha ādita eva bhoga-nirapekṣo bodhisattvaḥ tyaktvā āgārikāṅ kāmāṃ cchīla-samādānaṃ karoti. śīla-gauravāc ca para-viheṭhāṃ kṣamate. no tu paraṃ viheṭhayati. samādānataś ca kṣāṃtitaś ca viśuddhi-śīlo niścalena nirantareṇa kuśala-paiṣa-prayogeṇa prayujyate. sa tathā vīryeṇāpramattaḥ spṛśati kuśalāṃ cittasyaikāgratāṃ. sa tathā samāhita-citto yathā-bhūtaṃ jñeyaṃ jānāti dṛśyaṃ paśyati. evam eṣām anukrameṇotpattito vyavasthānaṃ veditavaṃ.

【漢】云何如是波羅蜜多，由異熟果，次第建立？謂諸菩薩於現法中，精勤修學施等善法；由是因緣，於當來世獲得種種外妙珍財無不圓滿，當知是施波羅蜜多因力所作。獲得內五自體圓滿，是餘戒等波羅蜜多因力所作。
△kathaṃ phala-vipākataḥ. iha bodhisattvasya dṛṣṭe dharme etāṃ dānādīn kuśalān dharmāṃ samādāya vartamānasya tan-nidānam āyatyāṃ bāhyataś ca bhoga-saṃpat-pratilaṃbho bhavati dāna-kṛtaḥ.

【漢】云何內五自體圓滿？謂善趣攝若天若人，於餘有情壽等殊勝，當知是名第一圓滿。若有俱生於善加行常無厭倦，堪忍他惱，不樂惱他，當知是名第二圓滿。若有俱生普於一切所作事業堅固勇猛，當知是名第三圓滿。若有俱生性薄塵穢，於其自心能自在轉，心有堪能於一切義速證通慧，當知是名第四圓滿。若有俱生於一切義其慧廣大`[聰敏＝聰愍【宋元宮】，聽愍【知】]`聰敏捷利，當知是名第五圓滿。

【漢】應知是名由異熟果，如是六種波羅蜜多次第建立。
△ādhyātmikaś ca paṃcākāra ātma-bhāva-saṃpat-pratilaṃbho bhavati tad-anya-śīlādi-pāramitā-kṛtaḥ. paṃcākārā ātma-bhāva-saṃpat katamā. sugati-paryāpanno divya-mānuṣyakaḥ tad-anya-sattvāyur-ādi-viśeṣavān. iyaṃ prathamā saṃpat. sahajā kuśala-prayoge akhedatā para-vyatikrama-sahiṣṇutā ca paropatāpāpriyatā. iyaṃ dvitīyā saṃpat. sahajā sarvāraṃbheṣu dṛḍha-vyavasāyatā. iyaṃ tṛtīyā saṃpat. sahajā ca manda-rajaskasya sva-citta-vaśitā citta-karmaṇyatā sarvārtheṣu kṣiprābhijñatāyai. iyaṃ caturthī saṃpat. sahajaṃ ca mati-vaipulyaṃ pāṇḍityaṃ vicakṣaṇatā ca sarvārtheṣv iyaṃ paṃcamī. itīdaṃ phala-vipāka-kṛtam anyad anukrama-vyavasthānaṃ ṣaṇṇāṃ pāramitānāṃ veditavyaṃ.

【漢】由前四種波羅蜜多資糧、自性、眷屬、守護，當知圓滿修諸菩薩增上戒學；由其靜慮波羅蜜多，當知圓滿修諸菩薩增上心學；由其般若波羅蜜多，當知圓滿修諸菩薩增上慧學。過此三上，更無菩薩學道可得，是故此三普攝一切菩薩學道。由此建立波羅蜜多唯有六種。除此無有若過若增。
△tatra catasṛbhiḥ pāramitābhiḥ saha saṃbhāreṇa svabhāvena parivāreṇa rakṣayā ca paripūrṇā bodhisattvānām adhiśīlaṃ-śikṣā veditavyā. dhyāna-pāramitayā adhicittaṃ-śikṣā. prajñā-pāramitayā adhiprajñaṃ-śikṣā. na ca bodhisattvasyottari śikṣa-mārga upalabhyate. tribhiḥ ataḥ sarva-bodhisattva-śikṣā-mārga-saṃgrahāt ṣaḍ eva pāramitā vyavasthāpitā. nāta uttari nāto bhūyaḥ.

## 4.2.四種所應作事
【漢】又諸菩薩略有四種所應作事，由是普攝一切所作。何等為四？一者、為證菩提修諸善行；二者、由此為先達真實義；三者、圓證威力；四者、成熟有情。如是四種菩薩所作，當知是先所說四行，如其次第所為所立。是故過此，更不建立有諸餘行。
△catvāri cemāni bodhisattvānāṃ samāsataḥ kṛtyāni. yair eṣāṃ sarva-kṛtyānāṃ saṃgraho bhavati. bodhāya kuśalābhyāsaḥ. tat-pūrvakaś ca tattvārtha-prativedhaḥ. prabhāva-samudāgamaḥ. sattva-paripācanatā ca. etāni catvāri kṛtyāni bodhisattvāḥ ābhiś catasṛbhiś caryābhir yathā-kramaṅ kurvaṃty anutiṣṭhaṃti. tasmād api tad-uttarā caryā na vyavasthāpyate. Ādhāre niṣṭhe yoga-sthāne caturthaṃ caryā-paṭalaṃ. 

# 5.建立品
本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之一
【漢】`[＊8-2]第十五〔－〕【明】＊`
【漢】`[建立 pratiṣṭhāpa]`

### 百四十不共佛法
【漢】依如來住及依如來到究竟地，諸佛世尊有百四十不共佛法。謂`[諸〔－〕【三宮】]`諸如來三十二大丈夫相、八十隨好、四一切種清淨、十力、四無所畏、三念住、三不護、大悲、無忘失法、永害習氣，及一切種妙智。
△tatra tathāgata-vihāram ārabhya tāthāgatīṃ ca niṣṭhā-gamana-bhūmiṃ buddhānāṃ bhagavatāṃ catvāriṃśad-uttaram āveṇikaṃ buddha-dharma-śataṃ bhavati. dvātriṃśan mahā-puruṣa-lakṣaṇāni aśīty anuvyaṃjanāni catasraḥ sarvākārāḥ śuddhayaḥ daśa tathāgata-balāṇi catvāri vaiśāradyāni trīṇi smṛty-upasthānāni trīṇy arakṣyāṇi mahā-karuṇā asaṃmoṣa-dharmatā vāsanā-samudghātaḥ sarvākāra-vara-jñānaṃ.

## 5.1.諸相隨好
### 5.1.1.果攝
【漢】云何如來三十二種大丈夫相？一者、具大丈夫足善安住等案地相，是大丈夫大丈夫相。二者、於雙足下現千輻輪，轂輞眾相無不圓滿。三者、具大丈夫纖長指相。四者、足跟趺長。五者、手足細軟。六者、手足網縵。七者、立手摩膝。八者、瑿泥耶`[踹＝𨄔【宋宮聖知】，腨【元明】]`踹。九者、身不僂曲。十者、勢峯藏密。十一者、身相圓滿如諾瞿陀。十二者、常光一尋。十三者、身毛上`[6]靡＝分【三宮聖知】＊`靡。十四者、身諸毛孔一一毛生，如紺青色螺文右旋。十五者、身皮金色。十六者、身皮細滑，塵垢不著。十七者、於其身上兩手、兩足、兩肩及項七處皆滿。十八者、其身上半如師子王。十九者、肩善圓滿。二十者、`[髆＝𮪴【宋元宮】]`髆間充實。二十一者、身分洪`[直＝真【知】]`直。二十二者、具四十齒，皆悉齊平。二十三者、其齒無隙。二十四者、其齒鮮白。二十五者、頷如師子。二十六者、其舌廣薄，若從口出，普覆面輪及髮邊際。二十七者、於諸味中得最上味。二十八者、得大梵音，言`[詞＝辭【明】]`詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。二十九者、其目紺青。三十者、睫如牛王。三十一者、其頂上現烏瑟膩沙。三十二者、眉間`[毫＝豪【聖知】下同]`毫相其色光白，螺文右旋，是大丈夫大丈夫相。
△dvātriṃśan mahā-puruṣa-lakṣaṇāni katamāni. su-pratiṣṭhita-pādo mahā-puruṣaḥ samam ākramati mahīm. idaṃ mahā-puruṣasya maha-puruṣa-lakṣaṇaṃ. adhastāt pāda-talayoś cakre jāte sahasrāre sanābhike sanemike sarvākāra-paripūrṇe. dīrghāṃgulir mahāpuruṣaḥ. āyata-pāda- pārṣṇiḥ. mṛdu-taruṇa-pūṇi-pādaḥ. jāla-pāṇi-pādaḥ. utsaṃga-caraṇaḥ. eṇeya-jaṃghaḥ. anavanata-kāyaḥ. kośa-gata-vasti-guhyaḥ. nyagrodha-parimaṇḍalaḥ. vyāma-prabhaḥ. ūrdhvaṃga-romā. ekaika-romā. ekaikam asya roma kāye jātaṃ nīlaṃ kuṇḍalaka-jātaṃ pradakṣiṇāvartaṃ. kāṃcana-saṃnibha-tvak. ślakṣṇatvāt tvaco rajo malo 'sya kāye nāvatiṣṭhate. saptotsada-kāyaḥ. saptāsyotsadāḥ kāye jātāḥ. dvau hastayor dvau pādayoḥ dvāv aṃsayor eko grīvāyāṃ. siṃha-pūrvārdha-kāyaḥ. su-saṃvṛtta-skandhaḥ. citāntarāṃsaḥ. bṛhad-ṛju-gātraḥ. catvāriṃśat-sama-dantaḥ. avirala-dantaḥ. su-śukla-dantaḥ. siṃha-hanuḥ. prabhūta-tanu-jihvaḥ. prabhūtatvāj jihvāyāḥ mukhāj jihvāṃ nirṇāmya sarvaṃ mukha-maṇḍalam avacchādayati keśa-paryaṃtaṃ. rasa-rasāgra-prāptaḥ. brahma-svaraḥ kalaviṃka-manojña-bhāṇī dundubhi-svara-nirghoṣaḥ. abhinīla-netraḥ. go-pakṣmā. uṣṇīṣa-śīrṣāḥ. ūrṇā cāsya bhruvor madhye jātā śvetā śaṃkha-saṃnibhā pradakṣiṇ'āvartā. idaṃ mahāpuruṣasya mahāpuruṣa-lakṣaṇam.

【漢】云何如來八十隨好？謂兩手足具二十指及以節`[爪＝分【聖】]`爪、`[並＝普【三宮】]`並皆殊妙，是即名為二十隨好。兩手、兩足表裏八處，手四、足四並皆殊妙，是即名為八種隨好。兩踝、膝、股六處殊妙，是即名為六種隨好。兩臂、肘、腕六處殊妙，是即名為六種隨好。腰、縫殊妙，各一隨好。兩核殊妙，為二隨好。陰藏殊妙，為一隨好。兩臀殊妙，為二隨好。臗、`[臚＝矑【元】]`臚、`[臍＝齊【甲】]`臍三並皆殊妙，各一隨好。兩脇、腋、乳並皆殊妙，為六隨好。腹、胸、`[項＝頂【聖】]`項、脊，各一隨好。如是所說，除頸已上，於下身分六十隨好。上下齒鬘並皆殊妙，為二隨好。𮯓`[腭＝齶【元明】，腭【知】]`腭殊妙，為一隨好。兩脣眷屬並皆殊妙，為二隨好。頤善圓滿，為一隨好。兩頰圓滿善安其所，為二隨好。兩目眷屬並皆殊妙，為二隨好。兩眉殊妙，為二隨好。其鼻二孔並皆殊妙，為二隨好。其額殊妙，為一隨好。角鬢、兩耳並皆殊妙，為四隨好。頭髮殊妙，為一隨好。

【漢】如是所說，從頸已上二十隨好。前有六十，後有二十，總合說為八十隨好。
△aśītir anuvyaṃjanāni katamāni. hasta-pādayor viṃśatir aṃgulyaḥ sa-parvāṇaḥ sa-nakhāḥ viṃśatir anuvyaṃjanāni. hasta-pādayor evāṣṭau talāni. dvayor hastayoḥ catvāri dvayoḥ pādayoś catvāry aṣṭāv anuvyaṃjanāni. ṣaḍvidho gulpha-jānūru-saṃghātaḥ ṣaḍ anuvyaṃjanāni. ṣaḍvidho bāhu-saṃghātaḥ ṣaḍ anuvyaṃjanāni. jaghanaṃ. sīvanī. dve vṛṣaṇe anuvyaṃjana-dvayaṃ. upasthaṃ. dve sphijau anuvyaṃjana-dvayaṃ. trikā. udaraṃ. nābhiḥ dve pārśve dve kakṣe dvau stanau abhisamasya ṣaḍ anvyaṃjanāni bhavaṃti. uraḥ hṛdayaṃ grīvā pṛṣṭhaṃ. ity etāny adhaḥ-kāya-gatāni grīvāyā ūrdhvaṃ sthāpayitvā ṣaṣṭir anuvyaṃ janāni bhavaṃti.
△dve daṃta-māle dve auuvyaṃjane. tālukaṃ. dvau sa-parivārau oṣṭhau anuvyaṃjana-dvayaṃ. su-paripūrṇaṃ kapolaṃ. dve gaṇḍe paripūrṇe su-sthite anuvyaṃjana-dvayaṃ. dvāv akṣi-parivārau anuvyaṃjana-dva yaṃ. dve bhruvāv anuvyaṃjana-dvayaṃ. dve nāsikā-bile anuvyaṃjana-dvayaṃ. lalāṭaṃ. dvau śaṃkhau dvau karṇāv anuvyaṃjana-catuṣṭayaṃ. sa-keśaṃ śiro 'nuvyaṃjanam. ity etāni grīvāyāḥ ūrdhvaṃ kāye viṃśatir anuvyaṃjanāni bhavaṃti. pūrvakāṇi ca ṣaṣṭiḥ paścimakāni ca viṃśatir ekadhyam abhisaṃkṣipyāśītir anuvyaṃjanāni bhavaṃti.

【漢】如是諸相及諸隨好，若諸菩薩始入淨勝意樂地時，已得異熟。從此已上，諸相隨好，展轉獲得殊勝清淨。當知乃至坐菩提座，方乃證得其餘所有四一切種妙清淨等不共佛法，善淨圓滿。若下劣者，先菩薩時亦已成就。始從清淨勝意樂地，一切所有菩提資糧無有差別，能`[感＝咸【聖】]`感一切相及隨好。

【漢】又此一切菩提資糧略有二種，謂去菩提若遠、若近。此中遠者，謂未獲得諸相、隨好異熟果時。所言近者，謂初獲得諸相、隨好異熟果時，或從此上，展轉獲得殊勝清淨。
△ity etāni lakṣaṇānuvayaṃjanāni bhadrāṇi śuddhāśaya-bhūmi-praviṣṭo bodhisattvo vipākataḥ pratilabhate tatas tūrdhvam eṣām viśuddhir uttarottarā yāvad bodhi- maṇḍa-niṣadanād veditavyā. pariviśiṣṭān āveṇikān sarvākāra-pariśuddhyādīn su-viśuddhān paripūrṇāṃ pratilabhate. hīnais tu taiḥ pūrvam api bodhisattva-bhūtaḥ samanvāgato bhavati
△śuddhādhyāśaya-bhūmim upādāya sarvaś cāviśeṣeṇa bodhi-saṃbhāraḥ sarveṣāṃ lakṣaṇānuvyaṃjanānāṃ nirvartako bhavati. sa punar bodhi-saṃbhāro dvividhaḥ. bodher dūraś cāsannaś ca. tatra dūraḥ. yo 'pratilabdheṣu vipākato lakṣaṇānuvyaṃjaneṣu. āsannaḥ yaḥ pratilabdheṣu tat-prathamato vipākato lakṣaṇānuvyaṃjaneṣu. tato vā uttarottara-viśuddhi-viśeṣa-gateṣu.

### 5.1.2.因攝
#### 5.1.2.1.出由業因
【漢】又薄伽梵由所化力，為眾宣說造種種業，感得如是相、隨好果。何以故？`[所＝中【元明】]`所化有情於其種種惡業現行深生憙樂。如是種種現行惡業是所對治，感相、隨好種種善業是能對治。彼聞如是種種殊勝大果勝利，便於如是大果勝利深生愛樂；由是因緣，當離諸惡，當修諸善，是故為說。
△vicitra-karmābhisaṃskāra-phalāni tv etāni lakṣaṇānuvyaṃjanāni Bhagavatārthi-vineya-vaśena deśitāni. tat kasya hetoḥ. sattvā vicitre pāpa-karma-samudācāre 'bhiratāḥ. apy eva te tasya pāpa-karmaṇo vipakṣa-bhūtasya vicitrasya yat prātipakṣikaṃ vicitraṃ kuśalaṃ lakṣaṇānuvyaṃjana-nirvartakaṃ karma. tasyemaṃ vicitraṃ phalānuśaṃsaṃ śrutvā tasya mahataḥ phalānuśaṃsasya spṛhaya---narūpāḥ tasmāc ca pāpād virameyuḥ. tac ca kuśalaṃ samādāya varteran iti.

【漢】廣如諸相素`[呾＝怛【元明】，嗤【宮】]`呾纜說。謂諸菩薩，於戒禁忍及惠捨中善安住故，感得足下善安住相。於其父母種種供養，於諸有情諸苦惱事種種救護，由往來等動轉業故，感得足下千輻輪相。於他有情遠離損害及不與取；於諸尊長先語省問，恭敬、禮拜、合掌、起迎，修和敬業；於他有情深心所喜所愛財位不`[令＝全【知】]`令乏短；及能摧伏自憍慢故；感大丈夫纖長指相。即上所說感三相業，總能感得足跟趺長，是前三相所依止故。
△yathoktaṃ ca Lakṣaṇasūtre. śīla-vrata-kṣāṃti-tyāgeṣu su-pratiṣṭhitatvāt su-pratiṣṭhita-pādatvaṃpratilabhate.
△māta-pitror upasthānena vicitreṇa vicitrayā ca sattvopadravārakṣayā āgamana-gamanādi-parispandam upādāya cakrāṃka-pādatāṃ pratilabhate.
△para-vihiṃsām adattādānaṃ ca prahāya gurūṇāṃ cābhivādana-vandana-pratyutthānāṃjali-sāmīcī-karma-kṛtvā pareṣāṃ manas-tuṣṭi-priya-bhogāhrasvī karaṇān nihata-mānatvāc ca dīrghāṃgulitvaṃ mahāpuruṣa-lakṣaṇaṃ pratilabhate.
△yaiś ca tribhiḥ karmabhir etāni trīṇi mahapuruṣa-lakṣaṇāni nirdiṣṭāni. tair eva sarvaiḥ samastaiḥ āyata-pāda-pārṣṇitvaṃ pratilabhate. tatra trayāṇām api lakṣaṇānāṃ saṃniśrayatvāt.

【漢】由四攝事，攝諸尊長，是故感得手足網縵。奉施尊長塗身、按摩、沐浴、衣服，是故感得手足細軟。修諸善法不生喜足，令諸善法展轉增長，是故感得立手摩膝。自於正法如實攝受，令得究竟，廣為他說；及正為他善作給使；是故感得瑿泥耶𨄔。
△caturbhis saṃgraha-vastubhir gurūn saṃgṛhya jāla-pāṇi-pādatāṃ pratilabhate.
△gurūṇām eva cābhyaṃgodvartana-snātrācchādanāni dattvā mṛdu-taruṇa-pāṇi-pādatāṃ pratilabhate.
△kuśala-dharmāsaṃtuṣṭyā uttarottarāṃ kuśalāṃ dharnāṃ vardhayitvā utsaṃga-caraṇatāṃ pratilabhate.
△yathāvad dharmān udgṛhya paryavāpya pareṣāṃ deśayitvā dautyaṃ ca samyak pareṣāṃ kṛtvā eṇeya-jaṃghatāṃ pratilabhate.

【漢】於其正法漸次等顯續索轉故，於身語意種種惡業皆能止息，於疾病者卑屈瞻侍，給施良藥，病力羸頓能正策舉，飲食知量，於諸欲中曾不低下，是故感得身不僂曲。於被`[他＝訶【三宮】]`他擯無依有情，以法以正慈悲攝受，修習慚愧，施他衣服，是故感得勢峯藏密。於身語意能自防禁，於自攝受及諸飲食皆善知量，施病醫藥，於不平等事業攝受及不平等所受用中皆不隨轉，於界互違能令隨順，是故感得身相圓滿如諾瞿陀。由業感得立手摩膝，即能感得身毛上分。
△anupūrveṇa dharma-samādeśena netrī-vartamānatvāt pāpakaṃ kāya-vāṅ-manaḥ-karma saṃyamayya. tatrānavanataḥ glāneṣu glānopasthānaṃ kṛtvā bhaiṣajyaṃ ca dattvā vyādhy-avanatocchrepanān mātrāśī ca kāmeṣv anavanataḥ anavanata-kāyatāṃ pratilabhate.
△parair nirvāsitāṃ sattvān dharmeṇa samena saṃhṛtya hrīmān apatrāpī vastra-praadś ca koṣa-gata-vasti-guhyatāṃ pratilabhate.
△kāya-vāṅ-manobhiḥ saṃvṛtātmā pratigraha-bhojane ca mātra-jñaḥ glāneṣu bhaiṣajya-pradaḥ viṣame karmaṇi pratigraha-paribhoga-vaiṣamye cāpravṛttatvād dhātu-vaiṣamyānulomanāc ca nyagrodha-parimaṇḍalatvam pratilabhate.
△yenaiva ca karmaṇā utsaṃga-caraṇatāṃ pratilabhate.

【漢】自善觀察，親近明智，能思微義，尊所居處能淨修治，敷舉沐浴。唯一住故，依一`[支＝友【三宮】]`支故，入微義故，草葉等穢能蠲除故，又能除去客塵垢故，感身毛孔一一毛生，如紺青色螺文右旋。能施悅意發喜飲食、騎乘、衣服、莊嚴具等資身什物，離諸忿恚，是故感得身皮金色、常光一尋。由此業感身諸毛孔一一毛生，當知即此復能感得身皮細滑，塵垢不著。以其廣多上妙清淨肴饌飲食，惠施大眾皆令充足，由此感得於其身上七處皆滿。
△tenaivordhvaṃga-romatāṃ svayaṃ kuśala-mīmānsakaḥ paṇḍita-vijña-sevī sūkṣmārtha-cintakaḥ gurūṇāṃ sthāna- śodhakaḥ ucchādakaḥ snāpakaś ca eka-vihāritvād eka-mitra-saṃśrayatvāt sūkṣmārtha-praveśāt tṛṇa-parṇādy-avikālāpakarṣaṇād āgaṃtuka-malāpakarṣāc ca ekaika-romatāṃ pratilabhate.
△manojña-prītikara-bhojana-pāna-yāna-vastrālaṃkārādi-kāya-pariṣkāraṃ dattvā akrodhanaḥ kāṃcana- saṃnibha-tvacatāṃ vyāma-prabhatāṃ ca pratilabhate.
△yenaiva karmaṇā ekaika-romatoktā. tenaiva sūkṣma-ślakṣṇa-tvacatā veditavyā.
△prabhūtenotsadena viśadenānna-pānena mahā-jana-kāyaṃ saṃtarpya saptotsada-kāyatāṃ pratilabhate.

【漢】於諸有情隨所生起如法所作，能為上首而作助伴，離於我慢，無諸獷悷，能為有情遮`[止＝正【知】]`止無利，安立有利，由此感得其身上半如師子王。於一切事稟性勇決，如師子故。即由此業，當知復感肩善圓滿、髆間充實。由此業感纖長指相，復即感得身分洪直。
△sattvānām utpannotpanneṣu dharmeṣu karaṇīyeṣu prāmukhyenāvasthitaḥ nāhaṃ-mānī. na ca niṣṭhuraḥ. ahitāṃ ca sattvānāṃ nivārayitā hitāhite ca saṃniyojayitā siṃha-pūrvārdha-kāyatāṃ pratilabhate siṃhavat sarvārtheṣu parākrama-śīlatvāt.
△anenaiva ca karmaṇā su-saṃvṛtta-skandhatā citāntarāṃsatā ca veditavyā.
△yenaiva ca karmaṇā dīrghāṇgulitvaṃ labhate. tenaiva ca bṛhad-ṛju-gātratāṃ pratilabhate.

【漢】遠離一切破壞親友離間語言，若諸有情已乖離者，能令和合，由此感得具四十齒皆悉齊平，其齒無隙。修欲界慈，思惟法義，由此感得其齒鮮白。
△mitra-bheda-karīṃ piśunāṃ vācaṃ prahāya bhinnānāṃ ca sattvānāṃ sāmagrīṃ kṛtvā catvāriṃśad-dantatāṃ samāvirala-dantatāṃ ca pratilabhate.
△kāmāvacarīṃ maitrīṃ bhāvayitvā dharmārtha-cintakaḥ suśukla-dantatāṃ pratilabhate.

【漢】若諸有情有所悕冀，隨其所樂，正捨珍財，由此感得頷如師子。視諸有情猶如己子，愛念救護，淨信哀愍，給施醫藥澄淨無穢，由此感得於諸味中得最上味。施法味故，甞法味故，能淨修治變壞味故。於離殺等五種學處，能自受護，亦勸他受。修悲心故，於大法受能正行故，由此感得其頂上現烏瑟膩沙、其舌廣薄普覆面輪。
△arthibhyaḥ sattvebhyo yathābhipretaṃ dhanaṃ samyag visṛjya siṃha-hanutāṃ pratilabhate.
△sva-sutavat sattvāṃ saṃrakṣya śrāddhaś cānukaṃpakaś ca bhaiṣajya-daś ca prasannaś ca rasa-rasāgratāṃ pratilabhate dharma-rasānupradānād dharma-rasāsvādanāt pranaṣṭa-rasa-viśodhanāc ca.
△paṃca śikṣā-padāni prāṇātipāta-viraty-ādīni svayaṃ ca samādāya saṃrakṣya ca parāṃś ca teṣv eva samādāpya kāruṇya-cittatām upādāya mahati dharma-samādāne pratipannatvād uṣṇīṣa-śiraskatāṃ prabhūta-tanu-jihvatāṃ ca pratilabhate.

【漢】常修諦語、愛語、時語，及以法語，由是因緣，得大梵音，言`[1]詞＝訶【元】＊，辭【明】＊`詞哀雅能悅眾意，`[譬〔－〕【三宮】]`譬若羯羅頻迦之音，其聲雷震猶如天鼓。普於世間恒常修習慈心悲哀，`[如父如＝猶如父【三宮】]`如父如母，由此感得其目紺青、睫如牛王。於有德者如實讚歎稱揚其美，由此感得眉間毫相其色光白，螺文右旋。

【漢】如是一切三十二種大丈夫相無有差別，當知皆用淨戒為因而能感得。何以故？若諸菩薩毀犯淨戒，尚不能得下賤人身，何況能感大丈夫相。

△satya-vāditayā priya-vāditayā kāla-dharma-vāditayā ca Brahma-svaratāṃ pratilabhate.
△kṛtsnaṃ jagan maitreṇa cetasā anukaṃpya mātṛvat pitṛvad abhinīla-netratāṃ go-pakṣma-netratāṃ ca pratilabhate.
△guṇavatāṃ tu bhūtasya varṇasya hartā varṇa-vādī bhruvor madhye ūrṇāṃ pratilabhate śvetāṃ śaṃkha-nibhāṃ pradakṣiṇāvartāṃ.
△sarveṣu ca dvātriṃśati mahāpuruṣa-lakṣaṇeṣv aviśeṣeṇa śīlaṃ kāraṇaṃ pratilaṃbhāya veditavyaṃ. tat kasya hetoḥ. na hi śīla-vipanno bodhisattvo manuṣyatvam eva tāvad āsādayet. kutaḥ punar mahāpuruṣa-lakṣaṇaṃ.

【漢】當知此中，其頂上現烏瑟膩沙，及以如來無見頂相，合立一種大丈夫相。離此更無別可得故。

【漢】如是且說能感相似三十二相種種業因廣建立已。
△tatroṣṇīṣa-śiraskatānavalokita-mūrdhatā caika-mahāpuruṣa-lakṣaṇaṃ veditavyaṃ tad-vyatirekeṇānupalaṃbhāt. idaṃ tāvad vistareṇa lakṣaṇābhinirvṛtty-ānurūpyeṇa vicitra-karma-vyavasthānaṃ.

【漢】復次，略說在家、出家二分菩薩，所有四種善修事業，當知能感一切相好。
△samāsataḥ punaḥ catur-ākārayā pakṣa-dvaya-gatayā su-kṛta-karmāṃtatayā sarva-lakṣaṇābhinirvṛttir veditavyā.

【漢】謂於此中決定修作，能感足下善安住相。委悉修作，能感足下千輻輪相、立手摩膝、手足網縵、身皮細滑、於其身上七處皆滿、肩善圓滿、`[膊【麗宋宮】，膞【大】，𮪴【元明】]`膊間充實、身分`[洪＝供【知】]`洪直、其舌廣薄。恒常修作，感纖長指、足跟趺長、身不僂曲、其身圓滿如諾瞿陀、其齒無隙。
△tatra niyata-kāritayā su-pratiṣṭhita-pādatā nirvartate.
△nipuṇa-kāritayā cakra-caraṇatā utsaṃga-caraṇatā jala-pāṇi-pādatā sūkṣma-tvaktā saptotsada-kāyatā citāntarāṃsatā su-saṃvṛtta-skandhatā bṛhad-ṛju-gātratā prabhūta-tanu-jihvatā ca nivartate.
△nitya-kāritayā dīrghāṃgulitvam āyata-pāda-pārṣṇitā anavanata-kāyatā nyagrodha-parimaṇḍalatā avirala-daṃtatā ca nirvartate.

【漢】無罪修作，能感餘相。
△anavadya-kāritayā pariśiṣṭānāṃ lakṣāṇāṃ nirvṛttiḥ.

【漢】當知此中，於諸有情無損加行，由此能感手足細軟、身皮細滑。於諸善中次第加行、應時加行，由此感得瑿泥耶𨄔。深生歡喜，極光淨心現行諸善，由此感得常光一尋、身皮金色、其齒鮮白、眉間白毫。
△tatra sattveṣv avyābādhya-prayogān mṛdu-taruṇa-pāṇi-pādatā ślakṣṇa-sūkṣma-tvaktā ca nirvartate.
△krama-prayogāc ca kāla-prayogāc ca kuśale eṇeya-jaṃghatā nirvartate.
△prāmodya-prīti-suprabhāsvareṇa cittena kuśala-samācārād vyāma-prabhatā ca kāṃcana-saṃnibha-tvaktā śukla-daṃtatā ūrṇā casvetā nirvartate.

【漢】不依稱譽聲頌修善，覆藏己德，由此能感勢峯藏密。所修善根迴向菩提，由此感得身毛上`[＊6-1]靡＝分【三宮聖知】＊`靡、具四十齒皆悉齊平、於諸味中得最上味、其頂上現烏瑟膩沙。修善無厭無劣加行，由此感得其身上分如師子王、頷如師子。
△kīrti-śabda-śloke asaṃniśrayāt praticchanna-kalyāṇatvāc ca kośa-gata-vasti-guhyatā nirvartate.
△bodhāya kuśala-mūla-pariṇamanād ūrdhvaṃga-romatā catvāriṃśat-sama-daṃtatā rasa-rasāgratā uṣṇīṣa-śiraskatā ca nirvartate.
△kuśale 'tṛptālīna-prayogāt siṃha-pūrvārdha-kāyatā siṃha-hanutā ca nirvartate.

【漢】於諸有情，以利益心平等瞻視，得齒齊平、目紺青色、睫如牛王。於下劣善不生喜足，起勝加行，由此因緣，得大梵音，言`[＊1-1]詞＝訶【元】＊，辭【明】＊`詞哀雅能悅眾意，譬若羯羅頻迦之音，其聲雷震猶如天鼓。

【漢】如是四種善修事業，能得菩薩三十二種大丈夫相殊勝清淨。

△sattveṣu hita-cittatayā sama-darśanāt sama-daṃtatā abhinīla-netratā go-pakṣmatā ca nirvartate.
△hīnenāsaṃtuṣta-prayogāc ca Brahma-svaratā nirvartate. evam anayā catur-ākārayā su-kṛta-karmāṃtatayā bodhisattvānām eṣāṃ dvātriṃśatāṃ mahāpuruṣa-lakṣaṇānāṃ pratilaṃbho viśuddhiś ca bhavati.

【漢】當知如是三十二種大丈夫相、八十隨好，菩薩若在種性地中，唯有種子依身而住。菩薩若在勝解行地，始能修彼能得方便。菩薩若在清淨增上意樂地中，乃名為得。菩薩若在諸餘上地，如是相好轉勝清淨。若在如來到究竟地，當知相好善淨無上。
△tatra gotra-bhūmau bodhisattvānām etal-lakṣaṇa-bīja-mātre 'vasthānaṃ veditavyaṃ. adhimukti-caryā-bhūmau prāpty-upāye vṛttir eṣāṃ veditavyā. adhyāśaya-śuddhi- bhūmau prāptir eṣāṃ veditavyā. tad-anyāsu tad-uttarāsu bodhisattva-bhūmiṣu viśuddhir eṣāṃ veditavyā. tāthāgatyāṃ niṣṭhā-gamana-bhūmau su-viśuddhitaiṣāṃ niruttaratā veditavyā.

【漢】如是諸相是有色故，劣中勝品諸有情類易了知故，雖有一切不共佛法皆得名為大丈夫相，唯立此為大丈夫相。又即如是三十二種大丈夫相，由所依性能`[任＝住【三宮】]`任持故，由極殊妙令端嚴故，說名隨好。
△tatra rūpitvād eṣāṃ lakṣaṇānāṃ hīna-madhyottamaiś ca sattvaiḥ sūpalakṣatvāt satsu sarveṣv eva buddha-dharmeṣu mahāpuruṣa-lakṣaṇeṣv etāny eva mahāpuruṣa-lakṣaṇāni vyavashāpitāni. etāny eva dvātriṃśan mahāpuruṣa-lakṣaṇāny āśraya-bhāvena dhārayaṃty ānurūpyāc ca śobhayaṃte. tasmād anuvyaṃjanānīty ucyaṃte.

#### 5.1.2.2.料簡福聚
【漢】又於此中以要言之，一切有情福聚量等爾所福聚，能感如來一毛孔處。乃至一切所有毛孔隨入福聚爾所福聚，能感如來一種隨好。乃至一切所有隨好隨入福聚，增至百倍爾所福聚，能感如來相中一相。乃至一切所有諸相隨入福聚，除白毫相、烏瑟膩沙，增至千倍爾所福聚，能感如來眉間白毫。乃至白毫隨入福聚，增至百千倍爾所福聚，能感如來其頂上現烏瑟膩沙無見頂相。
△tatra samāsataḥ sarva-sattva-puṇya-sadṛśena puṇya-skandhena tathāgatasyaikaiko roma-kūpo nirvartate.
△yāvān sarva-roma-kūpa-praviṣṭaḥ puṇya-skandhaḥ. iyatā puṇya-skandhenaikaikam anuvyaṃjanaṃ nirvartate.
△yāvān sarvānuvyaṃjana-praviṣṭaḥ puṇya-skandhaḥ. tataḥ śata-guṇena puṇya-skandhena tathāgatasyaikaṃ lakṣaṇaṃ nirvartate.
△yāvān sarva-lakṣaṇa-praviṣṭaḥ puṇya-skandhaḥ sthapayitvā ūrṇām uṣṇīṣaṃ ca. tataḥ sahasra-guṇena puṇya-skandhenorṇā nirvartate.

【漢】乃至白毫隨入福聚，增至俱胝百千倍數爾所福聚，能感如來諸相、隨好所不攝、餘大法螺相。由此法螺隨如來欲發大音聲，普能遍告無邊無際諸世界中所化有情。如是無量福德資糧修證圓滿，能感如來不可思議、無上無等、遍一切種最極圓滿所攝自體。
△yāvān ūrṇā-praviṣṭaḥ puṇya-skandhaḥ tataḥ śata-sahasra-guṇena uṣṇīṣa-śiraskatā anavalokita-mūrdhatā nirvartate.
△yāvān ūrṇā-kośa-praviṣṭaḥ puṇya-skandhaḥ. tataḥ koṭī-śata-sahasra-guṇena puṇya-skandhena tathāgata-lakṣaṇānuvyaṃjanāsaṃgṛhīto 'nyo dharma-śṃakho nāma nirvartate. yena tathāgataḥ ākāṃkṣeṇānantāparyaṃtāṃ lokadhātūṃ svareṇa vijñapayati.
△evam aprameya-puṇya-saṃbhāra-samudāgataḥ tathāgatānām aciṃtyo niruttaraḥ sarvākāra-saṃpatti-parigṛhīta ātma-bhāvo nirvartate.

#### 5.1.2.3.釋名無量
【漢】又此能感諸相、隨好無量善業，當知略由三因緣故，說名無量。謂經於三無數大劫，無間修習乃圓證故，名時無量。於諸有情無量利益安樂意樂增上緣力所集成故，名為妙善意樂無量。無量善業差別品類所集成故，名品無量。故言無量福德資糧修習圓證，能`[起＝超【元】]`起如來諸相、隨好。
△teṣāṃ punar lakṣaṇānuvyaṃjana-nirvartakānāṃ kuśalānāṃ dharmāṇāṃ samāsatas tribhiḥ kāraṇair aprameyatā veditavyā. kalpāsaṃkhyeya-trayābhyāsa-samudāgamāt kālāprameyatayā. aprameya-sattva-hita-sukhāśayādhipateyatvād āśayāprameyatayā. aprameya-kuśala-karma-vaicitryād ākārāprameyatayā ca. tasmād aprameya-puṇya-saṃbhāra-samudāgatas tathāgatānāṃ lakṣaṇānuvyaṃjanodaya. ity ucyate.
△Āadhāre niṣṭhe yoga-sthāne paṃcamaṃ lakṣaṇānuvyaṃjana-paṭalaṃ samāptaṃ.

## 5.2.四種一切種清淨
【漢】云何如來四一切種清淨？一者、一切種所依清淨，二者、一切種所緣清淨，三者、一切種心清淨，四者、一切種智清淨。

△catasraḥ sarvākārāḥ pariśuddhayaḥ katamāḥ. āśraya-pariśuddhir ālaṃbana-pariśuddhiś citta-pariśuddhir jñāna-pariśuddhiś ca.

### 5.2.1.一切種所依清淨
【漢】云何一切種所依清淨？謂一切煩惱品麁重并諸習氣，於自所依無餘永滅；又於自體，如自所欲取住捨中自在而轉；是名一切種所依清淨。
△tatrāśraya-pariśuddhiḥ katamā. sa-vāsanānāṃ sarva-kleśa-pakṣyāṇāṃ dauṣṭhulyānām āśrayān niravaśeṣato 'tyaṃtoparamaḥ sve cātma-bhāve yathā-kāmādāna-sthāna-cyuti-vaśavartitā sarvākārā āśraya-pariśuddhir ity ucyate.

### 5.2.2.一切種所緣清淨
【漢】云何一切種所緣清淨？謂於種種若化、若變、若所顯現一切所緣皆自在轉，是名一切種所緣清淨。
△tatrālaṃbana-pariśuddhiḥ katamā. nirmāṇe pariṇāme saṃprakhyāne sarvālaṃbaneṣu yā vaśavartitā. iyam ucyate sarvākārā ālaṃbana-pariśuddhiḥ.

### 5.2.3.一切種心清淨
【漢】云何一切種心清淨？謂如前說一切心麁重永滅離故，又於心中一切種善根皆積集故，是名一切種心清淨。
△tatra citta-pariśuddhiḥ katamā. pūrvavat sarva-citta-dauṣṭhulyāpagamāc citte ca sarva-kuśala-mūlopacayāt sarvākārā citta-pariśuddhir ity ucyate.

### 5.2.4.一切種智清淨
【漢】云何一切種智清淨？謂如前說一切無明品麁重永滅離故，又遍一切所知境中智無障礙、智自在轉，是名一切種智清淨。

△tatra katamā jñāna-pariśuddhiḥ. pūrvavat sarvāvidyā-pakṣa-dauṣṭhulyāpagamāt sarvatra ca jñeye jñānasyānāvaraṇāj jñāna-vaśavartitā sarvākārā jñāna-pariśuddhir ity ucyate.

## 5.3.十力
【漢】云何如來十力？一者、處非處智力，二者、自業智力，三者、靜慮解脫等持等至智力，四者、根勝劣智力，五者、種種勝解智力，六者、種種界智力，七者、遍趣行智力，八者、宿住隨念智力，九者、死生智力，十者、漏盡智力。如是十種如來智力，當知廣如十力經說。==\[[十力經](T17n0780_佛說十力經.md#佛說十力經) [十力經1](T17n0781_佛說佛十力經.md)]== [s30](婆沙021-030.md#c1列十力名)  
△tatra daśa tathāgata-balāni katamāni. sthānāsthāna- jñāna-balaṃ karma-svaka-jñāna-balaṃ dhyāna-vimokṣa- samādhi-samāpatti-jñāna-balaṃ indriya-parāpara-jñāna-balaṃ nānādhimukti-jñāna-balaṃ nānā-dhātu-jñāna-balaṃ sarvatra-gāminī-pratipat-jñāna-balaṃ pūrve-nivāsānusmṛti-jñāna-balaṃ cyuty-upapatti-jñāna-balaṃ āsrava-kṣaya-jñāna-balaṃ ca. ity etāni daśa balāni yathā Daśabala-sūtre nirdeśato vistareṇa veditavyāni.

### 5.3.1.別顯
【漢】當知此中，諸有所言、所說、所宣，一切如實皆無虛妄，故名如來。
△tatra yatkiṃcid anena bhāṣitaṃ lapitam udāhṛtaṃ. sarvaṃ tat tathā avitatheti tasmāt tathāgata ity ucyate

#### 5.3.1.1.處非處智力
【漢】淨不淨果非不平等，如實轉因，是名為處，亦名建立、亦名為依、亦名為起。淨不淨果不平等因，與上相違，是名非處。
△tatra phalasya śubhāśubhasya yo bhūta-pravṛttaḥ aviṣamo hetuḥ. tad asya sthānaṃ pratiṣṭhā niśrayo nirvartaka ity ucyate. śubhāśubhasyaiva phalasya viṣamo hetur etad-viparyayeṇāsthānam ity ucyate.

【漢】遠離一切增上慢智，說名如實。若一切智、若無滯智、若清淨智，當知說名遠離一切增上慢智。如是一切智等諸句，當知如前最極無上菩提品`[說＝記【三宮】]`說。
△nirabhimāna-jñānaṃ yathā- bhūtam ity ucyate.
△sarva-jñānam asakta-jñānaṃ śuddhaṃ ca tan nirabhimānaṃ jñānaṃ veditavyaṃ. eṣāṃ sarva-jñānādīnāṃ padānāṃ pūrvavad vyākaraṇaṃ veditavyaṃ tad-yathā parama-bodhi-paṭale

【漢】數之次第最居其首，故名第一。以無上故，與一切種饒益一切有情功能具相應故，畢竟勝伏一切魔怨大威力故，說名為力。
△anupūrvaṃ-gaṇanayā prathamaṃ. niruttaratvāt sarvākāra-sarva-sattvārtha-kriyā-śakti-yuktatvāt sarva-Māra-balātyantābhibhavāc ca balam ity ucyate.

【漢】攝受如實圓證因故，如其所欲皆能現行自在轉故，說名成就最上涅槃。以無上故，說名為大。八支聖道所證得故，遠離一切災患畏故，名仙尊位。能自了知自所證故，說名自知。
△yathāvat-samudāgama-hetu-parigrahād yathākāma-samudācāra-vaśavartitā samanvāgama ity ucyate. niruttaratvān nirvāṇam udāram ity ucyate.
△āryāṣṭāṃgena mārgeṇa labhyatvāt sarvopadrava-bhayāpagata tvāc cārṣam ity ucyate.
△ātmanas tad-adhigama-pratijñānāt pratijānātīty ucyate.

【漢】既自證已，由哀愍心，廣為有情等開示故，名轉梵輪。何以故？謂諸如來有是增語，說名為梵，`[名為＝亦名【三宮聖知】]`名為寂靜，亦名清涼。最初能轉，從此已後餘復為餘，如是展轉梵所推運，周旋一切有情眾中，故名梵輪。自顯墮在最上`[施設無上〔－〕【三宮】]`施設無上大師圓滿攝故；能說彼道對治一切餘邪道故；於道怨敵異論現前無怯弱故；為欲勝伏一切他論，宣揚廣大無上論故；名大眾中正師子吼。
△svayam adhigamya pareṣām apy anukaṃpayā vistareṇa saṃprakāśanād Brāhmaṃ cakraṃ pravartayatīty ucyate. tat kasya hetoḥ. tathāgatasyaitad adhivacanaṃ. yad uta Brahmā ity api śāṃtaḥ śītībhūta ity api. tena tat pravartitaṃ tat-prathamataḥ. tad-anyaiḥ punas tad-anyeṣām. evaṃ pāraṃparyeṇa Brahma-preritaṃ sarva-sattva-nikāye bhramati. tasmād Brāḥmaṃ cakram ity ucyate.
△agrya-prajñapti-patitasya niruttara-śāstri-saṃpat-parigṛhītasya cātmano vikhyāpanāt tan-māgra-deśanayā ca sarva-tad-anya-pāṣaṇḍa-pratikṣepaṇāt tan-mārga-vipratyanīka-vādiṣu ca pratyupasthiteṣv asaṃlocāt sarva-para-pravādābhibhavāya codāra-niruttara-vāg-abhyudīraṇāt parṣadi samyak siṃha-nādaṃ nadatīty ucyate. samāsatas tv ātma-hita-pratipatti-saṃpat-para-hita-pratipatti- saṃpat-sva-para-hita-pratipatti-saṃpadaś cāsādhāraṇaṃ. teṣāṃ uttānā vivṛtā prajñaptā prakāśitā bhavati.

【漢】以要言之，當知此中顯發、辯了、施設、開示自利行滿，利他行滿，自利利他圓滿不共。復有異門。此中略義，謂所應`[得〔－〕【三宮】]`得得勝方便。此勝方便，一切眾會隨所樂欲，或天或人一切皆從我所獲得此勝方便。如病除愈，當知此顯自知已得大安隱處。如彼疾病除愈方便，當知此顯轉於梵輪。如遮一切邪醫，自稱顯已決定能愈眾疾，當知此顯於大眾中正師子吼。
△aparaḥ samāsārtha-paryāyaḥ. tasya cābhyupāyasya sarva-janyatāyo yaḥ kaścid ākāṃkṣati deva-bhūto vā manuṣya-bhūto vā. sarveṇa tena mamaivāṃtīkāl labhya eṣo 'bhyupāya iti. tatra vyādhi-praśamavad udāram ārṣabhaṃ sthānaṃ draṣṭavyaṃ. vyādhi-praśamopāyavad Brāhma-cakra-pravartanā draṣṭavyā. sarva-ku-vaidya-pratijñā-pratipakṣavat svayaṃ ca niyataṃ vyādhi-praśama-pratijñānavat parṣadi samyak siṃha-nādaṃ naditavyaṃ draṣṭavyaṃ.

#### 5.3.1.2.自業智力
【漢】若有諸業已作、已增、已滅，名為過去。若有諸業非是已作、已增、已滅，亦非正作，而是當作，名為未來。若有諸業非是已作、已增、已滅，而是正作、正造、正為，名為現在。
△yāni karmāṇi kṛtāny upacitāni niruddhāni. tāny atītānīty ucyaṃte. yāni naiva kṛtāni na niruddhāni nāpy karoti. api tu kariṣyaty āyatyāṃ. tāny anāgatānīty ucyaṃte. yāni punaḥ karmāṇi naiva kṛtāni na niruddhāni. api tu kartum eva praṇihito vyavasitaḥ. tāni pratyutpannānīty ucyaṃte.

【漢】如是諸業品類差別復有三種。所謂身業、語業、意業。
△tāni punaḥ prakāra-bhedena trīṇi. kāya- karma vāk-karma manas-karma.

【漢】法受分別復有四種，如前廣說[ls35](瑜伽師地論4#^9q3tp3)。謂有法受得現世樂，後苦異熟，乃至廣說。
【漢】又此諸業現法當來有益無益加行差別，如應當知。若所造業依此方所，是名為處。
△dharma-samādānāni catvāri yathā pūrvam eva nirdiṣṭāni. asti dharma-samādānaṃ pratyutpanna-sukham āyatyāṃ duḥkha-vipākam iti vistareṇa. tāni punar etāni dṛṣṭa-dharma-saṃparāya-hitāhita-prayogato yathāyogaṃ veditavyāni.
△yasmiṃ deśe kriyaṃte. tat teṣāṃ sthānam ity ucyate.

【漢】若所造業以有情數、非有情數為所依事，是名為事。
△yac ca sattva-saṃkhyātam asattva-saṃkhyātaṃ vā vastv adhiṣṭhāya kriyaṃte.

【漢】若所造業以不善根、或以善根為因緣起，是名為因。
△tat teṣāṃ vastv ity ucyate. yenākuśala-mūlena kuśala-mūlena vā nidānena kriyaṃte.

【漢】若所造業感愛非愛過失功德相應諸果，是名異熟。
△tat teṣāṃ hetur ity ucyate. yad iṣṭāniṣṭam ādīnavānuśaṃsa-yuktaṃ phalam abhinirvartayaṃti. tat teṣāṃ vipāka ity ucyate.

【漢】如是略說一切時分、一切品類、一切分位加行差別、一切方所、一切依處、一切因緣、一切過患及與功德。於此一切種類差別，皆如實知。
【漢】是名如來自業智力。除此無有若過若增。
△tad etad abhisamasya sarva-kālaṃ sarva-prakāraṃ sarvāvasthā-prayogaṃ sarva-deśaṃ sarvādhiṣṭhānaṃ sarva-nidānaṃ sarvādīnavānuśaṃsaṃ ca sarvākāraṃ tathāgatānāṃ karma-jñānaṃ bhavati. nāsty ata uttari nāto bhūyaḥ. 

#### 5.3.1.3.靜慮解脫等持業智力
##### 5.3.1.3.1.說靜慮等
【漢】有四靜慮、有八解脫，即由如是靜慮、解脫，心有堪能，心得自在，隨所樂事皆能成辦。若隨彼彼色類差別三摩地相而入定時，當知說名等持、等至。如說世尊隨此色類三摩地相而入定時，如其定心，大光普照一切梵世妙音說法，但聞其聲，都無所見。乃至廣說。
△catvāri dhyānāni. aṣṭau vimokṣāḥ. dhyāna-vimokṣaiḥ karmaṇya-cetasaś ceto-vaśi-prāptasya yathepsitasyārthasya prasiddhaye
△yā tasya tad-anurūpasya samādheḥ samāpadyanatā. tā samādhi-samāpattir ity ucyate.
△yathocyate ca Bhagavāṃs tad-rūpaṃ samādhiṃ samāpannaḥ. yathā samāhite citte sarvo Brahma-loka udāreṇāvabhāsena sphuṭo babhūva. bhāṣitasya cāsya śabdaḥ śrūyate. na cainaṃ kaścit paśyatīti vistaraḥ.

【漢】如是如來隨欲顯示彼`[彼事＝事彼【聖】]`彼事義，或共世間、不共世間，隨此色類三摩地相而入定時，速疾能辦。當知此中，即由靜慮、解脫勢力，心得自在。心自在故，依止於心，隨所樂事一切成辦。齊此名為修靜慮者一切所作，除此無有若過若增。如來於此靜慮所作一切種類，皆如實知，是故唯說靜慮、解脫、等持、等至。
△evaṃ tathāgataḥ yaṃ-yam evārthaṃ prasādhayitu-kāmo loka-sādhāraṇam asādhāraṇaṃ vā. sa tad-rūpaṃ samādhiṃ samāpadya laghu-laghv eva prasādhayati.
△tatra dhyāna-vimokṣābhyāṃ citta-vaśitayā ca cittādhīna-sarvepsitartha-samṛddhiḥ. etāvac ca sarva-dhyāyināṃ karaṇīyaṃ. nāta uttari nāto bhūyaḥ. tac caitad dhyāyi-karaṇīyaṃ sarvākāraṃ tathāgatānāṃ. tasmād dhyāna-vimokṣa-samādhi-samāpattaya evocyaṃte.

##### 5.3.1.3.2.說得彼智
【漢】又若略說此靜慮等有二雜染。一者、為得所未得中障礙雜染，謂無方便善巧加行，及以諸蓋隨一現行。二者、已得所應得中自地雜染，謂煩惱纏及以隨眠。如是清淨復有四種。與上相違，應知其相。

△eṣāṃ punar dhyānādīnāṃ samāsato dvau saṃkleśau. aprāpteṣu caiṣu prāptaye vibandha-saṃkleśaḥ. tad-yathānupāya-prayogo nivaraṇānyatama-samudācāraś ca. prāpteṣu caiṣu tad-bhūmikaṃ kleśa-paryavasthānam anuśayo vā. vyavadānaṃ punaḥ dvi-vidham evaitad-viparyayeṇa veditavyaṃ.

【漢】又即如是諸靜慮等種種引發假立名字，隨其色類如應安立，是名建立。
△teṣām eva ca dhyānādīnām vicitrāṇām abhinirhṛtānāṃ nāma-saṃketānurūpeṇa yathā-yoga-vyavasthitir vyavasthānam ity ucyate.

【漢】又即如是諸靜慮等具證得已，後更勝進修習圓滿，得隨所欲、得無艱難、得無梗澁，是名清淨。
△eṣām eva dhyānādīnāṃ pratilabdhānām uttari yā bhāvanayā paripūrir nikāma-lābhitā akṛcchrākisara-lābhitā. saiṣāṃ viśuddhir ity ucyate.

【漢】如來於此，如其未得、如其已得，於所得中，若劣、若勝、若彼假名、若彼所有增進邊際，如是一切皆如實知，故說如來普於一切靜慮、解脫、等持、等至，得無上智。

△tatra yathā caiṣām aprāptir yathā ca prāptis teṣu ca yā ca hīnatā yā praṇītatā yac caiṣāṃ nāma yā cotkarṣa-paryaṃtatā. tat sarvaṃ prajānāti. tasmād etan niruttaraṃ tathāgatānāṃ dhyāna-vimokṣa-samādhi-samāpatti-jñāna-balam ity ucyate.

#### 5.3.1.4.根勝劣智力
【漢】如所成熟修證圓滿，信等五根成軟中上，當知是名諸根勝劣。
△yathā-paripāka-samudāgamataḥ śraddhādīnāṃ paṃcānām indriyāṇāṃ mṛdu-madhyādhimātratā indriya-parāparatety ucyate.

#### 5.3.1.5.種種勝解智力
【漢】若從他信以為其先，或觀諸法以為其先，成軟中上愛樂`[印＝即【三宮】]`印解，當知是名種種勝解。
△para-śraddhā-pūrvā dharma-vicāraṇā-pūrvā ca mṛdu-madhyādhimātrā ruciḥ pratyavagamaḥ nānādhimuktikatety ucyate.

#### 5.3.1.6.種種界智力
【漢】若廣建立種種種性，或諸聲聞所有種性，或諸獨覺所有種性，或諸如來所有種`[姓＝性【三】]`姓，或有種種不定種性，或貪等行差別道理，乃至有情八十千行，當知此中名種種界。
△nānā-gotra-vyavasthānaṃ. śrāvaka-pratyekabuddha-tathāgata-gotrāṇāṃ rāgādi-carita-prabheda-nayena ca yāvad aśītiḥ sattva-carita-sahasrāṇi nānā-dhātukatety ucyate.

#### 5.3.1.7.遍趣行智力
【漢】若即如是諸趣入門隨順正行，如貪行者修不淨觀，如聲聞地已廣宣說。當知此等名遍趣行。復有異門。謂趣一切五趣之行，當知此等名遍趣行。復有異門。謂依種種黨類差別，更`[互＝年【知】]`互相違，各各異見、異欲諍論、互相違背諸外道類，即諸沙門、或婆羅門所有諸行；或餘一切品類差別此世他世無罪趣行；當知此等名遍趣行。如迦羅摩經等廣說。
△teṣām evāvatāra-mukhānurūpā pratipat tad-yathā rāga-caritānām aśubhā vistareṇa tad-yathā śrāvaka-bhūmau sarvatra-gāminī pratipad ity ucyate.
△aparaḥ paryāyaḥ. sarvā paṃca-gati-gāminī pratipat sarvatra-gāminīty ucyate.
△aparaḥ paryāyaḥ. paraspara-viruddheṣu nānā-pakṣāśriteṣv anyonya-dṛṣṭi-ruci-vipratyanīka-vādiṣu pṛthag ito bāhyakeṣu śramaṇa-brāhmaṇeṣu yā pratipat sarva-prakārair ihāmutrānavadya-gāminī. sā sarvatra-gāminīty ucyate tad-yathā Kāma-sūtrādiṣu.

#### 5.3.1.8.宿住隨念智力
【漢】若於種種有情眾中，謂於東方南西北方，種種名字假設安立品類差別。隨先過去所有自體八言說句差別類中，隨念六種略所行行，有無量種宿住隨念。何等名為八言說句？謂如是名、如是生類、如是種性、如是飲食、如是領受苦樂差別、如是長壽、如是久住、如是所有壽量邊際。何等名為隨言說句六種略行？一者、呼`[召＝名【聖】]`召假名，二者、剎帝利等色類差別，三者、父母差別，四者、飲食方軌，五者、興盛衰損，六者、壽量差別。
△vicitreṣu sattva-nikāyeṣu tad-yathā pūrveṣu dakṣiṇeṣūttareṣu paścimeṣu nāna-nāma-saṃketa-vyavasthāna-bhinneṣv aṣṭāsu vyavahāra-padeṣv anugataṃ pūrvakeṣv abhyatīteṣv ātma-bhāveṣu ṣaḍ-vidhaṃ samāsataḥ caritam anusmaraty aneka-vidhaṃ pūrve-nivāse samanusmaran.
△aṣṭau vyavahāra-padāni katamāni. evam-nāmā evaṃ-jātyaḥ evaṃ-gotraḥ evam-āhāraḥ evaṃ-sukha-duḥkha-pratisaṃvedī evaṃ-dīrghāyuḥ evaṃ-cirasthitikaḥ evam-āyuṣ-paryaṃta iti.
△ṣaḍ vyavahāra-pada-caritāni katamāni. āhvānāya saṃketaḥ kṣatriyādayo varṇāḥ mātā-pitaraṃ bhojana-pāna-vidhiḥ vipatti-saṃpattī āyur-vaicitryaṃ ca.

【漢】由諸世間依憑如是八言說句、六種略行，於自於他起言起說：此是我名，此是彼名。我是剎帝利，彼是剎帝利。我是婆羅門、吠舍、戍達羅，彼是婆羅門、吠舍、戍達羅。此是我母，此是彼母。如說其母，父亦如是。我食如是色類飲食、所謂酪、漿、羹、飯、糜等。彼食如是色類飲食，乃至廣說。我有如是色類興衰差別而轉，彼有如是色類`[興＝與【知】]`興衰差別而轉。我住如是色類年齒，所謂或少、或中、或老。彼住如是色類年齒，乃至廣說。
△tathā hi loke etāny aṣṭau vyavahāra-padāny upaniśritya ṣaṭ-caritāni pareṣām ātmano vā vyapadiśaṃto vyapadiśaṃti. idaṃ me nāmāsyedaṃ nāmeti. kṣatriyo 'ham ayaṃ vā. brāhmaṇo vaiśyaḥ śūdro 'ham ayaṃ vā. ayaṃ me pitā asya vā. yathā pitā evaṃ mātā. evaṃ-rūpam aham āhāram ādharāmi. manthāṃ vā apūpān vā odana-kulmāṣaṃ vā. pare vā. evaṃ-rūpe ahaṃ vyasane saṃpadi vā vartate. ayaṃ vā. evaṃ-rūpe ahaṃ vayasi vyavasthito nave vā madhye vā vṛddhe vā. ayaṃ vā.

【漢】唯有爾所隨先過去所有自體八言說句差別類中六種略行，過此無有餘言說句及以略行。是故唯於如是品類發起隨念，更無有增。即於此中，若言說行所有行相，若言說句所有標說，及即於此隨起憶念，是故說言并相、并說皆能隨念。
△ity etā ṣaḍ aṣṭa-vyavahāra-padānugatāni caritāni bhavaṃti. nāsti cāta uttari vyavahāra-padaṃ tac caritaṃ ca. tasmād etāvad evānusmarati nāto bhūyaḥ.
△tatra vyavahāra-caritāny ākāraḥ vyavahāra-padāny uddeśaḥ. tasya cānusmaraṇāt sākāraṃ soddeṣam anusmaratīty ucyate.

#### 5.3.1.9.死生智力
##### 5.3.1.9.1.出能見
【漢】此中靜慮說名天`[住＝依【元明】]`住。眼依彼故，是彼果故，彼攝受故，名為天眼。
【漢】是極圓滿、是善清淨靜慮果故，名極清淨。於其人中，所有名字皆不相似，是故說言超過於人。欲界天中亦有生得，名相似轉清淨天眼，人中亦無。
△tatra divyo vihāro dhyānānīty ucyaṃte. tad-āśritatvāt tasya cakṣuṣaḥ tat-phalatvāt tat-parigṛhītatvād divyaṃ cakṣur ity ucyate. su-paripūrṇa-pariśuddha-dhyāna-phalatvāt su-viśuddham ity ucyate. manuṣyāṇām aṃtato nāma-vaidharmyād atikrāṃta-mānuṣyaka ity ucyate. asti ca kāmāvacarāṇāṃ devānām upapatti-pratilaṃbhikam api tāvad divyaṃ cakṣus tan nāma sādṛśyānuvarti. manuṣyāṇāṃ punas tad api nāsti.

##### 5.3.1.9.2.明所見
【漢】諸有情類臨欲終沒，名為死時；住在中有，名為生時。趣黑闇者，由二種相，起如是類意生中有，如黑`[羺＝糯【知】]`羺光及陰闇夜，故名惡色。趣明白者，由二種相，起如是類意生中有，如晴明夜及婆羅痆斯極鮮白衣，故名好色。諸惡色者，說名為劣；諸好色者，說名為妙。諸下劣者，名往惡趣；諸勝妙者，名往善趣。

△mriyamāṇāḥ sattvā vyayamānā ity ucyaṃte. aṃtarā-bhava-sthā utpadyamānā ity ucyaṃte.
△dvābhyām ākārābhyāṃ tamaḥ-parāyaṇānāṃ ayam evaṃ-rūpo manomayo 'ntarā-bhavo nirvartate. tad-yathā kṛṣṇasya kutapasya nirbhāsaḥ andhakāra-tamisrāyā vā rātryāḥ. tasmād dur-varṇā ity ucyaṃte. ye punar dvābhyām ākārābhyāṃ jyotiṣ- parāyaṇāḥ. teṣām ayam evaṃ-rūpo manomayo 'ntarā-bhavo nirvartate. tad-yathā jyotsnāyā rātryā Vārāṇaseyakasya vā saṃpannasya vastrasya. tasmāt su-varṇā ity ucyaṃte.
△tatra ye durvarṇāḥ. te hīnāḥ. ye suvarṇāḥ.
△te praṇītāḥ. ye hīnāḥ. te durgati-gāminaḥ. ye praṇītāḥ. te sugati-gāminaḥ.

【漢】所有壞戒及彼等起，說名成就諸身語意三種惡行。
△sa-samutthānayā śīla-vipattyā kāya-vāṇ-mano-duścaritena samanvāgatā ity ucyante.

【漢】有二邪見。謂壞見者所成邪見，誹謗一切；及住彼意異品類者所成邪見，誹謗賢聖。如是皆名謗賢`[聖〔－〕【知】]`聖者。
△dvi-vidhayā mithyā-darśana-dṛṣṭi-vipattyā samanvāgamāt sarvāpavādikayā tan-mata-vipakṣāvasitāryāpavādikayā ca mithyā-dṛṣṭayaḥ āryāṇām apavādakā ity ucyaṃte.

【漢】由邪見故，計著邪因及以邪果；由此為緣，造作邪業。造邪業故，所有法受，或現受樂，於當來世受苦異熟；或現受苦，於當來世受`[苦＝苦於當來世受苦【三宮】]`苦異熟。是故復說「起諸邪見業法受因」。
【漢】彼雖成就其餘所有種種善法，而但由此往於惡趣，是故說言「由此因緣」。
△tayā mithyā-dṛṣṭyā mithyā hetuṃ phalaṃ cābhiniveśate. tat-pratyayaṃ mithyā-karmābhisaṃskaroti mithyā-karmābhisaṃskurvan yad idaṃ dharma-samādānaṃ pratyutpanna-sukham āyatyāṃ duḥkha-vipākaṃ. yad vā pratyutpanna-duḥkham āyatyām api duḥkha-vipākaṃ. tat samādatte. tasmān mithyā-dṛṣṭi-karma dharma-samādāna-hetor ity ucyate. samanvāgatasyāpi tad-anyair aneka-vidhaiḥ kuśalair dharmais tenaiva durgati-gamanāt tad-dhetos tat-pratyayam ity ucyate.

【漢】名色二種更互乖離，故名身壞。一切死中，如是死者最極下劣，故名極死。為欲開示那落迦想，是故說言墮險惡趣。為欲開示自性體事，是故復須說那落迦。由非法行、不平等行往趣於彼，故名為險。於此趣中，觸諸苦觸，長時種種猛利無間受諸苦惱平等出現，故名惡趣。`[墮＝墜【宮聖知】]`墮下分故，大深坑故，難救拔故，甚可悲故，極下賤故，以大綺言常悲怨故，說名為墮。

【漢】由能發起上品厭離，是故唯說墮那落迦。當知此中，若由此生、若得生已，受諸苦惱；若受苦已，復起所餘自業所作種種眾苦，如是一切由此諸想之所顯示。
△nāma-rūpānyonya-viśleṣāt kāyasya bheda ity ucyate. sarva-maraṇānāṃ nihīna-paramatvād asya paraṃ-maraṇād ity ucyate.
△narakāṇāṃ saṃjñā-vibhāvanatayā apāya-durgati-vinipātā ity ucyaṃte. svabhāva-śarīra-vastu- vibhāvanatayā narakā ity ucyaṃte. tatrāpayānam ity ucyate adharma-caryā-viṣāma-caryā. tayā tatra yānaṃ bhavati. tasmād apāyā ity ucyaṃe duḥkha-saṃsparśatvād dīrghakālika-tīvra-nirantara-duḥkhopabhoga-samudgatatvād durgataya ity ucyaṃte. adho-bhāgāvasthitatvān mahā-prapāta-bhūtatvāt kṛcchra-karuṇa-dīna-mahā-vipralāpa-pralāpitvād vinipātā ity ucyante. adhimātra-saṃvega-janakatvān narakā evocyaṃte.
△upapannāś ca yad upabhuṃjate tad-upabhogāc ca punar yad anyat svayaṃ-kṛtaṃ duḥkhāṃtaram abhinirvartayaṃti. tad etad ābhiḥ saṃjñābhiḥ paridīpitaṃ.

【漢】與上相違，隨其所應一切白品，皆當了知。此差別者，善行為先所有諸趣，名為善趣。受極樂故，名樂世界。
△etad-viparyayeṇa yathā-yogaṃ sarvaḥ śukla-pakṣo veditavyaḥ. tatrāyaṃ viśeṣaḥ. su-carita-pūrvā gatiḥ sugatir ity ucyate. sukhopabhoga-paratvāt svarga-loka ity ucyate.

#### 5.3.1.10.漏盡智力
【漢】一切諸漏所有隨眠無餘永斷，逮得能治勝無漏心、勝無漏慧，是其最勝增上心攝、增上慧攝。由漏盡故，說名無漏心、慧解脫。即此心、慧二種解脫，於最後有，說名內證第六神通，由依見道及依修道內所證故。既自證已，如實了知，隨其所欲能為他說，是故說言於現法中自證通慧，具足開覺，我生盡等諸句差別。廣說如後攝異門分，應知其相。`[此下聖本有光明皇后願文]`
△sarvāsravāṇām aśeṣānuśaya-prahāṇād yat tat-prātipakṣikam anāsravaṃ cittam an-āsravā prajñā paramādhicittādhiprajña-saṃgṛhītā āsravāṇāṃ kṣayād anāsravā ceto- vimuktiḥ prajñā-vimuktir ity ucyate.
△tāṃ punaś ceto-vimuktiṃ prajñā-vimuktiṃ tasmiṃn eva carame bhave pratyātmaṃ ṣaṣṭhyābhijñayā darśana-mārga-saṃniśrayeṇa bhāvanā-mārga-saṃniśrayeṇa cādhigamya svaṃ cādhigamaṃ yathāvat prajānaṃti.
△pareṣāṃ cākāṃkṣamāṇānām ārocayaṃti. tasmād dṛṣṭa eva dharme svayam abhijñayā sākṣātkṛtvopasaṃpadya pravedayaṃtīty ucyaṃte. kṣīṇā me jātir ity evam-ādīnāṃ padānāṃ nānā-karaṇaṃ veditavyaṃ.

【漢】瑜伽師地論卷第四十`[九＝九此卷弘仁帝宸翰也云云文久紀元…徹定【知】]`九



☗s50
【漢】瑜伽師地論卷第五十
【漢】彌勒菩薩說
【漢】三藏法師玄奘奉　詔譯

【漢】本地分中菩薩地第十五第三持究竟瑜伽處建立品第五之二
【漢】`[1]第十五〔－〕【明】＊`
### 5.3.2.總辨
【漢】如是別釋佛十力已，今當總`[辨＝辯【三宮聖】]`辨。嗢`[拕＝柁【宮三宮】]`拕南曰：

【漢】自性、與分別、　　不共、亦平等、　　作業、及次第、　　差別最為後。

【漢】如是所說如來十力，所有自性應當了知，所有分別應當了知，所有不共應當了知，所有平等應當了知，所有作業應當了知，所有次第應當了知，所有差別應當了知。由是七相，應知如來十力略義。
△tad-yathā paryāya-saṃgrahaṇyāṃ. uddānaṃ.　
△svabhāvaś ca prabhedaś ca kaivalyaṃ samatā tathā
△karma-kriyānukramaś ca viśeṣaḥ paścimo bhavet.　
△eṣāṃ punar daśānāṃ tathāgata-balānāṃ svabhāvo veditavyaḥ. prabhedo veditavyaḥ. kaivalyaṃ veditavyaṃ samatā veditavyā. karma-kriyā veditavyā. anukramo veditavyaḥ. viśeṣo veditavyaḥ. ity ebhiḥ saptabhir ākāraiḥ samāsato daśa tathāgata-balāni veditavyāni.

#### 5.3.2.1.自性
【漢】云何如來十力自性？謂總五根為其自性。由慧勝故，`[且＝具【明】]`且說十力慧為自性。所以但言處非處智力，不言信力、不言餘力。如處非處智力，如是餘力，當知亦爾。是名如來十力自性。

△tatra katama eṣāṃ svabhāvaḥ. paṃcendriya-svabhāvāny etāni. api tu prajñāyāḥ prādhānyāt prajña-svabhāvanīty ucyaṃte. tathā hy ucyate sthānāsthāna-jñāna-balaṃ. na tu śraddhā-balaṃ vā tad-anyad vā balam ity ucyate. yathā sthānāsthāna-jñāna-balam evam avaśiṣṭāni draṣṭavyāni

#### 5.3.2.2.分別
【漢】云何如來十力分別？謂若略說，由三`[分＝分分【知】]`分別，當知無量。一者、由時分分別。謂於墮在過去、未來及現在世一切所知，隨悟入故。二者、由品類分別。謂於一一諸有為事自相、共相一切行相，隨悟入故。三者、由相續分別。謂於十方一切有情界各各差別一切相續一切事義，隨悟入故。即由如是三種分別，如來十力當知無量。是名如來十力分別。

△tatra ka eṣāṃ prabhedaḥ. samāsatas tri-vidhena prabhedenaiṣām apramāṇatā veditavyā. kāla-prabhedenātītānāgata-vartamānādhva-patita-sarva-jñeya-praveśāt. prakāra-bhedenaikaikasya saṃskṛta-vastunaḥ sva-lakṣaṇa-sāmānya-lakṣaṇa-sarvākāra-praveśāt. saṃtāna-prabhedena daśasu dikṣu sarva-sattva-dhātu-pratyeka-sarva-saṃtāna-sarvārthānupraveśāt. evam ebhis tribhiḥ prabhedair eṣāṃ daśānāṃ tathāgata-balānāṃ aprameyatā veditavyā. ayam eṣāṃ prabhedaḥ.

#### 5.3.2.3.不共
【漢】云何如來十力不共？謂唯如來有此十力，不共一切聲聞、獨覺。是名如來十力不共。
△tatra kaivalyam eṣāṃ katamat. tathāgatasyaivaitāni daśa balāni kevalāny āveṇikāni. na tu sarva-śrāvaka-pratyekabuddhānām. idam eṣāṃ kaivalyam ity ucyate.

#### 5.3.2.4.平等
【漢】云何如來十力平等？謂此十力，一切如來悉皆平等具足成就，故說平等無有差別。若就如來多所安住，是則如來如是十力展轉差別。謂餘如來多住餘力，其餘如來復住餘力。是名如來十力平等。
△sarva-tathāgatānāṃ caitāni balāni samāni nirviśiṣṭāni. iyam eṣāṃ samatā. vihāra-viśeṣas tu tathāgatānām anyonyaṃ bhaved anyena bala-vihāreṇānyas tathāgatas tad- bahula-vihārī bhavati. anyenānyaḥ.

#### 5.3.2.5.作業
【漢】云何如來十力作業？謂如來所有處非處智力，於諸因中如實知因，於諸果中如實知果；及能降伏無因、惡因種種諍論，一切沙門、婆羅門等。如來所有自業智力，於自所作受用果業如實了知；及能降伏施福移轉種種諍論，一切沙門、婆羅門等。
△eṣāṃ daśānāṃ balānāṃ tathāgataḥ kena kiṃ karma karoti. sthānāsthāna-jñāna-balena tathāgataḥ hetuṃ ca hetutaḥ phalaṃ ca phalato yathā-bhūtaṃ prajānāti. ahetu-viṣama-hetu-vādinaś ca śramaṇa-brāhmaṇān nigṛhṇāti.
△karma-svaka-jñāna-balena tathāgataḥ svayaṃkṛta-phalopabhogatāṃ ca karmaṇāṃ yathā-bhūtaṃ prajānāti. dāna-puṇya-saṃkrānti-vādinaś ca śramaṇa-brāhmaṇān nigṛhṇāti.

【漢】如來所有靜慮、解脫、等持、等至智力，能現三種神變，無`[到＝倒【三宮聖知】]`到教授所化有情；及能降伏安住種種相違異品怨害諍論，一切沙門、婆羅門等。如來所有根勝劣智力，於諸有情軟中上根部分差別如實了知，及能於彼如應如宜為說正法。如來所有種種勝解智力，於諸有情軟中上品、淨與不淨勝解差別如實了知；其淨勝解令漸增長，不淨勝解令漸捨離。

【漢】如來所有種種界智力，於諸有情劣中妙界部分差別如實了知；於諸有情能如其根、如其意樂、如其隨眠，依於彼彼趣入門中，無倒教授，如應安立。
△dhyāna-vimokṣa-samādhi-samāpatti-jñāna-balena tathāgatas tribhiś ca prātihāryair vineyāṃ samyag avavadati. prativirodha-vipakṣa-pratyanīka-vādāvasthitāṃś ca śramaṇa-brāhmaṇāṃ nigṛhṇāti.
△indriya-parāpara-jnāna-balena tathāgataḥ sattvānām indriya-mṛdu-madhyādhimātratāṃ ca vibhajya yathā-bhūtaṃ prajānāti. teṣāṃ ca yathārhaṃ yathā-yogyaṃ dharma-deśanāṃ karoti.
△nānādhimukti-jñāna-balena tathāgataḥ mṛdu-madhyādhimātra- śubhāśubhādhimuktitāṃ yathā-bhūtaṃ prajānāti. śubhāṃ cādhimuktim anubṛṃhayati. aśubhāṃ ca tyājayati. nānā- dhātu-jñāna-balena tathāgataḥ hīna-madhya-praṇīta-dhātukatāṃ ca vibhajya yathā-bhūtaṃ prajānāti. yathendriyān yathā'śayān yathā'nuśayāṃś ca sattvāṃs teṣu-teṣv avatāra-mukheṣv avavāda-kriyayā samyag yathā-yogaṃ saṃniyojayati.

【漢】此中如來為諸聲聞，依於彼彼趣入門中與正教授，如聲聞地盡一切種無間宣說、顯發、辯了、施設、開示。
△tatra yathā tathāgatāḥ śrāvakāṇāṃ teṣu-teṣv avatāra-mukheṣv avavādam anuprayacchaṃti.tathā śrāvaka-bhūmau sarveṇa sarvaṃ niraṃtaram ākhyātam uttānaṃ vivṛtaṃ prajñaptaṃ prakāśitaṃ.

【漢】云何如來教授一切始業、初業、等持資糧攝受安住欲住其心諸菩薩眾，令心得住？
△kathaṃ ca punas tathāgatāḥ.bodhisattvam ādikarmikaṃ tatprathamakarmikaṃ samādhi-saṃbhāra-parigrahe 'vasthitaṃ citta-sthiti-kāma-citta-sthitaye avavadaṃti.

【漢】謂諸如來為無諂曲、恭敬愛重，等持資糧、始業、初業諸菩薩眾，最初施設無倒教授。

【漢】如是告言：善男子來！汝當安處遠離臥具獨一無二，於內寂靜如理思惟汝之父母所為立名，或汝親教軌範師等所為立名。如是思惟：我今為有離六處法自性真實，或內、或外、或兩中間，於此有中，如是名想施設假立言說轉耶？汝既如是正思惟已，當於此法都無所得。唯當如是如實了知，但於`[客法 āgantuka-dharma]`客法有`[客想 āgantuka-saṃjñā]`客想轉。
△iha tathāgato bodhisattvam aśaṭhaṃ samādhi-saṃbhāra-gurukam ādikarmikaṃ tatprathamakarmikaṃ tat-prathamata evam avavadati. ehi tvam kulaputra. pravivikta-śayanāsana-gata ekākī advitīyaḥ yat te mātā-pitṛbhyāṃ nāma vyavasthāpitam ācāryopādhyāyābhyāṃ vā. tad eva nāmādhyātmaṃ manasikuru.
△evaṃ ca punar manasikuru asti me sa kaścit ṣaḍ-āyatana-nirmukto dharmaḥ svabhāvena pariniṣpannaḥ adhyātmaṃ vā bahirdhā vā ubhayam antareṇa vā vidyate. yatredaṃ nāma saṃjñā prajñaptir upacāraḥ pravartate.
△sa tvam evaṃ yoniśo manasikurvaṃs taṃ dharmaṃ nopalapsyase. nānyatra te evaṃ bhaviṣyati.
△āgaṃtukeṣv eva dharmeṣv iyam āgaṃtukī saṃjñā pravṛtteti.

【漢】汝善男子！若於爾時，於自己名唯有客想已生已得；復應在內如理思惟，於汝眼中所有制立眼名、眼想、眼假施設。如是思惟：我此眼中唯二可得，謂此制立眼名、眼想、眼假施設；及`[此＝故【元】]`此唯事，於中假立名想施設；除此無有若過`[若＝共【元明】]`若增。於此眼中所有制立眼名、眼想、眼假施設，且非是眼。此唯有事，於中假立眼名想等，當知自性亦非是眼。
△yadā ca te kulaputra tasmiṃ svanāmni āgaṃtuka-saṃjñā utpannā bhavati pratilabdhā. sa tvaṃ yā te cakṣuṣi cakṣur nāma cakṣuḥ-saṃjñā cakṣuḥ-prajñaptiḥ. tām apy adhyātmaṃ yoniśo manasikuru.
△evaṃ ca. punar manasikuru. asmiṃ cakṣuṣi dvayam upalabhyate. idaṃ ca nāma-saṃjñā-prajñapti-cakṣur iti. etac ca vastu-mātraṃ. yatredaṃ nāma saṃjñā prajñaptiḥ. nāta uttari nāto bhūyaḥ.
△tatra yac cakṣuṣi nāma saṃjñā prajñaptiḥ. tat tāvan na cakṣuḥ. yad api tad vastu yatra cakṣuḥ-saṃjñā. tad api svabhāvato na cakṣuḥ.

【漢】何以故？非於此中遠離所立眼名、眼想、眼假施設，少有眼覺而能轉故。若有此事，體是真實，稱名所說，不應於中更待眼名，方有如是眼覺而轉。唯應自性不由聽聞，不由分別彼所立名，但於此事有眼覺轉。然無如是不待名言，覺轉可得。是故此中，唯於客法而有其客眼名、眼想、眼假施設。汝既如是於其內眼如理思惟，復於眼想唯有客想當生當得。
△tat kasya hetoḥ. na hi tatra cakṣur-nāma cakṣuḥ-saṃjñāṃ cakṣuḥ-prajñaptiṃ vinā kasyacic cakṣur-buddhiḥ pravartate. saced etad vastu tenātmanā pariniṣpannaṃ syāt. yena nāmnā abhilapyate. na tatra punas tad-apekṣā cakṣur ity evaṃ buddhiḥ pravartate. nānyatra prakṛtyaivāśrutāparikalpita-nāmakānām api tasmiṃ vastuni cakṣur iti buddhiḥ pravarteta. na ca punaḥ pravartamānā upalabhyate. tasmād idam api cakṣur-nāma cakṣuḥ-saṃjñā āgaṃtuke dharme āgaṃtukī. evaṃ te addyātmam etac cakṣuḥ yoniśo manasikurvataḥ cakṣuḥ-saṃjñāyām apy āgaṃtuka-saṃjñā utpannā bhaviṣyati pratilabdhā.

【漢】如於其眼，如是於耳鼻舌身等，廣說乃至見聞覺知，已得已`[求＝受【聖】]`求，若已作意隨尋隨`[伺＝何【元】]`伺。以要言之，普於一切諸法想中，唯有客想當生當得。
△yathā cakṣuṣi. evaṃ śrotra-ghrāṇa-jihvā-kāyeṣu vistareṇa yāvad dṛṣṭa-śruta-mata- vijñāteṣu prāpteṣu paryeṣiteṣu manasā anuvitarkiteṣv anuvicāriteṣu. samāsataḥ sarva-dharma-saṃjñāsv āgaṃtuka-saṃjñā utpannā bhaviṣyati pratilabdhā.

【漢】如是汝於自己身中所有假想，能盡除遣勤加行道當正攝受；廣說乃至一切法中所有假想，能盡除遣勤加行道當正攝受。汝由如是一切所知善觀察覺，普於一切諸法想中起唯客想，於一切法所有一切戲論之想數數除遣；以無分別無相之心，唯取義轉，於此事中多修習住。
△evaṃ te svātmani yā saṃjñāvasthā. tasyā vibhavāya prayoga-mārgaḥ samyak parigṛhīto bhaviṣyati. vistareṇa yāvat sarva-dharmeṣu yā saṃjñā. tasyā vibhavāya prayoga-mārgaḥ samyak parigṛhīto bhaviṣyati.
△sa tvam evaṃ sarva-jñeya-su-vicāritayā buddhyā sarva-dharma-saṃjñāsv āgaṃtuka-saṃjñayā sarva-dharmeṣu sarva-prapaṃca-saṃjñām apanīyapanīya nirvikalpena ca cetasā nirnimittenārtha-mātra-grahaṇa-pravṛttena tasmiṃ vastuni bahulaṃ vihara.

【漢】汝若如是，當依如來妙智清淨等持種`[性＝姓【聖知】]`性，獲得無倒心一境性。

【漢】如是汝等若於不淨作意思惟，於此作意勿當捨離。若於慈愍，若於緣性緣起，若於界差別，若於阿那波那念，若於初靜慮，廣說乃至若於非想非非想處，無量菩薩靜慮、神通、等持、等至作意思惟，於此作意勿當捨離。
△evaṃ te tathāgata-jñānā-viśuddhi-samādhi-gotrāc cittasyaikāgratā pratilabdhā bhaviṣyati. sa tvaṃ saced aśubhāṃ manasi karoṣi. enaṃ manasikāraṃ mā riṃciṣyasi. sacen maitrīm idaṃpratyayatā-pratītyasamutpādaṃ dhātu-prabhedam ānāpānasmṛtiṃ prathamaṃ dhyānaṃ vistareṇa yāvan naivasaṃjñānāsaṃjñāyatanam apramāṇa-bodhisattva-dhyānābhijñā-samādhi-samāpattīr manasikaroṣi. etam eva manasikāraṃ mā riṃciṣyasi.

【漢】汝若如是修此菩薩無倒作意，漸次乃至當得無上正等菩提，究竟出離。

【漢】當知是名一切菩薩遍趣正行。過去如來亦為始業諸菩薩眾，已正施設如是教授；未來如來亦為始業諸菩薩眾，當正施設如是教授；現在如來亦為始業諸菩薩眾，現正施設如是教授。諸聲聞等於此作意勤修習時，亦能速疾得勝通慧。若能於此無倒作意如實通達，便能獲得諸法現觀。
△evam te ayaṃ bodhisattva-manaskāro 'nupūrveṇa yāvaḍ anuttarāyai samyaksaṃbodhaye niryāsyatīti.
△iyaṃ sarvatra-gāminī bodhisattvānāṃ pratipad veditavyā. atīte 'py adhvani tathāgatā bodhisattvam ādikarmikam evam evāvavaditavantaḥ. anāgate 'py adhvani evaṃ evāvavadiṣyaṃti. pratyutpanne 'py adhvany evam evāvavadaṃti. śrāvako 'pi cānena manaskāreṇa prayujyamānaḥ kṣiprābhijñataraḥ syād dharmābhisamayāya yadi śaknuyād etaṃ manaskāraṃ yathāvat prativeddhuṃ.

【漢】如來所有遍趣行智力，於一切苦能出離`[行＝苦行【聖】]`行、不出離行如實了知；及令捨離不出離行，能正授與能出離行。如來所有宿住隨念智力，於其前際本事本生數數念已，為令所化諸有情類心生厭離、心生淨信，正為宣說；及能降伏執`[3]著＝者【元明】＊`著常論，一切沙門、婆羅門等。如來所有死生智力，於諸弟子過往遷謝當所受生，能正記`[莂＝別【宋元宮聖知】]`莂；及能降伏執`[＊3]`著斷論，一切沙門、婆羅門等。如來所有漏盡智力，於自解脫無惑無疑；及能降伏於阿羅漢起增上慢，一切沙門、婆羅門等。是名如來十力作業。
△sarvatra-gāminī-pratipaj-jñāna-balena tathāgataḥ sarva-duḥkha-nairyāṇikīm anairyāṇikīṃ ca pratipadaṃ yathā-bhūtaṃ prajānāti. anairyāṇikīṃ ca pratipadaṃ varjayitvā nairyāṇikīm upasaṃharati.
△pūrve-nivāsānusmṛti-jñāna-balena tathāgataḥ pūrvāṃte iti-vṛttakāṃś ca jātakāṃś ca smṛtvā citta-saṃvegāya citta-prasādāya vineyānāṃ deśayati. śāśvata-vādinaś ca śramaṇa- brāhmaṇān nigṛhṇāti.
△cyuty-upapāda-jñāna-balena tathāgataḥ śrāvakaṃ cābhyatīta-kāla-gatam upapattau vyākaroti. uccheda-vādinaś ca śramana-brāhmaṇān nigṛhṇāti.
△āsrava-kṣaya-jñāna-balena tathāgata sve ca vimokṣe niṣkāṃkṣo bhavati nirvicikitsaḥ. arhattvābhimāninaś ca śramaṇa-brāhmaṇān nigṛhṇāti. idam tāvat tathāgatasya daśānāṃ balānāṃ karma veditavyaṃ. 

#### 5.3.2.6.次第
【漢】云何如來十力次第？謂諸如來，於其無上正等菩提初證得時，即便頓得一切十力；頓證得已，後時次第方現在前。
△tatra ka eṣāṃ daśānāṃ tathāgata-balānām anukramaḥ. sahābhisaṃbodhād anuttarāyāḥ samyaksaṃbodheḥ tathāgataḥ sarvāṇy eva daśa balāni sakṛt pratilabhate.

##### 5.3.2.6.1.初門
【漢】謂諸如來初成佛時，先起處非處智力。觀察諸法，建立一切無倒因果。既觀察已。次起自業智力。若有希求即於欲界同分界中可愛殊勝異熟果者，方便為說令其遠離諸不善業，令其現行所有善業。
△sakṛt-pratilabdhānāṃ punar eṣāṃ krameṇa saṃmukhībhāvo bhavati. abhisaṃbuddha-mātra eva tathāgataḥ dharmāṇāṃ samyag eva hetu-phala-vyavasthānaṃ sthānāsthāna-jñāna-balena vyavalokayati.
△vyavalokya kāma-dhātāv eva sabhāge dhātāv iṣṭa-phala-viśeṣārthikānāṃ karmasvaka-jñāna-balenākuśala-karma-parivarjanāṃ kuśala-karma-samudācāratāṃ ca vyapadiśati.

【漢】次起靜慮、解脫、等持、等至智力。若諸有情希求世間離欲法者，與其教授，令彼趣向世間離欲，令彼獲得如實之道。次起所餘如來`[七＝十【三宮】]`七力。若諸有情希求出世離欲法者，如應為說趣出世間離欲之道。謂於此中，先起根勝劣智力，如實觀察希求出世離欲者根。
△laukika-vairāgya-kāmānāṃ punaḥ sattvānāṃ dhyāna-vimokṣa-samādhi-samāpatti-jñāna-balena laukika-vairāgya-gamanāya yathāvaṃ mārga-pratilābhāyāvavādam anuprayacchati.
△lokottara-vairāgya-kāmānāṃ punaḥ tad-anyais saptabhis tathāgata-balair lokottara-vairāgyopagamāya mārgaṃ vyapadiśati. tatra pūrvaṃ tāval lokottara-vairāgya-kāmānām indriyaṃ vyavalokayati indriya-parāpara-jñāna-balena.

【漢】次起種種勝解智力，如實觀察彼根為先所有意樂。次起種種界智力，如實觀察意樂為先所有隨眠。如是了知彼根、意樂及隨眠已，次起遍趣行智力，如其所應，令於所緣趣入門中而得趣入。
△tata indriya-pūrvam āśayaṃ vyavalokayati nānādhimukti-jñāna-balena.
△tataś cāśaya-pūrvam anuśayaṃ vyavalokayati nānā-dhātu-jñāna-balena.
△sa evam indriyāśayānuśaya-jñaḥ yathā-yogam ālaṃbanāvatāra-mukheṣv avatārayati sarvatra-gāminī-pratipaj-jñāna-balena.

【漢】次起宿住隨念智力及死生智力，彼由如應所緣趣入門加行攝住心已，淨修行已，為說中道，令其遠離薩迦耶見以為根本`[常＝當【元明】]`常斷邊執。為令永斷一切煩惱，從此後起漏盡智力。若有如是正修方便奢摩他力之所任持，雖未永斷一切煩惱，而由獲得不現行故，起不作作增上慢者，令其捨離此增上慢。是名十力一門次第。
△tataś cānurūpeṇālaṃbanāvatāra-mukha-prayogena citta-sthitiṃ ca grāhayitvā caritāni ca viśodhya satkāya-dṛṣṭi-mūla-śāśvatocchedāṃtagrāha-vivarjitāṃ madhyamāṃ pratipadaṃ vyapadiśati sarva-kleśa-prahāṇāya pūrve-nivāsānusmṛti-jñāna-balena cyuty-upapatti-jñāna-balena ca.
△tata evaṃ samyak-prayuktaḥ śamathopastabdho 'prahīṇa-kleśā-samudācāra-yogād akṛte-kṛtābhimāninām abhimānaṃ tyājayaty āsrava-kṣaya-jñāna-balena. ayaṃ tāvad eko balānām anukrama-paryāyaḥ.

##### 5.3.2.6.2.第二門
【漢】復有異門十力次第。謂諸如來，於其無上正等菩提初證得時，最初發起處非處智力令現在前，普於一切緣生法中，觀察最勝妙法住智。即依如是妙法住智，次起自業智力，觀在家分，由彼彼業種種差別，依在家分`[曾＝習【元明】]`曾當現時修證差別。
△aparaḥ paryāyaḥ. iha tathāgato 'nuttarāṃ samyaksaṃbodhiṃ abhisaṃbudhya tat-prathamataḥ sthānāshāna-jñāna-balaṃ saṃmukhīkṛtya pratītyasamutpanneṣu dharmeṣu paramaṃ dharma-sthiti-jñānaṃ vyavacārayati.
△tac ca dharma-sthiti-jñānaṃ niśritya karma-svaka-jñāna-balena gṛhi-pakṣaṃ vyavalokayati. yena-yena karmaṇā vicitreṇa teṣāṃ gṛhi-pakṣāśritānāṃ samudāgamo 'bhūd bhaviṣyati vidyate ca.

【漢】如是觀察在家分已，次起靜慮、解脫、等持、等至智力，觀出家分。謂於如是出家分中，為有能說出苦離苦正道者耶？為無有耶？如是觀已，正知都無。觀諸世間無有救護，無所`[歸＝師【聖】]`歸依。由大悲故，以其佛眼如實觀照一切世間。既觀照已，次起根勝劣智力，現前了知住在世間種種有情，生在世間、長在世間，或有鈍根、或有中根、或有利根。現前知已，便於說法其心趣入。次後如前一切所餘種種勝解智力等事，次第應知。是第二門十力次第。
△gṛhi-pakṣaṃ vyavalokya dhyāna-vimokṣa-samādhi-samāpatti-jñāna balena pravrajita-pakṣaṃ vyavalokayati. kim asty asmiṃ pravrajita-pakṣe kaścid duḥkhān niḥsṛto duḥkhān nissaraṇāya ca mārgasya deśayitā. āho svit nāstīti. sa nāstity avagamya nis-trāṇam aśaraṇaṃ sarvaṃ lokam avekṣya mahā-karuṇām upādāya buddha-cakṣuṣā lokaṃ vyavalokayati.
△sa vyavalokayann indriya-parāpara-jñānaṃ saṃmukhīkṛtya prajānāti. saṃti sattvā loke jātā loke vṛddhā mṛdv-indriyā api madhyendriyā api tīkṣṇendriyā apīti. iti viditvāsya dharma-deśanāyāṃ cittaṃ krāmati. tataḥ pūrvavat sarvānukramo nānā'dhimukty-ādikānāṃ tad-anyeṣāṃ balānāṃ veditavyaḥ. ayaṃ dvitīyo balānām anukrama-paryāyaḥ.

##### 5.3.2.6.3.第三門
【漢】復有異門十力次第。謂諸如來於其無上正等菩提初證得時，最初發起處非處智力令現在前，觀察一切緣生法界。次起自業智力，即於如是緣生法中，觀察假立有情名想諸有情界，如是有情自造如是色類諸業，還受如是色類諸果。如實觀察如是法界有情界已，次起靜慮、解脫、等持、等至智力，即為如是諸有情類解脫苦故，示現三種無倒神變而教授之。既教授已，次起餘力，如前次第知根等已，於其正道令趣入已，然後方便令彼有情解脫眾苦。是第三門十力次第。
△aparah paryāyaḥ. pūrvaṃ tāvat tathāgato 'bhisaṃbuddha-mātra eva sthānāsthāna-jñāna-balena pratītyasamutpannaṃ dharmadhātuṃ vicārayati.
△tataḥ karma-svaka-jñāna-balena yeṣu pratītyasamutpanneṣu dharmeṣu sattva-saṃjñātaṃ sattva-dhātuṃ vicārayati. amī sattvā evaṃ-rūpasya svayaṃ-kṛtasya karmaṇaḥ evaṃ-rūpaṃ phalaṃ pratyanubhavaṃtīti. dharma-dhātuṃ sattva-dhātuṃ ca yathāvad vyavacārya dhyāna-vimokṣa-samādhi-samāpattijñāna-balena.
△tān eva sattvān duḥkha-vimokṣāya samyak tribhiḥ prātihāryair avavadati. avavadaṃ pūrvavad anukrameṇāvaśiṣṭair balair indriy'ādīni jñātvā mārge cāvatārya tāṃ sattvāṃ duḥkhād vimocayati. ayaṃ tṛtīyo balānām anukrama-paryāyaḥ.

#### 5.3.2.7.差別
【漢】云何如來十力差別？謂此十力展轉相望，`[亦＝示【知】]`亦有差別，亦無差別。處非處智力等與自業智力等，有何差別？若正了知善不善業，能感所有愛非愛果，當知此由處非處智力故。若正了知諸有能造善不善業，即彼能受愛非愛果，而非所餘，當知此由自業智力故。若正了知諸有能修靜慮、解脫、等持、等至，即彼能入靜慮等定，而非所餘，當知此由自業智力故。若正了知即依如是靜慮等定，現三神變，無倒教授所化有情，當知此由靜慮、解脫、等持、等至智力故。
△tatra sthānāsthāna-jñāna-balasya karma-svaka-jñāna-balasya ca ko viśeṣah.
△yat kuśalākuśalasya karmaṇaḥ iṣṭāniṣṭa-phalaṃ nirvartate. idaṃ sthānāsthāna-jñāna-balāt. yat punar ya eva kuśalākuśalaṃ karma karoti. sa eva tad iṣṭāniṣṭaṃ phalaṃ pratyanubhavati. idaṃ karma-svaka-jñāna-balāt.
△yat tāvad ya eva dhyāna-vimokṣādīnāṃ samāpattā. tasyaiva te bhavaṃti. nānyasya. idaṃ karma-svaka-jñāna-balāt. yat punas tān eva dhyānādīn āśritya vineyāṃs tribhiḥ prātihāryair avavadati. idaṃ dhyāna-vimokṣa-samādhi-samāpatti-jñāna-balāt.

【漢】若正照取信等俱生相應之心，當知此由靜慮、解脫、等持、等至智力故。若正分別即彼諸根軟中上品種種差別，當知此由根勝劣智力故。若正照取諸根為先，彼彼法中種種意樂，當知此由根勝劣智力故。若正分別即彼意樂種種差別，當知此由種種勝解智力故。即彼意樂，當知分別略有六種。
△yat tāvac chraddhādi-sahaja-saṃprayuktaṃ cittaṃ gṛhṇāti. idaṃ dhyāna-vimokṣa-samādhi-samāpatti-jñāna-balāt. yat punas tāny evendriyāṇi mṛdu-madhyādhimātrādi-prabhedena vibhājati. idam indriya-parāpara-jñāna-balāt.
△yat tāvad indriya-pūrvaṃ teṣu-teṣu dharmeṣv āśayaṃ gṛhṇāti. idam indriya-parāpara-jñāna-balāt. yat punas tam evāśayaṃ nānā vibhajati. idaṃ nānādhimukti-jñāna-balāt. tasya punar āśayasya samāsataḥ ṣaḍbhir ākārair vibhāgo veditavyaḥ.

【漢】一者、不出離意樂。謂於各別大自在天、那羅延天、梵世間等起信解者所有意樂。二者、出離意樂。謂於三乘起信解者所有意樂。三者、遠清淨意樂。謂安住下品、中品成熟者所有意樂。四者、近清淨意樂。謂安住上品成熟者所有意樂。
△anairyāṇika āśayaḥ. tad-yathā pṛthan Maheśvara-Nārāyaṇa-Brahma-lokādy-adhimuktānāṃ.
△nairyāṇika āśayaḥ. tad-yathā triṣu yāneṣv adhimuktānāṃ.
△viśuddhi-dūra āśayah. tad-yathā mṛdu-madhya-paripāka-vyavasthitānāṃ.
△viśuddhi-samāṣanna āśayaḥ. tad-yathā adhimātra-paripāka-vyavasthānāṃ.

【漢】五者、即於現法得涅槃意樂。謂由聲聞乘所得涅槃起信解者所有意樂。六者、於當來世得涅槃意樂。謂由大乘所得涅槃起信解者所有意樂。若正照取勝解所起相似種子，當知此由種種勝解智力故。若正照取即彼種子差別分別無量品類，當知此由種種界智力故。又即彼界，當知分別略有四種。一者、本性住種子。二者、先習起種子。三者、可修治種子，謂有般涅槃法者所有種子。四者、不可修治種子，謂無般涅槃法者所有種子。
△dṛṣṭe eva dharme nirvāṇa-prāpty-āśayaḥ. tad-yathā śrāvaka-yānena nirvāṇa-prāpty-adhimuktānām.
△āyatyāṃ nirvāṇa-prāpty-āśayaḥ. tadyathā mahāyānena nirvāṇa-prāpty-adhimuktānāṃ,
△yat tāvad adhimukti-samutthāpitaṃ tad-upamaṃ bījaṃ gṛhṇāti. idaṃ nānādhimukti-jñāna-balāt. yat punas tad eva bījaṃ vibhajyāneka-prakāraṃ gṛhṇāti. idam nānā-dhātu-jñāna-balāt. sa punar dhātu-pravibhāgaḥ samāsataś catur-ākāro veditavyaḥ. prakṛti-sthaṃ bījaṃ pūrvābhyāsa-samutthitaṃ bījaṃ viśodhyaṃ bījaṃ. tad-yathā parinirvāṇa-dharmakāṇāṃ. aviśodhyaṃ ca bījaṃ. tad-yathā aparinirvāṇa-dharmakāṇāṃ.

【漢】若正了知如界種類行跡趣入，當知此由種種界智力故。若正分別即彼行跡一切品類，如是行跡能令`[離＝雜【知】]`離染，如是行跡能令畢竟清淨，如是行跡能令不畢竟清淨，當知此由遍趣行智力故。若如實知前際隨念一切趣因前際俱行，當知此由遍趣行智力故。若正了知如前分別種種隨順八言說句、六種略行，當知此由宿住隨念智力故。
△yat tāvat yathā-dhātv-anurūpaṃ pratipad-avatāraṃ prajānāti. idaṃ nānā-dhātu-jñāna-balāt. yat punas tām eva pratipadaṃ sarvaiḥ prakāraiḥ pratibhajati. iyaṃ pratipat saṃkleśāyeyaṃ vyavadānāyeyam atyaṃta-vyavadānāyeyaṃ nātyaṃta-vyavadānāyeti. idaṃ sarvatra-gāminī-pratipaj-jñāna-balāt.
△yat tāvat pūrvāṃtam anusmaran sarva-gati-hetūn pūrvānta-sahagatāṃ yathā-bhūtaṃ prajānāti. idaṃ sarvatra-gāminī-pratipaj-jñāna-balāt. yat punaḥ pravibhajya vyavahāra-padānugataṃ pūrvavat ṣaḍ-vidhaṃ caritaṃ prajānāti. idaṃ pūrve-nivāsānusmṛti-jñāna-balāt.

【漢】若正了知依於前際有情死生，當知此由宿住隨念智力故。若正觀見後際種種有情死生，當知此由死生智力故。若正了知於自事義未得究竟，有情後際受生相續，當知此由死生智力故。若正了知於自事義已得究竟，心善解脫，於現法中證得涅槃，當知此由漏盡智力故。當知是名如來十力展轉相望，亦有差別，亦無差別。
△yat tāvat pūrvāntam ārabhya sattvānāṃ cyuty-upapādaṃ prajānāti. idam pūrve-nivāsānusmṛti-jñāna-balāt. yat punar aparāṃtikaṃ sattvānām cyuty-upapādaṃ paśyati. idaṃ cyuty-upapatti-jñāna-balāt.
△yat tāvad apariniṣṭhita-svakārthānāṃ sattvānām aparāṃte upapattiṃ pratisaṃdhiṃ prajānāti. idaṃ cyuty-upapatti-jñāna-balāt. yat punaḥ pariniṣṭhita-svakārthānāṃ suvimukta-citānāṃ dṛṣṭadharma-nirvāṇa-prāptiṃ prajānāti. idam āsrava-kṣaya-jñana-balāt. ayam eṣāṃ daśānāṃ tathāgata-balānām anyonya-viśeṣaś cāviśeṣaś ca veditavyaḥ.

## 5.4.四無所畏
【漢】如來所有四無畏文，如契經說應知其相。
△catvāri vaiśāradyāni granthato yathā-sūtram eva veditavyāni.

### 5.4.1.略釋義
【漢】謂諸如來，於其四處，在大眾中而自稱歎。

【漢】謂所知障永解脫故，於一切種一切法中現等正覺，不共聲聞，是第一處。諸煩惱障永解脫故，證得漏盡共諸聲聞，是第二處。為求解脫諸有情類超過眾苦說出離道，是第三處。即於能出道得為礙，說諸障法應當遠離，是第四處。
△tatra catvāry etāni sthānāni tathāgataiḥ parṣadi pratijñātavyāni bhavaṃti. śrāvakāsādhāraṇo jñeyāvaraṇa-vimokṣāt sarvākāra-sarva-dharmābhisaṃbodhaḥ. idaṃ prathamaṃ sthānaṃ.
△śrāvaka-sādhāraṇaś ca kleśāvaraṇa-vimokṣaḥ. idaṃ dvitīyaṃ sthānaṃ.
△vimokṣa-kāmānāṃ ca sattvānāṃ duḥkha-samatikramāya nairyāṇiko mārgaḥ. idaṃ tṛtīyaṃ sthānaṃ.
△tasyaiva ca mārgasya prāptivibandhabhūtā ye āṃtarāyikā dharmāḥ parivarjayitavyāḥ. idaṃ caturthaṃ sthānaṃ.

【漢】如來既於如是四處，如其實義自稱歎已。次後他於自所稱歎前之二處，所有相違身語意業而興謗難；復於後二自稱歎處，所有相違前後乖反墮非理相而興謗難，`[謂＝復【三】]`謂於世間有`[3]眼＝明【三宮聖知】＊`眼見者、無`[＊3]`眼見者、有他心智者、無他心智者，如來於此自稱`[歎＝能【三】]`歎處能為對治諸謗難中，都不見有如實因相。由是因緣，於此四處能自了知，坦然無畏，心無怯劣，無所疑慮，都無驚懼。
△yathārtha-pratijñaś ca tathāgataḥ eṣu caturṣu sthāneṣu. ataḥ pratijñā-viguṇāṃ dvayoḥ pūrvayoḥ sthānayoḥ kāya-vāṅ-manaś-ceṣṭāṃ
△pratijñā-viguṇāṃ ca dvayoḥ paścimayoḥ sthānayoḥ pūrvāpara-virodhatāṃ ayukti-patitatāṃ cāpareṣāṃ divyadṛśāṃ cādivyadṛśāṃ ca vā paracittavidām aparacitta-vidāṃ ca pratijñānasthānapratipakṣeṇa saṃcodanāyāṃ nimittabhūtām asamanupaśyan yenaitāni sthānāni viśārado 'līna-cittaḥ nirāśaṃko nirbhīḥ pratijānāti.

【漢】又佛大師唯有爾所正應稱歎，謂自利行及利他行俱善圓滿。當知此中，前二稱歎自利行滿，後二稱歎利他行滿。
△etāvac ca śāstrā pratijñātavyaṃ. yad uta paripūrṇā sva-hita-pratipattiḥ para-hita-pratipattiś ca. tatra pūrvakābhyāṃ dvābhyāṃ sthānābhyāṃ paripūrṇā sva-hita-pratipattiḥ pratijñātā bhavati paścimakābhyāṃ dvābhyāṃ sthānābhyāṃ paripūrṇā para-hita-pratipattiḥ pratijñātā bhavati.

### 5.4.2.明所為
【漢】此中如來，若自稱歎於一切法現等覺故成正等覺，當知正為等趣大乘諸菩薩故。若自稱歎一切漏盡，當知正為等趣聲聞及獨覺乘諸有情故。若復稱歎能出離道及諸障法，當知俱為等趣諸乘諸有情故。如是如來所說經句，謂我為諸菩薩、聲聞說出離道，乃至廣說。諸結集者，於所結集聲聞藏中，除菩薩言；於所結集菩薩藏中，但唯誦此菩薩之言。
△tatrātmanaḥ sarva-dharmābhisaṃbodhāt samyaksaṃbuddhatvaṃ tathāgato mahāyāna-saṃprasthitāṃ bodhisattvān adhikṛtya pratijānīte. sarvāsrava-kṣayaṃ punaḥ śrāvaka-pratyekabuddha-yāna-saṃprasthitāṃ sattvān adhikṛtya pratijānīte mārgaṃ nairyāṇikaṃ dharmān āntarāyikāṃs tad-ubhayān adhikṛtya pratijānīte. evam etat sūtra-padaṃ tathāgatena deśitaṃ. yo vā me bodhisattvānāṃ śrāvakāṇāṃ ca nairyāṇiko mārgo deśita iti vistaraḥ. sa ca bodhisattvāpadeśaḥ saṃgīti-kāraiḥ śrāvaka-piṭakādhikārād apanītaḥ. bodhisattva-piṭake punar bodhisattvāpadeśa eva kevalaḥ paṭhyate.

## 5.5.三念住
【漢】如來所有三念住文，如契經說應知其相。謂諸如來，於其長夜有如是欲：如何當令諸有情類，於我善說法毘柰耶無倒行中，如實隨住。如是長夜欲樂法主化御眾時，若所希欲或遂不遂，不生雜染。由三念住略所顯故。此三念住，復由三眾差別建立。云何三眾？若彼一切一向正行，是第一眾；若彼一切一向邪行，是第二眾；若彼眾中一分正行、一分邪行，是第三眾。
△trīṇi smṛtyupasthānāni granthato yathāsūtram eva veditavyāni. dīrgha-rātraṃ tathāgata evaṃ-kāmaḥ kaccin mayā sukeśite dharme vineyāḥ pratipattau yathāvad avatiṣṭherann iti. tasya ca dīrgha-rātraṃ tat-kāmasya dharma-svāmino gaṇa-parikarṣakasya tasyāḥ prārthanāyāḥ saṃpatti-vipattibhyām asaṃkleśas tribhiḥ smṛty-upasthānaiḥ samāsataḥ prabhāvyate.
△tāni punar etāni parṣat-traya-prabhedāt trīṇi vyavasthāpyaṃte. tisraḥ parṣadaḥ katamāḥ. ekāṃtena samyak pratipadyate sarvam eva. iyaṃ ekā parṣat. ekāṃtena mithyā pratipadyate sarvam eva. iyaṃ dvitīyā parṣat. tṛtāyā punaḥ parṣad yasyāṃ tad-ekatyāḥ samyak pratipadyaṃte. tad-ekatyā mithyā pratipadyaṃte.

## 5.6.三不護
【漢】如來所有三不護文，如契經說應知其相。謂諸如來以要言之，於一切種鄙惡所作覆藏永斷，由三不護之所顯示。諸阿羅漢由忘念故，於時時間片有無記鄙惡所作，如來於此一切一切皆無所有。是故如來於諸弟子，如所立要，即如自性切切誡勗，顯顯呵擯，時復現行率爾敦逼，於諸弟子無所防慮。所謂勿彼共住多時，知我所行三業不淨，因於前事意懷不悅，由斯不順乃事乖違，或面譏我，或向他說。
△trīṇy arakṣyāṇi yathā-sūtram eva granthato veditavyāni. samāsataḥ sarvākāra-ku-kṛta-praticchādanatā-prahāṇam. etat tathāgatasya tribhir arakṣyaiḥ paridīpitaṃ
△yad api tad arhato 'pi kiṃcid avyākṛtaṃ kukṛta-mātrakaṃ bhavati kadācit karhicit smṛtisaṃpramoṣāt. tad api tathāgatasya sarveṇa sarvaṃ nāsti.
△atas tathāgato yathā pratijñātaḥ. tathā svabhāvaḥ. śrāvakān nigṛhya-nigṛhya bravīti. prasahya-prasahya tad-ekatyān avasādayati. tad-ekatyāṃ pravāsayati. api ca niṣṭhuraṃ pratipadyate.
△nāsya teṣv anurakṣā utpadyate. mā haiva me śrāvakāḥ saṃvāsānvayād apariśuddha-kāya-vāṅ-manaḥ-samudācāratāṃ viditvā tena vastunā anātta-manaskā anabhirāddhāś codayiṣyaṃti. pareṣāṃ vā ākhyāsyaṃtīti.

## 5.7.大悲
【漢】當知如來所有大悲一切種相，皆悉如前供養親近無量品說。當知如是如來大悲無量無上。
△tatra tathāgatānāṃ mahākaruṇā sarvākārā yathā pūrva-nirdiṣṭā pūjāsevāpraṃāṇa-paṭale veditavyā. sā punar apramāṇā niruttarā tāthāgatī veditavyā.

## 5.8.無忘失法
【漢】云何如來無忘失法？謂諸如來常隨記念，若事、若處、若如、若時有所為作，如來即於此事、此處、此如、此時皆正隨念，是名如來無忘失法。所謂如來普於一切所作事業，普於一切方處差別，普於一切所作方便，普於一切時分差別，念無忘失，常住正念，當知是名無忘失法。
△tatra tathāgatasyānuṣṭheyaṃ yac ca bhavati yatra ca bhavati yathā ca bhavati yadā ca bhavati. tasya tatra tathā tadā samyag anuṣṭhānād iyaṃ tathāgatasyāsaṃmoṣa-dharmatety ucyate. iti yā tatra tathāgatasya sarva-kṛtyeṣu sarva-deśeṣu sarva-kṛtyopāyeṣu sarva-kāleṣu smṛty-asaṃmoṣatā sadopasthita-smṛtitā. iyam atrāsaṃmoṣa-dharmatā draṣṭāvyā.

## 5.9.永害習氣
【漢】云何如來永害習氣？謂諸如來或於動轉、或於瞻視、或於言論、或於安住，似有煩惱所起作業多不現行，是名如來永害習氣。諸阿羅漢雖斷煩惱，而於動轉、瞻視、言論及安住中，而有種種似有煩惱所起作業。
△tatra yā tathāgatasya spandite vā prekṣite vā kathite vā vihāre vā kleśa-sadbhāva-sadṛśa-ceṣṭāsamudācāra-pracuratā. ayaṃ tathāgatasya vāsanā-samudghāta ity ucyate. arhatāṃ punaḥ prahīṇa-kleśānām api kleśa-sadbhāva-sadṛśī ceṣṭā spandita-prekṣita-kathita-vihṛteṣu bhavaty eva.

## 5.10.一切種妙智
【漢】云何如來一切種妙智？謂諸如來以要言之，於三聚法現等正覺。何等為三？一者、能引有義聚法，二者、能引無義聚法，三者、非能引有義聚法非能引無義聚法。當知此中，若諸如來或於能引無義聚法，或於非能引有義聚法非能引無義聚法，總於如是一切法中無顛倒智，是名如來一切種智。若諸如來，於其能引有義聚法一切法中無顛倒智，當知是名如來妙智。即於此中，若一切種智、若妙智，總合為一，名一切種妙智。
△samāsatas tathāgatena dharmāṇāṃ trayo rāśayo 'bhisaṃbuddhāḥ. katame trayaḥ. arthopasaṃhitā dharmāḥ anarthopasaṃhitāḥ naivārthopasaṃhitā nānarthopasaṃhitāḥ.
△tatra yat tathāgatasyān-arthopasaṃhiteṣu naivārthopasaṃhita-nānarthopasaṃhiteṣu sarva-dharmeṣu jñānam. idam tathāgatasya sarvākāra-jñānam ity ucyate.
△tatra yat tathāgatasyārthopasaṃhiteṣu sarva-dharmeṣu jñānam. idaṃ tathāgatasya varajñānam ity ucyate. tatra yac ca sarvākāraṃ jñānaṃ yac ca vara-jñānaṃ. tad aikadhyam abhisaṃkṣipya sarvākāra-varajñānam ity ucyate.

## 5.11.總辨
【漢】如是一切，總名如來百四十種不共佛法。
△tad etad abhisamasya sarvaṃ catvāriṃśad uttaram āveṇika-buddha-dharma-śataṃ bhavati.

### 5.11.1.證得
【漢】即於此中，諸相、隨好，在菩薩位最後有中，皆已證得極善清淨。若時菩薩坐菩提座，住最後有，於菩薩道菩提資糧極善圓滿，爾時無師修三十七菩提分法，得一剎那名無障礙智三摩地，是其菩薩學道所攝金剛喻定。

【漢】從此無間第二剎那，頓得其餘不共佛法。謂如來十力為初，一切種妙智為後，皆極清淨，悉為無上。由得此故，普於一切所知境界，無滯無`[障＝礙【聖知】]`障、最極清淨無垢智轉。依暫發悟思惟圓滿、意`[車＝轉【三宮】]`車圓滿，超過一切菩薩行、菩薩地，證入一切如來行、如來地。一切在`[肉＝實【三宮聖知】]`肉所知障品所有麁重無餘斷故，得勝轉依。如是轉依最為無上。其餘一切乃至最上成滿住中菩薩轉依，當知有上。
△tatra lakṣaṇāny anuvyaṃjanāni cānena bodhisattva-bhūtena carame bhave su- pariśuddhāni pratilabdhāni bhavaṃti. yadā tu Bodhi-maṇḍe niṣīdati su-paripūrṇa-bodhi-saṃbhāra-mārgo bodhisattvaḥ paścime bhave. tadāsāv anācāryakam saptatriṃśataṃ bodhi-pakṣyāṃ dharmāṃ bhāvayann eka-kṣaṇānāvaraṇa-jñana-daṃ nāma samādhiṃ pratilabhate śaikṣa-bhūtasya bodhisattvasya vajropama-samādhi-saṃgṛhītaṃ. tasyānantaraṃ dvitīye kṣaṇe pariśiṣṭānāṃ daśa-balādīnāṃ buddha- dharmāṇāṃ sarvākāravara-jñānaparyavasānānāṃ suviśuddhatāṃ niruttaratāṃ sakṛt pratilabhate.
△teṣāṃ ca lābhāt sarvasmiṃ jñeye asaktam anāvaraṇaṃ suviśuddham nirmalaṃ jñānaṃ pravartate ābhoga-mātra-pratibaddhaṃ. paripūrṇa-saṃkalpaś ca bhavati. tathā paripūrṇa-mano-rathaḥ samatikrānto bodhisattva-caryāṃ bodhisattva-bhūmiṃ. tathāgata-caryāṃ tathāgata-bhūmim avakrāṃto bhavati.
△sāra-gatasya ca jñeyāvaraṇa-pakṣyasya dauṣṭhulyasya niravaśeṣa-prahāṇād asyāśrayaḥ parivṛtto bhavati. sā cāsya niruttarā āśraya-parivṛttiḥ. anyāḥ sarvāḥ parama-vihārāvasānā bodhisattvānām āśraya-parivṛttayas sottarā eva viditavyāḥ.

### 5.11.2.差別
【漢】問：一切安住到究竟地菩薩智等、如來智等，云何應知此二差別？
△tatra niṣṭhā-gamana-bhūmi-sthitasya ca bodhisattvasya tathāgatasya ca kathaṃ jñana-viśeṣo 'vagaṃtavyo jñānāntaraṃ.

【漢】答：如明眼人隔於輕縠覩眾色像，一切安住到究竟地菩薩妙智於一切境，當知亦爾。如明眼人無所障隔覩眾色像，如來妙智於一切境，當知亦爾。如畫事業圓布眾`[4]彩＝綵【三宮聖知】＊`彩，唯`[後＝徵【宮】]`後`[妙＝微妙【三】]`妙色未淨修治，到究竟地菩薩妙智，當知亦爾。如畫事業圓布眾`[＊4]`彩，最後妙色已淨修治，如來妙智，當知亦爾。如明眼人於微闇中覩見眾色，到究竟地菩薩妙智，當知亦爾。如明眼人離一切闇覩見眾色，如來妙智，當知亦爾。如明眼人遠覩眾色，到究竟地菩薩妙智，當知亦爾。如明眼人近覩眾色，如來妙智，當知亦爾。如輕`[瞖【麗】，醫【大】，翳【三宮知】]`瞖眼觀視眾色，到究竟地菩薩妙智，當知亦爾。如極淨眼觀視眾色，如來妙智，當知亦爾。
△iha niṣṭhā-gamana-bhūmi-sthitasya bodhisattvasya pelava-paṭāntaritaṃ yathā cakṣuṣmato rūpa-darśanam. evaṃ tasya sarvasmiṃ jñeye jñānaṃ veditavyṃ. yathā punar na kenacid antaritam. evaṃ tathāgatasya jñānaṃ draṣṭavyaṃ. tad-yathā sarv'ākāra-raṃga-paripūrṇaṃ citra-karma paścimayā ca su-viśuddhayā raṃga-lekhayā apariśodhitam. evaṃ tasya bodhisattvasya jñānaṃ draṣṭavyaṃ. yathā su-viśodhitam. evaṃ tathāgatasya jñānaṃ draṣṭavyaṃ. tad-yathā cakṣuṣmataḥ puruṣasya manda-tamaskaṃ rūpa-darśanam. evaṃ bodhisattvasya pūrvavat. yathā sarvākārāpagata-tamaskam. evaṃ tathāgatasya jñānaṃ draṣṭavyaṃ. tad-yathā cakṣuṣmataḥ ārāt rūpa-darśanam. evaṃ bodhisattvasya pūrvavat. yathā āsanne. evaṃ tathāgatasya pūrvavat. yathā mṛdu-taimirikasya rūpa-darśanam. evam bodhisattvasya pūrvavat. yathā su-viśuddha-cakṣuṣaḥ evaṃ tathāgatasya pūrvavat.

【漢】如處胎身，到究竟地諸菩薩身，當知亦爾。如出胎身，諸如來身，當知亦爾。如阿羅漢夢中心行，到究竟地菩薩心行，當知亦爾。如阿羅漢覺時心行，如來心行，當知亦爾。如昧燈體、到究竟地菩薩智體，當知亦爾。如明燈體，如來智體，當知亦爾。是故當知，一切安住到究竟地諸菩薩眾，與諸如來妙智身心有大差別。
△yathā garbha-gatasyātma-bhāvaḥ. evaṃ niṣṭhā-gamana-bhūmi-sthito bodhisattvo draṣṭavyaḥ. yathopapatti-bhave jātasyātma-bhāvaḥ. evaṃ tathāgato draṣṭavyaḥ.
△yathārhataḥ svapnāṃtara-gatasya citta-pracāraḥ. tathā niṣṭhā-gamana-bhūmi-sthitasya bodhisattvasya draṣṭavyaḥ. yatha tasyaiva prativibuddhasya citta-pracāraḥ. evaṃ tathāgatasya draṣṭavyaḥ. tad-yathā pradīpasyā-viśuddhasya svabhāvaḥ. tathā niṣṭhā-gamana-bhūmi-sthitasya bodhisattvasya jñāna-svabhāvo draṣṭavyaḥ. yathā su-viśuddhasya pradīpasya svabhāvaḥ. evaṃ tathāgatasya jñāna-svabhāvo draṣṭavyaḥ. ato mahaj jñānāntaram ātma-bhāvāntaraṃ ciṃtāntaraṃ tathāgata-niṣṭhā-gamana-bhūmi-sthita-bodhisattvayor veditavyaṃ.

### 5.11.3.作事
【漢】如是如來證菩提已，遍於十方一切佛土，普能施作一切佛事。云何名為一切佛事？謂諸如來如來事業、如來所作，略有十種。如是一一如來事業、如來所作，能成無量利有情事。此外無有若過若增。何等為十？謂諸如來最初自現大丈夫身，欲令有情心發淨信。大丈夫身於生淨信為最勝故，是名如來第一作事。如是作事，諸相、隨好所能成辦。又諸如來普為一切有情之類，起一切種教授加行，是名如來第二作事。如是作事，`[四＝由【三】]`四一切種清淨所能成辦。
△evam abhisaṃbuddha-bodhis tathāgato daśasu dikṣu sarvasmiṃ buddha-kṣetre sarvaṃ saṃbuddha-kāryaṃ karoti. tatra buddha-kāryaṃ katamat. samāsato daśemāni tathāgasya tathāgata-kṛtyāni tathāgata-karaṇīyāni. ekaikaṃ ca tathāgata-kṛtyam apramānānāṃ sattvānām artha-kārakaṃ bhavati. nāsty ata uttari nāsty ato bhūyaḥ. katamāni daśa.
△sve mahā-puruṣa-bhāve ādita eva citta-prasāda-kāraka-mahā-puruṣa-bhāva-saṃpratyaya-jananā prathamaṃ tathāgata-kṛtyam tac ca lakṣaṇānuvyaṃjanaiḥ saṃpādayati.
△sarva-sattvānāṃ sarvākārāvavāda-prayogaḥ tathāgata-kṛtyaṃ. yat tathāgataḥ catasṛbhiḥ sarvākāra-pariśuddhibhiḥ saṃpādayati. idaṃ dvitīyaṃ tathāgata-kṛtyaṃ.

【漢】又諸如來能作一切利有情事，能斷一切所生疑惑，是名如來第三作事。如是作事，如來十力所能成辦。由前所說如來十力，於能成辦一切有情一切義利有堪能故。又於如來所證十力所興問難，唯有如來能知、能見、能解、能了，唯有如來於彼問難能正答故。又諸如來普能降伏一切他論，普能成立一切自論。是名如來第四作事。如是作事，四無所畏所能成辦。又諸如來所化有情，於佛教勅若正安住、不正安住，如來於彼心無雜染，是名如來第五作事。如是作事，三種念住所能成辦。
△sarva-sattva-kārya-karaṇa-sāmarthyaṃ sarva-saṃśaya-cchedana-sāmarthyaṃ ca tṛtīyaṃ tathāgata-kṛtyaṃ. yat tathāgato daśabhis tathāgata-balaiḥ saṃpādayati. tathā hi tathāgato daśabhiḥ pūrva-nirdiṣṭair balaiḥ sarva-sattvānāṃ sarvārtha-saṃpādanaṃ prati samartho bhavati. ye cainaṃ daśa tathāgata-balāny ārabhya praśnaṃ pṛcchaṃti. yathā yāni tathāgatena jñātāni dṛṣṭāni viditāni vijñātāni. tathā tāni tathāgataḥ teṣāṃ praśna-pṛṣṭo vyākaroti.
△sarva-para-pravāda-nigrahaḥ sva-vāda-vyavasthāpanā tathāgatasya caturthaṃ kṛtyaṃ. yat tathāgato vaiśāradyaiḥ saṃpādayati.
△tathāgatājñāyāṃ sthiteṣv asthiteṣu ca vineyeṣv asaṃkliṣṭa-cittatā paṃcamaṃ tathāgata-kṛtyaṃ. yat tathāgataḥ smṛty-upasthānaiḥ saṃpādayati.

【漢】又諸如來如自所言，即如是作。是名如來第六作事。如是作事，三種不護所能成辦。又諸如來常以佛眼，於晝夜分遍觀世間，是名如來第七作事。如是作事，如來大悲所能成辦。又諸如來頓於一切一切作事皆無退捨，是名如來第八作事。如是作事，無忘失法所能成辦。又諸如來所行儀軌，如實隨轉，無越作用。是名如來第九作事。如是作事，永害習氣所能成辦。
△yathā vādī tathā kāritā ṣaṣṭḥaṃ tathāgata-kṛtyaṃ. yat tathāgataḥ arakṣyaiḥ saṃpādayati.
△buddha-cakṣuṣā rātriṃ-divaṃ sarva-loka-vyavalokanā saptamaṃ tathāgata-kṛtyaṃ. yat tathāgato mahākaruṇayā saṃpādayati.
△sarva-sattva-sarva-kṛtyā-vihāniḥ aṣṭamaṃ tathāgata-kṛtyaṃ. yat tathāgato 'saṃmoṣadharmatayā saṃpādayati.
△tāthāgatasyācārasya yathāvad-anuvartanā aviceṣṭanā navamaṃ tathāgata-kṛtyaṃ. yat tathāgato vāsanā-samudghātena saṃpādayati.

【漢】又諸如來於其能引無義聚法、於不能引有義聚法、亦不能引無義聚法，`[簡＝揀【元明】]`簡擇捨離；於其能引有義聚法，為眾宣說、開示、顯發；是名如來第十作事。如是作事，一切種妙智所能成辦。如是如來由前所說百四十種不共佛法，能作如來一切所作一切佛事。如是佛事若廣分別不易可數，乃至俱胝那庾多百千大劫說不能盡。
△ye dharmā anarthopasaṃhitā ye ca naivārthopasaṃhita-nānarthopasaṃhitāḥ. tān abhinirvarjya ye dharmā arthopasaṃhitāḥ. teṣāṃ samākhyānaṃ vivaraṇā uttānī-karma daśamaṃ tathāgata-kṛtyaṃ. yat tathāgataḥ sarvākāra-vara-jñānena saṃpādayati.
△evaṃ hi tathāgato 'nenāveṇikena catvāriṃśad uttareṇa buddha-dharma-śatena daśa tathāgata-kṛtyāni kurvaṃ sarvaṃ buddha-kāryaṃ karoti. vistara- vibhāgataḥ punar asyaiva buddha-kāryasya na su-karā saṃkhyā-kartuṃ yāvat kalpa-koṭī-niyuta-śata-sahasrair api.

### 5.11.4.名字
【漢】如是所說諸如來住、諸如來地，名為建立。何以故？依此住此希求品類諸菩薩眾，於菩薩學能正修學，亦依住此而有所證，即依住此普能成辦一切有情一切義利，是故說此名為建立。又此一切所說佛法，於利他事最為隨順，一切如來是利他事之所顯現，聲聞、獨覺則不如是。是故說名不共佛法。
△ayaṃ sa tāthāgato vihāraḥ tāthāgatī bhūmiḥ pratiṣṭhety ucyate. tat kasya hetoḥ. etām āśrityaitāṃ pratiṣṭhāya yasyāḥ spṛhayamāṇa-rūpā bodhisattvā bodhisattva-śikṣāsu śikṣaṃte. adhigamyāpi ca tāṃ pratiṣṭhām etām evāśrityaitāṃ pratiṣṭhāya sarva-sattvānāṃ sarvārthāṃ saṃpādayati. tasmāt pratiṣṭhety ucyate.
△sarve caite buddha-dharmā atyarthaṃ parārtha-kriyānukūlāḥ. parārtha-kriyā-prabhāvitāś ca tathāgatānāṃ. na tathā śrāvaka-pratyekabuddhānāṃ. tasmāt tasyaite āveṇikā ity ucyaṃte.

【漢】又於如是諸佛法中，自有佛法，聲聞、獨覺一切一切皆所不得。所謂大悲、無忘失法、永害習氣、一切種妙智。自有佛法雖分似得，而一切種皆不圓滿。如來於彼一切一切悉皆證得，於一切種無不圓滿，最極超過，最極殊妙，是故皆說名為不共。

【漢】當知此中，獨一有義是不共義。

△saṃti ca te buddha-dharmāḥ. ye sarveṇa sarvaṃ śrāvaka-pratyekabuddheṣu nopalabhyaṃte. tad-yatha mahākaruṇā asaṃmoṣa-dharmatā vāsanā-samudghātaḥ sarvākāra-vara-jñānaṃ.
△ye 'pi copalabhyaṃte. te 'pi na sarvākāra-paripūrṇāḥ. tathāgatasya tu sarve copalabhyaṃte sarvākāra-paripūrṇāś cātikrāṃtatarāś ca praṇītatarāś ca. tasmāt te tasyāveṇikā ity ucyaṃte kaivalyārthaś cāveṇikārtho veditavyaḥ.

## 5.12. 名菩薩地
【漢】如是圓滿顯示一切菩薩學道及學道果，名菩薩地。具說一切菩薩學道及學道果，一切種教實依處故。
△ity ayaṃ paripūrṇo bodhisattvānāṃ śikṣā-mārgaḥ. śikṣā-mārga-phalaṃ ca prakāśitaṃ. sarva-bodhi-sattva-śikṣā-mārgasya śikṣā-mārga-phalasya ca sarvākārasya nirdeśāyādhiṣṭhāna-bhūtaṃ.

【漢】又此菩薩地，亦名菩薩藏摩怛理迦，亦名攝大乘，亦名開示壞不壞路，亦名無障智淨根本。
△sā khalv iyaṃ bodhisattva-bhūmiḥ bodhisattva-piṭaka-mātṛkety apy ucyate. mahāyāna-saṃgraha ity apy ucyate. praṇāśā-praṇāśa-patha-vivaraṇam ity apy ucyate. anāvaraṇa-jñāna-viśuddhi-mūlam ity apy ucyate.

## 5.13. 廣讚福聚
【漢】若諸所有天人世間，或天、或人，若諸沙門、婆羅門等，於此所說菩薩地中，起堅信解、樂聞受持、精勤修學、廣為他說，下至書持、供養恭敬、深心愛重所得福聚；以要言之，如薄伽梵於菩薩藏所攝一切微妙經典樂聞等業，宣說、顯了、分別、施設、開示、稱讚所獲福聚，等無有異。何以故？此菩薩地顯示一切菩薩藏中，略標、廣釋諸門攝故。於此地中，能廣開示法毘柰耶，乃至眾多所化有情，於此正法受持讀誦、法隨法行，安住增長廣大勝`[進＝解【聖】]`進；於爾所時，像似正法不得興盛，正法不滅。若於爾時，像似正法當得興盛，即於爾時，能引實義所有正法當速滅沒。
△yaḥ kaścit sa-deva-mānuṣāsurāl lokād deva-bhūto vā manuṣya-bhūto vā śramaṇo vā brāhmaṇo vā asyāṃ bodhisattva-bhūmau dṛḍhām adhimuktim utpādyemāṃ śroṣyaty udgrahīṣyati dhārayiṣyati bhāvanā-kāreṇa vā prayokṣyati pareṣām vā vistareṇa prakāśayiṣyaty antato lekhayitvā dhārayiṣyati pūjā-satkāraṃ ca prayokṣyate. tasya samāsato yāvāṃ puṇya-skandho Bhagavatā sarva-bodhisattva-piṭaka-saṃgṛhītasya sūtrāṃtasya śravaṇādi-karmaṇaḥ ākhyāta uttāno vivṛtaḥ prajñaptaḥ prakāśitaḥ. tāvān asya puṇya-skandhaḥ pratyāśaṃsitavyaḥ.
△tat kasya hetoḥ. tathā hy asyāṃ bodhisattva-bhūmau sarvasya bodhisattva-piṭakasyoddeśa-niṛdeśa-mukhāni saṃgṛhītāny ākhyātāni. yāvac cāsyāṃ bodhisattva-bhūmau yo dharma-vinayo vistareṇa prakāśitaḥ. sa bahulam uddeśa-svādhyāya-dharmānudharma- pratipattibhiḥ sthāsyati pṛthu-vṛddhi-vipulatāṃ ca gamiṣyati. na tāvat sad-dharma-pratirūpakāḥ pracurā bhaviṣyaṃti sad-dharmāṃtardhānāya.

【漢】是故於此菩薩地中，起堅信解、樂聞受持，乃至廣說所得福聚無量無邊。
△yataś ca punaḥ sad-dharma-pratirūpakāḥ pracurā bhaviṣyaṃti. tataś cāyaṃ sad-dharmo bhūtārthopasaṃhito yasya. tad antardhānaṃ bhaviṣyati. Bodhisattva-bhūmāv ādhāre niṣṭhe yoga-sthāne ṣaṣṭhaṃ pratiṣṭhā-patalaṃ samāptaṃ. tāla-pattreṣu Lañjanākṣarair likhita-saṃvatsara-rahite purātana-pustake dṛṣṭvā likhitaṃ.

【漢】本地分中菩薩地`[＊1-1]第十五〔－〕【明】＊`第十五第四持次第瑜伽處`[（發正…品）七字〔－〕【聖知】]`發正等菩提心品

【漢】如是已說菩薩地義。

【漢】云何應知此中次第？

△tatrāyaṃ bodhisattva-bhūmāv anukramaḥ.

# 1.初持攝
## 1.1.種性發心持
【漢】謂諸菩薩要先安住菩薩種性，乃能正發阿耨多羅三藐三菩提心。

△gotra-stho bodhisattvo 'nuttarāyāṃ samyaksaṃbodhau cittam utpādayati.

## 1.2.行加行持
### 1.2.1.所學處
【漢】既發心已，方正修行自他利行。

【漢】於自他利正修行時，得無雜染方便。

【漢】無雜染故，得無厭倦方便。

【漢】無厭倦故，得諸善根增長方便。

【漢】於諸善根得增長已，能證無上正等菩提。

△utpādita-cittaḥ sva-parārthe prayujyate. sva-parārthe prayujyamānaḥ asaṃkleśopāyaṃ labhate. asaṃkliṣṭaḥ akhedopāyaṃ labhate. akhinnaḥ kuśala-mūla-vṛddhy-upāyaṃ labhate. kuśala-mūlair vivardhamāno 'nuttarāṃ samyaksaṃbodhim abhisaṃbudhyate.

### 1.2.2.如是學
【漢】又於如是自他利加行無雜染方便、無厭倦方便、善根增長方便，得大菩提中。

【漢】將修行時，先於甚深廣大正法安立信解。

【漢】立信解已，訪求正法。

【漢】求正法已，廣為他說。

【漢】亦於正行自能成辦。

【漢】於成辦時，若由此、於此、為此應行。

【漢】即由此、於此、為此而行。
△sva-parārtha-prayoge ca asaṃkleśopāye va akhedopāye ca kuśala-mūla-vṛddhy-upāye ca bodhi-prāptau ca pratipadyamāna ādita eva gaṃbhīrodāreṣu dharmeṣv adhimuktiṃ niveśayati. tad-adhimuktas tāṃ dharmāṃ paryeṣate. paryeṣya pareṣāṃ ca deśayati. svayaṃ ca pratipattyā saṃpādayati. saṃpādayaṃ yena ca pratipattavyaṃ yatra ca yad-arthaṃ ca. tena tatra tad-arthaṃ pratipadyate.

### 1.2.3.能修學
#### 1.2.3.1.六度四攝供三寶等
【漢】由此、於此、為此行時，如`[令＝合【知】]`令福德、智慧增長所應行者，即如是行。福德、智慧既增長已，於不捨離生死方便能正修行。
△tena tatra tad-arthaṃ pratipadyamāno yathā puṇyopacayo jñānopacayaś ca bhavati. tathā pratipadyate. puṇya-jñānopacitaḥ saṃsārānutsṛjanopāye pratipadyate.

#### 1.2.3.2.菩提分法
【漢】即於此中正修行時，能行生死無雜染行。
△tatra pratipadyamānaḥ saṃsārāsaṃkleśe pratipadyate.

【漢】即於此中正修行時，能於自樂行無著行。
△tatra pratipadyamānaḥ sva-sukhānadhyavasāne pratipadyate.

【漢】即於此中正修行時，能於無量生死大苦能正修行無厭倦行。
△tatra pratipadyamānaḥ saṃsāra-duḥkhā-parikhedaṃ pratipadyate.

【漢】由於生死無厭倦故，能正訪求種種異論，於一切論得無所畏。
△tenāparikhidyamānaḥ śāstrāṇy āgamayitvā sarva-śāstra-viśārado bhavati.

【漢】善知論已，復能了知所應為說、所可宣說、應如是說，由此智故善知世間。
△śāstrajño yasya yad yathā deśayitavyaṃ. taj jānaṃ loka-jño bhavati.

【漢】如是菩薩善知諸論及世間已，復能如理訪求正法。
△tathā śāstra-jño loka-jño yoniśo dharmāṃ paryeṣate.

【漢】既訪求已，堪能善斷一切有情一切疑惑。
△tathaiṣamāṇaḥ sarva-sattva-sarva-saṃśaya-cchedana-samartho bhavati.

【漢】如是堪能斷他疑惑，令自福德展轉增長，福德資糧漸得圓滿；令自智慧亦轉增長，智慧資糧漸得圓滿。
△tathā samarthaḥ para-saṃśaya-cchedanataḥ puṇyenābhivardhamānaḥ puṇya-saṃbhāraṃ paripūrayati. svayaṃ ca jñānenābhivardhamāno jñāna-saṃbhāraṃ paripūrayati.

【漢】二種資糧既圓滿已，於諦行相、菩提分法無倒修中，能勤修行。
△paripūrayamānaḥ satyākārato bodhi-pakṣya-dharma-bhāvanāyāṃ prayujyate.

【漢】於修方便能正了知。
△bhāvanopāyaṃ ca prajānāti.

【漢】即持如是正勤所修，迴向大乘般涅槃果，不求聲聞及獨覺乘般涅槃果。
△tathā prayuktas tāṃ bhāvanāṃ mahāyāna-parinirvāne pariṇamayati. na śrāvaka-pratyekabuddha-yāna-parinirvāṇe.

【漢】既得如是方便善巧，能於一切菩薩語言聽聞受持。依修力故，於昔未聞所有諸法一切種相皆能辨了，於陀羅尼無礙辯才皆得圓滿。
△tathopāya-kuśalaḥ sarva-bodhisattva-bhāṣi... bhāvanā-balena aśruta-pūrvāś cāsya dharmāḥ sarvākāraṃ pratibhāṃti.

【漢】為欲永斷一切障故，精勤修習三解脫門。
△sa dhāraṇī pratibhāna-saṃpannaḥ tribhir vimokṣa-mukhaiḥ sarvāvaraṇa-prahāṇāya pratipadyate.

【漢】即於此中正修行時，為斷自他一切顛倒增上慢故，勤修正行，如是能於一切種相正行圓滿。
△tatra pratipadyamāna ātmanaḥ pareṣāṃ ca viparyāsābhimāna-prahāṇāya pratipanno bhavati. iyam asya sarvākārā pratipatti-saṃpat.

#### 1.2.3.3.菩薩功德
【漢】如是正行得圓滿已，於一切有情及聲聞、獨覺皆為殊勝。

【漢】所謂正行功德殊勝。

【漢】及可稱讚功德殊勝。
△sa tathā pratipannaḥ sarvasattvaprativiśiṣṭo bhavaty api śrāvakapratyekabuddhebhyaḥ pratipatti-guṇa-viśeṣataś cānuśaṃsa-guṇa-viśeṣataś ca.

##### 1.2.3.3.1.正行功德殊勝
【漢】當知此中，正行功德殊勝菩薩，為利自他勤修正行，用利他事以為自事，聲聞、獨覺則不如是。
△tatra pratipatti-guṇa-viśeṣaḥ. bodhisattvaḥ sva-para-hitāya pratipadyate parārtha-sva-kāryaś ca. śrāvakaḥ pratyekabuddhaś ca na tathā parārtha-sva-kāryaḥ.

【漢】由諸菩薩用利他事為自事故，於一切有情起如自己平等之心。

【漢】由起如是平等心故，於諸有情常施恩惠。

【漢】不望其報。
△sarva-sattveṣv ātma-sama-citto bhavati. sama-cittaḥ satatam upakārāya pravartate.
△pratikāraṃ ca na pratikāṃkṣati.

【漢】菩薩如是勤修行時，常於有情發起希望，欲令彼得利益安樂。

【漢】由是利益安樂意樂，常能起作不虛加行。

【漢】當知是名展轉引發正行功德殊勝。

△tathā prayuktaḥ satataṃ teṣāṃ hita-sukham āśaṃsate. tathā hita-sukhāśayaḥ avandhyaṃ teṣu prayogaṃ karoti. ity ayam uttarottarāhṛtaḥ pratipatti-guṇa-viśeṣaḥ.
△tatrānuśaṃsa-guṇa-viśeṣāḥ.

##### 1.2.3.3.2.稱讚功德殊勝
【漢】當知此中，稱讚功德殊勝菩薩，於諸佛所獲得授記，非諸聲聞，亦非獨覺。
△bodhisattvo vyākaraṇaṃ labhate buddhebhyaḥ. na śrāvako na pratyekabuddhaḥ.

【漢】得授記已，便能安住不退轉地。
△vyākṛtaś cānivartanīyāyāṃ bhūmāv avatiṣṭhate.

【漢】安住此中，能於一切決定所作、恒常所作，獲得堅固無忘失法。
△tatra sthito 'vaśya-karaṇīye cā satata-karaṇīye cāsaṃmoṣa-dharmatāṃ pratilabhate.

【漢】如是堅固無忘失法，諸佛菩薩施設，在於一切有情最上施設。
△tathā asaṃmoṣa-dharmatā buddha-bodhisattvaiḥ sarva-sattvāgra-prajñaptiṣu prajñapyate.

【漢】普於一切所應作事能無退失。

【漢】於未得退亦無退失。無退失時，恒常無間，一切善法運運增長，如明分月。
△sarva-kṛtyāni ca na parihāyati. aprāpta-parihāṇyā ca na parihīyate.
△aparihīyamāṇaḥ satata-samitaṃ kuśalair dharmaiḥ satataṃ vardhate śukla-pakṣa iva

【漢】由諸善法轉增長故，菩薩爾時得名真實，不名相似。
△tu vivardhamāno bhūto bodhisattvo bhavati. na pratirūpakaḥ.

【漢】由得真實菩薩名故，於一切種一切有情調伏方便，如實了知。
△bhūto bodhisattvaḥ san sarv'ākāraṃ sarva-vinayopāyaṃ jānāti.

【漢】如實知故，一切安立皆得善巧。

【漢】從此尋求、於此尋求、由此尋求。

【漢】既尋求已，由此究竟皆正安立，如是名為一切安立皆得善巧。
△jānan sarva-vyavasthāna-kuśalo bhavati yataś ca paryeṣyaṃ yac ca yena ca paryeṣyaṃ. paryeṣite ca tad etad vyavasthāpyate.

【漢】於諸安立得善巧故，復於教授能得善巧。於其教授得善巧故，復能獲得無量所緣三摩地王。
△vyavasthāna-kuśalaḥ avavāda-kuśalo bhavati. avavāda-kuśalaḥ apramāṇālaṃbanaṃ samādhi-rājaṃ pratilabhate.

【漢】獲得如是三摩地已，能不唐捐宣說正法種種行相，說正法時皆有勝果。
△tat-samādhi-lābhī avandhya-dharma-deśako bhavati.

【漢】能於大乘究竟出離。

【漢】以依大性而出離故，能攝大乘。
△mahāyāna-niryātaś ca bhavati. mahattvena tan-niryāto mahāyāna-saṃgrāhakaś ca bhavati.

【漢】由此復於彼彼大乘出離位中。

【漢】得彼彼名。一切菩薩同共此名，一切世間諸佛菩薩皆共安立、皆共稱歎。
△anyatamasāṃ mahāyāna-niryāṇāvasthāyām anyatamaṃ nāma lobhate. sarva-bodhisattva-sādhāraṇena ca nāmnā sarva-lokena buddha-bodhisattvaiś ca apy upacaryate api stūyate. itīme anuśaṃsa-guṇa-viśeṣā veditavyāḥ.

【漢】當知是名所可稱讚功德殊勝。

# 2.次相等攝
【漢】由得如是殊勝名故，當知獲得諸菩薩相，諸相所相，成就其相。
△tasyaivaṃ-nāmnaḥ bodhisattva-liṃgāni veditavyāni

【漢】如是正行一切種相，在家、出家二分菩薩所能成辦。
△... pi pravrajita-pakṣe 'pi saṃpādayati

【漢】於二分中能成辦已，正行堅固，於諸善品獲得一向增上意樂。

【漢】如是意樂，或在家品所應攝受，或出家品所應攝受。或於善品能正安立，乃至安住。
△ubhaya-pakṣe 'pi saṃpādayan pratipatti-sāraka ekāṃta-kuśala-pakṣādhyāśayo bhavati. tathāśayo gṛhi-parigṛ...
△...yāvat tiṣṭhate.

【漢】從此已上，故作意思受諸有生，於彼生處常得值遇諸佛菩薩。
△tata ūrdhvaṃ saṃciṃtya bhavopapattiṃ gṛhṇāti. yatra buddha-bodhisattvaiḥ samavadhānaṃ sattvārthaḥ.

【漢】及能起作一切有情諸饒益事。

【漢】恒常無間，蒙佛菩薩無倒教授，任持善品，領受殊勝證得分位。由領受故，於可稱讚攝受殊勝證得分位，能正安處，如己舍宅。
△tatra buddha-bodhisattvaiḥ satata-samitam avavādopastabdha-kuśala-pakṣa-viśeṣa-prāpty-avasthām anubhavati. tad-anubhavānuśaṃsa-grāhī tad-viśeṣa-prāpty-avasthām ākrāmaty āvāsa-yogena.

【漢】住此位已，能於後後殊勝分位，一切種相覺慧昇進，漸次乃至到於究竟，於其中間不生喜足。
△tad-avasthā-sthita-buddhir uttarottarāsu viśeṣāvasthāsu sarvākāraṃ parākramate āniṣṭhā-gamanād asaṃtuṣṭiḥ.

# 3.後建立攝
【漢】如是昇進，證得究竟，從此不求其餘上地。已到究竟極邊際故，名得無上。
△tathā parākramaṇaḥ niṣṭhā-pratiṣṭhāṃ pratilabhate. yata uttari bhūyo na paryeṣate ānuttarya-prāptaḥ. bodhisattva-bhūmer anukramaḥ samāptaḥ. samāptā ca Bodhisattva-bhūmiḥ.

【漢】是名菩薩地義次第。

# 本地分中有餘依地第十六

【漢】如是已說菩薩地。

【漢】云何有餘依地？當知此地有三種相。一者、地施設安立，二者、寂靜施設安立，三者、依施設安立。

# 1.地施設安立
【漢】云何地施設安立？謂有餘依地，除五地一分，謂無心地、修所成地、聲聞地、獨覺地、菩薩地。除一地全，謂無餘依地。所餘諸地，名有餘依地。是名地施設安立。

# 2.寂靜施設安立
【漢】云何寂靜施設安立？謂由四種寂靜，施設安立有餘依地。一、由苦寂靜故；二、由煩惱寂靜故；三、由不損惱有情寂靜故；四、由捨寂靜故。

## 2.1.苦寂靜
【漢】云何苦寂靜？謂阿羅漢苾芻諸漏永盡，所有當來後有眾苦皆悉永斷，已得遍知。如多羅樹斷截根頂，不復現前。由得當來不生法故，是名苦寂靜。

## 2.2.煩惱寂靜
【漢】云何煩惱寂靜？謂阿羅漢苾芻貪欲永斷、瞋恚永斷、愚癡永斷，一切煩惱皆悉永斷。由得畢竟不生法故，是名煩惱寂靜。

## 2.3.不損惱有情寂靜
【漢】云何不損惱有情寂靜？謂阿羅漢苾芻貪欲永盡、瞋恚永盡、愚癡永盡，一切煩惱皆悉永盡，不造諸惡，修習諸善，是名不損惱有情寂靜。

## 2.4.捨寂靜
【漢】云何捨寂靜？謂阿羅漢苾芻諸漏永盡，於六恒住，恒常無間多分安住。謂眼見色已，不喜不憂，安住上捨，正念正知。如是耳聞聲已、鼻嗅香已、舌甞味已、身覺觸已、意了法已，不喜不憂，安住上捨，正念正知。是名捨寂靜。即依如是四種寂`[靜＝諍【知】]`靜，說有餘依地最極寂靜、最極清涼，是名寂靜施設安立。

# 3.依施設安立
【漢】云何依施設安立？謂有八種依。一、施設依，二、攝受依，三、住持依，四、流轉依，五、障礙依，六、苦惱依，七、適悅依，八、後邊依。

## 3.1.施設依
【漢】云何施設依？謂五取蘊。由依此故，施設我及有情、命者、生者、能養育者、補`[特＝持【宋元】]`特伽羅、意生、儒童等，諸想等`[想＝謂【元明】]`想假用言說。及依此故，施設如是名字、如是生類、如是種`[姓＝性【明宮】]`姓、如是飲食、如是領受苦樂、如`[是＝邊【元】]`是長壽、如是久住、如是壽量邊際等，諸想等想假用言說。

## 3.2.攝受依
【漢】云何攝受依？謂七攝受事。即自己父母、妻子、奴婢、作使、僮僕、朋友、眷屬，七攝受事。如前意地已廣分別。依此了知諸有情類有所攝受。

## 3.3.任持依
【漢】云何住持依？謂四種食。即叚食、觸食、意思食、識食。由依此故，已生有情住立支持；又能攝養諸求有者。

## 3.4.流轉依
【漢】云何流轉依？謂四種識住及十二緣起。即色趣識住、受趣識住、想趣識住、行趣識住；及無明緣行、行緣識，廣說乃至生緣老死。由依此故，諸有情類，於五趣生死隨順流轉。

## 3.5.障礙依
【漢】云何障礙依？謂諸天魔。隨有彼彼修善法處，即往其前，為作障礙。

## 3.6.苦惱依
【漢】云何苦惱依？謂一切欲界皆名苦惱依。由依此故，令諸有情領受憂苦。

## 3.7.適悅依
【漢】云何適悅依？謂靜慮、等至樂名適悅依。由依此故，諸有情類若即於此現入彼定，若生於彼，長夜領受靜慮、等至所有適悅。

## 3.8.後邊依
【漢】云何後邊依？謂阿羅漢相續諸蘊。由依此故，說諸阿羅漢`[任＝住【元明】]`任持最後身。

# 4.料簡
【漢】問：阿羅漢苾芻諸漏永盡，住有餘依地，當言與幾種依共相應耶？

【漢】答：當言與一種依一向相應，謂後邊依；與六攝受事不共相應；與流轉依、與障礙依，一向全不相應；與所餘依，非相應非不相應。是名依施設安立。

# 本地分中無餘依地第十七

【漢】如是已說有餘依地。云何無餘依地？當知此地亦有三相。一者、地施設安立，二者、寂滅施設安立，三者、寂滅異門安立。

# 1.地施設安立
【漢】云何地施設安立？謂先所除五地一分，當知即此無餘依地所攝。謂無心地、修所成地、聲聞地、獨覺地、菩薩地。

# 2.寂滅施設安立
【漢】云何寂滅施設安立？謂由二種寂滅，施設安立如是無餘依地。一、由寂靜寂滅故；二、由無損惱寂滅故。

## 2.1.寂靜寂滅
【漢】云何寂靜寂滅？謂先於有餘依地，獲得觸證四種寂靜；今無餘依涅槃界中，亦有最勝四種寂靜。一、數教寂靜，二、一切依寂靜，三、依依苦寂靜，四、依依苦生疑慮寂靜。

【漢】如說：

【漢】由無下劣心，　　能忍受勤苦，　　彼所趣解脫，　　譬如`[燈盡滅＝證涅槃【三宮】，燈涅槃【聖知】]`燈盡滅。

## 2.2.無損惱寂滅
【漢】云何無損惱寂滅？謂與一切依不相應，違背一切煩惱諸苦流轉，生起轉依所顯真無漏界。如說：苾芻永寂滅，名真安樂住。又如說言：實有無生、無起、無作、無為、無等生起；亦有有生、有起、有作、有為、有等生起。若當無有無生、無起、無作、無為、無等生起；我終不說有生、有起、有作、有為、有等生起、有永出離。由實有無生、無起、無作、無為、無等生起；是故我說有生、有起、有作、有為、有等生起、有永出離。世尊依此密意說言甚深、廣大、無量、無數，是謂寂滅。由於此中所具功德難了知故，名為甚深。極寬博故，名為廣大。無窮盡故，名為無量。數不能數，無二說故，名為無數。云何此中數不能數？謂有非有不可說故，即色離色不可說故，即受離受不可說故，即想離想不可說故，即行離行不可說故，即識離識不可說故。所以者何？由此清淨真如所顯，一向無垢，是名無損惱寂滅。如是二種，總說為一寂滅施設安立。

# 3.寂滅異門施設安立
【漢】云何寂滅異門施設安立？當知此中，寂滅異門有無量種。謂名為常，亦名為恒，亦名久住，亦名無變，亦名有法，亦名舍宅，亦名洲渚，亦名救護，亦名歸依，亦名所趣，亦名安隱，亦名淡泊，亦名善事，亦名吉祥，亦名無轉，亦名無垢，亦名難見，亦名甘露，亦名無憂，亦名無沒，亦名無熾，亦名無熱，亦名無病，亦名無動，亦名涅槃，亦名永絕一切戲論。如是等類，應知說名寂滅異門。是名寂滅異門施設安立。`[此下聖本有光明皇后願文]`

【漢】瑜伽師地論卷第五`[十＝十延曆六年歲次丁卯三月卅日書寫沙彌戒道【知】]`十　`[本地分竟〔－〕【三宮聖知】]`本地分竟