離垢: T310-24-大寶積經-優波離會

1. No. 310(24)大寶積經卷第九十，大唐三藏菩提流志奉詔譯，優波離會第二十四

2. No. 325 佛說決定毗尼經，群錄皆云燉煌三藏譯

3. 佛說三十五佛名禮懺文一卷(出烏波離所問經)-不空奉詔譯

4. Triskandhasutra = TsSū http://www.dsbcproject.org/canon-text/book/34

5. Vinayaviniscaya upalipariprccha (= Vvup) http://www.dsbcproject.org/canon-text/book/62

6. 藏譯英Ascertaining the Vinaya: Upāli’s Questions https://read.84000.co/translation/toh68.html

7. Toh4005 《菩提墮犯發露悔除釋》此論講解依對三十五佛發露悔除以淨化菩提薩埵之墮犯的方法。

https://www.ymfz.org/library/tengyur_translated/toh4005/

8. No. 1636大乘集菩薩學論，法稱菩薩造，法護等奉詔譯

1.序

優波離會：如是我聞：一時佛在舍衛國祇樹給孤獨園，與大比丘眾千二百五十人俱，菩薩摩訶薩五十萬人。

決定毗尼：如是我聞：一時，佛在舍衛國祇陀林中給孤獨精舍，與大比丘眾千二百五十，菩薩萬人。

1. 1 Homage to all the buddhas and bodhisattvas!

1. 2 Thus did I hear at one time: The Bhagavān was dwelling in Śrāvastī, at Anāthapiṇḍada’s park in Prince Jeta’s Grove, together with a great monastic assembly of about five hundred monks as well as a thousand bodhisattvas.

2.汝等誰能

優波離會：爾時世尊如龍象王顧視觀察，告諸菩薩摩訶薩言：善男子！汝等誰能於後末世護持正法，攝受如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提法，安住祕密種種方便成熟眾生？

決定毗尼：爾時，世尊如龍王視觀察大眾，觀大眾已，告諸菩薩：仁者！誰能於後惡世，堪忍護持正法，以諸方便成就眾生？

1)爾時彌勒菩薩從座起，偏袒右肩右膝著地，合掌白言：世尊！我能堪任於後世時護持如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提法。2)師子慧菩薩曰：我能堪任安住祕密種種方便成熟眾生。

3)無盡意菩薩曰：我能堪任以廣大願度脫無盡諸眾生界。

4)跋陀羅菩薩曰：我能堪任令諸眾生得聞我名皆悉成熟無空過者。

5)妙德菩薩曰：我能堪任於諸眾生隨所願求悉令滿足。

6)無畏菩薩曰：我能堪任攝受無邊世界眾生而作饒益。

7)金剛菩薩曰：我能堪任於惡趣中度諸眾生令得解脫。

8)除障菩薩曰：我能堪忍解脫眾生煩惱繫縛。

9)智幢菩薩曰：我能堪任滅除眾生無明闇蔽。

10)法幢菩薩曰：我能堪忍常行法施度脫眾生。

11)日幢菩薩曰：我能堪任恒以安樂成熟眾生。

12)月幢菩薩曰：我能堪忍以諸功德成熟眾生。

13)善眼菩薩曰：我能堪任與諸眾生自性安樂。

14)觀自在菩薩曰：我能堪任於諸惡趣拔濟眾生。

15)得大勢菩薩曰：我能堪任度諸惡趣未度眾生。

16)普賢菩薩曰：我能堪忍令諸眾生憶念過去經歷受苦便得解脫。

17)善數菩薩曰：我能堪任調伏一切難調眾生。

18)妙意菩薩曰：我能堪任樂小法者度令成熟。

19)善順菩薩曰：我能堪任成熟下劣少智眾生。

20)光積菩薩曰：我能堪任拔濟墮於畜生趣者令得解脫。

21)不思議菩薩曰：我能堪任愍念成熟餓鬼眾生令得解脫。

22)大威力菩薩曰：我能堪任為諸眾生閉惡趣門。

23)無諍論菩薩曰：我能堪任為諸眾生示解脫道。

24)賢吉祥菩薩曰：我能堪任究竟斷除眾生苦惱。

25)月光菩薩曰：我能堪任與諸眾生畢竟安樂。

26)日光菩薩曰：我能堪任於諸眾生未純熟者令得成熟。

27)無垢菩薩曰：我能堪任令諸眾生所有志樂皆得圓滿。

28)斷疑菩薩曰：我能堪任度脫一切下劣眾生。

29)無畏菩薩曰：我能堪任攝受眾生稱讚利益。

30)慧勝菩薩曰：我能堪任隨順種種勝解眾生皆得成熟。

31)光明菩薩曰：我能堪任恒以正勤拔濟眾生。

32)無量菩薩曰：我能堪任為諸眾生於一切法示無為道。

33)無畏菩薩曰：我能堪任隨諸眾生種種志樂皆能示現。

34)寶勝菩薩曰：我能堪任示諸眾生妙珍寶聚。

35)妙慧菩薩曰：我能堪任令諸眾生見者歡喜皆得成熟。

36)寶藏菩薩曰：我能堪任度脫眾生離諸障礙。

37)寶賢菩薩曰：我能堪任令諸眾生自識宿命皆得成就。

38)寶手菩薩曰：我能堪任以諸珍寶惠施眾生令得安樂。

39)勝意菩薩曰：我能堪任令諸眾生永離貧窮。

40)喜見菩薩曰：我能堪任施諸眾生一切樂具。

41)金剛菩薩曰：我能堪任為諸眾生開示正道。

42)福相菩薩曰：我能堪任悅可眾生令得度脫。

43)法超菩薩曰：我能堪任淨除眾垢而演說法。

44)無垢菩薩曰：我能堪任愛護眾生悉令成熟。

45)法現菩薩曰：我能堪任常以正法度脫眾生。

46)空寂菩薩曰：我能堪任令諸眾生滅煩惱毒。

47)月勝菩薩曰：我能堪任為諸眾生示法方所。

48)師子意菩薩曰：我能堪任常以法施利益眾生。

49)童子光菩薩曰：我能堪任從卑下處拔出眾生。

50)覺吉祥菩薩曰：我能堪任開示正道閉惡趣門。

51)金光菩薩曰：我能堪任示現身相成熟眾生。

52)吉祥菩薩曰：我能堪任與諸眾生常作利益。

53)持世菩薩曰：我能堪任為諸眾生閉地獄門。

54)甘露菩薩曰：我能堪任令諸眾生超度生死。

55)網明童子曰：我能堪任於後末世為諸眾生示現光明滅除煩惱。

1)爾時，彌勒菩薩即從坐起，偏袒右肩右膝著地，白佛言：世尊！我能堪忍於後世時，受持如來百千萬億那由他阿僧祇劫所集阿耨多羅三藐三菩提，多所利益無量眾生。

2)師子菩薩白佛言：世尊！我能堪忍成就眾生。

3)金剛菩薩白佛言：世尊！我能堪忍憐愍守護諸惡眾生。

4)文殊師利法王子白佛言：世尊！我能堪忍充足眾生諸所悕望。

5)智勝菩薩白佛言：世尊！我能堪忍令諸眾生除去無明。

6)法勝菩薩白佛言：世尊！我能堪忍令諸眾生離諸非法。

7)月勝菩薩白佛言：世尊！我能堪忍令諸眾生常得遠離非功德法。

8)日勝菩薩白佛言：世尊！我能堪忍以安樂乘，令諸眾生皆得度脫。

9)無畏菩薩白佛言：世尊！我能堪忍成就饒益無邊眾生。

10)颰陀婆羅菩薩白佛言：世尊！我能堪忍說無癡法，令諸眾生皆得聞知成就智慧。

11)無盡意菩薩白佛言：世尊！我能堪忍興發大願，令無盡眾生皆得成就。

12)月光菩薩言：我能堪忍令諸眾生常行給事。

13)妙目菩薩言：我能堪忍與諸眾生安樂根本。

14)觀世音菩薩言：我能堪忍剛強惡趣諸眾生等為作歸依。

15)得大勢菩薩言：我能堪忍不度惡趣眾生皆令得度。

16)善數菩薩言：我能堪忍令諸眾生不調伏者令得調伏。

17)妙意(丹云妙音)菩薩言：我能堪忍喜樂小法諸眾生等令得度脫。

18)喜樂菩薩言：我能堪忍卑下弊惡雜穢眾生皆令成就。

19)光積菩薩言：我能堪忍成就解脫畜生眾生。

20)入無諍菩薩言：我能堪忍示現正道成就眾生。

21)愛見菩薩言：我能堪忍安樂利益給施眾生求實智慧。

22)不思議菩薩言：我能堪忍愍念成就餓鬼眾生。

23)日光菩薩言：我能堪忍未淳熟眾生能令成熟。

24)毘摩羅鞊菩薩言：我能堪忍充滿眾生一切所願。

25)大氣力菩薩言：我能堪忍為諸眾生閉惡道門。

26)斷疑菩薩言：我能堪忍樂小法眾生令得度脫。

27)住無畏菩薩言：我能堪忍常以讚歎饒益眾生。

28)吉勝智菩薩言：我能堪忍隨諸眾生種種所樂而度脫之。

29)住無量菩薩言：我能堪忍為諸眾生說無為道，住一切法。

30)無畏菩薩言：我能堪忍樂種種乘諸眾生等，隨其所樂而能示現。

31)妙意菩薩言：我能堪忍常示眾生所喜樂事而成就之。

32)無垢炎菩薩言：我能堪忍愛念眾生而為守護令得成就。

33)摩尼光菩薩言：我能堪忍令諸眾生自識宿命。

34)光德菩薩言：我能堪忍而以正勤拔濟眾生。

35)賢德菩薩言：我能堪忍究竟斷除眾生苦惱。

36)寶手菩薩言：我能堪忍以諸珍寶給施眾生令得安樂。

37)最勝意菩薩言：我能堪忍貧窮眾生令離貧苦。

38)斷諸纏菩薩言：我能堪忍令諸眾生常得遠離煩惱怖畏。

39)金剛光菩薩言：我能堪忍為諸眾生示現正道。

40)現德色像菩薩言：我能堪忍多求眾生隨其所求皆能給足。

41)法出曜菩薩言：我能堪忍常說清淨諸法之行。

42)金剛體菩薩言：我能堪忍除諸眾生一切障礙。

43)法益菩薩言：我能堪忍常以正法度脫眾生。

44)無少有(丹云少為)菩薩言：我能堪忍為諸眾生滅除諸毒。

45)月上菩薩言：我能堪忍為諸眾生示現說法。

46)師子意菩薩言：我能堪忍常以法施饒益眾生。

47)童(丹作童)子光菩薩言：我能堪忍度卑下處諸眾生等。

48)佛功德菩薩言：我能堪忍示現正道斷諸惡趣。

49)金剛光菩薩言：我能堪忍現身色像度脫眾生。

50)德吉勝菩薩言：我能堪忍令損減眾生為作增益。

51)持勢菩薩言：我能堪忍閉地獄門。

52)持甘露菩薩言：我能堪忍令諸眾生得度生死。

53)網明菩薩言：我能堪忍為諸眾生常現光明滅一切結。

The Bhagavān looked upon those bodhisattva mahāsattvas with a gaze like an elephant’s and said to them, “Sons of noble birth, for the sake of upholding the holy Dharma in the future, in later times, who among you wishes to take up the unsurpassed, completely perfect awakening that took the Tathāgata countless myriads of eons to accomplish? Who among you, for the sake of bringing beings to maturity, wishes to nurture them by means of various methods, ways, and ideas?”

1. 3 Then the bodhisattva mahāsattva Maitreya arose from his seat, adjusted his upper robe on one shoulder, knelt on his right knee, bowed to the Bhagavān with his palms joined in devotion, and said, “Bhagavān, for the sake of upholding the holy Dharma in the future, in later times, I wish to take up the unsurpassed, completely perfect awakening that took the Tathāgata countless myriads of eons to accomplish.”

1. 4 The bodhisattva Siṃha said, “Bhagavān, I wish to nurture beings using various methods, ways, and ideas.” [F.115.b] The bodhisattva Vajrapāṇi said, “Bhagavān, I wish to release beings from going to the lower realms.”

1. 5 The bodhisattva Youthful Mañjuśrī said, “Bhagavān, I wish to fulfill the individual aspirations of beings.” The bodhisattva Jñānaketu said, “Bhagavān, I wish to bring untold numbers of beings to maturity.”

1. 6 The bodhisattva Dharmaketu said, “Bhagavān, I wish to bring beings to maturity through the gift of Dharma.”The bodhisattva Candraketu said, “Bhagavān, I wish to bring beings to maturity by means of good qualities.”

1. 7 The bodhisattva Sūryaketu said, “Bhagavān, I wish to bring beings to maturity by means of the easy vehicle.” The bodhisattva Niḥśaṅka said, “Bhagavān, I wish to bring the limitless realms of beings to maturity and to support them.”

1. 8 The bodhisattva Bhadrapāla said, “Bhagavān, I wish to bring beings to maturity by proclaiming the names they are to attain as result.” 9 The bodhisattva Akṣayamati said, “Bhagavān, I wish to liberate inexhaustible realms of beings through extensive aspirations.”

1. 9 The bodhisattva Youthful Candraprabha said, “Bhagavān, I wish to supply beings with all the requisites of happiness.” [F.116.a] The bodhisattva Sunetra said, “Bhagavān, I wish to establish the foundation for the happiness and contentment of beings.”

1. 10 The bodhisattva Avalokiteśvara said, “Bhagavān, I wish to protect beings from lower realms and bad rebirths.” The bodhisattva Mahā sthāma prāpta said, “Bhagavān, I wish to save beings who have not escaped from the lower realms.”

1. 11 The bodhisattva Rāśika said, “Bhagavān, I wish to teach undisciplined beings the way of discipline.” The bodhisattva Sumanas said, “Bhagavān, I wish to bring beings with inferior inclinations to maturity.”

1. 12 The bodhisattva Sūrata said, “Bhagavān, I wish to bring beings with inferior wisdom to maturity.” The bodhisattva Tejorāśi said, “Bhagavān, I wish to bring beings who have been born from the wombs of animals to maturity.”

1. 13 The bodhisattva Recognizer of Unafflicted Realization said, “Bhagavān, I wish to bring beings to maturity by correctly teaching them the way.” The bodhisattva Priya darśana said, “Bhagavān, I wish to equip beings with the immeasurable requisites of happiness.”

1. 14 The bodhisattva Excellent Faculties said, “Bhagavān, I wish to bring beings to maturity by causing them to reflect on suffering.” The bodhisattva Engaged in Inconceivable Liberation said, “Bhagavān, with merely a thought I wish to liberate beings born in the world of pretas.” [F.116.b]

1. 15 The bodhisattva Sūryaprabha said, “Bhagavān, I wish to bring to maturity those beings who are not yet mature.” The bodhisattva Vimalakīrti said, “Bhagavān, I wish to fulfill every intention beings have.”

1. 16 The bodhisattva Tejobala said, “Bhagavān, I wish to destroy the way beings take unfortunate rebirths.”The bodhisattva Vimatiprahāṇa said, “Bhagavān, I wish to liberate inferior beings.”

1. 17 The bodhisattva Niḥśaṅka sthāna said, “Bhagavān, for the sake of gathering beings I wish to express encouragement by saying ‘Wonderful!’ ” The bodhisattva Jñānaśrī said, “Bhagavān, I wish to bring beings to maturity according to their varying predispositions.”

1. 18 The bodhisattva Boundless Stillness said, “Bhagavān, I wish to teach beings the way of the unconditioned.” The bodhisattva Fearless toward All Phenomena said, “Bhagavān, I wish to teach beings according to their own predisposition.”

1. 19 The bodhisattva Ratnaśrī said, “Bhagavān, I wish to display a heap of jewels to beings.” The bodhisattva Sumati said, “Bhagavān, I wish to bring beings to maturity by showing them a beautiful form.”

1. 20 The bodhisattva Vimalatejas said, [F.117.a] “Bhagavān, I wish to support and bring beings to maturity through affection.” The bodhisattva Maṇibhadra said, “Bhagavān, I wish to bring beings to maturity by causing them to remember their past births.”

1. 21 The bodhisattva Puṇyaraśmi said, “Bhagavān, I wish to guide beings by means of perfect aspiration prayers.” The bodhisattva Bhadraśrī said, “Bhagavān, I wish to permanently liberate beings from suffering.”

1. 22 The bodhisattva Ratnapāṇi said, “Bhagavān, I wish to make beings happy with jewels.” The bodhisattva Mati said, “Bhagavān, I wish to end the poverty of poor beings.”

1. 23 The bodhisattva Sarva nīvaraṇa viṣkambhin said, “Bhagavān, I wish to liberate beings from all the afflictions.” The bodhisattva Vajra Light said, “Bhagavān, I wish to teach beings the exalted way.”

1. 24 The bodhisattva Manifesting the Appearance of Good Qualities said, “Bhagavān, I wish to liberate beings by causing all their thoughts to be joyful.” The bodhisattva Exalted Dharma said, “Bhagavān, I wish to show the pure eye of Dharma to beings.”

1. 25 The bodhisattva Vajragarbha said, “Bhagavān, I wish to liberate beings from the obscurations. [F.117.b] The bodhisattva Dharmākara said, “Bhagavān, I wish to liberate beings through the Dharma.”

1. 26 The bodhisattva Nothing said, “Bhagavān, I wish to eliminate all the poisonous afflictions of beings.”The bodhisattva Candrottara said, “Bhagavān, I wish to teach the perspective of the Dharma to beings.”

1. 27 The bodhisattva Siṃhamati said, “Bhagavān, I wish to give the gift of Dharma to beings.” The bodhisattva Luminous Youth said, “Bhagavān, I wish to liberate beings from inferior states.”

1. 28 The bodhisattva Glorious Awakening said, “Bhagavān, I wish to block beings’ way to lower rebirths by teaching them the exalted way.” The bodhisattva Suvarṇa prabha said, “Bhagavān, I wish to bring beings to maturity by displaying a physical body.”

1. 29 The bodhisattva Puṇyaketu said, “Bhagavān, I wish to help those beings who help others.” The bodhisattva Jagatīndhara said, “Bhagavān, I wish to destroy beings’ gateway into hell.”

1. 30 The bodhisattva Nectar Holder said, “Bhagavān, I wish to save beings from saṃsāra.” The youthful bodhisattva Jālinīprabha said, “Bhagavān, in the future, in later times, I wish to pacify beings’ afflictions through displays of light.”

3.舍利弗...歎未曾有

優波離會：1)爾時舍利弗聞諸菩薩作如是等勇猛弘誓成熟眾生，歎未曾有，白佛言：希有世尊！此諸菩薩摩訶薩不可思議，具足大悲方便善巧，勇猛精進而自莊嚴，一切眾生無能測量、不可沮壞，所有光明無能障蔽。

2)世尊！我當稱讚是諸菩薩未曾有事。所謂堪任有來求索頭目耳鼻身體手足，一切諸物無所悋惜。

3)世尊！我常思惟，若有人能逼迫如是諸菩薩等，從其求索若內若外一切財物心無怯弱，當知皆是不可思議解脫菩薩。

決定毗尼：1)爾時，舍利弗聞諸菩薩作如是等成就眾生以自莊嚴，得未曾有，前白佛言：未曾有也。世尊！是諸菩薩不可思議有大悲心，種種方便堅固精進而自莊嚴，乃至一切眾生不能沮壞、不能籌量、不能及逮、不能摧伏，所有光明不可障蔽。

2)世尊！我常稱讚是諸菩薩未曾有事，所謂有人，故從求索頭、目、耳、鼻、身體手足一切諸物，求索之時無所悋惜，不生悔心。

3)世尊！我常思惟每作是念，或有逼迫是諸菩薩，從其求索若內、若外所有諸物，當知皆是住不思議解脫菩薩。

1. 31 After hearing such revelations from the bodhisattvas about [F.118.a] donning the armor that will mature beings, the venerable Śāriputra was seized with wonder and amazement. He said to the Bhagavān, “Ah! Bhagavān, the great compassion possessed by these bodhisattva mahāsattvas is amazing, as is their inconceivable skill in means and their donning of the great armor of stable diligence. It is amazing how these bodhisattvas cannot be overcome by any being, how difficult they are to fathom, to meet with, or to subjugate, and how their brilliance cannot be overcome. Furthermore, Bhagavān, when supplicants come before these bodhisattva mahāsattvas, whose brilliance cannot be overcome, and beg for their heads, hands, feet, and eyes —even when they beg for everything — these bodhisattva mahāsattvas do not recoil or become discouraged but rather are overjoyed. This is amazing to me. Bhagavān, I also think that any beings who harm bodhisattva mahāsattvas and then ask for their various inner and outer constituents will surely become bodhisattva mahāsattvas who rest in inconceivable liberation.”

4.佛言：舍利弗！如是如是

優波離會：1)佛言：舍利弗！如是如是，如汝所言。是諸菩薩智慧方便三昧境界，一切聲聞及辟支佛所不能知。

2)舍利弗！此諸菩薩摩訶薩能現諸佛神通變化，滿足眾生諸所欲樂，而於諸法心無所動。

3)1-若有眾生樂為居士憍慢放逸，菩薩爾時為成熟故，現大居士威德之身而為說法。2-若有眾生恃大勢力而自憍慢，菩薩爾時為調伏故，現那羅延大力之身而為說法。3-若有眾生志求涅槃，菩薩爾時為度脫故，現聲聞身而為說法。4-若有眾生樂觀緣起，菩薩爾時為度脫故，現緣覺身而為說法。5-若有眾生志求菩提，菩薩爾時為度脫故，即現佛身令入佛智。如是舍利弗！是諸菩薩種種方便成就眾生，悉令安住於佛法中。

4)所以者何？1-唯有如來智慧解脫究竟涅槃，更無餘乘而得度脫，以是義故名為如來。2-如來如實覺了如故，名為如來。3-知諸眾生種種欲樂，悉能示現，故名如來。4-成就一切善法根本，斷於一切不善根本，故名如來。5-能示眾生解脫之道，故名如來。6-能令眾生遠離邪道住於正道，故名如來。7-演說諸法真實空義，故名如來。

5)舍利弗！菩薩如是知諸眾生種種志樂，隨應說法令得解脫。為諸愚夫開示實智，不動法界能現種種幻化莊嚴，令諸眾生次第當得趣涅槃岸。

決定毗尼：1)佛告舍利弗：如是！如是！如汝所言。此諸菩薩所有禪定方便智慧境界之事，非諸凡夫一切聲聞及辟支佛所能思量。

2)又，舍利弗！是諸菩薩雖見諸佛神通變化，而於諸法心不動轉，常滿眾生諸所欲願。

3)又，舍利弗！1-若有眾生樂居士法，現居士形為成就故。2-若有眾生樂大威勢，現作諸王有大威力而調伏之。3-若有眾生志求涅槃，以聲聞乘而度脫之。4-求辟支佛者現辟支佛形，為度脫故。5-求大乘道者現作佛身，為建諸佛法故。如是，舍利弗！是諸菩薩種種方便成就眾生，皆悉令得住於佛法。

4)所以者何？舍利弗！1-若除如來智慧，更無餘乘而得度脫到於涅槃，以是義故名為如來。2-所以者何？如如來說如如之法，即如覺知此法，名為如來；3-知諸眾生種種欲樂而悉示現，名為如來；4-成就一切諸善根本，斷於一切不善根本，名為如來；5-能示眾生解脫之道，名為如來；6-能令眾生遠離邪道示現聖道，名為如來；7-說諸空法顯現空義，名為如來；8-一切眾生有種種識種種欲樂，隨其所樂示解脫道，名為如來。

5)諸凡夫等妄想疑惑，能使覺知非真實法，諸菩薩等於諸法界不生動轉，如幻眾生皆令解脫，次第當到趣於道場。

1. 32 The Bhagavān replied to the venerable Śāriputra, “So it is, Śāriputra, so it is! Such is the scope of these bodhisattvas’ samādhi, methods, wisdom, and gnosis. Śāriputra, the scope of these bodhisattvas is not that of śrāvakas or pratyekabuddhas. Śāriputra, bodhisattva mahāsattvas, in order to meet the inclinations of beings, manifest all the emanations of the buddhas, but while doing so they do not waver from their bodhisattva nature. [F.118.b]

1. 33“Śāriputra, bodhisattva mahāsattvas will manifest the bodies of householders in order to dispel the delusions of grandeur held by householders who are intoxicated with arrogance. In order to remove the manic arrogance of beings who are inflated and intoxicated by mania, they display the power of a champion, or the exuberant power of Nārāyaṇa. They reveal the various paths to nirvāṇa for those beings who seek nirvāṇa. They display the form of śrāvakas to those beings oriented to the Śrāvakayāna and use the Śrāvakayāna to bring them to complete nirvāṇa. They display the form of pratyekabuddhas to beings oriented to the Pratyekabuddhayāna so that they can direct them toward dependent arising. They display the forms of buddhas to those beings who seek awakening so that they may attain all the qualities of a buddha.

1. 34 “Śāriputra, in this way, once bodhisattva mahāsattvas have matured the realm of beings using a variety of methods, they set beings firmly in the qualities of buddhahood. Why? Śāriputra, beings will find no liberation apart from the liberation of final nirvāṇa, the gnosis of the tathāgatas. This is why they are called tathāgatas. Why? They are called tathāgatas because tathāgatas know the nature of reality just as it is. They are called tathāgatas because they use various concepts to induce understanding in beings. [F.119.a] They are called tathāgatas because they possess all virtuous qualities and have abandoned all nonvirtuous qualities. They are called tathāgatas because they demonstrate liberation to beings who are in bondage. They are called tathāgatas because they reveal the exalted path to beings who have embarked on an evil path. They are called tathāgatas because they teach emptiness and arise from emptiness.

1. 35 “Śāriputra, bodhisattva mahāsattvas demonstrate liberation to ordinary, deluded, childish beings by using various forms of knowledge that align with their inclinations and thus bring them to an understanding of the true Dharma. And yet, they never waver from their bodhisattva nature. They display various types of illusion in order cause beings to progressively reach the seat of awakening.

5.修施

優波離會：復次舍利弗！1)在家菩薩住於慈愍不惱害心，應修二施。何者為二？一者法施，二者財施。

2)出家菩薩應修四施。何等為四？一者筆施，二者墨施，三者經本施，四者說法施。

3)無生法忍菩薩應住三施。何等為三？所謂王位布施，妻子布施，頭目支分悉皆布施。如是施者名為大施，名極妙施。

決定毗尼：1)又，舍利弗！在家菩薩應修二施。云何為二？一者、財施；二者、法施。

2)又，舍利弗！出家菩薩柔和無瞋，應修四施。何等為四？一者、紙；二者、墨；三者、筆；四者、法。如是四施，出家之人所應修行。

3)得無生忍諸菩薩等，當應修習三種布施。何等為三？王位布施、妻子布施、頭目布施，如是三種名為大施名極妙施，得無生忍諸菩薩等，應修如是三種布施。

1. 36 “Furthermore, Śāriputra, lay householder bodhisattva mahāsattvas should practice two types of giving: giving the Dharma and giving material goods. Śāriputra, lay householder bodhisattva mahāsattvas should practice these two types of giving without attachment or anger.

1. 37 “Śāriputra, renunciant bodhisattva mahāsattvas should engage in four types of giving: 11 giving pens, giving ink, giving books, and giving the Dharma. Śāriputra, renunciant bodhisattva mahāsattvas should practice these four types of giving.

1. 38“Śāriputra, bodhisattva mahāsattvas who have accepted that phenomena are unproduced should practice three types of relinquishment: [F.119.b] relinquishment, great relinquishment, and the highest relinquishment. With respect to these, “relinquishment” means to give away the kingdom; “great relinquishment” is to give away one’s wives, sons, and daughters; and the “greatest relinquishment” is to give away one’s own head, hands, feet, eyes, skin, bones, and marrow. Śāriputra, a bodhisattva mahāsattva who has accepted that phenomena are unproduced should practice these three types of relinquishment.”

6.犯戒

優波離會：舍利弗白佛言：世尊！是諸菩薩於貪瞋癡不怖畏耶？

佛言：1)舍利弗！一切菩薩有二犯戒。何等為二？一者瞋相應犯，二者癡相應犯。如是二犯，名大破戒。

2)舍利弗！1-因貪犯者，為過微細難可捨離。2-因瞋犯者，為過麁重易可捨離。3-因癡犯者，為過深重復難捨離。所以者何？貪結能為諸有種子，生死蔓莚連持不絕，以是義故微細難斷。因瞋犯者，墮於惡趣可速除斷。因癡犯者，當墮八種大地獄中難可解脫。

決定毗尼：舍利弗白佛言：世尊！菩薩不應畏欲恚癡？

佛告舍利弗：1)菩薩有二大犯。何等為二？因於瞋恚愚癡犯戒名為大犯。

2)1-因欲犯者名為小犯，難得除却。2-因瞋犯者名為大犯，易可除却；3-因癡犯者亦名大犯，亦難除却。以何等故？愛為小犯難得除却，愛能增長生死枝條亦為種子，以是義故小而難却。因瞋犯者墮於地獄、畜生、惡道，速疾能為心作障礙，易得除却；因癡犯者墮八大地獄諸大苦處，難可解脫。

大乘集菩薩學論，是故不容瞋等。又《優婆離所問經》云：佛言：舍利子！菩薩有二大罪。何等為二？謂心與瞋俱及與癡俱。

1. 39

Śāriputra asked, “Bhagavān, are bodhisattvas not afraid of desire? Are they not afraid of anger and delusion?”

1. 40

The Bhagavān replied, “Śāriputra, the faults associated with the great misdeeds of bodhisattvas are twofold: those related to anger and those related to delusion. Śāriputra, these are the two faults associated with the great misdeeds of bodhisattvas.

1. 41 “Śāriputra, among these, desire is a minor misdeed and is given up slowly. Anger is a major misdeed and is given up quickly. Delusion is a major misdeed and is given up slowly. Why is this? Śāriputra, desire is the ensnaring vine of saṃsāra and thus the seed of rebirth. Anger is eliminated quickly and is the cause of unfortunate rebirths. Delusion is difficult to relinquish and is the cause of falling into the eight great hells.

7.懺悔

優波離會：1)復次舍利弗！若有菩薩犯波羅夷者，應對清淨十比丘前，以質直心殷重懺悔。

2)犯僧殘者，對五淨僧殷重懺悔。

3)若為女人染心所觸，及因相顧而生愛著，應對一二清淨僧前殷重懺悔。

4)舍利弗！若諸菩薩成就五無間罪，犯波羅夷、或犯僧殘戒、犯塔、犯僧及犯餘罪，菩薩應當於三十五佛前，晝夜獨處殷重懺悔。

決定毗尼：1)又，舍利弗！若有菩薩犯於初戒，於十眾前以正直心殷重懺悔，

2)故犯戒者於五眾前，以正直心殷重懺悔；

3)手捉女人眼見惡心，或一人或二人前，以正直心殷重懺悔。

4)若有菩薩成就五無間罪，犯於女人、或犯男子，或故犯、犯塔、犯僧，如是等餘犯，菩薩應當三十五佛邊，所犯重罪晝夜獨處至心懺悔。

大乘集菩薩學論，乃至舍利子！應先志誠懺十惡罪及五種[人+替-日+心]，亦當懺悔。謂手執眼觀心難制止，或於一眾生兼餘二種。舍利子！復說有重五無間罪，謂具作。此菩薩或時於他婦女染行非法、手斷命根、盜佛塔物四方僧物。菩薩爾時如犯彼罪，應向三十五如來前於晝夜中一懺悔。

tatra śāriputra prathamā āpattir daśavarge ṛjukena deśayitavyā | hastāpattiḥ pañca varge gurvī deśayitavyā | striyā hastagrahaṇaṃ cakṣurdarśanaṃ | duṣṭacittāpattir ekapudgalasya dvayor vā śāriputra tāṃ gurvīṃ daśayet | pañcānantaryasamanvāgatāpattir bodhisatvena stryāpattir dārikāpattir hastāpattiḥ stūpāpattiḥ saṃghāpattis tathānyāś cāpattayo bodhisatvena na pañcatriṃśatāṃ buddhānāṃ bhagavatām antike rātriṃdivaṃ ekākinā gurvyo deśayitavyāḥ ||

1. 42 “Regarding these, Śāriputra, a bodhisattva should openly confess the weightiest of faults to an assembly of ten. A weighty fault of the hand — that is, grasping a woman’s hand —should be confessed to an assembly of five. [F.120.a] The fault of looking at a woman with ill intent should be confessed before one or two people. A bodhisattva should confess the faults associated with the five grave acts of immediate retribution, faults related to women, faults related to boys, faults related to the hand, faults related to stūpas, faults related to the saṅgha, or any other weighty fault before the thirty-five bhagavān buddhas, doing so on their own throughout the day and night. The confession is as follows:

7.1.懺悔法-歸依、禮敬佛

優波離會：5)應自稱云：我某甲。歸依佛、歸依法、歸依僧。

6)南無釋迦牟尼佛南無金剛不壞佛南無寶光佛南無龍尊王佛南無精進軍佛南無精進喜佛南無寶火佛南無寶月光佛南無現無愚佛南無寶月佛南無無垢佛南無離垢佛南無勇施佛南無清淨佛南無清淨施佛南無娑留那佛南無水天佛南無堅德佛南無栴檀功德佛南無無量掬光佛南無光德佛南無無憂德佛南無那羅延佛南無功德花佛南無蓮花光遊戲神通佛南無財功德佛南無德念佛南無善名稱功德佛南無紅炎帝幢王佛南無善遊步功德佛南無鬪戰勝佛南無善遊步佛南無周匝莊嚴功德佛南無寶花遊步佛南無寶蓮花善住娑羅樹王佛

決定毗尼：5)懺悔法者：歸依佛、歸依法、歸依僧。

6)南無釋迦牟尼佛、南無金剛不壞佛、南無寶光佛、南無龍尊王佛、南無精進軍佛、南無精進喜佛、南無寶火佛、南無寶月光佛、南無現無愚佛、南無寶月佛、南無無垢佛、南無離垢佛、南無勇施佛、南無清淨佛、南無清淨施佛、南無婆留那佛、南無水天佛、南無堅德佛、南無栴檀功德佛、南無無量掬光佛、南無光德佛、南無無憂德佛、南無那羅延佛、南無功德華佛、南無蓮華光遊戲神通佛、南無財功德佛、南無德念佛、南無善名稱功德如來、南無紅炎幢王如來、南無善遊步功德如來、南無鬪戰勝如來、南無善遊步如來、南無周匝莊嚴功德如來、南無寶華遊步如來、南無寶蓮華善住娑羅樹王如來。

佛說三十五佛名禮懺文一卷(出烏波離所問經)

娜謨釋迦牟尼佛、娜謨金剛堅固能摧佛、娜謨寶焰佛、娜謨龍自在王佛、娜謨勤勇軍佛、娜謨勤勇喜佛、娜謨寶火佛、娜謨寶月光佛、娜謨不空見佛、娜謨寶月佛、娜謨無垢佛、娜謨離垢佛、娜謨勇施佛、娜謨淨行佛、娜謨梵施佛、娜謨水王佛、娜謨水天佛、娜謨賢吉祥佛、娜謨無量威德佛、娜謨栴檀吉祥佛、娜謨光吉祥佛、娜謨無憂吉祥佛、娜謨那羅延吉祥佛、娜謨花吉祥佛、娜謨蓮花光遊戲神通佛、娜謨財吉祥佛、娜謨念吉祥佛、娜謨善稱名號吉祥佛、娜謨帝幢幡王佛、娜謨鬪戰勝佛、娜謨勇健吉祥佛、娜謨勇健進佛、娜謨普遍照曜莊嚴吉祥佛、娜謨寶蓮花遊步佛、娜謨寶蓮花妙住山王佛

Āryatriskandha sūtram---tatreyaṃ(āpatti) deśanā -aham evaṃnāmā buddhaṃ śaraṇaṃ gacchāmi / dharma śaraṇaṃ gacchāmi / saṃghaṃ śaraṇaṃ gacchāmi / namaḥ (bhagavate) śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya / namo vajra(sāra)-pramardine / namo ratnārciṣe / namo nāgeśvararājāya / namo vīrasenāya / namo vīranandine / namo ratnāgnaye / namo ratnacandra-prabhāya / namo 'moghadarśine / namo ratnacandrāya / namo nirmalāya / namaḥ śūradattāya / namo brahmaṇe / namo brahmadattāya / namo varūṇāya / namo varuṇadevāya / namo bhadraśriye / namaścandanaśriye / namo 'nantaujase / namaḥ prabhāsaśriye / namo 'śokaśriye / namo nārāyaṇāya / namaḥ kusumaśriye / namo brahma-jyotirvikrīḍitābhijñāya tathāgatāya / namaḥ padmajyotirvikrīḍitābhijñāya tathāgatāya / namo ghanaśriye / namaḥ smṛtiśriye / namaḥ suparikīrtitanāmadheyaśriye / nama indraketudhvajarājāya / namaḥ suvikrāntaśriye / namaḥ suvijitasaṃgrāmāya / namo vikrāntagāmine / namaḥ samantāvabhāsavyūhaśriye / namo ratna-padma-vikrāmiṇe / namo ratna-padma-supratiṣṭhita-śailendra-rājāya tathāgatāyārhate samyaksaṃbuddhāya /

大乘集菩薩學論，云：我某甲，歸依佛、歸依法、歸依僧。那謨釋迦牟尼佛　那謨金剛消伏壞散佛　那謨寶焰佛　那謨龍自在王佛　那謨勇猛軍佛　那謨勤勇喜佛　那謨寶火佛　那謨寶月光佛　那謨不空見佛　那謨寶月佛　那謨離垢佛　那謨勇施佛　那謨梵德佛　那謨梵施佛　那謨水王佛　那謨水天佛　那謨賢吉祥佛　那謨栴檀吉祥佛　那謨無邊威德佛　那謨光吉祥佛　那謨無憂吉祥佛　那謨那羅延佛　那謨華吉祥佛　那謨淨照明遊戲神通佛　那謨蓮華光游戲神通佛　那謨財吉祥佛　那謨念吉祥佛　那謨善名稱吉祥佛　那謨因陀羅網幢王佛　那謨善游步吉祥佛　那謨安祥行佛　那謨勝游步佛　那謨普遍光嚴吉祥佛　那謨寶蓮華勝游步佛　那謨寶蓮華善住娑羅樹王佛

tatreyaṃ deśanā | aham evaṃnāmā buddhaṃ śaraṇaṃ gacchāmi | dharmaṃ śaraṇaṃ gacchāmi | saṃghaṃ śaraṇaṃ gacchāmi || namaḥ śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | namo vajrapramardine | namo ratnārciṣe | namo nāgeśvararājāya | namo vīrasenāya | namo vīranandine | namo ratnaśriye | namo ratnacandraprabhāya | namo 'moghadarśine | namo ratnacandrāya | namo nirmalāya | namo vimalāya | namaḥ śūradattāya | namo brahmaṇe | namo brahmadattāya | namo varuṇāya | namo varuṇadevāya | namo bhadraśriye | namaś chandanaśriye | namo 'nnantaujase | namaḥ prabhāsaśriye | namo 'śokaśriye | namo nārāyaṇāya | namaḥ kusumaśriye | namo brahmajyotirvikrīḍitābhijñāya tathāgatāya | namo dhanaśriye | namaḥ smṛtiśriye | namaḥ suparikīrtitanāmadheyaśriye | nama indraketudhvajarājāya | namaḥ suvikrāntaśriye | namo vicitrasaṃkramāya | namo vikrāntagāmine | namaḥ samantāvabhāsavyūhaśriye | namo ratnapadmavikrāmiṇe | namo ratnapadmasupratiṣṭhitaśailendrarājāya tathāgatāyārhate samyaksaṃbuddhāya ||

1. 43“I (name) seek refuge in the Buddha, I seek refuge in the Dharma, I seek refuge in the Saṅgha. I pay homage to the tathāgata, the arhat, the completely perfect Buddha Śākyamuni! I pay homage to Vajra garbha- pramardin. 16 I pay homage to Ratnārcis. I pay homage to Nāgeśvara rāja. I pay homage to Vīrasena. I pay homage to Vīranandin. I pay homage to Ratnāgni. 17 I pay homage to Ratna candra prabha. I pay homage to Amoghadarśin. I pay homage to Ratnacandra. I pay homage to Vimala. 18 I pay homage to Śūradatta. I pay homage to Brahmā. I pay homage to Brahma- datta. I pay homage to Varuṇa. I pay homage to Varuṇadeva. I pay homage to Bhadraśrī. I pay homage to Candanaśrī. I pay homage to Anantaujas. I pay homage to Prabhāsa śrī. I pay homage to Aśokaśrī. I pay homage to Nārāyaṇa. I pay homage to Kusumaśrī. I pay homage to the Tathāgata Brahma jyotir vikrīḍitābhijña. I pay homage to the Tathāgata Padma jyotir- vikrīḍitābhijña. 19 [F.120.b] I pay homage to Dhanaśrī. I pay homage to Smṛtiśrī. I pay homage to Suparikīrtita nāmadheya śrī. I pay homage to Indra- ketu dhvaja rāja. I pay homage to Suvikrānta śrī. I pay homage to Suvijita- saṃgrāma. 20 I pay homage to Vikrānta gāmin. I pay homage to Samantāvabhāsa vyūha śrī. I pay homage to Ratna padma vikrāmin. I pay homage to the tathāgata, the arhat, the completely perfect Buddha Ratna- padma supratiṣṭhita śailendra rāja.

7.2.懺悔法-願諸世尊慈哀念我

優波離會：7)如是等一切世界諸佛世尊常住在世，是諸世尊當慈念我。

8)若我此生、若我前生，從無始生死已來所作眾罪，若自作、若教他作、見作隨喜；

9)若塔、若僧、若四方僧物，若自取、若教他取、見取隨喜；

10)五無間罪，若自作、若教他作、見作隨喜；

11)十不善道，若自作、若教他作、見作隨喜；

12)所作罪障，或有覆藏、或不覆藏，應墮地獄、餓鬼、畜生、諸餘惡趣、邊地下賤及蔑戾車；如是等處所作罪障，今皆懺悔。

決定毗尼：7)如是等一切世界，諸佛世尊常住在世，願諸世尊慈哀念我。

8)若我此生、若我前生，從無始生死已來，所作眾罪，若自作、若教他作、見作隨喜。

9)若塔、若僧、若四方僧物，若自取、若教他取、見取隨喜。

10)五無間罪，若自作、若教他作、見作隨喜。

11)十不善道，若自作、若教他作、見作隨喜。12)所作罪障，或有覆藏、或不覆藏，應墮地獄、餓鬼、畜生諸餘惡道，邊地下賤及彌戾車，如是等處所作罪障、今皆懺悔。

佛說三十五佛名禮懺文一卷(出烏波離所問經)

如是等十方一切世界中諸佛世尊，出現世間住持遊行，願皆觀察哀愍於我。我或今生、或於餘生，無始時來廣作眾罪，或自作、或隨喜作、或教他作；或偷盜佛物四方僧物，或自作、或隨喜作、或教他作；或造五無間罪、十不善業道，或自作、或隨喜作、或教他作。由此業障，覆蔽身心，生於八難，或墮地獄、傍生、鬼趣，或生邊地及彌戾車，或生長壽天，設得人身諸根不具，或起邪見撥無因果，或厭諸佛出興于世。如是一切業障，我今對一切諸佛世尊，具一切智者、具五眼者、證實際者、稱量者、知者、見者前，我今誠心悉皆懺悔，不敢覆藏，願我尸羅律儀復得如故。

evaṃpramukhā yāvantaḥ daśadikṣu sarvalokadhātuṣu tathāgatāarhantaḥ samyaksaṃbuddhās tiṣṭhanti dhriyante yāpayanti, te māṃ samanvāharantu buddhā bhagavantaḥ / yanmayā asyāṃ jātau anyāsu vā jātiṣu anavarāgre jātisaṃsāre saṃsaratā pāpakaṃ karma kṛtaṃ syātkāritaṃ vā kriyamāṇaṃ vā anumoditaṃ bhavet, staupikaṃ vā sāṃghikaṃ vā dravyamapahṛtaṃ syāt, hāritaṃ vā hriyamāṇaṃ vā anumoditaṃ bhavet / pancānantaryāṇi kṛtāni syuḥ kāritāni vā kriyamāṇāni vā anumoditāni bhaveyuḥ / daśākuśalān karmapathān samādāya vartitaṃ syāt, pare vā samādāpitāḥ syurvartamānā vā anumoditā bhaveyuryena karmāvaraṇenāvṛto 'haṃ nirayaṃ vā gaccheyaṃ tiryagyoniṃ vā yamaviṣayaṃ vā gaccheyaṃ pratyantajanapadeṣu mleccheṣu vā pratyājāyeyaṃ dīrghāyuṣkeṣu deveṣūpapadyeyamindriyavikalatāṃ vādhigaccheyaṃmithyādṛṣṭiṃ vopagṛhṇīyāṃ buddhotpādaṃ vā virāgayeyam, tatsarvaṃkarmāvaraṇaṃ teṣāṃ buddhānāṃ bhagavatāṃ jñānabhūtānāṃ cakṣurbhūtānāṃ sākṣibhūtānāṃ pramāṇabhūtānāṃ jānatāṃ paśyatamagrataḥ pratideśayāmi, āviṣkaromi na praticchādayāmi, āyatyāṃ saṃvaramāpadye /

大乘集菩薩學論，如是現前乃至一切世界如來、應供、正等正覺，惟佛世尊觀察護念，我於今生或至餘生，及無始來生死輪轉造業障罪，自作教他見作隨喜，或盜窣堵波物四方僧物，五無間業、十不善業道，自作教他、見作隨喜。由斯業障毀除禁戒應墮地獄或旁生趣、焰魔境界，若生邊地及蔑戾車、生長壽天。設得為人，諸根不具、深著邪見、離佛出世。此諸業障，佛以真實惠、真實眼、真實證明、真實稱量，悉知悉見，今悉懺悔不敢覆藏。

1. 44 “To them, and all the other tathāgata, arhat, and completely perfect buddhas who dwell, live, and endure in all realms throughout the ten directions —to those blessed buddhas, I pray, please pay heed to me!

1. 45 “In this and in all the other births that I have taken in saṃsāra without beginning or end, I have committed evil actions, I have asked others to commit them, or have rejoiced when they were committed. I have stolen the property of stūpas, 21 the property of the saṅgha, or the property of the saṅghas of the four directions, 22 have made others steal them, or have rejoiced when they were stolen. I have committed the five grave acts of immediate retribution, have made others commit them, or have rejoiced when they were committed. I have taken the path of the ten nonvirtuous actions, have made others take it, or have rejoiced in their taking it. Having been affected by karmic obscurations, I will go to hell, 23 I will go to the animal realm, 24 I will go to the preta realm, I will be born among barbarians in a border region, 25 I will be born among the long-lived devas, I will have incomplete faculties, I will hold false views, or I will not be able to delight in the appearance of a buddha in the world. 26 [F.121.a] All these karmic obscurations I confess in the presence of the bhagavān buddhas, who are wise, who have vision, who witness, who are authoritative, and who know and see. I reveal these actions; I do not conceal them, and I will henceforth show restraint.

7.3.懺悔法-迴向

優波離會：13)今諸佛世尊當證知我、當憶念我。我復於諸佛世尊前作如是言：若我此生、若於餘生，曾行布施、或守淨戒，乃至施與畜生一摶之食，或修淨行所有善根，成就眾生所有善根，修行菩提所有善根，及無上智所有善根，一切合集校計籌量，皆悉迴向阿耨多羅三藐三菩提。如過去未來現在諸佛所作迴向，我亦如是迴向。

14)眾罪皆懺悔，諸福盡隨喜，及請佛功德，願成無上智。去來現在佛，於眾生最勝，無量功德海，我今歸命禮。

決定毗尼：13)諸佛世尊當證知我，當憶念我。復於諸世尊前作如是言：若我此生、若於餘生，曾行布施或守淨戒，乃至施與畜生一揣之食，或修淨行所有善根，成就眾生所有善根，修行菩提所有善根，及無上智所有善根，一切合集挍計籌量，皆悉迴向阿耨多羅三藐三菩提，如過去、未來、現在諸佛所作迴向，我亦如是迴向。

14)眾罪皆懺悔，諸福盡隨喜，及請佛功德，願成無上智。去來現在佛，於眾生最勝，無量功德海，歸依合掌禮。

佛說三十五佛名禮懺文一卷(出烏波離所問經)

復願諸佛世尊攝受護念證明於我，若我今生或復餘生，無始時來於流轉生死，或曾捨施傍生一團之食、或曾持一淨戒、或曾修梵行善根、或曾修少分無上智善根，悉皆合集計校籌量。如三世一切諸佛於最勝無上迴向願中，願皆迴向無上正等菩提。

一切罪懺悔，諸福皆隨喜，及勸請諸佛，願證無上智，

過去及未來，現在人中尊，無量功德海，我今稽首禮。

samanvāharantu māṃ te buddhā bhagavanto yanmayā asyāṃ jātāvanyāsu vā jātiṣvanavarāgre vā jātisaṃsāre saṃsaratā dānaṃ dattaṃ bhavedantaśastiryagyonigatāyāpyālopaḥ, śīlaṃ vā rakṣitaṃ bhaved yacca me brahma-carya-vāsakuśalamūlam, yacca me sattvaparipākakuśalamūlam, yacca me bodhicittakuśalam, yacca me 'nuttarajñānakuśalamūlam, tatsarvamaikadhyaṃ piṇḍayitvā tulayitvā abhisaṃkṣipya anuttarāyāṃ samyaksaṃbodhau uttarottarayā (gurugurūṇā) pariṇāmanayā, yathā pariṇāmitamatītair buddhair bhagavabhdiryathā pariṇāmayiṣyantyanāgatā buddhā bhagavantaḥ, yathā pariṇāmayanti etarhi daśasu dikṣu pratyutpannā buddhā bhagavantaḥ tathā hamapi pariṇāmayāmi / sarva pāpaṃ pratideśayāmi / sarvaṃ puṇyamanumodayāmi / sarvān buddhānadhyeṣyāmi / bhavatu me jñānamanuttaram // ye cābhyatītāstathapi ca ye anāgatā ye cāpi tiṣṭhanti narottamā jināḥ / anantavarṇān guṇasāgaropamānupaimi sarvān śaraṇaṃ kṛtāñjaliḥ // // samāptam // (āryatriskandhamahāyānasūtraṃ samāptam)

大乘集菩薩學論，若我毀犯禁戒等罪，願佛世尊觀察哀愍。若我今生或至餘生，及無始來生死輪轉，乃至於旁生趣，或嘗施一摶食護一淨戒，若脩梵行所有善根，化度眾生發菩提心，及無上智一切善根。如稱量已，無不迴向最上最勝阿耨多羅三藐三菩提果，我今亦如過去未來現在諸佛之所迴向。乃至偈云：

懺除一切罪，諸福皆隨喜，及勸請諸佛，演說無上道。

過去及未來，現住人中尊，無邊功德海，一切歸命禮。

samanvāharantu māṃ te buddhā bhagavanto yan mayāsyāṃ jātāv anyāsu vā jātiṣv annavarāgre vā jātisaṃsāre saṃsaratā dānaṃ dattaṃ bhaved antaśas tiryagyonigatāyāpy ālopaḥ śīlaṃ vā rakṣitaṃ bhaved yac ca me brahmacaryavāsakuśalamūlaṃ yac ca me satvaparipākakuśalamūlaṃ yac ca me bodhicittakuśalamūlaṃ yac ca me 'nnuttarajñānakuśalamūlaṃ tat sarvam aikadhyaṃ piṇḍayitvā tulayitvābhisaṃkṣipyānnutt arāyāṃ samyaksaṃbodhau uttarottarayā pariṇāmanayā yathā pariṇāmitam atītair buddhair bhagavadbhir yathā pariṇāmayiṣyanty annāgatā buddhā bhagavanto yathā pariṇamanty etarhi daśasu dikṣu pratyutpannā buddhā bhagavantaḥ | tathāham api pariṇāmayāmi | sarvaṃ puṇyam anumodayāmi | sarvān buddhān adhyeṣayāmi | bhavatu me jñānam annuttaram | ye cābhyatītās tathāpi ca ye annāgatā ye cāpi tiṣṭhanti narottamā jināḥ | annantavarṇān guṇasāgaropamān upaimi sarvān śaraṇaṃ kṛtāñjaliḥ | ye bodhisatvāḥ karuṇabalair upetā vicarati loke satvahitāya śūrāḥ trāyantu te māṃ sadapāpakāriṇaṃ [doubtful] | śaraṇaṃ yāmi tān buddhabodhisatvān ||

1. 46 “May those bhagavān buddhas pay heed to me! In this and in all the other births that I have taken in saṃsāra without beginning or end, whatever gifts I have given, even if just a small bit of food to an animal, whatever roots of virtue I may possess from maintaining discipline, whatever roots of virtue I may possess from chaste conduct, whatever roots of virtue I may possess by bringing beings to maturity, whatever roots of virtue I may possess through the mind of awakening, and whatever roots of virtue I may possess through unsurpassed gnosis, I collect, combine, and coalesce all of it and dedicate it to unsurpassed, completely perfect awakening by making unsurpassable, unexcelled, and supreme dedications. Just as the bhagavān buddhas of the past have dedicated, just as the bhagavān buddhas of the future will dedicate, and just as the bhagavān buddhas of the present now dedicate, 27 in the same way, I also dedicate the virtue. I confess all evil actions. 28 I rejoice in all merit. I supplicate all buddhas. May my gnosis be unsurpassed.

1. 47 “With folded hands I seek refuge In all the conquerors, the most supreme beings Of the present, of the past, and who have not yet come, Who possess an ocean of qualities limitless and praiseworthy. 29 [F.121.b]

7.4.懺悔法-利益

優波離會：15)如是舍利弗！菩薩應當一心觀此三十五佛而為上首，復應頂禮一切如來，應作如是清淨懺悔。

16)菩薩若能滅除此罪，爾時諸佛即現其身，為度一切諸眾生故，示現如是種種之相，而於法界亦無所動，隨諸眾生種種樂欲，悉令圓滿皆得解脫。

決定毗尼：15)如是，舍利弗！菩薩如是觀此三十五佛如在目前，思惟如來所有功德，應作如是清淨懺悔。菩薩若能淨此罪已，爾時諸佛為其現身，為度眾生亦說種種諸行，成就愚惑諸眾生故。菩薩於諸法界心不動搖，而諸眾生等有種種欲樂，隨其所樂皆能度脫滿其所願。

佛說三十五佛名禮懺文一卷(出烏波離所問經)

(右此三十五佛名并懺悔法，出《烏波離所問經》，能淨業障重罪，現生所求禪定解脫，及諸地位皆能滿足。五天竺國修行大乘人，常於六時禮懺不闕，功德廣多文煩不能盡錄，但依天竺所行者略記之，餘如本經所述也)

大乘集菩薩學論，舍利子！是菩薩於三十五如來前如是作已，是諸如來隨知作意，得罪清淨。由罪清淨故，此諸佛世尊當現其前。如是解脫利益眾生現諸相好。由是愚夫異生於此化度輒生疑惑，乃至一切聲聞及緣覺眾而不能使彼惡作罪處清淨地。若有菩薩於此諸佛如來名號而常持念，晝夜三時轉正法行，出離彼罪得三摩地。

iti hi śāriputra bodhisatvenemān pañcatriṃśato buddhān pramukhān kṛtvā sarvatathāgatānugatair manasikāraiḥ pāpaśuddhiḥ kāryā | tasyaivaṃ sarvapāpaviśuddhasya tatra ca buddhā bhagavanto mukhāny upadarśayanti satvavimokṣārtham eva | nānāvyañjanākāram upadarśayanti vibhrānta-bālapṛthagjanānāṃ paripācanāhetoḥ || pe || na śakyaṃ sarvaśrāvaka-pratyekabuddhanikāyair āpattikaukṛtyasthānaṃ viśodhayituṃ yad bodhisatvas teṣāṃ buddhānāṃ bhagavatāṃ nāmadheya-dhāraṇaparikīrtanena rātriṃdivaṃ triskandhakadharmaparyāyapravartanenāpattikaukṛtyān niḥsarati samādhiṃ ca pratilabhate || ukto vidūṣaṇāsamudācāraḥ | pratipakṣasamudācāra ucyate | tatra gambhīrasūtrāntaparicayāt pāpakṣayo bhavati ||

1. 48 “Śāriputra, in the same way, a bodhisattva should follow all tathāgatas in contemplating the thirty-five bhagavān buddhas and the rest, and thereby purify all their evil actions.

1. 49 “Similarly, for the sole purpose of liberating beings, those very bhagavān buddhas reveal themselves directly to those who purify all evil actions. They likewise teach confused, foolish beings using a variety of words in order to bring them to maturity, 30 all without wavering from the dharmadhātu. They make perfect aspirations for the sake of liberating beings, liberating each according to their own predispositions.

8.犯戒

優波離會：1)復次舍利弗！菩薩若入大悲三昧，則能示現地獄、畜生、閻魔羅界成熟眾生。

2)菩薩若入大莊嚴三昧，則能示現長者之身成熟眾生。

3)若入殊勝三昧，則能示現轉輪王身成熟眾生。

4)若入熾然威光三昧，則能示現帝釋梵王殊妙色身成熟眾生。

5)菩薩若入一向三昧，則能示現聲聞之身成熟眾生。

6)菩薩若入清淨三昧，則能示現辟支佛身成熟眾生。

7)菩薩若入寂靜三昧，則能示現諸佛色身成熟眾生。

8)菩薩如是入一切法自在三昧，隨其志樂現種種身成熟眾生，或現帝釋身、或現梵王身、或現轉輪聖王身，皆為成熟諸眾生故，而於法界亦無所動。何以故？菩薩雖復隨順眾生種種示現，不見身相及生相無所得故。

9)舍利弗！於意云何？如師子王大哮吼時，諸小野干能堪任不？舍利弗言：不也。世尊！

10)又舍利弗！如大香象其所負重，驢堪任不？不也。世尊！

11)又如帝釋及梵天王威德自在，貧賤之人能堪任不？不也。世尊！

12)又如大力金翅鳥王翱翔運動，諸餘小鳥能堪任不？不也。世尊！

13)佛言：舍利弗！是諸菩薩所有善根勇猛之力，依出離智淨諸罪垢、遠離憂悔，得見諸佛及得三昧，亦復如是。如斯罪障，非諸凡夫聲聞緣覺所能除滅。菩薩若能稱彼佛名，晝夜常行是三種法，能滅諸罪遠離憂悔，得諸三昧。

決定毗尼：1)菩薩若入大悲三昧，能示現入地獄、畜生諸餘惡道；

2)菩薩若入大莊嚴三昧，現居士身成就眾生；

3)菩薩若入妙勝三昧，能現轉輪王身成就眾生；

4)菩薩若入晃曜三昧，能現釋梵上妙色身成就眾生；

5)菩薩若入一心三昧，現聲聞形成就眾生；

6)菩薩若入清淨不二三昧，現辟支佛形成就眾生；

7)菩薩若入寂靜三昧，能示佛身成就眾生；

8)菩薩若入諸法自在三昧，隨諸眾生種種欲樂，現種種形而成就之。又彼菩薩或現釋身，或現梵身，或時示現轉輪王身，皆為成就諸眾生故，然此菩薩於諸法界而不動轉。所以者何？雖隨眾生種種欲樂現種種形，而此菩薩不得己身及與眾生，而隨眾生現種種身。

9)又，舍利弗！師子獸王大吼之時，其餘小虫能堪忍不？不也。世尊！

10)又如香象其所負重，諸驢騾等能堪忍不？不也。世尊！

11)又如釋梵所有威德光明色像，貧窮之人能堪忍不？不也。世尊！

12)又，舍利弗！於意云何？如金翅鳥王所有勢力，鷲鴿等鳥能堪忍不？不也。世尊！

13)如是，舍利弗！菩薩所有其心勇健善根勢力，所有之罪依出離智，得見諸佛及得三昧，非一切眾生、聲聞、緣覺所有犯罪憂悔之事而能得除。菩薩若能稱彼諸佛所有名號，常於晝夜行三事者，得離犯罪及諸憂悔并得三昧。

1. 50 “Śāriputra, bodhisattva mahāsattvas who have entered into the samādhi of great compassion appear in the form of hell beings, animals, beings in the world of Yama, and asuras for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the samādhi of great array appear in the form of householders for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the supreme samādhi appear in the form of cakravartins for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the samādhi of intense brilliance appear in the forms of Indra and Brahmā for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the single-pointed samādhi appear in the form of śrāvakas for the sake of bringing beings to maturity. [F.122.a] Bodhisattva mahāsattvas who have entered into the samādhi of nondual purity appear in the form ofpratyekabuddhas for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the samādhi of peace appear in the form of completely perfect buddhas for the sake of bringing beings to maturity. Bodhisattva mahāsattvas who have entered into the samādhi mastery of all phenomena appear in forms aligned with various predispositions for the sake of bringing beings to maturity.

1. 51 “Śāriputra, in that way, for the sake of bringing beings to maturity, holy beings sometimes appear in the form of Indra, sometimes in the form of Brahmā, and sometimes in the form of a cakravartin, all without wavering from the dharmadhātu. How so? Bodhisattvas, for the sake of bringing beings to maturity, appear to beings of different predispositions in a variety of recognizable forms, but the bodhisattvas objectify neither themselves nor beings as they appear in various forms to those beings.

1. 52 “Śāriputra, what do you think? Can a cat withstand the roar of a lion, the king of beasts?” Śāriputra replied, “Bhagavān, it cannot withstand it.”

1. 53 The Bhagavān said, “Śāriputra, what do you think? Can a donkey bear the load of a great rutting elephant?” Śāriputra replied, “Bhagavān, it cannot bear it.”

1. 54 The Bhagavān said, [F.122.b] “Śāriputra, what do you think? Can poor people endure the lordly magnificence of Indra and Brahmā?” Śāriputra replied, “Bhagavān, they cannot endure it.”

1. 55 The Bhagavān said, “Śāriputra, what do you think? Can a fledgling vulture withstand the attack of a garuḍa, the king of birds?” Śāriputra replied, “Bhagavān, it cannot withstand it.”

1. 56 “Similarly Śāriputra, 31 no ordinary being or follower of the Śrāvakayāna or Pratyekabuddhayāna is able to purify the faults of bodhisattvas that have arisen from the power of their courageous mind and roots of virtue or from their knowledge, nor can they purify pernicious faults, which are purified by entering the samādhi of seeing the buddhas. Bodhisattvas memorize and recite the names of these bhagavān buddhas, and by reciting the Dharma discourse of the Three Sections 32 three times during the day and three times at night, they renounce their pernicious faults and obtain samādhi.” 33 [B2]

9.優波離問

優波離會：1)爾時優波離從禪定起，往詣佛所頂禮佛足，右遶三匝却住一面，白佛言：世尊！我於靜處獨坐思惟，作如是念：世尊所說波羅提木叉清淨戒學，為聲聞、緣覺、菩薩乘者作是說言，寧捨身命終不捨戒。

2)世尊！若佛在世、若滅度後，云何名為聲聞緣覺波羅提木叉？云何名為菩薩乘者波羅提木叉？世尊說我於持律中最為第一，我當云何能了毘尼善巧之義？若我從佛親聞受持逮無所畏，然後乃能為他廣說。今此大眾諸來菩薩及比丘僧悉皆集會，善哉世尊！唯願廣說決定毘尼斷除疑悔。

決定毗尼：1)爾時，優波離從禪定起，詣世尊所。到已，頭面禮足，却坐一面，白佛言：世尊！向於靜處獨坐思惟，生如是念：如來說此波羅提木叉清淨之戒，應當善學，為聲聞緣覺菩薩乘故說如是言，寧捨身命不捨於戒。

2)世尊！若佛在世及涅槃後，云何名為聲聞乘人波羅提木叉？云何名為菩薩乘人波羅提木叉？世尊說我於持律中最為第一，我當云何為他廣說？今從世尊面聞受持逮無所畏，然後能為他人廣說。我於靜處獨坐思惟生如是念：我今應當詣世尊所，問比尼中決定之義。今此大眾諸菩薩等，及比丘僧悉皆集會。善哉！世尊！唯願說之。

Vvup---namo buddhāya // tena khalu punaḥ samayenāyuṣmānupaliḥ pratisaṃlayanāta vyutthāya yena bhagavāṃstenopasaṃkrāmat / upasaṃkramya bhagavataḥ pādau śirasābhivandya triḥ pradakṣiṇīkṛtyaikāntaṃ nyasīdat / ekānta niṣaṇnaścāyuṣmānupāliḥ bhagavantametadavocat / iha bhagavanmamaikākino rahogatasya pratisaṃlīna cittasyāyamevaṃrupaścetasi cetaḥparivitarka udapādi / prātimokṣasaṃvaro bhagavatā prajñaptaścādhiśīlaśikṣā pariśuddhiḥ śrāvakayānikānāṃ pratyekabuddhayānikānām ca / bodhisatvāyānikānāṃ tu bhagavatā jīvitaparityāge 'pi śikṣāpyatra parideśitā nirdiṣṭā / tat kathaṃ bhagavataḥ parinirvṛtasya tiṣṭhato vā śrāvakayānikānāṃ prātimokṣasaṃvaro vaktavyaḥ / kathaṃ pratyekabuddhayānikānām / kathaṃ mahāyāna-saṃprasthitānāṃ bodhisattvānāṃ prātimokṣasaṃvaro vaktavyaḥ / ahaṃ bhagavatā vinaya-parāṇāmagro nirddiṣṭaḥ / tasya me bhagavan vijñāpayatūpāyakauśalyaṃ samprakāśayatu bhagavan yathā bhagavataḥ sakāśāt sammukhaṃ śrutvā sammukhaṃ pratigṛhya vaiśāradyaprāptaḥ parṣatsu vistareṇa saṃprakāśayeyam / ayaṃ me bhagavannekākino rahogatasya pratisaṃlīnasyaivaṃrupaścetasi cetaḥ parivitarka udapādi yattvahaṃ bhagavantamusaṃkramya vinaya-viniścayaṃ paripṛccheyamiti / tat sādhu bhagavan vyākarotu tathāgato vinaya-viniścayaṃ vistareṇa mahatī bhikṣuparṣata sannipatitā bodhisattvaparṣac ca /

1. 57 On the same occasion, the venerable Upāli emerged from meditative seclusion and came to where the Bhagavān was staying. 34 Upon arriving, he bowed his head at the feet of the Bhagavān, circumambulated him three times, and sat to one side. The venerable Upāli then said to the Bhagavān, “Bhagavān, when I was in solitary meditative seclusion, this thought arose in my mind: [F.123.a] the Bhagavān has taught the followers of the Śrāvakayāna and the Pratyekabuddhayāna that the prātimokṣa vows are the pure training and superior ethical discipline. The Bhagavān has also taughtthat followers of the Bodhisattva yāna do not abandon their training even for the sake of their lives. 35 How then would a bhagavān, one who has either passed into parinirvāṇa or still remains, explain the prātimokṣa vows of the followers of the Śrāvakayāna? How would the prātimokṣa vows of the followers of the Pratyekabuddhayāna be explained? How would the prātimokṣa vows of bodhisattvas who follow the Mahāyāna be explained? The Bhagavān has said that I am supreme among those who uphold the Vinaya. I will certainly listen closely to the Bhagavān’s expertise in the Vinaya and, having mastered it precisely, will gain fearlessness and teach it perfectly and in detail to the assemblies. Therefore, I thought to ask the Bhagavān to teach me perfectly and in detail. 36

1. 58 “Bhagavān, while I was alone in private meditative seclusion, I thought, ‘I should go before the Tathāgata and request a detailed explanation of the Vinaya.’ Since this thought came to mind, Bhagavān, I ask the Tathāgata to offer a clear, thorough, and detailed explanation of the Vinaya to this great assembly of monks and bodhisattvas.”

10.世尊告優波離-異

優波離會：爾時世尊告優波離：汝今當知，聲聞、菩薩學清淨戒，所發心、所修行異。

1)優波離！有聲聞乘持清淨戒，於菩薩乘名大破戒。有菩薩乘持清淨戒，於聲聞乘名大破戒。

2)云何名為聲聞乘人雖持淨戒，於菩薩乘名大破戒？優波離！聲聞乘人乃至不應起於一念更受後身，是名聲聞持清淨戒，然於菩薩名大破戒。

3)云何菩薩持清淨戒於聲聞乘名大破戒？菩薩摩訶薩修行大乘，能於無量阿僧祇劫堪忍受身不生厭患，是名菩薩持清淨戒，於聲聞乘名大破戒。

決定毗尼：爾時，世尊告優波離：汝今當知，聲聞乘人有異方便、有異深心持清淨戒；菩薩乘人有異方便、有異深心持清淨戒。所以者何？聲聞乘人有異方便、有異深心；菩薩乘人有異方便、有異深心。

1)優波離！聲聞乘人雖淨持戒，於菩薩乘不名淨戒；菩薩乘人雖淨持戒，於聲聞乘不名淨戒。

2)優波離！云何名為聲聞乘人雖淨持戒，於菩薩乘不名淨戒？優波離！聲聞乘人不應乃至起於一念欲更受身，是則名為聲聞乘人清淨持戒，於菩薩乘最大破戒名不清淨。

3)云何名為菩薩乘人雖淨持戒，於聲聞乘不名淨戒？優波離！菩薩乘人於無量劫，堪忍受身不生厭患，是則名為菩薩乘人清淨持戒，於聲聞乘人最大破戒不名清淨。

Vvup---evam ukte bhagavānāyuṣmantam upālim etad avocat / tasmāt tarhi tvam upāle anyena prayogeṇānyenādhyāśayena śrāvakayānikānāṃ śikṣāpariśuddhiṃ vada / anyena prayogeṇānyenādhyāśayena mahāyānasampratiṣṭhitānāṃ śikṣāpariśuddhiṃ vada / tat kasmād dhetoḥ / anyo hyupāle śrāvakayānikānāṃ prayogo 'nyo 'dhyāśayaḥ / anyo mahāyānasaṃprasthitānāṃ prayogo 'nyo 'dhyāśayaḥ / tatropāleyā śrāvakayānikasya pariśuddhaśīlatā sā mahāyānikasya bodhisattvasyāpariśuddhaśīlatā paramadauḥśīlyañca / yā mahāyānasamprasthitasya bodhisattvasya pariśuddhaśīlatā sā śrāvakayānikasyāpariśuddhaśīlatā paramadauḥśīlyañca / tat kasmād dhetoḥ / ihopāle śrāvakayānikastatkṣaṇikacitte 'pi bhavopapattiṃ na parigṛṇhāti / iyaṃ śrāvakayānikasya pariśuddhaśīlatā sā mahāyānikasya bodhisatvasyā pariśuddhaśīlata paramadauḥ śīlyañca / katamopāle mahāyānasamprasthitasya bodhisattvasya pariśuddhaśīlatā yā śrāvakayānikasyāpariśuddhaśīlatā paramadauḥśilyañca / ihopāle mahāyāne samprasthito bodhisattvo 'prameyāsaṃkhyeyān kalpān bhavopapattiṃ parigṛṇhāti aparikhinnacitto 'parikhinnamānasaḥ / iyaṃ mahāyānasamprasthitasya bodhisattvasya pariśuddhaśīlatā sā śrāvakayānikasyāpariśuddhaśīlatā paramadauḥśīlyañca /

1. 59 The Bhagavān responded to the venerable Upāli, “Upāli, you should say that the training of the followers of the Śrāvakayāna is pure in terms of its distinctive application and distinctive orientation. [F.123.b] You should also say that the training of bodhisattvas who follow the Mahāyāna is pure in terms of its distinctive application and distinctive orientation. Why? Upāli, it is because the followers of the Śrāvakayāna have a distinctive application and orientation, while bodhisattvas who follow the Mahāyāna have another distinctive application and orientation.

1. 60 “Upāli, the pure ethical discipline of the followers of the Śrāvakayāna is impure ethical discipline for bodhisattvas who follow the Mahāyāna; for the latter it is highly corrupt ethical discipline. The pure ethical discipline of bodhisattvas who follow the Mahāyāna is impure ethical discipline for the followers of the Śrāvakayāna; for the latter it is highly corrupt ethical discipline. Why? Upāli, it is because the followers of the Śrāvakayāna do not even have the fleeting desire to take rebirth in the world. This is pure ethical discipline for the followers of the Śrāvakayāna but is impure, highly corrupt ethical discipline for bodhisattvas who follow the Mahāyāna. Upāli, why is it that pure ethical discipline of bodhisattvas who follow the Mahāyāna is impure, highly corrupt ethical discipline for the followers of the Śrāvakayāna? Upāli, it is because bodhisattvas who follow the Mahāyāna take rebirth in saṃsāra for countless eons without aversion or weariness. This is pure ethical discipline for bodhisattvas who follow the Mahāyāna [F.124.a] but is impure, highly corrupt ethical discipline for the followers of the Śrāvakayāna.

10.1.不盡護

優波離會：4)以是義故，為菩薩乘說不盡護戒，為聲聞乘說盡護戒。為諸菩薩說開遮戒，為諸聲聞說唯遮戒。為菩薩乘說深心戒，為聲聞乘說次第戒。

5)云何菩薩持不盡護戒，聲聞乘者持盡護戒？菩薩乘人雖持淨戒，於諸眾生應當隨順，聲聞乘人不應隨順。是故菩薩持不盡護戒，聲聞乘人持盡護戒。

決定毗尼：4)又，優波離！菩薩乘人持不盡護戒，聲聞乘人持盡護戒；菩薩乘人持開通戒，聲聞乘人持不開通戒；菩薩乘人持深入戒，聲聞乘人持次第戒。

5)優波離！云何名為菩薩乘人持不盡護戒，聲聞乘人持盡護戒？菩薩乘人持戒之時，於諸眾生及與他人應當隨順；聲聞乘人不應隨順。優波離！以是義故，菩薩乘人持不盡護戒，聲聞乘人持盡護戒。

Vvup---tasmāt tarhi tvam upāle sānurakṣāṃ śikṣāṃ mahāyānasaṃprasthitānāṃ bodhisattvānāṃ vada / niranurakṣāṃ śikṣāṃ śrāvakayānikānāṃ vada / saparihārāṃ śikṣāṃ mahāyānasamprasthitānāṃ bodhisattvānāṃ vada / niḥparihārāṃ śikṣāṃ śrāvakayānikānāṃ vada / dūrānupraviṣṭāṃ śikṣāṃ mahāyānasamprasthitānāṃ bodhisattvānāṃ vada / sāvadānāṃ śikṣāṃ śrāvakayānikānāṃ vada /

kathaṃ copāle sānurakṣā śikṣā mahāyānasaṃprasthitānāṃ bodhisattvānāṃ niranurakṣā śikṣā śrāvaka yānikānām / ihopāle mahāyāna saṃprasthitena bodhisattvena parasattvānāṃ parapudgalānāṃ hitamanuvartitavyaṃ na punaḥ śrāvakayānikena / anenopāle paryyāyeṇa sānurakṣā śikṣā mahāyānikānām bodhisattvānāṃ niranurakṣā śikṣā śrāvakayānikānām /

1. 61“Upāli, you should therefore say that the training of bodhisattvas who follow the Mahāyāna guards and that the training of the followers of the Śrāvakayāna does not guard. You should say that the training of bodhisattvas who follow the Mahāyāna serves as a remedy and that the training of those who follow the Śrāvakayāna does not serve as a remedy. You should say that the training of bodhisattvas who follow the Mahāyāna is pursued over a long duration and that the training of the followers of the Śrāvakayāna proceeds in stages.

1. 62 “Upāli, why is it that the training of bodhisattvas who follow the Mahāyāna guards, while the training of the followers of the Śrāvakayāna does not guard? Upāli, bodhisattvas who follow the Mahāyāna should work with the minds of other beings and other people, 37 while the followers of the Śrāvakayāna do not need to. Upāli, that is why the training of bodhisattvas who follow the Mahāyāna guards, while the training of the followers of the Śrāvakayāna does not guard.

10.2.開遮戒

優波離會：6)云何名為菩薩持開遮戒，聲聞乘人持唯遮戒？1-若諸菩薩於大乘中發趣修行，日初分時有所犯戒，於日中分不離一切智心，如是菩薩戒身不壞。2-若日中分有所犯戒，於日後分不離一切智心，如是菩薩戒身不壞。3-若日後分有所犯戒，於夜初分不離一切智心，如是菩薩戒身不壞。4-若夜初分有所犯戒，於夜中分不離一切智心，如是菩薩戒身不壞。5-若夜中分有所犯戒，於夜後分不離一切智心，如是菩薩戒身不壞。6-若夜後分有所犯戒，於日初分不離一切智心，如是菩薩戒身不壞。7-以是義故，菩薩乘人持開遮戒，設有所犯不應失念，妄生憂悔自惱其心。8-於聲聞乘有所犯者，便為破壞聲聞淨戒。何以故？聲聞持戒，斷除煩惱如救頭然，所有志樂但求涅槃，以是義故，名聲聞乘持唯遮戒。

決定毗尼：6)優波離！云何名為菩薩乘人持開通戒，聲聞乘人持不開通戒？1-優波離！菩薩乘人，以日初分有所犯戒，於日中分思惟當得一切種智，菩薩爾時不破戒身；2-以日中分有所犯戒，於日後分思惟當得一切種智，菩薩爾時不破戒身。3-以日後分有所犯戒，於夜初分思惟當得一切種智，菩薩爾時不破戒身。4-以夜初分有所犯戒，於夜中分思惟當得一切種智，菩薩爾時不破戒身。5-以夜中分有所犯戒，於夜後分思惟當得一切種智，菩薩爾時不破戒身。6-以夜後分有所犯戒，於日初分思惟當得一切種智，菩薩爾時不破戒身。7-以是義故，菩薩乘人持開通戒，聲聞乘人持不開通戒，菩薩不應生大慚愧，亦復不應生於悔纏。8-優波離！聲聞乘人數數犯罪，即時破失聲聞戒身。所以者何？聲聞乘人應當持戒斷一切結如救頭燃，所有深心為涅槃故。優波離！以是義故，聲聞乘人名持不開通戒。

Vvup---kathaṃ copāle saparihārā śikṣā mahāyānasamprasthitānāṃ bodhisattvānāṃ niḥ parihārāśikṣā śrāvakayānikānām / ihopāle mahānasaṃprasthitobodhisattvo 'pi saceta pūrvvāṇhasamaye āpattimāpadyeta madhyānhakāle sarvvajñatācittenāvirahito viharedaparyyantaḥ / evaṃ mahāyānasamprasthitasya bodhisattvasya śīlaskandha / sacenmadhyānhasamaye āpattimāpadyate sāyānhakāle sarvvajñatācittenāvirahito viharedaparyyantaḥ / evaṃ mahāyānasaṃprasthitasya bodhisattvasya śīlaskandhaḥ / sacet sāyānhasamaey āpattimāpadyeta rātryāḥ purimayāme sarvvajñatācittenāvirahito viharedaparyyantaḥ / evaṃ mahāyānasaṃpratisthatasya bodhisattvasyaśīlaskandhaḥ / sacet rātryāḥ purimayāme āpattimāpadyeta rātryāśca madhyamayāme sarvvajñatācittenāvirahito viharedaparyyantaḥ / evaṃ mahāyānasaṃprasthitasya bodhisattvasya śīlaskandhaḥ / sacet rātryā madhyamayāme āpattimāpadyeta rātryāśca paścimayāme sarvvajñatācittenāvirahito viharedaparyyantaḥ / evaṃ mahāyānasaṃprasthitasya bodhisattvasya śīlaskandho veditavyaḥ / evaṃ hy upāle saparihārā śikṣā mahāyānasaṃprasthitānāṃ bodhisattvānāṃ / tatra bodhisattvena nātra kaukṛtyaparyyutthānamutpādyaṃ nātivipratisāriṇā bhavitavyaṃ / tatropāle sacecchrāvakayānikaḥ punaḥ punarāpattimāpadyeta naṣṭaḥ śrāvakayānikasya śīlaskandho veditavyaḥ / tat kasmād dhetoḥ / ādīpta śiraścailopamena hi śrāvakayānikena bhavitavyaṃ sarvakleśaprahāṇāya / evaṃ niḥparihārā śikṣā śrāvakayānikasya hy upāle parinirvvāṇakāmasya /

大乘集菩薩學論，《優波離所問經》云：此住大乘菩薩摩訶薩，於初日分時有毀犯罪，當中日分時不捨行一切智心，如是菩薩得戒蘊具足。若中日分時有毀犯罪，當後日分時不捨行一切智心，則菩薩戒蘊亦復具足。我應復說如是次第。佛言：優波離！此住大乘菩薩或時捨戒學處，然於彼菩薩勿起惡作亦勿隨轉。若復於彼聲聞乘者展轉說，為有毀犯罪。然聲聞人謂失戒蘊，應如是知。乃至廣說。

āryopāliparipṛcchāyām apy uktaṃ | ihopāle mahāyānaṃ saṃprasthito bodhisatvaḥ sacet pūrvāhṇakālasamaye āpattim āpadyeta | madhyāhnakālasamaye sarvajñatācittenāvirahito vihared aparyanta eva bodhisatvasya śīlaskandhaḥ | sacen madhyāhnakālasamaye āpattim āpadyate sāyāhnakālasamaye sarvajñatācittenāvirahito bhaved aparyanta eva bodhisatvasya śīlaskandhaḥ | evaṃ yāme yāme vidhir uktaḥ | evaṃ hy upāle saparihārā śikṣā mahāyānasaṃprasthitānāṃ bodhisatvānāṃ | tatra bodhisatvena nātikaukṛtyaparyutthānam utpādyaṃ nātivipratisāriṇā bhavitavyaṃ | sacet punaḥ śrāvakayānīyaḥ pudgalaḥ punaḥ punar āpattim āpadyeta | naṣṭaḥ śrāvakasya pudgalasya śīlaskandho veditavyaḥ | iti ||

1. 63 “Upāli, why is it that the training of bodhisattvas who follow the Mahāyāna serves as a remedy, while the training of the followers of the Śrāvakayāna does not serve as a remedy? Upāli, 38 if a bodhisattva who follows the Mahāyāna commits a fault in the morning and does not part from the omniscient mind at midday, [F.124.b] then the complement of ethical discipline of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the bodhisattva commits a fault at midday and has not parted from, but rather maintains, the omniscient mind in the afternoon, then the complement of ethical discipline of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the bodhisattva commits a fault in the afternoon and has not parted from, but rather maintains, the omniscient mind in the first watch of the night, then the complement of ethical discipline of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the bodhisattva commits a fault in the first watch of the night and has not parted from, but rather maintains, the omniscient mind in the middle watch of the night, then the complement of ethical discipline of the bodhisattva who follows the Mahāyāna is not at all inhibited. If the bodhisattva commits a fault in the middle watch of the night and has not parted from, but rather maintains, the omniscient mind in the last watch of the night, then the complement of ethical discipline of the bodhisattvas who follow the Mahāyāna is not at all inhibited. Therefore, Upāli, the training of bodhisattvas who follow the Mahāyāna serves as a remedy. Bodhisattvas should neither give rise to excess remorse for nor feel overly dejected about their faults.

1. 64“Upāli, you should understand that when the followers of the Śrāvakayāna commit a fault repeatedly, the complement of ethical discipline of those followers of the Śrāvakayāna deteriorates, 39 degenerates, and is exhausted. 40 Why? Because followers of the Śrāvakayāna, for the sake of eliminating all afflictions, act as if their head and clothes were on fire. [F.125.a] In this way, the training of the followers of the Śrāvakayāna —who fervently desire parinirvāṇa —does not serve as a remedy.

10.3.深入戒

優波離會：7)復次優波離！云何菩薩持深入戒，聲聞乘人持次第戒？1-菩薩乘人於恒沙劫受五欲樂遊戲自在，未曾捨離菩提之心，如是菩薩不名失戒。所以者何？菩薩善能守護安住菩提之心，乃至夢中一切結使不為其患，而是菩薩所有煩惱漸漸當盡，不應一生便盡諸結。2-聲聞乘者成熟善根如救頭然，乃至一念不憙受生。

8)以是義故，大乘之人持深入戒，說有開遮，名不盡護。聲聞乘人持次第戒，名曰唯遮，名為盡護。

決定毗尼：7)優波離！云何菩薩乘人持深入戒，聲聞乘人持次第戒？1-菩薩乘人於恒河沙劫，受五欲樂遊戲自在，受諸樂已，未曾捐捨發菩提心，菩薩爾時不名失戒。所以者何？菩薩乘人有於後時，善能護持菩提之心，乃至夢中一切結使不為其患。菩薩乘人不應一時於一身中盡一切結，應當漸漸盡一切結，善根成就非不成熟；2-聲聞乘人如救頭然，乃至一念受身不應生喜。

8)以是義故，大乘之人持深入戒，聲聞乘人持次第戒。菩薩乘人持開通戒、持不盡護戒，聲聞乘人持不開通戒、持盡護戒。

Vvup---katham copāle dūrānupraviṣṭā śikṣā mahāyānasaṃprasthitānāṃ bodhisattvnāṃ sāvadānā śikṣā śrāvakayānikānāṃ / ihopāle mahāyānasaṃprasthito bodhisattvo gaṅgānadīvālikāsamān kalpān pañcabhiḥ kāmaguṇaiḥ krīḍitvā ramitvā paricārayitvā bodhicittaṃ notsṛjati / ayamupāle mahāyānasaṃprasthitasya bodhisattvasya śikṣā veditavyā / tat kasmāddhetoḥ / bhaviṣyatyupāle sa kālaḥ sa samayo yanmahāyānasaṃprasthito bodhisattvastenaiva bodhicittena suparigṛhītena svapnāntaragato 'pi sarvvakleśairnna saṃhariṣyate / api ca mahāyānasaṃprasthitena bodhisattvena naikasminneva bhave sarvvakleśāḥ kṣapayitavyāḥ / anupūrvveṇa bodhisattvnāṃ kleśāḥ kṣayaṃ gacchantiḥ / paripakvakuśalamūlena ca śrāvakayānikenādīptaśi śacailopamena hi tatkṣaṇikokapi bhavopapattirnnotpāditavyā / evamupāle dūrānupraviṣṭā śikṣā mahāyānasaṃprasthitānāṃ bodhisattvānāṃ sāvadānāṃ śikṣā śrāvakayānikānām // tasmāt tarhi tvamupāle sānurakṣāṃ saparihārāṃ dūrānupraviṣṭāṃ śikṣāṃ mahāyānasamprasthitānāṃ bodhisattvānāṃ vada / niranurakṣāṃ niḥparihārām sāvadānāṃ śikṣāṃ śrāvakayānikānāṃ vada /

1. 65 “Upāli, how is it that the training of bodhisattvas who follow the Mahāyāna is pursued over a long duration, while the training of the Śrāvakayāna proceeds in stages? Upāli, you should understand that even if bodhisattvas who follow the Mahāyāna revel in, relish, and enjoy the five sense pleasures for as many eons as there are grains of sand in the river Ganges but do not give up the mind of awakening, then the training of bodhisattvas who follow the Mahāyāna will not be inhibited at all. 41 Why? Because, Upāli, there are times and instances in which bodhisattvas who follow the Mahāyāna have so fully assimilated bodhicitta that they are not even affected by the afflictions in their dreams. Upāli, bodhisattvas who follow the Mahāyāna do not eliminate the afflictions in a single lifetime; the afflictions of bodhisattvas whose roots of virtue have matured are exhausted gradually. Followers of the Śrāvakayāna, whose roots of virtue have not matured 42 and who act as if their head and clothes were on fire, will not take rebirth in saṃsāra for even an instant. Therefore, Upāli, the training of bodhisattvas who follow the Mahāyāna is to be pursued over a long duration, and the training of the followers of the Śrāvakayāna proceeds in stages.

1. 66 “Therefore, Upāli, you should say that the training of bodhisattvas who follow the Mahāyāna guards, serves as a remedy, and is pursued over a long duration. [F.125.b] You should say that the training of the followers of the Śrāvakayāna does not guard, does not serve as a remedy, and proceeds in stages.

10.4何以故

優波離會：9)何以故？優波離！求大乘者，於阿耨多羅三藐三菩提甚為難得，具大莊嚴乃能成就。是故菩薩雖於無量阿僧祇劫往來生死，終不生於厭離之心。以是義故，如來觀察為大乘人，不應一向說厭離法，不應一向說於速證涅槃之法。

10)應當為說慈喜相應甚深微妙無染之法，遠離憂悔無繫著法，無障無礙性空之法。菩薩聞已，於生死中而無厭倦，決定圓滿無上菩提。

決定毗尼：9)所以者何？阿耨多羅三藐三菩提甚為難得，具大莊嚴乃可得成。大乘之人於無量劫往來生死，不應生於厭離之心。優波離！如來觀察籌量，為大乘人不應一向說厭離法，不應一向說離欲法，不應一向說速疾法。

10)常當為說發歡喜心相應諸法，常應為說甚深無難無悔纏法，常應為說無聚無礙空無之法。聞此法已，常樂生死不生憂悔，亦能滿足菩提之行。

Vvup---tat kasmāddhetoḥ / mahāsaṃbhārā hyupāle 'nuttarā samyaksaṃbodhirna sukarā ekāntaniviṣṭena mahāyānasaṃprasthitena bodhisattvenā prameyāsaṃkhyeyān kalpān saṃdhārayituṃ saṃsarituma / idaṃ copāle 'rthavaśaṃ sampaśyan tathāgataḥ samyaksambuddho mahāyānāsaṃprasthitānāṃ bodhisattvnāṃ naikāntanirvvedakathāṃ kathayati naikāntavirāgakathāṃ kathayati naikāntavirāgakathāṃ kathayati naikāntasaṃvegakathāṃkathaṃyati / api tu khalu punaḥ prītikathāṃ prāmodyakathām pratityasamutpādasamprayuktakathāṃ kathayati / gambhīrāmasaṃkliṣṭāṃ sūkṣmāṃ niḥkaukṛtyakathāṃ kathayati / niḥparyyutthānakathāṃ kathayati / asaṅgāmanāvaraṇāṃ śūnyatākathāṃ kathayati / ta imāṃ kathāṃ śrutvā 'bhiratāḥ saṃprāptā na parikhidyante bodhisambhārañca paripūrayanti /

Why? Upāli, unsurpassed, completely perfect awakening requires significant requisites; it is not easy for bodhisattvas who follow the Mahāyāna to take rebirth and transmigrate for limitless eons if they are singularly discontented with saṃsāra.

1. 67 “Upāli, the tathāgata, arhat, completely perfect buddhas recognize that there is a purpose in not teaching bodhisattvas engaged in the Mahāyāna about discontentment alone, or in teaching them about dispassion alone or only about revulsion. They also teach on being joyful and delighted, 43 on what is profound and what is not defiled, about subtleties, analysis, 44 and about being without regret and obsession. They teach about what is unobstructed, about what is unobscured, and about emptiness. Hearing these teachings, bodhisattvas are overjoyed, do not feel discontent for saṃsāra, and perfect nonattachment, the unsurpassed, completely perfect state of awakening.” 45

11.何者為重

優波離會：爾時優波離白佛言：世尊！若有菩薩貪心相應而犯於戒，或有菩薩瞋心相應而犯於戒，或有菩薩癡心相應而犯於戒。世尊！如是菩薩於三犯中何者為重？

1)爾時世尊告優波離言：若諸菩薩修行大乘如恒沙劫貪心相應而犯戒者，其罪尚輕。若一瞋心而犯於戒，其罪甚重。何以故？因貪犯戒攝受眾生，因瞋犯戒棄捨眾生。

2)優波離！所有諸結能攝眾生，菩薩於此不應生畏。所有諸結能捨眾生，菩薩於此應生怖畏。

3)優波離！如佛所說，貪欲難捨為過微細，瞋恚易捨為過麁重，癡難捨離過復麁重。

決定毗尼：優波離白佛言：世尊！或有欲相應心而犯於戒，或有瞋相應心而犯於戒，或有癡相應心而犯於戒。世尊！菩薩犯戒，於欲相應心、瞋相應心、癡相應心，何者為重？

1)爾時，世尊告優波離：若有菩薩如恒河沙欲相應心而犯於戒，或有菩薩因一瞋心而犯於戒，等住菩薩大乘之道，因瞋犯者當知最重。所以者何？因瞋恚故能捨眾生，因貪欲故於諸眾生而生親愛。

2)優波離！所有諸結能生親愛，菩薩於此不應生畏，所有諸結能捨眾生，菩薩於此應生大畏。

3)優波離！如來先說欲難捨離為小犯，瞋易得離名為大犯。

Vvup---atha hy āyuṣmānupāliḥ bhagavantam etad avocat / yā imā bhagavannāpattayaḥ kāścidrāgasaṃyuktāḥ kāścit dveṣāsaṃyuktāḥ kāścinmohasaṃyuktāḥ / tatra katamā bhagavan mahāyānasaṃprasthitasya bodhisattvasya gurutarā āpattayaḥ / kiṃ rāgasaṃprayuktā utāho dveṣasaṃprayuktāḥ utāho mohasaṃprayuktāḥ / evam ukte bhagavān āyuṣmantam upālim etad avocat / sacedupāle mahāyānasaṃprasthito bodhisattvo gaṅgānadīvālikāsamā rāgasaṃprayuktā āpattīrāpadyeta yāñcaikāṃ dveṣasaṃprayuktāmāpattimāpadyeta bodhisattvayānaṃ pramāṇīkṛtyeya tābhyo gurutarā āpattiryeyam dveṣaprayuktā / tat kasmād dhetor dveṣa upāle sattvaparityāgāya saṃvarttate rāgaḥ sattvasaṃgrahāya saṃvarttate iti / tatropāle yaḥ kleśaḥ sattvasaṃgrahāya saṃvarttate tatra bodhisattvasya na chalaṃ na bhayam / yaḥ kleśaḥ sattvaparityāgāya saṃvarttate tatra bodhisattvasya chalañca bhayañca / api tūpāle uktam pūrvvameva rāgo bandhavirāgo 'lpasāvadyo dveṣah kṣipravirāgo mahāsāvadyaḥ /

大乘集菩薩學論，論曰：菩薩所得罪犯，約勝說有輕重。故《優波離所問經》云：於根本罪等比而說，何者復重？佛言：優波離！住大乘菩薩如犯殑伽沙數貪罪，與一瞋罪於菩薩乘為作校量，此二罪中瞋唯屬重。所以者何？優波離！起瞋者捨離眾生，然起貪者愛護眾生。優波離！若愛護眾生則不為煩惱，於菩薩所無有災橫等怖。乃至是故優波離！若有犯貪罪者皆名無罪。是義云何？愛護眾生者如前增勝，故我說深心有是悲愍。

1. 68 Then the venerable Upāli asked the Bhagavān, “Bhagavān, among the things considered to be errors, some are associated with desire, some are associated with anger, and some are associated with delusion. That being so, Bhagavān, which of those are the weightiest errors for bodhisattvas who follow the Mahāyāna —those associated with desire, those associated with anger, or those associated with delusion?” [F.126.a]

1. 69 The Bhagavān replied to the venerable Upāli, 46 “Upāli, suppose that, on the one hand, a bodhisattva who follows the Mahāyāna commits faults associated with desire for as many eons as there are grains of sand in the river Ganges; and suppose that, on the other hand, the same bodhisattva commits a single fault related to anger. If we consider each of these cases in the context of the Bodhisattva yāna, then the fault related to anger is much weightier than the faults related to desire. Why? Upāli, anger forsakes beings, whereas desire brings beings together. Upāli, bodhisattvas are not deceived by and do not fear afflictions that gather beings together; but bodhisattvas are deceived by and fear the afflictions that forsake beings.

11.1.當堪忍、不應忍受

優波離會：4)優波離！於煩惱中，若難捨離小犯之罪，是諸菩薩應當堪忍。若易捨離大犯之罪，如是煩惱乃至夢中不應忍受。

5)以是義故，大乘之人因貪犯戒，我說是人不名為犯。因瞋犯戒為大犯戒，名大過患、名大墮落，於佛法中是大留難。

6)優波離！若諸菩薩於毘尼中無善方便，貪相應犯便生怖畏，瞋相應犯不生怖畏。若諸菩薩於毘尼中有善方便，貪相應犯不生怖畏，瞋相應犯生大怖畏。

決定毗尼：4)優波離！所有諸結犯小難離，大乘之人應當忍受，所有諸結犯大易離，大乘之人乃至夢中不應忍受。

5)以是義故，大乘之人因欲犯者，我說是人不名為犯，因瞋犯者我說是人名為大犯，名大過患、名大墮落，於佛法中是大留難。

6)優波離！若有菩薩無有方便，欲相應心而犯於戒生於怖畏，於瞋犯戒不生怖畏。若有菩薩而有方便，恚相應心而犯於戒生於怖畏，欲相應心而犯於戒不生怖畏。

Vvup---tatropāle yo bandhavirāgokalpasāvadyaḥ saṃkleśaḥ............... bodhisattvasya / yaḥ kṣipravirāgo mahāsāvadyaḥ kleśaḥ sa bodhisattvasya svapnāntaragatasyāpi naiva yuktaḥ / tasmāttarhi tvamupāle bodhisattvānaṃ yāḥ kāścid rāgasaṃprayuktā āpattayaḥ sarvvāstā anāpattaya iti dhāraya / tatropāle ye 'nupāyakuśalā bodhisattvāste rāgasaṃprayuktābhya āpatibhyo vibhyati na dveṣasamprayuktābhyaḥ / ye punarupāyakuśalā bodhisattvāste dveṣasaṃprayuktābhya āpattibhyo vibhyati na rāgasamprayuktābhyaḥ /

大乘集菩薩學論，佛言：優波離！菩薩若無方便善巧則畏犯貪罪，若菩薩有是方便善巧者則怖犯瞋罪而不怖犯彼貪愛。何以故？方便善巧者具悲智二種而不捨離眾生。若捨眾生者，唯一智惠悟解苦空或唯悲愍，非久如間為煩惱力之所減滅。

tatropāle ye 'nnupāyakuśalā bodhisatvās te rāgapratisaṃyuktābhya āpattibhyo bibhyati | ye punar upāyakuśalā bodhisatvās te dveṣasaṃprayuktābhya āpattibhyo bibhyati na rāgapratisaṃyuktābhya iti || ke punar upāyakuśalāḥ | ye prajñākṛpābhyāṃ satvatyāgān nivāryante | ubhayathā hi satvatyāgo bhavati | kevalaprajñayā duṣkhaśūnyatāvabodhāt | kevalayā ca kṛpayā kleśabalād acireṇa kṛpāhāniḥ ||

1. 70 “Moreover, Upāli, the Tathāgata has taught that desire is a minor misdeed that is given up slowly, anger is a major misdeed that is given up quickly, and delusion is a major misdeed that is given up slowly. Among those, Upāli, minor misdeeds that are given up slowly are not considered afflictions for bodhisattvas. Major misdeeds that are given up quickly should be viewed as afflictions for bodhisattvas; indeed, they should not desire them, even in their dreams. Therefore, Upāli, you should say that the faults of bodhisattvas that are associated with desire are not faults, because for bodhisattvas there is no deception or fault in them. [F.126.b] You should say that faults associated with anger are faults, because for bodhisattvas there is deception and fault in them. 47 Upāli, those bodhisattvas who are not skilled in means are frightened by the faults associated with desire but are not frightened by the faults associated with anger. Bodhisattvas who are skilled in means are frightened by the faults associated with anger but are not frightened by the faults associated with desire.” 48

12.文殊師利

優波離會：1)爾時文殊師利法王子在大眾中白佛言：世尊！一切諸法畢竟毘尼，何所調伏？

2)佛告文殊師利：若諸凡夫了知諸法究竟毘尼，如來終不說於調伏。以不知故，如來為令覺了諸法畢竟毘尼，漸次為說諸毘尼法。

決定毗尼：1)爾時，文殊師利在大眾中，前白佛言：世尊！一切諸法究竟比尼，誰受比尼？

2)佛告文殊：若諸凡夫悉能了知，一切諸法究竟比尼，如來終不演說比尼。以不知故，如來爾時為令覺知一切諸法究竟比尼，漸次為說諸比尼法。

Vvup---tha khalu te tasyām eva parṣadi mañjuśrīkumarabhūtaḥ sannipatito 'bhūt / sa niṣaṇṇaḥ bhagavantametadavocat / atyantavinītānāṃ bhagavan sarvvadharmāṇāṃ bodhāya vinayaḥ / evam ukte bhagavān mañjuśriyaṃ kumārabhūtam etad avocat / sacen mañjuśrīr bbāla pṛthagjanā / ātyantavinītān sarvvadharmān jānīyus tadapi na bhūyastathāgato vinayaḥ prajñāpyeta / sattvā na prīṇanti tasmāt tathāgato 'tyantavinītānāṃ sarvvadharmmānāṃ bodhāya vinayaṃ prajñāpayatyanupūrveṇeti yoniśamupādāya // 0 // iti bodhisattvaprātimokṣāḥ // 0 //

1. 71 Then Youthful Mañjuśrī, who was in the assembly, said to the Bhagavān, “Bhagavān, what is discipline when all phenomena are thoroughly tamed?”

1. 72 The Bhagavān replied to Youthful Mañjuśrī, “Mañjuśrī, if foolish beings knew that all phenomena are thoroughly tamed, then the Tathāgata would not have to formulate the Vinaya over and over. Because beings do not know this, the Tathāgata gradually formulated the Vinaya so that they may understand that all phenomena are thoroughly tamed.” 49

12.1.文殊師利說

優波離會：3)爾時優波離白佛言：世尊！如來說此決定毘尼，文殊師利於是法中未有所說。善哉世尊！願令文殊師利為少解說。

4)佛告文殊師利：汝今當說究竟毘尼善巧之義，是優波離願樂欲聞。

5)爾時文殊師利法王子語優波離言：1-一切諸法畢竟寂滅，心寂滅故名究竟毘尼。2-一切諸法我不可得，無染著故名不悔毘尼。3-一切諸法本性清淨，無顛倒故名最勝毘尼。4-一切諸法如如實際，離諸見故名清淨毘尼。5-一切諸法不來不去，無分別故名不思議毘尼。6-一切諸法無住無著，念念滅故名淨諸趣毘尼。7-一切諸法住虛空際，離諸相故名自性遠離毘尼。8-一切諸法無去來今，不可得故名三世平等毘尼。9-一切諸法不可安立，心平等故名永斷疑惑毘尼。

6)優波離！是為法界究竟毘尼，諸佛世尊依此成道。若善男子於是法中不善觀察，則為遠離如來淨戒。

決定毗尼：3)爾時，優波離白佛言：世尊！此文殊師利於此解說比尼決定之義而無所說。

4)爾時，世尊告文殊師利：汝今應當解說究竟比尼之法，此優波離欲得聞於比尼之義。

5)爾時，文殊師利語優波離言：1-一切諸法究竟無垢，能自調心乃能得見究竟比尼。2-一切諸法無有諸纏淨其本性，乃能得見究竟比尼。3-一切諸法無有染污我不可得，乃能得見無悔比尼。4-如如真實億萬法門欣樂修學，乃能得見清淨學戒。5-一切諸法無有分別，無縛無解不作思惟，乃能得見無有縛著。6-一切諸法無住無染不作留住，乃能得見諸法清淨。7-一切諸法住虛空際離諸處所，乃能得見所作清淨。8-一切諸法逮無鬪諍，前際後際不可得故，乃能得見三世平等。9-一切諸法離諸施設心無所行，乃能得見斷於疑結。

6)優波離！是則名為究竟比尼法界，諸佛世尊從此得道。若能籌量觀察此法，是名善學逮最勝戒；若不觀此法，是則不名深入如來所學之戒。

1. 73 Then the venerable Upāli said to the Bhagavān, “Bhagavān, Youthful Mañjuśrī has not offered any kind of explanation on the instructions for ascertaining the Vinaya. Bhagavān, for that reason, please have Youthful Mañjuśrī teach some of the important points.”

1. 74 The Bhagavān said to Youthful Mañjuśrī, [F.127.a] “Mañjuśrī, because the monk Upāli wishes to hear about mastering the Vinaya, give a teaching beginning with the topic of the thoroughly tamed.”

1. 75 Then Youthful Mañjuśrī said to the venerable Upāli, “Honorable Upāli, all phenomena are thoroughly tamed —it is for the sake of disciplining one’s own mind that the topic of the thoroughly tamed is taught. No phenomenon is defiled; it is because the self cannot be apprehended that the discipline of remorse is taught. No phenomenon is mistaken; it is because they are inherently pure that the topic of the thoroughly tamed is taught. All phenomena are an ultimate gateway to suchness; it is because training should be free of deceit that pure training is taught. All phenomena are nonconceptual, cannot be accepted, and cannot be rejected; it is because they are inconceivable that the state of nonattachment is taught. All phenomena are free of attachment and do not persist; it is because they do not persist for long that the purity of all beings is taught. All phenomena are found within the limits of space; it is because they lack materiality that the lack of inherent existence has been taught. No phenomenon can be differentiated; it is because the limits of past, future, and present are not apprehended that the sameness of the three times is taught. All phenomena lack designations; it is because the mind is oriented to equanimity that the elimination of doubt is taught.

13.增上慢

優波離會：1)時優波離白佛言：世尊！文殊師利所說諸法不可思議。

2)爾時世尊告優波離言：文殊師利所說之法，依不可思議無礙解脫。以是義故，凡所說法離諸心相謂心解脫，增上慢人令得離於增上慢故。

3)優波離白佛言：世尊！云何聲聞及菩薩乘增上慢者？

4)佛告優波離：1-若有比丘作是思惟：我斷貪欲名增上慢。2-我斷瞋恚及以愚癡名增上慢。3-貪欲法異、諸佛法異名增上慢。4-瞋恚法異、諸佛法異名增上慢。5-愚癡法異、諸佛法異名增上慢。6-謂有所得名增上慢。7-謂有所證名增上慢。8-謂有解脫名增上慢。8-見諸法空名增上慢。9-見於無相名增上慢。10-見於無願名增上慢。11-見於無生名增上慢。12-見無所作名增上慢。13-見有諸法名增上慢。14-見法無常名增上慢。15-謂諸法空何用修習名增上慢。優波離！是名聲聞乘人增上慢者。

5)云何名為菩薩乘人增上慢者？1-若諸菩薩作是思惟：我當發心求一切智名增上慢。2-我當修行六波羅蜜名增上慢。3-唯依般若波羅蜜而得解脫，更無餘法而得出離名增上慢。4-此法甚深、此非甚深名增上慢。5-此法是淨、此法非淨名增上慢。6-此諸佛法、此緣覺法、此聲聞法名增上慢。7-此法應作、此不應作名增上慢。8-此是深法、此非深法名增上慢。9-此是近法、此非近法名增上慢。10-此是正道、此是邪道名增上慢。11-我於阿耨多羅三藐三菩提為疾得耶？不疾得耶？名增上慢。12-一切諸法不可思議，無能知者。我能了知名增上慢。13-乃至於不可思議阿耨多羅三藐三菩提而起思惟，為大執著，是名菩薩增上慢者。

6)爾時優波離白佛言：世尊！云何比丘離增上慢？

佛告優波離：若於一切不思議法無所執著，是名究竟無增上慢。

決定毗尼：1)爾時，優波離白佛言：世尊！此文殊師利所說之法，皆是不可思議。

2)爾時，世尊告優波離：文殊師利所說之法依於解脫，所依解脫心無去來。是故文殊師利說一切法心無去來，於心解脫生增上慢者，為除彼人增上慢故。

3)爾時，優波離白佛言：世尊！比丘行何法故名增上慢？

4)佛告優波離：1-若有比丘作是思惟欲斷貪欲名增上慢，2-作是思惟欲斷瞋恚名增上慢，3-作是思惟欲斷愚癡名增上慢。4-貪欲法異、諸佛法異，作是思惟名增上慢。5-瞋恚法異、諸佛法異，作是思惟名增上慢。6-愚癡法異、諸佛法異，作是思惟名增上慢。7-作是思惟見有所得名增上慢，8-作是思惟見有所證名增上慢，9-作是思惟見有解脫名增上慢，10-作是思惟見諸法空名增上慢，11-作是思惟見於無相名增上慢，12-作是思惟見於無作是名增上慢，13-作是思惟見有諸行名增上慢，14-作是思惟見有諸法名增上慢。15-一切諸法不可思議，作是思惟不應思議名增上慢。16-諸法空無何用精進，作是思惟名增上慢。是名聲聞住增上慢。

5)云何名為菩薩增上慢？1-佛乘最勝作是思惟，我當於中發菩提心名增上慢。2-行六波羅蜜當得作佛，作是思惟名增上慢。3-般若波羅蜜能得出離，更無餘法而得出離，作是思惟名增上慢。4-於甚深法應作方便不因世法，作是思惟名增上慢。5-此法甚深、此非甚深，作是思惟名增上慢。6-此法是淨、此法非淨，作是思惟名增上慢。7-此是佛法、此是辟支佛法、此是聲聞法，作是思惟名增上慢。8-此法應作、此法不應作，作是思惟名增上慢。9-此是近法、此非近法，作是思惟名增上慢。10-此是正道、此是邪道，作是思惟名增上慢。11-疾當得阿耨多羅三藐三菩提，不疾當得阿耨多羅三藐三菩提，作是思惟名增上慢。12-一切佛法不可思議，未曾有人能覺之者，作是思惟名增上慢。13-阿耨多羅三藐三菩提不可思議，彼不應思議，此非是見然是過患，是名菩薩住增上慢。

6)爾時，優波離白佛言：世尊！云何比丘離增上慢？佛告優波離：若有比丘思惟諸心，思惟心時不著思惟，是名最勝離增上慢。

1. 76 “Honorable Upāli, that is the thoroughly tamed dharmadhātu realized by bhagavān buddhas. Noble sons and daughters who do not have faith in the true nature of phenomena are far removed from the training of the Tathāgata.”

1. 77 Then the venerable Upāli said to the Bhagavān, [F.127.b] “Bhagavān, the teaching that Youthful Mañjuśrī has given emerges from the inconceivable itself.”

1. 78 The Bhagavān replied to the venerable Upāli, “Upāli, the Dharma teaching of Youthful Mañjuśrī is aligned with liberation; there is no liberation that is not rooted in inconceivability. For that reason Youthful Mañjuśrī teaches the Dharma for the sake of removing the arrogance of those arrogant ones who believe that they are free of all concepts but are caught up in thought.”

1. 79 Then the venerable Upāli asked the Bhagavān, “Bhagavān, what thoughts do monks have that illustrate this arrogance?”

1. 80 The Bhagavān then replied to the venerable Upāli, “Upāli, if a monk thinks he has eliminated desire, then he acts with arrogance. If he thinks he has eliminated anger and delusion, then he acts with arrogance. If he thinks, ‘The qualities of desire are one thing, and the qualities of a buddha are another,’ then he acts with arrogance. If he thinks, ‘The qualities of anger are one thing and the qualities of a buddha are another,’ or ‘the qualities of delusion are one thing and the qualities of the Buddha are another,’ he acts with arrogance. If he thinks he is happy, he acts with arrogance. If he thinks of his deeds, he acts with arrogance. If he thinks he is liberated, he acts with arrogance. If he thinks of emptiness, he acts with arrogance. If he thinks of signlessness, he acts with arrogance. If he thinks of wishlessness, he acts with arrogance. [F.128.a] If he thinks of preconceived notions, he acts with arrogance. If he thinks of nonorigination, he acts with arrogance. If he thinks of immateriality, he acts with arrogance. If he thinks that phenomena exist, he acts with arrogance. If he thinks that all phenomena are impermanent, he acts with arrogance. If he thinks, ‘What is there to do if all phenomena are empty?’ then he acts with arrogance. This is the arrogance of a follower of the Śrāvakayāna.

1. 81 “What is the arrogance of a follower of the Bodhisattva yāna? If he thinks, ‘I have generated the attitude that aspires to the gnosis of the buddhas, which is superior to everything else,’ then he acts with arrogance. If he thinks, ‘I should practice the six perfections,’ then he acts with arrogance. If he thinks that the perfection of wisdom refers to renunciation, then he acts with arrogance. If he thinks, ‘This is profound, and that is not profound,’ then he acts with arrogance. If he thinks, ‘This leads to purity, and that does not lead to purity,’ then he acts with arrogance. If he thinks, ‘These are the qualities of buddhas, these are the qualities of pratyekabuddhas, and these are the qualities of śrāvakas,’ then he acts with arrogance. If he thinks, ‘This is logical, and that is not logical,’ then he acts with arrogance. If he thinks, ‘This is defiled, and that is not defiled,’ then he acts with arrogance. If he thinks, ‘This is the path, and that is not the path,’ then he acts with arrogance. [F.128.b] If he thinks, ‘I will quickly and fully attain unsurpassed, completely perfect awakening,’ then he acts with arrogance. If he thinks, ‘Since all phenomena are inconceivable, I will not contemplate them,’ then he acts with arrogance. If he thinks, ‘Since unsurpassed, completely perfect awakening is inconceivable, there is nothing to be contemplated,’ then he is engaged in significant objectification. This is the arrogance of a follower of the Bodhisattva yāna.”

1. 82 Then the venerable Upāli asked the Bhagavān, “How does a monk avoid arrogance?”The Bhagavān replied to the venerable Upāli, “Upāli, a monk avoids arrogance if he is not attached to the causal conditions for omniscient gnosis, to the inconceivable.”

14.說偈

優波離會：爾時世尊欲重宣此義而說偈言：

1.一切戲論從心起，不應分別法非法，如是見法不思議，彼人處世常安樂。

2.凡夫迷惑隨心轉，多劫輪迴諸有中，若知法性皆無性，是名真實不思議。

3.若有比丘念諸佛，非善思惟非正念，於佛妄生分別想，而此分別無真實。

4.若有思惟於空法，如是凡夫住邪道，但以文字說於空，文字與空何可得？

5.若有思惟寂靜法，是心非有本無生，心行覺觀皆戲論，無念名為見諸法。

6.一切諸法無思念，有心有念盡皆空，若人愛樂觀察空，於此無念勿生念。

7.法同草木無知覺，若離於心不可得，眾生自性無所有，一切諸法皆如是。

8.如因日光眼能見，夜則緣離無所覩，若眼自能見色者，何故待緣方能了？

9.眼常因彼諸光明，能見種種青黃色，當知見性依眾緣，是故知眼不能見。

10.設有聞諸悅意聲，聞已即滅而無住，推其去處不可得，以分別故生聲想。

11.一切諸法但言聲，文字於中假安立，是聲無有法非法，凡愚不知妄生著。

12.我為世間歎布施，而施根本不可得，無所說中而演說，是故佛法不思議。

13.我常歎說持淨戒，亦無眾生破戒者，破戒之性猶虛空，清淨持戒亦如是。

14.我說忍辱為最勝，無見無生為忍性，實無少法可瞋者，由是說名殊勝忍。

15.我說晝夜常精進，寤寐恒覺為無上，雖經多劫勤修行，然於所作無增減。

16.禪定解脫及三昧，開示世間如實門，法性本來無所動，隨順假說諸禪定。

17.觀察覺了名智慧，了知諸法名智人，諸法自性無所有，亦無觀察了知者。

18.我常歎說修苦行，愛樂頭陀寂靜法，能知諸法不可得，是名清淨知足人。

19.我說地獄諸苦事，死入大怖惡道中，無量眾生起厭心，實無惡趣可來往。

20.刀杖鉾矟眾苦具，亦無有能造作者，由分別故而見有，無量楚毒迫其身。

21.園林種種妙花敷，宮殿眾寶相輝映，亦無有人能作者，皆從分別妄心生。

22.虛偽之法誑世間，凡夫繫著生顛倒，猶如分別諸幻焰，於此取捨悉皆空。

23.我說發趣菩提心，利益世間最殊勝，而實菩提不可得，亦無發趣菩提者。

24.心性清淨常光明，真實無偽無愛染，凡夫分別生貪著，而彼煩惱本來空。

25.諸法自性常寂靜，何有貪欲及瞋癡？不見生貪離欲處，爾乃名為得涅槃，

其心未曾生染著，由是成就大菩提。26.於無數劫修眾行，度脫無量諸眾生，

眾生自性不可得，實無眾生可度者，27.譬如世間大幻師，化作無邊千億眾，還復害此諸化人，於此幻化無增損。28.一切眾生如幻化，求其邊際不可得，若知如是無邊性，斯人處世無疲厭。

29.了知諸法如實相，常行生死即涅槃，於諸欲中實無染，調伏眾生言離欲。

30.大悲利益諸眾生，而實無人無壽者，不見眾生而利益，當知此事甚為難。

31.如以空拳誘小兒，示言有物令歡喜，開手拳空無所見，小兒於此復號啼。

32.如是諸佛難思議，善巧調伏眾生類，了知法性無所有，假名安立示世間。

33.以大慈悲勸說言，於我法中最安樂，汝應出家捨恩愛，當得沙門殊勝果。

34.既已出家勤修習，如所修行得涅槃，復觀諸法如實相，實無諸果而可得。

35.果無所有而得證，於此方生希有心，快哉大悲人師子，善說相應如實法。

36.一切諸法如虛空，安立百千名句義，或說名為禪解脫，或名根力或菩提。

37.而此根力本無生，禪定菩提亦非有，無色無形不可取，但以方便示眾生。

38.我說修行有所證，當知遠離一切相，若謂於中有所得，是則非證沙門果。

39.諸法自性無所有，當於何處言得證，所說得證為無得，如是了知乃名得。

40.眾生得果名殊勝，我說眾生本不生，尚無眾生而可得，云何當有得果者？

41.譬如良田無種子，於中終不有牙生，如是眾生不可得，當於何所而言證？

42.一切眾生性寂滅，無有得其根本者，若能了知如是法，斯人滅度永無餘。

43.過去無數百千佛，無有能度眾生者，若此眾生真實有，畢竟無能得涅槃。

44.一切諸法皆寂滅，未曾有法可生者，若能如是見諸法，彼人已出於三界。

45.是則無礙佛菩提，於中究竟無所有，若能了知如是法，我說名為離欲人。

決定毗尼：爾時，世尊欲廣分別思惟法故，而說偈言：

1.不應分別法非法，戲論諸心不應住，不思議法而能知，名一切時受樂人。

2.若有欲知無有法，作是思惟非真實，隨逐邪心凡夫人，受諸有苦百千億。

3.若有比丘常念佛，此則非真非正念，當知佛從分別起，實不可取亦不生。

4.若有思惟諸空法，則住邪道凡夫人，雖因名字說空法，而實無有名字說。

5.閑居寂靜思惟法，世所稱歎寂靜人，心住覺觀是戲論，是故無思能解法。

6.心心諸法名為思，若有所思必有著，若能遠離是著法，於諸所思無復思。

7.法同草木無所知，而因諸緣得生起，無有眾生而可得，能起空無諸緣法。

8.因日光明眼得見，夜則不見離眾緣，若眼自能見色者，何故無緣而不見？

9.眼常因於諸光明，得見種種可意色，當知見性眾緣生，是故知眼不能見。

10.若有所聞諸好聲，生已即滅無有聞，推其去處不可得，因分別故起聲想。

11.一切諸法同音聲，施設說有諸數相，未曾能生法非法，為凡夫故而示現。

12.我為世間歎布施，而實慳法不可得，佛所說法難思議，雖不可得而演說。

13.我常歎說持淨戒，破戒之相如執空，諸破戒相如虛空，清淨持戒亦如是。

14.我說忍辱為妙勝，瞋恚之性實不生，於諸法中無觸惱，而佛開示忍辱者。

15.常說晝夜無疲倦，覺悟精進為最上，雖復勤行於百劫，然其所作無增減。

16.禪定解脫為最勝，如來開示說諸門，而實諸法無散亂，世尊現說諸禪定。

17.智慧之性能覺了，能知諸法為慧人，然其自性不有生，佛能示現為解說。

18.我常歎說清苦法，歡喜樂行頭陀者，推求貪法不可得，名為最上不貪者。

19.常為眾生百千眾，現說地獄怖畏事，未曾有去墮惡道，死入無間地獄者。

20.無有能作地獄者，亦無能作鉾矟等，因分別故而見有，刀劍之害傷己身。

21.雜色莊嚴花果樹，金色宮殿而晃曜，彼亦未曾有作者，皆從妄想分別起。

22.虛偽之法誑世間，著想迴旋凡夫人，於取不取無自性，猶如分別幻化炎。

23.說於諸行最勝者，能為眾生發道心，菩提之道不可得，當知求者亦非實。

24.其心本性常清淨，無有染著諸苦惱，凡夫分別諸惡心，自生貪愛諸染著。

25.諸法妙勝常寂靜，而實無有愛恚癡，法性解脫離染愛，逮到安隱無處所。

26.我知諸法如虛空，遊諸世間不生畏，其意未曾有染著，是故不住於邪道。

27.我於多劫修諸行，度脫無邊諸眾生，而諸眾生生不盡，亦未曾有增減時。

28.譬如世有大幻師，能化無邊百千眾，即時皆害諸化人，而於幻者無增損。

29.一切眾生如幻相，其邊未曾而可得，若有能觀不思議，當知彼人不厭生。

30.觀世寂靜名勇猛，知法實相亦復然，受五欲利當修行，不生染著度眾生。

31.無有眾生及壽命，世尊憐愍興慈悲，勤修精進大苦行，雖無眾生作利益。

32.如以空捲誘小兒，誑惑其心令染著，然後開手示空捲，小兒即時大啼哭。

33.如是難思佛世尊，於諸法相淨覺意，已解遠離空無法，而能示現於世間。

34.於我法中甚可樂，捨離俗服能出家，其後當得最勝果，大慈悲人之所說。

35.已能出家捨俗務，復聞當得逮諸果，觀察諸法真實相，無有諸果而可得。

36.已於諸法無得果，轉復生於未曾有，快哉大悲人師子，善入相應諸法相。

37.一切諸法如虛空，能立名字百千萬，此名為根禪解脫，亦名為力七覺支。

38.諸根無有生滅相，覺力等法亦復然，非是色性不可取，以智力現示世間。

39.我說眾生有所得，皆是遠離諸性相，若有計我有所得，不名為得沙門果。

40.若法無生亦無滅，誰有於中而得者？說眾生得即無得，能覺此法名為得。

41.眾生得果名最勝，我說眾生非眾生，未曾有得眾生者，是故不應有得果。

42.譬如良田無種子，彼中不應而生牙，如是眾生不可得，云何當有逮寂靜？

43.一切眾生性寂靜，未曾有得其根本，若有能觀此法者，我說永寂無有餘。

44.過去諸佛百千萬，度諸眾生無有盡，而此眾生無真實，究竟寂靜更不生。

45.一切諸法皆滅相，未曾能有得生者，若有能觀如是法，彼人不著於三界。

46.我說諸道無障礙，能離諸著甚可樂，於百千劫甚難得，乃從往昔然燈佛，

47.能起最勝無生忍，永斷障礙無有餘，得清淨念以為命，永離一切諸非見。

48.彼無惡趣常安樂，勇猛能知無礙法，不著諸行得解脫，於百千劫不生畏，

49.能得諸辯亦不難，無邊百千陀羅尼，解陀羅尼諸義趣，速能覺知無礙法。

1. 83 Then, to explain the inconceivable in detail, the Bhagavān spoke in verse: “Always happy are those people Who understand that phenomena are inconceivable. They have no concept of Dharma and non-Dharma; Everything is differentiated by mental elaboration. 50

1. 84 “Since everything is inconceivable and everything is unreal, Gnosis should discern between the existent and non-existent. 51 But fools who have fallen under the power of mind Suffer for billions of existences. 52

1. 85 “The Buddha is inconceivable and nonexistent; Monks who do not consider him supreme are incorrect in their thinking. The Buddha is a product of their conceptualization, But even this conceptualization is unreal.

1. 86 “Fools who think that phenomena are empty Have taken a wrong path. [F.129.a] Phenomena that are declared empty with words Are themselves wordless but expressed in words. 53

1. 87 “The mind that thinks phenomena are peaceful and pacified Is itself unborn and unreal. All conceptual elaborations are postulations of the mind. Therefore, know that phenomena are inconceivable. 54

1. 88 “All of these phenomena are unthinkable, unimaginable; To the extent they are unthought, so are they empty. A person who wants to think about emptiness Finds it all the more inconceivable.

1. 89 “When all conditions are right, the eye sees. But forms that the eye normally sees Cannot be seen at night or when conditions are not right. Thus the presence or absence of conditions are concepts. 55

1. 90 “In dependence on light, the eye sees Various forms both pleasing and unpleasant. 56 Since it sees depending on the right conditions, The eye in fact never sees. 57

1. 91 “Pleasant sounds that are heard Never actually enter the ear. Their entry is not observable; Sound occurs through the force of concepts. 58

1. 92 “All these phenomena have been explained Using words to label and account for them. Although phenomena are neither present nor absent, That is not how it appears to fools.

1. 93 “Although I have praised generosity to the world, The phenomenon of avarice is not to be found. Similarly, the Conqueror’s qualities are inconceivable; They are also not found and not seen.

1. 94 “Although I have taught pure ethical discipline, Ethical infractions are like a hand in space. All bad ethical discipline is like space, And so too is proper ethical discipline.

1. 95 “Although I have explained the excellence of patience, Its essence can never be seen. Even though there is no phenomenon to be upset by, The Conqueror has explained patience. [F.129.b]

1. 96 “I have praised supreme wakefulness, For the purpose of remaining vigilant day and night. Although one may exert oneself for hundreds of eons, Nothing increases and nothing diminishes.

1. 97 “Beings have been taught the excellence of meditation, liberation, and samādhi, As well as their points of entry. Although there is no end to the doctrines they contain, I have taught them after determining their sections.

1. 98 “Stating that phenomena must be understood through wisdom, I have taught on wisdom, insight, and the intellect. And yet, nature and its lack can never be understood, But it is still necessary to teach them.

1. 99 “I have taught the world that asceticism is bad, Saying, ‘Take delight in cultivating isolation and contentment!’ 59 Anything that cannot be attained through contentment 60 Is not to be found in this Dharma. 61

1. 100 “I have taught about the frightening hells That terrify many thousands of beings. And yet, there is no one who, upon death, Takes a terrifying rebirth. 62

1. 101 “There is no one who inflicts harm With a sword, a spear, or a blade. It is through the power of concepts that in those lower realms Nonexistent weapons are seen to fall upon the body.

1. 102 “There is no one who has made The various delightful, blossoming flowers And pleasant, radiant golden palaces; They manifest through the power of concepts.

1. 103 “The world is fabricated by concepts; Fools discriminate by clinging to ideas. Clinging and non-clinging do not exist; Fabrications are like illusions and mirages.

1. 104 “Although I have taught exalted, supreme conduct, Saying, ‘Generate the mind of awakening for the benefit of beings!’ 63 There is no awakening to be observed; That which is desired simply does not exist.

1. 105 “I have taught that the mind is luminous and pure by nature, That it is dustless, free of dust, and stainless. Fools conceptualize that which is nonexistent, And so they develop desire, anger, and delusion. [F.130.a]

1. 106 “When the sublime Dharma of meditative equanimity is attained, Desire, anger, and delusion do not exist. Phenomena, which are free of desire and liberated, Do not serve as the basis of anything, and nirvāṇa is attained.

1. 107 “Those who understand these space-like phenomena Can go to hundreds of realms unhindered. Since their mind is free of desire, They must cultivate the path without obstruction.

1. 108 “Although one has practiced for hundreds of eons And liberated countless beings, There never were beings;They neither decrease nor proliferate endlessly.

1. 109 “A magician can conjure Hundreds of beings into the world And then kill all those emanations Without any illusions being killed.

1. 110 “Similarly, all beings have an illusory nature, And their extent is wholly unknown. Those who invested themselves in this infinite multitude Are insensitive to the world.

1. 111 “Those who know that phenomena lack inherent nature Are heroes who found nirvāṇa in the world. Although they enjoy sense pleasures, they are unattached; They forsake attachments and discipline beings. 64

1. 112 “Although there are neither beings nor living things here, The lords of men work for the welfare of beings. 65 They benefit beings, even though beings do not exist. For them, this is an arduous task. 66

1. 113 “If one shows a closed hand to a child And says ‘Here is a laḍḍu,’ The child will cry Upon seeing an empty hand.

1. 114 “Likewise, the inconceivable buddhas, Who know and are proficient in the ways of beings, Realize that all phenomena are deceptive But teach the world about material things.

1. 115 “In this delightful instruction, The compassionate one also taught, ‘Abandon the trappings of a householder and renounce. Then the best results will come.’ 67 [F.130.b]

1. 116 “Having abandoned the trappings of a householder and renounced, One will attain every result. Yet if one considers the nature of phenomena, There is no attainment and no results at all.

1. 117 “However, those who attain results and attainments 68 Feel great astonishment and say, ‘Ah! The best of men, 69 the compassionate Conqueror,Has explained his reasoning well.’

1. 118 “In this way these peaceful phenomena Have been taught using thousands of terms and phrases. They are referred to as sense faculties, meditative concentration, liberation, Powers, factors of awakening, and peace.

1. 119 “Sense faculties have never developed, and there are no powers; No factor of awakening or peace has ever been generated. Though these phenomena are neither material nor immaterial, They have been explained in the world through the force of knowledge.

1. 120 “Of the attainments that I have explained to beings, All completely lack characteristics. Those who think that they have reached attainment Are arrogant about an attainment they have never actually had.

1. 121 “Since there is nothing substantial in the entire world, There is also no attainment whatsoever. One who understands attainment and nonattainment as I have taught it to beings Is one who has reached attainment.

1. 122 “This attainment of the result is superior to all others. I have taught that such beings do not actually exist, That beings are not found at all; If beings do not exist, who is it that attains?

1. 123 “Sprouts do not grow in a field Where seeds have not been planted. Likewise, if beings are nowhere to be found, Where is attainment in the absence of beings?

1. 124 “All these beings have reached nirvāṇa, But its roots are nowhere to be found. To those who believe in this way of Dharma, I taught nirvāṇa without remainder.

1. 125 “Many hundreds of buddhas have passed beyond, And none have tamed any beings. [F.131.a] If any beings were to appear here, They would never pass into nirvāṇa.

1. 126 “Therefore, this path has no defilement, And there is no attachment in it at all.The minds of those who believe in this reality Will have no attachment to mundane existence.”

1. 127 When the Bhagavān finished speaking these verses that teach accomplishment, two hundred arrogant monks, freed from clinging, were liberated from the defilements. Sixty thousand bodhisattvas accepted that phenomena are unproduced.

1. 128 Then the venerable Upāli said to the Bhagavān, “Bhagavān, what is the name of this Dharma discourse? How should it be preserved?”

1. 129 The Bhagavān said, “Upāli, since you asked, this Dharma discourse should be preserved under the name Ascertaining the Vinaya or Conquering All Beings.”

15. 當何名此經

優波離會：1)爾時世尊說此偈已，二百比丘增上慢者，諸漏永盡心得解脫。六萬菩薩得無生忍。

2)爾時優波離白佛言：世尊！當何名此經？我等云何奉持？

3)佛告優波離：此經名為決定毘尼，亦名摧滅心識，汝應受持。

4)佛說此經已，尊者優波離，諸比丘眾，文殊師利并諸菩薩摩訶薩，及一切世間天、人、阿修羅等，聞佛所說，皆大歡喜，信受奉行。

決定毗尼：1)說是偈已，二百比丘增上慢者，不受諸法心得解脫；六十(丹云六千)菩薩得無生忍。

2)爾時，優波離白佛言：世尊！當何名斯經，云何奉持？

3)佛告優波離：此經名為決定比尼，亦名壞一切心識，當奉持之。

4)爾時，優波離、文殊師利，一切大會，諸天、世人、阿修羅等，聞佛所說，皆大歡喜，為佛作禮。

1. 130 After the Bhagavān spoke, the venerable Upāli, Youthful Mañjuśrī, the bodhisattvas, the monks, everyone assembled there, and the gods, humans, asuras, and gandharvas rejoiced and praised the Bhagavān’s teaching.

1. 131 This concludes the twenty-fourth chapter, entitled “Ascertaining the Vinaya: Upāli’s Questions,” from the one-hundred-thousand-section “Dharma Discourse of the Noble Heap of Jewels.”

舍利弗相關的段落

1.大乘集菩薩學論，是故不容瞋等。又《優婆離所問經》云：佛言：舍利子！菩薩有二大罪。何等為二？謂心與瞋俱及與癡俱。乃至舍利子！應先志誠懺十惡罪及五種[人+替-日+心]，亦當懺悔。謂手執眼觀心難制止，或於一眾生兼餘二種。舍利子！復說有重五無間罪，謂具作。此菩薩或時於他婦女染行非法、手斷命根、盜佛塔物四方僧物。菩薩爾時如犯彼罪，應向三十五如來前於晝夜中一懺悔。

tasmād dveṣasyāvakāśo na deya | uktaṃ hy upāliparipṛcchāyāṃ | bodhisatvānāṃ śāriputra dve mahāsāvadye āpattī | katame dve | dveṣasahagatā mohasahagatā ceti | tatra śāriputra prathamā āpattir daśavarge ṛjukena deśayitavyā | hastāpattiḥ pañca varge gurvī deśayitavyā | striyā hastagrahaṇaṃ cakṣurdarśanaṃ | duṣṭacittāpattir ekapudgalasya dvayor vā śāriputra tāṃ gurvīṃ daśayet | pañcānantaryasamanvāgatāpattir bodhisatvena stryāpattir dārikāpattir hastāpattiḥ stūpāpattiḥ saṃghāpattis tathānyāś cāpattayo bodhisatvena na pañcatriṃśatāṃ buddhānāṃ bhagavatām antike rātriṃdivaṃ ekākinā gurvyo deśayitavyāḥ ||

[對讀] tasmād dveṣasya avakāśo na deya | 是故不容瞋等（因此，沒有地方留給瞋恚）。

uktaṃ hy upāliparipṛcchāyāṃ | 因為，在優婆離所問經中說。

bodhisatvānāṃ śāriputra dve mahāsāvadye āpattī | katame dve | dveṣa-sahagatā moha-sahagatā ca iti | 舍利子！菩薩有二大罪。何等為二？謂心與瞋俱，及與癡俱。

tatra śāriputra prathamā āpattir daśavarge ṛjukena deśayitavyā |

在那裡，舍利子！第一罪，必須直接在十個人面前懺悔。

（若有菩薩犯波羅夷者，應對清淨十比丘前，以質直心殷重懺悔。）

hasta-āpattiḥ pañca varge gurvī deśayitavyā | 手的罪，在五個人前，誠懇地懺悔。

（犯僧殘者，對五淨僧殷重懺悔。）

striyā hasta-grahaṇaṃ cakṣur-darśanaṃ | 以手碰觸女人，以及用眼睛看她。

duṣṭa-citta-āpattir eka-pudgalasya dvayor vā śāriputra tāṃ gurvīṃ daśayet |

惡心的罪，舍利弗！應對一或二清淨僧前，殷重懺悔。

pañca ānantarya-samanvāgatā āpattir bodhisatvena stry-āpattir dārikā-āpattir hasta-āpattiḥ stūpa-āpattiḥ saṃgha-āpattis tathā anyāś ca āpattayo bodhisatvena pañca-triṃśatāṃ buddhānāṃ bhagavatām antike rātriṃdivaṃ ekākinā gurvyo deśayitavyāḥ || 若諸菩薩成就五無間罪，犯波羅夷、或犯僧殘戒、犯塔、犯僧及犯餘罪，菩薩應當於三十五佛世尊前，晝夜獨處殷重懺悔。

2.大乘集菩薩學論，云：我某甲，歸依佛、歸依法、歸依僧。那謨釋迦牟尼佛　那謨金剛消伏壞散佛　那謨寶焰佛　那謨龍自在王佛　那謨勇猛軍佛　那謨勤勇喜佛　那謨寶火佛　那謨寶月光佛　那謨不空見佛　那謨寶月佛　那謨離垢佛　那謨勇施佛　那謨梵德佛　那謨梵施佛　那謨水王佛　那謨水天佛　那謨賢吉祥佛　那謨栴檀吉祥佛　那謨無邊威德佛　那謨光吉祥佛　那謨無憂吉祥佛　那謨那羅延佛　那謨華吉祥佛　那謨淨照明遊戲神通佛　那謨蓮華光游戲神通佛　那謨財吉祥佛　那謨念吉祥佛　那謨善名稱吉祥佛　那謨因陀羅網幢王佛　那謨善游步吉祥佛　那謨安祥行佛　那謨勝游步佛　那謨普遍光嚴吉祥佛　那謨寶蓮華勝游步佛　那謨寶蓮華善住娑羅樹王佛

[對讀] tatreyaṃ deśanā | aham evaṃnāmā buddhaṃ śaraṇaṃ gacchāmi | dharmaṃ śaraṇaṃ gacchāmi | saṃghaṃ śaraṇaṃ gacchāmi || 應自稱云；我某甲。歸依佛、歸依法、歸依僧。

1-10)

namaḥ śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | 南無釋迦牟尼如來應供等正覺

namo vajrapramardine | 南無金剛消伏壞散佛

namo ratnārciṣe | 南無寶焰佛

namo nāgeśvararājāya | 南無龍自在王佛

namo vīrasenāya | 南無勇猛軍佛

namo vīranandine | 南無勤勇喜佛

namo ratnaśriye | 南無寶火佛

namo ratnacandraprabhāya | 南無寶月光佛　　

namo 'moghadarśine | 南無不空見佛　

namo ratnacandrāya | 南無寶月佛　

11-20)

namo nirmalāya |　南無無垢佛

namo vimalāya | 南無離垢佛

namaḥ śūradattāya | 南無勇施佛　

namo brahmaṇe | 南無清淨佛　

namo brahmadattāya | 南無梵施佛　

namo varuṇāya | 南無水王佛　

namo varuṇadevāya | 南無水天佛　

namo bhadraśriye | 南無賢吉祥佛

namaś chandanaśriye | 南無栴檀吉祥佛　

namo 'nantaujase | 南無無邊威德佛　

21-30)

namaḥ prabhāsaśriye | 南無光吉祥佛　

namo 'śokaśriye | 南無無憂吉祥佛　

namo nārāyaṇāya | 南無那羅延佛　

namaḥ kusumaśriye | 南無華吉祥佛　

namo brahmajyotirvikrīḍitābhijñāya tathāgatāya | 南無淨照明遊戲神通佛

namo dhanaśriye |　南無財吉祥佛　

namaḥ smṛtiśriye | 南無念吉祥佛　

namaḥ suparikīrtitanāmadheyaśriye | 南無善名稱吉祥佛　

nama indraketudhvajarājāya | 南無因陀羅網幢王佛　

namaḥ suvikrāntaśriye | 南無善遊步吉祥佛　

31-35)

namo vicitrasaṃkramāya | 南無安祥行佛　

namo vikrāntagāmine | 南無勝遊步佛　

namaḥ samantāvabhāsavyūhaśriye | 南無普遍光嚴吉祥佛　

namo ratnapadmavikrāmiṇe | 南無寶蓮華勝遊步佛　

namo ratnapadmasupratiṣṭhitaśailendrarājāya tathāgatāyārhate samyaksaṃbuddhāya ||南無寶蓮華善住娑羅樹王如來應供等正覺

3.大乘集菩薩學論，如是現前乃至一切世界如來、應供、正等正覺，惟佛世尊觀察護念，我於今生或至餘生，及無始來生死輪轉造業障罪，自作教他見作隨喜，或盜窣堵波物四方僧物，五無間業、十不善業道，自作教他、見作隨喜。由斯業障毀除禁戒應墮地獄或旁生趣、焰魔境界，若生邊地及蔑戾車、生長壽天。設得為人，諸根不具、深著邪見、離佛出世。此諸業障，佛以真實惠、真實眼、真實證明、真實稱量，悉知悉見，今悉懺悔不敢覆藏。若我毀犯禁戒等罪，願佛世尊觀察哀愍。若我今生或至餘生，及無始來生死輪轉，乃至於旁生趣，或嘗施一摶食護一淨戒，若脩梵行所有善根，化度眾生發菩提心，及無上智一切善根。如稱量已，無不迴向最上最勝阿耨多羅三藐三菩提果，我今亦如過去未來現在諸佛之所迴向。乃至偈云：

懺除一切罪，諸福皆隨喜，及勸請諸佛，演說無上道。

過去及未來，現住人中尊，無邊功德海，一切歸命禮。

evaṃpramukhā yāvantaḥ sarvalokadhātuṣu tathāgatārhantaḥ samyaksaṃbuddhās tiṣṭhanti dhriyante yāpayanti | te māṃ samanvāharantu buddhā bhagavanto yan mayāsyāṃ jātau anyāsu vā jātiṣv annavarāgre jātisaṃsāre saṃsaratā [doubtful] pāpakaṃ karma kṛtaṃ syāt kāritaṃ vā kriyamāṇaṃ vānumoditaṃ bhavet | staupikaṃ vā sāṅghikaṃ vā dravyam apahṛtaṃ syāt hāritaṃ vā hriyamāṇaṃ vānumoditaṃ bhavet | pañcānantaryāṇi kṛtāni syuḥ kāritāni vā kriyamāṇāni vānumoditāni bhaveyuḥ | daśākuśalān karmapathān samādāya vartitaṃ syāt pare vā samādāpitāḥ syur vartamānā vānumoditā bhaveyur yena karmāvaraṇenāvṛto 'haṃ nirayaṃ vā gaccheyaṃ tiryagyoniṃ vā yamaviṣayaṃ vā gaccheyaṃ pratyantajanapadeṣu mleccheṣu vā pratyājāyeyaṃ dīrghāyuṣkeṣu deveṣūpapadyeyam indriyavikalatāṃ vādhigaccheyaṃ mithyādṛṣṭiṃ vopagṛhṇīyāṃ buddhotpādaṃ vā virāgayeyaṃ | tat sarvaṃ karmāvaraṇaṃ teṣāṃ buddhānāṃ bhagavatāṃ jñānabhūtānāṃ cakṣurbhūtānāṃ sākṣibhūtānāṃ pramāṇabhūtānāṃ jānatāṃ paśyatām agrataḥ pratideśayāmi āviṣkaromi na praticchādayāmy āyatyāṃ saṃvaram āpadye | samanvāharantu māṃ te buddhā bhagavanto yan mayāsyāṃ jātāv anyāsu vā jātiṣv annavarāgre vā jātisaṃsāre saṃsaratā dānaṃ dattaṃ bhaved antaśas tiryagyonigatāyāpy ālopaḥ śīlaṃ vā rakṣitaṃ bhaved yac ca me brahmacaryavāsakuśalamūlaṃ yac ca me satvaparipākakuśalamūlaṃ yac ca me bodhicittakuśalamūlaṃ yac ca me 'nnuttarajñānakuśalamūlaṃ tat sarvam aikadhyaṃ piṇḍayitvā tulayitvābhisaṃkṣipyānnutt arāyāṃ samyaksaṃbodhau uttarottarayā pariṇāmanayā yathā pariṇāmitam atītair buddhair bhagavadbhir yathā pariṇāmayiṣyanty annāgatā buddhā bhagavanto yathā pariṇamanty etarhi daśasu dikṣu pratyutpannā buddhā bhagavantaḥ | tathāham api pariṇāmayāmi | sarvaṃ puṇyam anumodayāmi | sarvān buddhān adhyeṣayāmi | bhavatu me jñānam annuttaram | ye cābhyatītās tathāpi ca ye annāgatā ye cāpi tiṣṭhanti narottamā jināḥ | annantavarṇān guṇasāgaropamān upaimi sarvān śaraṇaṃ kṛtāñjaliḥ | ye bodhisatvāḥ karuṇabalair upetā vicarati loke satvahitāya śūrāḥ trāyantu te māṃ sadapāpakāriṇaṃ [doubtful] | śaraṇaṃ yāmi tān buddhabodhisatvān ||

[對讀] evaṃ-pramukhā yāvantaḥ sarvaloka-dhātuṣu tathāgatā arhantaḥ samyaksaṃbuddhās tiṣṭhanti dhriyante yāpayanti | te māṃ samanvāharantu buddhā bhagavanto

如是現前，乃至諸如來、應供、正等覺，住、持、行於一切世界中。願那些諸佛、世尊護念我。

yan mayā asyāṃ jātau anyāsu vā jātiṣv anavarāgre jāti-saṃsāre saṃsaratā [doubtful] pāpakaṃ karma kṛtaṃ syāt kāritaṃ vā kriyamāṇaṃ vā anumoditaṃ bhavet |

若我此生、若我前生，從無始生死已來，所作罪業，若自作、若教他作、見作隨喜。

staupikaṃ vā sāṅghikaṃ vā dravyam apahṛtaṃ syāt hāritaṃ vā hriyamāṇaṃ vā anumoditaṃ bhavet | 若盜窣堵波物、若盜四方僧物，若自取、若教他取、見取隨喜。

pañca-anantaryāṇi kṛtāni syuḥ kāritāni vā kriyamāṇāni vā anumoditāni bhaveyuḥ |

五無間業，若自作、若教他、見作隨喜。

daśa-akuśalān karma-pathān samādāya vartitaṃ syāt pare vā samādāpitāḥ syur vartamānā vā anumoditā bhaveyur yena karma-āvaraṇena āvṛto 'haṃ nirayaṃ vā gaccheyaṃ tiryagyoniṃ vā yama-viṣayaṃ vā gaccheyaṃ pratyantajana-padeṣu mleccheṣu vā pratyājāyeyaṃ dīrgha-āyuṣkeṣu deveṣu upapadyeyam indriya-vikalatāṃ vā adhigaccheyaṃ mithyā-dṛṣṭiṃ vā upagṛhṇīyāṃ buddha-utpādaṃ vā virāgayeyaṃ |

十不善道，若自作、若教他作、見作隨喜。若由業障所覆藏，我應墮地獄，或旁生趣、焰魔境界，或生於邊地，或蔑戾車，或生長壽天。或（設得為人，）諸根不具，或深著邪見，或離佛出世。

tat sarvaṃ karma-āvaraṇaṃ teṣāṃ buddhānāṃ bhagavatāṃ jñāna-bhūtānāṃ cakṣur-bhūtānāṃ sākṣi-bhūtānāṃ pramāṇa-bhūtānāṃ jānatāṃ paśyatām agrataḥ pratideśayāmi āviṣkaromi na praticchādayāmy āyatyāṃ saṃvaram āpadye | 此諸業障，我在諸佛、世尊、具真實慧、真實眼、真實證明、真實稱量、悉知、悉見的面前，懺悔、透露、不敢覆藏，在未來持守律儀。

samanvāharantu māṃ te buddhā bhagavanto yan mayā asyāṃ jātāv anyāsu vā jātiṣv anavarāgre vā jātisaṃsāre saṃsaratā dānaṃ dattaṃ bhaved

願那些諸佛、世尊護念我，若我此生、若於餘生，及無始來生死輪轉，曾行布施，

antaśas tiryagyonigatāya apy ālopaḥ śīlaṃ vā rakṣitaṃ bhaved

乃至施與畜生一摶之食，或守淨戒。

yac ca me brahma-carya-vāsa-kuśala-mūlaṃ 或修梵行所有善根，

yac ca me satva-paripāka-kuśala-mūlaṃ 成就眾生所有善根，

yac ca me bodhicitta-kuśala-mūlaṃ 菩提心所有善根，

yac ca me 'nuttarajñāna-kuśala-mūlaṃ 及無上智所有善根，

tat sarvam aikadhyaṃ piṇḍayitvā tulayitvā abhisaṃkṣipya anuttarāyāṃ samyak-saṃbodhau uttara-uttarayā pariṇāmanayā

一切合集，校計籌量之後，皆悉迴向最上、最勝無上正等覺。

yathā pariṇāmitam atītair buddhair bhagavadbhir yathā pariṇāmayiṣyanty anāgatā buddhā bhagavanto yathā pariṇamanty etarhi daśasu dikṣu pratyutpannā buddhā bhagavantaḥ | tathāham api pariṇāmayāmi | 如過去諸佛、世尊所作迴向。如未來諸佛、世尊將作迴向。如十方界中的現在諸佛、世尊正作迴向，我亦如是迴向。

sarvaṃ puṇyam anumodayāmi | 諸福盡隨喜。

sarvān buddhān adhyeṣayāmi | 我勸請諸佛。

bhavatu me jñānam anuttaram | 願成無上智。

ye ca abhyatītās tathā api ca ye anāgatā ye ca api tiṣṭhanti nara-uttamā jināḥ |

若過去及若未來，若現住佛，於眾生最勝。

ananta-varṇān guṇa-sāgara-upamān upaimi sarvān śaraṇaṃ kṛta-añjaliḥ |

無邊的稱讚，功德如大海，於一切佛，我合掌歸依。

ye bodhisatvāḥ karuṇa-balair upetā vicarati loke satva-hitāya śūrāḥ

若菩薩具足悲憫力，為眾生的利益，行於世界，這些英雄。

trāyantu te māṃ sada-pāpa-kāriṇaṃ | śaraṇaṃ yāmi tān buddha-bodhi-satvān ||

願你們保護我，這個常作惡的罪人。我歸依那些已覺悟的菩薩（佛、菩薩）。

4.大乘集菩薩學論，舍利子！是菩薩於三十五如來前如是作已，是諸如來隨知作意，得罪清淨。由罪清淨故，此諸佛世尊當現其前。如是解脫利益眾生現諸相好。由是愚夫異生於此化度輒生疑惑，乃至一切聲聞及緣覺眾而不能使彼惡作罪處清淨地。若有菩薩於此諸佛如來名號而常持念，晝夜三時轉正法行，出離彼罪得三摩地。

iti hi śāriputra bodhisatvenemān pañcatriṃśato buddhān pramukhān kṛtvā sarvatathāgatānugatair manasikāraiḥ pāpaśuddhiḥ kāryā | tasyaivaṃ sarvapāpaviśuddhasya tatra ca buddhā bhagavanto mukhāny upadarśayanti satvavimokṣārtham eva | nānāvyañjanākāram upadarśayanti vibhrāntabālapṛthagjanānāṃ paripācanāhetoḥ || pe || na śakyaṃ sarvaśrāvakapratyekabuddhanikāyair āpattikaukṛtyasthānaṃ viśodhayituṃ yad bodhisatvas teṣāṃ buddhānāṃ bhagavatāṃ nāmadheya-dhāraṇaparikīrtanena rātriṃdivaṃ triskandhakadharmaparyāyapravartanenāpattikaukṛtyān niḥsarati samādhiṃ ca pratilabhate || ukto vidūṣaṇāsamudācāraḥ | pratipakṣasamudācāra ucyate | tatra gambhīrasūtrāntaparicayāt pāpakṣayo bhavati ||

[對讀] iti hi śāriputra bodhisatvena imān pañca-triṃśato buddhān pramukhān kṛtvā sarva-tathāgata-anugatair manasikāraiḥ pāpa-śuddhiḥ kāryā |

如是，舍利子！菩薩於此三十五佛前如是作已，接著，作意（頂禮）一切如來，應令諸罪清淨。

tasya evaṃ sarva-pāpa-viśuddhasya tatra ca buddhā bhagavanto mukhāny upadarśayanti satva-vimokṣa-artham eva | nānā-vyañjana-ākāram upadarśayanti vibhrānta-bāla-pṛthag-janānāṃ paripācanā-hetoḥ || 當他的一切罪清淨的時候，爾時，諸佛、世尊即現其身，為度一切諸眾生。示現種種裝飾、形相，為了成熟迷惑的愚夫、異生的人群。

pe || na śakyaṃ sarva-śrāvaka-pratyekabuddha-nikāyair āpatti-kaukṛtya-sthānaṃ viśodhayituṃ yad bodhisatvas teṣāṃ buddhānāṃ bhagavatāṃ nāmadheya-dhāraṇa-parikīrtanena rātriṃdivaṃ tri-skandhaka-dharma-paryāya-pravartanena āpatti-kaukṛtyān niḥsarati samādhiṃ ca pratilabhate || 乃至，一切聲聞及緣覺眾不能使彼惡作罪處（狀況）清淨。若有菩薩，於此諸佛、世尊的名號，晝夜持念。由於從事於三蘊法的持誦，出離諸惡作罪，得三摩地。

Āryatriskandha sūtram---tatreyaṃ(āpatti) 到upaimi sarvān śaraṇaṃ kṛtāñjaliḥ||。

優波離相關的資料

1. 大乘集菩薩學論，論曰：菩薩所得罪犯，約勝說有輕重。故《優波離所問經》云：於根本罪等比而說，何者復重？佛言：優波離！住大乘菩薩如犯殑伽沙數貪罪，與一瞋罪於菩薩乘為作校量，此二罪中瞋唯屬重。所以者何？優波離！起瞋者捨離眾生，然起貪者愛護眾生。優波離！若愛護眾生則不為煩惱，於菩薩所無有災橫等怖。乃至是故優波離！若有犯貪罪者皆名無罪。是義云何？愛護眾生者如前增勝，故我說深心有是悲愍。佛言：優波離！菩薩若無方便善巧則畏犯貪罪，若菩薩有是方便善巧者則怖犯瞋罪而不怖犯彼貪愛。何以故？方便善巧者具悲智二種而不捨離眾生。若捨眾生者，唯一智惠悟解苦空或唯悲愍，非久如間為煩惱力之所減滅。

viśeṣatas tu bodhisatvāpattīnāṃ gurvīṇāṃ laghvīnāṃ deśanāryopāliparipṛcchāyām uktā | kā punar gurvī mūlāpattiḥ || sāmānyatas tu tatroktaṃ | saced upāle mahāyānasaṃprasthito bodhisatvo mahāsatvo gaṅgānadīvālikopamā rāgapratisaṃyuktā āpattīr āpadyeta | yāṃ caikato dveṣasaṃprayuktām āpattim āpadyeta bodhisatvayānaṃ pramāṇīkṛtya || pe || iyaṃ tābhyo gurutarā āpattir yeyaṃ dveṣasaṃyuktā | tat kasya hetoḥ | yo 'yaṃ dveṣa upāle satvaparityāgāya saṃvartate | rāgaḥ satvasaṃgrahāya saṃvartate | tatropāle yaḥ kleśaḥ satvasaṃgrahāya saṃvartate | na tatra bodhisatvasya chalaṃ na bhayaṃ || pe || tasmāt tarhi tvām upāle yāḥ kāścana rāgapratisaṃyuktā āpattayaḥ sarvas tā annāpattaya iti vadāmi | ko 'trābhiprāyaḥ | satvasaṃgrahasyaiva pūrvam eva viśeṣitatvād | adhyāśayakṛpāvato hy ayam upadeśaḥ || yasmād annantaram āha | tatropāle ye 'nnupāyakuśalā bodhisatvās te rāgapratisaṃyuktābhya āpattibhyo bibhyati | ye punar upāyakuśalā bodhisatvās te dveṣasaṃprayuktābhya āpattibhyo bibhyati na rāgapratisaṃyuktābhya iti || ke punar upāyakuśalāḥ | ye prajñākṛpābhyāṃ satvatyāgān nivāryante | ubhayathā hi satvatyāgo bhavati | kevalaprajñayā duṣkhaśūnyatāvabodhāt | kevalayā ca kṛpayā kleśabalād acireṇa kṛpāhāniḥ ||

[對讀] viśeṣatas tu bodhisatva-āpattīnāṃ gurvīṇāṃ laghvīnāṃ deśanā ārya-upāli-paripṛcchāyām uktā | 但是，特別地對於菩薩所得罪犯重、輕的解說。在聖優波離所問經中有說。

kā punar gurvī mūlāpattiḥ || sāmānyatas tu tatra uktaṃ |

又，什麼是重的根本罪？通常的情況，在那裡有說。

saced upāle mahāyāna-saṃprasthito bodhisatvo mahāsatvo gaṅgā-nadī-vālika-upamā rāga-pratisaṃyuktā āpattīr āpadyeta |

優波離！如果住於大乘的菩薩、摩訶薩，犯如殑伽沙數貪相應的罪。

yāṃ ca ekato dveṣa-saṃprayuktām āpattim āpadyeta bodhisatvayānaṃ pramāṇīkṛtya ||

又如果犯一瞋相應的罪，以菩薩乘的標準而言。

pe || iyaṃ tābhyo gurutarā āpattir yā iyaṃ dveṣa-saṃyuktā | tat kasya hetoḥ |

乃至，瞋相應的罪，比其他的罪更嚴重。何以故？

yo 'yaṃ dveṣa upāle satva-parityāgāya saṃvartate | rāgaḥ satva-saṃgrahāya saṃvartate | 優波離！起瞋者捨離眾生，然起貪者愛護眾生。

tatra upāle yaḥ kleśaḥ satva-saṃgrahāya saṃvartate | na tatra bodhisatvasya chalaṃ na bhayaṃ || 優波離！若煩惱能愛護眾生，對於菩薩而言，於此沒有錯誤，沒有危險。

pe || tasmāt tarhi tvām upāle yāḥ kāścana rāga-pratisaṃyuktā āpattayaḥ sarvas tā anāpattaya iti vadāmi | 乃至，因此，優波離！我跟你說：若犯任何與貪相應的罪，這一切都是無罪。

ko 'tra abhiprāyaḥ | satva-saṃgrahasya eva pūrvam eva viśeṣitatvād | adhyāśaya-kṛpāvato hy ayam upadeśaḥ || 這個意義是什麼？因為愛護眾生的殊勝，如前所說。因為這個教導是關於那個人的意樂具有悲愍（內心傾向於悲愍）。

yasmād anantaram āha | tatra upāle ye 'nupāyakuśalā bodhisatvās te rāga-pratisaṃyuktābhya āpattibhyo bibhyati | 因此，佛接著說：在那種情況下，優波離！若諸菩薩無方便善巧，則於貪相應犯，便生怖畏。

ye punar upāyakuśalā bodhisatvās te dveṣa-saṃprayuktābhya āpattibhyo bibhyati na rāga-pratisaṃyuktābhya iti || 若菩薩有是方便善巧者，則於瞋相應犯，生怖畏。於貪相應犯不生怖畏。

ke punar upāyakuśalāḥ | ye prajñā-kṛpābhyāṃ satva-tyāgān nivāryante | ubhayathā hi satva-tyāgo bhavati | kevala-prajñayā duṣkha-śūnyatā-avabodhāt | kevalayā ca kṛpayā kleśa-balād acireṇa kṛpā-hāniḥ || 誰是方便善巧者？若具悲智二種，不捨離眾生。

因為，捨離眾生有二種方式。由於僅有智，因為知道苦與空。由於僅有悲，因為煩惱的力量，不久就失去悲。

2. 大乘集菩薩學論，《優波離所問經》云：此住大乘菩薩摩訶薩，於初日分時有毀犯罪，當中日分時不捨行一切智心，如是菩薩得戒蘊具足。若中日分時有毀犯罪，當後日分時不捨行一切智心，則菩薩戒蘊亦復具足。我應復說如是次第。佛言：優波離！此住大乘菩薩或時捨戒學處，然於彼菩薩勿起惡作亦勿隨轉。若復於彼聲聞乘者展轉說，為有毀犯罪。然聲聞人謂失戒蘊，應如是知。乃至廣說。

iti śikṣāsamuccaye pāpaśodhanam aṣṭamaḥ paricchedaḥ ||

[對讀] āryopāliparipṛcchāyām apy uktaṃ | 在優波離所問經中也說。

iha upāle mahāyānaṃ saṃprasthito bodhisatvaḥ sacet pūrva-ahṇa-kāla-samaye āpattim āpadyeta | 優波離！在這裡，安住於大乘的菩薩，如果於初日分時，毀犯罪。

madhyāhnakālasamaye sarvajñatācittena avirahito vihared aparyanta eva bodhisatvasya śīlaskandhaḥ | 於中日分時，不離一切智心而行，菩薩的戒蘊依然無邊。

sacen madhyāhnakālasamaye āpattim āpadyate sāyāhnakālasamaye sarvajñatācittena avirahito bhaved aparyanta eva bodhisatvasya śīlaskandhaḥ |

如果於中日分時，毀犯罪。於後日分時，不離一切智心，菩薩的戒蘊依然無邊。

evaṃ yāme yāme vidhir uktaḥ | 同樣的，於夜中，依如是規則。

evaṃ hy upāle saparihārā śikṣā mahāyāna-saṃprasthitānāṃ bodhisatvānāṃ |

如是，優波離！此住大乘菩薩，或時捨戒學處。

tatra bodhisatvena na atikaukṛtya-paryutthānam utpādyaṃ na ativipratisāriṇā bhavitavyaṃ | 在那裡，菩薩對於做錯事，不應該生起過度的後悔，也不應該過度的灰心。

sacet punaḥ śrāvakayānīyaḥ pudgalaḥ punaḥ punar āpattim āpadyeta |

但是，如果聲聞乘者屢屢毀犯罪。

naṣṭaḥ śrāvakasya pudgalasya śīlaskandho veditavyaḥ | iti ||

應該知道聲聞者的戒蘊已經被破壞。

iti śikṣāsamuccaye pāpaśodhanam aṣṭamaḥ paricchedaḥ ||

3. 大乘集菩薩學論，又《優波離所問經》中但明勸請一種義利，解諸魔網，悟無常故。又等行禮敬一切諸佛。

22.buddhān namaḥkṛtyopāliparipṛcchāyāṃ deśaneti kṛtvā | yācanam adhyeṣaṇāyāṃ ekārthatvāt | pūjā tu vibhavābhāvād anityeti noktā | mānasī vācasī ca sūtrāntaraprasiddhatvān noktāḥ | trayāṇāṃ tu vacanāt prādhānyaṃ gamyate | tatra vandanā | sarvabuddhān namasyāmīti ||

[英譯]This is according to the authority of the upalipariprccha, where it is said that confession follows after the homage to the Buddha. Prayer is included in Solicitation, because they have the same sense. But worship is not taken into account because it is impermanent by lack of power ; mental or vocal worship is not mentioned because they are well known in other Sutras. By mentioning the three all that is important is understood. Then the praise is, I reverence all Buddhas.' "

大乘集菩薩學論[法護譯] 云：我某甲，歸依佛、歸依法、歸依僧。那謨釋迦牟尼佛　那謨金剛消伏壞散佛　那謨寶焰佛　那謨龍自在王佛　那謨勇猛軍佛　那謨勤勇喜佛　那謨寶火佛　那謨寶月光佛　那謨不空見佛　那謨寶月佛　那謨離垢佛　那謨勇施佛　那謨梵德佛　那謨梵施佛　那謨水王佛　那謨水天佛　那謨賢吉祥佛　那謨栴檀吉祥佛　那謨無邊威德佛　那謨光吉祥佛　那謨無憂吉祥佛　那謨那羅延佛　那謨華吉祥佛　那謨淨照明遊戲神通佛　那謨蓮華光游戲神通佛　那謨財吉祥佛　那謨念吉祥佛　那謨善名稱吉祥佛　那謨因陀羅網幢王佛　那謨善游步吉祥佛　那謨安祥行佛　那謨勝游步佛　那謨普遍光嚴吉祥佛　那謨寶蓮華勝游步佛　那謨寶蓮華善住娑羅樹王佛

大寶積經卷第九十大唐三藏菩提流志奉詔譯優波離會第二十四

舍利弗！應自稱云；我某甲。歸依佛、歸依法、歸依僧。南無釋迦牟尼佛南無金剛不壞佛南無寶光佛南無龍尊王佛南無精進軍佛南無精進喜佛南無寶火佛南無寶月光佛南無現無愚佛南無寶月佛南無無垢佛南無離垢佛南無勇施佛南無清淨佛南無清淨施佛南無娑留那佛南無水天佛南無堅德佛南無栴檀功德佛南無無量掬光佛南無光德佛南無無憂德佛南無那羅延佛南無功德花佛南無蓮花光遊戲神通佛南無財功德佛南無德念佛南無善名稱功德佛南無紅炎帝幢王佛南無善遊步功德佛南無鬪戰勝佛南無善遊步佛南無周匝莊嚴功德佛南無寶花遊步佛南無寶蓮花善住娑羅樹王佛

tatreyaṃ deśanā | aham evaṃnāmā buddhaṃ śaraṇaṃ gacchāmi | dharmaṃ śaraṇaṃ gacchāmi | saṃghaṃ śaraṇaṃ gacchāmi || 應自稱云；我某甲。歸依佛、歸依法、歸依僧。

1-10)

namaḥ śākyamunaye tathāgatāyārhate samyaksaṃbuddhāya | 南無釋迦牟尼如來應供等正覺

namo vajra-pramardine | 南無金剛消伏壞散佛

namo ratnārciṣe | 南無寶焰佛

namo nāgeśvara-rājāya | 南無龍自在王佛

namo vīra-senāya | 南無勇猛軍佛

namo vīra-nandine | 南無勤勇喜佛

namo ratna-śriye | 南無寶吉祥佛

namo ratna-candrap-rabhāya | 南無寶月光佛　　

namo 'mogha-darśine | 南無不空見佛　

namo ratna-candrāya | 南無寶月佛　

11-20)

namo nirmalāya |　南無無垢佛

namo vimalāya | 南無離垢佛

namaḥ śūra-dattāya | 南無勇施佛　

namo brahmaṇe | 南無清淨佛　

namo brahma-dattāya | 南無梵施佛　

namo varuṇāya | 南無水王佛　

namo varuṇa-devāya | 南無水天佛　

namo bhadra-śriye | 南無賢吉祥佛

namaś chandana-śriye | 南無栴檀吉祥佛　

namo 'nantaujase | 南無無邊威德佛　

21-30)

namaḥ prabhāsa-śriye | 南無光吉祥佛　

namo 'śoka-śriye | 南無無憂吉祥佛　

namo nārāyaṇāya | 南無那羅延佛　

namaḥ kusuma-śriye | 南無華吉祥佛　

namo brahma-jyotir-vikrīḍitābhijñāya tathāgatāya | 南無淨照明遊戲神通佛

namo dhana-śriye |　南無財吉祥佛　

namaḥ smṛti-śriye | 南無念吉祥佛　

namaḥ suparikīrtitanāmadheya-śriye | 南無善名稱吉祥佛　

nama indraketudhvajarājāya | 南無因陀羅網幢王佛　

namaḥ suvikrāntaśriye | 南無善遊步吉祥佛　

31-35)

namo vicitra-saṃkramāya | 南無安祥行佛　

namo vikrānta-gāmine | 南無勝遊步佛　

namaḥ samantāvabhāsa-vyūha-śriye | 南無普遍光嚴吉祥佛　

namo ratna-padma-vikrāmiṇe | 南無寶蓮華勝遊步佛　

namo ratna-padma-supratiṣṭhita-śailendra-rājāya tathāgatāyārhate samyaksaṃbuddhāya ||南無寶蓮華善住娑羅樹王如來應供等正覺

---

出自《無量壽經》（魏譯）。五十三佛名依次為︰錠光、光遠、月光、栴檀香、善山王、須彌天冠、須彌等曜、月色、正念、離垢、無著、龍天、夜光、安明頂、不動地、琉璃妙華、琉璃金色、金藏、焰光、焰根、地動、月像、日音、解脫華、莊嚴光明、海覺神通、水光、大香、離塵垢、捨厭意、寶焰、妙頂、勇立、功德持慧、蔽日月光、日月琉璃光、無上琉璃光、最上首、菩提華、月明、日光、華色王、水月光、除癡暝、度蓋行、淨信、善宿、威神、法慧、鸞音、師子音、龍音、處世。關於此五十三佛，

大寶積經卷第十七-無量壽如來會第五之一

然燈佛、苦行佛、月面佛、旃檀香佛、蘇迷盧積佛、妙高劫佛、離垢面佛、不染污佛、龍天佛、山聲王佛、蘇迷盧積佛、金藏佛、照曜光佛、光帝佛、大地種姓佛、光明熾盛琉璃金光佛、月像佛、開敷花莊嚴光佛、妙海勝覺遊戲神通佛、金剛光佛、大阿伽陀香光佛、捨離煩惱心佛、寶增長佛、勇猛積佛、勝積佛、持大功德法施神通佛、映蔽日月光佛、照曜琉璃佛、心覺花佛、月光佛、日光佛、花瓔珞色王開敷神通佛、水月光佛、破無明暗佛、真珠珊瑚蓋佛、底沙佛、勝花佛、法慧吼佛、師子吼鵝鴈聲佛、梵音龍吼佛、世主佛、世間自在王佛

1-10

dīpaṃkaro nāma tathāgato 然燈佛

pratāpavān nāma tathāgato 光遠

prabhā-karo nāma tathāgato 發光

candana-gandho nāma tathāgato 旃檀香佛

sumerukalpo nāma tathāgato 妙高劫

candra-ānano nāma 月面

vimala-ānano nāma 離垢面

anupalipto nāma 不染污

vimala-prabho nāma 離垢光

nāga-abhibhūr nāma 龍勝

11-20

sūrya-ānano nāma 日面

giri-rāja-ghoṣo nāma 山王音

sumeru-kūṭo nāma 須彌頂

suvarṇa-prabhāso nāma 金光

jyotiṣ-prabho nāma 曜光

vaiḍūrya-nirbhāso nāma 琉璃光

brahma-ghoṣo nāma 梵音

candrābhibhūr nāma 月勝

sūrya-ghoṣo nāma 日音

mukta-kusuma-pratimaṇḍita-prabho nāma 解脫花莊嚴光佛

21-30

śrīkūto nāma 吉祥頂

sāgara-vara-buddhi-vikrīḍitābhijño nāma 海勝覺遊戲神通

vara-prabho nāma 勝光佛

mahā-gandha-rāja-nirbhāso nāma 大香王光佛

vyapagata-khila-mala-pratigho nāma 捨離汙垢障

śūra-kūṭo nāma勇猛頂

ratnajaho nāma 捨寶

mahā-guṇa-dhara-buddhi-prāptābhijño nāma 持大功德覺得神通

candra-sūrya-jihmīkaraṇo nāma 映蔽日月

uttapta-vaiḍūrya-nirbhāso nāma 照曜琉璃光

31-40

citta-dhārā-buddhi-saṃkusumitābhyudgato nāma 心持覺開敷

puṣpāvatī-vana-rāja-saṃkusumitābhijño nāma 花稠林王開敷神通

puṣpākaro nāma 花開

udaka-candropamo nāma 如水月佛

avidyāndhakāra-vidhvaṃsanakaro nāma 破無明暗

lokendro nāma 世主

muktacchatrāpravāḍasadṛśo nāma 真珠珊瑚蓋

tiṣyo nāma 底沙

dharma-mati-vinandita-rājo nāma 法慧歡喜王

siṃha-sāgara-kūṭa-vinandita-rājo nāma 師海頂歡喜王

41-50

sāgara-meru-candro nāma 海須彌月

brahma-svara-nādābhinandino nāma 梵音吼歡喜

kusumasaṃbhavo nāma 開花

prāptaseno nāma 得軍

candrabhānur nāma 月光明

merukūṭo nāma 須彌頂

candraprabho nāma 月光

vimalanetro nāma 淨眼

girirājaghoṣeśvaro nāma 山王音自在

kusumaprabho nāma 花光

51-60

kusumavṛṣṭyābhiprakīrṇo nāma 散雨花

ratnacchatro nāma 寶蓋

padmavīthyupaśobhito nāma 蓮花叢莊嚴

tagaragandho nāma 多伽羅香

ratnanirbhāso nāma 寶光

nirmito nāma 變化

mahāvyūho nāma 大莊嚴

vyapagatakhiladoṣo nāma 離瞋恨

brahmaghoṣo nāma 梵音

saptaratnābhivṛṣṭo nāma 七寶雨

61-70

mahāguṇadharo nāma 持大德

tamāla-patra-candana-kardamo nāma 多磨羅葉旃檀泥

kusumābhijño nāma 花神通

ajñāna-vidhvaṃsano nāma 除無知

keśarī nāma 獅

mukta-cchatro nāma 珍珠蓋

suvarṇagarbho nāma 金藏

vaiḍūrya-garbho nāma 琉璃藏

mahā-ketur nāma 大幢

dharmaketur nāma 法幢

71-80

ratnaśrīr nāma 寶吉祥

narendro nāma 人主

lokendro nāma 世間主

kāruṇiko nāma 悲憫

loka-sundaro nāma 世間美

brahma-ketur nāma 梵幢

dharma-matir nāma 法慧

siṃho nāma 獅

siṃha-matir nāma 獅慧

lokeśvara-rājo nāma tathāgato 世間自在王佛

離垢

標籤

2022年3月19日星期六

T310-24-大寶積經-優波離會

標籤

2022年3月19日 星期六

T310-24-大寶積經-優波離會

2022年3月19日星期六