T310-26-大寶積經-善臂菩薩會

T310-26大寶積經，善臂菩薩會，後秦三藏法師羅什譯

藏-英https://read.84000.co/translation/toh70.html

Āryasubāhuparipṛcchā nāma mahāyānasūtra

1.1.Homage to all buddhas and bodhisattvas.

如是我聞：一時佛在王舍城迦蘭陀竹園。爾時有菩薩摩訶薩善男子名曰善臂，來至佛所頭面禮佛足，禮已却坐一面。

1.2. Thus did I hear at one time. The Blessed One was at the Kalandaka nivāpa in the Veṇuvana, by Rājagṛha, together with a great assembly of monks. At that time a bodhisattva great being named Subāhu set out with his servants from the city of Rājagṛha for the Kalandaka nivāpa in the Veṇuvana, where the Blessed One was staying. As soon as he arrived, Subāhu touched his head to the feet of the Blessed One, circumambulated him three times, and sat down to one side. With palms joined, the bodhisattva great being Subāhu bowed to the Blessed One and asked him, “Blessed One, what are the qualities bodhisattva great beings should have if they are to awaken swiftly and completely to unsurpassed and perfect awakening?”

爾時世尊告善臂菩薩言：善男子！是六波羅蜜，菩薩常當具足。何等六？檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜。善男子！是六波羅蜜，菩薩常當具足。

1. 3 The Blessed One replied to the bodhisattva great being Subāhu as follows: “Subāhu, if bodhisattva great beings are to awaken swiftly and perfectly, they must constantly and relentlessly complete the six perfections. What are these six? They are the perfection of generosity, the perfection of ethical discipline, the perfection of patience, the perfection of diligence, the perfection of concentration, and the perfection of insight. Subāhu, bodhisattva great beings must constantly and relentlessly complete these six perfections.”

善臂！云何菩薩具足行檀波羅蜜？善臂！菩薩於諸聚落，正命求財非邪命求，隨順不逆，不困逼眾生。以求財物而行布施，非為恭敬供養名稱等故而行布施，非羞畏故、非果報故、非生天故、非諛諂故。於持戒毀戒不起毀譽，或是所識或非所識，而於其中以平等心供養恭敬尊重讚歎。亦於持戒毀戒，若親不親、所識不識、若怨非怨，恒以深重敬愛信樂。是菩薩隨其所有常應惠施，有少施少、有多施多、有麁施麁、有細施細、有妙施妙、有不妙施不妙。若以上饌甘饌飲食價直十萬持用施人，或分一錢為十六分持一分用施，其心歡喜，等無差別。

1. 4 “Subāhu, how do bodhisattva great beings complete the perfection of generosity? Subāhu, they seek resources in accordance with the Dharma, and not contrary to the Dharma. They practice generosity without bias, and not with bias. They practice generosity without harming or causing distress to creatures or other beings. It is not done for fame, reputation, or praise. It is not done out of cowardice, fear, hoping for reward, or for the sake of a high rebirth. It does not involve hypocrisy, pretense, or disdain. Bodhisattvas respect, venerate, serve, and honor the recipients no matter whether or not they are particularly worthy, have superknowledge, have ethical discipline,are familiar to them, or are their relatives. With great inspiration, intense joy, and strong faith, they give little if they possess 8 but little, they give much if they possess much, they give excellent things if they possess excellent things, they give modest things if they possess but modest things, and they give exquisite things if they possess exquisite things. Subāhu, just as bodhisattvas give one hundred thousand gifts with a magnanimous and cheerful attitude, so do they give a simple coin with a magnanimous and cheerful attitude.

善男子！是菩薩於諸乞食者，須食施食，為具足一切智力故。須飲施飲，為斷眾生渴愛力故。須衣施衣，為得無上慚愧衣故。須乘施乘，為得菩薩乘佛乘故。須香施香，為得正覺持戒香故。須華施華，為得如來七覺花故。須末香者施以末香，為得除滅一切眾生不善香故。須塗香者施以塗香，為得無缺戒香身故。須蓋施蓋，為斷眾生煩惱火故。須革簁者施以革簁，為受無量智慧樂故。須床施床，為令眾生得釋梵聖床快樂力故。須坐處者施以坐處，為坐菩提樹下諸魔結使不能壞亂其坐處故。須舍施舍，為令眾生得覆護處無所怖畏得無我力故。

1. 5 “To enable all beings to gain stability through the strength of the unsurpassed wisdom of omniscience, bodhisattvas give nourishment to those who desire nourishment. To enable all beings to gain the strength that entirely quenches the thirst of afflictions, they give drink to those who desire drink. To enable all beings to acquire the clothing of shame and decency, they give clothing to those who desire clothing. To enable all beings to acquire the vehicle of bodhisattvas and the unsurpassed vehicle of complete buddhas, they give mounts to those who desire mounts. To enable all beings to acquire the fragrance of the buddhas’ ethical discipline, they give perfume to those who desire perfume. To enable all beings to acquire the unsurpassable flower of the thus-gone ones’ seven branches of awakening, they give flowers to those who desire flowers. To enable all 10 beings to gain the strength of overcoming the stench of wrongdoing, they give fragrant powder to those who desire fragrant powder. To enable all beings to acquire the unguent of faultless ethical discipline and conduct, they give scented unguents to those who desire scented unguents. To enable all beings to acquire the strength that thoroughly pacifies any torment of afflictions, they give parasols to those who desire parasols. To enable all beings to attain the unsurpassable comfort of superknowledge, they give shoes to those who desire shoes. To enable all beings to gain the strength to prepare for the comfort of bedding in the abodes of the gods, Brahmā, and the noble ones, they give bedding to those who desire bedding. To enable all beings to acquire the throne of the Hero, the seat of awakening unmoved by all the obstacles of māras and afflictions, they give seats to those who desire seats. To enable all beings to attain bodies that will serve as shelter, abode, protection, and refuge, they give shelter to those who desire shelter. To enable all beings to attain bodies that will serve as reservoirs for the Dharma, they give pots, vases, and utensils to those who desire them.

以好園觀奉施佛僧，為得無上寂靜禪定力故。持妙供具種種莊嚴施諸佛塔廟，為得三十二相八十種好大丈夫力故。若於佛塔及闇道中然燈施明，為得無量佛眼明故。以種種伎樂供養三寶，為得無量天耳故。以衣鉢施，為得無上端嚴持戒故。以扇澡盥持用施人，為令眾生得涼清淨故。以紙筆墨及高座施，為得無上大智慧故。施病者藥，為除眾生結使病故。以地施他，為令眾生得三乘分甘露界故。造塔形像，為令眾生聽正法故。

1. 6 To enable all beings to attain all the absorptions and attainments of unsurpassed tranquility and quiescence, bodhisattvas give the gift of groves for ascetic practice to the Buddha, Dharma, and Saṅgha. To enable all beings to attain the thirty-two major and eighty minor marks of a great man, theygive the gift of adornments to stūpas. To enable all beings to gain the limitless divine vision of the thus-gone ones, they give the gift of lamps at darkened stūpas and paths. To enable all beings to acquire the limitless divine hearing of the thus-gone ones, they give the gift of melodious music in their worship of the Buddha, Dharma, and Saṅgha. To enable all beings to gain unsurpassed, exquisite appearance, ethical discipline, and conduct, bodhisattvas give the gift of alms bowls and monastic robes. To enable all beings to gain the power to give relief, they give the gift of sieves. To enable all beings to attain the completion of the accumulation of great insight, they give the gift of reed brushes, ink, palm leaves, and Dharma seats. To eliminate all the illnesses of afflictions from all beings, bodhisattvas give the gift of medicines to cure the sick and other standard resources. To enable all beings to attain the ground of the three kinds of awakening and the ground of the expanse of ambrosia, they give the gift of land. To enable all beings to obtain the lofty, sublime Dharma without a teacher, they build lofty stūpas and statues.

所有之物速以施人，為得神通捷疾力故。布施清淨，為於無上道中不留難故。常施不絕，為得無斷辯才力故。隨意布施，為令眾生得大悲故。不逼人求財持用布施，為令諸魔外道不能壞亂，自然得成無上道故。菩薩布施，應如上所說而行惠施。

1. 7 “To enable all beings to quickly acquire the different kinds of superknowledge upon seeing what they have acquired, bodhisattvas give gifts quickly and without reluctance. To enable beings to attain complete awakening without hindrance, they give suitable gifts, not unsuitable ones. To enable all beings to acquire unimpeded great eloquence, they give gifts limitlessly. To enable all beings to acquire unparalleled great compassion, they give equally to all beings. To enable all beings to perfectly and completely awaken to the Dharma that cannot be destroyed or harmed by any māras or non-Buddhists, bodhisattvas give gifts that do no harm to others.

若菩薩欲作如上施者，或自無財當生心施，欲得開示無量無邊一切眾生。有力無力如上布施，是我善行、我是妙勝、是我寶物，能令一切世間眾生所有快樂悉得成就，所謂得和合樂。能捨一切無有狐疑，諸所有願悉皆成就得安樂行。

1. 8 “Subāhu, if bodhisattvas are without the wealth and means to give these gifts, they make aspirations, mentally yearning and wishing to give these limitless, immeasurable gifts to all beings throughout all world systems. Subāhu, whether or not bodhisattvas have the capacity to give these gifts, they make aspirations, mentally yearning and wishing as follows: ‘May all beings throughout all world systems become connected to and filled with my own happiness! May absolutely all their intentions be effortlessly fulfilled in all ways, and may all their wishes without exception be fulfilled, so that they may abide in happiness! May this aspiration of mine be auspicious! May this aspiration of mine be virtuous!’

若諸世間所有眾生悕望欲得所須之物，我當滿足與之，珍寶金銀衣服錢財猶如山積，飲食之具如大巨海無量無邊。是菩薩於晝夜各三時中，以己所作財施法施所得果報，願與一切眾生共之。令過去未來現在一切有行眾生，生妙國界及出世樂。

1. 9 “Bodhisattvas make such aspirations, yearning and wishing to give oceans of jewels to all beings throughout all world systems. Bodhisattvas make aspirations, yearning and wishing to give endless, immeasurable mountains of wealth, mountains of gold, mountains of clothing, mountains of all utensils, oceans of food, oceans of drink, and finely wrought abodes where one can comfortably dwell. They also delight and rejoice at least three times a day in all the acts of giving, offering, and bestowing material possessions, protection from fear, and the gifts of Dharma performed by all beings of the past, future, and present throughout all the world systems in the entirety of cyclic existence.

是人雖作如是布施，終不悕望求其果報。開示如是方便，為化眾生入於善法。

1. 10 “Even if bodhisattvas are unable to give wealth to those who request it, they offer them their own share of food, provide them with assistance, or show them the means to seek what they want, and then eradicate their desire with a Dharma discourse.

是菩薩布施時，願令一切眾生得度得解脫，為得一切智具足一切佛法故。若布施布施已，亦願眾生得度得解脫，為得一切智具足一切佛法故。

1. 11 “Should bodhisattvas even just wish to give those gifts, they dedicate this generosity to unsurpassable, perfect, and complete awakening so that all beings are ferried across, liberated, and relieved, and so that they may transcend suffering, attain omniscience, and perfect all the qualities of a buddha. Having offered their gift, they again dedicate this generosity to unsurpassable, perfect, and complete awakening so that all beings are ferried across, liberated, and relieved, and so that they may transcend suffering, attain omniscience, and perfect all the qualities of a buddha.

如此布施，若無有力不能學之、不能捨財。是菩薩應如是思惟：我今當勤加精進，時時漸漸斷除慳貪悋惜之垢。我當勤加精進，時時漸漸學捨財施與，常令我施心增長廣大，乃至生有終不懈怠心常歡喜。如是菩薩發菩提心、念菩提心、修菩提心、悕望菩提、願求菩提，是名菩薩無量阿僧祇大施大捨大出。何以故？如是布施於諸施中最勝第一。令我未來之世於一切世間所有眾生中，雨法雨、雨甘露雨，施法雨、施甘露雨，出法雨、出甘露雨。

1. 12 “Should bodhisattvas lack the capacity to train in giving, offering, and bestowing, this is how they properly train: From time to time, or little by little, they strive and exert themselves in abandoning, forsaking, and eliminating attachment, stinginess, and fear of giving. From time to time, or little by little, they also strive and exert themselves in training, developing, and perfecting the acts of giving, offering, and bestowing. Even when they take another birth, they do not lose heart or become discouraged. Subāhu, bodhisattvas’ formation of the resolve to awaken, their recollection and cultivation of the resolve to awaken, and their wishes and aspirations to awaken are themselves their immeasurable, incalculable great acts of giving, offering, and bestowing. Why is that? It is because among all acts of giving, offering, and bestowing, the foremost and supreme is the wish to give, offer, and bestow to all beings in all world systems a shower of sublime Dharma and a shower of the expanse of ambrosia.

善臂！菩薩摩訶薩如是行施，不以為難、以為喜樂，速疾具足檀波羅蜜。

1. 13 “Subāhu, in this way bodhisattvas will very quickly complete the perfection of generosity, with ease and pleasure, little difficulty, and little pain.

善男子！菩薩不能自以身體支節施於乞者，若自割、若教他割。何以故？若成是業，令彼乞者於大地獄受無量罪故。菩薩摩訶薩不應自惜身體支節。所以者何？欲令乞者遠離廣大不善業故。

1. 14 “Subāhu, bodhisattvas do not cut off limbs or other body parts when requested by beggars, nor would they offer them to beggars, even if they were cut off. Why is that? Because by that very act the beggars would fall into the severe hells and incur more severe non-virtuous deeds. Yet it is not the case that they would not surrender their own limbs and body parts for the sake of other beings, or their benefit.

若有乞士來從菩薩乞索所須，是時菩薩若自無財，不應強逼父母妻子眷屬親戚奴婢取其財物，令其貧匱持以施人。

1. 15“Subāhu, if beggars ask bodhisattva great beings for all their possessions, bodhisattvas do not give away all their possessions in a way that harms, neglects, or causes suffering for their parents, or in a way that harms, neglects, or causes suffering for their children, wives, male and female slaves, or servants and laborers.

何以故？菩薩摩訶薩欲於一切眾生中行平等慈心故。若菩薩摩訶薩不逼父母妻子眷屬親戚奴婢財物持用惠施，菩薩爾時於眾生中得慈悲心。

1. 16 “Why is that? Bodhisattvas love all beings equally. Just as they practice generosity without harming, neglecting, or causing suffering for their parents, and without harming, neglecting, or causing suffering for their children, spouses, male and female slaves, or servants and laborers, so do they care the same for all beings. Yet, it is also not the case that they would not surrender all their possessions for the sake and benefit of other beings.

善男子！菩薩不應於他眾生有慳悋心，以逼他眾生取財惠施，諸佛世尊所不讚歎，何況自割支節施於他人。是名菩薩具足檀波羅蜜。

1. 17 “Subāhu, the thus-gone ones have not praised generosity that brings harm to beings. Therefore, how could they do so regarding bodhisattvas’ cutting off of limbs?”

善臂！云何菩薩摩訶薩具足尸波羅蜜？善臂！是菩薩於一切眾生，乃至盡形，自不殺生、教他不殺、願不殺生。自不偷盜、教人不偷盜、願不偷盜。自不邪婬、教人不邪婬、願不邪婬。自不妄語、教人不妄語、願不妄語。乃至盡形，自不飲酒、教人不飲酒、願不飲酒。是菩薩於此五戒中常堅持專念，不緩不缺勤加精進。如是恐怖他人、繫縛囚執鞭杖刑戮，於此事中永斷遠離，及兩舌、惡口、妄語、綺語亦復如是。

1. 18 “Subāhu, how do bodhisattvas complete the perfection of ethical discipline? Subāhu, even at the cost of their own lives, bodhisattvas do not beat, kill, or rejoice in the killing of other creatures and beings. Even at the cost of their own lives, they do not take what is not given, incite others to take what is not given, or rejoice in the taking of what is not given. Even at the cost of their own lives, they do not engage in sexual misconduct, incite others to engage in sexual misconduct, or rejoice in sexual misconduct. Even at the cost of their own lives, they do not tell lies, incite others to tell lies, or rejoice in the telling of lies. Even at the cost of their own lives, they do not drink alcohol, incite others to drink alcohol, or rejoice in the drinking of alcohol. They practice these five moral precepts, adhering to them at length, resolutely, firmly, and without lapsing. Similarly, they endeavor to abandon, discard, and relinquish the activities of tilling fields and having others till fields; tethering beings and having others tether beings; entrapping beings and having others entrap beings; beating beings and having others beat beings; or slaughtering beings and having others slaughter beings. Thus do they practice these five moral precepts at length, resolutely, firmly, and without lapsing. They similarly abandon, discard, and relinquish divisive words, harsh speech, and idle chatter.

是菩薩如是思惟：我應於一切眾生生愛念心，猶如父母愛念一子。若我父母以種種苦事弓箭刀杖加害於我，我於是中終不生報。我於一切眾生應如父母愛念一子。譬如父母妻子別離既久，一旦相見其心歡喜踊躍無量。如是菩薩見一切眾生，其心歡喜亦復如是。

1. 19 “Bodhisattvas train in the following line of thinking: ‘All creatures and all beings are just like my parents. They are just like a beloved only son. If my parents or my beloved only son were to harm me, I would not harm them back. Even if my parents or beloved only son were to strike me with their hands, clods of earth, sticks, knives, or arrows, I would not strike them back. Even if they attempted to kill me, I would not attempt to kill them back. Just as I would not harm my parents or beloved only son even if they were to harm me, I would not strike back even if all people and all beings were tostrike me with their hands, clods of earth, sticks, knives, or arrows. Even if they attempted to kill me, I would not attempt to kill them back.’ Just as when one is, for example, glad and overjoyed upon seeing one’s father, mother, or only beloved son return after traveling abroad for a long time, so too, Subāhu, bodhisattva great beings are pleased and overjoyed upon seeing all creatures and beings.

是菩薩持不殺戒，欲令眾生得住無學不殺戒故。是菩薩持不盜戒，欲令眾生得住無學不盜戒故。是菩薩持不邪婬戒，欲令眾生得住無學不婬戒故。是菩薩持不妄語戒，欲令眾生得住無學實語戒故。是菩薩持不飲酒戒，欲令眾生得住無學不飲酒戒故。

1. 20 “Bodhisattvas keep the ethical discipline of abandoning killing in order to establish all beings in the ethical discipline of abandoning killing at the level of no-more-training. They keep the ethical discipline of abandoning taking what is not given in order to establish all beings in the ethical discipline of abandoning taking what not is given at the level of no-more-training. They keep the ethical discipline of abandoning sexual misconduct in order to establish all beings in the ethical discipline of pure conduct at the level of no- more-training. They keep the ethical discipline of abandoning lying in order to establish all beings in the ethical discipline of abandoning lying at the level of no-more-training. They keep the ethical discipline of abandoning alcohol in order to establish all beings in the ethical discipline of abandoning alcohol at the level of no-more-training.

是菩薩持不恐怖戒，為得成就金剛定故。是菩薩持不繫縛戒，欲令一切眾生斷結使縛故。是菩薩持不囚執戒，欲令眾生出五道故。是菩薩持不鞭杖戒，為欲遠離諸魔結使留難得法定故。是菩薩持不刑戮戒，為令身口意得不護業故。

1. 21 “Bodhisattvas keep the ethical discipline of abandoning tilling fields and having others till fields so that all beings may attain undivided, vajra-like absorption. They keep the ethical discipline of abandoning tethering and having others tether so that all the bonds of afflictions may be shorn from all beings. They keep the ethical discipline of abandoning entrapping and having others entrap so that all beings may be prevented from and divested of the five destinies. Bodhisattvas keep the ethical discipline of abandoning beating and inciting beatings so that all beings may attain the intrinsic nature that is not overpowered by any of the obstacles of māras and afflictive obscurations. They keep the ethical discipline of abandoning cutting and having others cut so that all beings may be protected in all actions of body, speech, and mind.

是菩薩持不兩舌戒，為得不壞和合眾故。是菩薩持不惡口戒，為得五種梵音聲故。是菩薩持不綺語戒，為得發言說法無障礙故。

1. 22 “Bodhisattvas keep the ethical discipline of abandoning divisive speech in order to obtain an undivided great saṅgha of hearer attendants. They keep the ethical discipline of abandoning harsh speech in order to acquire the melodiousness of Brahmā, and be imbued with a voice that has the five aspects of clarity. They keep the ethical discipline of abandoning idle chatter for the sake of acquiring unimpeded speech that is worthy of retaining.

是菩薩持求畏死眾生戒，欲令一切眾生脫生老病死憂愁悲惱恐怖斷故。

1. 23 “Bodhisattvas keep the ethical discipline of sheltering those terrified by death in order to put all beings at peace from fear of birth, aging, sickness, death, sorrow, lamentation, suffering, unhappiness, and despair. They keepthe ethical discipline of guarding against the squandering and destruction of others’ wealth and belongings so that all beings may obtain the unsurpassable wealth of the factors conducive to awakening.

是菩薩愛護他物不令漏失戒，為得無上菩提覺定故。有他眾生婦女妻子或被拘錄，爾時菩薩於中救脫，為得不缺法定故。是菩薩若勸他令放，為得心自在故。是菩薩若自放或勸他令放，為坐菩提樹下破壞一切魔結使故。是菩薩若見繫獄眾生，若自放若勸他令放，為得心自在無障礙故。

1. 24 “Bodhisattvas keep the ethical discipline of giving up attachment to others’ spouses and enabling others to give up such attachment for the sake of obtaining the unwavering intrinsic nature. They keep the ethical discipline of giving up exerting control over others and having others exert control so that all beings may obtain mastery over their own minds. They keep the ethical discipline of untying bonds and of having others untie bonds in order to destroy all the fetters of the armies of māras and the afflictions on the throne of the Hero, the seat of awakening. Their ethical discipline of going forth from the household is in order to attain a liberated, undefiled mind.

是菩薩若見眾生當得鞭杖，若自放若勸他令放，為得四無所畏故。是菩薩若見眾生當被刑戮，若自放若勸他令放，為得四種法身故。是菩薩持不誑戒，為坐菩提樹下師子座處，一切魔結使不能留難，得法定故。是菩薩善和鬪諍專生歡喜，為得不壞大聖眾故。是菩薩持愛語戒，欲令一切眾生耳聞好語心得歡喜樂故。是菩薩隨愛語說，欲令言不虛故。是菩薩持讀佛文詞戒，為得聖人威德成就大眾故。

1. 25 “Bodhisattvas keep the ethical discipline of confessing to striking others for the sake of uprooting fear through the four kinds of fearlessness. They keep the ethical discipline of averting quarrels in order to obtain the four features of protection. They keep the ethical discipline of using non-deceptive speech in order to obtain the intrinsic nature that cannot be controverted by any obstacles of māras or afflictive obscurations, while on the throne of the Hero, the seat of awakening. They keep the ethical discipline of reconciling those who are divided and stabilizing relations so that there is no schism in the great saṅgha of noble hearer attendants. They keep the ethical discipline of using gentle and pleasant words so that truthful speech that is melodious and pleasing may reach the ears of all beings. They keep the ethical discipline of harmonious speech so that they may receive fruitful Dharma teachings that are inviolable and worthy of retention. They keep the ethical discipline of praising the qualities of the Buddha so that they may obtain a great saṅgha entourage endowed with the qualities of the noble ones.

是菩薩受持於三時中五體歸命一切世間在在處處過去未來現在無量無邊諸佛法僧菩薩戒，為得菩提樹下師子座處不可破壞，專住信精進念定慧，得法定故。是菩薩受持於三時中掃灑遶塔戒，為得具足一切佛法故。

1. 26 “Bodhisattvas keep the ethical discipline of prostrating three times a day to the innumerable, immeasurable buddhas, dharmas, saṅghas, and bodhisattvas of the past, present, and future throughout all world systems, touching the five points of their bodies to the ground. This is so that all beings may obtain the five sublime properties of supreme faith, diligence, mindfulness, absorption, and insight, which are so stable that beings will be unwavering and firm on the throne of the Hero, the seat of awakening. They keep the ethical discipline of venerating all stūpas of the buddhas three times a day so that they may attain the fulfillment of all the qualities of a buddha.

是菩薩持讚法戒，為得轉於無上法輪故。是菩薩持讚僧戒，為得大眾圍遶故。是菩薩持三時歸依三寶戒，欲令一切眾生得無上歸依故。

是菩薩受持於三時中願使一切世間常有佛法僧菩薩不空者戒，為得無上菩提樂故。是菩薩受持於三時中勸請一切諸佛一切說法戒，為得十住雨法雨故。是菩薩受持於三時中懺悔諸罪捨出諸惡穢污戒，為得斷滅一切愛習氣故。是菩薩受持於三時中和合一切善根戒，為令一切波羅蜜滿足故。是菩薩受持於三時中念一切世間在在處處過去未來現在諸佛聲聞緣覺聖眾菩薩下至六趣眾生所有善根願戒，為得無上菩提資用故。是菩薩受持於三時中願求菩提戒，為得無上菩提正決定故。是菩薩於三時中受持一切善根無上道戒，為得畢定如來力無所畏故。

1. 27“Bodhisattvas keep the ethical discipline of extolling the qualities of the Dharma three times a day so that the unsurpassable, non-abiding wheel of Dharma will be turned. They keep the ethical discipline of extolling the qualities of the saṅgha three times a day, in order to obtain the great entourage of an undivided saṅgha of noble ones. They keep the ethical discipline of going for refuge to the supreme Three Jewels three times a day, for the sake of giving unsurpassable refuge to all beings. They keep the ethical discipline of supplicating three times a day that all world systems may never be bereft of the Three Jewels and bodhisattvas, in order to attain perfect awakening, which is the only certain promise of well-being. They keep the ethical discipline of supplicating three times a day that all the buddhas teach the Dharma for an eon, in order to attain the tenth bodhisattva level, the Cloud of Dharma. They keep the ethical discipline of confessing, forsaking, and condemning every misdeed three times a day, in order to destroy the entire sequence of habitual tendencies. They keep the ethical discipline of taking up all roots of virtue three times a day, in order to complete all the perfections. They keep the ethical discipline of rejoicing three times a day in all the roots of virtue of the past, present, and future buddhas, solitary buddhas, the noble saṅgha of hearers, bodhisattvas, and all beings in all destinies belonging to all world systems, in order to complete the infinite, immeasurable accumulations of awakening. They keep the ethical discipline of aspiring for complete awakening three times a day, in order to reach certainty in attaining perfect awakening. They keep the ethical discipline of dedicating all roots of virtue to the attainment of perfect awakening three times a day, solely in order to obtain the different kinds of power and fearlessness of the thus-gone ones.

是菩薩受持供給父母師長戒，為得無勝法定故。是菩薩若見恐畏貧窮之人，受持不恐怖供施戒，為得無破壞難論方便故。是菩薩受持救護縣官盜賊水火戒，為得諸力波羅蜜故。

1. 28 “Bodhisattvas keep the ethical discipline of serving their parents, teachers, elders, preceptors, and masters in order to attain the unassailable intrinsic nature. They keep the ethical discipline of comforting the frightened, the terrified, the destitute, and the defenseless, in order to become skilled in tirelessly elucidating the answers to all questions. They keep the ethical discipline of protecting and helping those who are immersed in suffering caused by kings, thieves, fire, water, or retribution, in order to obtain the protection of the great states, levels, and perfections.

是菩薩若見佛緣覺聲聞菩薩神足變化隨而持戒，為得無上神足力故。是菩薩受持護他心身口意業戒，為得如來無量知他心力故。是菩薩若見放逸失念者，所謂失現在未來三乘義者，願起念持不失故。是菩薩持聽法集法說法戒，為得具足四無礙辯故。

1. 29 “Bodhisattvas keep the ethical discipline of praising the miraculous feats performed by the buddhas, solitary buddhas, noble hearers, and bodhisattvas, in order to obtain the unsurpassable miraculous powers of the thus-gone ones. They keep the ethical discipline of performing bodily actions that are conducive to protecting the minds of others, bodily actions that delight and gladden others’ minds, verbal actions conducive toprotecting the minds of others, and verbal actions that delight and gladden others’ minds, in order to obtain the infinite power of the thus-gone ones to know the minds of others. They keep the ethical discipline of properly engendering mindfulness of the goal of this life, other lifetimes, the Hearers’ Vehicle, the Solitary Buddhas’ Vehicle, and the Perfect Awakening Vehicle, as well as the ethical discipline of making this mindfulness arise in those who are forgetful and careless, in order to attain the unforgettable intrinsic nature. They keep the ethical discipline of listening to, retaining, cultivating, and expounding the Dharma in order to attain the discriminations and perfections.

是菩薩持一切身口意業善根攝受奉行，欲令一切眾生得度得解脫，為得一切智具足一切佛法故。如是善根，願為一切眾生受行，為令眾生得解脫、得一切智，具足一切佛法故。如是持戒不缺不破不荒。

1. 30 “Should they even just wish to take up and practice ethical discipline, bodhisattvas dedicate all of their roots of virtue of body, speech, and mind so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha. While taking up and practicing ethical discipline, and again after having done so, they dedicate it so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha.

若無力勢能修學者，是菩薩應如是思惟：今我當勤加精進，時時漸漸遠離殺害諸不善法。我復倍加精進，時時漸漸善學持戒令增長滿足，乃至生有終不懈怠、不生憂愁。

1. 31 “Should they lack the capacity to train in that ethical discipline without breaching, violating, or corrupting it, this is how they properly train: From time to time, or little by little, they strive and exert themselves in abandoning, forsaking, and eliminating non-virtue. From time to time, or little by little, they also strive and exert themselves in training in, developing, and perfecting virtue. Even when they take another rebirth, they do not lose heart or become discouraged.

善臂！如是菩薩摩訶薩發起菩提心、念菩提心、修菩提道、悕望菩提、願求菩提，是名無量無邊持戒善根。

1. 32 “Subāhu, bodhisattvas’ formation of the resolve to awaken, their recollection and cultivation of the resolve to awaken, and their wishes and aspirations to awaken are themselves the bodhisattvas’ incalculable and immeasurable acts of undertaking and engaging in ethical discipline.

何以故？如此持戒，一切善戒中最勝第一。受持是戒，欲令一切世間所有眾生發起無漏戒、發起無學戒，生無漏戒、生無學戒。

1. 33 “Why is that? It is because among all the ways of undertaking and engaging in virtuous ethical discipline, foremost and supreme is the wish to engender undefiled ethical discipline and ethical discipline at the level of no- more-training, and to do so perfectly, in all beings throughout all world systems.

善臂！如是菩薩摩訶薩於此持戒，不以為難、以為喜樂，速疾具足尸波羅蜜。

1. 34 “Subāhu, in this way bodhisattvas will very quickly complete the perfection of ethical discipline, with ease and pleasure, little difficulty, and little pain.”

善臂！云何菩薩摩訶薩具足羼提波羅蜜？是菩薩若自眷屬若他眾生來奪菩薩命者，菩薩爾時於此事中，終不生於瞋報之心。或有他人來奪菩薩財物乃至妻子，若說兩舌惡口妄言綺語，若有恐怖繫縛囚執鞭杖刑戮，以種種苦加於菩薩。菩薩爾時亦復不生還報之心。若奪命根及一切物乃至妻子，若說兩舌惡口妄言綺語、恐怖繫縛囚執鞭杖刑戮，

1. 35 “Subāhu, how do bodhisattvas complete the perfection of patience? Subāhu, even if others take their lives, steal all their possessions, ravish their spouses, or lie, slander, speak harshly, or idly gossip about them—even ifthey abuse them, kill them, seize them, hit them, or cut them—bodhisattvas do not retaliate, get angry in return, or harbor animosity or resentment toward them.

是菩薩思惟如是諸事，是我惡行不善業報自作自受，或過去世，或現在世，若先作已今受果報。我今云何於自果報而瞋於他？

1. 36 “This is how they train: They think, ‘This is the result of the negative actions I have committed and accumulated in previous lives and in this one. This is their karmic ripening. Why should I retaliate, get angry in return, or harbor animosity or resentment, when I am experiencing the results and karmic ripening of my own actions?’

復次善臂！菩薩如是思惟：若有他人奪我命根及諸財物乃至妻子，若說兩舌惡口妄言綺語，若有恐怖繫縛囚執鞭杖刑戮，我於此中不應瞋害加他繫縛冤家。何以故？我今現世受少苦惱尚不愛憙不可適意，云何生瞋加害於他，於當來世受諸罪報，無量無邊百千萬億苦惱甚多，不喜不愛不可適意諸果報也。

1. 37 “Furthermore, Subāhu, bodhisattvas properly train by thinking the following: ‘Even if others were to take my life, steal all my possessions, ravish my spouse, or lie, slander, speak harshly, or idly gossip about me— even if they were to abuse me, kill me, seize me, hit me, or cut me—should I retaliate, get angry in return, or harbor animosity or resentment toward them, I will incur the further unwanted, unpleasant, and disagreeable suffering of fully ripened effects and effects similar to their cause that are more severe than this unwanted, unpleasant, and disagreeable sensation of suffering—that are a hundred times greater, or a thousand times, or more.’

復次善臂！菩薩如是思惟：有命根故斷截命根，有財物故剋奪財物，有妻子故奪其妻子，有耳根故聞兩舌惡口妄言綺語，有此身故有恐怖繫縛囚執鞭杖刑戮。今我自受命根耳根身受苦入，云何以瞋加害於他？

1. 38 “Moreover, Subāhu, bodhisattvas properly train by thinking as follows: ‘Because I have life, my life is taken. Because I have possessions, my possessions are stolen. Because I have an ear faculty, I hear lies, slander, harsh words, and idle gossip. Because I have a body, my body is led along, fettered, seized, beaten, and cut. Since I myself have assumed the life faculty, the ear faculty, and the body that form the substance and basis of my suffering, how could I retaliate, get angry in return, or harbor hostility or enmity?’

復次善臂！菩薩摩訶薩如是思惟：眼根即是地大、即是自物、即是法界、即是自性。濕性水、熱性火、動性風，即是己物、即是法界、即是自性。如是一切命，即是壞法、滅法、盡法。如是一切諸根，是苦法、是苦觸法、是受苦法。一切身即是苦法、是苦觸法、是受苦法，即是己物、即是法界、即是己性。我今此命，即是壞法、滅法、盡法、苦法，此六根即是苦觸法、即是惡觸觸。我今云何自於此命壞法滅法盡法，而生瞋恚侵害於他、繫縛冤家？何以故？即是己物、即是法界、即是自性。

1. 39“Moreover, Subāhu, bodhisattvas properly train by thinking the following: ‘For example, the defining feature of the earth element is solidity. That is its identity, its character, and its nature. The defining feature of the water element is moisture. The defining feature of the fire element is heat. The defining feature of the wind element is lightness and movement. These are their identities, their characters, their natures. In the same way, all life forms have the character of exhaustion, abandonment, and extinction. Moreover, all faculties are characterized by contact with suffering and the experience of suffering. All bodies, for that matter, have the quality of suffering, the quality of contact with suffering, and the quality of the experience of suffering. That is their identity, their character, and their nature. How could I retaliate, get angry in return, or harbor hostility or enmity just because the life faculty, which is characterized by exhaustion, abandonment, and extinction, is exhausted, dissolved, and extinguished, or because the six faculties, which are characterized by suffering, contact with suffering, and the experience of suffering, are in contact with suffering? Why is that? It is because that is their identity, their character, and their nature.’

復次善臂！菩薩摩訶薩如是思惟：內眼耳鼻舌身意，非我非我所；外眼耳鼻舌身意，亦非我非我所。云何明智之人，於此六根非我非我所中莊嚴愛著，生於瞋恚加害他人？

1. 40 “Moreover, Subāhu, bodhisattvas properly train by thinking as follows: ‘My eyes, ears, nose, tongue, body, and mind are neither “me” nor “mine.” Others’ eyes, ears, noses, tongues, bodies, and minds are also neither them nor theirs. Such being the case, how could the wise, knowing the eyes, ears, nose, tongue, body, and mind to be neither them nor theirs, delight in, be attached to, or truly enjoy them? And how could they retaliate by hitting, harming, getting angry, or harboring hostility or enmity toward others?’

復次善臂！菩薩摩訶薩如是思惟：人中苦少、餓鬼苦多，畜生中苦轉復增多，地獄苦惱無量無邊不可計倍。人中少苦尚不欲受，何況於未來世中受三惡道無量苦惱？是故我今不應生瞋加害於他。

1. 41 “Moreover, Subāhu, bodhisattvas properly train by thinking as follows: ‘The sufferings experienced by humans are few and minor. Yet, the sufferings of anguished spirits are much more terrible and difficult to endure, while the sufferings of the animal realm and the hells are even more terrible and difficult to endure than those. Such being the case, why would I, on account of just a few minor sufferings, retaliate, get angry in return, or harbor hostility or enmity?’

復次善臂！菩薩摩訶薩如是思惟：我今若能利益一人，尚不應瞋、加害於他、繫縛冤家。何況我當以甚深法義利益一切世間無量眾生發大莊嚴，大莊嚴已得受記別趣於大乘而得具足無上佛法。是佛法中，不應不忍侵害於他、憎嫉鬪訟，此中應行忍辱利益於他，善和鬪訟不懷嫉妬。

1. 42 “Moreover, Subāhu, bodhisattvas properly train by thinking as follows: ‘It is unreasonable and improper for someone who wishes only for their own happiness and welfare to retaliate, get angry in return, or harbor hostility or enmity. Such being the case, how much more unreasonable and improper would it be for someone who wishes for the happiness of all worlds, wishes to benefit all worlds, has donned the great armor, has taken a vow with great resolve, has entered the Great Vehicle, and who wishes to perfect the vast qualities of a buddha? One will not gather, develop, or perfect the qualities of a buddha by being impatient, retaliating, getting angry in return,or harboring hostility or enmity. Rather, one will gather, develop, and perfect the qualities of a buddha through having patience, not retaliating, not getting angry in return, and not harboring hostility or enmity.’

善臂！若有善男子善女人乃至阿鼻地獄受諸苦痛，於冤家許尚不應生瞋加害侵毀，何況人中受少苦惱當生瞋害於他？是善男子善女人為他所瞋，罵詈訶責、誹謗輕毀、稱揚惡名，如是諸惡悉應忍之，起慈悲心純淨無垢，欲得如來心故。是菩薩受諸鞭杖恐怖繫縛囚執，於此事中悉應忍之起慈悲心，為於一念中間破一切無明闇障[穀-禾+卵]故。是菩薩受行忍辱慈悲心，欲令一切眾生斷愛恚故。

1. 43 “Subāhu, sons or daughters of noble family who wish to fulfill all the qualities of a buddha should not retaliate, get angry in return, or harbor hostility and enmity, even if they are subjected to the sufferings of the Hell of Endless Torment, let alone the sufferings of humans. Even if they are insulted, reviled, deprecated, or disgraced, they endure and embrace it in order to acquire the sentiment of love, the sentiment of compassion, and the immaculate, pure, and pristine awakened mind of the thus-gone ones. Even if they are dragged away, bound, and captured, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and in order to crack the shell of the obscuration of ignorance for a single instant. Even if they are beaten, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and to divest all beings of their passion and aggression.

若割耳時亦行忍辱起慈悲心，欲令一切眾生聞法信故。若割鼻時亦行忍辱起慈悲心，為受端嚴無上持戒香故。若截足時亦行忍辱起慈悲心，為得如來四神足故。若截手時亦行忍辱起慈悲心，為欲攝取一切眾生得寂靜故。若分解支節時亦行忍辱起慈悲心，為令具足六波羅蜜故。若挑眼時亦行忍辱起慈悲心，為得慧眼故。若斬首時亦行忍辱起慈悲心，為得如來一切智首故。

1. 44 “Even if their ears are cut off, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and to engender in all beings the ear for Dharma that arouses faith. Even if their noses are cut off, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and to enable all beings to enjoy the exquisite and unsurpassable qualities of ethical discipline. Even if their legs are cut off, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and for all beings to obtain the thus-gone ones’ four bases of miraculous power. Even if their hands are cut off, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and for all beings to obtain the generosity of the outstretched hand of the Dharma—peace and tranquility. Even if all their limbs are cut off, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and in order to complete all the major and minor limbs of the six perfections. Even if their eyes are gouged out, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and for all beings to obtain the eternal eye of vigilance. Even if their heads are cut off, they endure and embrace it for the sake of the sentiment of love, the sentiment of compassion, and for all beings to obtain the summit of Dharma—omniscience.

是菩薩如是忍辱趣向思惟，願令一切眾生得度得解脫，為得一切智具足一切佛法故。如是忍辱。我今趣向思惟已，願令一切眾生得度得解脫，為得一切智具足佛法故。如是忍辱，不破不缺不荒，

1. 45 “Should they even just wish to focus upon and bring to mind these kinds of patience and acquiescence, they dedicate this so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha. While focusing upon and bringing themto mind, and again after, they dedicate this so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha.

若無力勢不能學者，是時菩薩應如是思惟：我今當勤加精進，時時漸漸遠離斷滅不忍之法。今我勤加精進，時時漸漸勤學忍辱，令此忍辱增廣具足，乃至生有終不懈怠不生憂愁。如是菩薩摩訶薩發菩提心、念菩提心、修菩提心，悕望菩提、願求菩提，是菩薩發起正行如是等無量無邊阿僧祇善忍，

1. 46 “Should they lack the capacity to be unwavering, flawless, and uncorrupted in training in these kinds of patience and acquiescence, this is how they properly train: From time to time, or little by little, they strive and exert themselves in abandoning, forsaking, and eliminating their lack of patience and acquiescence. From time to time, or little by little, they also strive and exert themselves in training, developing, and perfecting their patience and acquiescence. Even when they take another rebirth, they neither lose heart, nor get discouraged. Subāhu, bodhisattvas’ formation of the resolve set on awakening, their recollection and cultivation of the resolve for awakening, and their wishes and aspirations for awakening are themselves the bodhisattvas’ immeasurable and incalculable virtues of practicing and truly accomplishing patience.

欲令一切世間所有眾生，發起無漏忍辱、發起無學忍辱，生無漏忍辱、生無學忍辱。

1. 47 “Why is that? It is because among all the virtues of practicing and truly accomplishing patience, foremost and supreme is the wish to engender undefiled patience and patience at the level of no-more-training, and to do so perfectly, in all beings throughout all world systems.

善臂！如是菩薩摩訶薩行於忍辱，不以為難、以為喜樂，速疾具足羼提波羅蜜。

1. 48 “Subāhu, in this way bodhisattvas very quickly complete the perfection of patience with ease and pleasure, little difficulty, and little pain.”

善臂！云何菩薩摩訶薩具足毘梨耶波羅蜜？善臂！是菩薩應如是思惟：今此十方，一一方面有無量世界，一一世界有無量無邊眾生集聚，無有邊際。我今當發莊嚴，令此眾生得大利益亦令得樂。復次觀知無量眾生利益快樂所緣之法故、發起善根法故，我於無量晝夜，若心放逸、或生餘念、若睡眠時，常念念中增益福德，於一一念中發起無量無邊善根菩提資用。我今當知一一念中發起增益無量善根故，成阿耨多羅三藐三菩提則不為難。今我以此緣故，我見菩薩甚為易得，是故欲得無上道者，乃至盡形不應懈怠。

1. 49 “Subāhu, how do bodhisattvas complete the perfection of diligence? Subāhu, bodhisattvas properly train in this by thinking as follows: ‘In each of the ten directions, there are infinite and limitless world systems, and in each of these world systems there are infinite beings. Thus, this infinite and limitless multitude of beings has neither limit nor end. I shall don armor to benefit this infinite multitude of beings. If I don armor to bring happiness to the infinite multitude of beings, then even when I am careless, distracted, or asleep, the infinite roots of virtue from the infinite goal of benefiting and bringing happiness to all beings will grow, expand, and be perfected 24 in each and every moment of thought, throughout the day and night. Thus, since in each and every moment of thought there will arise infinite roots of virtue and infinite heaps of accumulations conducive to awakening, it will not be difficult to obtain perfect awakening. That being the case, I shall now sincerely tend to the infinite growth and expansion of these roots of virtue in each and every moment of thought. On that basis, I will ensure that perfect awakening will not be difficult to obtain. In so doing, why would I slacken my diligence, even at the cost of my own life, when it enables me to attain perfect awakening?’

復次善臂！菩薩摩訶薩如是思惟：若菩薩於無量無邊世界眾生中，能令一世界眾生得離一切諸苦者，我尚於一一念中發起增益無量善根，何況乃令無量無邊世界眾生遠離斷除生老病死、恩愛別離、冤憎集會、三惡道苦。

1. 50“Moreover, Subāhu, bodhisattvas train properly by thinking as follows: ‘Even those who wish to eliminate and overcome only the suffering of aging on behalf of the infinite multitude of beings will have roots of virtue grow and expand in each and every moment of thought. Such being the case, how much more so will that be the case for those who wish to eliminate the infinite multitude of beings’ suffering of birth and death, their suffering of being separated from what they like and encountering what they dislike, their suffering of not acquiring what they want, the suffering of animal births and Yama’s world, and the suffering of the hells, the cold hells, and the hot hells?’

復次善臂！菩薩摩訶薩如是思惟：若菩薩摩訶薩於一念中，欲令無量無邊世界所有眾生遠離斷除一切諸苦者，此菩薩亦於一念之中得發起增益無量善根，況當欲令未來無量無邊阿僧祇劫，無量無邊世界眾生遠離斷除生老病死、恩愛別離、冤憎集會、三惡道苦。

1. 51 “Moreover, Subāhu, bodhisattvas train properly by thinking as follows: ‘Even those who wish to eliminate the infinite multitude of beings’ suffering for just a single moment of thought will have infinite roots of virtue grow and expand in each and every moment of thought. Such being the case, how much more so will that be the case for those who wish to eliminate all the suffering—from the suffering of birth up to that of becoming 25 —of the infinite multitude of beings throughout the infinite and immeasurable eons that have yet to come and go?’

復次善臂！菩薩摩訶薩應如是思惟：若有人欲得聲聞緣覺法，是人尚得於一一念中發起增益無量無邊善根，何況有善男子善女人欲成就具足佛法無量無邊威德力勢者。善男子善女人四因四緣四境界，於晝夜中若心放逸、或生餘念、若睡眠時，於一一念中修集四無量無邊善根，發起增益菩提資用。我今當知，一一念中發起增益四無量善根，成阿耨多羅三藐三菩提則不為難。以是緣故，我見菩提甚為易得。是故欲得菩提道者，乃至盡形不應懈怠。

1. 52 “In addition, Subāhu, bodhisattvas train properly with the following thought: ‘Even those who wish for the qualities of a solitary buddha or a hearer will have roots of virtue grow and expand throughout each and every moment of thought. Such being the case, how much more so will that be the case for the sons or daughters of noble family who seek, wish, and aspire to perfect the mastery 26 of the infinite and boundless qualities and powers of a buddha? For even when they are careless or asleep, the four causes, four conditions, and four aims will grow and expand in each and every moment of thought into four infinite and boundless heaps of roots of virtue and four infinite and boundless heaps of accumulations conducive to awakening. With the emergence in each and every moment of thought of the four infinite heaps of roots of virtue and the four infinite and boundless heaps of accumulations conducive to awakening it will not be difficult to attain awakening. Therefore, I shall now tend to the four infinite heaps of roots of virtue and the four infinite heaps of accumulations for perfect awakening in each and every moment of thought. On that basis, I will ensure that perfect awakening will not be difficult to obtain. In so doing, why would I slacken my diligence, even at the cost of my own life, when it enables me to attain perfect awakening?

譬如四大海，若南若北若上若下易得邊際，如是四無量善根大海，菩提資用難得其邊。我今何故不於一一念中發起增益四無量善根大海菩提資用？是故欲成無上道者，乃至盡形不應懈怠。

1. 53 “ ‘The four great oceans are evidently finite and limited in the east. They are obviously finite and limited as well in the south, west, north, nadir, and zenith. Yet, the four infinite and boundless great oceans of the accumulations of roots of virtue and factors conducive to awakening have neither end norlimit. Thus, given that I will attain perfect awakening once these four great oceans of the accumulations of roots of virtue and factors conducive to awakening have grown and expanded throughout each and every moment of thought, why would I slacken my diligence, even at the cost of my life?’

復次善臂！菩薩摩訶薩如是思惟：若有師子狐狼、鷲鵲烏鳥、蚊虻蠅蚤，如是等類尚得無上道已，況我今者生於人中而應懈怠？是故欲成無上道者，乃至盡形不應懈怠。

1. 54 “Furthermore, Subāhu, bodhisattvas train properly by thinking as follows: ‘If even lions, tigers, dogs, jackals, vultures, curlews, crows, owls, worms, bees, horseflies, and gadflies can perfectly and completely awaken to buddhahood, then as a human being, why should I slacken my diligence, even at the cost of my own life, when it allows me to attain perfect awakening?’

復次善臂！菩薩摩訶薩如是思惟：乃至百人千人猶尚得成無上道已，而我今者獨不得成。況復十方如恒河沙等現在未來諸佛世尊，已成當成，是故我今乃至盡形不應懈怠。

1. 55 “Moreover, Subāhu, bodhisattvas train properly by thinking as follows: ‘If even a hundred or a thousand people can realize and attain buddhahood, why should I not also realize and attain buddhahood now? Thus-gone ones, worthy ones, perfect buddhas equal in number to the grains of sand in the Ganges River have also realized and attained it. If thus-gone ones, worthy ones, perfect buddhas equal in number to the grains of sand in the Ganges River have realized and attained

it, then why should I slacken my diligence, even at the cost of my life, when it allows me to attain perfect awakening?’

是菩薩復應如是思惟：若有法是佛所說、若聲聞說、若菩薩說，乃至狂愚人為佛故說，所謂檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜。是菩薩為具足佛法，欲成無上道、欲得一切智，

1. 56 “Furthermore, Subāhu, bodhisattvas have applied diligence, whenever they constantly and perpetually listen to, ascertain, and reflect upon—as though their hair and clothes were on fire—any Dharma teaching that is reported to be a teaching by a buddha, whether it be taught by a buddha, explained by a worthy one, explained by a bodhisattva, or even explained by madmen, as well as any Dharma teaching that leads to the completion of the perfections of generosity, ethical discipline, patience, diligence, concentration, and insight, and that leads to the attainment of the qualities of a buddha, and the attainment of perfect awakening and omniscience.

於此法中勤加精進如救頭然，學持通利，思惟分別為他解說，智慧精進一心思惟。是菩薩若一切眾生有說法之處，乃至刀杖之難，要至其所聽其所說。或有眾生修樂報業，若現世樂、若後世樂，菩薩爾時即以善法妙義如法佐助，

1. 57 “By carefully heeding and keeping in mind the Dharma, the wise and industrious constantly and perpetually receive, master, explain, recite, contemplate, teach, and convey to others those Dharma teachings as if their own hair and clothes were on fire, even if they are turned back with spears.

於此善法亦復勤加精進。是菩薩自以己身施於眾生，令得自在。譬如四大，一切眾生於中自在隨所須用。菩薩摩訶薩以身施人令他自在，亦復如是。智慧精進乃至刀杖之難，常於佛法僧中，及諸師長、羸老病苦、貧窮無護，增益供養恭敬，使令勤加精進如救頭然。隨眾生心，布施、愛語、利益、同事，隨所攝之，

1. 58 “By carefully heeding and keeping in mind the Dharma, the wise and industrious use their own bodies as instruments in the service of all beings’ welfare and to practice any activity connected with the Dharma for happiness in this and other worlds, whether they are turned back with spears, or whether they have been entrusted with this or not. Just as the four great elements, unobstructed and unbound, are like instruments in the service of all beings, likewise, Subāhu, do bodhisattvas use their own bodies as instruments in the service of all beings. For they are distinguished by venerating the Buddha, Dharma, and Saṅgha; serving bodhisattvas,preceptors, and teachers; and attending upon the elderly, sick, and defenseless. As if their hair and clothes were on fire, they attract others, inspiring faith in them by being agreeable with them through speech that brings joy to others’ hearts and minds; by acting in conformity with them; by sharing liberally with them, supporting them, and serving as their companions; and by acting in harmony with virtue.

欲得聲聞乘者，調伏安置於聲聞乘；欲得緣覺乘者，調伏安置於緣覺乘；欲得菩薩乘者，調伏安置於菩薩乘；智慧精進如救頭然。是菩薩為善法故、六波羅蜜因緣故，不計寒熱飢渴、蚊虻毒螫、風飄日曝、惡觸誹謗罵詈，種種苦惱疲極睡眠，於此事中乃至盡形終不憶念，智慧精進如救頭然，乃至刀杖之難亦不懈怠。是菩薩為無上道因緣故，能受種種苦，所謂阿修羅、人、三惡道苦，不以為難，智慧精進如救頭然。是菩薩牢強精進意勇堅固，欲出於世成佛無上精進之力。

1. 59 “They induct, tame, and establish in the Hearers’ Vehicle those suited to the Hearers’ Vehicle. They induct, tame, and establish in the Solitary Buddhas’ Vehicle those suited to the Solitary Buddhas’ Vehicle. They induct, tame, and establish in the Perfect Awakening Vehicle those suited to the Perfect Awakening Vehicle. Even if they are turned back with spears, the wise and industrious act as if their hair and clothes were on fire, disregarding cold for the sake and purpose of the sublime Dharma, for the sake and purpose of the six perfections, and for the sake and purpose of virtue. They also disregard heat, hunger, thirst, gadflies, horseflies, wind, sun, encounters with scorpions and snakes, others’ offensive words, insulting name-calling, leisure, misfortune, sleep, displeasure, their bodies, and their lives. For the sake and purpose of perfect awakening, the wise and industrious, even if turned back with spears, also disregard the sufferings of gods; the sufferings of asuras, humans, and anguished spirits; and the sufferings of the animal realms and hells. The wise and industrious, even if turned back with spears, maintain firm diligence and courage in order to attain the fulfillment of the unequaled qualities of a buddha and to attain the completion of all conduct and perfections.

是菩薩欲得毘梨耶波羅蜜、趣向毘梨耶波羅蜜，願令眾生得度得解脫故，為得一切智具足一切佛法故。我今趣向毘梨耶波羅蜜已，願令眾生得度得解脫故，為得知一切智具足一切佛法故，如是精進，不破不缺不荒。

1. 60 “Should they even just wish to focus on and apply this diligence and courage, they dedicate this so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha. While focusing upon and applying diligence and courage, and again after having done so, they dedicate this so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha.

若無力勢不能具足學者，是菩薩如是思惟：我今當勤加精進，時時漸漸斷除懈怠嬾惰。復當勤加精進，時時漸漸善學精進，令此精進增廣具足，乃至生有終不懈怠不生憂愁。如是菩薩發起菩提心、念菩提心，修菩提心、悕望菩提，是名無量無邊阿僧祇善精進波羅蜜。

1. 61 “Should they lack the capacity to be unwavering, flawless, and uncorrupted in training in this diligence, bodhisattvas train as follows: From time to time, or little by little, they strive and exert themselves in abandoning, forsaking, and eliminating indolence and laziness. From time to time, or little by little, they also strive and exert themselves in training, developing, and perfecting diligence and courage. Even when they take another rebirth, they become neither disheartened nor discouraged. Subāhu, bodhisattvas’ formation of the resolve set on awakening, their recollection and cultivationof the resolve for awakening, and their wishes and aspirations for awakening are themselves the bodhisattvas’ immeasurable and incalculable virtues of diligence and exertion.

何以故？如是精進，於餘善法精進中最勝第一。欲令一切世間在在處處所有眾生，發起無漏精進、發起無學精進，生無漏精進、生無學精進。善臂！如是菩薩摩訶薩行於精進，不以為難、以為喜樂，速疾具足毘梨耶波羅蜜。

1. 62 “Why is that? It is because among all the virtues of diligence and exertion, foremost and supreme is the wish to engender undefiled diligence and diligence at the level of no-more training, and to do so perfectly, in all beings throughout all world systems. Subāhu, in this way bodhisattvas very quickly complete the perfection of diligence with ease and pleasure, little difficulty, and little pain.”

善臂！云何菩薩摩訶薩具足行禪波羅蜜？菩薩若眼見色不取其相，或時眼根為外緣所牽，應正行守護不令隨緣，不留心於無明貪著世間，護持是戒；爾時具足得眼根戒。耳聞聲、鼻嗅香、舌甞味、身覺觸、意知法，亦如是。

1. 63 “Subāhu, how do bodhisattvas complete the perfection of concentration? Subāhu, when bodhisattvas see sights with their eyes they do not cling to their characteristics and features. They are attentive and vigilant about restraining the mind’s movements toward worldly covetousness, unhappiness, and factors connected with evil deeds and non-virtues that occur when the eye faculty is left uncontrolled by restraint. Thus, they control the eye faculty with the eye faculty. Similarly, when their ears hear sounds, their noses perceive smells, their tongues experience tastes, their bodies feel contact, and their minds cognize phenomena, they do not cling to characteristics and features. They are attentive and vigilant about restraining the mind’s movements toward worldly covetousness, unhappiness, and factors connected with evil deeds and non-virtues that occur when the mental faculty is left uncontrolled by restraint. Thus, they control the mental faculty with the mental faculty.

是菩薩若行住坐臥，若說法若默然，終不遠離寂定之心，善護手足無有散亂，常懷慚愧善護口業，安詳直視，心常寂靜不憙戲笑，善御身口意業令其寂靜。若屏猥處及現露處，無有異心。於所須物衣服飲食臥具醫藥心常知足，易養易滿易可使令。善行寂靜遠離憒閙，

1. 64 “Whether they are walking, standing, sitting, lying, or silent, bodhisattvas neither dispense with nor forsake the states of meditative equipoise and calm abiding. Whether they are in solitude or not, their behavior is uncorrupted: their hands are not restless, they do not talk nonsense, they do not speak too much, their eyes and other sense faculties are neither distracted nor agitated, they do not indulge in idle talk, and they are constant physically, verbally, and mentally. They are content with their amenities of food, drink, bedding, mats, dwelling places, and medicines to cure sicknesses, no matter what they are; they are easily sustained, easily satisfied, and easily served; their conduct and personal associations are virtuous, and in their personal associations they are withdrawn from society.

於利衰毀譽稱譏苦樂心無有異，不高不下。命及非命亦無異心，無瞋無愛。等視冤家猶如赤子，於忍不忍心常平等。聖聲凡聲寂聲亂聲，亦復如是。憎愛色中心不高下，離染瞋恚愛不愛者，聲香味觸法亦復如是。是菩薩觀欲如骨璅，邪憶想故發起此心。觀欲如肉團，多怨憎故。觀欲如炬火，染著苦法遠離樂故。觀欲如樹上果，多人愛著故。觀欲如假借，不得自在故。觀欲如夢，念念滅故。觀欲如癰，於苦倒中生樂想故。觀欲如鈎，行諸惡法墮惡道故。觀欲如灰河，增益欲染不知足故。

1. 65 “Bodhisattvas remain neutral and unchanged with regard to obtaining or not obtaining things; they are neither proud nor humble. They remain neutral and unchanged with regard to happiness and suffering, praise and blame, fame and anonymity, and life and death; they are neither proud nor humble. They remain neutral and unchanged with regard to loved ones and enemies, fortune and misfortune, pleasant agreeable things and unpleasantdisagreeable things, noble and ignoble things, and solitude and crowds; they are neither proud nor humble. Likewise, attractive and unattractive sights are neither agreeable nor disagreeable to bodhisattvas. Attractive and unattractive sounds, smells, tastes, tangibles, and mental phenomena are also neither agreeable nor disagreeable to them. Since objects of desire are experienced based on misconception, driven by their own mind, bodhisattvas think of them as skeletons. Since objects of desire are a host of enemies, they think of them as lumps of flesh. Since one suffers when indulging in desires, but is happy when forsaking them, they think of them as a brush fire. Since desires cause much harm, they think of them as fruits on the tips of trees. Since desires are not under control, they think of them as beggars. Since one takes pleasure in desires due to momentary confusion, they think of them as dreams. Since desires are produced by the distorted perception of suffering as happiness, they think of them as leprosy. Since desires are the object of all evil behavior, and cause one to fall into negative destinies and reach the brink of hell, they think of them as metal hooks. Since desires do not satiate but only increase one’s thirst, they think of them as salt water.

是故菩薩如是觀已，離欲惡不善法，有覺有觀離生喜樂，成初禪行。

1. 66 “Bodhisattvas perfect and settle into the first concentration—a state secluded from desires, secluded from any factors connected with evil deeds and non-virtues, accompanied by reflection and analysis, and imbued with the joy and pleasure born of seclusion.

離覺觀，內淨信，心在一處，無覺無觀，定生喜樂，成二禪行。

1. 67 “When they have brought about the cessation of reflection and analysis, they become inwardly serene, and therefore their minds become concentrated. Through this they perfect and settle into the second concentration, which is free of reflection and analysis and is imbued with the joy and pleasure born of meditative absorption.

離喜行捨念正智一心，身行樂諸聖人能行能捨，成三禪行。

1. 68 “Through disenchantment with joy, they remain impartial, maintain mindfulness and introspection, and experience physical pleasure. They thus perfect and settle into the third concentration. The noble ones call such people impartial ones dwelling on pleasure that is imbued with mindfulness.

捨苦樂意，先滅憂喜，行捨念淨，成四禪行。

1. 69 “Through also relinquishing pleasure, and having formerly relinquished pain in the past, both happiness and unhappiness vanish. Thus they perfect and settle into the fourth concentration, which is pure impartiality and mindfulness, unconnected with pleasure or pain.

於一切眾生思惟樂想，成就無量無邊慈心。於眾生中思惟苦想，成就無量無邊悲心。於眾生中思惟喜想，成就無量無邊喜心。於眾生中捨苦樂想，成就無量無邊捨心。

1. 70 “By bringing to mind the perception of happiness for all beings, bodhisattvas perfect and settle into immeasurable love. By bringing to mind the perception of the suffering of all beings, they perfect and settle into immeasurable compassion. By bringing to mind the perception of rejoicingfor all beings, they perfect and settle into immeasurable joy. By bringing to mind neither pain nor pleasure with respect to any being, they perfect and settle into immeasurable impartiality.

是菩薩不思惟色想，成就空處寂靜行。不思惟空想，成就識處寂靜行。不思惟識想，成就無所有處寂靜行。不思惟無所有處想，成就非有想非無想處寂靜行。

1. 71 “By bringing to mind the perception of form as coarse, and the perception of space as tranquil, bodhisattvas perfect and settle into the sphere of infinite space. By bringing to mind the perception of consciousness as tranquil, they perfect and settle into the sphere of infinite consciousness. By bringing to mind the perception of absolute nothingness as tranquil, they perfect and settle into the sense sphere of absolute nothingness. By bringing to mind the perception of a state with neither perception nor non-perception as tranquil, they perfect and settle into the sphere of neither perception nor non-perception.

是菩薩於入息出息，若隨若住，長時知長、短時知短，成就入息出息寂靜行。是菩薩思惟觀身不淨想，成就不淨寂靜行。是菩薩思惟無常想生老病過，成就無常想寂靜行。思惟食中起無量過患想，成就食不淨想寂靜行。於諸世界城邑聚落種種嚴飾中，思惟分別必歸壞敗想，成就世間不可樂寂靜行。

1. 72 “By bringing to mind the perception of their inhalations and exhalations of shorter duration as having shorter duration and those of longer duration as having longer duration, precisely in accordance with how long their inhalations and exhalations last and endure, they perfect and settle into the mindfulness of breathing. By bringing to mind the marks of repulsiveness in the bodies of beings, they perfect and settle into the perception of repulsiveness. By bringing to mind the marks of death, they perfect and settle into the perception of death. By bringing to mind the marks of sickness and aging, they perfect and settle into the perception of their defects. By bringing to mind that the search for food and its transience are causes for disease and harm, they perfect and settle into the perception of food as disagreeable. By bringing to mind the marks of the entire world, with its households, villages, cities, and countries, as devoid of wealth and devoid of wondrous forests and delightful groves, they perfect and settle into the perception that the entire world is unpleasant.

是菩薩內有色想，外觀色少，若好若醜取其相貌，成就初勝處行。是菩薩內有色想，外觀色多，若好若醜取其相貌，成就二勝處行。是菩薩若死若燒，風吹日曝成為灰土，為水所漂，若碎滅磨滅，若斷三有，是名內無色想觀外色少，若好若醜取其相貌，成就第三勝處行。是菩薩內無色想外觀色多，若好若醜取其相貌，成就第四勝處行。是菩薩內無色相，外觀色青無量無邊，愛樂取相，成就第五勝處行。是菩薩內無色想，外觀色赤無量無邊，愛樂取相，成就第六勝處行。是菩薩內無色相，外觀色黃無量無邊，愛樂取相，成就第七勝處行。是菩薩內無色相，外觀色白無量無邊，愛樂取相，成就第八勝處行。

1. 73 “With a perception of internal physical matter, bodhisattvas bring to mind a small amount of external physical matter characterized by appealing and unappealing colors, and thereby perfect and settle into the first stage of mastery over the senses. With a perception of internal physical matter, they bring to mind an immeasurable amount of external physical matter characterized by appealing and unappealing colors, and thereby perfect and settle into the second stage of mastery over the senses. They cultivate and accomplish disintegration as the perception that, due to wind or water, even the ash of a cremated corpse does not remain, and as the perception that after something has broken and disintegrated even powder and dust do not remain. Thus, with a perception that there is no internal physical matter, bodhisattvas bring to mind a minute amount of external physical matter characterized by appealing and unappealing colors, and thereby perfect and settle into the third stage of mastery over the senses. Similarly, with aperception that there is no internal physical matter, they bring to mind an immeasurable amount of external physical matter characterized by appealing and unappealing colors, and thereby perfect and settle into the fourth stage of mastery over the senses. Similarly, with a perception that there is no internal physical matter, they bring to mind an immeasurable amount of external physical matter characterized by an immeasurable and attractive blue color, and thereby perfect and settle into the fifth stage of mastery over the senses. Similarly, with a perception that there is no internal physical matter, they bring to mind an immeasurable amount of external physical matter characterized in turn by an immeasurable and attractive yellow, red, and white color, and thereby perfect and settle into the sixth, seventh, and eighth stages of mastery over the senses.

是菩薩入是無量無邊地一切處，不念異相，成就初一切處行。是菩薩入無量無邊水火風青黃赤白虛空識一切處，不念異相，成就十一切入處行。

1. 74 “Saying, ‘The earth element is limitless,’ bodhisattvas bring its characteristics to mind and thereby perfect and settle into the totality of earth. Saying, ‘Water, fire, wind, blue, yellow, red, white, space, and consciousness are limitless,’ they bring their characteristics to mind and thereby perfect and settle within the totality of water, the totality of fire, the totality of wind, the totality of blue, the totality of yellow, the totality of red, the totality of white, the totality of space, and the totality of consciousness.

是菩薩入苦法時，心緣一切善根，所謂大慈大悲、攝持正法、不斷三寶、莊嚴佛身、清淨梵音、本昔誓願、教化眾生、淨佛世界、坐菩提樹、轉妙法輪、除斷一切眾生結使，其心所緣境界如是。

1. 75 “Upon settling into equilibrium, bodhisattvas apply their minds to focus on all roots of virtue. They apply their minds to focus on great compassion, on obtaining the sublime Dharma, on ensuring that the lineage of the Three Jewels is not cut off, on the body and ornaments of the Buddha, on the Brahmā-like voice of the Buddha’s speech, on previous aspirations, on ripening all beings, on purifying all the worlds, on the arrangement of the seat of awakening, on turning the wheel of Dharma, and on conquering the afflictions in all beings.

1. 76 “When practicing concentration, they practice it free from the four objects of consciousness. They practice concentration without dwelling on the element of earth, the element of water, the element of fire, the element of wind, the element of space, the element of consciousness, this world, or future worlds. In order to attain all unsurpassed states of absorption and equilibrium, they settle into concentration and delight in it.

是菩薩入禪定時，離四識住處，不依地大水大火大風大空大識大，亦不依止今世後世，入如是定都無所依。是菩薩入禪，其心愛樂，為欲入於無上解脫定故。是菩薩修行禪定，願令一切眾生得度得解脫故、為得一切智具足一切佛法故。若思惟若思惟已，願令一切眾生得度得解脫故、為得一切智具足一切佛法故。

1. 77 “Should bodhisattvas even just wish to practice concentration and rest in equilibrium with respect to those concentrations and absorptions, they dedicate this so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha. While doing these practices, and again after doing them, they dedicate this so that all beings are ferried across, liberated, and relieved, and so that they may attain omniscience and perfect all the qualities of a buddha.

於此禪定若無力能學，是菩薩應如是思惟：我今應時時漸漸勤加精進遠離亂心，時時漸漸勤加精進學一心，令此一心增廣具足，乃至生有終不懈怠不生愁憂。

1. 78“Should they lack the capacity to train in those concentrations and absorptions then this is how they properly train: From time to time, or little by little, they strive and exert themselves in abandoning, forsaking, and eliminating distraction and non-absorption. From time to time, or little by little, they also strive and exert themselves in training, developing, and perfecting the practice of single-pointedly focusing their minds and resting them in equipoise. Even when they take another rebirth, they do not become disheartened or discouraged. Subāhu, bodhisattvas’ formation of the resolve set on awakening, their recollection and cultivation of the resolve set on awakening, and their aspirations and prayers for awakening are themselves the bodhisattvas’ incalculable and immeasurable virtues of resting their minds in equipoise and focusing their minds single-pointedly.

是菩薩發起菩提心、念菩提心、修菩提心，悕望菩提、願求菩提，是名菩薩摩訶薩無量無邊善根禪定，欲令一切世間在在處處所有眾生，發起無漏禪定、發起無學禪定，生無漏禪定、生無學禪定。

1. 79 “Why is that? It is because the wish to engender undefiled concentration and concentration at the level of no-more-training, and to do so perfectly, in all beings throughout all world systems, is the infinite and boundless virtue of resting one’s mind in equipoise and focusing one’s minds single-pointedly.

菩薩摩訶薩行是禪定，不以為難、以為喜樂，速疾具足禪波羅蜜。

1. 80 “Subāhu, in this way bodhisattvas complete the perfection of concentration, with ease and pleasure, little difficulty, and little pain.”

善臂！云何菩薩摩訶薩具足般若波羅蜜？善臂！若有聰明智慧之人，學已能持、聞已誦習，善學諸法甚深相義亦能分別，如所聞法，聞已思義。有如是等者，菩薩爾時則應親近，恭敬供養尊重讚歎，乃至刀杖不應遠離。是菩薩因學問故、因了義故、因思義故、供養恭敬師和上故，乃至近死終不避難諸苦惱事，所謂飢渴寒熱、蚊虻毒螫、風吹日曝、諸惡觸等、罵詈誹謗。是菩薩於正法中起寶聚想，於說法者起寶藏想，於聽法者起難遭想，於問義者起慧命想，於多學者斷除無明起智慧想，於分別諸法起百千生生慧眼想。

1. 81 “Subāhu, how do bodhisattvas complete the perfection of insight? Subāhu, even if they are turned back with spears, they approach, rely upon, and venerate individuals who are learned, retain what they have learned, and have collected what they have learned, as well as those who understand the content, are well-spoken, are discerning, and who have reflected upon 34 the significance of what they have learned. For the sake of learning, explanations, content, reflecting upon the significance, and venerating masters and preceptors, they disregard cold, heat, hunger, thirst, gadflies, horseflies, wind, sun, encounters with scorpions and snakes, others’ offensive words and insulting name-calling, violent, rough, or unbearable physical sensations, and even being killed. They maintain the perception that Dharma teachings are precious jewels. They observe the perception that Dharma preachers are treasuries of precious jewels. They observe the perception that listening to the Dharma is discovering something rare. They observe the perception that retaining the Dharma is as important as life. They observe the perception that amassing the qualities of Dharma is vitally important. They observe the perception that reflecting on the Dharma is an opportunity that will not be found again within a hundred lifetimes.

是菩薩聞是諸法，受持修學、廣分別已，知陰界入、四聖諦、十二因緣、三世三乘，得如是知。

1. 82 “When bodhisattvas hear those Dharma teachings, and, retaining them, study and reflect upon them, they will come to know the constituents. They will also come to know the aggregates, the sense spheres, the truths of noblebeings, dependent origination, time, the vehicles, and the accumulation of virtue.

云何知界？知二界。有為界、無為界，是名二界。云何有為界？若法生住滅者，是名有為界。云何無為界？若法無生住滅，是名無為界。是名知有為、無為界。

1. 83 “How do bodhisattvas understand the constituents? The constituents are twofold, known as conditioned and unconditioned. These are the two constituents. What are conditioned and unconditioned constituents? A conditioned constituent is anything whatsoever that arises, remains, and ceases. An unconditioned constituent is anything whatsoever that does not arise, remain, or cease. Thus do they understand the conditioned and unconditioned constituents.

復次知三界，善界、不善界、無記界。云何善界？若不貪共不貪、若不恚共不恚、若不癡共不癡，是名善界。云何不善界？若貪共貪、若瞋共瞋、若癡共癡，是名不善界。云何無記界？除善不善，若有餘法，是名無記界。

1. 84 “Moreover, bodhisattvas know the three constituents: virtuous, non- virtuous, and neutral constituents. What are virtuous, non-virtuous, and neutral constituents? A virtuous constituent

is anything whatsoever that lacks attachment or is associated with a lack of attachment, anything whatsoever that lacks anger or is associated with a lack of anger, and anything whatsoever that lacks ignorance or is associated with a lack of ignorance. A non-virtuous constituent is anything whatsoever that has attachment or is associated with attachment, anything whatsoever that has anger or is associated with anger, and anything whatsoever that has ignorance or is associated with ignorance. Neutrality is anything not included within those two. Thus do bodhisattvas understand the three constituents.

復次知三界，所謂欲界、色界、無色界。云何欲界？地獄、畜生、餓鬼、阿修羅、人、四天王天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天。若於此中欲染貪著，瞋恚愚癡悕望，欲得心所作業，是名知欲界。

1. 85 “Moreover, bodhisattvas know the three realms. What are the three? The desire realm, the form realm, and the formless realm. What is the desire realm? The desire realm comprises the beings in the hells, animals, anguished spirits, asuras, humans, and the gods of the Heaven of the Four Great Kings, Heaven of the Thirty-Three, Heaven Free from Strife, Heaven of Joy, Heaven of Delighting in Emanations, and Heaven of Making Use of Others’ Emanations, as well as anyone who yearns for, is attached to, is angry at, is ignorant of, wishes for, makes aspirations for, or conditions themselves to those types of beings.

云何色界？梵天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、淨天、少淨天、無量淨天、遍淨天、果實天、少果天、廣果天、無量果天、無想天、無熱天、無惱天、善見天、好善見天、阿迦膩吒天。若於此中，色染愚癡悕望，欲得心所作業，是名色界。

1. 86 “What is the form realm? The form realm comprises the gods in the Brahmā Realm, and the gods in the heavens of the High Priests of Brahmā, Mahābrahmā, Limited Light, Limitless Light, Luminous, Limited Virtue, Limitless Virtue, Perfected Virtue, Cloudless, Increased Merit, Great Fruition, Concept-Free Beings, Unlofty, No Hardship, Sublime, Gorgeous, and Highest, as well as anyone who yearns for, is attached to, is angry at, is ignorant of, wishes for, makes aspirations for, or conditions themselves to those types of beings.

云何無色界？空處天、識處天、無所有處天、非有想非無想處天。若於此中，無色染污愚癡悕望，欲得心所作業，是名無色界。是名三界。

1. 87 “What is the formless realm? The formless realm comprises the gods who move about in the Sphere of Infinite Space, the gods who move about in the Sphere of Infinite Consciousness, the gods who move about in the Sphere of Absolute Nothingness, the gods who move about in the Sphere of NeitherPerception nor Non-Perception, as well as anyone who yearns for, is attached to, is angry at, is ignorant of, wishes for, makes aspirations for, or conditions themselves to those types of beings. Thus do bodhisattvas know the three realms.

復次知四界，欲界、色界、無色界、無為界，是名知四界。

1. 88 “Moreover, they know the four realms. What are the four? The four are known as the desire realm, the form realm, the formless realm, and the unconditioned realm. Thus do they know the four realms.

復次知六界，所謂欲界、恚界、害界、出界、不恚界、不害界，是名知六界。

1. 89 “Moreover, they know the six realms. What are the six? They are the realms of desire, malice, harm, deliverance, freedom from malice, and freedom from harm. Thus do they know the six realms.

復次知六界，所謂地、水、火、風、空、識界，是名六界。觀地大無常變壞，無堅無牢相，若無常即是苦，若是苦即無我。水火風空識大，無常變壞無堅牢相，若無常即苦，若苦即無我。是名知六界。

1. 90 “In addition to that, they know the six elements. What are the six? They are the elements of earth, water, fire, wind, space, and consciousness. They know these six elements. Among them, the earth element bears the qualities of being impermanent, unstable, and subject to change—and that which is impermanent is suffering, and that which is suffering is selfless. In the same way, the elements of water, fire, wind, space, and consciousness also bear the qualities of being impermanent, unstable, and subject to change—and that which is impermanent is suffering, and that which is suffering is selfless. Thus do they know the six elements accordingly.

是菩薩聞如是法已，受持修學廣分別已，即知五陰。

1. 91 “When bodhisattvas hear those teachings and, retaining them, study and consider them, they come to understand the five aggregates. These five are the aggregates of forms, sensations, perceptions, formations, and consciousness.

所謂色陰、受想行識陰。色如水沫，即是生滅不得久住。受如水泡，即是生滅不得久住。想如野馬，即是生滅不得久住。行如芭蕉，即是生滅不得久住。識如幻化，即是生滅不得久住。是名知五陰。

1. 92 “As for forms, they are like bubbles: worthless, fragile, and fleeting. Sensations are like foam on water: worthless, fragile, and fleeting. Perceptions are like a mirage: worthless, fragile, and fleeting. Formations are like the plantain tree: worthless, fragile, and fleeting. Consciousness is like an illusion: worthless, fragile, and fleeting. Thus do bodhisattvas understand the five aggregates.

是菩薩聞是法已，受持修學廣分別已，即知內入。所謂眼入、耳鼻舌身意入，是名內六入。

1. 93 “When bodhisattva hear those teachings and, retaining them, study and consider them, they come to understand the six inner sense spheres. The six inner sense spheres are known as the inner sense spheres of the eyes, ears, nose, tongue, body, and mind.

眼入即是苦法老法死法、空無我無我所、熾然三毒。生老病死憂悲苦惱亦能熾然諸苦惱法，

1. 94 “Among them, bodhisattvas understand that the inner sense sphere of the eyes is subject to sickness, aging, and death; is empty of both ‘me’ and ‘mine’; is ablaze with the fires of desire, aversion, and ignorance; is ablaze with birth, aging, sickness, death, sorrow, lamentation, suffering, unhappiness, and despair; and is ablaze with suffering.

耳鼻舌身意亦如是，熾然三毒乃至諸苦。是名知內六入。

1. 95 “Likewise, bodhisattvas know that the inner sense spheres of the ears, nose, tongue, body, and mind are also subject to sickness, aging, and death; are empty of both ‘me’ and ‘mine’; are ablaze with the fires of desire,aversion, and ignorance; are ablaze with birth, aging, sickness, death, sorrow, lamentation, suffering, unhappiness, and despair; and ablaze with suffering. Thus do they understand the six inner sense spheres.

復次知外六入，眼所見色是名外六入，耳所聞聲、鼻所嗅香、舌所甞味、身所覺觸、意所知法，是名外六入。

1. 96 “Furthermore, bodhisattvas understand the six outer sense spheres as the forms cognized through the eyes, the sounds cognized through the ears, the smells cognized through the nose, the tastes cognized through the tongue, the tangibles cognized through the body, and the phenomena cognized by the mind. These six are known as the outer sense spheres.

眼所見色是外入，不堅牢性、無所依止、亦無勢力，一切無常，如實非不如實，如幻如化。耳所聞聲、鼻所嗅香、舌所甞味、身所覺觸、意所知法亦如是，是名知外六入。

1. 97 “Among them, the outer sense sphere of forms cognized through the eyes is unreliable, undependable, powerless, and fragile, for it utterly lacks permanence, solidity, endurance, reality, unmistaken reality, or incontrovertible reality. All that it has is illusion, the creation of illusion, and the capacity to delude the mind. Likewise, the outer sense spheres of the sounds cognized through the ears, the smells cognized through the nose, the tastes cognized through the tongue, the tangibles cognized through the body, and the phenomena cognized by the mind are unreliable, undependable, powerless, and fragile, for they utterly lack permanence, solidity, endurance, reality, unmistaken reality, or incontrovertible reality. All that they have is illusion, the creation of illusion, and the capacity to delude the mind. Thus do bodhisattvas understand the six outer sense spheres.

是菩薩聞如是法已，受持修學廣分別已，即知四聖諦。所謂苦聖諦、集聖諦、滅聖諦、道聖諦，是名四聖諦。

1. 98 “So, when bodhisattvas hear those teachings and, retaining them, study and consider them, they come to understand the four truths of noble beings. What are the four? They are the truths, according to noble beings, of suffering, the source of suffering, the cessation of suffering, and the path to the cessation of suffering. Those are known as the truths of noble beings.

云何苦聖諦？若五陰、六界、內六入、外六入，是名苦。此苦無常，喻如怨賊，如癰如箭、如獄閉繫、如器壞敗，是不自在即是無我。得如是知已，是名知苦聖諦。

1. 99 “The five aggregates, six sensory elements, six inner sense spheres, and six outer sense spheres are known as suffering. Bodhisattvas regard suffering as impermanent, intolerable, sickly, tumorous, painful, sinful, selfless, and perishable by nature.

云何集聖諦？所謂貪恚癡慢我慢專取於我，決定計我常住不壞。我即是色、我異於色。我即是想、我異於想。我是想非想、我異想非想。我即是陰、我異於陰。我中有陰、陰中有我。我即是界入、我異界入。我中有界入、界入中有我。我即是受、我異於受。我即是知、我異於知。我是無受、我異無受。我是色少、我異色少。我是色多、我異色多。我是常、我是無常。我是常無常、我是非常非無常。我是有邊、我是無邊、我是有邊無邊、我是非有邊非無邊。死後如去、死後不如去、死後亦如去亦不如去、死後非如去非不如去。命即是身、身即是命。此眾生從何處來、去至何處？此諸眾生即是斷滅非有相續，自作自受、他作他受。計有我者即有我所，有我所者即是有我。如是攝取我見身見，若結若使、若我我所。我受貪恚癡本，若總身口意業、若福業若罪業、若欲界業、若色無色界業，是名集聖諦。

1. 100 “The truth of noble beings of the source of suffering refers to desire, aversion, delusion, and pride; fixation on the notion of ‘I’; fixation on the notion of ‘this is my self’; and fixation on self with regard to the following notions: it will emerge; it will not emerge; it will have form; it will be formless; it will have perception; it will not have perception; it will neither have perception, nor will it not have perception; the self is the aggregates; the self is separate from the aggregates; the self is in the aggregates; the aggregates are in the self; the self is the elements and sense spheres; the self is separate from the sense spheres; the self is in the sense spheres; the sense spheres are in the self; the self is sensation; the self is what feels; the self is a tiny material entity; the self is a tiny formless entity; the self is an infinite material entity;the self is an infinite formless entity; the self is permanent; the self is impermanent; the self is both permanent and impermanent; the self is neither permanent nor impermanent; the self is finite; the self is infinite; the self is both finite and infinite; the self is neither finite nor infinite; the self will emerge after death; the self will not emerge after death; the self will and will not emerge after death; the self will neither emerge nor not emerge after death; life is the body; life and the body are separate; where does this being come from and where will it go after death?; beings are cut off from existence in that they perish and cease to exist; the doer is the experiencer; the doer and the experiencer are separate; because the self exists, what belongs to the self also exists; the self exists because what belongs to the self exists; the self is present here in this manner; the self is turning into something else; it will be the same; it will turn into something else; it will emerge here; it will emerge in that manner; it will emerge elsewhere; the self was here in the past; the self has now emerged; or the self emerged before as something else. Thus, the truth of the source of suffering of noble beings includes false views about perishable composites, egotistical pride, mental states, fixation, latent impulses of pride, arrogance, self-aggrandizement, assertions in which a self is propounded, desire, aversion, delusion, and all kinds of pride; actions of body, speech, or mind that are meritorious, non-meritorious, or unchanging; as well as everything else included in the desire, form, or formless realms.

云何滅聖諦？若貪恚癡盡、我我所盡、受取有盡，是名滅聖諦。

1. 101 “The truth of noble beings of the cessation of suffering refers to the exhaustion of desire, aversion, delusion, and pride, as well as the absence of fixation on the self and assertions in which a self is propounded.

云何道聖諦？若見苦集盡，思惟一切有為過患，見涅槃寂靜，所作已辦，住如是法時，正見、正思惟、正語、正業、正命、正精進、正念、正定，是名道聖諦。

1. 102 “The truth of noble beings of the path to the cessation of suffering is attentiveness to suffering as suffering, the source as the source, cessation as cessation, and the path as the path; it is regarding conditioned phenomena as faulty and maintaining that observation; it is regarding nirvāṇa as beneficial and maintaining that observation; as well as the right view of seeing things as they are and having discernment regarding actions performed, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right absorption. “These are the four truths of noble beings.

如是知四聖諦，是菩薩分別思惟四聖諦時，見有為法是苦、是無常、是空、是無我。見無為法能為覆護、是舍是依，雖作是觀不證涅槃。如是知四聖諦。

1. 103 “When, upon analyzing and reflecting on those four truths of noble beings, bodhisattvas comprehend and cultivate them, they regard conditioned elements as impermanent, painful, empty, and selfless. They also regard unconditioned elements as a shelter, abode, protection, and refuge; yet, they do not make manifest the uncompounded elements. Thus do they understand the four truths of noble beings.

是菩薩聞如是法已，受持修學廣分別已，即知十二因緣。所謂無明緣行、行緣識、識緣名色、名色緣六入、六入緣觸、觸緣受、受緣愛、愛緣取、取緣有、有緣生、生緣老死，是名十二因緣。

1. 104“So, when bodhisattvas hear those teachings and, retaining them, study and consider them, they come to understand dependent origination. Ignorance creates the condition for formations. Formations create the condition for consciousness. Consciousness creates the condition for name and form. Name and form create the condition for the six sense spheres. The six sense spheres create the condition for contact. Contact creates the condition for sensation. Sensation creates the condition for craving. Craving creates the condition for clinging. Clinging creates the condition for becoming. Becoming creates the condition for birth. Birth creates the condition for aging and death. This process is known as dependent origination.

若不知不見四聖諦、十二因緣，是名無明。若有身口意業，若福業、若罪業，若欲界繫、色無色界繫，是名行。

1. 105 “Ignorance refers to not understanding and not recognizing the four truths of noble beings and dependent origination. “Formations refers to any action of the body, speech, and mind, no matter how minor, that is meritorious, non-meritorious, or unchanging, or anything that leads to the desire, form, or formless realms.

若有心意識，是名識。若有受想思觸思惟，是名名。若有四大、四大所造色，從歌羅羅乃至化生，若作色、非作色，是名色。名色合故名名色。

1. 106 “Consciousness is the mind or mental faculty that arises from even the most minor formation. “Name and form refers to both ‘name’—any sensation, perception, thought, contact, or consideration of any kind that comes from consciousness—and ‘form’—any embryonic form, miraculous form, or perceptible form of any kind that appears together with ‘name.’

若眼耳鼻舌身意，是名六入。若眼緣色生眼識，三法和合故生觸，是名觸。

1. 107 “The six sense spheres refers to the eyes, ears, nose, tongue, body, and mind that emerge from name and form. “Contact refers to the convergence of eye, form, and eye consciousness, where the eye consciousness arises based on the eyes and form. It also refers to the convergence of the triad of mental consciousness, mind, and mental objects, where the mental consciousness arises based on the mind and mental objects, as well as the other triads inclusive of ears, nose, tongue, and body.

若有苦受、樂受、不苦不樂受，是名受。

1. 108 “Sensation, which is of three types, refers to the painful, pleasurable, and neutral sensations that arise from contact. “Craving refers to the desire, attachment, and infatuation that arise from sensation.

若有愛染，是名愛。若有愛見戒取，是名取。若有色受想行識，是名有。

1. 109 “Clinging refers to the yearning, beliefs, ethical discipline, asceticism, and claims about self that arise from craving. “Becoming refers to the forms, sensations, perceptions, formations, and consciousness that arise from clinging.

若此有發起，是名生。若此有衰變，是名老。若此有滅壞，是名死。

1. 110 “Birth refers to the emergence, birth, and formation of whatever has come into existence.“Aging refers to the change, decay, and degeneration of whatever has come into existence. “Death refers to the passing away and separation of whatever has come into existence.

菩薩如是分別思惟十二因緣，見聞覺知地非是我不生愛著，我非地不生愛著，亦非悕望。水火風空識亦如是。見聞覺知涅槃非我不生愛著，我非涅槃不生愛著，亦非悕望。

1. 111 “When, upon analyzing and reflecting on dependent origination, bodhisattvas comprehend and cultivate it, they do not make assumptions. They do not make assumptions about earth. They do not make the assumption that earth belongs to them. Nor do they delight in earth. They also do not make any assumption that water, fire, wind, sky, and consciousness are singular, different, visible, hearable, distinguishable, perceivable, and beyond suffering. Neither do they make assumptions about nirvāṇa, assuming that nirvāṇa is theirs, or delight in nirvāṇa.

是菩薩見諸法從因緣起，知三解脫門，廣修學見諸法空、無相、無作。

1. 112 “When they consider dependently arisen phenomena, they comprehend and cultivate the three gates of liberation: the emptiness, signlessness, and wishlessness of phenomena.

是菩薩見諸法從因緣起，知寂滅樂，精勤修學廣分別已，則無明滅。無明滅則行滅，行滅則識滅，識滅則名色滅，名色滅則六入滅，六入滅則觸滅，觸滅則受滅，受滅則愛滅，愛滅則取滅，取滅則有滅，有滅則生滅，生滅則老死滅。如是菩薩雖觀十二因緣起滅而不證於滅。菩薩如是知十二因緣。

1. 113 “When they consider dependently arisen phenomena, they comprehend and cultivate the cessation of dependent origination as follows: the cessation of ignorance will cause the cessation of formations. The cessation of formations will cause the cessation of consciousness. The cessation of consciousness will cause the cessation of name and form. The cessation of name and form will cause the cessation of the six sense spheres. The cessation of the six sense spheres will cause the cessation of contact. The cessation of contact will cause the cessation of sensation. The cessation of sensation will cause the cessation of craving. The cessation of craving will cause the cessation of clinging. The cessation of clinging will cause the cessation of becoming. The cessation of becoming will cause the cessation of birth. The cessation of birth will cause the cessation of aging and death. “Although they consider the cessation of dependent origination in that manner, they do not make manifest the cessation of dependent origination; thus do bodhisattvas understand the cessation of dependent origination.

是菩薩聞是法已，一心受持修學，廣分別已即知三世，所謂過去、未來、現在。云何過去世？若法生已滅，是名過去世。云何未來世？若法未生未起，是名未來世。云何現在世？若法生已未滅，是名現在世。

1. 114 “So, when bodhisattvas hear those teachings and, retaining them, study and consider them, they come to understand the three times. What are the three? They are the past, the future, and the present; these are known as the three times. The past refers to any conditioned phenomenon that has ceased. The future refers to any conditioned phenomenon that has not yet come into existence and arisen. The present refers to any conditioned phenomenon that has arisen and exists currently.

是菩薩念過去世諸不善根，輕毀可惡背捨離之。未來不善根，當受不善果報，不喜不愛不可適意。現在不善根，當令不起。是菩薩能攝護身口意業及六情根，常起善業無有中間。

1. 115 “So, when bodhisattvas recollect the roots of their past non-virtues, they revile and condemn them, giving them up for good.“They regard even the most miniscule root of their future non-virtues as coming to fruition unequivocally, and becoming something repulsive, unpleasant, and frightening; they then settle into that observation. “Bodhisattvas do not provide the opportunity for their roots of non-virtue to develop presently; they control with restraint their body, speech, mind, and six senses.

於過去善根，是菩薩菩提心，專念菩提、悕望菩提、欲得菩提，以深重愛樂願一切眾生得度得解脫，為得一切智具足一切佛法故。

1. 116 “Bodhisattvas recollect the roots of their past virtue, their resolve set on awakening, their wishes and aspirations for the mind of awakening and, with fervent yearning, joy, and faith, they dedicate these so that all beings are ferried across, liberated, and relieved, and so that they may completely transcend suffering, attain omniscience, and perfect all the qualities of a buddha.

未來世現在世亦如是，常不離是心，終不懈怠失念放逸。

1. 117 “With fervent yearning, joy, and faith they wish, long, and aspire that their future roots of virtue, intention set on awakening, and wishes and aspirations for awakening may also enable all beings to be ferried across, liberated, and relieved, and so that they may completely transcend suffering, attain omniscience, and perfect all the qualities of a buddha.

1. 118 “So that all sentient beings may be ferried across, liberated, and relieved, and so that they may attain omniscience, and perfect all the qualities of a buddha, bodhisattvas never ever forsake, diminish, forget, or neglect their present virtuous streams and trains of thought.

若過去世陰界入等，即是滅盡、不實不在、無我無我所。若未來世陰界入等，是未生未起，無我無我所。若現在陰界入，是念念不住。

1. 119 “All past aggregates, sensory elements, and sense spheres are past, done, absent, and no longer exist. Thus, presently, they are devoid of a self and anything belonging to a self. All future aggregates, sensory elements, and sense spheres have not yet arisen, appeared, or come into existence. Thus, presently, they are devoid of a self and anything belonging to a self. All present aggregates, sensory elements, and sense spheres neither remain nor endure.

何以故？世法無有一念住者。若有一念，是一念中亦有生住滅，是生住滅亦復不住。如生住滅中有內外陰界入，是內外陰界入亦有生住滅。若如是不住者，即是非我非我所。若過去世滅盡、不實不在、非我非我所。若未來世未生未起，非我非我所。若現在念念不住，是非我非我所。若見三世非我非我所，是名實智慧者。不見我我所、是我我所。

1. 120 “Why is that? It is because the world does not remain for more than a moment. And that moment itself, whose time of arising, remaining, and ceasing are all separate, neither remains nor endures. The duration of a moment is in terms of the inner and outer aggregates, the sensory elements, and the sense spheres. The inner and outer aggregates, the sensory elements, and the sense spheres exist in terms of duration. The present aggregates, sensory elements, and sense spheres neither remain nor endure for even a mere moment, and that which neither remains nor endures is devoid of a self and anything belonging to a self. Moreover, the future has not arisen, appeared, or come into existence, so it is devoid of a self and anything belonging to a self. Moreover, the past is over, not arisen, and does not exist, so it is naturally devoid of a self and anything belonging to a self. Since the lack of a self and the lack of anything belonging to a self has never arisen or come into existence throughout the three times, it is inappropriate for the wise and circumspect to believe in a self, thinking, ‘This is mine,’ ‘This is me,’ or ‘This possession of mine exists.’

是即於諸有行無我無我所，行離欲想、行斷想行滅想，雖作是行不證涅槃。是名知三世。

1. 121 “Bodhisattvas maintain the perception that all existences and conditioned phenomena are devoid of self, the perception of being free of attachment toward them, the perception of having discarded them, and the perception of their cessation; it is not the case, however, that cessation is made manifest.

是菩薩聞是法已，受持修學廣分別已，即知三乘。所謂天乘、梵乘、聖乘。云何天乘？初禪二禪三禪四禪，是名天乘。云何梵乘？慈悲喜捨是名梵乘。云何聖乘？正見、正思惟、正語、正業、正命、正精進、正念、正定，是名聖乘。

1. 122 “When bodhisattvas, who thus understand the three times, hear those teachings and, retaining them, study and consider them, they come to understand the three vehicles. What are the three? The three vehicles refers to the Gods’ Vehicle, Brahmā’s Vehicle, and the Noble Ones’ Vehicle. The Gods’ Vehicle is the first concentration, as well as the second, third, and fourth concentrations. Brahmā’s Vehicle is love, as well as compassion, joy, and impartiality. The Noble Ones’ Vehicle is the eightfold path of the noble ones: right view, right intention, right speech, right action, right livelihood, right effort, right mindfulness, and right absorption.

是菩薩時時修集天乘梵乘聖乘，教化眾生令住三乘，是時自身不證解脫，是名知三乘。

1. 123 “Bodhisattvas sometimes cultivate the Gods’ Vehicle and establish beings in it; sometimes they cultivate Brahmā’s Vehicle and establish beings in it; and sometimes they cultivate the Noble Ones’ Vehicle and establish beings in it. And yet, they do not make manifest the liberation of the noble ones.

復次知三乘，所謂聲聞乘、緣覺乘、大乘。

1. 124 “Furthermore, they also know three further vehicles. What are the three? These three vehicles are the Hearers’ Vehicle, the Solitary Buddhas’ Vehicle, and the Great Vehicle.

云何聲聞乘？軟根解脫，於一念中離三有窟宅，樂欲出世欲得涅槃見寂滅處，勤加精進如救頭然。若其未解四聖諦者，欲以智箭射四諦的，欲證欲解以深欲精進，是名聲聞乘。

1. 125 “The Hearers’ Vehicle pertains to those with lesser inclinations and faculties who have not a mere moment’s interest in existence, and do not perpetuate existence, but reject it. Through seeing the advantages of attaining nirvāṇa, it is as if their hair and clothes were on fire—they acquire the strongest of intentions and efforts to comprehend and realize 40 the four truths of noble beings.

云何辟支佛乘？中根解脫，欲得寂靜獨在一處，而自利益入寂靜定，方便分別十二因緣，欲得緣覺道、欲證緣覺，是名緣覺乘。

1. 126 “The Solitary Buddhas’ Vehicle pertains to those with middling inclinations and faculties, who delight in solitude, are devoted to their own aims, strive to dwell in the concentrations and attainments, are skilled in discerning dependent origination, and wish and make aspirations for their own awakening.

云何大乘？上根解脫，欲令一切眾生得度得解脫，為得一切智具足一切佛法六波羅蜜，欲利益一切世界，欲斷一切眾生苦惱，於一切世界五欲樂中心尚輕賤，何況世間無量諸苦。欲令眾生持無上戒，欲得聞見大乘經典，受持修學思惟分別，讀誦令利，勤加精進。若有菩薩修四攝法應往親近，欲令眾生攝真智慧安住四攝。常欲得聞諸深法要，受持分別。欲令一切入於禪定，自捨己樂利益眾生，欲以自力隨他所樂令住三乘。雖作是化，常自安住無上道中，不壞不動心如金剛。常願欲得無上菩提，願求菩提是名大乘。是名知三乘。

1. 127 “The Great Vehicle pertains to those with especially exalted inclinations and faculties, who wish to fulfill all the qualities of a buddha and all six perfections so that all sentient beings may be ferried across, liberated, relieved, and obtain omniscience. It pertains to those who, for the benefit of the world, disregard the suffering of saṁsāra, and have much contempt for the pleasures of saṁsāra, let alone its sufferings. It pertains to those whoobserve superior conduct and ethical discipline, and who endeavor to chant, recite, explain, and reflect upon the sūtras about the Perfect Awakening Vehicle. It also pertains to bodhisattva great beings who are virtuous spiritual friends, train in the four kinds of blessing—truth, generosity, tranquility, and insight—and hear, receive, memorize, and enjoy analyzing all objects of knowledge. It pertains to those who wish to authentically cultivate all absorptions and attainments, who disregard their own welfare and strive for the welfare of the world, and who wish to establish, and delight in establishing, all beings in the three vehicles in accordance with their capacity. It also pertains to those who themselves firmly adhere to the vehicle of awakening, and with steadfast, unshakable, and vajra-like minds, continuously wish and make aspirations for awakening. This is how bodhisattvas understand the three vehicles.

是菩薩聞是法已，受持修學廣分別已，即知方便。於佛法僧五體投地以此為業，於其所作願無上道。如是歸依發菩提心，若行若住若坐若臥、若飲食洗浴，於此事中更無餘心，但願無上菩提，常作如是廣博修學。

1. 128 “When bodhisattvas hear those teachings and, retaining them, study and consider them, they come to understand the virtuous method: prostrating to the Buddha, Dharma, and Saṅgha. They do so by observing as follows: ‘I prostrate to all the past, future, and present buddhas, dharmas, and saṅghas throughout all the world systems.’ When practicing a single prostration, they form the intention of awakening, imagining that they prostrate boundlessly and immeasurably. When aspiring for awakening, they dedicate it so that all beings may be ferried across, liberated, relieved, attain omniscience, and perfect all the qualities of a buddha. Similarly, when going for refuge they also form the intention of awakening. When practicing any activity— walking, standing, sitting, sleeping, washing, eating, drinking, plowing the fields, or planting seeds—they form and cultivate the mind of awakening through making aspirations for awakening boundlessly and immeasurably.

是菩薩若始入定、若入定已，常願一切眾生得度得解脫故，為得一切智具足一切佛法故，

1. 129 “When practicing meditative equipoise and concentration, they also form and cultivate the mind of awakening by making aspirations for awakening, boundlessly and immeasurably, that all beings may be ferried across, liberated, relieved, attain omniscience, and perfect all the qualities of a buddha.

欲於世界中尊，欲調伏一切眾生，欲於一切眾生中無能勝者，欲得最勝，欲教誡一切眾生，欲令一切眾生得寂滅，欲於一切法得成正覺。

1. 130 “They arouse and cultivate the mind of awakening by making aspirations to completely perfect all the qualities of a buddha—an omniscient one who is supreme throughout the whole world, a tamer of all beings, a peerless one, an incomparable one, a reliever of the whole world, a liberator of the whole world, a truly complete buddha.

具學是菩薩若一切所作善根，願一切眾生無有恐怖，出三惡道滅無量苦，斷諸煩惱。

1. 131 “Whatever virtue bodhisattvas practice, they dedicate it so that all beings will be free of fear, their chain of bad destinies will be severed, their sufferings and afflictions will be utterly pacified, and they will attain nirvāṇa.

令現在未來欲得緣覺乘者，願令具足。現在未來欲得大乘者，願令具足。願請一切世間所有現在未來諸佛世尊，住世一劫說法，令聖人眾隨佛在世而得和合。

1. 132“They dedicate it so that those belonging to the Hearers’ Vehicle now and in the future will complete the Hearers’ Vehicle. They dedicate it so that those belonging to the Solitary Buddhas’ Vehicle now and in the future will complete the Solitary Buddhas’ Vehicle. They dedicate it so that those belonging to the Bodhisattvas’ Vehicle now and in the future will complete the Bodhisattvas’ Vehicle. They dedicate it so that past, future, and present thus-gone ones throughout all world systems will remain for an eon, teach the Dharma for an eon, and their saṅghas will be harmonious for an eon.

是菩薩如是思惟：若在在處處，所有眾生所修善根，若欲生人中天上、若住聲聞乘、若住辟支佛乘，若愛語布施利益同事，願令具足。

1. 133 “Bodhisattvas also understand that establishing beings on the path of the higher realms, the path of hearers, the path of solitary buddhas, or the path of perfect awakening; or conforming with beings through generosity, pleasant speech, meaningful conduct, or practicing what they preach; or anything else, for that matter, as appropriate, can truly give rise to virtuous factors and become roots of virtue and the like.

是菩薩以是法故，於三時中讀誦通利思惟此法。所謂我今歸依一切世間在在處處所有諸佛佛法僧菩薩，頭面禮敬。

1. 134 “Bodhisattvas think, ‘I will practice these Dharma verses three times daily.’ The verses are as follows: “Wherever I wander, I bow my head infinite times To the perfect Buddhas, Dharmas, Saṅghas, And bodhisattvas dwelling Throughout every world system.

諸佛威德無能勝者，其相甚妙。

1. 135 “I reverentially go for refuge infinite times To all those whose qualities are unequaled among beings, To the sources of incomparable qualities, And to those possessing immeasurable qualities.

菩薩常應作如是念諸佛法僧，願令世間在在處處無有空處，

1. 136 “I make infinite supplications That no world system whatsoever, Even rarely, be bereft Of the Buddha, Dharma, Saṅgha, and bodhisattvas!

所在方面常有諸佛，令我勸請留住一劫，說微妙法

1. 137 “I reverentially make infinite supplications To the blissful ones throughout all the world systems, So that they remain for every eon Teaching the tranquil Dharma!

呵責諸惡。若已作若今作，我今已得離一切惡，乃至一念中間，

1. 138 “I condemn And abandon all evil deeds— Each and every negative deed I have ever committed In the past and present, however momentary!

當願以一切善根令諸眾生壽命無量，住於一切諸善法中。

1. 139 “I will wholly embrace virtue, However momentary. In this life, for as long as I shall live, May I abide by all virtues!

如諸菩薩速轉法輪，令諸聖人得戒定慧解脫解脫知見。願令佛法常住於世利益眾生。

1. 140 “May all the virtues Of the buddhas and bodhisattvas, Past, present, and yet to come to this world, Who turn the wheel of the Dharma of awakening,

1. 141 As well as the ethical discipline, insight, absorption, Liberation, life, and qualities Of all the victorious and noble ones, Bring benefit to all world systems!

生五道者悉得善根乃至敬禮諸佛。常住是願。

1. 142 “I repeatedly and reverentially rejoice, infinite times, In the virtues Of all beings of the five destinies, Past, present, and yet to come!

是諸菩薩所有善願，令他眾生及其己身得妙威德善妙威德。

1. 143 “I make infinite aspirations That each and every being without exception, Myself included, may have all those Authentic qualities and infinite virtues!

若未來現在一切世間佛法僧寶，

1. 144 “Through all my virtue From the past, present, and future, May the Three Jewels always appear In every world system!

令住一劫無諸留難。及諸菩薩寶速令具足六波羅蜜，疾成阿耨多羅三藐三菩提亦無留難。

1. 145 “May we not be bereft for eons Of the Three Jewels’ and bodhisattvas’ presence! May we complete awakening And the perfections without hindrance!

欲令一切眾生斷除苦惱怖畏、行於喜樂，斷一切不善根、成就一切善根

1. 146 “May beings have every happiness, Be without fear, transcend the lower realms, Be free from all non-virtues, And perfect all roots of virtue!

隨如所願成就三乘，速疾成就諸波羅蜜，壽命無量而得解脫成無上道。

1. 147 “May they fulfill their aspiration prayers According to all of the three vehicles! May they have long life, liberation, And fulfill their extraordinary purpose!

乃至敬禮諸佛，常作是願。是菩薩欲令一切眾生斷諸苦惱，

1. 148 “When making aspirations for complete awakening, May they be cast infinitely and immeasurably!May the suffering and afflictions Of all beings be utterly quelled!

若一切世間在在處處所有諸佛乃至法身，願我以身奉施彼佛，

1. 149 “I offer my own body with conviction To all victorious ones and bodhisattvas Of each and every world system For use in actions whose purpose is Dharma!

欲令一切眾生得度成無上道，在所生處信敬三寶。

1. 150 “I will make infinite aspirations That in the future, until attaining perfect awakening, I may serve the Three Jewels In each and every lifetime!

以天香花奉養恒河沙等諸佛世尊，亦供養法僧及諸菩薩，令所奉寶如須彌山。

1. 151 “May I worship the Three Jewels and bodhisattvas Of each and every world system With sublime, divine perfume, garlands, and bouquets of flowers Equal to the reaches of the sky!

一切世間在在處處所有眾生若有所須，七寶房舍、衣服飲食、醫藥臥具，

1. 152 “May I give them heaps of silver and gold, Clothing and precious substances, Infinite chariots with steeds, And infinite bedding and food, equal to the reaches of Mount Sumeru!

悉當給與令無所乏。若有樂於忍辱精進持戒者，我當隨其所樂而為解說

1. 153 “May I be like a sanctuary, a foundation, and a parent to beings, Fulfilling their wishes through the path! May I delight in patience, be pure in ethical discipline, And teach the Dharma to beings!

使成就勝法，令三寶具足修六波羅蜜疾成佛道。

1. 154 “May I discover the sublime vehicle of awakening And don sturdy armor for the sake of the Three Jewels! May I complete the perfections And the qualities of a buddha!

離諸惡法，善行實義身口意業，不退菩提樂於菩提，

1. 155 “May I be free of all evil deeds And may my activities of body, speech, and mind be supremely virtuous! May I not regress from awakening! May I delight in awakening and become a bodhisattva!

在在處處見佛菩薩常學善根，安止眾生於善法中。是菩薩自知及他所有善根

1. 156 “I will train in all the virtues of the buddhas and bodhisattvas, In each and every existence! And I will also orient all worlds Toward all of those qualities! “Thus do bodhisattvas understand the accumulation of their own and others’ roots of virtue.

趣向智慧、思惟智慧，願欲令一切眾生得度得解脫故，為得一切智具足一切佛法故。是菩薩趣向思惟已，願令一切眾生得度得解脫故，為得一切智具足一切佛法故。

1. 157 “Should bodhisattvas so much as wish to turn toward and bring to mind that insight and wisdom, they dedicate this so that all beings may be ferried across, liberated, relieved, attain omniscience, and perfect all the qualities of a buddha. While turning toward it and bringing it to mind, as well as after having done so, they dedicate this so that all beings may be ferried across, liberated, relieved, attain omniscience, and perfect all the qualities of a buddha.

是菩薩如是智慧，若無力能學，應如是思惟：我今當勤加精進，時時漸漸斷於無明。我今復當倍加精進，時時漸漸學此智慧，令此智慧增廣具足，乃至生有終不懈怠生於憂愁。

1. 158 “Should bodhisattvas lack the capacity to train in that insight and wisdom, then this is how they properly train: From time to time, or little by little, they strive and exert themselves in abandoning, forsaking, and eliminating misunderstanding and ignorance. From time to time, or little by little, they also strive and exert themselves in training in, developing, and perfecting insight and wisdom. Even when they take another rebirth, they do not become disheartened or discouraged.

如是菩薩發菩提心、念菩提心、修菩提心、悕望菩提心，是菩薩無量無邊善智慧。何以故？此慧於餘善慧中最勝第一，令一切世間眾生，發起無量智慧、發起無學智慧，生無漏智慧、生無學智慧。

1. 159 “Subāhu, bodhisattvas’ formation of the resolve set on awakening, their recollection and cultivation of the resolve for awakening, and their aspiration and prayers for awakening are themselves the immeasurable, incalculable virtues of insight and wisdom. “Why is that? It is because among all the virtues of insight and wisdom, foremost and supreme is the wish to engender undefiled insight and wisdom at the level of no-more-training, and to do so perfectly, in all beings throughout all world systems.

善臂！如是菩薩行此智慧，不以為難、以為喜樂，速疾具足般若波羅蜜。

1. 160 “Subāhu, thus do bodhisattvas quickly complete the perfection of insight with ease and pleasure, little difficulty, and little pain. Bodhisattvas who complete all the perfections will quickly and perfectly awaken to unsurpassable, perfect, and complete awakening.

佛說是經已，善臂菩薩歡喜讚言：善哉善哉！信受奉行。

1. 161 “When this Dharma discourse is taught, the goals of the three vehicles and birth in the higher realms are accomplished for all the countless and unfathomable divine and human beings.”

1. 162 After the Blessed One had thus spoken, the bodhisattva great being Subāhu, the other bodhisattvas, the great hearers, and the world with its gods, humans, asuras, and gandharvas rejoiced and praised what the Blessed One had said.

1. 163 Thus concludes the section “The Question of Subāhu,” the twenty-sixth section of “The Noble Dharma Discourse, the Great Heap of Jewels,” in one hundred thousand sections.