大般若經第二會-修治地品第十八

1.No. 221 放光般若經，西晉于闐國三藏無羅叉奉詔譯

2.No. 222 光讚經，西晉三藏竺法護譯

3.No. 223摩訶般若波羅蜜經，後秦龜茲國三藏鳩摩羅什譯

4.No. 220大般若經第二會，三藏法師玄奘奉詔譯

5.Pañcaviṃśatisāhasrikā Prajñāpāramitā, 1-8 http://gretil.sub.uni-goettingen.de/gretil/corpustei/transformations/html/sa_paJcaviMzatisAhasrikA-prajJApAramitA1-8.htm

6. "THE LARGE SUTRA ON PERFECT WISDOM” by E. Conze

7.大品般若經漢英對比 https://mahaprajnaxfre.blogspot.com/

修治地品第十八

1.

yad api tat subhūtir evam āha, kathaṃ bodhisattvo mahāsattvo (psp1-2: 88) mahāyānasaṃprasthito bhavatīti, iha subhūte bodhisattvo mahāsattvaḥ ṣaṭsu pāramitāsu caran bhūmer bhūmiṃ saṃkrāmati, kathaṃ ca subhūte bodhisattvo mahāsattvo bhūmer bhūmiṃ saṃkrāmati yad utāsaṃkrāntyā sarvadharmāṇām. tat kasya hetoḥ? na hi sa kaścid dharmo ya āgacchati vā gacchati vā saṃkrāmati vā upasaṃkrāmati vā, api tu yā dharmāṇāṃ bhūmis tān na manyate na cintayati bhūmiparikarma ca karoti na ca bhūmiṃ samanupaśyati.
221：摩訶般若波羅蜜治地品第二十一 佛告須菩提：如汝所問菩薩摩訶薩摩訶僧那僧涅、摩訶衍三拔致者，菩薩行六波羅蜜，過從一地至一地。云何菩薩過從一地至一地？以諸法無所過，法無來者亦無去者，亦無有過亦無不過。諸法亦無有壞，亦不貢高亦不念，但治住地事亦不見地。	222：摩訶般若波羅蜜十住品第十八 佛告須菩提：如汝所言：何謂菩薩摩訶薩為摩訶衍三拔致？如是，須菩提！菩薩摩訶薩行六波羅蜜入於道地。云何菩薩入於道地？入一切諸法，無來亦無所去，無去亦無所壞。一切諸法不可知處、亦無想念，行十道地不見道地。	223：發趣品第二十 佛告須菩提：汝問：云何菩薩摩訶薩大乘發趣？若菩薩摩訶薩行六波羅蜜時，從一地至一地，是名菩薩摩訶薩大乘發趣。須菩提白佛言：世尊！云何菩薩摩訶薩從一地至一地？佛言：菩薩摩訶薩知一切法無來去相，亦無有法若來若去、若至若不至、諸法相不滅故。菩薩摩訶薩於諸地不念不思惟，而修治地業亦不見地。
220：第二分修治地品第十八 復次，善現！汝問齊何當知菩薩摩訶薩發趣大乘者？，若菩薩摩訶薩修行六種波羅蜜多時，從一地趣一地，齊此當知菩薩摩訶薩發趣大乘。云何菩薩摩訶薩修行六種波羅蜜多時，從一地趣一地？善現！若菩薩摩訶薩知一切法無所從來亦無所趣。何以故？善現！以一切法無去無來、無從無趣，由彼諸法無變壞故。善現！是菩薩摩訶薩於所從趣地不恃、不思惟，雖修治地業而不見彼地。是為菩薩摩訶薩修行六種波羅蜜多時，從一地趣一地。

CHAPTER 17 THE PREPARATIONS FOR THE STAGES

I9,16. THE EQUIPMENT WITH THE STAGES.

As Subhuti has said, "How does a Bodhisattva become one who has set out in the great vehicle?" Here, Subhuti, a Bodhisattva, coursing in the six perfections, passes on from stage to stage. How? In the sense that no dharma ever passes on. 1 And why? Because no dharma whatsoever comes or goes, passes on, or comes near. A Bodhisattva does not mind the stages of dharmas, does not reflect on them. He sets to work on each stage, but does not review 2 that stage.

2.

katamac ca bodhisattvasya mahāsattvasya bhūmiparikarma? prathamāyāṃ bhūmau vartamānena bodhisattvena mahāsattvena daśabhūmiparikarmāṇi karaṇīyāni. katamāni daśa? adhyāśayaprarikarma anupalambhayogena, hitavastutāparikarma nimittatānupalambhatām upādāya, sarvasattvasamacittatāparikarma sattvānupalabdhitām upādāya, tyāgaparikarma dāyakadeyaparigrāhakānupalabdhitām upādāya, kalyāṇamitrasevāparikarma tair asaṃtāpanatām upādāya, saddharmaparyeṣṭiparikarma sarvadharmānupalabdhitām upādāya, abhīkṣṇaṃ naiṣkramyaparikarma gṛhānupalabdhitām upādāya, buddhakāyaspṛhāparikarma lakṣaṇānuvyañjananimittānupalabdhitāmupādāya, dharmavivaraṇaparikarma dharmabhedānupalabdhitām upādāya, satyavacanaparikarma vacanānupalabdhitām upādāya, imāni subhūte bodhisattvānāṃ mahāsattvānāṃ prathamāyā bhūmer daśa parikarmāṇi yāni prathamāyāṃ bhūmau vartamānena bodhisattvena mahāsattvena daśa parikarmāṇi karaṇīyāni.
221：何等菩薩為治地事？始從第一地住，當行十事。何等為十？一者先當淨於三垢，亦無所倚。二者所作施與不自為身，所念無倚，為一切眾生淨於四等心，亦不有眾生。三者為布施不有所與、不有受者。四者當與善知識從事亦不貢高。五者欲得為法不有一切法。六者欲為出家不有愛欲。七者欲為佛身不有相好。八者欲為分流法教終不壞法。九者常欲滅於虜怙自用不有法財。十者欲為諦說不有言教故。須菩提！是治地菩薩當為是十事。	222：何謂菩薩行十道地者？是菩薩摩訶薩行第一住者，當行十事。何謂為十？修治志性不為顛倒；修治愍哀除去眾想；等心眾生不得眾生；行布施事受者無異；敬善知識無有輕慢；求法為業而無所得；慇懃出學無所貪慕；求於佛身不想相好；開闡法事悉於眾生無所希望；棄除貢高則於諸法而無所著；口之所言至誠為業。是為十事。須菩提！菩薩摩訶薩行第一道地也。	223：何等菩薩摩訶薩治地業？菩薩摩訶薩住初地時行十事：一者、深心堅固、用無所得故。二者、於一切眾生中等心，眾生不可得故。三者、布施、施者、受者不可得故。四者、親近善知識，亦不自高。五者、求法，一切法不可得故。六者、常出家，家不可得故。七者、愛樂佛身，相好不可得故。八者、演出法教，諸法分別不可得故。九者、破憍慢，法生慧不可得故。十者、實語，諸語不可得故。菩薩摩訶薩如是初地中住，修治十事治地業。
220：云何菩薩摩訶薩修治地業？善現！諸菩薩摩訶薩住初地時，應善修治十種勝業。云何為十？一者、以無所得而為方便，修治增上意樂業，利益事相不可得故。二者、以無所得而為方便，修治一切有情平等心業，一切有情不可得故。三者、以無所得而為方便，修治布施業，施者、受者及所施物不可得故。四者、以無所得而為方便，修治親近善友業，於諸善友無執著故。五者、以無所得而為方便，修治求法業，諸所求法不可得故。六者、以無所得而為方便，修治常樂出家業，所棄捨家不可得故。七者、以無所得而為方便，修治愛樂佛身業，相隨好因不可得故。八者、以無所得而為方便，修治開闡法教業，所分別法不可得故。九者、以無所得而為方便，修治破憍慢業，諸興盛法不可得故。十者、以無所得而為方便，修治諦語業，一切語言不可得故。善現！諸菩薩摩訶薩住初地時，應善修治此十勝業。

Which then are the pre- parations for the stages on the part of a Bodhisattva?

I. A Bodhisattva, who proceeds on the first stage, should effect ten preparations. They are: 1. Resolute intention, in a spirit of nonapprehension. 2. He should supply (beings) with beneficial things, but without apprehending a sign. 3. The same attitude of mind to all beings, but without apprehending a being. 4. Renunciation, on account of the nonapprehension of giver, gift, and recipient. 5. Tending the good spiritual friends, in nonintimacy with them. 6. Search for the good Dharma, on account of the nonapprehension of all dharmas. 7. Leaving home again and again, on account of the nonapprehension of a home. 8. Longing for the body of a Buddha, without apprehending His marks, minor characteristics, and signs. 9. The unveiling of Dharma, on account of the nonapprehension of a differentiation between dharmas. 10. Truthful speech, on account of the nonapprehension of speech (as a separate reality). (P215)

3.

punar aparaṃ subhūte bodhisattvo mahāsattvo dvitīyāyāṃ bhūmau vartamāno 'ṣṭau dharmān manasikaroti teṣu ca pratipadyate. katamān aṣṭau? yad uta śīlaviśuddhiṃ, kṛtajñatāṃ kṛtaveditāṃ, kṣāntibalapratiṣṭhānaṃ, prāmodyapratyanubhavatāṃ, sarvasattvāparityāgatayā mahākaruṇāyā āmukhīkarma, gurūṇāṃ śraddhayā gauravaṃ, śāstṛsaṃjñāyāguruśuśrūṣāṃ, pāramitās tad yogaparyeṣṭim, imān subhūte bodhisattvena mahāsattvena dvitīyāyāṃ bhūmau vartamānenāṣṭau dharmān manasikṛtvā pratipattavyam.
221：須菩提！菩薩摩訶薩於二地中，常當念八法，亦當成之。何等為八？一者當淨其戒。二者常念報恩。三者住於忍辱。四者得歡喜意。五者不捨一切。六者大慈為始。七者恭於師尊敬事篤信。八者於諸波羅蜜如奉世尊常欲崇習。須菩提！菩薩摩訶薩於二地中當具足是八法。	222：復次，須菩提！菩薩摩訶薩行第二住者，當行八法。何謂為八？其戒清淨而有反復；能知報恩；住於忍力；常行歡喜；不捨眾生勤於大哀；受尊長教；其出家者視如世尊；行波羅蜜慕求善權。是為八事。	223：復次，須菩提！菩薩摩訶薩住二地中常念八法。何等八？一者、戒清淨。二者、知恩報恩。三者、住忍辱力。四者、受歡喜。五者、不捨一切眾生。六者、入大悲心。七者、信師恭敬諮受。八者、勤求諸波羅蜜。須菩提！是名菩薩摩訶薩住二地中滿足八法。
220：復次，善現！諸菩薩摩訶薩住第二地時，應於八法思惟修習令速圓滿。云何為八？一者、清淨尸羅。二者、知恩報恩。三者、住安忍力。四者、受勝歡喜。五者、不捨有情。六者、常起大悲。七者、於諸師長以敬信心，諮承供養如事諸佛。八者、勤求修習波羅蜜多。善現！諸菩薩摩訶薩住第二地時，於此八法應思應學令速圓滿。

II. Furthermore, Subhuti, a Bodhisattva who proceeds on the second stage, attends to eight dharmas and progresses in them. They are: 1. Purity of morality. 2. Gratitude and thankfulness. 3. Firm grounding in the power of patience. 4. The experience of joy and zest. 5. (a) The nonabandonment of all beings, (b) The manifestation of the great com- passion. 6. Respect and faith for the instructors. 7. Reverence for the instructors through the fact that he identifies them with the Teacher. 8. Search for the perfections exclusively and entirely.

4.

punar aparaṃ subhūte bodhisattvena mahāsattvena tṛtīyāyāṃ bhūmau vartamānena pañcasu dharmeṣu sthātavyam. katameṣu pañcasu? yad uta bahuśrutye 'tṛptatāyāṃ tatra cākṣarānabhiniveśe, nirāmiṣadharmadānavivaraṇatāyāṃ tayā cāmanyanatayā, buddhakṣetrapariśodhanakuśalamūlapariṇāmanatāyāṃ tayā cāmanyanatayā, amitasaṃsārāparikhedanatāyāṃ tayā cāmanyanatayā, hrīrapatrāpyavyavasthāne tena cāmanyanatayā, eṣu subhūte bodhisattvena mahāsattvena pañcasu dharmeṣu tṛtīyāyāṃ bhūmau vartamānena sthātavyam.
221：復次，須菩提！菩薩於三地中當住於五法。何等為五？一者多學問無厭足。二者不入字法，分布法施亦不貢高。三者淨佛國土。四者施於善本而不貢高。五者住於羞恥慚愧之地。須菩提！是為菩薩於三地中住於五法。	222：復次，須菩提！菩薩摩訶薩行第三住者，行五法。何謂為五？博問無厭不著文字；開化法施無衣食想；淨於佛土；勸眾德本；亦無所望。是為五事。	223：復次，須菩提！菩薩摩訶薩住三地中行五法。何等五？一者、多學問，無厭足。二者、淨法施，亦不自高。三者、淨佛國土，亦不自高。四者、受世間無量懃苦，不以為厭。五者、住慚愧處。須菩提！是名菩薩摩訶薩住三地中應滿足五法。
220：復次，善現！諸菩薩摩訶薩住第三地時，應住五法。云何為五？一者、勤求多聞常無厭足，於所聞法不著文字。二者、以無染心常行法施，雖廣開化而不自高。三者、為嚴淨土植諸善根，雖用迴向而不自舉。四者、為化有情，雖不厭倦無邊生死而不憍逸。五者、雖住慚愧而無所著。善現！諸菩薩摩訶薩住第三地時，應常安住如是五法。

III. Furthermore, on the third stage, one should stand in five dharmas. They are: 1. An insatiable desire to learn much, but without settling down in the words. 2. The disinterested revelation of the gift of Dharma, but without conceit about that. 3. The dedication of the wholesome roots to the purification of the Buddha-field, but without conceit about that. 4. Indefatigability in measureless birth-and-death, but without conceit about that. 5. Establishment in a sense of shame and a dread of blame, but without conceit about that.

5.

punar aparaṃ subhūte bodhisattvena mahāsattvena caturthyāṃ bhūmau vartamānena daśasu dharmeṣu sthātavyaṃ, te ca na parityaktavyāḥ. katameṣu daśasu? yad uta araṇyavāso, 'lpecchatā, saṃtuṣṭir, dhūtaguṇasaṃlekhānutsarjanaṃ, śikṣāyā aparityāgaḥ, kāmaguṇavijugupsanaṃ, nirvitsahagataś cittotpadaḥ, sarvāstiparityāgatā, anavalīnacittatā, sarvavastunirapekṣatā, ime subhūte daśa dharmā bodhisattvena mahāsattvena caturthyāṃ bhūmau vartamānena na parityaktavyā eṣu ca sthātavyam.
221：須菩提！菩薩於四地中當不捨奉行十事法。一者不捨宴坐。二者少欲。三者知足。四者不捨沙門十二法行。五者不捨於戒。六者見欲污穢。七者於起意如泥洹。八者不惜身所有。九者無有懈慢。十者不慕所有。須菩提！是為菩薩於四地中當奉行十事而不捨離。	222：復次，須菩提！菩薩摩訶薩行第四住者，當行十法終不為捨。何謂為十？不捨閑居；志在少求；而知止足；不離宴坐；不毀禁戒；不厭受欲；不止滅度；一切所有施而不惜；而不怯弱；於諸所有而無所慕。是為十事。	223：復次，須菩提！菩薩摩訶薩住四地中應受行不捨十法。何等十？一者、不捨阿蘭若住處。二者、少欲。三者、知足。四者、不捨頭陀功德。五者、不捨戒。六者、穢惡諸欲。七者、厭世間心，順涅槃心。八者、捨一切所有。九者、心不沒。十者、不惜一切物。須菩提！是名菩薩摩訶薩住四地中不捨十法。
220：復次，善現！諸菩薩摩訶薩住第四地時，應於十法受持不捨。云何為十？一者、住阿練若常不捨離。二者、常好少欲。三者、常好憙足。四者、常不捨離杜多功德。五者、於諸學處常不棄捨。六者、於諸欲樂深生厭離。七者、常樂發起寂滅俱心。八者、捨一切物。九者、心不滯沒。十者、於一切物常無顧戀。善現！諸菩薩摩訶薩住第四地時，於如是十法應受持不捨。

IV. Furthermore, on the fourth stage, one should stand in ten dharmas, and not abandon them. They are: 1. Dwelling in the forest. 2. Fewness of wishes. 3. Contentment. 4. The nonabandonment of the austere penance of the ascetic practices. 5. The nonrenunciation of moral training. 6. Loathing of sensuous qualities. 7. Production of a thought connected with disgust. 8. Renunciation of all that is (his). 9. An uncowed attitude of mind. 10. Disregard for all things.

6.

punar aparaṃ subhūte bodhisattvena mahāsattvena pañcamyāṃ bhūmau vartamānena daśa dharmāḥ parivarjayitavyāḥ. katame daśa? yad uta gṛhipravrajitasaṃstavaḥ parivarjayitavyaḥ, kulamātsaryaṃ parivarjayitavyaḥ, saṃgaṇikāsthānaṃ parivarjayitavyaṃ, ātmotkarṣaṇaṃ parivarjayitavyaṃ, parapaṃsanaṃ parivarjayitavyaṃ, daśākuśalāḥ karmapathāḥ parivarjayitavyāḥ, adhimānastambhau parivarjayitavyau, viparyāsāḥ parivarjayitavyāḥ, vicikitsā parivarjayitavyā, rāgadveṣamohādhivāsanāḥ parivarjayitavyāḥ. ime subhūte daśa dharmā bodhisattvena mahāsattvena pañcamyāṃ bhūmau vartamānena parivarjayitavyāḥ.
221：須菩提！菩薩於五地中當離八法。何等為八？一者當遠離家業。二者當遠離比丘尼。三者善於功德遠離嫉妬。四者遠離世會。五者遠離忿諍。六者遠離鬪訟。七者遠離高住。八者遠離蔑人。須菩提！是為菩薩住五地中遠離八事。	222：復次，須菩提！菩薩摩訶薩行第五住者，當棄八事。何謂為八？棄捐家居；離比丘尼；捨棄動性；不貪功德；捨於睡臥；離於瞋爭；不自稱譽；不毀他人。是為八事。	223：復次，須菩提！菩薩摩訶薩住五地中遠離十二法。何等十二？一者、遠離親白衣。二者、遠離比丘尼。三者、遠離慳惜他家。四者、遠離無益談說。五者、遠離瞋恚。六者、遠離自大。七者、遠離蔑人。八者、遠離十不善道。九者、遠離大慢。十者、遠離自用。十一者、遠離顛倒。十二者、遠離婬怒癡。須菩提！是為菩薩摩訶薩住五地中遠離十二事。
220：復次，善現！諸菩薩摩訶薩住第五地時，應遠離十法。云何為十？一者、應遠離居家。二者、應遠離苾芻尼。三者、應遠離家慳。四者、應遠離眾會忿諍。五者、應遠離自讚毀他。六者、應遠離十不善業道。七者、應遠離增上傲慢。八者、應遠離顛倒。九者、應遠離猶豫。十者、應遠離貪、瞋、癡。善現！諸菩薩摩訶薩住第五地時，應常遠離如是十法。

V. Furthermore, on the fifth stage, one should avoid ten dharmas. They are: 1. Intimacy with householders and wandering mendicants. 2. Jealousy about the families of the faithful. 3. The places where one meets society. 4. Exaltation of self. 5. Depreciation of others. 6. The ten ways of unwholesome action. 7. (a) conceit, and (b) arrogance. 8. Perverted views. 9. Doubt. 10. Toleration of greed, hate, and delusion. (P216)

7.

punar aparaṃ subhūte bodhisattvena mahāsattvena ṣaṣṭyāṃ bhūmau vartamānena ṣaḍ dharmā paripūrayitavyāḥ. katame ṣaṭ? yad uta ṣaṭ pāramitāḥ paripūrayitavyāḥ, apare ṣaḍ dharmāḥ parivarjayitavyāḥ. katame ṣaṭ? śrāvakacittaṃ parivarjayitavyaṃ, pratyekabuddhacittaṃ parivarjayitavyaṃ, paritasanācittaṃ parivarjayitavyaṃ, yācanakaṃ dṛṣṭvā nāvalīyate, sarvavastūni ca tyājyāni na ca daurmanasyacittam utpādayitavyaṃ, na ca yācanakavikṣepaḥ kartavyaḥ. ime subhūte ṣaḍ dharmā bodhisattvena (psp1-2: 90) mahāsattvena ṣaṣṭyāṃ bhūmau vartamānena paripūrayitavyāḥ, apare ṣaḍ dharmāḥ parivarjayitavyāḥ.
221：須菩提！菩薩於六住地當具足六法。何等為六？所謂六波羅蜜。復有六事所不應為。何等為六？一者不為聲聞意。二者不為辟支佛意。三者不為小意。四者見有所索者，遠離有厭足意。五者所有好物施與之後，遠離悔意。六者遠離吾我想。須菩提！是為菩薩於六住中當具足六事、遠離六事。	222：復次，須菩提！菩薩摩訶薩行第六住者，以具六法。何謂為六？謂六波羅蜜；不為六法；不求聲聞、無緣覺想、不念於小；見貧乞者心色和悅；有所施與不以憂慼；心不懷恨。是為六事。	223：復次，須菩提！菩薩摩訶薩住六地中當具足六法。何等六？所謂六波羅蜜。復有六法所不應為。何等六？一者、不作聲聞、辟支佛意。二者、布施不應生憂心。三者、見有所索心不沒。四者、所有物布施。五者、布施之後心不悔。六者、不疑深法。須菩提！是名菩薩摩訶薩住六地中應滿具六法、遠離六法。
220：復次，善現！諸菩薩摩訶薩住第六地時，應圓滿六法。云何為六？所謂六種波羅蜜多，即是布施乃至般若。復應遠離六法。云何為六？一者、聲聞心。二者、獨覺心。三者、熱惱心。四者、見乞者來不喜愁慼心。五者、捨所有物追戀憂悔心。六者、於來求者方便矯誑心。善現！諸菩薩摩訶薩住第六地時，常應圓滿前說六法，及應遠離後說六法。

VI.A. Furthermore, on the sixth stage, six dharmas should be fulfilled. They are the six perfections. VI.B. Another six dharmas should be avoided. They are : 1. Disciple-thought. 2. Pratyekabuddha-thought. 3. Worrying thought. 4. Annoyance about beggars when one sees them. 5. A thought of sadness, in spite of the fact that one must renounce all things. 6. Distraction by beggars.

8.

punar aparaṃ subhūte bodhisattvasya mahāsattvasya saptamyāṃ bhūmau vartamānasya viṃśatidharmā na bhavanti. katame viṃśatiḥ? yad uta ātmagrāho 'sya na bhavati sattvagrāho jīvagrāhaḥ pudgalagrāha ucchedagrāhaḥ śāśvatagrāho nimittasaṃjñā hetudṛṣṭiḥ skandhābhiniveśo dhātvabhiniveśaḥ, āyatanam ṛddhis traidhātuke pratiṣṭhānaṃ traidhātukādhyavasānaṃ traidhātuke ālayo buddhaniśrayadṛṣṭyabhiniveśo dharmaniśrayadṛṣṭyabhiniveśaḥ saṃghaniśrayadṛṣṭyabhiniveśaḥ śīlaniśrayadṛṣṭyabhiniveśaḥ śūnyā dharmā iti vivādaḥ śūnyatāvirodhaś cāsya na bhavati, ime subhūte viṃśatidharmā bodhisattvasya mahāsattvasya saptamyāṃ bhūmau vartamānasya na bhavanti. tena viṃśatir eva dharmāḥ saptamyāṃ bhūmau sthitena paripūrayitavyāḥ. katame viṃśatiḥ? yad uta śūnyatāparipūritā, ānimittasākṣātkriyā, apraṇihitajñānaṃ, trimaṇḍalapariśuddhiḥ, kṛpākāruṇyaṃ ca sarvasattveṣu teṣv anavamanyanā, sarvadharmasamatādarśanaṃ tatra cānabhiniveśaḥ, bhūtanayaprativedhas tena cāmanyanā anutpādakṣāntir anutpādajñānam ekanayanirdeśaḥ sarvadharmāṇāṃ kalpanāsamudghātaḥ saṃjñādṛṣṭivivartaḥ kleśavivartaḥ śamathanidhyaptir vipaśyanākauśalyaṃ dāntacittatā sarvatrāpratihatajñānacittatā anunayasyābhūmir yatrecchākṣetragamanaṃ tatra ca buddhaparṣanmaṇḍale sthitvātmabhāvasaṃdarśanam. ime viṃśatidharmā bodhisattvena mahāsattvena saptamyāṃ bhūmau vartamānena paripūrayitavyāḥ.
221：須菩提！菩薩於七住地有二十事所不當為。何等二十？有吾我、有眾生、有壽有命想，有斷、有常、有念想，有種想，入陰、入性、入衰，欲生三界，不入依佛見、不入依法見、不入依僧見，不入依戒、不入空、不入無相、不入無願、不入道。是為二十事所不當為。當復具足二十事。何等為二十？覺空無相，證不願慧，淨身口意，慈哀一切眾生亦不念有眾生，等視諸法。雖爾無所入，欲為導御亦不貢高，無所生忍，一道教化，斷諸分別，轉於想，轉於見，轉於滅垢見，慧地自調意，慧無所礙，不染於欲事。須菩提！是為菩薩摩訶薩於七住行地當具足是二十法。	222：復次，須菩提！菩薩摩訶薩行第七住者，為以離二十法。何謂二十？無所受；無吾我；不計人；不有命；不念壽；不念常；不著斷滅；無諸想著；離因緣見；不倚諸陰；不慕諸種；捨於諸種；捨於諸入；無三界想；不著於佛；不著於法；不著聖眾；護禁捨見；不猗念空；捨諸邪見無所染污，是為二十事。當復具足二十法事。何謂二十。曉了於空；不證無相；惠無所願；淨於三場；愍哀眾生；不見眾生；無所輕慢；等觀諸法；體解法義；無所分別；曉了真正；亦無所著；無從生忍；講說一品；滅除眾想；棄捐塵勞；寂然離邪；其心調定；不離智慧；無有卒暴。是為二十。	223：復次，須菩提！菩薩摩訶薩住七地中應遠離二十法所不應著。何等二十？一者、不著我。二者、不著眾生。三者、不著壽命。四者、不著眾數乃至知者見者。五者、不著斷見。六者、不著常見。七者、不應作相。八者、不應作因見。九者、不著名色。十者、不著五陰。十一者、不著十八界。十二者不著十二入。十三者、不著三界。十四者、不作著處。十五者、不作所期處。十六者、不作依處。十七者、不著依佛見。十八者、不著依法見。十九者、不著依僧見。二十者、不著依戒見。是二十法所不應著。復有二十法應具足滿。何等二十？一者、具足空。二者、無相證。三者、知無作。四者、三分清淨。五者、一切眾生中慈悲智具足。六者、不念一切眾生。七者、一切法等觀，是中亦不著。八者、知諸法實相，是事亦不念。九者、無生法忍。十者、無生智。十一者、說諸法一相。十二者、破分別相。十三者、轉憶想。十四者、轉見。十五者、轉煩惱。十六者、等定慧地。十七者、調意。十八者、心寂滅。十九者、無閡智。二十者、不染愛。須菩提！是名菩薩摩訶薩住七地中應具足二十法。
220：復次，善現！諸菩薩摩訶薩住第七地時，應遠離二十法。云何二十？一者、應遠離我執乃至見者執。二者、應遠離斷執。三者、應遠離常執。四者、應遠離相想執。五者、應遠離見執。六者、應遠離名色執。七者、應遠離蘊執。八者、應遠離處執。九者、應遠離界執。十者、應遠離諦執。十一者、應遠離緣起執。十二者、應遠離住著三界執。十三者、應遠離一切法執。十四者、應遠離於一切法如理不如理執。十五者、應遠離依佛見執。十六者、應遠離依法見執。十七者、應遠離依僧見執。十八者、應遠離依戒見執。十九者、應遠離依空見執。二十者、應遠離厭怖空性。復應圓滿二十法。云何二十？一者、應圓滿通達空。二者、應圓滿證無相。三者、應圓滿知無願。四者、應圓滿三輪清淨。五者、應圓滿悲愍有情及於有情無所執著。六者、應圓滿一切法平等見及於此中無所執著。七者、應圓滿一切有情平等見及於此中無所執著。八者、應圓滿通達真實理趣及於此中無所執著。九者、應圓滿無生忍智。十者、應圓滿說一切法一相理趣。十一者、應圓滿滅除分別。十二者、應圓滿遠離諸想。十三者、應圓滿遠離諸見。十四者、應圓滿遠離煩惱。十五者、應圓滿止觀地。十六者應圓滿調伏心性。十七者、應圓滿寂靜心性。十八者、應圓滿無礙智性。十九者、應圓滿無所愛染。二十者、應圓滿隨心所欲往諸佛土於佛眾會自現其身。善現！諸菩薩摩訶薩住第七地時，常應遠離如前所說二十種法，及應圓滿如後所說二十種法。

VII.A. Furthermore, on the seventh stage twenty dharmas do not become. One does not seize on 1. a self, 2. a being, 3. a living soul, 4. a person, 5. annihilationist views, 6. eternalist views, 7. the notion of a sign, 8. views about causes. One does not settle down in 9. the skandhas, 10. the elements, 11. the sense fields, 12. what belongs to the triple world. 13. One does not attempt to do something about what belongs to the triple world, 14. one does not hang on to what belongs to the triple world. One does not settle down in views which 15. regard the Buddha as a refuge, 16. regard the Dharma as a refuge, 17. regard the Samgha as a refuge, 18. regard morality as a refuge. There are 19. no contentions about "empty are the dharmas", and 20. no obstructions to emptiness.

VII.B. One who stands on the seventh stage should fulfil twenty dharmas. They are : 1. Penetration into emptiness, 2. realisation of the signless, 3. cognition of the wishless; 4. the threefold perfect purity, 5. pity and compassion for all beings, 6. no contempt for them, 7. a vision of the sameness of all dharmas but without settling down in it, 8. penetration to the really true principle, but no conceit through that, 9. patient acceptance of nonproduction, 10. cognition of nonproduction, 11. exposition of the one single principle, 12. the uprooting of the imagination of all dharmas, 13. turning away from perception and views, 14. turning away from defilement, 15. pacification through calming-down, coupled with skill in insight, 16. a mind completely tamed, 17. the state of thought in which cognition is nowhere obstructed, 18. no ground for fawning, 19. going to the field one wishes to go to, and 20. having stood there in the circle of the Buddha-assembly, exhibiting a body. (P217)

9.

punar aparaṃ subhūte bodhisattvena mahāsattvenāṣṭamyāṃ bhūmau vartamānena catvāro dharmāḥ paripūrayitavyāḥ. katame catvāraḥ? yad uta sarvasattvacittānupraveśo 'bhijñāvikrīḍanaṃ buddhakṣetradarśanan teṣāṃ ca buddhakṣetrāṇāṃ yathādṛṣṭiniṣpādanatā buddhaparyupāsanatā buddhakāyayathābhūtapratyavekṣaṇatayā. ime subhūte catvāro dharmā bodhisattvena mahāsattvenāṣṭamyāṃ bhūmau vartamānena paripūrayitavyāḥ.
221：復次，須菩提！菩薩當復於八住地具足四法。何等為四？以神通為遊觀，入於眾生之意。到諸佛國觀其奇特。當自莊嚴其佛國土。往見禮敬供養諸佛，如其實觀佛身。當具足是四法。	222：復次，須菩提！菩薩摩訶薩行第八住者，以為具足四法。何謂為四？入眾生心神通自樂；現諸佛土隨所觀察；具成己土稽首諸佛；以真諦觀諸佛之身。是為四法。	223：復次，須菩提！菩薩摩訶薩住八地中應具足五法。何等五？順入眾生心。遊戲諸神通。見諸佛國。如所見佛國，自莊嚴其國。如實觀佛身，自莊嚴佛身。是五法具足滿。
220：復次，善現！諸菩薩摩訶薩住第八地時，應圓滿四法。云何為四？一者、應圓滿悟入一切有情心行。二者、應圓滿遊戲諸神通。三者、應圓滿見諸佛土如其所見而自嚴淨種種佛土。四者、應圓滿承事供養諸佛世尊於如來身如實觀察。善現！諸菩薩摩訶薩住第八地時，於此四法應勤圓滿。

VIII.A. Furthermore, on the eighth stage four dharmas should be fulfilled. They are: 1. entrance into the thought of all beings, 2. playing with the superknowledges, 3. the vision of Buddha-fields, and the creation, in accordance with what one has seen, of those Buddha-fields, and 4. honouring the Buddhas, and the contemplation of the Buddha-body as it really is.

10.

punar aparaṃ subhūte bodhisattvena mahāsattvenāṣṭamyāṃ bhūmau vartamānena catvāro dharmāḥ paripūrayitavyāḥ. katame catvāraḥ? yad uta indriyaparāparajñānaṃ, buddhakṣetrapariśodhanaṃ, māyopamasya (psp1-2: 91) samādher abhīkṣṇaṃ samāpattir, yathāyathā ca sattvānāṃ kuśalamūlaniṣpattis tathātathātmabhāvam abhinirmimīte saṃcintyabhavotpādanatayā. ime subhūte bodhisattvena mahāsattvena aṣṭamyāṃ bhūmau vartamānena catvāro dharmāḥ paripūrayitavyāḥ.
221：復次，須菩提！菩薩摩訶薩於八住地當復具足四法。何等四法？以智具足諸根淨佛國土，常坐如幻三昧，知其眾生本所作功德，所應得者各隨其所而成就之。須菩提！菩薩於八住地具足四法。	222：復次，須菩提！菩薩摩訶薩行第九住者，當復具足四法。何謂為四？曉了諸根成諸佛土；慇懃奉修於幻三昧；順化眾生令其造德本處於淳淑；為眾示現具足之身為說道義。是為四事。	223：復次，須菩提！菩薩摩訶薩住八地中復具足五法。何等五？知上下諸根。淨佛國土。入如幻三昧。常入三昧。隨眾生所應善根受身。須菩提！是為菩薩摩訶薩住八地中具足五法。
220：復次，善現！諸菩薩摩訶薩住第九地時，應圓滿四法。云何為四？一者、應圓滿根勝劣智。二者、應圓滿嚴淨佛土。三者、應圓滿如幻等持數入諸定。四者、應圓滿隨諸有情善根應熟故入諸有自現化生。善現！諸菩薩摩訶薩住第九地時，於此四法應勤圓滿。

VIII.B. Another four dharmas should be fulfilled on the eighth stage: 1. The cognition of the higher and lower faculties of others, 2. the purification of the Buddha-field, 3. the perpetual attainment of the concentration on (everything) as an illusion, 4. as the wholesome roots of beings reach consummation, so he conjures up a personality, producing a (new) becoming at will.

11.

punar aparaṃ subhūte bodhisattvena mahāsattvena navamyāṃ bhūmau vartamānena dvādaśa dharmāḥ paripūrayitavyāḥ. katame dvādaśa? yad uta anantapraṇidhānaparigrahaḥ, sa yathāyathā praṇidadhāti tathātathāsya samṛdhyate devanāgayakṣagandharvāsuragaruḍakiṃnaramahora-garutajñānaṃ pratibhānanirdeśajñānaṃ garbhāvakrāntisaṃpat kuśalasaṃpad jātisaṃpad gotrasaṃpat parivārasaṃpad janmasaṃpan naiṣkramyasaṃpad bodhivṛkṣasaṃpat sarvaguṇaparipūraṇasaṃpat. ime subhūte bodhisattvena mahāsattvena navamyāṃ bhūmau vartamānena dvādaśa dharmāḥ paripūrayitavyāḥ. daśamyāṃ punaḥ subhūte bodhisattvabhūmau vartamāno bodhisattvo mahāsattvas tathāgata eveti vaktavyaḥ.
221：復次，須菩提！菩薩摩訶薩於九住地當具足十二法。何等為十二？持無限處廣大之願，隨所應各授其證。天、龍、閱叉、犍陀羅悉皆具足。知其音聲，以辯才教授所因。胞胎成就。居家成就。父母成就。種姓成就。宗親成就。得生成就。出家成就。莊嚴佛樹成就。諸善功德成就。須菩提！菩薩摩訶薩九住地當成就十二法。須菩提！十住菩薩摩訶薩當名之為如來。	222：復次，須菩提！菩薩摩訶薩行第十住者，於十二事悉具足。何謂十二？為無量處而設擁護；隨眾所願各令得所；口所演說，諸天、龍神、揵沓惒、阿須倫、迦樓羅、真陀羅、摩烋勒聞其音各各解了；辯才如是；胞胎眾事、種姓尊貴、所生之處、眷屬國土、棄國捐家、詣於佛樹、清淨具足；一切名德，皆為備悉。是為十二復次，須菩提！第十菩薩摩訶薩者，即謂是佛。	223：復次，須菩提！菩薩摩訶薩住九地中應具足十二法。何等十二？受無邊世界所度之分。菩薩得如所願。知諸天、龍、夜叉、揵闥婆語而為說法。處胎成就。家成就。所生成就。姓成就。眷屬成就。出生成就。出家成就。莊嚴佛樹成就。一切諸善功德成滿具足。須菩提！是名菩薩摩訶薩住九地中應具足十二法。須菩提！十地菩薩當知如佛。
220：復次，善現！諸菩薩摩訶薩住第十地時，應圓滿十二法。云何十二？一者、應圓滿攝受無邊處所大願隨有所願皆令證得。二者、應圓滿隨諸天龍及藥叉等異類音智。三者、應圓滿無礙辯說。四者、應圓滿入胎具足。五者、應圓滿出生具足。六者、應圓滿家族具足。七者、應圓滿種姓具足。八者、應圓滿眷屬具足。九者、應圓滿生身具足。十者、應圓滿出家具足。十一者、應圓滿莊嚴菩提樹具足。十二者、應圓滿一切功德成辦具足。善現！諸菩薩摩訶薩住第十地時，應勤圓滿此十二法。善現當知！若菩薩摩訶薩住第十地已，與諸如來應言無別。

IX. Furthermore, on the ninth stage twelve dharmas should be fulfilled. They are: 1. The acquisition of infinite resolve: just as he resolves, so he succeeds; 2. the cognition of the speech of gods, Nagas, Yakshas, Gandharvas, Asuras, Garudas, Kinnaras, and Mahoragas. 3. The cognition of the exposition of ready speech. The accomplishment of 4. the descent into the womb, 5. the family, 6. the birth, 7. the clan, 8. the retinue, 9. the manner of birth, 10. leaving home, 11. the miraculous harmony of the tree of enlightenment, 12. the fulfilment of all virtuous qualities.

X. When he proceeds on the tenth stage, a Bodhisattva, a great being is verily to be called a Tathagata.

12.

subhūtir āha: katamad bhagavan bodhisattvasya mahāsattvasyādhyāśayaparikarma? bhagavān āha: yā sarvākārajñatāpratisaṃyuktair manasikāraiḥ sarvakuśalamūlasamudānayanatā, idaṃ subhūte bodhisattvasya mahāsattvasyādhyāśayaparikarma. tatra katamad bodhisattvasya mahāsattvasya hitavastutāparikarma? yad bodhisattvo mahāsattvaḥ sarvasattvānām arthāya mahāyānajñānaparyeṣṭim āpadyate, idaṃ bodhisattvasya mahāsattvasya hitavastutāparikarma. tatra katamad bodhisattvasya mahāsattvasya sarvasattvasamacittatāparikarma? yat sarvākārajñatāpratisaṃyuktair manasikāraiś catur apramāṇābhinirharaṇā maitrīkaruṇāmuditopekṣāṇām, idam ucyate sarvasattvasamacittatāparikarma. tatra katamad bodhisattvasya mahāsattvasya tyāgaparikarma? yat sarvasattvebhyo 'vikalpitaṃ dānaṃ dadāti, idam ucyate tyāgaparikarma. tatra katamad bodhisattvasya mahāsattvasya kalyāṇamitrasevanāparikarma? (psp1-2: 92) yāni bodhisattvasya mahāsattvasya kalyāṇamitrāṇi sarvākārajñatāyāṃ samādāpayanti, teṣāṃ mitrāṇāṃ sevanā bhajanā paryupāsanā śuśrūṣā, idam ucyate bodhisattvasya mahāsattvasya kalyāṇamitrasevanāparikarma. tatra katamad bodhisattvasya mahāsattvasya dharmaparyeṣṭiparikarma? yat sarvākārajñatāpratisaṃyuktena manasikāreṇa dharmaṃparyeṣate na ca śrāvakapratyekabuddhabhūmau patati, idaṃ bodhisattvasya mahāsattvasya dharmaparyeṣṭiparikarma. tatra katamad bodhisattvasya mahāsattvasya abhīkṣṇaṃ naiṣkramyaparikarma? yat sarvajātiṣv avyavakīrṇo 'bhiniṣkrāmati tathāgataśāsane pravrajitasya na cāsya kaścid antarāyo bhavati, idaṃ subhūte bodhisattvasya mahāsattvasya abhīkṣṇaṃ naiṣkramyaparikarma. tatra katamad bodhisattvasya mahāsattvasya buddhakāyaspṛhāparikarma? yad buddhavigrahaṃ dṛṣṭvā na jātu buddha manasikāreṇa virahito bhavati, yāvat sarvākārajñatānuprāpto bhavati, idaṃ subhūte bodhisattvasya mahāsattvasya buddhakāyaspṛhāparikarma. tatra katamad bodhisattvasya mahāsattvasya dharmavivaraṇaparikarma? yad bodhisattvo mahāsattvaḥ saṃmukhībhūtasya tathāgatasya parinirvṛtasya vā sattvānāṃ dharmaṃ deśayati, ādau kalyāṇaṃ madhye kalyāṇaṃ paryavasāne kalyāṇaṃ svarthaṃ suvyañjanaṃ kevalaṃ paripūrṇaṃ pariśuddhaṃ paryavadātaṃ brahmacaryaṃ saṃprakāśayati, yad uta sūtraṃ geyaṃ vyākaraṇam itivṛttakaṃ jātakaṃ nidānam avadānaṃ gāthā vaipulyādbhutadharmopadeśāḥ, idaṃ bodhisattvasya mahāsattvasya dharmavivaraṇaparikarma. tatra katamad bodhisattvasya mahāsattvasya satyavacanaparikarma? yad uta yathā vādi tathā kāritā, idaṃ bodhisattvasya mahāsattvasya satyavacanaparikarma. imāni subhūte bodhisattvasya mahāsattvasya prathamāyāṃ bhūmau vartamānasya daśa parikarmāṇi.
221：須菩提白佛言：世尊！何等為菩薩淨其所有？佛言：所作眾善應薩云若意，是為菩薩淨其所有。何等為菩薩等於眾生？佛言：淨於四等心等於眾生。何等為菩薩施於所有？佛言：施與眾生而不分別。何等為菩薩當與善知識從事？佛言：教人入薩云若，勤修勸助，當與是人共從事，恭敬師受；是為菩薩善知識。何等為欲得為法？佛言：所行法但求薩云若法，不墮羅漢、辟支佛地是。何等為菩薩常欲出家為道？佛言：在所生處常欲作沙門，無能中道為作礙者，初不忘失出家之事。何等為意願佛身相？佛言：若見佛形像，意常在佛，至得薩云若未曾有離時。何等為分流法化？佛言：若佛在世、若般泥洹後，菩薩持十二部經教授，上教亦真、中教亦真、竟教亦真，本末義解具足清淨。何等為菩薩不虜怙自用？佛言：從滅恚怒以來，初不復墮下賤之處。何等為菩薩所說如諦？佛言：如口所說言行相應。是為菩薩十法事行。	222：須菩提白佛言：何謂菩薩遵修志性？佛言：所作德本，心皆勸助薩芸若慧故。何謂菩薩等心？一切志薩芸若，行四等心——慈悲喜護——故。何謂菩薩為布施業？施於一切，無所想念故。何謂菩薩結善知識？勸化一切令立正道，稽首問信恭敬尊長故。何謂菩薩具足求法？諸所求法，心常在於薩芸若慧，而不墮落聲聞、辟支佛地故。何謂菩薩慇懃出家？所生之處，世世捨業無所毀壞，隨怛薩阿竭教，其出家者修無上行故。何謂菩薩遵求佛身？若見佛形，其心未曾離佛爾，乃至於薩芸若慧故。何謂菩薩開闡諸法？假使菩薩現在見佛若般泥洹，而為眾生講說經法，初語亦善、中語亦善、竟語亦善，其義備悉，微妙具足清淨之行，及十二部經——聞經、德經、聽經、分別經、示現經、譬喻經、所說經、所生經、方等經、未曾有經章句經、所行經，是為菩薩十二部經——開闡諸法。何謂菩薩棄捐憍慢心？未曾懷自大，終不生小姓家故。何謂菩薩所言至誠？若有所說，言行相副故。佛語須菩提：是為菩薩摩訶薩行第一住奉行十事！	223：爾時慧命須菩提白佛言：世尊！云何菩薩摩訶薩深心治地業？佛言：菩薩摩訶薩應薩婆若心集一切善根，是名菩薩摩訶薩深心治地業。云何菩薩於一切眾生中等心？佛言：若菩薩摩訶薩應薩婆若心生四無量心，所謂慈、悲、喜、捨，是名於一切眾生中等心。云何菩薩修布施？佛言：菩薩施與一切眾生，無所分別，是名修布施。云何菩薩親近善知識？佛言：能教人入薩婆若中住。如是善知識親近諮受恭敬供養，是名親近善知識。云何菩薩求法？佛言：菩薩應薩婆若心求法，不墮聲聞、辟支佛地，是名求法。云何菩薩常出家治地業？佛言：菩薩世世不雜心出家，佛法中出家，無能障閡者，是名常出家治地業。云何菩薩愛樂佛身治地業？佛言：若菩薩見佛身相，乃至阿耨多羅三藐三菩提終不離念佛，是名愛樂佛身治地業。云何菩薩演出法教治地業？佛言：菩薩若佛現在、若佛滅度後，為眾生說法，初中後善，妙義好語淨潔純具，所謂修多羅乃至憂波提舍，是名演出法教治地業。云何菩薩破於憍慢治地業？佛言：菩薩破是憍慢故，終不生下賤家，是名破於憍慢治地業。云何菩薩實語治地業？佛言：菩薩如所說行，是名實語治地業。是為菩薩摩訶薩初住地中修行十事治地業。
220：1)云何菩薩摩訶薩以無所得而為方便，修治增上意樂業？善現！若菩薩摩訶薩以一切智智相應作意，修集一切殊勝善根，是為菩薩摩訶薩以無所得而為方便，修治增上意樂業。2)云何菩薩摩訶薩以無所得而為方便，修治一切有情平等心業？善現！若菩薩摩訶薩以一切智智相應作意，引發慈、悲、喜、捨四無量心，是為菩薩摩訶薩以無所得而為方便，修治一切有情平等心業。3)云何菩薩摩訶薩以無所得而為方便，修治布施業？善現！若菩薩摩訶薩於一切有情，無所分別而行布施，是為菩薩摩訶薩以無所得而為方便，修治布施業。4)云何菩薩摩訶薩以無所得而為方便，修治親近善友業？善現！若菩薩摩訶薩見諸善友勸化有情，令其修習一切智智，即便親近、恭敬、供養、尊重、讚歎、諮受正法，晝夜承奉無懈倦心，是為菩薩摩訶薩以無所得而為方便，修治親近善友業。5)云何菩薩摩訶薩以無所得而為方便，修治求法業？善現！若菩薩摩訶薩以一切智智相應作意，勤求如來無上正法，不墮聲聞、獨覺等地，是為菩薩摩訶薩以無所得而為方便，修治求法業。6)云何菩薩摩訶薩以無所得而為方便，修治常樂出家業？善現！若菩薩摩訶薩一切生處，恒厭居家諠雜迫迮，猶如牢獄，常欣佛法清淨出家，寂靜無為，如空無礙，是為菩薩摩訶薩以無所得而為方便，修治常樂出家業。7)云何菩薩摩訶薩以無所得而為方便，修治愛樂佛身業？善現！若菩薩摩訶薩纔一覩見佛形相已，乃至證得一切智智，終不捨於念佛作意，是為菩薩摩訶薩以無所得而為方便，修治愛樂佛身業。8)云何菩薩摩訶薩以無所得而為方便，修治開闡法教業？善現！若菩薩摩訶薩於佛在世及涅槃後，為諸有情開闡法教，初中後善文義巧妙，純一圓滿清白梵行，所謂契經乃至論議，是為菩薩摩訶薩以無所得而為方便，修治開闡法教業。9)云何菩薩摩訶薩以無所得而為方便，修治破憍慢業？善現！若菩薩摩訶薩常懷謙敬，伏憍慢心，由此不生下姓卑族，是為菩薩摩訶薩以無所得而為方便，修治破憍慢業。10)云何菩薩摩訶薩以無所得而為方便，修治諦語業？善現！若菩薩摩訶薩稱知而說言行相符，是為菩薩摩訶薩以無所得而為方便，修治諦語業。善現！諸菩薩摩訶薩住初地時，應善修治此十勝業。

I 1. The preparation of resolute intention* consists in that the Bodhi-sattva procures all wholesome roots, through attentions connected with the knowledge of all modes. 4 2. He supplies with beneficial things in the sense that, for the weal of all beings, he undertakes the search for the cognition of the great vehicle. 3. The same attitude of mind to all beings 5 consists in his aspiring for the four Unlimited, 6 i.e. friendliness, compassion, sympathetic joy and impartiality, and that through attentions associated with the knowledge of all modes. (P218) 4. His renunciation 1 means that he gives gifts to all beings without discrimination. 5. In tending the good friends he knows that his good friends are those who instigate him to the knowledge of all modes. Those friends he tends, he resorts to them, honours and reveres them. 6. He searches for Dharma* by means of attentions associated with the knowledge of all modes, and he does not fall on the level of Disciple or Pratyekabuddha. 7. He again and again leaves home, i.e. in all his births he leaves home life, 9 uncontaminated (by other religious systems) he goes out into the religion of the Tathagata, and nothing comes to him in between to hinder him. 8. The preparation of longing for the body of a Buddha consists in that, after he has seen a Buddha-frame, he never again becomes lacking in attention to the Buddha, 10 until he becomes one who has reached the knowledge of all modes. 9. The preparation of the unveiling of Dharma consists in that the Bodhisattva, whether the Tathagata is still (visibly) present, or whether he has gone into Parinirvana, demonstrates to beings the Dharma— helpful 11 in the beginning, helpful in the middle, helpful at the end, good in sense, well-phrased, perfect, and complete—and in that he reveals the holy life, perfectly pure and highly cleansed—i.e. the Discourses, Discourses in Prose and Verse Mingled, Predictions, Verses, Summaries, Origins, Thus-was-said, Birth Stories, Expanded Texts, Marvels, Tales, and Expositions. 10. His preparation of truthful speech consists in that as he speaks so he acts. 12

13.

tatra subhūte katamāni bodhisattvasya mahāsattvasya dvitīyāyāṃ bhūmau vartamānasyāṣṭau parikarmāṇi? iha subhūte bodhisattvasya mahāsattvasya śīlapariśuddhir yad uta śrāvakapratyekabuddhacittānām (psp1-2: 93) amanasikāratā ye 'py anye dauḥśīlyakarā bodhiparipanthanakarā dharmās teṣām amanasikāraḥ, iyaṃ bodhisattvasya mahāsattvasya śīlapariśuddhiḥ. tatra katamā bodhisattvasya mahāsattvasya kṛtajñatā kṛtaveditā yad bodhisattvo mahāsattvo bodhisattvacaryāṃ carann alpam api kṛtam ā saṃsārān na nāśayati prāg eva bahu, iyaṃ bodhisattvasya mahāsattvasya kṛtajñatā kṛtaveditā. tatra katamad bodhisattvasya mahāsattvasya kṣāntibalapratiṣṭhānam? yat sarvasattvānām antike 'vyāpādāvihiṃsācittatā, idaṃ bodhisattvasya mahāsattvasya kṣāntibalapratiṣṭhānam. tatra katamā bodhisattvasya mahāsattvasya prāmodyaprītyanubhavanatā? yat sarvasattvaparipācanatā, iyaṃ bodhisattvasya mahāsattvasya prāmodyaprītyanubhavanatā. tatra katamo bodhisattvasya mahāsattvasya mahākaruṇāyā āmukhībhāvaḥ? yad bodhisattvasya mahāsattvasya bodhisattvacārikāṃ carata evaṃ bhavati, ekaikasya sattvasyārthāyāhaṅ gaṅgānadīvālukopamān kalpān niraye paceyaṃ yāvan na sa sattvo buddhajñāne pratiṣṭhāpita iti, evam ekaikasya kṛtaśaḥ sattvasya ya utsāho yo 'parikhedo yam ucyate bodhisattvasya mahāsattvasya mahākaruṇāyā āmukhībhāvaḥ, tatra katamad bodhisattvasya mahāsattvasya śraddhāgauravam? yad bodhisattvasya mahāsattvasya sarvatra nihatamānatayā saśraddhatā, idam ucyate bodhisattvasya mahāsattvasya śraddhāgauravam. tatra katamā bodhisattvasya mahāsattvasya guruśuśrūṣāśraddadhānatā? yad gurūṇām antike śāstṛsaṃjñā, iyam ucyate bodhisattvasya mahāsattvasya guruśuśruṣāśraddadhānatā. tatra katamā bodhisattvasya mahāsattvasya pāramitāstadyogaparyeṣṭiḥ? yā ananyakarmatayā pāramitāparyeṣaṇatā, iyam ucyate bodhisattvasya mahāsattvasya pāramitāstadyogaparyeṣṭiḥ.
221：須菩提白佛言：何等為菩薩淨戒？佛言：不念羅漢、辟支佛意及餘惡戒誹謗道者，是為淨戒。云何菩薩報恩念恩？佛言：行菩薩道者小恩尚不忘，何況於大者？是為念恩。云何菩薩立忍辱力？佛言：於諸眾生無侵無恚，是為忍力。云何菩薩得歡喜樂？佛言：教授眾生以是為樂。云何菩薩不捨眾生？佛言：欲救一切故。云何菩薩而有大悲？佛言：菩薩心念：我當為一一眾生故，在地獄中恒邊沙劫代受勤苦，一一眾生皆得佛道令般泥洹。以是勸樂是為大悲。云何菩薩順尊師父於信恭敬？佛言：事於師父如世尊想。云何菩薩欲習諸波羅蜜？佛言：遠離餘事但求諸波羅蜜。	222：須菩提白佛言：何謂菩薩戒品清淨？佛言：心不念求聲聞、辟支佛乘，亦不毀訾於諸菩薩。若犯戒者，而以勸喻，令不墮壍故。何謂菩薩而有反復知報恩者？設使菩薩行菩薩道時，若施少者不以廢忘，何況於多。何謂菩薩住於忍力？常於眾生無有亂心，志不懷害故。何謂菩薩心色和悅？念化眾生不違正行故。何謂菩薩不捨眾生？能救濟護一切人故。何謂菩薩近於大悲？假使菩薩行道之時，心自念言：因一切人故，恒河沙劫在於地獄，若見考署終不懈怠，當令彼人成於佛乘，以得滅度。如是比類一切眾生，其心自勸，微妙如是。何謂菩薩受尊長教？其有出家，若見師父視之如佛。何謂菩薩求波羅蜜？若使菩薩不志餘業、不念他法，無所輕慢，求無極故。	223：云何菩薩戒清淨？若菩薩摩訶薩不念聲聞、辟支佛心及諸破戒、障佛道法，是名戒清淨。云何菩薩知恩報恩？若菩薩摩訶薩行菩薩道，乃至小恩尚不忘何況多，是名知恩報恩。云何菩薩住忍辱力？若菩薩於一切眾生無瞋無惱，是名住忍辱力。云何菩薩受歡喜？所謂成就眾生以此為喜，是名受歡喜。云何菩薩不捨一切眾生？若菩薩念欲救一切眾生故，是名不捨一切眾生。云何菩薩入大悲心？若菩薩如是念：我為一一眾生故，如恒河沙等劫地獄中受懃苦，乃至是人得佛道入涅槃。如是名為為一切十方眾生忍苦，是名入大悲心。云何菩薩信師恭敬諮受？若菩薩於諸師如世尊想，是名信師恭敬諮受。云何菩薩懃求諸波羅蜜？若菩薩一心求諸波羅蜜無異事，是名懃求諸波羅蜜。是為菩薩摩訶薩住二地中滿足八法。
220：1)云何菩薩摩訶薩清淨尸羅？善現！若菩薩摩訶薩不起聲聞、獨覺作意，及餘破戒障菩提法，是為菩薩摩訶薩清淨尸羅。2)云何菩薩摩訶薩知恩報恩？善現！若菩薩摩訶薩行諸菩薩殊勝行時，得他小恩尚能重報，況大恩惠而當不酬！是為菩薩摩訶薩知恩報恩。3)云何菩薩摩訶薩住安忍力？善現！若菩薩摩訶薩一切有情設皆侵害，而能於彼無恚害心，是為菩薩摩訶薩住安忍力。4)云何菩薩摩訶薩受勝歡喜？善現！若菩薩摩訶薩見諸有情於三乘行已得成就，深心歡喜，是為菩薩摩訶薩受勝歡喜。5)云何菩薩摩訶薩不捨有情？善現！若菩薩摩訶薩欲普拔濟一切有情，是為菩薩摩訶薩不捨有情。6)云何菩薩摩訶薩常起大悲？善現！若菩薩摩訶薩行諸菩薩殊勝行時，恒作是念：我為饒益一一有情，假使各如無量無數殑伽沙劫，在大地獄受諸重苦，或燒、或煮、或斫、或截，若刺、若懸、若磨、若擣，受如是等無量苦事，乃至令彼諸有情類乘於佛乘而入圓寂，如是一切有情界盡，我大悲心曾無懈廢。是為菩薩摩訶薩常起大悲。7)云何菩薩摩訶薩於諸師長以敬信心，諮承供養如事諸佛？善現！若菩薩摩訶薩為求無上正等菩提，恭順師長，無所顧戀，是為菩薩摩訶薩於諸師長以敬信心，諮承供養如事諸佛。8)云何菩薩摩訶薩勤求修習波羅蜜多？善現！若菩薩摩訶薩普於一切波羅蜜多，專心求學不顧餘事，是為菩薩摩訶薩勤求修習波羅蜜多。善現！諸菩薩摩訶薩住第二地時，於此八法應思應學令速圓滿。

II 1. The perfect purity of morality consists in the nonattention to Disciple-thoughts and to Pratyekabuddha-thoughts, 13 and in the nonattention also to other dharmas which make for bad behaviour, or cause delays on the road to enlightenment. 2. A Bodhisattva's gratitude and thankfulness consists in that, (P219) coursing in the Bodhisattva-course, he does not, throughout the round of birth-and-death, forget a small kindly action (done to him), much less a big one. 14 3. He is firmly grounded in the power of patience because his mental attitude to all beings is free from ill will and harming. 4. The experience of joy and zest 15 consists in the maturing of all beings. 5. This is the manifestation of the great compassion that a Bodhisattva, who courses on the pilgrimage of a Bodhisattva, thinks that "for the sake of the weal of every single being will I roast in the hells for aeons countless as the sands of the Ganges, until that being has been established in the Buddha-cognition". 16 This fortitude, this indefatigability, for the sake of even one single being, that is the manifestation of the great compassion. 6. A Bodhisattva's respect through faith 11 consists in that, through being always humble, 18 he has an attitude of faith. 7. His reverence for, and faith in, the instructor comes from the fact that in his instructors he sees the Teacher. 19 8. The search for the perfections exclusively and entirely is the state of searching for the perfections, without doing anything else. 20

14.

tatra katamā bodhisattvasya mahāsattvasya bahuśrutyātṛptatā? yat kiṃcid buddhair bhagavadbhir bhāṣitam iha vā lokadhātau samantād vā daśa diśi loke tat sarvam ārādhayiṣyāmīti yā atṛptatā, iyaṃ bodhisattvasya mahāsattvasya bahuśrutyātṛptatā. tatra katamā bodhisattvasya mahāsattvasya nirāmiṣadharmadānavivaraṇatā? yad bodhisattvo mahāsattvo dharmaṃ deśayati, sa tena (psp1-2: 94) dharmadānakuśalenātmano bodhim api na pratikāṅkṣati, iyaṃ bodhisattvasya mahāsattvasya nirāmiṣadharmadānavivaraṇatā. tatra katamā bodhisattvasya mahāsattvasya buddhakṣetrapariśodhanakuśalamūlapariṇamanā? yaiḥ kuśalamūlair buddhakṣetraṃ pariśodhayanātmaparicittaṃ pariśodhayati teṣāṃ kuśalamūlānāṃ yā pariṇāmanā, iyam ucyate bodhisattvasya mahāsattvasya buddhakṣetrapariśodhanakuśalamūlapariṇamanā. tatra katamā bodhisattvasya mahāsattvasyāparimitasaṃsārāparikheditā? yā kuśalamūlopastambhatā yaiḥ kuśalamūlair upastabdhaḥ, sattvānāṃś ca paripācayati, buddhakṣetraṃ ca pariśodhayati, na ca jātu khedam āpadyate yāvan na sarvadharmān sarvākārajñatāṃ ca paripūrayati, iyaṃ bodhisattvasya mahāsattvasyāparimitasaṃsārāparikheditā. tatra katamad bodhisattvasya mahāsattvasya hrīrapatrāpyavyavasthānam? yā sarvaśrāvakapratyekabuddhacittajugupsanatā, idaṃ bodhisattvasya mahāsattvasya hrīrapatrāpyavyavasthānam.
221：何謂菩薩多學無厭？佛言：諸十方佛世尊所說盡當受持，是為無厭。何謂菩薩持無所希望法施分布？佛言：持所法施不希望道，何況其餘？何謂菩薩淨佛國土？佛言：為諸善本種種功德，持是功德淨佛國土。何謂菩薩生死無量阿僧祇劫不以為限？佛言：以諸功德備具，持是育養眾生淨佛國土，至具足薩云若，不厭不懈。何謂菩薩立於慚愧？佛言：恥於羅漢、辟支佛意。	222：何謂菩薩博聞無厭？諸佛天中天所可言說於此所講，及十方佛口所演說，悉奉受持故。何謂菩薩所說法施無衣食想？以此法施，心念如是，不想佛道故。何謂菩薩淨於佛土？所殖德本，皆以勸助嚴淨佛土故。何謂菩薩不厭生死？常欲具足一切功德，成就善本開化眾生，淨於佛土未曾懈惓，至令具足薩芸若慧故。何謂菩薩而知慚愧？常無聲聞、辟支佛心故。	223：云何菩薩摩訶薩多學問無厭足？諸佛所說法，若此間世界、若十方世界諸佛所說法，盡欲聞持，是名多學問無厭足。云何菩薩淨法施？有所法施乃至不求阿耨多羅三藐三菩提，何況餘事，是名不求名利法施。云何菩薩淨佛國土？以諸善根迴向淨佛國土，是名淨佛國土。云何菩薩受世間無量懃苦不以為厭？諸善根備具故，能成就眾生亦莊嚴佛土，乃至具足薩婆若，終不疲厭，是名受無量懃苦不以為厭。云何菩薩住慚愧處？恥諸聲聞、辟支佛意，是名住慚愧處。是為菩薩摩訶薩住三地中滿足五法。
220：1)云何菩薩摩訶薩勤求多聞常無厭足，於所聞法不著文字？善現！若菩薩摩訶薩發勤精進，作是念言：若此佛土、若十方界，一切如來、應、正等覺所說正法，我當聽聞、受持、讀誦、修學究竟令無所遺，而於其中不著文字。是為菩薩摩訶薩勤求多聞常無厭足，於所聞法不著文字。2)云何菩薩摩訶薩以無染心常行法施，雖廣開化而不自高？善現！若菩薩摩訶薩為諸有情宣說正法，尚不自為持此善根迴向菩提，況求餘事！雖多化導而不自恃，是為菩薩摩訶薩以無染心常行法施，雖廣開化而不自高。3)云何菩薩摩訶薩為嚴淨土植諸善根，雖用迴向而不自舉？善現！若菩薩摩訶薩勇猛精進修諸善根，為欲莊嚴諸佛淨國及為清淨自他心土，雖為是事而不自高，是為菩薩摩訶薩為嚴淨土植諸善根，雖用迴向而不自舉。4)云何菩薩摩訶薩為化有情，雖不厭倦無邊生死而不憍逸？善現！若菩薩摩訶薩為欲成就一切有情，植諸善根嚴淨佛土，乃至未滿一切智智，雖受無邊生死勤苦，而無厭倦亦不自高，是為菩薩摩訶薩為化有情，雖不厭倦無邊生死而不憍逸。5)云何菩薩摩訶薩雖住慚愧而無所著？善現！若菩薩摩訶薩專求無上正等菩提，於諸聲聞、獨覺作意，具慚愧故終不暫起，而於其中亦無所著，是為菩薩摩訶薩雖住慚愧而無所著。善現！諸菩薩摩訶薩住第三地時，應常安住如是五法。

Ill 1. The insatiable desire to learn much 21 is the insatiableness which thinks that, whatever has been taught by the Buddhas, the Lords, either here in this world system, or in the world all round in the ten directions, all that I will retain in mind. 22 2. The distinterested revelation of the gift of Dharma consists in that a Bodhisattva demonstrates Dharma, and does not expect for himself even enlightenment as a reward for that gift of Dharma. 23 3. The dedication of the wholesome roots to the purification of the Buddha-field is the dedication of the wholesome roots by which, purifying the Buddha-field, he purifies the thought of himself and of others. 4. His indefatigability in measureless birth-and-death consists in that, supported by his wholesome roots, he matures beings and purifies the Buddha-field, but never feels any fatigue, until he has fulfilled all dharmas and the knowledge of all modes. 5. The establishment in a sense of shame and a dread of blame means (P220) the shunning of the thought of all Disciples and Pratyeka-buddhas. 24

15.

tatra katamā bodhisattvasya mahāsattvasya araṇyavāsāparityāgitā? yā sarvaśrāvakapratyekabodhisamatikramaṇatā, iyaṃ bodhisattvasya mahāsattvasya araṇyavāsāparityāgitā. tatra katamā bodhisattvasya mahāsattvasyālpecchatā? yad bodhisattvo mahasattvo bodhim api necchati, iyaṃ bodhisattvasya mahāsattvasyālpecchatā. tatra katamā bodhisattvasya mahāsattvasya saṃtuṣṭiḥ? yad bodhisattvo mahāsattvaḥ sarvākārajñatām api na manyate, iyaṃ bodhisattvasya mahāsattvasya saṃtuṣṭiḥ. tatra katamā bodhisattvasya mahāsattvasya dhūtaguṇasaṃlekhānutsarjanatā? yā gambhīreṣu dharmeṣu nidhyaptikṣāntir iyaṃ bodhisattvasya mahāsattvasya dhūtaguṇasaṃlekhānutsarjanatā. tatra katamā bodhisattvasya mahāsattvasya śikṣāyā aparityāgitā? yaḥ sarvaśikṣāṇām apracāraḥ, iyaṃ bodhisattvasya mahāsattvasya śikṣāyā aparityāgitā. tatra katamā bodhisattvasya mahāsattvasya kāmaguṇajugupsanatā? yaḥ kāmacittasyānutpādaḥ, iyaṃ bodhisattvasya mahāsattvasya kāmaguṇajugupsanatā. tatra katamā bodhisattvasya mahāsattvasya nirvitsahagataś cittotpādaḥ? yaḥ sarvadharmāṇām anabhisaṃskāro 'yaṃ bodhisattvasya mahāsattvasya nirvitsahagataś cittotpādaḥ. tatra katamā bodhisattvasya mahāsattvasya sarvāstiparityāgitā? yā adhyātmikabāhyānāṃ dharmāṇām agrahaṇatā, iyaṃ bodhisattvasya mahāsattvasya sarvāstiparityāgitā. tatra katamā bodhisattvasya mahāsattvasya anavalīnacittatā? yā yad vijñānasthitiṣv asya cittaṃ nāvalīyate, iyaṃ bodhisattvasya mahāsattvasya anavalīnacittatā. tatra katamā bodhisattvasya mahāsattvasya sarvavastunirapekṣatā? yā sarvavastūnām amanasikāratā, iyaṃ bodhisattvasya mahāsattvasya sarvavastunirapekṣatā.
221：何等為菩薩不捨宴坐？佛言：諸羅漢、辟支佛所不能及，是為菩薩不捨宴坐。何謂菩薩少於所欲？佛言：菩薩道尚不欲，何況餘欲？何謂菩薩而自知足？佛言：得薩云若是為知足。何謂菩薩不捨沙門頭陀德行？佛言：入深法忍者是。何謂菩薩不捨於戒？佛言：菩薩不復用戒，是為不捨於戒。何謂菩薩污穢色欲？佛言：於婬妬無所生。何謂菩薩意與泥洹等？佛言：菩薩不有一切諸法。何謂菩薩棄捨所有？佛言：不受內外所有，是為棄捨。何謂菩薩不厭不懈？佛言：不生二識之處，是為不厭。何謂菩薩於諸所有無所戀慕？佛言：於諸物無念故。	222：何謂菩薩不捨閑居？不入聲聞、辟支佛地故。何謂菩薩志在少求？行菩薩道無所貪慕，志在佛道故。何謂菩薩而知止足？用成薩芸若故。何謂菩薩不捨節限？謂能分別曉深法故。何謂菩薩不捨學戒？所持禁戒而不放逸故。何謂菩薩不厭受欲？其心未曾起貪欲故。何謂菩薩心不滅度？於一切法而無所行故。何謂菩薩一切所有？能以布施而悉將護，內外諸法無所貪故。何謂菩薩志不怯弱？心未曾發而為二識故。何謂菩薩觀諸所有而無所貪？於諸萬物無所念故。	223：云何菩薩不捨阿練若住處？能過聲聞辟支佛地，是名不捨阿練若住處。云何菩薩少欲？乃至阿耨多羅三藐三菩提尚不欲，何況餘欲，是名少欲。云何菩薩知足？得一切種智，是名知足。云何菩薩不捨頭陀功德？觀諸深法忍，是名不捨頭陀功德。云何菩薩不捨戒？不取戒相，是名不捨戒。云何菩薩穢惡諸欲？欲心不生故，是名穢惡諸欲。云何菩薩厭世間心、順涅槃心？知一切法不作故，是名厭世間心、順涅槃心。云何菩薩捨一切所有？不惜內外諸法故，是名捨一切所有。云何菩薩心不沒？二種識處心不生故，是名心不沒。云何菩薩不惜一切物？於一切物不著不念，是名不惜一切物。是為菩薩於四地中不捨十法。
220：1)云何菩薩摩訶薩住阿練若常不捨離？善現！若菩薩摩訶薩勤求無上正等菩提，超諸聲聞、獨覺等地，是為菩薩摩訶薩住阿練若常不捨離。2)云何菩薩摩訶薩常好少欲？善現！若菩薩摩訶薩尚不自為求大菩提，況欲世間及二乘事！是為菩薩摩訶薩常好少欲。3)云何菩薩摩訶薩常好喜足？善現！若菩薩摩訶薩唯為證得一切智智故，於餘事無所執著，是為菩薩摩訶薩常好喜足。4)云何菩薩摩訶薩常不捨離杜多功德？善現！若菩薩摩訶薩常於深法起諦察忍，是為菩薩摩訶薩常不捨離杜多功德。5)云何菩薩摩訶薩於諸學處常不棄捨？善現！若菩薩摩訶薩於所學處堅守不移，是為菩薩摩訶薩於諸學處常不棄捨。6)云何菩薩摩訶薩於諸欲樂深生厭離？善現！若菩薩摩訶薩於妙欲樂不起欲心，是為菩薩摩訶薩於諸欲樂深生厭離。7)云何菩薩摩訶薩常樂發起寂滅俱心？善現！若菩薩摩訶薩知一切法曾無起作，是為菩薩摩訶薩常樂發起寂滅俱心。8)云何菩薩摩訶薩捨一切物？善現！若菩薩摩訶薩於內外法都不攝受，是為菩薩摩訶薩捨一切物。9)云何菩薩摩訶薩心不滯沒？善現！若菩薩摩訶薩於諸識住曾不起心，是為菩薩摩訶薩心不滯沒。10)云何菩薩摩訶薩於一切物常無顧戀？善現！若菩薩摩訶薩於一切事曾不思惟，是為菩薩摩訶薩於一切物常無顧戀。善現！諸菩薩摩訶薩住第四地時，於如是十法應受持不捨。

IV 1. He does not abandon the dwelling in the forest, i.e. he transcends the enlightenment of all the Disciples and Pratyekabuddhas. 25 2. His fewness of wishes consists in that he does not wish even for enlightenment. 26 3. He has contentment, in that he does not put his mind even to the knowledge of all modes. 27 4. He does not abandon the austere penance of the ascetic practices, that is his patient acquiescence in the deep dharmas which his meditation discloses to him. 2 8 5. His nonrenunciation of moral training consists in the nonobser- vation 29 of all moral duties. 6. The loathing for sensuous qualities is the nonproduction of a sen- suous thought. 7. The production of a thought connected with disgust consists in that he does not turn t o 3 0 any dharma. 8. His renunciation of all that is his consists in the absence of seizing on inward and outward dharmas. 9. The uncowed attitude of mind means that his thought does not get cowed in any of the foundations of conscious life. 31 10. The disregard for all things means the nonattention to all things.

16.

tatra katamā bodhisattvasya mahāsattvasya gṛhisaṃstavaparivarjanatā? yā buddhakṣetrād buddhakṣetraṃ saṃkramaṇatā upapādukatā pratilābhamuṇḍakāṣāyaprāvaraṇatā, iyaṃ bodhisattvasya mahāsattvasya gṛhisaṃstavaparivarjanatā. tatra katamā bodhisattvasya mahāsattvasya bhikṣubhikṣuṇīsaṃstavaparivarjanatā? yad bhikṣuṇā bhikṣuṇyā vā saha acchaṭikāsaṃghātamātram api na tiṣṭhati na ca tair vinā paritasanācittam utpādayati, iyaṃ bodhisattvasya mahāsattvasya bhikṣubhikṣuṇīsaṃstavaparivarjanatā. tatra kathaṃ bodhisattvena mahāsattvena kulamātsaryaṃ parivarjayitavyam? iha subhūte bodhisattvena mahāsattvena evaṃ cittam utpādayitavyaṃ, yan mayā sattvānāṃ sarvasukhopadhānaṃ kartavyaṃ ta ete sattvāḥ svapuṇyair eva sukhitā nātra mayā mātsaryacittam utpādayitavyam, idaṃ bodhisattvena mahāsattvena kulamātsaryaṃ parivarjayitavyam. tatra kathaṃ bodhisattvena mahāsattvena saṃgaṇikāsthānaṃ parivarjayitavyam? yatra bodhisattvasya mahāsattvasya saṃgaṇikāsthānasthitasya śrāvakapratyekabuddhapratisaṃyuktā kathā syāt tat pratisaṃyuktaṃ vā cittotpādam utpādayen na tatra bodhisattvena mahāsattvena sthātavyam, iyaṃ bodhisattvasya mahāsattvasya saṃgaṇikāsthānaparivarjanatā. tatra kathaṃ bodhisattvena mahāsattvena ātmotkarṣaṇā parivarjayitavyā? yā ādhyātmikānāṃ dharmāṇām asamanupaśyanā iyaṃ (psp1-2: 96) bodhisattvasya mahāsattvasya ātmotkarṣaṇaparivarjanatā. tatra katamā bodhisattvasya mahāsattvasya parapaṃsanāparivarjanatā? yad uta bāhyānāṃ dharmāṇām asamanupaśyanā, iyaṃ bodhisattvasya mahāsattvasya parapaṃsanāparivarjanatā. tatra kathaṃ bodhisattvena mahāsattvena daśākuśalāḥ karmapathāḥ parivarjayitavyāḥ? tathā hy ete āryamārgasyāntarāyakarāḥ sugater vā prāg eva saṃbodheḥ, evaṃ hi subhūte bodhisattvena mahāsattvena daśākuśalāḥ karmapathāḥ parivarjayitavyāḥ. tatra kathaṃ bodhisattvena mahāsattvena adhimānaḥ parivarjayitavyaḥ? tathā hi sa na kañcid dharmaṃ samanupaśyati, kutaḥ punar adhikaṃ yenādhimaṃsyate, evaṃ hi subhūte bodhisattvena mahāsattvena adhimānaḥ parivarjayitavyaḥ. tatra kathaṃ subhūte bodhisattvena mahāsattvena stambhaḥ parivarjayitavyaḥ? tathā hi tad vastu na samanupaśyati yatra stambham utpādayed evaṃ hi subhūte bodhisattvena mahāsattvena stambho notpādayitavyaḥ. tatra kathaṃ subhūte bodhisattvena mahāsattvena viparyāsāḥ parivarjayitavyāḥ? sarvavastūnām anupalabdhitām upādāya, evaṃ hi subhūte bodhisattvena mahāsattvena viparyāsāḥ parivarjayitavyāḥ. tatra kathaṃ subhūte bodhisattvena mahāsattvena vicikitsā parivarjayitavyā? tathā hi saṃdehāpagatāt sarvadharmān samanupaśyati, evaṃ hi subhūte bodhisattvena mahāsattvena vicikitsā parivarjayitavyā. tatra kathaṃ subhūte bodhisattvena mahāsattvena rāgadveṣamohānām adhivāsanā parivarjayitavyā? tathā hi rāgadveṣamohānāṃ vastu na samanupaśyati, evaṃ hi subhūte bodhisattvena mahāsattvena rāgadveṣamohāḥ parivarjayitavyāḥ.
221：須菩提白佛言：何等為菩薩遠離居業？佛言：遊諸佛國、轉所生處，常下鬚髮被著袈裟，是為遠離家業。何謂菩薩遠離比丘尼眾？佛言：彈指之頃不與共止，彈指之頃不得生意，是為菩薩離比丘尼。何謂菩薩離於妬嫉？佛言：菩薩當作是念：我當安隱眾生，不宜生嫉。何謂菩薩離於聚會？佛言：菩薩所住聚會，若有羅漢、辟支佛意者，常遠離之。 何謂菩薩遠離瞋恚？佛言：不令恚害鬪諍得其便。云何菩薩遠離自舉？佛言：內法不可得見故。云何菩薩遠離訾蔑他人？佛言：亦不見外法故。何謂菩薩遠離十惡？佛言：此十惡事，常欲壞於賢聖之道，何況佛道而不遠離？是故當遠離十惡。何謂菩薩遠離[怡-台+龍]戾？佛言：不見有法可貢高者，是為離於[怡-台+龍]戾。何謂菩薩遠離自用？佛言：尚不見有形，當於何所而行自用？何等為菩薩遠離顛倒？佛言：以形不可得見故。云何菩薩離婬怒癡？佛言：不復見婬怒癡形故。	222：何謂菩薩棄國捐家？從一佛國復遊一國，所生之處，除其鬚髮而被袈裟，現作沙門故。何謂菩薩捨比丘尼？彈指之頃不與從事，於彼因緣心無所起故。何謂菩薩捨棄種姓？菩薩當念：令眾生處在安隱，以自然安。若使見者，終不起嫉心故。何謂菩薩棄捐眾貪及與睡臥？假使菩薩所在眾會，若有興發聲聞、辟支佛心者，不當於彼與從事故。何謂菩薩離瞋恚？不從恨怒危害之心，無鬪訟意無所爭故。何謂菩薩不自稱譽？不見內法，無所觀故。何謂菩薩不毀他人？於外一切無所見故。何謂菩薩棄於十惡？習賢聖道為上行，淨身、口、意故。何謂菩薩棄捐憍慢？如是所行，不見諸法而有慢故。何謂菩薩捨於自大？所行不見形貌及與所有故。何謂菩薩離於顛倒？察諸所有而不可得故。何謂菩薩棄婬怒癡？永不覩見婬、怒、癡垢之所在故。	223：云何菩薩遠離親白衣？菩薩出家所生，從一佛國至一佛國，常出家剃頭著染衣，是名遠離親白衣。云何菩薩遠離比丘尼？不共比丘尼住，乃至彈指頃亦不生念，是名遠離比丘尼。云何菩薩遠離慳惜他家？菩薩如是思惟：我應安樂眾生，他今助我安樂，云何生慳？是名遠離慳惜他家。云何菩薩遠離無益談處？若有談處或生聲聞、辟支佛心，我當遠離，是名遠離無益談處。云何菩薩遠離瞋恚？不令瞋心、惱心、鬪心得入，是名遠離瞋恚。云何菩薩遠離自大？所謂不見內法故，是名遠離自大。云何菩薩遠離篾人？所謂不見外法故，是名遠離篾人。云何菩薩遠離十不善道？是十不善道能障八聖道，何況阿耨多羅三藐三菩提，是名遠離十不善道。云何菩薩遠離大慢？是菩薩不見法可作大慢者，是名遠離大慢。云何菩薩遠離自用？是菩薩不見是法可自用者，是名遠離自用。云何菩薩遠離顛倒？顛倒處不可得故，是名遠離顛倒。云何菩薩遠離婬怒癡？婬怒癡處不可見故，是名遠離婬怒癡。是為菩薩住五地中遠離十二法。
220：1)云何菩薩摩訶薩應遠離居家？善現！若菩薩摩訶薩遊諸佛土，隨所生處常樂出家，剃除鬚髮受持法服現作沙門，是為菩薩摩訶薩應遠離居家。2)云何菩薩摩訶薩應遠離苾芻尼？善現！若菩薩摩訶薩常應遠離諸苾芻尼，不與共居如彈指頃，亦復於彼不起異心，是為菩薩摩訶薩應遠離苾芻尼。3)云何菩薩摩訶薩應遠離家慳？善現！若菩薩摩訶薩作是思惟：我應長夜利益安樂一切有情，今此有情自由福力感得如是好施主家，故我於中不應慳嫉。既思惟已遠離家慳，是為菩薩摩訶薩應遠離家慳。4)云何菩薩摩訶薩應遠離眾會、忿諍？善現！若菩薩摩訶薩作是思惟：若處眾會其中或有聲聞、獨覺，或說彼乘相應法要，令我退失大菩提心，是故定應遠離眾會。復作是念：諸忿諍者能使有情發起瞋害，造作種種惡不善業，尚違善趣況大菩提！是故定應遠離忿諍。是為菩薩摩訶薩應遠離眾會忿諍。5)云何菩薩摩訶薩應遠離自讚毀他？善現！若菩薩摩訶薩都不見有內外諸法，故應遠離自讚毀他，是為菩薩摩訶薩應遠離自讚毀他。6)云何菩薩摩訶薩應遠離十不善業道？善現！若菩薩摩訶薩作是思惟：如是十種不善業道，尚當能礙人、天善趣，況於聖道及大菩提而不為障！故我於彼定應遠離。是為菩薩摩訶薩應遠離十不善業道。7)云何菩薩摩訶薩應遠離增上慢傲？善現！若菩薩摩訶薩不見有法可能發起此慢傲者，故應遠離，是為菩薩摩訶薩應遠離增上慢傲。8)云何菩薩摩訶薩應遠離顛倒？善現！若菩薩摩訶薩觀顛倒事都不可得，是故定應遠離顛倒，是為菩薩摩訶薩應遠離顛倒。9)云何菩薩摩訶薩應遠離猶豫？善現！若菩薩摩訶薩觀猶豫事都不可得，是故定應遠離猶豫，是為菩薩摩訶薩應遠離猶豫。10)云何菩薩摩訶薩應遠離貪瞋癡？善現！若菩薩摩訶薩都不見有貪、瞋、癡事，故應遠離如是三法，是為菩薩摩訶薩應遠離貪、瞋、癡。善現！諸菩薩摩訶薩住第五地時，應常遠離如是十法。

V la. He avoids intimacy with householders, i.e. he passes on from Buddha-field to Buddha-field, is reborn apparitionally, and appears with the shaven head, yellow robe, and upper garment of a monk. 32

lb. He avoids intimacy with33 nuns, i.e. he does not stay with a nun even for the time of a finger snap, 34 and yet does not feel troubled on that account. 2. A Bodhisattva avoids jealousy about the families of the faithful when he thinks to himself, " I should bestow on beings all that makes them happy. But if those beings are at their ease simply by their own merits, then I should not grudge them that." 3 5 3. His avoidance of the places where one meets society consists in that a Bodhisattva will not stay with people who talk as the Disciples and Pratyekabuddhas do, and who may give rise to thoughts connected with them. 4. He avoids self-exaltation by the nonreviewing of inward dharmas, and, 5. the depreciation of others by the nonreviewing of outward dharmas. 36 6. He should avoid the ten ways of unwholesome action because they cause obstacles to a happy destiny, how much more so to the holy Path and to full enlightenment. 7a. He avoids conceit (P221) because he does not review any dharma, how much less its superiority which could make him feel conceited. 7b. He avoids arrogance because he does not review that entity with regard to which arrogance could arise. 8. He avoids perverted views through his nonapprehension of all entities. 9. He avoids doubt because he reviews all dharmas free from the doubts engendered by the view of individuality. 37 10. He avoids the toleration of greed, hate, and delusion because he reviews no objective cause for greed, hate, and delusion.

17.

tatra kathaṃ bodhisattvena mahāsattvena ṣaḍ dharmāḥ paripūrayitavyāḥ? yad uta ṣaṭ pāramitā dānapāramitā śīlapāramitā kṣāntipāramitā vīryapāramitā dhyānapāramitā prajñāpāramitā, imāḥ ṣaṭ pāramitāḥ paripūrayitavyāḥ. tatra kathaṃ bodhisattvena mahāsattvena ṣaḍ dharmāḥ parivarjayitavyāḥ? yad uta śrāvakacittaṃ parivarjayitavyam. tat kasya hetoḥ? tathā (psp1-2: 97) hi naiṣa mārgo bodhaye, pratyekabuddhacittaṃ parivarjayitavyam. tat kasya hetoḥ? tathā hi naiṣa mārgo bodhaye, paritasanācittaṃ na kartavyam. tat kasya hetoḥ? tathā hi naiṣa mārgo bodhaye, yācanakaṃ dṛṣṭvā nāvalīnacittam utpādayitavyam. tat kasya hetoḥ? tathā hi naiṣa mārgo bodhaye, sarvasvam api parityajya na durmanasko bhavati. tat kasya hetoḥ? tathā hi naiṣa mārgo bodhaye, yācanakavikṣepo na kartavyaḥ. tat kasya hetoḥ? tathā hi naiṣa mārgo bodhaye.
221：云何菩薩在於六住，具足六波羅蜜？佛言：住於六波羅蜜、諸佛世尊及聲聞、辟支佛所可度彼岸，是為菩薩具足六波羅蜜。云何菩薩不為聲聞意？佛言：以聲聞事非平等道故。不為小意。何以故？亦非平等道故。云何不厭？厭者亦非平等道故。棄捨不悔，悔者非平等道。初發意者便當施與，亦不當惜。	222：何謂菩薩具足六法？第六住者當具六法。何謂為六？謂六波羅蜜當具足之。云何具足六波羅蜜？住六波羅蜜則能超越聲聞、辟支佛故。何謂菩薩不起聲聞、辟支佛心？此等所行不應為道，行小乘者不順佛道。若見乞求者則懷怯弱。行菩薩者當捨離之，心無憂慼。所以者何？斯等所行為不入道，從初發意常行布施，心不忘捨故。	223：云何菩薩住六地中具足六法？所謂六波羅蜜。諸佛及聲聞、辟支佛住六波羅蜜中能度彼岸，是名具足六法。云何菩薩不作聲聞、辟支佛意？作是念：聲聞、辟支佛意，非阿耨多羅三藐三菩提道。云何菩薩布施不生憂心？作是念：此非阿耨多羅三藐三菩提道。云何菩薩見有所索心不沒？作是念：此非阿耨多羅三藐三菩提道。云何菩薩所有物布施？菩薩初發心時布施，不言：是可與；是不可與。云何菩薩布施之後心不悔？慈悲力故。云何菩薩不疑深法？信功德力故。是為菩薩住六地中遠離六法。
220：1)云何菩薩摩訶薩應圓滿六波羅蜜多？善現！若菩薩摩訶薩圓滿六種波羅蜜多，超諸聲聞及獨覺地，又住此六波羅蜜多，佛及二乘能度五種所知海岸。云何為五？一者、過去。二者、未來。三者、現在。四者、不可說。五者、無為。是為菩薩摩訶薩應圓滿六波羅蜜多。2)云何菩薩摩訶薩應遠離聲聞心？善現！若菩薩摩訶薩作如是念：諸聲聞心非證無上大菩提道故應遠離。所以者何？厭生死故。是為菩薩摩訶薩應遠離聲聞心。3)云何菩薩摩訶薩應遠離獨覺心？善現！若菩薩摩訶薩作如是念：諸獨覺心非證無上大菩提道故應遠離。所以者何？樂涅槃故。是為菩薩摩訶薩應遠離獨覺心。4)云何菩薩摩訶薩應遠離熱惱心？善現！若菩薩摩訶薩作如是念：此熱惱心非證無上大菩提道故應遠離。所以者何？畏生死故。是為菩薩摩訶薩應遠離熱惱心。5)云何菩薩摩訶薩應遠離見乞者來不喜愁慼心？善現！若菩薩摩訶薩作如是念：此愁慼心非證無上大菩提道故應遠離。所以者何？違慈悲故。是為菩薩摩訶薩應遠離見乞者來不喜愁慼心。6)云何菩薩摩訶薩應遠離捨所有物追戀憂悔心？善現！若菩薩摩訶薩作如是念：此追悔心非證無上大菩提道故應遠離。所以者何？違本願故。謂我初發菩提心時，作是願言：諸我所有施來求者隨欲不空。如何今時施已追悔？是為菩薩摩訶薩應遠離捨所有物追戀憂悔心。7)云何菩薩摩訶薩應遠離於來求者方便矯誑心？善現！若菩薩摩訶薩作如是念：此矯誑心非證無上大菩提道故應遠離。所以者何？違本誓故。謂我初發菩提心時，作是誓言：凡我所有施來求者隨欲不空。如何今時而矯誑彼？是為菩薩摩訶薩應遠離於來求者方便矯誑心。善現！諸菩薩摩訶薩住第六地時，常應圓滿前說六法，及應遠離後說六法。

VI.A The Bodhisattva should fulfil the six perfections. (Because having stood in these six perfections, the Buddhas and Lords, and the Disciples and Pratyekabuddhas, have gone, do go and will go to the other shore of the flood of the fivefold cognizable. What is the fivefold cognizable? The past, the future, the present, the inexpressible, the unconditioned.) 38

VI.B 1. A Bodhisattva should avoid Disciple-thought and 2. Pratyeka-39 buddha-thought, because it is not the path to enlightenment. 40 2. He should not raise a worrying thought, because that is not the path to enlightenment. 4. He should not produce a thought of annoyance when he sees beggars, because that is not the path to enlightenment. 5. He does not become sad even when he has renounced all that he had, because that is not the path to enlightenment. 6. He should not be distracted by beggars, because that is not the path to enlightenment. 41

18.

tatra kathaṃ bodhisattvena mahāsattvena ātmagrāho na kartavyaḥ. tat kasya hetoḥ? tathā hy atyantatayā ātmā na saṃvidyate evaṃ bodhisattvena mahāsattvena ātmagrāho na kartavyaḥ, evaṃ sattvagrāho jīvagrāhaḥ pudgalagrāho na kartavyaḥ. tat kasya hetoḥ? tathā hy ete atyantatayā na saṃvidyante, evaṃ sattvajīvapudgalagrāho na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena ucchedagrāho na kartavyaḥ. tat kasya hetoḥ? tathā hi na kaścid dharma ucchidyate, atyantatayānutpannatvāt sarvadharmāṇāṃ nocchedeḥ, evam ucchedagrāho na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena śāsvatagrāho na kartavyaḥ. tat kasya hetoḥ? tathā hi yo dharmo notpadyate sa na śāśvatī bhavati, evaṃ śāśvatagrāho na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena nimittasaṃjñā notpādayitavyā. tat kasya hetoḥ? tathā hy atyantatayā saṃkleśo na saṃvidyate, evaṃ nimittasaṃjñā notpādayitavyā. tatra kathaṃ bodhisattvena mahāsattvena hetudṛṣṭir na kartavyā. tat kasya hetoḥ? tathā hi sa tāṃ dṛṣṭiṃ na samanupaśyati, evaṃ hetudṛṣṭir na kartavyā, evaṃ skandheṣu dhātuṣv āyataneṣv abhiniveśo na kartavyaḥ. tat kasya hetoḥ? tathā hi te dharmāḥ svabhāvena na saṃvidyante, evaṃ skandhadhātvāyataneṣv abhiniveśo na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvana traidhātuke 'bhiniveśo na kartavyaḥ. tat kasya hetoḥ? tathā hi traidhātukasvabhāvo na saṃvidyate, evaṃ traidhātuke 'bhiniveśo na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena traidhātuke 'dhyavasānaṃ na kartavyam. tat kasya hetoḥ? tathā hi tad vastu nopalabhyate, evaṃ traidhātuke 'dhyavasānaṃ na kartavyam. tatra kathaṃ bodhisattvena mahāsattvena traidhātuke ālayo na kartavyaḥ. tat kasya hetoḥ? tathā hi niḥsvabhāvatvād evaṃ traidhātuke ālayo na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena buddhadharmasaṃghaniśrayo na kartavyaḥ. tat kasya hetoḥ? tathā hi na buddhadharmasaṃghadṛṣṭiniśrayād buddhadharmasaṃghadarśanaṃ, evaṃ buddhadharmasaṃghadṛṣṭiniśrayo na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena śīladṛṣṭiniśrayo na kartavyaḥ. tat kasya hetoḥ? tathā hi na śīladṛṣṭiniśrayāc chīlapariśuddhir bhavaty evaṃ śīladṛṣṭiniśrayo na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena śūnyatāyāṃ vivādo na kartavyaḥ. tat kasya hetoḥ? tathā hi sarvadharmāḥ svabhāvena śūnyā na śūnyatayā, evaṃ śūnyatāyāṃ vivādo na kartavyaḥ. tatra kathaṃ bodhisattvena mahāsattvena śūnyatāvirodho na kartavyaḥ. tat kasya hetoḥ? tathā hi sarvadharmāḥ śūnyā na śūnyatā śūnyatāṃ virodhayati, evaṃ bodhisattvena mahāsattvena śūnyatāvirodho na kartavyaḥ.
221：云何菩薩不當作吾我想？從本際以來不可見故；乃至眾生有壽命想，從本以來亦不可見故。云何菩薩不斷所生見？以諸法無有斷截，從有本以來無所生故。云何菩薩不為常見？見法所不生者亦無有常故。云何菩薩不作念想？以無有垢故。云何菩薩不作種相？以諸見不可得見故。云何菩薩不入名色？不見有形故。云何菩薩不入五陰，亦不入性，亦不入衰，其實不可得見故。云何菩薩不入三界？以三界亦無真故。云何菩薩不作住處，亦不與虛空作期，無所依怙。何以故？無有形像故。云何菩薩不入佛見？不從所依得見佛故。	222：何謂菩薩不自貪身？所以爾者？推求本末無有吾我，計人壽命亦復如是。所以者何？諦觀察之心無所有故。何謂菩薩不墮滅見？所以爾者，一切諸法心無所斷，本末不起，一切諸法亦無所生故。何謂菩薩不計有常？所以爾者，假使諸法悉無所起，則無有常故。何謂菩薩不為想著？所以爾者，如是計之無有塵勞，無因緣見。所以爾者，彼所見者不見諸見故。何謂菩薩不猗名色？所以爾者，一切有所為無所有故。何謂菩薩不著諸陰？不猗諸種、不慕諸入。所以爾者，如是行者悉為自怨而無所有，以是故，不當猗著陰、種、諸入故。何謂菩薩不猗三界？其三界者自然無形，雖在三界而無所猗故。何謂菩薩不處所有？不以剋期而為虛空，一切所有悉無所有故。何謂菩薩見佛不著？不以猗見為見諸佛故。	223：云何菩薩不著我？畢竟無我故。云何菩薩不著眾生、不著壽命、不著眾數乃至知者、見者？是諸法畢竟不可得故。云何菩薩不著斷見？無有法斷，諸法畢竟不生故。云何菩薩不著常見？若法不生，是不作常。云何菩薩不應取相？無諸煩惱故。云何菩薩不應作因見？諸見不可見故。云何菩薩不著名色？名色處相無故。云何菩薩不著五陰、不著十八界、不著十二入？是諸法性無故。云何菩薩不著三界？三界性無故。云何菩薩不應作著心？云何菩薩不應作願？云何菩薩不應作依止？是諸法性無故。云何菩薩不著依佛見？作依見不見佛故。云何菩薩不著依法見？法不可見故。云何菩薩不著依僧見？僧相無為，不可依故。云何菩薩不著依戒見？罪無罪不著故。是為菩薩住七地中二十法所不應著。
220：1)云何菩薩摩訶薩應遠離我執乃至見者執？善現！若菩薩摩訶薩觀我乃至見者畢竟非有、不可得故，是為菩薩摩訶薩應遠離我執乃至見者執。2)云何菩薩摩訶薩應遠離斷執？善現！若菩薩摩訶薩觀一切法畢竟不生、無斷義故，是為菩薩摩訶薩應遠離斷執。3)云何菩薩摩訶薩應遠離常執？善現！若菩薩摩訶薩觀一切法性既不生、無常義故，是為菩薩摩訶薩應遠離常執。4)云何菩薩摩訶薩應遠離相想？善現！若菩薩摩訶薩觀貪等惑無所有故，是為菩薩摩訶薩應遠離相想。5)云何菩薩摩訶薩應遠離見執？善現！若菩薩摩訶薩都不見有諸見性故，是為菩薩摩訶薩應遠離見執。6)云何菩薩摩訶薩應遠離名色執？善現！若菩薩摩訶薩觀名色性都無所有、不可得故，是為菩薩摩訶薩應遠離名色執。7)云何菩薩摩訶薩應遠離蘊執？善現！若菩薩摩訶薩觀諸蘊性都無所有、不可得故，是為菩薩摩訶薩應遠離蘊執。8)云何菩薩摩訶薩應遠離處執？善現！若菩薩摩訶薩觀諸處性都無所有、不可得故，是為菩薩摩訶薩應遠離處執。9)云何菩薩摩訶薩應遠離界執？善現！若菩薩摩訶薩觀諸界性都無所有、不可得故，是為菩薩摩訶薩應遠離界執。10)云何菩薩摩訶薩應遠離諦執？善現！若菩薩摩訶薩觀諸諦性都無所有、不可得故，是為菩薩摩訶薩應遠離諦執。11)云何菩薩摩訶薩應遠離緣起執？善現！若菩薩摩訶薩觀緣起性都無所有、不可得故，是為菩薩摩訶薩應遠離緣起執。12)云何菩薩摩訶薩應遠離住著三界執？善現！若菩薩摩訶薩觀三界性都無所有、不可得故，是為菩薩摩訶薩應遠離住著三界執。13)云何菩薩摩訶薩應遠離一切法執？善現！若菩薩摩訶薩觀諸法性皆如虛空不可得故，是為菩薩摩訶薩應遠離一切法執。14)云何菩薩摩訶薩應遠離於一切法如理、不如理執？善現！若菩薩摩訶薩觀諸法性都不可得，無有如理、不如理故，是為菩薩摩訶薩應遠離於一切法如理、不如理執。15)云何菩薩摩訶薩應遠離依佛見執？善現！若菩薩摩訶薩知依佛見執不得見佛故，是為菩薩摩訶薩應遠離依佛見執。16)云何菩薩摩訶薩應遠離依法見執？善現！若菩薩摩訶薩知真法性不可見故，是為菩薩摩訶薩應遠離依法見執。17)云何菩薩摩訶薩應遠離依僧見執？善現！若菩薩摩訶薩知和合眾無相無為不可見故，是為菩薩摩訶薩應遠離依僧見執。18)云何菩薩摩訶薩應遠離依戒見執？善現！若菩薩摩訶薩知罪福性俱非有故，是為菩薩摩訶薩應遠離依戒見執。19)云何菩薩摩訶薩應遠離依空見執？善現！若菩薩摩訶薩觀諸空法都無所有不可見故，是為菩薩摩訶薩應遠離依空見執。20)云何菩薩摩訶薩應遠離厭怖空性？善現！若菩薩摩訶薩觀一切法自性皆空，非空與空有所違害，故厭怖事俱不可得，由此空法不應厭怖，是為菩薩摩訶薩應遠離厭怖空性。

VII.A A Bodhisattva does not seize on: 1. a self, or 2. a being, or 3. a soul, or 4. a person, because, absolutely/ they do not exist. 5. He does not seize on annihilationist views; for no dharma (P222) is ever annihilated, since all dharmas are absolutely unproduced. 6. He does not seize on eternalist views, because a dharma that has not been produced cannot become eternal. 7. He has no notion of a sign because, absolutely, defilement does not exist. 8. He does not form false views about causes, because he does not review such views. 9. He does not settle down in skandhas, 10. elements, or 11. sense-fields, because through their own-being these dharmas do not exist. 12. He does not settle down in that which belongs to the triple world, because the own-being of that which belongs to the triple world does not exist. 13. He does not attempt to do something about that which belongs to the triple world, because such an entity cannot be apprehended. 14. He does not hang on to what belongs to the triple world, because everything in it is without own-being 15. He should not take refuge in Buddha, 16. Dharma, and 17. Samgha, because it is not from taking refuge in the view of Buddha, Dharma, and Samgha, that there is a vision of Buddha, Dharma, and Samgha. 18. He should not take refuge in the view of morality, 42 because perfect purity of morality does not result from taking refuge in the view of morality. 19. There should be no contentions about emptiness, because all dharmas are empty through their own-being, and not through emptiness. 43 20. No obstruction should be raised to emptiness, because all dharmas are empty, and emptiness cannot obstruct emptiness.

19.

tatra kathaṃ bodhisattvena mahāsattvena śūnyatā paripūrayitavyā? svalakṣaṇaśūnyatām upādāya, paripūrir bodhisattvasya mahāsattvasya śūnyatā paripūrir, evaṃ bodhisattvena mahāsattvena śūnyatā paripūrayitavyā. tatra katamā bodhisattvasya mahāsattvasya ānimittasākṣātkriyā? yad uta sarvanimittānām amanasikāratā, iyaṃ bodhisattvasya mahāsattvasyānimittasākṣātkriyā. tatra katamad bodhisattvasya mahāsattvasya apraṇihitajñānam? yat sarvatraidhātuke cittasyāpratiṣṭhānam, idaṃ bodhisattvasya mahāsattvasyāpraṇihitajñānam. tatra katamā bodhisattvasya mahāsattvasya trimaṇḍalapariśuddhiḥ? yad uta daśa kuśalakarmapathapariśuddhir evaṃ bodhisattvasya mahāsattvasya trimaṇḍalapariśuddhiḥ. tatra kathaṃ bodhisattvena mahāsattvena sarvasattveṣu kṛpākaruṇāparipūriḥ kartavyā? yo mahākaruṇāyāḥ pratilābhaḥ, evaṃ bodhisattvena mahāsattvena sarvasattveṣu kṛpākaruṇāparipūriḥ karaṇīyā. tatra kathaṃ bodhisattvena maḥāsattvena sarvasattvā nāvamantavyāḥ? yad uta maitrīparipūryā, evaṃ bodhisattvena mahāsattvena sarvasattvā nāvamantavyāḥ. tatra katamad bodhisattvasya mahāsattvasya sarvadharmāṇāṃ samatādarśanaṃ yad utānutkṣepo 'prakṣepaḥ sarvadharmāṇām idaṃ bodhisattvasya mahāsattvasya sarvadharmāṇāṃ samatādarśanam. tatra katamo bodhisattvasya mahāsattvasya bhūtanayaprativedhaḥ? yaḥ sarvadharmāṇām aprativedhaḥ, ayaṃ bodhisattvasya mahāsattvasya bhūtanayaprativedhaḥ. tatra katamā bodhisattvasya mahāsattvasya anutpādakṣāntiḥ? yā sarvadharmāṇām anutpādāya anirodhāya anabhisaṃskārāya kṣāntir iyaṃ bodhisattvasya mahāsattvasya anutpādakṣāntiḥ. tatra katamad bodhisattvasya mahāsattvasya anutpādajñānam? yan nāmarūpānutpādajñānam idaṃ bodhisattvasya mahāsattvasya anutpādajñānaṃ. tatra katamo bodhisattvasya mahāsattvasya ekanayanirdeśaḥ? yā advayasamudācāratā ayaṃ bodhisattvasya mahāsattvasya ekanayanirdeśaḥ. tatra katamo bodhisattvasya mahāsattvasya kalpanāsamudghātaḥ? yā sarvadharmāṇāṃ kalpanā ayaṃ bodhisattvasya mahāsattvasya kalpanāsamudghātaḥ. tatra katamo bodhisattvasya mahāsattvasya saṃjñādṛṣṭivivartaḥ? yā sarvaśrāvakapratyekabuddhabhūmeḥ saṃjñādṛṣṭivivartanatā ayaṃ bodhisattvasya mahāsattvasya saṃjñādṛṣṭivivartaḥ. tatra katamo bodhisattvasya mahāsattvasya kleśavivartaḥ? yaḥ sarvavāsanānusaṃdhikleśotsargaḥ, ayaṃ bodhisattvasya mahāsattvasya kleśavivartaḥ, tatra katamā bodhisattvasya mahāsattvasya śamathavipaśyanābhūmiḥ? yat sarvākārajñatājñānam iyaṃ bodhisattvasya mahāsattvasya śamathavipaśyanābhūmiḥ, tatra katamā bodhisattvasya mahāsattvasya dāntacittatā? yā traidhātuke 'nabhiratiḥ, iyaṃ bodhisattvasya mahāsattvasya dāntacittatā. tatra katamad bodhisattvasya mahāsattvasyāpratihatajñānam? yo (psp1-2: 100) buddhacakṣuḥpratilambhaḥ, idaṃ bodhisattvasya mahāsattvasyāpratihatajñānam. tatra katamā bodhisattvasya mahāsattvasyānunayāpasaraṇajñatā? yā ṣaḍ āyatanikā upekṣā, iyaṃ bodhisattvasya mahāsattvasyānunayāpasaraṇajñatā. tatra katamad bodhisattvasya mahāsattvasya yatrecchākṣetragamanam? yad ekabuddhakṣetrān na calati sarvabuddhakṣetreṣu saṃdṛśyate, na cāsya buddhakṣetre saṃjñotpadyate, idaṃ bodhisattvasya mahāsattvasya yatrecchākṣetragamanam. tatra katamad bodhisattvasya mahāsattvasya sarvatrātmabhāvadarśanam? yad yathāparṣan maṇḍale ātmabhāvadarśanam, idaṃ bodhisattvasya mahāsattvasya sarvatrātmabhāvadarśanam.
221：云何菩薩不與空諍？一切法空，空不與空諍故。云何菩薩具足於空？其欲具足相者，是為具足空。云何菩薩得無相證？不念於諸相故。云何菩薩得無願智？不著三界故。云何菩薩淨於三事？具足十善故。云何菩薩以慧具足哀念眾生？以大悲利之故。云何菩薩無眾生？念欲淨佛國故。云何菩薩等觀諸法？以不高下諸法故。云何菩薩得於道覺？隨諸法所覺而度脫之故。云何菩薩得無所生忍？得諸法所有無生無滅，無所忍故。云何菩薩得無所生慧？知名色無所起故。云何菩薩得一道之教？無有二教故。云何菩薩滅諸分別？於諸法無所分部故。云何菩薩不修轉見？以不轉求羅漢、辟支佛意故。云何菩薩轉於垢濁？滅諸所習漏故。云何菩薩得滅諸垢而得清淨？所謂薩云若慧是。云何菩薩而自調意？不厭三界故。云何菩薩而得滅意？制六根故。云何菩薩慧無有礙？謂得佛眼故。云何菩薩知情欲不堅固？觀六衰故。	222：何謂菩薩不爭於空？一切諸法悉為空無，空不亂空，無所爭故。何謂菩薩具足於空？身相虛空則為菩薩具足於空故。何謂菩薩不證無相？於一切相而無所念故。何謂菩薩志無願慧？而於三界皆無所行故。何謂菩薩淨於三場？便能具足十善德故。何謂菩薩愍哀一切眾生之類？便能行德無極大哀故？何謂菩薩不慢眾生？而欲具足佛土故。何謂菩薩等觀諸法？察於諸法無高無下故。何謂菩薩諦觀道地？於一切法而無所習，無所動轉故。何謂菩薩無從生忍？一切諸法悉無所起，亦無所滅，忍無所有故。何謂菩薩無所生慧？其於名色，慧無所起故。何謂菩薩說於一品？不行二事故。何謂菩薩不念諸念？於一切法而無所念故。何謂菩薩棄捐諸見？能捨離聲聞、辟支佛地故。何謂菩薩滅除塵勞？一切諸漏所習止處，欲垢悉斷故。何謂菩薩寂離見地？謂能逮成薩芸若慧故。何謂心調？於三界無所患難故。何謂心寂？能御六根故。何謂菩薩不捨智慧？謂能逮得明眼故。何謂菩薩無有卒暴？觀於六入無染著故。	223：云何菩薩應具足空？具足諸法自相空故。云何菩薩無相證？不念諸相故。云何菩薩知無作？於三界中不作故。云何菩薩三分清淨？十善道具足故。云何菩薩一切眾生中慈悲智具足？得大悲故。云何菩薩不念一切眾生？淨國土具足故。云何菩薩一切法等觀？於諸法不損益故。云何菩薩知諸法實相？諸法實相無知故。云何菩薩無生忍？為諸法不生不滅，不作忍故。云何菩薩無生智？知名色不生故。云何菩薩說諸法一相？心不行二相故。云何菩薩破分別相？一切法不分別故。云何菩薩轉憶想？小大無量想轉故。云何菩薩轉見？於聲聞、辟支佛地見轉故。云何菩薩轉煩惱？斷諸煩惱故。云何菩薩等定慧地？所謂得一切種智故。云何菩薩調意？於三界不動故。云何菩薩心寂滅？制六根故。云何菩薩無閡智？得佛眼故。云何菩薩不染愛？捨六塵故。是為菩薩住七地中具足二十法。
220：1)云何菩薩摩訶薩應圓滿通達空？善現！若菩薩摩訶薩知一切法自相皆空，是為菩薩摩訶薩應圓滿通達空。2)云何菩薩摩訶薩應圓滿證無相？善現！若菩薩摩訶薩不思惟一切相，是為菩薩摩訶薩應圓滿證無相。3)云何菩薩摩訶薩應圓滿知無願？善現！若菩薩摩訶薩於三界法智皆不起，是為菩薩摩訶薩應圓滿知無願。4)云何菩薩摩訶薩應圓滿三輪清淨？善現！若菩薩摩訶薩具足清淨十善業道，是為菩薩摩訶薩應圓滿三輪清淨。5)云何菩薩摩訶薩應圓滿悲愍有情，及於有情無所執著？善現！若菩薩摩訶薩已得大悲及嚴淨土都無所執，是為菩薩摩訶薩應圓滿悲愍有情，及於有情無所執著。6)云何菩薩摩訶薩應圓滿一切法平等見，及於此中無所執著？善現！若菩薩摩訶薩於一切法不增不減都無所執，是為菩薩摩訶薩應圓滿一切法平等見，及於此中無所執著。7)云何菩薩摩訶薩應圓滿一切有情平等見，及於此中無所執著？善現！若菩薩摩訶薩於諸有情不增不減都無所執，是為菩薩摩訶薩應圓滿一切有情平等見，及於此中無所執著。8)云何菩薩摩訶薩應圓滿通達真實理趣，及於此中無所執著？善現！若菩薩摩訶薩於一切法真實理趣，雖如實通達而無所通達都無所執，是為菩薩摩訶薩應圓滿通達真實理趣，及於此中無所執著。9)云何菩薩摩訶薩應圓滿無生忍智？善現！若菩薩摩訶薩忍一切法無生、無滅、無所造作，及知名色畢竟不生，是為菩薩摩訶薩應圓滿無生忍智。10)云何菩薩摩訶薩應圓滿說一切法一相理趣？善現！若菩薩摩訶薩於一切法行不二相，是為菩薩摩訶薩應圓滿說一切法一相理趣。11)云何菩薩摩訶薩應圓滿滅除分別？善現！若菩薩摩訶薩於一切法不起分別，是為菩薩摩訶薩應圓滿滅除分別。12)云何菩薩摩訶薩應圓滿遠離諸想？善現！若菩薩摩訶薩遠離小大及無量想，是為菩薩摩訶薩應圓滿遠離諸想。13)云何菩薩摩訶薩應圓滿遠離諸見？善現！若菩薩摩訶薩遠離聲聞、獨覺地見，是為菩薩摩訶薩應圓滿遠離諸見。14)云何菩薩摩訶薩應圓滿遠離煩惱？善現！若菩薩摩訶薩棄捨一切有漏煩惱習氣相續，是為菩薩摩訶薩應圓滿遠離煩惱。15)云何菩薩摩訶薩應圓滿止觀地？善現！若菩薩摩訶薩修一切智、一切相智，是為菩薩摩訶薩應圓滿止觀地。16)云何菩薩摩訶薩應圓滿調伏心性？善現！若菩薩摩訶薩不著三界，是為菩薩摩訶薩應圓滿調伏心性。17)云何菩薩摩訶薩應圓滿寂靜心性？善現！若菩薩摩訶薩善攝六根，是為菩薩摩訶薩應圓滿寂靜心性。18)云何菩薩摩訶薩應圓滿無礙智性？善現！若菩薩摩訶薩修得佛眼，是為菩薩摩訶薩應圓滿無礙智性。19)云何菩薩摩訶薩應圓滿無所愛染？善現！若菩薩摩訶薩棄捨六處，是為菩薩摩訶薩應圓滿無所愛染。20)云何菩薩摩訶薩應圓滿隨心所欲往諸佛土，於佛眾會自現其身？善現！若菩薩摩訶薩修勝神通，往諸佛土承事供養諸佛世尊，請轉法輪度有情類，是為菩薩摩訶薩應圓滿隨心所欲往諸佛土，於佛眾會自現其身。善現！諸菩薩摩訶薩住第七地時，常應遠離前二十法，及應圓滿後二十法。

VII.B 1. Emptiness should be fulfilled through the fulfilment of the emptiness of own-marks. 2. The signless should be realized through nonattention to all signs. 3. The wishless is cognized when his thought is no longer firmly ground- ed in anything that belongs to the triple world. (P223) 4. The threefold perfect purity is the perfect purity of the ten ways of wholesome action. 5. The fulfilment of pity and compassion for all beings is achieved by acquiring the great compassion. 44 6. He should despise no being, because his friendliness has become perfect. 7. His vision of the sameness of all dharmas consists in that he adds nothing to all dharmas, and subtracts nothing from them. 8. His penetration to the really true principle is the nonpenetration of all dharmas. 9. His patient acceptance of nonproduction is the patient acceptance of the fact that all dharmas are not produced, stopped, or put together. 10. His cognition of nonproduction is the cognition of the nonproduction of name and form. 11. The exposition of the one single principle is the habitual absence of all notions of duality. 12. The uprooting of the imagination45 of all dharmas is the nondiscrimination of all dharmas. 13. His turning away from perceptions and views is the turning away from the perceptions and views of the level of all Disciples and Pratyeka-buddhas. 14. His turning away from the defilements is the rejection of all the defilements, and of the residues relating to them. 4 6 15. The stage where quietude and insight are in equilibrium is the cognition of the knowledge of all modes. 47 16. His mind is completely tamed, for he feels no delight for the triple world. 17. His unobstructed cognition is the acquiring of the Buddha-eye. 18. His knowledge of withdrawal from affection48 is the evenmindedness concerning everything that belongs to the six sense fields. 19. His going to the field he wishes to go to consists in that, without his stirring from one single Buddha-field, he appears in all Buddha-fields, and yet has no notion of a Buddha-field. 20. The exhibiting of a body everywhere refers to the exhibition of a body in the circle of the assembly. 49

20.

tatra katamo bodhisattvasya mahāsattvasya sarvasattvacittacaritānupraveśaḥ? yad ekacittena sarvasattvacittacaritajñānam, ayaṃ bodhisattvasya mahāsattvasya sarvasattvacittacaritānupraveśaḥ. tatra katamā bodhisattvasya mahāsattvasya abhijñāvikrīḍanā? yābhir abhijñābhir vikrīḍamāno buddhakṣetrād buddhakṣetraṃ saṃkrāmati buddhadarśanāya na ca buddhasaṃjño bhavati, iyaṃ bodhisattvasya mahāsattvasya abhijñāvikrīḍanā. tatra katamā bodhisattvasya mahāsattvasya yathādṛṣṭabuddhakṣetrapariniṣpādanatā? yā trisāhasramahāsāhasralokadhātvīśvaracakravartimūrtisthitasya sarvalokadhātuparityāgasyāmanyanatā, iyaṃ bodhisattvasya mahāsattvasya yathādṛṣṭabuddhakṣetrapariniṣpādanatā. tatra katamā bodhisattvasya mahāsattvasya buddhaparyupāsanatā? yā buddhaparyupāsanatā sarvasattvānugrahaṃ prati, iyaṃ bodhisattvasya mahāsattvasya buddhaparyupāsanatā. tatra katamā bodhisattvasya mahāsattvasya buddhakāyayathābhūtapratyavekṣaṇatā? yā dharmakāyayathābhūtapratyavekṣaṇatā, iyaṃ bodhisattvasya mahāsattvasya buddhakāyayathābhūtapratyavekṣaṇatā,
221：云何菩薩能入眾生意？持一意悉知眾生所念故。云何菩薩遊於神通，從一佛國至一佛國？初無有佛國想故。云何菩薩得佛國觀？於是國住，遍見諸佛國亦無佛國想故。云何菩薩隨其所見，諸佛國土自成其國，住於遮迦越羅地？遊諸三千大千國土故。云何菩薩奉見諸佛？以見法故，是為見佛。云何菩薩真見佛身？逮法性故，是為真見。	222：何謂菩薩心有所入？則以一心普見一切眾生之念故。何謂菩薩神通自娛？則以神通而自娛樂，從一佛國復至一國，所遊之處無佛土想故。何謂菩薩見諸佛國？住此佛國則見十方無量佛國，於諸佛國亦無所著故。何謂菩薩如所觀察？見諸佛國具足嚴淨，三千世界所遊之處，輒為轉輪聖王故。何謂菩薩稽首諸佛供事歸念？一切經法分別義趣故。何謂菩薩而常審諦觀諸佛身？以真正見諸佛則為法身故。	223：云何菩薩順入眾生心？菩薩以一心知一切眾生心及心數法。云何菩薩遊戲諸神通？以是神通從一佛國至一佛國，亦不作佛國想。云何菩薩觀諸佛國？自住其國見無量諸佛國，亦無佛國想。云何菩薩如所見佛國，自莊嚴其國？住轉輪聖王地，遍至三千大千世界，以自莊嚴。云何菩薩如實觀佛身？如實觀法身故。是為菩薩住八地中具足五法。
220：1)云何菩薩摩訶薩應圓滿悟入一切有情心行？善現！若菩薩摩訶薩用一心智，如實遍知一切有情心及心所，是為菩薩摩訶薩應圓滿悟入一切有情心行。2)云何菩薩摩訶薩應圓滿遊戲諸神通？善現！若菩薩摩訶薩遊戲種種自在神通，為欲親近供養佛故，從一佛國趣一佛國，而能不生遊佛國想。善現！是為菩薩摩訶薩應圓滿遊戲諸神通。3)云何菩薩摩訶薩應圓滿見諸佛土，如其所見而自嚴淨種種佛土？善現！若菩薩摩訶薩住一佛土，能見十方無邊佛國，亦能示現，而曾不生佛國土想。又為成熟諸有情故，現處三千大千世界轉輪王位而自莊嚴，亦能棄捨而無所執，是為菩薩摩訶薩應圓滿見諸佛土，如其所見而自嚴淨種種佛土。4)云何菩薩摩訶薩應圓滿供養承事諸佛世尊，於如來身如實觀察？善現！若菩薩摩訶薩為欲饒益諸有情故，於法義趣如實分別，如是名為以法供養承事諸佛，又諦觀察諸佛法身，是為菩薩摩訶薩應圓滿供養承事諸佛世尊，於如來身如實觀察。善現！諸菩薩摩訶薩住第八地時，於此四法應勤圓滿。

VIII.A 1. His entrance into the thoughts and conduct of all beings consists in that, with one single thought, he cognizes the thoughts and conduct of all beings. 50 2. He plays with the superknowledges in the sense that, playing with them (at will), he can pass from Buddha-field to Buddha-field for a vision of the Buddha, but he does not become one who has a notion of the Buddha. 3. The creation of Buddha-fields in accordance with what he has seen 51 consists in that, after he has occupied in the great trichiliocosm the position of its Ruler, or that of a Universal Monarch, 52 he renounces all world systems and yet does not fancy himself for that. (P224) 4a. He honours the Buddhas, i.e. honours the Dharma in order to help all beings. 4b. His contemplation of the Buddha-body as it really is, is the contemplation of the Dharma-body as it really is.

21.

tatra katamā bodhisattvasya mahāsattvasya indriyaparāparajñānatā? yā daśasu baleṣu sthitvā sarvasattvānām indriyaparipūriprajñājñānatā, iyaṃ bodhisattvasya mahāsattvasya indriyaparāparajñānatā. tatra katamā bodhisattvasya mahāsattvasya buddhakṣetrapariśodhanatā? (psp1-2: 101) yā sarvasattvacittapariśodhanatā, iyaṃ bodhisattvasya mahāsattvasya buddhakṣetrapariśodhanatā. tatra katamo bodhisattvasya mahāsattvasya māyopamasamādhiḥ? yatra samādhau sthitvā sarvāḥ kriyāḥ karoti na cāsya cittapracāro bhavati, ayaṃ bodhisattvasya mahāsattvasya māyopamasamādhiḥ. tatra katamā bodhisattvasya mahāsattvasyābhīkṣṇasamāpattiḥ? yā bodhisattvasya mahāsattvasya vipākajaḥ samādhir, iyaṃ bodhisattvasya mahāsattvasyābhīkṣṇasamāpattiḥ. tatra katamo bodhisattvasya mahāsattvasya saṃcintyātmabhāvaparigrahaḥ? yad bodhisattvo mahāsattvo yathāyathā sattvānāṃ kuśalamūlapariniṣpattir bhavati tathātathā saṃcintayātmabhāvaṃ parigṛhṇāti, ayaṃ bodhisattvasya mahāsattvasyātmabhāvaparigrahaḥ.
221：云何菩薩以智具足力？已住世尊十力之地，便能具足眾生力故。云何菩薩能淨佛國？能淨眾生故。云何菩薩如幻三昧？所作隨所應，無有動轉故。云何菩薩常住三昧？已得報應故。云何菩薩入諸功德？隨其道法而度脫之故。	222：何謂菩薩曉了諸根？若能住於怛薩阿竭十種力者，則能曉了一切眾生諸根本故。何謂菩薩佛土清淨？人民清淨是則名曰佛土清淨故。何謂菩薩如幻三昧？住此三昧菩薩則能變現一切，無所不入，心無所處故。何謂菩薩而等三昧？菩薩於諸三昧無所希望故。何謂菩薩能教眾生？所造德本各隨其行而開化，菩薩摩訶薩則以至誠而護己身，隨其眾生而開度之。	223：云何菩薩知上下諸根？菩薩住佛十力，知一切眾生上下諸根。云何菩薩淨佛國土？淨眾生故。云何菩薩如幻三昧？住是三昧能成辦一切事，亦不生心相故。云何菩薩常入三昧？菩薩得報生三昧故。云何菩薩隨眾生所應善根受身？菩薩知眾生所應生善根而為受身，成就眾生故。是為菩薩住八地中具足五法。
220：1)云何菩薩摩訶薩應圓滿根勝劣智？善現！若菩薩摩訶薩住佛十力，如實了知一切有情諸根勝劣，是為菩薩摩訶薩應圓滿根勝劣智。2)云何菩薩摩訶薩應圓滿嚴淨佛土？善現！若菩薩摩訶薩以無所得而為方便，嚴淨一切有情心行，是為菩薩摩訶薩應圓滿嚴淨佛土。3)云何菩薩摩訶薩應圓滿如幻等持數入諸定？善現！若菩薩摩訶薩住此等持，雖能成辦一切事業，而心於法都無動轉，又修等持極成熟故，不作加行能數現前，是為菩薩摩訶薩應圓滿如幻等持數入諸定。4)云何菩薩摩訶薩應圓滿隨諸有情善根應熟，故入諸有自現化生？善現！若菩薩摩訶薩為欲成熟諸有情類，殊勝善根隨其所宜，故入諸有而現受生，是為菩薩摩訶薩隨諸有情善根應熟，故入諸有自現化生。善現！諸菩薩摩訶薩住第九地時，於此四法應勤圓滿。

VIII.B 1. His cognition of the higher and lower faculties of others consists in that, as a result of having stood in the ten powers, 53 he has a wise cognition of the extent to which the dominants of all beings are perfected. 2. He purifies the Buddha-field by purifying the thought of all beings. 3a. His concentration on everything as an illusion has the result that he does all deeds, and yet no actual performance takes place. 54 3b. The perpetual attainment of this concentration is due to the fact that to the Bodhisattva it comes as a karma result of the good deeds of his past. 4. He gains a personality at will, i.e. as the wholesome roots of beings come to completion, so a Bodhisattva takes hold of a personality at will. 55

22.

tatra kathaṃ bodhisattvasya mahāsattvasyānantapraṇidhānam? yad bodhisattvo mahāsattvaḥ ṣaṇṇāṃ pāramitānāṃ paripūrṇatvād yathāyathā praṇidhiṃ praṇidadhāti tathātathā samṛdhyate, idaṃ bodhisattvasya mahāsattvasyānantapraṇidhānam. tatra katamad bodhisattvasya mahāsattvasya sarvasattvarutajñānam? yad bodhisattvo mahāsattvo niruktipratisaṃvidā devādīnāṃ rutaṃ pratisaṃvidhyati, iyaṃ bodhisattvasya mahāsattvasya sarvasattvarutajñānam. tatra katamo bodhisattvasya mahāsattvasya paripūrṇapratibhānam? yad bodhisattvo mahāsattvaḥ pratibhānapratisaṃvidā paripūrṇapratibhānanirdeśajñānaṃ pratividhyati, idaṃ bodhisattvasya mahāsattvasya paripūrṇapratibhānam. tatra katamā bodhisattvasya mahāsattvasya garbhāvakrāntisaṃpat? iha bodhisattvo mahāsattvaḥ sarvāsu jātiṣu aupapāduka upapadyate, iyaṃ bodhisattvasya mahāsattvasya garbhāvakrantisaṃpat. tatra katamā bodhisattvasya mahāsattvasya kulasaṃpat? yad bodhisattvo mahāsattvo bodhisattvakuleṣu pratyājāyate, iyaṃ bodhisattvasya mahāsattvasya kulasaṃpat. tatra katamā bodhisattvasya mahāsattvasya jātisaṃpat? yad bodhisattvo mahāsattvaḥ kṣatriyamahāśālakuleṣu brāhmaṇamahāśālakuleṣu vā pratyājāyate, iyaṃ bodhisattvasya mahāsattvasya jātisaṃpat. tatra katamā bodhisattvasya mahāsattvasya gotrasaṃpat? yad bodhisattvo (psp1-2: 102) mahāsattvo yasmād gotrāt pūrvakā bodhisattva abhūvaṃs tatra gotre pratyājāyate, iyaṃ bodhisattvasya mahāsattvasya gotrasaṃpat. tatra katamā bodhisattvasya mahāsattvasya parivārasaṃpat? yad bodhisattvo mahāsattvo bodhau sattvān pratiṣṭhāpya bodhisattvaparivāra evaṃ bhavatīyaṃ bodhisattvasya mahāsattvasya parivārasaṃpat. tatra katamā bodhisattvasya mahāsattvasya janmasaṃpat? yaj jātamātra eva bodhisattvo mahāsattvaḥ sarvalokadhātūn avabhāsena spharati, tāṃś ca sarvān ṣaḍ vikāraṃ kampayati, iyaṃ bodhisattvasya mahāsattvasya janmasaṃpat. tatra katamā bodhisattvasya mahāsattvasyābhiniṣkramaṇasaṃpat? yad bodhisattvo mahāsattvaḥ pravrajito 'nekaiḥ sattvakoṭīniyutaśatasahasraiḥ sārdham abhiniṣkrāmati gṛhāt, iyaṃ bodhisattvasya mahāsattvasyābhiniṣkramaṇasaṃpat. tatra katamā bodhisattvasya mahāsattvasya bodhivṛkṣavyūhasaṃpat? yad bodhisattvasya mahāsattvasya bodhivṛkṣasya mūlaṃ sauvarṇaṃ bhavati skandho vaiḍūryamayo bhavati, sarvaratnamayāḥ śākhāḥ patrāṇi sarvaratnamayāni tasya vṛkṣasya puṣpāṅ gandho 'vabhāsaś cānantān lokadhātūn avabhāsena sphurati, iyaṃ bodhisattvasya mahāsattvasya bodhivṛkṣavyūhasaṃpat. tatra katamā bodhisattvasya mahāsattvasya sarvaguṇaparipūrisaṃpat? yā bodhisattvasya mahāsattvasya sattvaparipākena buddhakṣetrapariśuddhir, iyaṃ bodhisattvasya mahāsattvasya sarvaguṇaparipūrisaṃpat.
221：云何菩薩不復思議？能自成立教授一切故。云何菩薩所願諧偶？具足行六波羅蜜是故諧偶。云何菩薩知諸天、龍、鬼神所知所言？以辯才慧無所不了故。云何菩薩得胞胎成就？在所生常化生故。云何菩薩居家成就？生於豪貴家故。云何菩薩父母成就？得生剎利、婆羅門家故。云何菩薩種姓成就？得繼過去諸菩薩種故。云何菩薩宗親成就？以眾菩薩為眷屬故。云何菩薩得生成就？生時光明普遍無量國土，震動無量國土故。云何菩薩出家成就？菩薩出家時，安諸無央數百千眾生，滿具足是三乘之願故。云何菩薩莊嚴佛樹？以黃金為樹，七寶為枝葉，其枝葉光明悉遍照十方無央數剎土，是為佛樹成就。云何菩薩諸善功德成就？菩薩摩訶薩淨佛土淨眾生，是為成就淨諸功德也。	222：何謂菩薩至誠？自然有所勸發，欲以度脫一切眾生故。何謂菩薩如其志願必能得之？菩薩常具足六波羅蜜故。何謂菩薩所演出音，諸天、龍神及揵沓惒聞其音者，各得解了而順化之？用有大哀普等音故。何謂菩薩入於胞胎？菩薩摩訶薩世世所生而無所生故。何謂菩薩在於尊貴？菩薩所生在諸種姓則能化之故。何謂菩薩所生具足？假使菩薩在君子種、在梵志種、在居士種，則能勸化故。何謂菩薩在於尊姓？諸以過去眾菩薩性等無差別故。何謂菩薩眷屬具足？菩薩所從諸眷屬侍使無所乏故。何謂菩薩土地嚴淨？始生之時，光明照曜無數世界，其蒙光者皆得安隱故。何謂菩薩棄國捐家？菩薩摩訶薩捨家學道時，化無央數億百千人而與從俱，能令眾生立於三乘故。何謂菩薩詣諸佛樹？其樹則為根莖枝葉華實，皆為七寶紫磨金色，照於十方無數佛土悉為大明，是為菩薩詣佛樹嚴淨。何謂菩薩一切名德而悉具足？設使菩薩人清淨者則佛國淨，是為菩薩名德具足。	223：云何菩薩受無邊世界所度之分？十方無量世界中眾生，如諸佛法所應度者而度脫之。云何菩薩得如所願？得六波羅蜜具足故。云何菩薩知諸天、龍、夜叉、揵闥婆語？辭辯力故。云何菩薩胎生成就？菩薩世世常化生故。云何菩薩家成就？常在大家生故。云何菩薩所生成就？若剎利家生、若婆羅門家生故。云何菩薩姓成就？如過去菩薩所生姓，從此中生故。云何菩薩眷屬成就？純諸菩薩摩訶薩為眷屬故。云何菩薩出生成就？生時光明遍照無量無邊世界，亦不取相故。云何菩薩出家成就？出家時無量百千億諸天侍從出家，是一切眾生必至三乘。云何菩薩莊嚴佛樹成就？是菩提樹以黃金為根，七寶為莖節枝葉，莖節枝葉光明遍照十方阿僧祇三千大千世界。云何菩薩一切諸善功德成滿具足？菩薩得眾生清淨，佛國亦淨。是為菩薩住九地中具足十二法。
220：1)云何菩薩摩訶薩應圓滿攝受無邊處所大願，隨有所願皆令證得？善現！若菩薩摩訶薩已具修六波羅蜜多極圓滿故，或為嚴淨諸佛國土，或為成熟諸有情類，隨心所願皆能證得，是為菩薩摩訶薩應圓滿攝受無邊處所大願，隨有所願皆令證得。2)云何菩薩摩訶薩應圓滿隨諸天、龍及藥叉等異類音智？善現！若菩薩摩訶薩修習殊勝詞無礙解，能善了知天、龍、藥叉、健達縛、阿素洛、揭路荼、緊捺洛、莫呼洛伽、人非人等言音差別，是為菩薩摩訶薩應圓滿隨諸天、龍及藥叉等異類音智。3)云何菩薩摩訶薩應圓滿無礙辯說？善現！若菩薩摩訶薩修習殊勝辯無礙解，為諸有情能無盡說，是為菩薩摩訶薩應圓滿無礙辯說。4)云何菩薩摩訶薩應圓滿入胎具足？善現！若菩薩摩訶薩雖一切生處實恒化生，而為益有情現入胎藏，於中具足無邊勝事，是為菩薩摩訶薩應圓滿入胎具足。5)云何菩薩摩訶薩應圓滿出生具足？善現！若菩薩摩訶薩於出胎時，示現種種希有勝事，令諸有情見者歡喜獲大利樂，是為菩薩摩訶薩應圓滿出生具足。6)云何菩薩摩訶薩應圓滿家族具足？善現！若菩薩摩訶薩或生剎帝利大族姓家、或生婆羅門大族姓家，父母真淨，是為菩薩摩訶薩應圓滿家族具足。7)云何菩薩摩訶薩應圓滿種姓具足？善現！若菩薩摩訶薩常在過去諸菩薩摩訶薩種姓中生，是為菩薩摩訶薩應圓滿種姓具足。8)云何菩薩摩訶薩應圓滿眷屬具足？善現！若菩薩摩訶薩純以無量無數菩薩摩訶薩眾而為眷屬，是為菩薩摩訶薩應圓滿眷屬具足。9)云何菩薩摩訶薩應圓滿生身具足？善現！若菩薩摩訶薩於初生時，其身具足一切相好，放大光明遍照無邊諸佛世界，亦令彼界六種變動，有情遇者無不蒙益，是為菩薩摩訶薩應圓滿生身具足。10)云何菩薩摩訶薩應圓滿出家具足？善現！若菩薩摩訶薩於出家時，無量無數百千俱胝那庾多眾前後圍繞尊重讚嘆，往詣道場，剃除鬚髮，服三法衣，受持應器，引導無量無邊有情，令乘三乘而趣圓寂，是為菩薩摩訶薩應圓滿出家具足。11)云何菩薩摩訶薩應圓滿莊嚴菩提樹具足？善現！若菩薩摩訶薩殊勝善根廣大願力，感得如是大菩提樹，吠琉璃寶以為其莖，真金為根，枝葉花果皆以上妙七寶所成，其樹高廣遍覆三千大千佛土，光明照曜周遍十方殑伽沙等諸佛世界，是為菩薩摩訶薩應圓滿莊嚴菩提樹具足。12)云何菩薩摩訶薩應圓滿一切功德成辦具足？善現！若菩薩摩訶薩滿足殊勝福慧資糧，成就有情、嚴淨佛土，是為菩薩摩訶薩應圓滿一切功德成辦具足。善現！諸菩薩摩訶薩住第十地時，應勤圓滿此十二法。

IX 1. The Bodhisattva's infinite resolve consists in that, as a result of having fulfilled the six perfections, whatever he resolves upon that he accomplishes. 2. His cognition of the speech of all beings consists in that, through the analytical knowledge of languages, he comprehends the speech of the gods, etc. 3. His fulfilled ready speech consists in that, through the analytical knowledge of ready speech, he penetrates to the cognition which enables him always to expound the Dharma effectively. 4. He accomplishes the descent into the womb by being, in all births, reborn apparitionally. 5. He accomplishes the family by being reborn in good families. 6. He accomplishes the birth 56 by being reborn in noble families, or in good brahmin families. 7. He accomplishes the clan by being reborn in that clan from which the former Bodhisattvas have come. 8. He accomplishes the retinue by being endowed with a retinue of Bodhisattvas, 57 after he has established beings in enlightenment. 9. He accomplishes the manner of birth: even when just born, a Bodhisattva irradiates all world systems with his splendour, and shakes them all in six ways. (P225) 10. He accomplishes the leaving of his home by leaving home together with many hundreds of thousands of niyutas of kotis of beings. 11. A Bodhisattva's accomplishment of the miraculous harmony of the Bodhi-tree consists in that the root of his Bodhi-tree is made of gold, the trunk of Vaidurya, the branches of all kinds of jewels, the leaves of all kinds of previous things, and the fine fragrance of that tree and its radiance irradiate infinite world systems. 12. A Bodhisattva's accomplishment of the fulfilment of all virtuous qualities is the perfect purity of his Buddha-field, through the maturity of the beings in it.

23.

tatra kathaṃ bodhisattvo mahāsattvo daśamyāṃ bhūmau sthitaḥ saṃstathāgata eveti vaktavyaḥ? yadā bodhisattvasya mahāsattvasya daśapāramitāḥ paripūrṇā bhavanti, yāvad aṣṭādaśāveṇikā buddhadharmāḥ paripūrṇā bhavanti, sarvākārajñatājñānaṃ ca sarvavāsanānusaṃdhikleśaprahāṇaṃ bhavati, mahākaruṇā ca sarvabuddhadharmāḥ paripūrṇā bhavanti, evaṃ hi subhūte bodhisattvo mahāsattvo daśamyāḥ punar bodhisattvabhūmeḥ paraṃ tathāgata eveti vaktavyaḥ. tatra katamā bodhisattvasya mahāsattvasya daśa bhūmayaḥ? yad bodhisattvo mahāsattva upāyakauśalyena sarvāsu pāramitāsu caran saptatriṃśad bodhipakṣeṣu dharmeṣu śikṣito 'pramāṇadhyānārūpyasamāpattiṣu caran daśatathāgatabalapratisaṃvitsv aṣṭādaśāveṇikeṣu buddhadharmeṣu (psp1-2: 103) caran gotrabhūmim aṣṭamakabhūmiṃ darśanabhūmiṃ tanūbhūmiṃ vītarāgabhūmiṃ kṛtāvībhūmiṃ śrāvakabhūmiṃ pratyekabuddhabhūmiṃ bodhisattvabhūmiṃ bodhisattvo mahāsattvo 'tikramya etā navabhūmīr atikramya buddhabhūmau pratiṣṭhate, iyaṃ bodhisattvasya mahāsattvasya daśamī bhūmiḥ. evaṃ hi subhūte bodhisattvo mahāsattvo mahāyānasaṃprasthito bhavati. iti bhūmisaṃbhāraḥ
221：云何十住菩薩名為如來？用具足六波羅蜜，諸習緒盡，得佛十八法，具足薩云若慧。須菩提！是故菩薩摩訶薩已得十住名為如來。云何菩薩已住十地？佛告須菩提：菩薩摩訶薩漚惒拘舍羅行六波羅蜜乃至三十七品，行十八法，過滅淨地、種性地、八地、見地、薄地、滅婬怒癡地、已作地、辟支佛地、菩薩地。須菩提！菩薩摩訶薩過是九地，便住佛地。須菩提！是為菩薩摩訶薩十住之地，當知是為菩薩摩訶薩摩訶衍三拔致。	222：何謂菩薩住十道地成為如來？菩薩摩訶薩具足六波羅蜜，十力、無畏、十八不共諸佛之法，得薩芸若慧，斷除塵勞、無所罣礙，是為菩薩住十道地成為如來。如是，須菩提！菩薩摩訶薩漚惒拘舍羅行六波羅蜜，意止、意斷、神足、根、力、七覺、八道、三十七品、十力、無畏、四分別辯、十八不共諸佛之法，寂然離見，現入種性八等之地。若有所處，離欲之地、所作辦地，離於聲聞辟、支佛地、菩薩之地，是為菩薩摩訶薩入第九住於佛地，是為菩薩摩訶薩第十行住，是為菩薩摩訶薩三拔致！	223：云何菩薩住十地中當知如佛？若菩薩摩訶薩具足六波羅蜜、四念處，乃至十八不共法、一切種智具足滿，斷一切煩惱及習，是名菩薩摩訶薩住十地中當知如佛。須菩提！菩薩摩訶薩住是十地中，以方便力故行六波羅蜜，行四念處乃至十八不共法，過乾慧地、性地、八人地、見地、薄地、離欲地、已作地、辟支佛地、菩薩地，過是九地住於佛地，是為菩薩十地。如是，須菩提！是名菩薩摩訶薩大乘發趣。
220：1)云何菩薩摩訶薩住第十地已，與諸如來應言無別？善現！是菩薩摩訶薩已圓滿六波羅蜜多，乃至已圓滿十八佛不共法，具一切智、一切相智，若復永斷一切煩惱習氣相續便住佛地。由此故說：若菩薩摩訶薩住第十地已，與諸如來應言無別。2)善現！云何菩薩摩訶薩住第十地趣如來地？善現！是菩薩摩訶薩方便善巧，行六波羅蜜多、四念住乃至十八佛不共法，超淨觀地、種姓地、第八地、具見地、薄地、離欲地、已辦地、獨覺地及菩薩地，又能永斷一切煩惱習氣相續，便成如來、應、正等覺住如來地。善現！如是菩薩摩訶薩住第十地趣如來地。善現！齊此當知菩薩摩訶薩發趣大乘。

X How should a Bodhisattva, a great being, who has stood on the tenth stage, be called a Tathagata? When in a Bodhisattva the ten perfections, etc. to: the eighteen special Buddhadharmas are fulfilled, and when there is the cognition of the knowledge of all modes, and a forsaking of all defilements and of the residues relating to them, and when the great compassion and all Buddha-dharmas have been fulfilled—it is then that a Bodhisattva, a great being, after the tenth Bodhisattva-stage, is verily to be called a Tathagata. Which are the ten stages of a Bodhisattva, a great being? A Bodhi-sattva, coursing through skill in means in all the perfections, having been trained in the thirty-seven wings of enlightenment, coursing in the Unlimited, the trances, and the formless attainments, coursing in the ten powers of a Tathagata, the analytical knowledges, the eighteen special Buddhadharmas, having passed beyond nine stages, i.e. the stage of bright insight, the stage of becoming one of the clan, the eighth-lowest stage, the stage of vision, the stage of refinement, the stage of turning away from passion, the stage of him who has done, the stage of a Pratye-kabuddha, the stage of a Bodhisattva, is established on the Buddha-stage—this is the tenth stage of a Bodhisattva, a great being. It is thus, Subhuti, that the Bodhisattva, the great being becomes one who has set out in the great vehicle.