---
title: "大寶積經 · 5 無量品"
description: "大宝积经是唐代高僧菩提流志翻译的一部重要佛教经典，属于大乘佛教宝积部核心典籍。该经汇集了早期大乘佛教的多部经典，形成于公元2-4世纪，内容涵盖菩萨修行、般若智慧、净土思想等大乘教义。菩提流志奉唐玄宗之命于8世纪完成汉译，共120卷，系统阐述了大乘佛教的修行次第与解脱之道。作为大乘佛教的重要集成经典，大宝积经在中国佛教史上具有崇高地位，对汉传佛教各宗派尤其是华严宗、净土宗的发展产生深远影响，是研究大乘佛教思想体系的关键文献。"
url: "https://rushiwowen.co/en/r/cma8xloxm127il404knfzzxeu"
---

## 大寶積經卷第四十一

> Great Treasure Collection Sutra, Volume 41

大唐三藏法師玄奘奉　詔譯

> Translation by the Tang Dynasty Tripitaka Master Xuanzang, by Imperial Decree

### 菩薩藏會第十二之七四無量品第五

> Chapter 5: Four Immeasurables, Section 7 of 12 on the Bodhisattva Collection

爾時佛告舍利子：「菩薩摩訶薩安住如是清淨信已，佛薄伽梵知是菩薩摩訶薩為菩薩藏法門之器。知是諸佛正法器已，躬往其所開發顯示菩薩之道。舍利子！汝今當知，如是法門差別之相。所謂菩薩摩訶薩安住淨信，佛薄伽梵知是菩薩為菩薩藏法門之器，知是諸佛正法器已，躬往其所開菩薩道。舍利子！如彼往昔超越無數廣大無量不可思議阿僧企耶劫，爾時有佛出現於世，名為大蘊如來、應、正等覺、明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，住自作證具足神通，為諸世間天、人、魔、梵、沙門、婆羅門、阿素洛等無量大眾宣說妙法，開示演暢初、中、後善，文義巧妙，純滿清白，隨順梵行。舍利子！爾時大蘊如來、應、正等覺有七十二那庾多聲聞弟子共會說法，皆是大阿羅漢，諸漏已盡無復煩惱，乃至心得自在，到於第一究竟彼岸。舍利子！是時有王名最勝壽，如法治世，號持政王。所治大城名最勝幢，廣博嚴麗安隱豐樂甚可愛樂，人物充滿諠譁熾盛。舍利子！時勝壽王有子名精進行，年居童幼形貌端嚴，成就第一圓滿淨色，為諸眾生之所樂見，已曾供養承事拘胝那庾多百千諸佛，親覲奉敬殖諸善本。舍利子！爾時精進行童子與諸內宮出遊園觀。時大蘊如來、應、正等覺知是童子為菩薩藏法門之器，又是諸佛正法之器，便往彼園精進行所。既到彼已上住空中，為是童子開菩薩道。

> At that time, the Buddha addressed Shariputra: "When a great Bodhisattva abides in such pure faith, the Bhagavan Buddha recognizes that this great Bodhisattva is a vessel for the Dharma teachings of the Bodhisattva Collection. Knowing that this being is a vessel for the true Dharma of all Buddhas, He personally goes to that Bodhisattva's presence and opens up and reveals the path of Bodhisattva practice. Shariputra! You should now understand the distinctions within these teachings. Specifically: When a great Bodhisattva abides in pure faith, the Bhagavan Buddha recognizes that this Bodhisattva is a vessel for the Dharma teachings of the Bodhisattva Collection. Knowing that this being is a vessel for the true Dharma of all Buddhas, He personally goes to that Bodhisattva's presence and opens up the Bodhisattva path. Shariputra! In the distant past, beyond countless, vast, immeasurable, and inconceivable eons, there was a Buddha who appeared in the world. His name was Great Aggregation Tathagata, Arhat, Fully Enlightened One, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed Leader, Tamer of Beings, Teacher of Gods and Humans, Buddha, Bhagavan. He lived in self-realization, endowed with complete spiritual powers. For the great multitudes of the world—gods, humans, demons, Brahma gods, ascetics, Brahmins, Asuras, and others—He proclaimed the wonderful Dharma. He taught, revealed, and elaborated on the Dharma, which was excellent in the beginning, excellent in the middle, and excellent in the end, with elegant words and profound meaning, completely pure and immaculate, in harmony with the holy life. Shariputra! At that time, the Great Aggregation Tathagata, Arhat, Fully Enlightened One, had seventy-two \*nayutas\* of shravaka disciples gathered together to hear the Dharma. All of them were great Arhats, their defilements completely exhausted, with no more afflictions, their minds fully liberated, having reached the supreme far shore. Shariputra! At that time, there was a king named Most Excellent Life, who ruled the world with righteousness. His title was King Upholding Governance. The great city he ruled was called Most Excellent Banner. It was vast, majestic, peaceful, prosperous, and delightful. It was filled with people, bustling and flourishing. Shariputra! King Most Excellent Life had a son named Diligent Conduct. He was still a child, with an elegant and dignified appearance, possessing the ultimate perfect and pure features. He was loved by all beings. He had already served, honored, and made offerings to \*koti\* upon \*koti\* of Buddhas, personally seeing and paying respect to them, planting many virtuous roots. Shariputra! At that time, the youth Diligent Conduct went out to the royal gardens with his inner palace attendants. The Great Aggregation Tathagata, Arhat, Fully Enlightened One, knew that this youth was a vessel for the Dharma teachings of the Bodhisattva Collection and a vessel for the true Dharma of all Buddhas. So He went to the garden where Diligent Conduct was staying. After arriving, He hovered in the air and opened up the Bodhisattva path for this youth.

「又復讚說三世諸佛：『童子當知，云何名為菩薩道耶？所謂菩薩摩訶薩，於諸有情精勤修習四無量心。何等為四？所謂大慈波羅蜜、大悲波羅蜜、大喜波羅蜜、大捨波羅蜜。又勤精進於諸攝法隨順修學。童子！若有菩薩如是修行，是名開菩薩道。

> Then he also praised the Buddhas of the three times, saying: "Child, do you know what is called the Bodhisattva path? It is that the great Bodhisattva diligently cultivates the four boundless states of mind toward all beings. What are these four? They are the perfection of great loving-kindness, the perfection of great compassion, the perfection of great sympathetic joy, and the perfection of great equanimity. Furthermore, he diligently and energetically studies and follows the methods of embracing others. Child! If a Bodhisattva practices in this way, this is called opening the Bodhisattva path."

「『復次童子！云何菩薩摩訶薩於諸眾生精勤修學大慈無量波羅蜜？所謂菩薩摩訶薩行菩薩道，為阿耨多羅三藐三菩提故，盡眾生界慈心遍滿。以何等量為眾生界？所謂盡虛空界是眾生量。童子當知，如虛空界無所不遍，如是菩薩摩訶薩大慈無量亦復如是，無有眾生含識種類而不充遍。童子當知，如眾生界無有限量，如是菩薩摩訶薩所修之慈亦無限量。空無邊故眾生無邊，眾生無邊故慈亦無邊。童子當知，眾生界多非大地界，又非水界火界風界。吾今為汝廣說譬喻，令汝了知諸眾生界無限量義。童子當知，假使十方各如殑伽河沙等世界數量，一切同時合成大海，滿其中水。復有如上殑伽河沙等眾生同共集會，析一毛端為百五十分，共以一分霑取海中第一滴水。復有餘殑伽河沙等眾生如前同會，取一分毛霑取海中第二滴水。復有餘殑伽河沙等眾生如前同會，取一分毛霑取海中第三滴水。童子當知，假使以是毛滴方便尚可霑盡此大海水，而眾生性邊量無盡。是故當知，眾生之性無量無邊不可思議，而菩薩慈悉皆遍滿。童子！於汝意云何？如是無量無邊修慈善根，頗有能得其邊際不？』精進行童子白佛言：『不也。世尊！』佛言：『如是如是。童子！菩薩摩訶薩亦復如是，修慈善根遍眾生界為無限量。復次童子！我今更說大慈之相。童子當知，此慈無量能護自身，此慈如是發起他利，於無諍論慈最第一，慈能除斷忿恚根栽，慈能永滅一切過失，慈能遠離諸有愛纏。此慈如是，但見眾生清淨勝德，而不見彼有諸愆犯。慈能超越熱惱所侵，慈能生長身語心樂。慈力如是，不為一切他所惱害，慈性安隱離諸怖畏，慈善根力隨順聖道，慈能令彼多瞋暴惡不忍眾生發清淨信，慈能濟拔諸眾生聚。以慈力故於彼刀杖性無執持，慈能將導一切眾生趣於解脫。是慈能滅諸惡瞋恚，是慈遠離詐現威儀諛諂矯飾逼切求索，而能增長利養恭敬名譽等事。以慈力故梵釋天王之所禮敬，以慈嚴身所有威德。行慈之人為聰慧者所共稱讚，慈能防護一切愚夫。是慈力故超過欲界，順梵天道開解脫路。慈為大乘最居前導，慈能攝御一切諸乘，慈能積集無染福聚，慈善之力一切有依，諸福業事所不能及。慈能莊嚴三十二相及隨顯相，慈能離彼鄙賤下劣不具諸根，慈為坦路善道涅槃歸趣之所。是慈能遠一切惡道及諸八難，是慈力故喜樂法樂，不貪一切富貴王位受用樂具。是慈力故於諸眾生等心行施，是慈能離種種妄想。慈為門路一切尸羅學之所由，慈能救濟諸犯禁者，是慈能現忍辱之力，慈能遠離一切憍慢矜伐自大，慈能發起無動精進，慈能令修正方便行速疾究竟，慈能為諸靜慮解脫及三摩地三摩鉢底之所根本。慈能令心出離煩惱諸有熾然，慈為一切智慧生因。由慈無量能聞持故，自他諸品皆悉決定。慈能除遣順魔煩惱，是慈力故同住安樂。慈能令人起住坐臥密護威儀，慈能損減諸掉性欲。是慈猶如妙香塗身，是慈能塗慚愧衣服，是慈能遣一切諸難煩惱惡趣。慈能濟拔一切眾生，大慈無量捐捨自樂，能與一切眾生安隱快樂。如是無量不可思議大慈之相，吾今略說。童子！是名菩薩摩訶薩大慈無量波羅蜜。菩薩摩訶薩由成就是大慈無量故，觀諸眾生常懷慈善，勤求正法無有疲倦。童子當知，諸聲聞慈唯能自救，諸菩薩慈畢竟度脫一切眾生。童子當知，眾生緣慈，初發大心菩薩所得。法緣之慈，趣向聖行菩薩所得。無緣之慈，證無生忍菩薩所得。童子！是名菩薩摩訶薩大慈無量波羅蜜。若菩薩摩訶薩安住大慈波羅蜜故，則於一切眾生慈心遍滿。

> "Further, child, what does it mean for a Bodhisattva-Mahasattva to earnestly cultivate the immeasurable perfection of great loving-kindness toward all beings? It means that a Bodhisattva-Mahasattva, while practicing the Bodhisattva path for the sake of supreme enlightenment, fills the entire realm of beings with a heart of loving-kindness. What is the measure of the realm of beings? It is the measure of all beings that fills the entire space of the universe. Child, you should know that just as space pervades everywhere without exception, so too does the great loving-kindness of a Bodhisattva-Mahasattva pervade all beings without exception, including every type of sentient life. Child, you should know that just as the realm of beings has no limit, so too is the loving-kindness cultivated by a Bodhisattva-Mahasattva limitless. Because space is boundless, beings are boundless; because beings are boundless, loving-kindness is boundless. Child, you should know that the realm of beings is greater than the realm of earth, and greater than the realms of water, fire, and wind. I will now give you a broad analogy to help you understand the limitless nature of the realm of beings. Child, imagine that in each of the ten directions, there are worlds as numerous as the sands of the Ganges River. All of these worlds simultaneously merge into a great ocean, filling it with water. Then, let there be beings as numerous as the sands of the Ganges River, all gathering together. They split the tip of a single hair into one hundred and fifty parts, and with one part, they dab up the first drop of water from the ocean. Then, let there be another group of beings, as numerous as the sands of the Ganges River, gathering as before, and with one part of a hair tip, they dab up the second drop of water. Then, let there be yet another group of beings, as numerous as the sands of the Ganges River, gathering as before, and with one part of a hair tip, they dab up the third drop of water. Child, you should know that even if they could use this method of dabbing with hair tips to exhaust all the water in that great ocean, the measure of beings would still be inexhaustible. Therefore, you should know that the nature of beings is immeasurable, boundless, and inconceivable, yet the loving-kindness of a Bodhisattva pervades it all. Child, what do you think? Can one find a limit to this root of goodness cultivated by the immeasurable practice of loving-kindness?" The Diligent Youth replied, "No, World-Honored One." The Buddha said, "So it is, so it is. Child, a Bodhisattva-Mahasattva is likewise: the root of goodness cultivated through loving-kindness pervades the realm of beings without limit. Furthermore, child, I will now explain the characteristics of great loving-kindness. Child, you should know that this loving-kindness is immeasurable and can protect oneself. This loving-kindness arises to benefit others. Amidst disputes, loving-kindness is supreme. Loving-kindness can cut off and eliminate the roots of anger. Loving-kindness can forever extinguish all faults. Loving-kindness can remove the entanglements of craving for existence. This loving-kindness sees only the pure virtues of beings, not their transgressions. Loving-kindness can transcend the invasion of afflictions. Loving-kindness can generate happiness in body, speech, and mind. Such is the power of loving-kindness: it is not harmed by others. Its nature is peaceful, free from all fear. The root of goodness from loving-kindness follows the noble path. Loving-kindness can cause beings who are irritable, violent, and intolerant to develop pure faith. Loving-kindness can rescue and support all groups of beings. Through its power, one does not grasp at weapons. Loving-kindness can guide all beings toward liberation. This loving-kindness extinguishes all evil and anger. It is far from pretentious displays, flattery, deception, and forceful demands, while it increases offerings, respect, and reputation. Through its power, the Brahma and Shakra kings pay homage to it. It adorns one with all majesty and virtue. The practitioner of loving-kindness is praised by the wise. Loving-kindness can protect all foolish people. This power surpasses the realm of desire, aligns with the path of Brahma, and opens the path to liberation. Loving-kindness is the foremost guide for the Great Vehicle. Loving-kindness can encompass all vehicles. Loving-kindness accumulates a collection of merit that is undefiled. The power of this root of goodness surpasses all other meritorious deeds that rely on supports. Loving-kindness adorns the thirty-two major marks and the accompanying minor marks. Loving-kindness separates one from being lowly, despicable, or having incomplete faculties. Loving-kindness is a smooth road leading to the good paths and nirvana. This loving-kindness abandons all evil destinies and the eight unfortunate conditions. Through its power, one delights in the joy of the Dharma, not coveting wealth, royal status, or worldly enjoyments. Through its power, one gives equally to all beings. Loving-kindness eliminates all kinds of false thinking. Loving-kindness is the gateway and path from which all moral precepts arise. Loving-kindness can rescue those who have broken precepts. This loving-kindness manifests the power of patience. Loving-kindness removes all arrogance, conceit, and self-importance. Loving-kindness can initiate unshakable effort. Loving-kindness enables one to cultivate the right practices quickly and reach their culmination. Loving-kindness is the foundation for all states of meditative absorption, liberation, and attainments. Loving-kindness frees the mind from the burning afflictions of existence. Loving-kindness is the cause of all wisdom. Because loving-kindness is immeasurable, one can remember and uphold teachings, ensuring the certainty of both self and others. Loving-kindness removes afflictions that cooperate with Mara. Through its power, one dwells peacefully with others. Loving-kindness causes one to maintain dignified conduct while standing, sitting, lying down, and walking. Loving-kindness reduces restlessness and desire. This loving-kindness is like applying fine perfume to the body. It is like clothes of shame and modesty. It dispels all difficulties, afflictions, and evil destinies. Loving-kindness rescues all beings. Great loving-kindness, being immeasurable, gives up one's own happiness and bestows peace and joy on all beings. These characteristics of great loving-kindness, though immeasurable and inconceivable, I have briefly described. Child, this is called the perfection of great loving-kindness of a Bodhisattva-Mahasattva. Having perfected this immeasurable great loving-kindness, a Bodhisattva-Mahasattva regards all beings with kindness, diligently seeking the true Dharma without weariness. Child, you should know that the loving-kindness of Shravakas (voice-hearers) only saves themselves, while the loving-kindness of Bodhisattvas ultimately liberates all beings. Child, you should know that loving-kindness based on beings is attained by Bodhisattvas who have just awakened their great resolve. Loving-kindness based on phenomena is attained by Bodhisattvas progressing on the path of noble conduct. Loving-kindness based on non-attachment is attained by Bodhisattvas who have realized the truth of non-arising. Child, this is called the perfection of great loving-kindness of a Bodhisattva-Mahasattva. If a Bodhisattva-Mahasattva abides in this perfection, their heart of loving-kindness pervades all beings."

「『復次精進行童子！云何名為菩薩摩訶薩大悲無量波羅蜜？童子當知，菩薩摩訶薩為欲證得阿耨多羅三藐三菩提故，應以大悲而為導首，如人命根出息入息而為上首。如是童子，證得大乘菩薩摩訶薩亦復如是，必以大悲而為導首。童子！如轉輪王所有眾寶，要以金輪而為前導。如是童子！菩薩摩訶薩亦復如是，所有一切諸佛正法，皆以大悲而為導首。

> "Moreover, Child of Diligent Progress! What is called the Great Compassion Immeasurable Perfection of a Bodhisattva-Mahasattva? Child, you should know: Bodhisattva-Mahasattvas, wishing to attain Supreme Perfect Enlightenment, must take great compassion as their guide, just as the breath of life takes inhalation and exhalation as its foundation. Thus, Child, one who realizes the Mahayana as a Bodhisattva-Mahasattva also does so, must take great compassion as their guide. Child! Just as all treasures of a wheel-turning king are led by the precious wheel, so too, Child, do Bodhisattva-Mahasattvas act. All the true Dharma of the Buddhas is led by great compassion.

「『復次童子！菩薩摩訶薩為阿耨多羅三藐三菩提故，度諸眾生行於大悲，畢竟不捨一切眾生。童子！云何菩薩摩訶薩於眾生所發起大悲？童子！菩薩摩訶薩行大悲時，觀諸眾生虛偽身見之所纏縛、為諸惡見之所藏隱。菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷虛偽身見種種纏縛諸惡見等。

> "Moreover, young prince! A great bodhisattva, for the sake of supreme enlightenment, guides all beings through great compassion, never abandoning anyone. Young prince! How does a great bodhisattva generate great compassion toward beings? Young prince! When practicing great compassion, the bodhisattva sees that beings are bound by false views of self and hidden by wrong views. Having observed this, the bodhisattva generates great compassion for all beings, thinking: 'I must teach them the sublime Dharma, so they may forever cut through these bonds of false self-view and all harmful views.'

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生安住不實虛偽顛倒，於無常中妄起常想、於諸苦中妄起樂想、於無我中妄起我想、於不淨中妄起淨想。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷虛妄不實諸顛倒故。

> "Furthermore, young prince, when a great bodhisattva practices great compassion, they see that all beings dwell in false, distorted, and upside-down views. In the midst of impermanence, they mistakenly cling to the idea of permanence. Amidst suffering, they wrongly imagine happiness. In what is without a self, they fabricate a self. In impurity, they conjure up purity. Young prince! After observing this, the great bodhisattva generates great compassion for all beings, thinking: 'I must teach them the profound Dharma, so that they may forever cut off these false, unreal, and upside-down views.'

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生愚癡顛倒耽嗜愛欲，於母姊妹尚生陵逼，況復於彼餘眾生等。菩薩摩訶薩觀是事已，作如是念：「苦哉世間，乃能容止非聖之聚、惡業無愧充滿其中。」復作是念：「咄哉苦哉！如是眾生曾處母胎，臥息停止生由產門，如何無恥共行斯事。如是眾生深為大失極可憐愍，種種過患極可訶責。何以故？為貪瞋癡之所害故，又為無智所加害故，捨離正法安住非法，修行惡法墮在地獄、畜生、焰魔鬼趣。如是眾生惡業引故，所往之處行於非道。」童子！譬如野干於彼塚間，為諸群狗之所搏逐，逃迸走避臨大峻崖，窮途所逼夜中嘷叫。如是童子！彼諸眾生亦復如是同於野干。復次童子！譬如生盲，群狗逼逐臨大坑㵎。如是童子！彼諸眾生亦復如是同於生盲。復次童子！譬如圂猪行處糞穢兼又食噉初無厭惡。如是童子！彼諸眾生亦復如是同於圂猪。如是眾生極可憐愍，婬惱所逼於親非親，為諸煩惱之所加害，行魔徒黨魔羂所縛，纏裹惑網陷沒欲泥。童子！菩薩摩訶薩觀是事已，於彼眾生發起大悲，我當為彼宣說妙法令其永斷諸欲煩惱故。

> “Further, young prince! When a great bodhisattva practices great compassion, they observe how living beings are foolish, inverted, and addicted to sensual desires—how they even commit violence against their own mothers and sisters, let alone others. Witnessing this, the great bodhisattva thinks: ‘How pitiful is this world, to contain such an assembly of the unholy, full of evil deeds and shamelessness.’ Then they think: ‘How wretched! Such beings once dwelt in their mothers’ wombs, rested and breathed there, and emerged through the birth canal—how can they be so shameless as to engage in these acts? These beings are deeply lost, utterly pitiable, their countless faults deserving the harshest reproach. Why? Because they are harmed by greed, hatred, and ignorance, and further harmed by a lack of wisdom. They abandon the true Dharma, dwell in what is not Dharma, practice evil ways, and fall into the realms of hells, animals, and hungry ghosts. Guided by their evil deeds, wherever they go, they walk on wrong paths.’ Young prince! Imagine a jackal in a graveyard, pursued by a pack of dogs. Fleeing and dodging, it heads toward a steep cliff. Cornered by its desperate path, it howls in the night. So too are those beings like the jackal. Again, young prince! Imagine a blind man, pursued by a pack of dogs, rushing toward a deep chasm. So too are those beings like the blind man. Again, young prince! Imagine a pig wallowing in filth, eating it without any disgust. So too are those beings like the pig. These beings are utterly pitiable, tormented by lust, treating kin and strangers alike, afflicted by all manner of mental defilements, walking in the company of demons, bound by the snares of Mara, tangled in nets of delusion, and sunk in the mud of desire. Young prince! After observing this, the great bodhisattva generates great compassion for these beings, thinking: ‘I must teach them the wonderful Dharma, so they may forever cut off all desires and afflictions.’

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生五蓋所覆、欲箭所中，貪著六處，眼見色已執著像貌不能捨離，如是耳所聞聲、鼻所嗅香、舌所甞味、身所覺觸，執著形相皆不能捨。是諸眾生多於瞋恚互相怨讐，若得義利稱我善友，得非義利便相加害。是諸眾生多於惛沈及以眠睡羸劣愚鈍，為無智膜之所覆障。是諸眾生不善掉悔之所纏縛，常為種種諸惡煩惱染污其心。是諸眾生疑網纏裹，於甚深法不能決定。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷諸廕蓋故。

> "Moreover, Child! When the Bodhisattva Mahasattva practices great compassion, he observes that sentient beings are covered by the five hindrances, pierced by the arrows of desire, and attached to the six sense bases. Upon seeing forms with their eyes, they become fixated on their features and cannot let go. Similarly, when hearing sounds with their ears, smelling scents with their nose, tasting flavors with their tongue, and feeling touches with their body, they cling to these perceptions and cannot release them. These beings are full of hatred, viewing each other as enemies. If they gain advantage, they call each other good friends; if they suffer loss, they harm one another. These beings are often weighed down by drowsiness and sleep, weak and dull, veiled by a film of ignorance. These beings are bound by harmful regret and restlessness, their minds constantly stained by various defilements. These beings are entangled in doubt, unable to decide on the profound truth. Child! Having observed this, the Bodhisattva Mahasattva develops great compassion toward these beings, thinking: 'I must teach them the wondrous Dharma, so they may forever cut off these coverings and hindrances.'

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生為慢所害、過慢所害、我慢所害、增上慢所害、邪慢所害，於諸下劣計我為勝，於彼等者計我最勝。或有眾生計色為我，或復乃至計識為我，於所未證計我已證。由恃此故，應可問訊而不問訊、應可禮拜而不禮拜，於諸長宿心無敬順，於尊重師不加祇仰，於聰叡者而不請問，何等為善何等不善？何等應修何等不修？何等應作何等不作？何等有罪何等無罪？何等為道？何等為三摩地？何等為解脫？如是等法曾未明了，但自計我為勝為尊。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷一切憍慢種故。

> "Furthermore, child, when the Bodhisattva Mahasattva practices great compassion, they observe how beings are harmed by pride—by excessive pride, by ego-pride, by arrogant pride, and by false pride. They see how some beings think themselves superior to those who are inferior, or even more superior to those who are their equals. Some cling to their physical form as 'self,' and others cling to their consciousness as 'self,' or claim to have realized what they have not yet realized. Relying on these views, they refuse to greet those they should greet, refuse to bow to those they should bow to, lack reverence and respect for elders and teachers, and fail to seek guidance from the wise. They do not ask: 'What is good and what is evil? What should be cultivated and what should be abandoned? What should be done and what should not be done? What is blameless and what is blameworthy? What is the path? What is meditative absorption? What is liberation?' They remain ignorant of these truths, yet consider themselves superior and noble. Child! Having observed this, the Bodhisattva Mahasattva develops great compassion for all beings, thinking: 'I shall teach them the sublime Dharma, so that they may forever uproot all the seeds of arrogance and pride.'"

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生愛縛所縛，為愛僮僕妻妾男女所共纏裹，為無義利之所圍遶，為諸衰禍之所繫縛，生死關鍵之所遮礙，不能出離地獄、傍生、焰魔鬼道。為彼有縛之所拘撿，而不能得縱任自在。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其獲得縱任自在隨欲而行趣涅槃故。

> "Moreover, young prince! When a great bodhisattva practices great compassion, they observe how sentient beings are bound by the chains of desire—made slaves to love, entangled by wives, children, and family, surrounded by what is meaningless, and tied down by all kinds of misfortune. They are blocked by the gates of birth and death, unable to escape hells, animal realms, hungry ghosts, and demonic paths. They are restrained by the bonds of existence, and cannot attain true freedom. Young prince! After observing this, the great bodhisattva generates great compassion toward all sentient beings, thinking: 'I shall teach them the wonderful Dharma, so they may gain the freedom to act as they wish and journey toward nirvana.'"

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生遠離善友為惡知識之所纏執，由彼昵近諸惡友故，耽著一切不善之業，所謂殺生、偷盜、邪行、妄語、離間、麁獷、綺語、貪、恚、邪見，諸如是等無量惡業熾然建立。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其為諸善友所攝，捨棄十種不善業道，令具受持十善業故。

> "Furthermore, young prince, when the bodhisattva-mahasattva practices great compassion, he observes how beings are separated from virtuous friends and bound by evil companions. Because they cling to such bad company, they indulge in all kinds of unwholesome actions: taking life, stealing, sexual misconduct, lying, divisive speech, harsh words, idle chatter, greed, anger, and wrong views. Countless evil deeds like these blaze up like a wildfire within them. Young prince, having observed this, the bodhisattva-mahasattva feels great compassion toward all beings, thinking: 'I shall teach them the true Dharma, so that they may be guided by virtuous friends, abandon the ten unwholesome actions, and fully embrace the ten wholesome actions instead.'"

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生為諸愚癡之所覆蔽，無明暗暯之所翳障，顛倒執著，於其自體有情命者、生者、人者、少年丈夫及數取者、作者受者、我及我所，如是諸見無邊無量堅執不捨。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令聖慧眼得清淨故，又令永斷一切見故。

> "Further, young prince, when a great being practices great compassion, he observes that sentient beings are covered and obscured by various kinds of ignorance, veiled by the darkness of delusion, and clinging to distorted views. Regarding their own bodies, they hold to the notions of a sentient being, a life, a person, a man, a youth, a self, a doer, a receiver, and what is 'me' and 'mine.' Such views are limitless and unbounded, and they grasp them tightly without letting go. Young prince, after observing this, the great being generates great compassion toward all sentient beings, thinking: 'I will teach them the sublime Dharma, so that their noble eye of wisdom may become clear, and so that all such views may be eradicated forever.'"

「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生樂著生死流轉不息五蘊魁膾，常恒尋逐三界囹圄，曾無遠離桎梏枷鎖不思開釋。菩薩摩訶薩觀見是已，於諸眾生發起大悲，我當為彼說微妙法，令彼解脫五蘊魁膾，又令越度生死曠野，及以出離三界牢獄諸繫縛故。

> “Furthermore, young one, when a great being (Bodhisattva) practices great compassion, they observe that sentient beings delight in clinging to the cycle of birth and death that never ceases. The five aggregates are like fierce butchers, constantly and forever chasing them through the prison of the three realms. Far from being free, they never seek to escape their manacles and shackles. When the great Bodhisattva sees this, they generate great compassion toward all beings, and think: ‘I must teach them the sublime teachings, so they may be freed from the butchery of the five aggregates, cross the wild wasteland of endless birth and death, and break out from the jail of the three realms and all their bonds.

「『復次童子！菩薩摩訶薩行大悲時，觀諸含識從不善生，如毱如輪轉圓不定。由此業故，從此世間至彼世間，又從彼世間至此世間，迅速流轉馳向五趣背涅槃道。童子！菩薩摩訶薩觀是事已，於諸眾生發起大悲，我應為彼說微妙法，當為開闢涅槃宮門令其趣入。如是童子！菩薩摩訶薩行大悲時，觀眾生性發起十種大悲無量。復次童子！菩薩摩訶薩復有十種大悲轉相，所謂如是大悲由於不諂而得生起，譬如虛空永出離故。如是大悲由於不誑而得生起，從增上意而出離故。如是大悲非由詐妄而得發起，從如實道質直其心而出離故。如是大悲由於不曲而得生起，極善安住無曲之心而出離故。如是大悲由彼無有憍高怯下而得生起，一切有情高慢退屈善出離故。如是大悲由護彼故而得生起，從自心淨而出離故。如是大悲由堅固慧而得生起，永離一切動不動心，妙住其心善出離故。如是大悲由捨自樂而得生起，授與他樂善出離故。如是大悲為欲荷負諸眾生故而得生起，堅固精進善出離故。

> "Furthermore, young prince, when a great bodhisattva practices great compassion, they observe that all living beings are born from unwholesome actions. They spin and turn without fixed direction, like a ball or a wheel. Because of these actions, beings travel from this world to that world, and from that world back to this world. They flow rapidly, rushing toward the five realms of rebirth, turning away from the path to Nirvana. Young prince, after observing this, the great bodhisattva generates great compassion for all beings. They think: 'I must teach them the subtle Dharma, I must open the door to Nirvana's palace and guide them to enter.' Thus, young prince, when a great bodhisattva practices great compassion, they observe the nature of beings and generate ten kinds of measureless great compassion. Furthermore, young prince, the great bodhisattva has ten kinds of transformations of great compassion. They are as follows: This great compassion arises from non-deceit, just like space, because it has completely departed. This great compassion arises from non-falsehood; it departs from a sincere intention, from an elevated mindset. This great compassion is not produced by pretense or deceit; it departs from the path of truth and an upright heart. This great compassion arises from non-crookedness; it departs from a well-stabilized, straight heart. This great compassion arises from having no arrogance nor inferiority; it departs well from the pride and dejection of all beings. This great compassion arises from protecting others; it departs from a pure mind. This great compassion arises from firm wisdom; it perfectly departs from all moving and non-moving states of mind, skillfully abiding in the heart. This great compassion arises from giving up one's own happiness; it perfectly departs from granting happiness to others. This great compassion arises from the desire to bear the burden of all beings; it departs from steadfast diligence."

「『復次童子！菩薩摩訶薩大悲無量，復有如是十種轉相。所謂一切大乘出離，皆因大悲而得出離，以是因故說名大悲。如是大悲建立一切布施、持戒、忍辱、精進、靜慮、智慧，由是因故說名大悲。如是大悲建立念處、正斷、神足，如是大悲建立根、力、覺支、隨念、共法覺支，及與道支，歡喜本業、諸定次第、十善業道，乃至諸相皆如是說，以是因故說名大悲。如是大悲建立如來自然智慧，以是因故名為大悲。童子當知！如是大悲作自所作、善作所作不變異作，為諸眾生作所應作。如是大悲一切眾生如意圓滿，童子！是名菩薩摩訶薩大悲無量波羅蜜。由成就是大悲波羅蜜故，菩薩摩訶薩觀諸眾生處如是位，復於彼所重興悲愍。

> "Furthermore, young prince, the great compassion of a Bodhisattva-Mahasattva is boundless and has these ten transformative aspects. That is, all great-vehicle paths to liberation arise because of great compassion, and because of this, it is called great compassion. This great compassion establishes all giving, moral conduct, patience, diligence, meditative concentration, and wisdom, and because of this, it is called great compassion. This great compassion establishes the foundations of mindfulness, the right efforts, and the psychic powers; it establishes the faculties, powers, awakening factors, mindfulness, and the factors conducive to enlightenment, as well as the path factors, joyful foundation of deeds, stages of meditative absorption, and the ten virtuous actions—even the bodily marks are described in this way—and because of this, it is called great compassion. This great compassion establishes the Tathagata's innate wisdom, and because of this, it is called great compassion. Know this, young prince: This great compassion performs its own work, does its work well, works without alteration, and does what should be done for all beings. This great compassion fulfills the wishes of all beings. Young prince, this is called the boundless perfection of great compassion of a Bodhisattva-Mahasattva. By achieving this perfection of great compassion, the Bodhisattva-Mahasattva sees beings situated in such conditions and continues to generate pity and compassion toward them."

「『復次精進行童子！云何名為菩薩摩訶薩大喜無量波羅蜜？童子當知，菩薩摩訶薩為眾生故求阿耨多羅三藐三菩提時，修行大喜。如是喜者有無量相。童子當知，菩薩喜者名諸善法憶念、歡悅、清淨、妙喜。何以故？於諸善法無下慼性、無退屈性、無疲倦性故。是喜名為遠離一切樂世間性。何以故？安住一切樂法樂性故。是喜能令內心歡悅身力勇銳。何以故？慧覺怡暢心意踊躍故。是喜樂於如來之身。何以故？樂求相好好莊嚴故。是喜聞法無有厭倦。何以故？欣樂依法能正行故。由斯喜故，於法欣勇，於諸眾生心無損害。喜樂菩提，於廣大法悉能信解，發起遠離少分乘心。是喜名為制伏慳喜。何以故？於諸求者行必施故。由斯喜故，於諸犯戒愛心攝受，於諸持戒心常清淨，又復能令自尸羅淨。是喜名為超過一切惡道怖畏、安隱之喜。是喜名為忍受他人諸惡言詞、鄙語路喜。是喜名為無返報喜。何以故？若遇挑眼、截手、刖足、斬支節時，心堪忍受。是喜名為敬尊重喜。何以故？於諸長宿具修威儀，曲躬恭敬跪拜尊嚴故。是喜名為恒舒顏喜。何以故？心志和泰，遠離嚬蹙，先言問訊故。是喜名為遠離一切詐現威儀、諛諂矯誑逼求之喜。何以故？是喜趣向堅實正法之道路故。由此喜故，於諸菩薩起深愛樂猶如大師，於正法所起愛樂心如自己身，於如來所起愛樂心如自己命，於尊重師起愛樂心猶如父母，於諸眾生起愛樂心視如一子，於阿遮利耶受教師所起愛樂心敬如眼目，於諸正行起愛樂心猶如身首，於波羅蜜起愛樂心猶如手足，於說法師起愛樂心如眾重寶，所求正法起愛樂心猶如良藥，於能舉罪及憶念者起愛樂心猶如良醫。如是童子！是名菩薩摩訶薩大喜無量波羅蜜。諸菩薩摩訶薩住是大喜波羅蜜故，行菩薩行常懷歡喜，勤求正法無有厭倦。

> “Furthermore, Vigorous Progress Youth! What is called the Bodhisattva-Mahasattva’s Great Joy Immeasurable Perfection? Know this, youth: When a Bodhisattva-Mahasattva seeks supreme, perfect enlightenment for the sake of all beings, they cultivate great joy. Such joy has countless aspects. Know this, youth: The Bodhisattva’s joy is called the joyful recollection, delight, purity, and sublime happiness of all wholesome qualities. Why? Because there is no nature of depression, no tendency to retreat, and no nature of weariness regarding wholesome qualities. This joy is called the one that leaves behind all worldly pleasures. Why? Because it rests in the delight of all principles of joy. This joy can bring inner happiness and invigorate the body’s strength. Why? Because wisdom and awareness are serene, and the mind is elated. This joy delights in the body of the Thus-Come One. Why? Because it delights in seeking the auspicious marks and adornments. This joy hears the Dharma without ever tiring. Why? Because it happily relies on the Dharma to practice correctly. Through this joy, one becomes joyful and courageous in the Dharma, and the mind does not harm any being. It delights in enlightenment, fully understanding and believing in all vast teachings, and moving away from the mindset of the lesser vehicles. This joy is called the joy that subdues stinginess. Why? Because it always gives to those who seek. Through this joy, one lovingly accepts those who break precepts, keeps the mind pure toward those who uphold precepts, and also purifies one’s own moral discipline. This joy is called the secure joy that surpasses all fear of evil realms. This joy is called the joy of bearing others’ harsh words and vulgar speech. This joy is called the joy of non-retaliation. Why? Because when faced with gouged eyes, severed hands, cut feet, or dismembered limbs, the mind is able to endure. This joy is called the joy of reverence and respect. Why? Because toward elders, one maintains proper conduct, bows, shows respect, and offers solemn veneration. This joy is called the joy of always presenting a smiling face. Why? Because the mind is gentle and harmonious, free from frowning, and one greets others with kind words. This joy is called the joy far removed from all false displays of dignity, flattery, deceit, and forced pursuit. Why? Because this joy moves toward the solid and true path of the Dharma. Through this joy, one develops deep affection for Bodhisattvas as for a great teacher, loves the Dharma as one’s own body, loves the Thus-Come Ones as one’s own life, loves respected masters like parents, loves all beings as if they were one’s only child, loves preceptors and teachers as dearly as one’s own eyes, loves correct practices as one’s head and body, loves perfections as hands and feet, loves Dharma teachers as precious treasures, loves the Dharma one seeks as medicine, and loves those who point out faults and remind one of truth as skilled doctors. Thus, youth! This is called the Bodhisattva-Mahasattva’s Great Joy Immeasurable Perfection. Abiding in this Joy Perfection, Bodhisattva-Mahasattvas practice the Bodhisattva path always with happiness, diligently seeking the true Dharma without ever tiring.

「『復次精進行童子！云何名為菩薩摩訶薩大捨無量波羅蜜？童子當知，菩薩摩訶薩為眾生故發阿耨多羅三藐三菩提已，當行大捨。當知是捨有於三種。何等為三？謂捨煩惱捨、護自他捨、時非時捨。何等名為捨煩惱捨？童子當知，菩薩摩訶薩於敬事所其心不高，於不敬事心無卑下，若受利養心不憍高，不得利養心無紆欝，於彼持戒及犯戒所起平等覺，得勝名譽心不悕樂，被諸毀謗情無憂慼，若致譏訶志無貶退，於稱讚所善住法性，於諸苦事有擇慧力，於諸樂事有無常苦觀解之力，棄捨愛欲斷諸瞋恚，於怨親所其心平等，於善作惡作其心無二，於有愛不愛情無所觀，於善聞惡聞不生執著，於善說惡說心無愛恚，於諸欲味及過患所平等稱量，於我自身及他眾生起於平等信欲之意，於身命所情無顧戀，於下中上諸眾生所起平等照，於隱顯法起平等性，於諦非諦自體清淨。如是童子！菩薩摩訶薩若能自然起勝對治，是名菩薩摩訶薩捨煩惱捨。

> "Furthermore, Diligent One, what is the great perfection of supreme relinquishment for a bodhisattva-mahasattva? Know this, O child: after a bodhisattva-mahasattva has awakened the mind for supreme, perfect enlightenment for the sake of beings, they should practice great relinquishment. Understand that this relinquishment has three types. What are these three? They are: relinquishing afflictions, safeguarding self and others, and knowing the right and wrong time. What is the relinquishing of afflictions? O child, the bodhisattva-mahasattva's mind does not become proud when honoured, nor does it become low when disrespected. When receiving offerings, the mind is not arrogant; when not receiving them, the mind is not depressed. They maintain equanimity toward those who keep precepts and those who violate them. When gaining good reputation, the mind does not crave it; when slandered, the mind feels no grief. When criticized, their resolve does not waver. When praised, they abide in the true nature of things. In suffering, they have the power of discernment. In pleasure, they have the power of insight that sees it as impermanent and painful. They abandon craving and cut off anger. Their mind is equal toward enemies and loved ones. They are not divided between good and bad deeds. They are unattached whether love or hate exists. Toward what is well-heard or ill-heard, they develop no clinging. Toward good speech or bad speech, their mind does not love or hate. They weigh equally the taste of desires and their dangers. They develop equal faith and intention toward themselves and others. They have no attachment to body or life. They shine equally on low, middle, and high beings. They maintain equanimity toward hidden and manifest phenomena. They possess pure discernment of what is true and false. Thus, O child, when a bodhisattva-mahasattva can naturally generate superior countermeasures, this is called the relinquishing of afflictions for a bodhisattva-mahasattva.

「『復次童子！何等名為護自他捨？童子當知，菩薩摩訶薩若被他人節節支解割皮肉時，常自觀心住於大捨，雖復支解割其身肉，然其內心唯住於捨無所希望，及以追求縱於身語起諸變異俱能堪忍，是則名為護自他捨。爾時菩薩又觀二種心無損害。何等為二？所謂不由眼相及以色相，乃至不由意相及以法相，心生損害而住於捨。何以故？無損無害是乃名為護自他捨。復次，何等名為護自他捨？被他所損不加報故，於自於他俱能忍受，是名為捨。於諸有恩及無恩所平等方便，是名為捨。是捨名為無諍極捨、滅自心捨、觀自體捨、不害他捨。於諸定事菩薩能捨，然佛世尊非所聽許諸菩薩等唯修於捨。何以故？菩薩摩訶薩尚應修習諸行作用，日夜常念發起精進求諸善法，於時非時乃應修捨。

> "Furthermore, young prince, what is meant by 'guarding equanimity toward self and other'? You should know, young prince, that when a Bodhisattva Mahasattva has their limbs severed and flesh cut by others, they constantly observe their mind and abide in great equanimity. Even though their body is cut and flesh stripped, their inner mind abides solely in equanimity, without any hope or pursuit. Even if their body and speech undergo various changes, they can endure it all. This is called 'guarding equanimity toward self and other.' At that time, the Bodhisattva also observes two kinds of absence of mental harm. What are these two? They are not generating harm through the eye faculty and visual objects, up to not generating harm through the mind faculty and mental objects, but rather abiding in equanimity. Why is this? Because without harm or injury, this is called 'guarding equanimity toward self and other.' Furthermore, what is meant by 'guarding equanimity toward self and other'? When harmed by others, one does not retaliate. One can endure for both self and other. This is called equanimity. Regarding those who show kindness and those who do not, one treats them equally and skillfully. This is called equanimity. This equanimity is called 'harmless supreme equanimity,' 'equanimity that calms the mind,' 'equanimity that observes self-nature,' and 'equanimity that does not harm others.' A Bodhisattva can practice equanimity in meditative states. However, the World-Honored One does not permit Bodhisattvas to cultivate only equanimity. Why is this? A Bodhisattva Mahasattva should also cultivate and practice various actions, constantly generating diligence day and night, seeking wholesome qualities. They should practice equanimity only at the appropriate times."

「『復次童子！何等名為時非時捨？童子當知，菩薩摩訶薩具大智慧，善能修習時與非時，謂非法器諸眾生所應起於捨，不恭敬所應起於捨，於無利益譏毀苦惱應起於捨，於聲聞乘趣正決定應起於捨，於修施時應捨修戒，於修戒時應捨修施，於修忍時應捨牽引施戒精進，修精進時應捨修戒，修靜慮時應捨施度，修習慧時應捨緣發五波羅蜜多。童子！是名菩薩摩訶薩時非時捨。何以故？由所不應作法無造作性故，是故菩薩深知非益而行於捨。若有菩薩摩訶薩安住大捨波羅蜜行菩薩行，則於一切惡不善法能興大捨。童子，如是等相，是名菩薩摩訶薩大慈大悲大喜大捨。若諸菩薩摩訶薩安住如是四無量波羅蜜者，當知是則為菩薩藏法門之器，又是諸佛正法之器。』

> "Furthermore, young prince, what is meant by 'giving at the right and wrong time'? You should know that a great Bodhisattva, endowed with great wisdom, skillfully cultivates an understanding of the right and wrong times for giving. This means: giving rise to equanimity towards beings who are not suitable vessels for the Dharma; giving rise to equanimity towards those who are disrespectful; giving rise to equanimity towards slander, suffering, and what brings no benefit; giving rise to equanimity towards those who have firmly set their minds on the path of the Śrāvaka \[Hearer\] vehicle; when cultivating generosity, one should set it aside to cultivate moral discipline; when cultivating moral discipline, one should set it aside to cultivate generosity; when cultivating patience, one should set aside the guiding forces of generosity, moral discipline, and diligence; when cultivating diligence, one should set aside the cultivation of moral discipline; when cultivating meditative concentration, one should set aside the perfection of generosity; when cultivating wisdom, one should set aside the conditions that give rise to the other five perfections. Young prince, this is what is called a great Bodhisattva's giving at the right and wrong time. Why? Because actions that should not be performed are by nature uncreated. Therefore, a Bodhisattva, deeply knowing what is not beneficial, practices giving. If a great Bodhisattva abides in the great perfection of giving while practicing the Bodhisattva path, then they will be able to extend great equanimity towards all evil and unwholesome actions. Young prince, these characteristics are what are called a great Bodhisattva's great loving-kindness, great compassion, great sympathetic joy, and great equanimity. If a great Bodhisattva abides in these four immeasurable perfections, you should know that they become a vessel for the Dharma treasury of the Bodhisattva teachings, and also a vessel for the true Dharma of all Buddhas."

「如是舍利子！此薄伽梵大蘊如來為精進行童子廣開示此四無量已，復為開解六波羅蜜多及諸攝法，令是童子隨順修學。舍利子！是精進行童子精勤修習如所聞法，廣如後說。」