---
title: "大寶積經 · 2"
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/cma8xm44t12syl404v4u0yhyt"
---

## 大寶積經卷第五十九

> Great Treasure Collection Sutra, Volume 59

大唐于闐三藏實叉難陀譯文殊師利授記會第十五之二

> Translation of the Chapter Title from the Sutra of Mañjuśrī's Prophecy, Part 15, Section 2, by the Great Tang Dynasty Master Yutian, Tripiṭaka Master Śikṣānanda.

爾時世尊告彌勒菩薩摩訶薩言：「汝今為佛嚴辦法座，我當昇已說往昔志樂所修諸行，善巧出生諸佛剎土功德莊嚴趣向真實法門。」

> At that time, the World-Honored One said to the Great Bodhisattva Maitreya: "Now prepare a splendid seat for the Buddha. When I ascend to it, I shall speak of the practices cultivated by past vows and aspirations, and the skillful means by which the virtues and adornments of the Buddha lands are brought forth, leading to the true gateway of the Dharma."

爾時彌勒菩薩即作是念：「今者世尊以何義故令我嚴座，不使阿難大目連等？如何棄捨彼諸聲聞，將非唯為諸菩薩說？或彼聲聞及辟支佛，於此法門而非器故，以是世尊令我敷座？」爾時彌勒菩薩即為如來以神通力化作眾寶師子之座，高四萬由旬，周匝嚴麗，柔軟天衣以敷其上。從其座出種種光明，照此三千大千世界。爾時如來昇其座已，令此世界六種震動。

> At that time, the Bodhisattva Maitreya thought to himself: "Why is the World-Honored One now having me prepare a seat, rather than Ananda or the great Maudgalyayana? How is it that He has set aside those disciples of the voice-hearer kind? Could it be that He intends to speak only for the bodhisattvas? Or perhaps those voice-hearers and pratyekabuddhas are not fit vessels for this Dharma-gate, and that is why the World-Honored One has me arrange the seat?" Then, with his spiritual powers, the Bodhisattva Maitreya conjured for the Thus-Come One a magnificent lion-throne adorned with many jewels. It rose forty thousand yojanas high, resplendently beautiful all around, and was spread with soft heavenly cloth. From this throne issued forth various lights, illuminating the entire trichiliocosm—the great thousandfold world system. When the Thus-Come One ascended the throne, He caused this world to tremble in six different ways.

爾時世尊告長老舍利弗：「菩薩成就四法，能令所願皆得滿足。何等為四？一者發勝志樂，二者於諸眾生起悲愍心，三者發起精進，四者承事善知識。復次舍利弗！菩薩成就一法，令願不退嚴淨佛剎。何謂一法？是菩薩應當樂學不動如來為菩薩時本所修行立弘誓願：『我當所在生處初生之時，若不出家則為欺誑十方諸佛。』如是舍利弗！是諸菩薩應隨順學，若佛出世若不出世，一切生處皆悉決定捨家出家。何以故？而諸菩薩最勝利益所謂出家。舍利弗！樂出家者則能攝取十種功德。何等為十？一者不著諸欲，二者樂阿蘭若，三者行佛所行，四者離凡夫行，五者不著妻子及以財產，六者離惡道因，七者修善趣法，八者宿世善根皆不損減，九者恒為諸天之所歎羨，十者一切鬼神恭敬守護。若菩薩常樂出家，獲得如是十種功德。是故舍利弗！菩薩志求菩提、欲度眾生，常當出家。是名菩薩成就一法。

> Then the World-Honored One said to the elder Shariputra: "A bodhisattva who accomplishes four things can fulfill all their aspirations. What are these four? First, arousing superior aspiration and joy. Second, developing compassion toward all beings. Third, arousing diligence. Fourth, serving virtuous spiritual friends. Furthermore, Shariputra! A bodhisattva who accomplishes one thing ensures their vows never regress and their Buddha-land remains pure. What is this one thing? This bodhisattva should joyfully learn from the original practice of Thus-Come One Imperturbable (Akshobhya) when he was a bodhisattva, and make this great vow: 'In whatever place I am born, at the moment of my birth, if I do not renounce the household life, then I have deceived the ten-direction Buddhas.' Thus, Shariputra! These bodhisattvas should follow and learn this. Whether a Buddha appears in the world or not, in every place of birth, they should be firmly resolved to leave home and become monastics. Why? Because the supreme benefit for bodhisattvas is renouncing the household life. Shariputra! Those who delight in renunciation can obtain ten kinds of merits. What are the ten? First, not being attached to sensual desires. Second, delighting in solitary places. Third, practicing what the Buddha practices. Fourth, departing from ordinary worldly conduct. Fifth, not being attached to spouse, children, or property. Sixth, avoiding the causes of unfortunate rebirths. Seventh, cultivating the methods that lead to fortunate rebirths. Eighth, the wholesome roots from past lives are never diminished. Ninth, always praised and admired by the gods. Tenth, all spirits and ghosts respectfully protect them. If a bodhisattva always delights in renunciation, they obtain these ten kinds of merits. Therefore, Shariputra! Bodhisattvas who seek enlightenment and wish to liberate beings should always renounce the household life. This is called a bodhisattva accomplishing one thing."

「復次舍利弗！菩薩成就二法，令願不退嚴淨佛剎。何等為二？所謂菩薩不樂聲聞地、不求聲聞乘、不愛樂說聲聞乘處、不親近聲聞乘者、不學聲聞戒、不樂宣說共聲聞乘相應之法、亦不勸他行聲聞乘，於緣覺乘亦復如是，唯為佛法勸發眾生成就最上阿耨多羅三藐三菩提。是名為二。舍利弗！若有勸他趣入佛乘，此菩薩則能攝取十種功德。何等為十？一者得清淨剎無有聲聞及辟支佛，二者得純一清淨諸菩薩眾，三者諸佛世尊之所護念，四者常為諸佛稱名讚歎而為說法，五者所發之心皆悉廣大，六者若生天上當作帝釋或梵天王，七者若生人中作轉輪王，八者常見諸佛，九者為諸天人之所愛樂，十者攝取無量無邊阿僧祇功德。何以故？舍利弗！若有能令三千大千世界所有眾生一切皆得阿羅漢果、或復置於緣覺之地，若復有能置一眾生於佛菩提，此之功德甚多於彼。何以故？舍利弗！不由聲聞緣覺出現，佛種不斷；世若無佛，則無聲聞及辟支佛。舍利弗！以佛出現令佛種不斷，亦復出生聲聞緣覺。是故舍利弗！菩薩令他住佛乘中，得如是等十種功德、得清淨剎。

> "Furthermore, Shariputra, a bodhisattva who perfects two qualities will ensure their vows never regress and will purify their Buddha land. What are these two? They are: the bodhisattva does not delight in the level of voice-hearers, does not seek the voice-hearer vehicle, does not enjoy speaking about places of voice-hearers, does not associate with practitioners of the voice-hearer vehicle, does not study voice-hearer precepts, does not enjoy proclaiming doctrines connected with the voice-hearer vehicle, and does not encourage others to practice the voice-hearer vehicle. The same applies to the solitary realizer vehicle. Instead, solely for the sake of Buddhahood, they encourage living beings to achieve the supreme, perfect enlightenment. These are the two qualities. Shariputra, if someone encourages others to enter the Buddha vehicle, this bodhisattva will obtain ten kinds of benefits. What are the ten? First, they will attain a pure land free of voice-hearers and solitary realizers. Second, they will have a community of bodhisattvas who are utterly pure and unified. Third, they will be protected and remembered by all Buddhas. Fourth, they will always be praised by name and given teachings by the Buddhas. Fifth, the aspirations they generate will all be vast and great. Sixth, if born in heaven, they will become a lord of gods or a Brahma king. Seventh, if born among humans, they will become a wheel-turning king. Eighth, they will always see the Buddhas. Ninth, they will be loved and delighted in by gods and humans. Tenth, they will accumulate immeasurable, countless merits. Why is this? Shariputra, if someone could lead all living beings in the three-thousand-fold world to attain the fruits of arhatship or place them on the level of solitary realizers, and another person could place just one living being on the path to Buddhahood, the merit of the latter would be far greater. Why? Shariputra, it is not because of voice-hearers or solitary realizers that the seed of Buddhahood continues. If there were no Buddha in the world, there would be no voice-hearers or solitary realizers either. Shariputra, it is because a Buddha appears that the seed of Buddhahood continues, and from that, voice-hearers and solitary realizers also arise. Therefore, Shariputra, when a bodhisattva leads others to abide in the Buddha vehicle, they obtain these ten kinds of benefits and attain a pure land."

「復次舍利弗！菩薩成就三法，令願不退攝受佛剎功德莊嚴。何等為三？一者尊重愛樂住阿蘭若，二者無所染著而行法施，三者堅固安住淨戒律儀。舍利弗！菩薩堅住戒律得十無畏。何等為十？一者入聚落無畏，二者眾中說法無畏，三者飲食無畏，四者出聚落無畏，五者入寺無畏，六者大眾中食無畏，七者教授無畏，八者親近和上阿闍梨無畏，九者於自眷屬慈心教誨無畏，十者受用衣服飲食臥具醫藥無畏、住戒律者所有言說令他信受。舍利弗！是為菩薩十種無畏。舍利弗！菩薩說法心無所著，則能攝受十種功德。何等為十？一者不生惡欲，二者不求他人識知，三者不起名聞心，四者於檀越家心不繫著，五者不占護他家，六者於極下劣四事供養而生喜足，七者說法令他信受，八者善神守護，九者不生邪覺，十者起念佛心。是名為十。舍利弗！菩薩尊敬愛樂住阿蘭若，成就十種功德利益。何等為十？一者遠離世俗言論，二者專習閑靜，三者心緣定境，四者捨諸營務，五者愛樂諸佛，六者恒受禪定喜樂，七者修梵行時無有障礙，八者少用功力而得三昧，九者所受教法未甞忘失，十者所聞法義皆悉了知。是名為十。

> "Further, Shariputra, a bodhisattva who accomplishes three things ensures their vows never regress and secures the merits and adornments of a Buddha land. What are these three? First, respecting and delighting in dwelling in seclusion; second, giving Dharma teachings without any attachment; third, abiding firmly in pure precepts and ethical conduct. Shariputra, a bodhisattva who firmly upholds ethical precepts gains ten kinds of fearlessness. What are the ten? First, fearlessness when entering a village; second, fearlessness when teaching the Dharma in a crowd; third, fearlessness regarding food and drink; fourth, fearlessness when leaving a village; fifth, fearlessness when entering a monastery; sixth, fearlessness when eating among a large assembly; seventh, fearlessness in giving instruction; eighth, fearlessness in approaching one's teacher or preceptor; ninth, fearlessness in lovingly teaching one's own disciples; tenth, fearlessness in using robes, food, bedding, and medicine—and whatever such a person says is trusted and accepted by others. Shariputra, these are the ten kinds of fearlessness for a bodhisattva. Shariputra, when a bodhisattva teaches the Dharma with an unattached mind, they secure ten kinds of merits. What are the ten? First, no unwholesome desires arise; second, no seeking to be known by others; third, no longing for fame; fourth, no attachment to benefactors' families; fifth, no possessiveness over other households; sixth, contentment even with the most minimal offerings of the four necessities; seventh, teaching the Dharma so that others trust and accept it; eighth, protection by benevolent spirits; ninth, freedom from wrong thoughts; tenth, the arising of mindfulness of the Buddha. These are the ten. Shariputra, a bodhisattva who respects and delights in dwelling in seclusion accomplishes ten kinds of benefits. What are the ten? First, distancing from worldly talk; second, focusing on tranquil practice; third, the mind resting on meditative states; fourth, letting go of all worldly affairs; fifth, delighting in the Buddhas; sixth, always experiencing the joy of meditative absorption; seventh, no obstacles in cultivating the pure life; eighth, attaining concentration with little effort; ninth, never forgetting what has been taught; tenth, fully understanding the meaning of all teachings heard. These are the ten."

「復次舍利弗！菩薩成就四法，令願不退嚴淨佛剎。何等為四？一者如說能行如行能說，二者常自謙下，三者遠離慳嫉，四者見他得利心生歡喜。是名為四。舍利弗！是菩薩如行能說，有四種利益。何等為四？一者口中常出青蓮花香，二者語業清淨言無錯謬，三者一切世間所共信受，四者攝受諸佛圓滿音聲。是名為四。舍利弗！菩薩謙下有四種利益。何等為四？一者遠離惡趣畜生等身，二者受妙快樂，三者潛謀暴賊俱不能害，四者堪受人天恭敬禮拜。是名為四。舍利弗！菩薩遠離慳嫉有四種利益。何等為四？一者不忘施心，二者於飢饉時作大施主，三者見持戒者來承迎引納，四者若受他施及施於他無有一人而生嫉妬。是名為四。舍利弗！菩薩見他得利生歡喜心，有四種利益。何等為四？一者常生是心，我攝眾生應與利樂，彼既自得故生歡喜；二者所有財物王難水火劫賊怨親無能侵奪；三者隨所生處財寶諸子皆悉具足，王不嫉忌何況餘人；四者稸用資財俱無窮盡。是名為四。舍利弗！是菩薩成就四法。

> "Furthermore, Shariputra, a bodhisattva who accomplishes four qualities ensures their vows never regress and purifies the Buddha-field. What are these four? First, practicing what one teaches and teaching what one practices. Second, always remaining humble. Third, avoiding stinginess and jealousy. Fourth, feeling joy when seeing others gain benefits. These are the four qualities. Shariputra, when a bodhisattva practices what they teach, there are four benefits. What are these four? First, their mouth always emits the fragrance of blue lotus flowers. Second, their speech is pure and free from error. Third, they are trusted and accepted by all the world. Fourth, they receive the perfect voice of all Buddhas. These are the four benefits. Shariputra, a humble bodhisattva gains four benefits. What are these four? First, they avoid rebirth in unfortunate realms or as animals. Second, they experience wonderful happiness. Third, they cannot be harmed by plots, thieves, or enemies. Fourth, they are worthy of respect and homage from humans and gods. These are the four benefits. Shariputra, a bodhisattva who avoids stinginess and jealousy gains four benefits. What are these four? First, they never forget the intention to give. Second, they act as a great benefactor during times of famine. Third, they welcome and receive those who observe precepts. Fourth, whether receiving or giving gifts, no one feels jealousy toward them. These are the four benefits. Shariputra, a bodhisattva who feels joy at others' gains gains four benefits. What are these four? First, they constantly think: 'I should bring benefit and happiness to all beings; since they have obtained it themselves, I rejoice.' Second, their possessions cannot be taken by kings, disasters, fire, water, thieves, enemies, or even relatives. Third, wherever they are reborn, they are endowed with wealth and children, and even kings do not envy them, let alone others. Fourth, their resources and wealth are never exhausted. These are the four benefits. Shariputra, these are the four qualities a bodhisattva accomplishes."

「復次舍利弗！菩薩成就五法，令願不退嚴淨佛剎。何等為五？一者彼菩薩詣說法者而問之言：『修何等行能得佛剎清淨莊嚴？』若得聞已如說修行。二者菩薩清淨持戒及願力故生佛國中，生彼國已，觀察彼土種種莊嚴眾寶資具，及諸聲聞菩薩大眾諸相微妙，於如來所恭敬尊重。白言：『世尊！菩薩修何等行得廣大佛剎清淨莊嚴？』而彼如來知此菩薩志樂殊勝，即為宣說如是功德成就佛剎。彼得聞已如法修行。三者菩薩有智有行，應淨其智應進其行。云何淨智？謂於能緣及所緣法遠離聲聞緣覺智故。云何進行？謂如所聞必定修行，離不行故。四者菩薩善知有因及知出離言。有因者謂不正思惟，是四顛倒之所依止，為生死因故。言出離者謂正修行，於一切法不起分別，為出離故。五者菩薩了知諸佛體性及剎土性俱但有名，名亦寂滅，如是了知不起知想。是名為五。

> "Furthermore, Shariputra, a bodhisattva who perfects five qualities ensures that their vows never regress and that their Buddha land becomes pure and majestic. What are these five? First, the bodhisattva approaches a teacher of the Dharma and asks, 'What practices lead to a pure and majestic Buddha land?' Upon hearing the answer, they put it into practice accordingly. Second, through pure ethical conduct and the power of their vows, the bodhisattva is born in a Buddha land. After being born there, they observe its various splendors—the precious ornaments, the assemblies of disciples and bodhisattvas with their subtle and wonderful features—and they pay respects to the Buddha with reverence. They say, 'World-Honored One, what practices should a bodhisattva undertake to attain a vast and pure Buddha land?' Knowing this bodhisattva's exceptional aspiration, the Buddha then teaches them the qualities that accomplish such a Buddha land. Having heard this, the bodhisattva practices accordingly. Third, the bodhisattva possesses both wisdom and action. They should purify their wisdom and advance their practice. What does purifying wisdom mean? It means moving beyond the limited understanding of disciples and solitary realizers regarding what is perceived and the one who perceives. What does advancing practice mean? It means putting into practice what has been heard, without fail, and never abandoning the path. Fourth, the bodhisattva wisely understands the causes of suffering and the way to liberation. The cause refers to unwholesome thinking, which gives rise to the four inverted views and perpetuates the cycle of birth and death. Liberation refers to right practice—not forming attachments or distinctions about any phenomenon, which leads to freedom. Fifth, the bodhisattva realizes that the nature of all Buddhas and the nature of their lands are merely names, and that even these names are fundamentally still and empty. Understanding this, they do not cling to any notion of understanding. These are the five qualities."

「復次舍利弗！菩薩成就六法，速得阿耨多羅三藐三菩提，亦能攝取一切世界最上佛剎。何等為六？一者此菩薩為大施主，所有珍玩可愛樂物歡喜布施無所悋著。又作是念：『我行大施圓滿大乘，所謂求阿耨多羅三藐三菩提時，一切悉捨心無所著，具足成就菩提資糧。捨自身命尚不生悔，何況財產及妻子等。』舍利弗！何故如來名一切智？謂行菩薩行時於自所有一切皆捨，以是義故得菩提已名一切智。二者若菩薩在家出家，寧捨身命終不破戒，以此持戒共諸眾生迴向阿耨多羅三藐三菩提。如是持戒自覺歡喜，樂修梵行晝夜安樂，益加求法住正修行，厭怖三界希求出離。雖見出要顧念眾生：『如我所苦彼亦皆然，我當荷茲重擔攝取眾生置於涅槃安樂之處。』如是持戒，自覺喜時獲大悲心，乃至未得一切種智不捨精進如救頭然。三者菩薩被忍辱鎧，離於高慢得大忍力。若遇罵辱及捶打時，忍心成就不生瞋恨。假使有棒如須彌山，有人執持於億劫中常見打罵，而亦不生怨恨之心。何以故？『彼諸眾生未隨佛學，而我方將隨佛修學。』是故於彼所得打罵，便能增長爾所大悲。『我當為諸眾生被弘誓鎧攝取眾生，令得解脫入於涅槃。是故我今不應瞋恨。』菩薩正住如是忍時，則得成就十種具足。何等為十？一者種姓，二者財產，三者眷屬，四者色相，五者善捨，六者善友，七者得聞正法，八者如說修行，九者臨命終時得見諸佛，十者既見佛已生淨信心。是為十種功德具足。四者菩薩為欲成就善法，堅固自課發起精進。又為一一眾生，盡未來際於生死中，次第修行諸精進行而不疲倦，以自課業及此大悲為一切眾生，於爾所時流轉生死不捨眾生。舍利弗！若有菩薩，十方各如恒沙世界滿中七寶，於念念中奉上如來，如是相續盡未來際；若有菩薩，發大悲心被精進鎧，而此功德復多於彼。舍利弗！菩薩具此精進，得十種勝志樂法。何等為十？一者離凡愚行，二者攝受佛行，三者見生死過，四者住大悲心，五者不退本願，六者少諸疾病，七者順諸佛教，八者薄婬怒癡，九者隨文了義，十者修行成就。是名為十。五者菩薩作是思惟：『諸佛如來心常在定未曾失念，我應隨佛所行。若心散亂，終不能證佛所行處，是故應當捨離一切心所取著，亦捨一切利養恭敬聚落城邑飲食資生及諸親友，為欲利益諸眾生故不捨眾生，樂阿蘭若住寂靜處，獨行無侶如犀一角。住靜處已起大慈心，初遍一方漸至十方普遍眾生，慈心遍已得入禪定。』舍利弗！若有在家菩薩，以一切樂具，於恒沙劫供養一切恒沙諸佛及比丘眾；若有出家菩薩，行於七步向阿蘭若寂靜之處，而此福德甚多於彼，以能速得大菩提故。舍利弗！菩薩樂住寂靜入禪定者，獲十種功德利益。何等為十？一者得念，二者得慧，三者修行，四者迅辯，五者得陀羅尼，六者善知法生，七者善知法滅，八者戒聚無犯，九者諸天供養，十者不貪他好。是名為十。六者菩薩善知智慧等流，謂作是念：『智慧以戒為首，白法增長以慧為首，是故菩薩應學智慧。世間所有難作難成，一切工巧、一切醫藥，皆悉遍學，而此智慧不能證入離欲寂滅，亦復不能趣向菩提，非向沙門、非婆羅門、非向涅槃。是故我今應更遍求法藥工巧，以如是智令我得彼究竟寂滅。』彼菩薩求諸法本，不見少法能起於法。以不見故住於寂滅，住寂滅故則無熱惱，無熱惱故了知生死，為眾生故而受彼生，令諸眾生除滅苦故。是名為六。

> "Moreover, Shariputra, a bodhisattva who accomplishes six qualities swiftly attains supreme enlightenment and can also obtain the finest Buddha-land in all worlds. What are these six? First, this bodhisattva is a great giver, happily offering all precious and delightful things without attachment or regret. They think: 'I practice great giving to fulfill the Great Vehicle—when seeking supreme enlightenment, I give everything away with a mind unattached, fully accumulating the provisions for enlightenment. Even giving up my own life brings no regret, let alone wealth, wife, or children.' Shariputra, why is the Tathagata called the All-Knowing One? Because when practicing the bodhisattva path, they gave away everything they possessed—for this reason, after attaining enlightenment, they are called All-Knowing. Second, whether a bodhisattva is lay or monastic, they would rather give up their life than break the precepts. They dedicate this moral discipline together with all beings to supreme enlightenment. Upholding precepts this way, they feel joyful, delight in the pure life, and are at ease day and night. They increasingly seek the Dharma, abide in proper practice, and dread the three realms, longing for liberation. Yet even while seeing the way out, they remember beings: 'Just as I suffer, so do they. I must take up this heavy burden, gather beings, and place them in the peaceful state of nirvana.' Thus keeping precepts, when they feel joy, they develop great compassion—and until they attain all-knowing wisdom, they do not cease their effort, as if their heads were on fire. Third, the bodhisattva dons the armor of patience, free from arrogance, and gains great forbearance. When insulted, abused, or beaten, their mind of patience is accomplished and no hatred arises. Even if someone wielded a staff as large as Mount Sumeru and struck them for billions of eons, they would not harbor resentment. Why? 'Those beings have not yet learned from the Buddha, while I am about to follow the Buddha's teaching.' Thus, the blows and abuse they receive actually increase their great compassion. 'I must take up the grand vow-armor for all beings, gather them, and lead them to liberation and nirvana. Therefore, I should not feel hatred now.' When a bodhisattva abides properly in such patience, they attain ten kinds of completeness. What are the ten? One: noble lineage. Two: wealth. Three: family and followers. Four: good appearance. Five: skillful generosity. Six: good friends. Seven: hearing the true Dharma. Eight: practicing as taught. Nine: seeing the Buddhas at death. Ten: after seeing the Buddhas, generating pure faith. These are the ten virtues fulfilled. Fourth, to accomplish good qualities, the bodhisattva firmly disciplines themselves and rouses effort. Moreover, for every single being, through all future eons amid birth and death, they practice various kinds of diligence in sequence without weariness. With this self-discipline and great compassion, they remain in the cycle of birth and death for that long, never abandoning beings. Shariputra, if a bodhisattva offered treasures filling worlds as numerous as the sands of ten rivers—as many as the Ganges, in every direction—to the Tathagata moment by moment, continuing so through all future eons; and another bodhisattva, with a mind of great compassion, donned the armor of diligence—the latter's merit would be far greater. Shariputra, a bodhisattva endowed with this diligence gains ten kinds of superior delight in the Dharma. What are the ten? One: departing from the ways of fools. Two: embracing the Buddha's conduct. Three: seeing the faults of birth and death. Four: abiding in great compassion. Five: not regressing from the original vow. Six: having few illnesses. Seven: following the Buddha's teachings. Eight: weakening desire, anger, and delusion. Nine: understanding the meaning through the words. Ten: accomplishing cultivation. These are the ten. Fifth, the bodhisattva reflects: 'The Buddhas, the Tathagatas, are always in samadhi and never lose mindfulness. I should follow what the Buddha practiced. If my mind is scattered, I will never realize what the Buddha realized. Therefore, I should give up all attachments of mind, as well as all offerings, respect, villages, towns, food, resources, and relatives—yet for the sake of benefiting beings, I do not abandon them. I delight in the forest, abiding in still places, walking alone like a rhinoceros. Having settled in stillness, I arouse great loving-kindness, first pervading one direction, then gradually all ten directions, embracing all beings. With loving-kindness pervading, I enter meditative concentration.' Shariputra, if a lay bodhisattva, with all kinds of pleasant offerings, were to make offerings for as many eons as the sands of the Ganges to as many Buddhas and monks as the sands of the Ganges; and a monastic bodhisattva were to take seven steps toward a quiet forest place—the latter's merit would be far greater, because they swiftly attain great enlightenment. Shariputra, a bodhisattva who delights in stillness and enters meditation gains ten kinds of beneficial qualities. What are the ten? One: gaining mindfulness. Two: gaining wisdom. Three: accomplishment in practice. Four: swift eloquence. Five: gaining the retention of the Dharma. Six: skillfully knowing the arising of phenomena. Seven: skillfully knowing the ceasing of phenomena. Eight: purity of moral precepts without violation. Nine: being honored by the gods. Ten: not coveting what others have. These are the ten. Sixth, the bodhisattva understands the outflow of wisdom, reflecting: 'Wisdom has morality as its foundation; the growth of wholesome qualities has wisdom as its guide. Therefore, the bodhisattva should study wisdom. All the difficult crafts and accomplishments in the world—every skill, every medicine—should be thoroughly learned, yet this wisdom cannot lead to liberation from desire and stillness, nor does it lead toward enlightenment, nor to the contemplative life, nor to nirvana. Therefore, I should now seek further the Dharma-medicine and skills, so that through such wisdom I may reach that ultimate stillness.' That bodhisattva seeks the root of all phenomena and sees that no phenomenon can give rise to another. Because they see this, they abide in stillness; abiding in stillness, they have no inner turmoil; being free of turmoil, they understand birth and death; and for the sake of beings, they accept that birth, in order to eliminate suffering for all beings. These are the six qualities."

「復次舍利弗！菩薩成就七法，令願不退嚴淨佛剎。何等為七？一者自捨一切而施，不可得故。二者戒不缺犯，不計著戒故。三者忍辱柔和，而眾生不可得故。四者發起精進，身心不可得故。五者成就禪定，不住禪故。六者智慧圓滿，無分別故。七者隨念諸佛，遠離相故。是名為七。

> Shariputra, bodhisattvas who perfect seven qualities ensure their vows never regress and purify the Buddha-land. What are these seven? First, giving up everything without attachment, because nothing can be grasped. Second, keeping precepts without fault, yet not clinging to the precepts themselves. Third, practicing patience and gentleness, understanding that sentient beings are ultimately ungraspable. Fourth, arousing diligent effort, while seeing that body and mind are not fixed entities. Fifth, perfecting meditative absorption, without dwelling in that absorption. Sixth, fulfilling wisdom, free from all conceptual discrimination. Seventh, continuously recollecting all Buddhas, while letting go of any fixed signs or images. These are the seven.

「復次舍利弗！菩薩成就八法，令願不退嚴淨佛剎。何等為八？一者不樂涅槃，二者施莊嚴具，三者其心廣大，四者尊敬法師，五者不行邪命，六者平等惠施，七者不自矜高，八者不凌蔑他。是名為八。

> "Moreover, Shariputra, a bodhisattva who accomplishes eight qualities will see their vows never regress and their Buddha land remain pure. What are these eight? First, not seeking personal liberation alone. Second, offering ornaments and adornments. Third, maintaining a vast and open mind. Fourth, showing deep respect for Dharma teachers. Fifth, avoiding wrong livelihoods. Sixth, giving with impartiality. Seventh, not being arrogant. Eighth, not looking down on others. These are the eight qualities."

「復次舍利弗！菩薩成就九法，令願不退嚴淨佛剎。何等為九？一者具身律儀，二者具語律儀，三者具意律儀，四者滅諸貪欲，五者滅諸瞋恚，六者滅諸愚癡，七者不行欺誑，八者為堅固友，九者不輕慢善知識。是名為九。

> "Furthermore, Shariputra, a bodhisattva who perfects nine qualities ensures that their vows remain unwavering and their Buddha land remains pure. What are the nine? First, maintaining discipline in bodily actions. Second, maintaining discipline in speech. Third, maintaining discipline in the mind. Fourth, eliminating all craving. Fifth, eliminating all anger. Sixth, eliminating all ignorance. Seventh, refraining from deceit. Eighth, being a steadfast friend. Ninth, not looking down upon spiritual guides. These are the nine."

「復次舍利弗！菩薩成就十法，令願不退嚴淨佛剎。何等為十？一者聞地獄苦，但起大悲不生怖畏。二者聞畜生苦，但起大悲不生怖畏。三者聞餓鬼苦，但起大悲不生怖畏。四者聞諸天衰惱，但起大悲不生怖畏。五者聞人中飢饉賊盜怨敵殺害，但起大悲不生怖畏。六者菩薩作如是念：『我於此時當起精進，乃至未得清淨佛剎終不懈慢。』七者『令我剎中飲食衣服隨念即得。』八者『我佛剎中諸眾生等壽命無量。』九者『我佛剎中諸眾生等無彼我心。』十者『我佛剎中所有眾生決定趣向無上菩提。』是名為十。

> "Furthermore, Shariputra, a bodhisattva who achieves ten qualities ensures that their vows remain unshaken and their buddha-land remains pure. What are these ten? First, upon hearing of the suffering in hell, they only feel great compassion, not fear. Second, upon hearing of the suffering of animals, they only feel great compassion, not fear. Third, upon hearing of the suffering of hungry ghosts, they only feel great compassion, not fear. Fourth, upon hearing of the decline and affliction of the devas, they only feel great compassion, not fear. Fifth, upon hearing of famine, robbery, enmity, and murder among humans, they only feel great compassion, not fear. Sixth, the bodhisattva thinks: 'At this time, I should rouse my diligence, and until I attain a pure buddha-land, I will never slacken or grow proud.' Seventh, 'May food, drink, clothing, and other necessities in my land be obtained as soon as they are wished for.' Eighth, 'May all beings in my buddha-land enjoy immeasurable lifespans.' Ninth, 'May all beings in my buddha-land be free from notions of self and other.' Tenth, 'May all beings in my buddha-land be firmly set on the path to supreme enlightenment.' These are the ten."

「復次舍利弗！若菩薩執持妙花詣如來所、或佛塔所興供養時，作是願言：『如此妙花色香殊勝，見者欣悅。我成佛時，令我剎中如是種種妙花遍布，及眾寶樹周匝莊嚴。』乃至末香塗香、衣服飲食、寶蓋幢幡、金銀琉璃真珠等寶用供養時，亦應如是迴向佛剎功德莊嚴。以彼菩薩住戒律故，隨心所願皆得成就。

> "Furthermore, Shariputra, if a bodhisattva brings exquisite flowers to offer at the presence of a Tathāgata or at a stupa, making this vow: 'Just as these flowers are beautiful in color and fragrance, bringing joy to all who see them, so too, when I attain Buddhahood, may my land be adorned with such flowers everywhere, surrounded by precious trees.' In the same way, when offering incense, fragrant ointments, clothing, food and drink, jeweled canopies, banners, and treasures of gold, silver, lapis lazuli, and pearls, they should also dedicate these merits toward the adornment of their Buddha land. Because that bodhisattva abides by moral discipline, whatever they sincerely wish for will come to fulfillment.

「復次舍利弗！菩薩不求自樂喜他得樂，是故菩薩得菩提時，彼佛剎中所有眾生悉皆具足一向快樂。

> "Moreover, Shariputra, a bodhisattva does not seek personal happiness but rejoices in the happiness of others. Therefore, when the bodhisattva attains enlightenment, all beings in that Buddha-land will be endowed with unwavering happiness.

「復次舍利弗！菩薩常應普皆攝取十善業道，悉以迴向一切種智。是故菩薩得菩提時，彼佛剎中所有眾生，初生即具十善業道及出離智。

> "Furthermore, Shariputra, a bodhisattva should always embrace and uphold the ten wholesome deeds, dedicating all of them towards all-knowing wisdom. For this reason, when a bodhisattva attains enlightenment, in that Buddha's land, all beings are born with the ten wholesome deeds and the wisdom of transcendence from their very first breath."

「復次舍利弗！菩薩隨所至方勸諸眾生，悉皆令趣無上菩提，唯讚佛乘不說二乘及所共法。是故菩薩得菩提時，彼佛剎中所有眾生，決定當得無上菩提，永離聲聞及辟支佛，無量菩薩充滿其國。

「復次舍利弗！菩薩於他利養終不遮斷，見他得利常生歡喜。是故菩薩得菩提時，彼佛剎中所有眾生，受用資具恒無斷絕，具足獲得大法光明。

「復次舍利弗！菩薩若見比丘、比丘尼有過犯者終不發揚，但自安住正法之中。是故菩薩得菩提時，彼佛剎中一切無有過失之名。何以故？以彼大眾皆得清淨無過失法。

「復次舍利弗！菩薩樂法求法不生熱惱，如所聞法正住修行。是故菩薩得菩提時，彼佛剎中眾生生者，求法樂法皆無熱惱，如所聞法隨順修行。

「復次舍利弗！菩薩絃歌鼓吹種種音樂供養佛塔，以此善根迴向佛剎功德莊嚴。是故菩薩得菩提時，彼佛剎中百千音樂不鼓自鳴。

「復次舍利弗！菩薩若見失念眾生，令得正念。是故菩薩得菩提時，令諸弟子得禪悅食。

「舍利弗！如是佛剎功德，具足如來辯才，或一劫或過一劫說不能盡。舍利弗！然我今者隨諸菩薩之所樂欲如是略說，勝志樂者聞已趣向，當得圓滿佛剎功德。

「舍利弗！菩薩成就三法，速得阿耨多羅三藐三菩提，所求佛剎皆得成就。何等為三？一者大願殊勝，二者住不放逸，三者如所聞法起正修行。是名為三。」

爾時舍利弗白佛言：「世尊！如來希有善說此法。世尊住不放逸故得菩提分法，住修行故得大菩提，住勝願故成就佛剎功德莊嚴。」

佛告舍利弗：「如是如是，如汝所說。如我往昔以大願力成就佛剎，不放逸故得成菩提。舍利弗！若但言說住於放逸而不修行，彼尚不能至聲聞地，何況能得阿耨多羅三藐三菩提？是故菩薩若欲自知是真菩薩，如菩薩所學應如是學。」

爾時會中四萬菩薩從座而起，合掌向佛同聲白言：「如佛所說菩薩學處，我當隨學，住不放逸修行成就，滿足大願嚴淨佛剎。」

爾時世尊熙怡微笑。時舍利弗白佛言：「世尊！以何因緣現此微笑？」

佛告舍利弗：「汝見此諸善男子師子吼不？」

舍利弗言：「唯然已見。」

佛言：「舍利弗！此諸善男子過百千劫，各於異剎得阿耨多羅三藐三菩提，同號願莊嚴，亦如當來師子佛等，其土清淨如無量壽國，唯除壽量。」

舍利弗言：「彼諸如來壽量幾何？」

佛言：「彼一一佛皆壽十劫。」

爾時師子勇猛雷音菩薩即從座起，偏袒右肩，右膝著地，合掌向佛白言：「是文殊師利童真菩薩，諸佛世尊常所稱歎，久如當得阿耨多羅三藐三菩提？所得佛剎當復云何？」

佛言：「善男子！汝當自問文殊師利。」

時師子勇猛問文殊師利言：「仁者何時當得阿耨多羅三藐三菩提？」

答言：「善男子！何不問我趣菩提不，而乃問我成菩提耶？何以故？我於菩提尚不趣向，何況當得。」

問言：「文殊師利！仁者豈不為利眾生故趣菩提耶？」

答言：「不也。何以故？眾生不可得故。若眾生是有，可為利益趣向菩提；而眾生壽命及福伽羅皆無所有，是故我今不趣菩提亦不退轉。」

師子勇猛言：「文殊師利！仁者趣向諸佛法不？」

答言：「不也。善男子！一切諸法皆趣向佛法。何以故？諸法無漏無繫、無形無相，為趣向佛、如趣向佛，諸法亦然。善男子！而汝所問趣向佛法，我今問汝隨汝意答。於意云何？為色求菩提耶？為色本性求、為色如求、為色自體求、為色空求、為色離求、為色法性求菩提耶？善男子！於意云何？為色得菩提耶，乃至為色法性得菩提耶？」

答言：「不也。文殊師利！色不求菩提，乃至色法性不求菩提。色不得菩提，乃至色法性亦不得菩提。」

文殊師利言：「於意云何？受想行識求菩提，乃至識法性求菩提耶？識得菩提，乃至識法性得菩提耶？」

答言：「不也。文殊師利！受想行識不求菩提，乃至識法性不求菩提。識不得菩提，乃至識法性不得菩提。」

文殊師利言：「於意云何？離於五蘊有我我所耶？」

答言：「不也。」

文殊師利言：「如是如是。善男子！更以何法而求菩提及得菩提？」

師子勇猛言：「文殊師利！仁者所言眾皆誠信，而今乃說不求菩提、不得菩提，新發意菩薩聞此所說必生驚怖。」

文殊師利言：「善男子！一切諸法無有驚怖，於實際中亦無驚怖。如來為於無驚怖者而演說法，若驚怖者彼即生厭，若生厭者彼則離欲，若離欲者彼則解脫，若解脫者則無菩提，若無菩提是則無住，彼若無住是則無去，若無有去是則無來則無願求，若無願求則不退轉，若不退轉則為退轉。退轉何法？所謂執我眾生命者及福伽羅、若斷若常取相分別悉皆退轉。彼若退轉則不退轉。不退何法？謂空無相無願實際及諸佛法皆不退轉。何謂佛法？謂不離不著及無所緣，無入無出無有所行，亦無表示但有其名，空無有生，無去無來、無染無淨、無塵離塵、無我無分別、無和合無執取，平等無違是為佛法。善男子！此諸佛法，非法非非法。何以故？以諸佛法無生處故。故彼新發意菩薩聞此說已若生驚怖，速得菩提。若起分別作如是念：『而今我等所成菩提，隨有發心住於現證乃得菩提；若不發心終不能得。』如是分別皆不生故，菩提及心俱不可得，不可得故則無分別，若無分別則無現證。何以故？現證所因不可得故。善男子！於意云何？虛空可得菩提耶？」

答言：「不也。」

又言：「善男子！如來豈不證一切法同虛空耶？」

答言：「如是如是。」

又言：「善男子！如虛空，菩提亦爾。如菩提，虛空亦然。虛空菩提無二無別。若菩薩知此平等，則無有知亦無不知亦無不見。」說此法時，一萬四千比丘盡諸有漏心得解脫，十二那由他比丘遠塵離垢於諸法中得法眼淨，九萬六千眾生發菩提心，五萬二千菩薩得無生忍。

爾時師子勇猛雷音菩薩白文殊師利言：「仁者發菩提心來為幾時耶？」

文殊師利言：「止。善男子！莫生妄念。若有於無生法中說如是言：『我發菩提心。我行菩提行。』為大邪見。善男子！我都不見有心發向菩提。以不見心及菩提故，是故無發。」

師子勇猛言：「文殊師利！都不見心，是何句義？」

文殊師利言：「善男子！是都不見，說名平等。」

又問：「云何說為平等？」

答言：「善男子！如是平等以種種性皆無所有，彼彼諸法一味故說。一味說者，所謂離故，無染無淨、不斷不常、不生不滅、無我無受、不取不捨。如是說法，不念我說亦無分別。善男子！於此平等法中了知修行，是名平等。復次善男子！若菩薩入此平等，都不見有種種界若一若多，於平等中不見平等，於相違中不見相違，以彼本來性清淨故。」

爾時師子勇猛雷音菩薩白佛言：「世尊！此文殊師利不肯自說發心久近。此諸大眾皆樂欲聞。」

佛言：「善男子！文殊師利是甚深忍者，於甚深忍中菩提及心皆不可得，以不可得是故不說。然善男子！我今當說文殊師利發心久近。善男子！過去久遠過七十萬阿僧祇恒河沙劫，有佛名雷音如來、應、正等覺出現于世。在於東方去此過七十二那由他佛剎，有世界名無生，彼雷音如來於中說法。諸聲聞眾有八十四億那由他，諸菩薩眾二倍過前。善男子！彼時有王名曰普覆，七寶具足王四天下，正法理化為法輪王。而於八萬四千歲中，以衣服飲食宮殿臺觀僮僕給侍一一殊妙，恭敬供養雷音如來及諸菩薩、聲聞大眾。其王親族中宮婇女王子大臣，唯務供養餘無所作，雖經多歲初無疲倦。過是已後，其王獨在靜處思惟：『我今已集廣大善根，而猶未定所迴向處，為求帝釋、大梵天王、轉輪王耶？為求聲聞、辟支佛耶？』作是念已，空中諸天告言：『大王！勿起如是狹劣之心。何以故？王之所集福德甚多，當發阿耨多羅三藐三菩提心。』善男子！時普覆王聞是語已，歡喜念言：『我今於此決定不退。何以故？天知我心而來告我。』善男子！爾時彼王與諸大眾八十億那由他百千眾生，往詣雷音佛所，頂禮雙足，右遶七匝，曲躬恭敬合掌向佛，而說頌曰：

「『我今問最勝， 願當為我說。云何得成就， 最上人中尊？世間所依止， 我已廣供養，以不決定心， 未知迴向處。已修廣大福， 當何所迴向？為求梵天位、 帝釋轉輪王、為求於聲聞、 及以辟支佛？我發此念時， 空中天告我：「大王汝勿起， 狹劣迴向心，為一切眾生， 當興廣大願，利益世間故， 應發菩提心。」我今請世尊， 於法自在者，願說菩提心， 發起之方便。發菩提心已， 當得如牟尼。唯願兩足尊， 為我具宣說。』

「爾時雷音如來為普覆王而說頌曰：

「『大王汝諦聽， 我當次第說。一切因緣法， 隨根欲所行，如其所有願， 得如是果報。我亦於往昔， 發起菩提心，為諸眾生故， 願當作利益。如我所作願， 如昔所發心，得不退菩提， 意願速圓滿。大王應堅固， 修習於諸行，汝當得廣大， 無上佛菩提。』

「時普覆王聞佛所說，歡喜踊躍得未曾有，於眾會前大師子吼，而說頌曰：

「『今對一切眾， 發大菩提心。為一一眾生， 誓盡未來際，受無量生死， 而作大饒益，備修菩薩行， 救諸眾生苦。從今若違誓， 起於貪欲心，及慳嫉怨恨， 則誑十方佛。又我從今日， 乃至成菩提，常當學諸佛， 修行於梵行，隨順淨戒律， 遠離諸過咎。又我於菩提， 亦不願速證，當盡未來際， 廣利諸群生，嚴淨諸佛剎， 無量不思議，當令我名號， 普聞十方界。我今自授記， 決定當成佛，志樂勝清淨， 於此固無疑。我當淨三業， 不令起諸惡，我以此真實， 成佛人中尊。若此心真實， 地當六種動，若我語誠諦， 無有虛妄者，當使虛空中， 音樂自然奏。若我無諂曲， 及以怨恨心，由此真實故， 當雨曼陀花。』

「時普覆王說此頌已，心誠實故，十方億剎六種震動，於虛空中奏諸音樂、雨曼陀羅花。時二十億眾生隨從王者，皆大歡喜而自慶言：『我等當得最上菩提。』即學彼王發菩提心。」

佛告大眾：「爾時普覆王者，豈異人乎？今文殊師利菩薩是也。彼於往昔過七十萬阿僧祇恒河沙劫初發菩提之心，次過六十四恒河沙劫得無生法忍，能具足菩薩十地、如來十力，佛地諸法悉皆圓滿，而未曾起一念之心：『我當得佛。』善男子！爾時二十億眾生，隨逐彼王於雷音佛所發菩提心者，皆由文殊師利勸發，令入布施持戒忍辱精進禪定智慧，今並證得阿耨多羅三藐三菩提，轉大法輪作佛事已而般涅槃。文殊師利皆悉供養彼諸如來，亦皆護持彼諸佛法。唯有一佛號地持山，在此下方過四十恒河沙剎土，其佛世界名曰地持。亦有無數諸聲聞眾，佛壽無量于今現在。」說此文殊師利宿緣之時，眾中七千眾生發阿耨多羅三藐三菩提心。

## 大寶積經卷第五十九