志大乘品第十(丹大乘行品第十七)
Chapter 10: Aspiring for the Great Vehicle(DN: Great Vehicle Practice Chapter 17)
於是等行菩薩白佛言：「世尊！何謂菩薩發行大乘？」
Then the Bodhisattva Dengxing said to the Buddha: "World-Honored One, what does it mean for a bodhisattva to set forth on the Great Vehicle?"
爾時世尊以偈答言：
The World-Honored One then answered in verse:
「菩薩不壞色， 發行菩提心，
知色即菩提， 是名行菩提。
如色菩提然， 等入於如相，
不壞諸法性， 是名行菩提。
不壞諸法性， 則為菩提義，
是菩提義中， 亦無有菩提，
正行第一義， 是名行菩提。
愚於陰界入， 而欲求菩提，
陰界入即是， 離是無菩提，
若有諸菩薩， 於上中下法，
不取亦不捨， 是名行菩提。
若法及非法， 不分別為二，
亦不得不二， 是名行菩提。
若二則有為， 非二則無為，
離是二邊者， 是名行菩提。
是人過凡夫， 亦不入法位，
未得果而聖， 是世間福田，
行於世間法， 處中如蓮華，
遵修最上道， 是名行菩提。
世間所行處， 悉於是中行，
世間所貪著， 於中得解脫。
菩薩無所畏， 不沒生死淵，
無憂無疲惓， 而行菩提道。
斯人能善知， 法性真實相，
是故不分別， 是法是非法。
行於佛道時， 無法可捨離，
亦無法可受， 是名菩提相。
一切法無相， 猶若如虛空，
終不作是念， 是相是可相。
善知世所行， 遍知方便力，
能充滿一切， 眾生之所願。
常住於平等， 護持佛正法，
一切無所念， 是則如來法。
若有佛無佛， 是法常住世，
能通達此相， 是名護持法。
諸法之實相， 了達知其義，
安住於此中， 而為人演說。
行於甚深法， 魔所不能測，
是人於諸法， 無所貪著故。
願求諸佛慧， 亦不著願求，
是慧於十方， 求之不可得。
諸佛慧無礙， 不著法非法，
若能不著此， 究竟得佛道。
其諸樂善人， 布施轉高尊，
捨一切所有， 而心不傾動。
諸法不可捨， 亦復不可取，
一切世間法， 根本不可得。
能知一切法， 非施非捨相，
是名大施主， 於法無所見。
是等諸菩薩， 不計我我所，
是故行施時， 不生貪惜心。
諸所有布施， 皆迴向佛道，
布施及菩提， 不住是二相。
無作無起戒， 常住於此中，
亦不作是念， 我住是持戒。
智者知戒相， 不生亦不作，
是故戒清淨， 猶若如虛空。
觀身如鏡像， 言說如響聲，
心則如幻化， 不以戒自高。
其心常柔軟， 安處寂滅性，
悉除一切惡， 通達於善法。
持戒及毀戒， 不得此二相，
如是見法性， 則持無漏戒。
已度忍辱岸， 能忍一切惡，
於諸眾生類， 其心常平等。
諸法念念滅， 其性常不住，
於中無罵辱， 亦無有恭敬。
若節節解身， 其心終不動，
知心不在內， 亦復不在外。
身怨及刀杖， 皆從四大起，
於地水火風， 未曾有傷損。
通達於此事， 常行忍辱法，
菩薩行如是， 眾生不能動。
勇猛勤精進， 堅住於大乘，
是人於身心， 而無所依止。
雖知生死本， 其際不可得，
為諸眾生故， 莊嚴大誓願。
法無決定生， 何許有滅相，
本際不可得， 為顛倒故說。
法性不可議， 常住於世間，
若能知如是， 不生亦不滅。
菩薩念眾生， 不解是法相，
為之勤精進， 令得離顛倒。
諸佛常不得， 眾生決定相，
而彼弘本願， 當觀精進力。
思惟一切法， 知皆如幻化，
不得堅牢相， 觀之如虛空。
從虛妄分別， 貪著生苦惱，
為斯開法門， 令得入涅槃。
為彼行精進， 而不壞於法，
離法非法故， 常行真精進。
是等行遠離， 了達無諍定，
獨處無憒閙， 常畏於生死。
樂住於閑居， 猶如犀一角，
遊戲諸禪定， 明達諸神通。
心常住平等， 處空閑聚落，
威儀無變異， 恒樂於禪定。
信解常定法， 及寂滅無漏，
其心得解脫， 故說常定者。
自住平等法， 以此導眾生，
不違平等行， 故說常定者。
志念常堅固， 不忘菩提心，
亦能化眾生， 故說常定者。
常念於諸佛， 真實法性身，
遠離色身相， 故說常定者。
常修念於法， 如諸法實相，
亦無有憶念， 故說常定者。
常修念於僧， 僧即是無為，
離數及非數， 常入如是者，
悉見十方佛， 一切眾生類，
而於眼色中， 終不生二相。
諸佛所說法， 一切能聽受，
而於耳聲中， 亦不生二相。
能於一心中， 知諸眾生心，
自心及彼心， 此二不分別。
憶念過去世， 如恒河沙劫，
是先及是後， 亦復不分別。
能至無量土， 現諸神通力，
而於身心中， 無有疲倦想。
分別知諸法， 樂說辯無盡，
於無央數劫， 開示法性相。
智慧度彼岸， 善解陰界入，
常為眾生說， 無取無戲論。
善知因緣法， 遠離二邊相，
知是煩惱因， 亦知是淨因。
信解因緣法， 則無諸邪見，
法皆屬因緣， 無有定根本。
我見與佛見， 空見生死見，
涅槃之見等， 皆無是諸見。
無量智慧光， 知諸法實相，
無闇無障礙， 是行菩提道。
是乘名大乘， 不可思議乘，
悉容受眾生， 猶不盡其量。
一切諸乘中， 是乘為第一，
如是大乘者， 能出生餘乘。
餘乘有限量， 不能受一切，
唯此無上乘， 能悉受眾生。
若行此無量， 虛空之大乘，
於一切眾生， 無有慳悋心。
虛空無有量， 亦無有形色，
大乘亦如是， 無量無障礙。
若一切眾生， 乘於此大乘，
當觀是乘相， 寬博多所容。
無量無數劫， 說大乘功德，
及乘此乘者， 不可得窮盡。
若人聞是經， 乃至持一偈，
永脫於諸難， 得到安隱處。
敬念此經者， 捨是身已後，
終不墮惡道， 常生天人中。
於後惡世時， 若得聞是經，
我皆與授記， 究竟成佛道。
若住此經者， 佛法在是人，
是人在佛法， 亦能轉法輪。
若人持是經， 能轉無量劫，
生死諸往來， 得近於佛道。
若能持是經， 精進大智慧，
是名極勇猛， 能破魔軍眾。
我於燃燈佛， 住忍得受記，
若有樂是經， 我授記亦然。
若人於佛後， 能解說是經，
佛雖不在世， 為能作佛事。」
A bodhisattva does not cling to form when developing the enlightened mind. They understand that form itself is enlightenment—this is what it means to practice the path of awakening. Just as form is enlightenment, all things enter equally into the nature of reality. Without destroying the true nature of phenomena, this is the practice of enlightenment.
The true nature of all things is itself the meaning of enlightenment. Yet within this meaning, there is no separate entity called "enlightenment." Walking directly in this ultimate truth—this is the bodhisattva's path.
Foolish people seek enlightenment within the aggregates, sense fields, and elements. But these very things are enlightenment itself; apart from them, there is no enlightenment. A bodhisattva who neither grasps nor rejects any phenomenon—whether higher, middling, or lower—truly practices the path.
When one does not divide phenomena into "real" and "unreal," or cling even to non-duality, this is the path of enlightenment. Duality belongs to the conditioned; non-duality belongs to the unconditioned. To transcend both extremes—this is the practice of awakening.
Such a person has gone beyond ordinary beings yet does not enter a fixed "stage" of attainment. Though not yet having reached a goal, they are already noble; they are a field of merit for the world. They walk through worldly affairs like a lotus in muddy water, following the highest path—this is the practice of enlightenment.
Wherever the world goes, they go; whatever the world clings to, they are free from. Fearless, they do not sink into the abyss of birth and death. Without worry or weariness, they walk the path of awakening.
Such a person truly knows the real nature of all things. Therefore, they do not divide phenomena into "this is real" or "this is not real." Walking the Buddha's path, they neither abandon nor hold onto any teaching. This is the mark of enlightenment.
All things are without fixed characteristics, just like space itself. They never think, "This is a sign" or "That can be signified." They clearly understand how the world works and master skillful means, able to fulfill the wishes of all living beings.
Dwelling constantly in equality, they uphold the true Dharma of the Buddha. Free from all mental grasping—this is the way of the Thus-Come One. Whether a Buddha appears in the world or not, this truth remains present. To realize this reality is called "upholding the Dharma."
Understanding the real meaning of all things and abiding in it, they teach it to others. Walking in the depths of profound truth, even Mara cannot fathom them, because they cling to nothing at all.
They aspire to the wisdom of all Buddhas, yet do not grasp even that aspiration. For this wisdom cannot be found anywhere in the ten directions. The wisdom of the Buddhas is unobstructed; it does not cling to phenomena or non-phenomena. To be free from attachment to these is to ultimately reach the Buddha's path.
Those who delight in goodness practice generosity, giving away all they have without a wavering mind. Yet all things can neither be given away nor taken; the root of all worldly things is unfindable. To know that no phenomenon is truly given or given up—this is a true benefactor who sees no thing to give.
Such bodhisattvas do not calculate "self" or "mine." Therefore, when they give, they feel no greed or regret. All their giving is dedicated to awakening. Both the gift and enlightenment itself—they do not dwell in either concept.
Their moral conduct is effortless and uncontrived. They abide in it without ever thinking, "I am keeping this precept." The wise understand that the nature of ethical discipline neither arises nor is created. Therefore, their conduct is as pure as empty space.
They see the body like a reflection, speech like an echo, the mind like an illusion. They never become arrogant because of their virtue. Their mind is always gentle, resting in peaceful stillness. They remove all negativity and fully realize goodness.
They do not hold on to "keeping precepts" or "breaking precepts" as two separate things. Seeing the true nature of reality in this way, they uphold the stainless, unconditioned discipline.
They have crossed to the other shore of patience, able to endure all harm. Toward all beings, their mind is perfectly equal. All things vanish moment by moment; their nature never stays. In this flow, there is neither insult nor reverence.
Even if their body is cut apart piece by piece, their mind remains unmoved. They know the mind cannot be found inside nor outside. Harm, enemies, and weapons all arise from the four elements. In earth, water, fire, and air, there is never any real injury.
Understanding this, they constantly practice patience. Walking this path, no living being can disturb them.
With courageous diligence, they firmly abide in the Great Vehicle. They depend on nothing—neither body nor mind. Though they know the root of birth and death cannot be found, they make great vows for the sake of all beings.
Things never truly arise; how could there be any ending? The ultimate beginning is unfindable—it is only taught for those caught in confusion. The true nature of reality is beyond thought, yet always present in the world. Knowing this, they see neither arising nor ceasing.
Bodhisattvas see that beings do not understand this truth. Out of compassion, they strive diligently to free them from delusion. The Buddhas can never find a fixed "being" anywhere. Yet they fulfill their original vows—this is the power of diligence.
Contemplating all things, they know they are like illusions, never solid or lasting, like space itself. From false discrimination and attachment comes suffering. For this reason, they open the door of the Dharma, guiding beings to realize nirvana.
They act with diligence without harming or forcing the truth. Free from clinging to "Dharma" or "non-Dharma," they practice true perseverance.
Such practitioners dwell in true solitude; they understand the peace of non-contention. They stay alone without disturbance, always mindful of the danger of birth and death. They enjoy living in quiet places, like a solitary rhinoceros, delighting in the play of meditative states and mastering spiritual powers.
Their mind always rests in equality, whether in busy towns or quiet forests. Their conduct remains unchanged; they always delight in meditation. Trusting in the constant nature of stillness, free from defilement, their mind is liberated. This is why they are called "those who abide in stillness."
Dwelling in the truth of equality themselves, they guide others to it. Without violating this equal way, they are called "those who abide in stillness." Their resolve is always firm; they never forget the awakened heart. They transform others as well—this is the mark of one who abides in stillness.
They always remember the Buddhas—the true Dharma body, free from physical form. This is the sign of one who abides in stillness. They constantly recollect the Dharma as it truly is, without even holding a memory of it.
They always recollect the Sangha, which is the unconditioned, beyond counting or not-counting. Abiding in this understanding, they see all Buddhas in the ten directions and all beings, yet in the eye and forms seen, they never create duality.
They hear all the teachings the Buddhas speak. Yet in the ear and sounds heard, they never create duality. With a single mind, they know the minds of all beings; "my mind" and "their mind"—they do not divide these two.
They remember past lives for eons as numerous as the sands of the Ganges. Yet "before" and "after"—they do not discriminate. They can travel to countless worlds, displaying miraculous powers. Yet in body and mind, they never feel tired.
They distinguish all phenomena clearly, with endless eloquence in teaching. For countless eons, they reveal the true mark of reality. Crossing to the far shore of wisdom, they skillfully understand the aggregates, sense fields, and elements. Always teaching beings without grasping or conceptual elaboration.
They deeply know the law of dependent arising, free from both extremes. They understand what causes affliction—and what causes purity. Trusting in dependent arising, they abandon all wrong views. All things arise from causes; no fixed foundation exists any—where.
Views of self, views of a Buddha, views of emptiness, of birth and death, even views of nirvana—they are free from all such views. Their wisdom shines without measure, illuminating the real nature of all things. Without darkness or obstruction, this is walking the enlightened path.
This vehicle is called the Great Vehicle, the inconceivable vehicle. It can contain all beings and never reach its limit. Among all paths, this is the foremost. This Great One gives rise to all other vehicles.
Other vehicles have limits; they cannot include everything. Only this supreme vehicle can embrace all beings. If you walk this vast, space-like Great Vehicle, you have no stingy heart toward any being.
Space has no measure and no physical form. The Great Vehicle is the same—unmeasurable and unobstructed. If all beings could ride this Great Vehicle, see its nature: vast, wide, and all-encompassing.
For countless eons, describing the virtues of the Great Vehicle and those who ride it could never be exhausted. Whoever hears this teaching—even just one verse—will forever escape all troubles and reach a place of peace.
Whoever cherishes this sutra will, after leaving this body, never fall into miserable states, always born among gods and humans. In the evil times to come, if anyone hears this teaching, I predict they will definitely reach full awakening.
If anyone abides in this teaching, the Buddha's Dharma lives in them. They are in the Buddha's Dharma, and they too can turn the wheel of the teaching. Whoever holds this teaching can transform countless eons of wandering in birth and death, drawing near to the path of awakening.
Whoever holds this teaching with diligent, great wisdom—they are supremely courageous, able to destroy Mara's armies. When I was with Dipankara Buddha, I received my prediction through patient endurance. Those who delight in this teaching—I predict the same for them.
If anyone, after the Buddha has passed, can explain this teaching, even though the Buddha is no longer in the world, they perform the Buddha's work.
佛說是偈時，五千天子皆發阿耨多羅三藐三菩提心；二千菩薩得無生法忍；十千比丘不受諸法，漏盡，心得解脫；三萬二千人遠塵離垢，於諸法中得法眼淨。
When the Buddha spoke this verse, five thousand celestial beings awakened the aspiration for supreme, perfect enlightenment; two thousand bodhisattvas attained the realization that all phenomena are unborn and unceasing; ten thousand monks, no longer clinging to any phenomena, ended all defilements and achieved liberation of mind; and thirty-two thousand people, free from dust and stain, gained the pure Dharma-eye into the nature of all things.