最勝問菩薩十住除垢斷結經卷第一(一名十千日光三昧定)
The Sutra of the Most Excellent Bodhisattva’s Ten Abodes, Purifying Obstructions, and Severing Bonds, Volume 1
姚秦涼州沙門竺佛念譯
Translated by the Monk Zhu Fonian of Liangzhou during the Later Qin Dynasty
道引品第一
Chapter 1: Guiding the Way
聞如是：
This is what I heard:
一時佛在毘舍離城㮏氏樹園，與大比丘眾八萬四千，菩薩十萬四千人俱——普皆大聖玄鑒通達，獲致總持辯無滯礙，三昧常定慧無畏難，解了纏縺十二行本，以逮深要不起法忍，周流五趣觀察訓導，以佛弘智覆蓋眾生，隨其根源而救濟之，執持威儀不失禮節——其名曰常淨菩薩、寶積菩薩、寶士菩薩、寶印首菩薩、寶藏菩薩、趣意菩薩、轉法輪菩薩、除陰蓋菩薩、施蓮華行菩薩、師子菩薩、日光菩薩、見正反邪菩薩、不置遠菩薩、無損志菩薩、持地菩薩、持魔菩薩、造化菩薩、水光菩薩、施相菩薩、應聲菩薩、金瓔菩薩、慈氏菩薩、濡首等，十萬四千人俱。爾時地主，四大天王、釋提桓因，將諸忉利天、焰天、兜術天、化自在天、他化自在天，第一梵天王將諸梵眾，來詣佛所，及諸天、龍、鬼神、揵沓惒、阿須倫、迦留羅、真陀羅、摩休勒、人與非人，悉來集會。
Thus I have heard: at one time, the Buddha was staying in Vaiśālī, in the Mango Tree Grove, accompanied by eighty-four thousand great bhikṣus and one hundred four thousand bodhisattvas. All were great sages of profound insight and perfect understanding. They had attained the dhāraṇīs, were eloquent and unhindered, constantly abiding in samādhi, possessed of wisdom without fear, and had fully comprehended the twelve links of dependent origination. They had penetrated the profound truth of the uncreated, the tolerance of non-arising of phenomena, and traveled through the five realms of existence, observing and guiding beings. With the Buddha's vast wisdom, they covered all living beings, rescuing them according to their roots, maintaining dignified deportment without losing propriety. Their names were: Constant Purity Bodhisattva, Jewel Accumulation Bodhisattva, Jewel Noble Bodhisattva, Jewel Seal Crown Bodhisattva, Jewel Treasury Bodhisattva, Mindful Intention Bodhisattva, Turning the Dharma Wheel Bodhisattva, Removing the Cover of Obscurity Bodhisattva, Giving Lotus Practice Bodhisattva, Lion Bodhisattva, Sunlight Bodhisattva, Seeing Correct and Rejecting Wrong Bodhisattva, Never Far Away Bodhisattva, Undaunted Will Bodhisattva, Earth-Holding Bodhisattva, Subduing Mara Bodhisattva, Creating Transformation Bodhisattva, Water Light Bodhisattva, Giving Marks Bodhisattva, Echo Voice Bodhisattva, Golden Garland Bodhisattva, Maitreya Bodhisattva, Manjuśrī Bodhisattva, and others — one hundred four thousand in all.
At that time, the rulers of the land—the Four Great Heavenly Kings, Śakra Devānām Indra—led the gods of the Trāyastriṃśa Heaven, the Yāma Heaven, the Tuṣita Heaven, the Nirmāṇarati Heaven, and the Paranirmita-vaśa-vartin Heaven. The foremost Brahma King led the Brahma multitudes. All came to where the Buddha was, along with the gods, dragons, spirits, gandharvas, asuras, garuḍas, kiṃnaras, mahoragas, humans, and non-humans—all gathered together.
爾時如來，與無央數億千之眾眷屬圍繞，而為說法。弊魔波旬不安本位，復將官屬前後圍繞來至佛所，頭面稽首在一面立。此賢劫中一切大聖、諸正士等，皆悉雲集。
At that time, the Tathagata was surrounded by an uncountable multitude of billions—his retinue gathered around him as he taught the Dharma. The evil Mara, Papiyan, grew unsettled in his own realm. Leading his host of followers, both those who went before and those who followed behind, he came to the Buddha's place. Bowing his head to the ground in reverence, he stood to one side. All the great sages and noble beings of this Fortunate Eon gathered together like clouds.
是時如來，復以舌相光明普照三千大千剎土，見光明者各相謂言：「今日忍土釋迦文佛，放大光明引致十方，高行菩薩於光明中演出此音，能仁如來、至真、等正覺，在娑訶國土，放微妙光，與諸大人演說十千三昧正定，非是緣覺、聲聞所行。我等各各齎供養具，詣彼忍土興致禮敬承受奉覲。」
At that time, the Tathāgata once again shone the light of his tongue over the entire trichiliocosm of a billion worlds. Those who saw this light said to one another, "Today, Śākyamuni Buddha, the Sage of the Endurance Realm, has sent forth a great light to draw in beings from the ten directions. From within this light, a voice resounds—proclaimed by bodhisattvas of noble conduct—saying that the Able One, the Tathāgata, the Worthy One, the Perfectly Enlightened One, in the Sahā world, radiates a sublime light and teaches the great assemblies about the ten thousand samādhis and right concentration. This is not something that pratyekabuddhas or śrāvakas can practice. So now, each of us should gather offerings and go to the Endurance Realm, pay our respects, receive his teachings, and behold him in person."
於時東方去此九萬二千諸佛世界，國名盛妙，佛號殊勝如來，其佛左右有菩薩名曰執志，通慧大士住不退轉，光明遍彼勸進菩薩，尋自往詣盛妙如來、至真、等正覺所，稽首長跪而白佛言：「唯然大聖，欲至忍土奉覲釋迦文佛至真、等正覺，稽首問訊諮受未聞。」其佛告曰：「宜知是時便往勿疑。」又謂執志：「雖至忍界即當奉行五十五事，戢在心懷無令漏失。何謂五十五事？施與不施等、於戒犯戒等、忍對不起等、進退強意等、亂心禪定等、深智淺愚等、怨讎二親等、見罵若空等、三乘無高下，亦無若干想，亦不見善亦不見不善、亦不見佛土淨、亦不見佛土不淨、若見眾生生惡趣者不懷恐畏，見諸上士觀如眾祐，亦不有二常若一心，若見有殺盜淫泆，妄言綺語嗜酒愚亂，嫉妬恚癡鬪訟彼此，心執邪見非常言常，悉當平等無增減心。莫見戒具受上福報、施受大福；亦復莫云：『我今護殺延壽無量。』亦莫相輕，我相好勝教誡殊特，彼人卑穢凡夫朋黨，除去七慢十二無記，是為五十五事。當念修行。」
At that time, ninety-two thousand Buddha-worlds to the east, there was a land called Sublime Splendor, where the Buddha was known as the Thus-Come One of Supreme Victory. To his left and right stood a Bodhisattva named Unwavering Resolve, a great being of penetrating wisdom who had reached the stage of non-retrogression. With radiant light, Unwavering Resolve urged others to practice, and then he himself went to the Thus-Come One of Supreme Victory, the True and Perfectly Enlightened One. Kneeling and touching his head to the ground, he said, "Great Saint, I wish to go to the Endurance World to pay homage to Shakyamuni, the Thus-Come One, the True and Perfectly Enlightened One, to bow and ask for teachings I have not yet heard."
The Buddha replied, "You should go at once, without hesitation. But hear this, Unwavering Resolve: once you arrive in the Endurance World, you must uphold fifty-five principles, holding them in your heart without letting a single one slip away. What are these fifty-five? They are: treat giving and not giving as equal; discipline and violation as equal; patience and provocation as equal; effort and laziness as equal; a scattered mind and deep meditation as equal; deep wisdom and shallow ignorance as equal; enemies and close kin as equal; insults as empty as space; see the three vehicles—there is no high or low, nor any thought of distinction; see neither good nor evil; see neither a pure buddha-land nor an impure one; when you see beings born in unfortunate realms, do not fear; when you see noble ones, look upon them as you would the Buddha himself, without a trace of duality, always maintaining one mind. If you see killing, stealing, or sexual misconduct; false speech, frivolous talk, intoxication, or confusion; jealousy, anger, stupidity, quarrels, or disputes; or heretical views that claim the impermanent is permanent—see them all with equanimity, with a mind that neither adds nor subtracts. Do not think, 'Because I uphold the precepts, I will receive great blessings,' or 'Because I give, I will receive great rewards.' Nor should you think, 'By protecting life today, I will live longer without end.' Do not look down on others, thinking, 'My physical marks are finer, my teachings more special; that person is lowly, part of a common crowd.' Cast aside the seven kinds of arrogance and the twelve useless speculations. These are the fifty-five principles. Practice them wholeheartedly."
佛言執志：「若有族姓子、族姓女，心志質直等住定意可遊彼土，設百千劫於吾之土建立梵行，不如忍界彈指之間無高下意，是為殊勝億千萬倍。」
The Buddha said about firm resolve: "If there are sons or daughters of good families whose minds are upright and firmly settled in focused intention, they may journey to that land. Yet even if they were to practice pure conduct in my land for a hundred thousand eons, it would not compare to even a single snap of the fingers spent in this world of endurance without any thought of superiority or inferiority. This is a hundred thousand million times more excellent."
於時彼土五萬菩薩各誓願言：「我當具足心意清淨，侍衛執志菩薩，得詣奉覲能仁如來、至真、等正覺。」
At that time, fifty thousand bodhisattvas in that land each made a solemn vow, saying: "We will perfect our minds with pure intention and attend to Bodhisattva Zhizhi, so that we may go and pay homage to the Thus Come One, the True and Perfectly Enlightened One, Shakyamuni."
執志菩薩即與五萬菩薩，譬如力士屈伸臂頃，斯須之間於其佛土忽然不現，尋在忍界奉覲能仁，稽首禮拜退住一面。
The Resolute-Minded Bodhisattva, along with fifty thousand bodhisattvas, vanished from that Buddha land as quickly as a strong man extends and retracts his arm. In the blink of an eye, they arrived in the Endurance Realm to pay homage to the Able Benevolent One. After bowing in reverence, they stepped back and stood to one side.
爾時世尊觀眾來會集坐已定，告四部眾：「汝等見此執志菩薩乎？」對曰：「已見。」
At that time, the World-Honored One observed that the assembly had gathered and was seated. He addressed the four groups: "Do you all see this Bodhisattva of Firm Resolve?" They replied, "Yes, we see him."
佛言：「諸族姓子，斯大士者，超越三有分別深奧，辯才通達慈哀感動，神足變化導引勸進，所遊居處多所饒益。」
The Buddha said, "Good people, these great beings transcend the three realms of existence, comprehend profound truths, possess eloquent and penetrating wisdom, inspire through compassion, demonstrate spiritual powers and transformations, guide and encourage others, and wherever they dwell, they bring great benefit to many."
是時座上有菩薩，名曰最勝，承佛威神即從坐起頭面禮足，白世尊曰：「唯然無著志性愚癡，願欲所問，若見聽許乃敢陳啟。」
At that time, a bodhisattva named Most Excellent was present in the assembly. Empowered by the Buddha’s spiritual influence, he rose from his seat, bowed his head to the Buddha’s feet, and addressed the World-Honored One, saying:
“Venerable One, I am of a dull and ignorant nature. If I am permitted, I wish to ask a question. If you allow it, I dare to speak.”
佛告最勝：「恣汝所問，如來當為解說。」
The Buddha said to Supreme Victory, "Ask whatever you wish, and the Thus-Come One will explain it for you."
爾時最勝菩薩以聽所啟，即白佛言：「唯然世尊，如來至真入何三昧，放大光明踰於日月，若有眾生觀如來光，必至所願不失人根，此何變化神妙乃爾？」
At that time, the Most Excellent Bodhisattva, having listened to what had been presented, said to the Buddha: "Venerable World-Honored One, into what state of meditative absorption does the Thus-Come One enter that he radiates a great light surpassing the sun and moon? If living beings gaze upon the Buddha's light, they will surely fulfill their aspirations without losing their inherent potential. What divine transformation is this that is so wondrous?"
佛告最勝：「快哉問矣！誠如來言光明威力，接度眾生多所開化，如來隨宜入億百千諸三昧定，遊於恒沙無量佛土，塵數姟兆性行所趣，有淫怒癡強梁自用貢高放泆者，如來觀察具分別之。」
The Buddha told Zuisheng: "Excellent question! Just as the Tathagata said, the power of light guides and transforms countless beings. The Tathagata enters hundreds of billions of states of meditative absorption (samadhi) as appropriate, traveling through as many Buddha lands as there are grains of sand in the Ganges River. For beings whose natures and actions are beyond measure—those with desire, anger, ignorance, stubbornness, arrogance, and self-indulgence—the Tathagata clearly discerns each and every one."
爾時最勝復白佛言：「何謂菩薩從初發跡至成作佛，一地二地至于十地，為斷幾結消除幾垢？何謂菩薩解了己身內外無生？何謂菩薩自稱廣施不除斷滅？何謂菩薩行戒具足終而不犯，亦不毀戒墜墮本位？何謂菩薩忍而不起，於忍退還為凡夫行？何謂菩薩精懃不懈，復有慢怠從始積業？何謂菩薩入定意法，天雷震動心不錯亂？云何菩薩初發心行無能斷者？云何菩薩意識安隱不可捨離？何謂菩薩其心獨尊與眾超異？云何菩薩心之所趣無能知意？」
Then the Most Honored One said to the Buddha, "What does it mean for a Bodhisattva to progress from the first aspiration to becoming a Buddha, through the ten stages? How many bonds are severed and how many impurities are cleansed? How does a Bodhisattva understand that the body, both internally and externally, is originally unborn? How does a Bodhisattva claim to practice generosity without falling into the view of extinction? How does a Bodhisattva perfect moral conduct, never violating it, yet not being bound by mere rules or falling back from their original resolve? How does a Bodhisattva practice patience without giving rise to anger, yet not regressing into ordinary worldly behavior? How does a Bodhisattva diligently strive without laziness, yet not creating karma from pride or complacency? How does a Bodhisattva enter the state of meditative concentration, remaining undisturbed even when thunder shakes the heavens? How is a Bodhisattva's initial resolve so firm that nothing can break it? How is a Bodhisattva's mind so stable that it cannot be abandoned? How is a Bodhisattva's heart uniquely supreme and different from all others? How is the direction of a Bodhisattva's mind beyond anyone's understanding?"
爾時世尊告最勝曰：「善哉善哉！乃問斯義，多所饒益多所成辦，今當為汝敷演其誼。菩薩所行不可思議，智無邊崖亦無等侶，乃能興心於如來前而師子吼，諦聽諦聽善思念之。」最勝則曰：「受教而聽。」
At that time, the World-Honored One said to Most Excellent: "Excellent, excellent! You have asked about this meaning, which brings great benefit and great achievement. Now I shall explain its principle for you. The Bodhisattva's practice is inconceivable; their wisdom is boundless and without equal. How remarkable that you can rouse your mind and roar like a lion before the Thus-Come One! Listen closely, listen closely, and reflect carefully upon it." Most Excellent replied, "I shall receive your teaching and listen."
佛言：「菩薩發心求無上道，先斷妄見身邪戒盜分別苦智，建立志願具足禁戒，每自思惟，我之所行，願樂遠離凡俗之法，以五陰性不可得故。道亦不可得，況於在道外者，猗色痛想行識求度眾生。」佛復告最勝：「五陰亦無觀行，眾生亦無觀行，亦復不見所可度者，無言教法，非羅漢辟支佛所能及也。」
The Buddha said: "When a bodhisattva sets their mind on seeking the supreme path, they first cut off mistaken views of self, attachments to rites and vows, and the discrimination of suffering through wisdom. They establish their resolve and fully uphold the precepts, constantly reflecting: 'In my practice, I aspire and delight in being far removed from worldly ways—because the nature of the five aggregates is ungraspable. The path itself is also ungraspable, let alone anything outside the path. One does not rely on form, feeling, perception, mental formations, or consciousness to seek to liberate sentient beings.'"
The Buddha further told the Supreme One: "The five aggregates have no practice of contemplation; sentient beings have no practice of contemplation; nor is there any being to be liberated seen. There is a teaching without words, which cannot be reached even by arhats or pratyekabuddhas."
爾時最勝菩薩白佛言：「世尊！不從五陰無觀行得道，不從眾生無觀行得道，寧可從四禁法得乎？」
At that time, Bodhisattva Most Venerable said to the Buddha: "World-Honored One! The path is not attained through contemplating the absence of the five aggregates, nor through contemplating the absence of sentient beings. Could it then be attained through the four precepts?"
佛言：「非也。」
The Buddha said, "No."
最勝復白佛言：「設不從四事得者，復可從空得耶？」
Zuìshèng then asked the Buddha, "If one cannot attain it through these four practices, can it be attained through emptiness?"
佛言：「非也。」
爾時最勝菩薩復白佛言：「不從空得、不從四事得者，今日如來及眾會者，不成無上道，亦不得果報乎？」
佛言：「成無上道耳，但不住有性亦不住無性而成等正覺。」
最勝白佛言：「云何色痛想行識及內外法、善惡法、有漏無漏法、有為無為法？如來所說名號之法，云何以名想字體教授一切乎？」
佛言：「行亦無名復無想念，不見入出之二來往周旋，故號一切智。菩薩常當以十法了十地事。云何十法了十地事？以苦習、義盡道之義，滅盡無生一切遍義，自識己身及他人義，於六邪本及六十二見皆知空無義。菩薩行是時，當除有跡無跡。云何除有跡無跡？道是跡非道無跡，來往是跡，無來往者便無有跡。菩薩當念修諸住地，當行苦義斷淫欲之火、瞋恚之毒、愚癡之刺，悲慈之心遍滿四方，雖有愍哀意亦不有想，已所惠施終不為己，普及眾生亦無所悋，施不見施，不有受者及與財物，念與善者周接，常當下意無生貢高，說法之時不見有法，出生窠窟無法之想，出家之日與愛欲別，以空無法斷除顧戀，求佛成道莫著相好，亦復莫念吾先成道某在吾後，設欲分流法教，終不敗法毀法，進趣果證不為塵欲所牽，心常懷念滅於貢高，自用不求法報及財寶物，所授諦說無言教想，持身如空空無想念，是為菩薩以苦智成辦淨一地迹。
「復次，菩薩復以苦義習義行百千定，若欲得佛心定意三昧者，不以色想亦不以種好，亦復不以本宿行故而致一住，亦不希望作是致是、不作是亦不獲是，常建是志不念過去當來之著，亦復不念今現在世生死所趣，不從五陰六衰而剋此法，亦不離五陰六衰。復當思惟六無根本。六無根本者，眼耳鼻口身意，從所起生從所起滅。復當分別六衰所興，了知尋察色聲香味細滑之法，亦復不用見聞念知心意識法，得淨一住；不以巧偽生滅之法、有常之想，淨於一地。無正無邪不造等意無所希望，亦不是是亦不非非，而淨住地，亦不從一二三四至百千定，亦復不離百千定意而淨住地。不因心意而曉內外眾念望想是非之事，亦不色痛想行識而淨其地，亦不用戒聞定意慧解度知見，十力無所護四無所畏，諸佛所寶十八法本，不可以意想知見我想無我想，不以五陰六衰生滅之處，亦無所住亦無不住，是謂菩薩淨一住地。亦無色痛想行識之屋室，亦不眼色耳聲鼻香舌味身細滑之處所。何以故？不可目視而見眾想解，不起不滅之法無終無始，是謂菩薩於初地中而淨其跡，悉具足成，道慧備滿，如來所宣無有差別，若干之念便能解暢，亦能為人啟受諷誦，普能周悉諸佛深藏。」
佛復告最勝：「菩薩復當具足六度無極，念捨形色無所希望，不生三念染著之法，是則名曰施度無極。欲知根源不念佛身達了本無，當知以備戒度無極。不自想念我得成就三十二相，計挍諸法假號名句，相貌無盡住不起法，是故名之忍度無極。一切諸法普無觀行，亦無聞見行道士法，見善不悅、逢惡不慼，意無適莫，是故名曰進度無極。心不興念起於亂想，寂怕自守意識永定，是故名曰禪度無極。解色相空敗毀色空，亦不自高不懷自大，諸法之相達知為一亦非有一，是故名曰智度無極。復以權道應適眾生，隨緣拔濟使不漏失。是故，最勝！發意菩薩以苦聖智治初地行，便能具足諸三昧門陀隣尼門智慧自在。
「復次，菩薩得是十千三昧住於欲界，當以苦智等智果報，分別十法欲恚慢癡狐疑身見耶見內見戒見盜見法，已知已了不除不盡亦不令生。復以苦智等智，於有形無形曉了十八結母，雖分別結不盡不賜。最勝當知，初學發意，復以習義等義，於三昧定住於欲界形無形界，思惟十九怨對之災瘡痍之患，滲漏無首盡滅等義。復於三界觀察十九迷誤之法，道在三處有二十二。亦當思惟三十四無漏聖意具諸功德，悉為成辦，觀于無常苦空非身，解知無二，乃於一地而淨其跡也。」