菩薩地持初方便處種性品第一(第一段有一十八品)
Chapter 1: Lineage, from the Bodhisattva Stage, Section of Initial Means(First section contains eighteen chapters)
敬禮過去未來世， 現在一切佛世尊。
Homage to the Buddhas of the past, of the future, And of the present—all the World-Honored Ones.
有十法，具足菩薩道，摩訶衍攝。云何為十？一者持；二者相；三者翼；四者淨心；五者住；六者生；七者攝；八者地；九者行；十者安立。云何名持？菩薩自種性、初發心及一切菩提分法，是名為持。何以故？菩薩依種性，必定堪任阿耨多羅三藐三菩提，是故種性名必定持。菩薩依初發心，修行檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘梨耶波羅蜜、禪波羅蜜、般若波羅蜜。修此六波羅蜜功德律儀、智慧律儀、菩提分法，是故初發心名為菩薩行方便持。菩薩依行方便，滿足阿耨多羅三藐三菩提，是故行方便名為大菩提持。非種性人，無種性故，雖復發心勤精進，必不究竟阿耨多羅三藐三菩提。是故當知，雖不發心、不修行方便，猶得名為種性持。若有菩薩種性，而不發心、不修行方便，不能疾成阿耨多羅三藐三菩提。有菩薩種性，發菩提心、勤行精進，則能疾成阿耨多羅三藐三菩提。又種性名為持、名為長養、名為因、名為依、名為梯、名為導、名為覆。如種性發心，行方便亦如是。云何為種性？略說有二：一者性種性；二者習種性。性種性者，是菩薩六入殊勝展轉相續，無始法爾，是名性種性。習種性者，若從先來修善所得，是名習種性。又種性名為種子、名為界、名為性。又不習者，果細果遠。習者，果麁果近。菩薩成就種性者，出過一切聲聞辟支佛上。何以故？有二種淨：一者煩惱障淨；二者智障淨。二乘種性煩惱障淨，非智障淨；菩薩種性具足二淨，是故一切最勝最上。復有四事勝於一切聲聞緣覺：一者根勝；二者道勝；三者巧便勝；四者果勝。菩薩性自利根，緣覺中根，聲聞軟根，是名根勝。聲聞緣覺但為自度，菩薩不爾，自度度彼，是名道勝。聲聞緣覺唯能了知陰界諸入、十二緣起、是處非處及四真諦；菩薩巧便悉能了知一切諸法，是名巧便勝。聲聞得聲聞菩提，緣覺得緣覺菩提，菩薩得阿耨多羅三藐三菩提，是名果勝。有六波羅蜜，是菩薩種性相，令諸眾生知是菩薩。云何為六？謂檀波羅蜜乃至般若波羅蜜。
There are ten principles that embody the Bodhisattva path and are encompassed by the Great Vehicle (Mahayana). What are these ten? The first is Foundation; the second is Characteristics; the third is Wings; the fourth is Pure Mind; the fifth is Abiding; the sixth is Birth; the seventh is Embracing; the eighth is Ground; the ninth is Practice; the tenth is Establishment.
What is meant by Foundation? A bodhisattva's innate nature, initial aspiration, and all factors leading to enlightenment—this is called Foundation. Why? Because through this innate nature, a bodhisattva is surely capable of attaining supreme perfect enlightenment; therefore, this nature is called the Foundation of Certainty. Through the initial aspiration, a bodhisattva practices the perfections of generosity, ethics, patience, diligence, meditation, and wisdom. Practicing these six perfections brings ethical conduct, wisdom, and factors of enlightenment; therefore, the initial aspiration is called the Bodhisattva's Foundation of Skillful Means. By relying on these skillful means, a bodhisattva fulfills supreme perfect enlightenment; therefore, skillful means is called the Foundation of Great Enlightenment.
One without this innate nature, lacking it, will never reach ultimate supreme perfect enlightenment even if they make an effort. Thus, although someone may not have made the initial aspiration or practiced skillful means, they can still be called one with the foundational nature. If a bodhisattva has this nature but does not aspire or practice, they cannot quickly achieve supreme perfect enlightenment. A bodhisattva with this nature who makes the aspiration and diligently practices can quickly attain supreme perfect enlightenment.
Furthermore, this innate nature is called Foundation, Nourishment, Cause, Support, Ladder, Guide, and Shelter. Just as with the innate nature, so it is with the initial aspiration and skillful means.
What is this innate nature? Briefly, there are two types: the Innate Nature of Disposition and the Innate Nature of Cultivation. The Innate Nature of Disposition refers to the exceptional continuity of the six sense bases from beginningless time, naturally existing. This is the Innate Nature of Disposition. The Innate Nature of Cultivation refers to what is obtained through past cultivation of goodness. This is the Innate Nature of Cultivation.
This innate nature is also called Seed, Element, or Nature. For one who does not practice, the result is refined but distant; for one who practices, the result is coarse but near. A bodhisattva who has realized this nature surpasses all Hearers (Shravakas) and Solitary Realizers (Pratyekabuddhas). Why? Because there are two kinds of purity: purity from the obstructions of afflictions and purity from the obstructions to omniscience. The nature of the two vehicles only purifies afflictions, not obstructions to omniscience. The bodhisattva nature purifies both, therefore it is supreme and highest.
Furthermore, there are four ways in which the bodhisattva surpasses all Hearers and Solitary Realizers: first, superior capacity; second, superior path; third, superior skillful means; fourth, superior result. A bodhisattva naturally has keen faculties, a Solitary Realizer has medium faculties, and a Hearer has dull faculties; this is called superior capacity. Hearers and Solitary Realizers only seek to liberate themselves; a bodhisattva seeks to liberate both self and others; this is called superior path. Hearers and Solitary Realizers only understand the aggregates, realms, sense bases, the twelve links of dependent origination, what is and is not the case, and the four noble truths; a bodhisattva with skillful means understands all phenomena; this is called superior skillful means. A Hearer attains the enlightenment of a Hearer, a Solitary Realizer attains the enlightenment of a Solitary Realizer, and a bodhisattva attains supreme perfect enlightenment; this is called superior result.
There are six perfections that are the characteristics of the bodhisattva nature, enabling sentient beings to recognize one as a bodhisattva. What are these six? They are the perfection of generosity, ethics, patience, diligence, meditation, and wisdom.
檀波羅蜜菩薩種性相者，是菩薩性自樂施，於彼受者以所施物等施不惓，於諸財物若多若少等心惠施歡喜無悔，若無所施心常慚愧；常為他人歎施功德勸令行施，見有施者心常隨喜；於諸尊重耆宿福田應供養者，捨所坐處恭敬奉施；若有人問今世後世如法事者，悉皆為說；若有王賊水火惡知識怖，隨力所能施以無畏；受他寄物未曾差違，若負人債終不抵捍；兄弟分財平等無二。於諸珍寶深愛著者，教令離貪；尚教他離，況自貪著。性於好財能捨受用，樂修勝業報利弘多。於諸酒色歌舞倡伎種種變現一切戲事，常生慚愧能速遠離。得大財寶猶不貪著，何況小利。如是等比，是名檀波羅蜜菩薩種性相。
The characteristic nature of a Bodhisattva of the Perfection of Generosity is as follows: Such a Bodhisattva is naturally inclined to give, tirelessly offering what they have to those in need. Whether the gift is large or small, they give with an equal mind, joyfully and without regret. If they have nothing to give, they feel a sincere sense of shame. They constantly praise the virtue of giving to others and encourage them to practice generosity; when they see others giving, they rejoice in their hearts. To those who are worthy of respect—elders, spiritual teachers, and those who deserve offerings—they give up their own seat and respectfully offer it to them. If someone asks about matters in accordance with the Dharma—whether concerning this life or the next—they explain everything. When people are frightened by kings, thieves, floods, fires, or evil companions, they offer them fearlessness to the best of their ability. They never fail to return what has been entrusted to them, and if they owe a debt, they never try to evade it. They divide family property equally and without partiality. To those deeply attached to precious treasures, they teach them to let go of greed; they even teach others to renounce, so how could they themselves be greedy? By nature, they are able to give up attachment to wealth and enjoy its use, delighting in cultivating virtuous deeds that bring abundant rewards. They feel shame toward alcohol, sensual pleasures, singing, dancing, entertainment, and all forms of amusement, and quickly distance themselves from such things. Even when they acquire great wealth, they do not cling to it, let alone small gains. These are the characteristics of a Bodhisattva of the Perfection of Generosity.
尸羅波羅蜜菩薩種性相者，是菩薩身口意業性自柔軟，不增惡行、不樂殺生；設作惡業心生慚愧。能疾悔除不令增長；不以刀杖恐怖眾生，體性仁賢常懷慈愛；恭敬尊長奉迎供養，善知機宜所作巧便。善隨人心言常含笑，舒顏平視先意問訊。知恩報恩。所求正直，不偽不曲。受如法財，不為非法。性常喜樂修諸福德，見人修福尚以身助，況復自為。若有眾生更相殘害打縛割截毀訾訶責，有如是等無量眾苦，若見若聞心常憐愍。重今世善及後世樂，於輕罪中心常恐怖，況餘重惡而不畏慎。若見他人農商放牧、書數算計、和合諍訟、求財守護、出息施與、婚姻集會，如是一切如法事中悉與同事。鬪亂諍訟互相恐怖，若自若他無義無益，如是一切不與同事，善能遮制十不善道。若為他使隨順其教，已所宜行諮訪明哲。於諸事業廢我成彼，常懷悲惻不興怒害，設令暫起尋即除滅。恒修實語不誑眾生，不離他親及無義語，言常柔軟無有麁惡。於己僮僕尚不麁言，況於他人。於諸功德心常愛樂，見人行者隨喜讚善。如是等比，是名尸羅波羅蜜菩薩種性相。
The characteristics of the Perfection of Ethical Conduct (śīla-pāramitā) are naturally inherent in the Bodhisattva’s nature. Their actions of body, speech, and mind are naturally gentle; they do not increase harmful deeds and take no pleasure in killing. If they should accidentally commit wrongdoing, they feel shame and remorse, swiftly repent and correct it, not allowing it to grow. They do not frighten living beings with sticks or weapons. Their character is kind and humane, always filled with loving-kindness.
They respect elders, greet and serve them, and skillfully understand what is appropriate in any situation, acting with adaptability. They are considerate of others’ feelings, always speaking with a smile, with a relaxed gaze, and take the initiative to greet and inquire after others. They remember kindness and repay it. They seek truth and uprightness, without pretense or deceit. They accept wealth that is righteously obtained, not through unwholesome means.
They naturally rejoice in cultivating all kinds of merit. Seeing others engaged in virtuous deeds, they even physically assist them, let alone practice themselves. If they see or hear of beings harming each other—beating, binding, cutting, slandering, or scolding, and other countless sufferings—their heart is filled with compassion. They value goodness in this life and happiness in the next, and even tremble at minor faults, let alone be unafraid of greater evils.
When others engage in farming, trading, herding, arithmetic, accounting, disputes, seeking wealth, guarding it, lending, giving, marriage, or gatherings, the Bodhisattva joins in all such lawful activities. But they do not participate in quarrels, mutual intimidation, or meaningless and harmful actions, whether for themselves or others. They are skilled at preventing the ten unwholesome deeds.
When serving others, they follow instructions properly. For matters they themselves should undertake, they seek advice from the wise. In various endeavors, they set aside their own interests to help others succeed. They always maintain a compassionate attitude, never giving rise to anger or harm. If resentment briefly arises, they quickly dispel it. They constantly practice truthful speech, never deceiving beings.
They do not create divisions among others, nor engage in idle chatter. Their words are always gentle, never harsh. Even toward their own servants they speak kindly, let alone toward others. They always delight in all virtuous qualities, and when they see others practicing them, they rejoice and praise them. Such is the essential nature of the Bodhisattva's Perfection of Ethical Conduct.
羼提波羅蜜菩薩種性相者，是菩薩性自柔和，若遇他人不饒益事，不起恚害無反報心，若他悔謝即受其懺，不懷結恨無復餘想。如是等比，是名羼提波羅蜜菩薩種性相。
The characteristic of a Bodhisattva endowed with the Perfection of Patience is this: such a Bodhisattva is naturally gentle and mild by nature. When others treat them unfairly or harmfully, they do not give rise to anger, resentment, or thoughts of retaliation. If someone later apologizes for their wrongdoing, they readily accept the repentance without holding grudges or harboring lingering ill will. These qualities, among others, are the marks of a Bodhisattva who embodies the Perfection of Patience.
毘梨耶波羅蜜菩薩種性相者，是菩薩性自精進，晨起夜寐，不樂習著眠睡偃臥。凡所作事精勤不捨，能善思惟要令究竟。創始造業必定堅固，事若未成終不中廢。於第一義心不退沒，不自輕言不能成辦，於所作事堪能勇猛。入諸大眾摧伏邪論，善能酬答一切難問。諸餘苦事悉能堪耐，大方便力終不憂悔，何況小事。如是等比，是名毘梨耶波羅蜜菩薩種性相。
禪波羅蜜菩薩種性相者，是菩薩於法於義，性善思量無諸亂想。若見若聞山巖林藪，離諸憒亂隨順寂默，即生念言：是處安樂是處遠離。尋往其所，勤加修學。是菩薩性薄煩惱陰蓋輕微，至遠離處思量己利，不為惡覺之所惱亂，或時暫起尋即除滅。於怨憎所常起慈心，況復餘人。若見若聞眾生受苦，即起悲心，隨力方便度令離苦。性樂饒益安樂眾生，或有親屬錢財殺縛驅擯，如是等難悉能安忍。能速受持諸法深義，念力成就所受專諦，久遠所修悉能憶持，亦令他人憶念不忘。如是等比，是名禪波羅蜜菩薩種性相。
The characteristics of a bodhisattva endowed with the nature of the Perfection of Meditative Concentration (Chan Paramita) are as follows: This bodhisattva is naturally skilled in contemplating both the Dharma and its meaning, free from scattered thoughts. Whether seeing or hearing of mountain caves, forests, or secluded groves—places far from turmoil and in accord with stillness—they immediately think: "This place is peaceful; this place is seclusion." They then go to such places and diligently cultivate practice. This bodhisattva naturally has few defilements, with the hindrances of the mind being slight. In remote places, they contemplate their own benefit, untroubled by harmful thoughts. If such thoughts occasionally arise, they are quickly dispelled. Even toward enemies, they constantly cultivate loving-kindness, let alone toward others. Whether seeing or hearing beings in suffering, they immediately arouse compassion, using whatever means available to help liberate them from pain. They naturally delight in benefiting and bringing happiness to sentient beings. Even when faced with difficulties such as relatives being taken away, wealth being confiscated, or being killed, bound, banished, or driven out, they are able to endure it all with patience. They are quick to deeply grasp the profound meaning of the teachings, and with a strong, concentrated power of mindfulness, they retain what they have learned with precision. Whatever they have cultivated over a long time, they can recall and also help others remember without forgetting. These and similar qualities are called the characteristics of a bodhisattva with the nature of the Perfection of Meditative Concentration.
般若波羅蜜菩薩種性相者，是菩薩於一切明處、一切智處生慧成就，不頑鈍不薄少不愚癡，諸放逸處悉能思量。是名般若波羅蜜菩薩種性相。
是菩薩種性麁相我已略說，諸餘實義唯佛世尊能決定知。種性菩薩具足如是性功德者，成就真實白淨之法，是故名為難得、名為奇特、名為不可思議、名為不動、名為無上、名為如來住處正因相應。
種性菩薩成就白淨法者，不為四種煩惱之所染污。若染污者，白淨之法不現在前，或生惡道。種性菩薩久處生死或墮惡道，墮惡道者疾得解脫，雖處惡道不受大苦。如餘眾生入地獄者，若苦觸身即能厭離，見他受苦能起悲心。如是種性為大悲因，是故菩薩雖墮惡道，勝餘一切惡道眾生。云何四種煩惱？一者久習放逸煩惱數利；二者愚癡習惡知識；三者尊主王賊怨敵所迫，不得自在，其心迷亂；四者眾具不足，常憂身命。
種性菩薩復有四法，不得阿耨多羅三藐三菩提。云何為四？一者本無善友諸佛菩薩善說法者；二者雖值善友佛及菩薩善說法者，而謬受學。三者雖值善友佛及菩薩善說法者，不謬受學，而不勤方便、不熾然精進。四者雖值善友佛及菩薩善說法者，勤修方便，而善根未熟、莊嚴未備，久遠已來心不調伏。菩薩雖有菩薩種性，因緣不具，不能得成無上菩提。離是四法，疾得阿耨多羅三藐三菩提。若無菩薩種性，雖有一切諸方便行，終不得成無上菩提。