菩薩地持方便處自他利品第三
Chapter 3: Benefits for Self and Others (from Bodhisattva Bhumi, Section on Skillful Means)
云何菩薩行？略說諸菩薩所學，如學而學；總說是菩薩行。菩薩於何處學？學有七處。云何為七？一者自利；二者利他；三者真實義；四者力；五者成熟眾生；六者自熟佛法；七者無上菩提。云何自利他利？自利他利略說十種：一者純；二者共；三者安；四者樂；五者因攝；六者果攝；七者此世；八者他世；九者畢竟；十者不畢竟。純共自他利者，有二種：一者純自利；二者純他利。違菩薩道者應知應斷，順菩薩道者應當修學。為已樂故求財自用，為祕法故求佛經法守護執持，為生天故受持禁戒精進禪定智慧等法，為世間貪果故供養佛塔，為貪利故作求利相，為欺彼故無緣自說種種功德，貪他親附非法攝受，自住禪樂捨為眾生，是名純自利，應知應斷。布施忍辱悲心為首，迴向菩提及欲生天，是名自利共他，應當修學。除如是所說，餘純自利相違者，是名自利共他。純他利者，無因無果邪見布施，犯戒違道為他說法，自度下地而以下地淨法授與他人，菩薩捨禪願生欲界，自在菩薩十方世界種種變現教化眾生，如來畢竟力無所畏不共之法利益一切無量眾生，是名純他利。前所說二種純他利，應知應斷；餘純他利，應當勤學。除如是所說，餘純他利相違者，是名他利共自。
What is the bodhisattva path? In brief, it is the practice of all that bodhisattvas should learn; to learn as they should learn is itself the bodhisattva path. In what areas do bodhisattvas train? They train in seven grounds. What are these seven? First, benefiting oneself; second, benefiting others; third, understanding ultimate truth; fourth, developing inner strength; fifth, helping beings to mature; sixth, maturing one's own realization of the Dharma; and seventh, attaining supreme enlightenment.
What does it mean to benefit oneself and others? In brief, there are ten aspects of benefiting oneself and others: first, pure benefit; second, shared benefit; third, peaceful benefit; fourth, joyful benefit; fifth, benefit gained through causes; sixth, benefit gained through results; seventh, benefit in this life; eighth, benefit in future lives; ninth, ultimate benefit; and tenth, non-ultimate benefit.
Regarding pure and shared benefit for self and others, there are two types: first, purely benefiting oneself; second, purely benefiting others. Those that go against the bodhisattva path should be recognized and abandoned; those that follow the bodhisattva path should be practiced and cultivated.
Seeking wealth only for one's own enjoyment, guarding and clinging to Buddhist scriptures out of a desire to keep teachings secret, observing precepts, practicing meditative absorption, and cultivating wisdom solely for the sake of rebirth in heavenly realms, making offerings to stupas seeking worldly rewards, putting on a show of seeking benefit out of greed, praising one's own virtues without reason to deceive others, selfishly seeking others' attachment through improper means, and remaining in the bliss of meditation while abandoning beings—this is called purely benefiting oneself. It should be recognized and abandoned.
Generosity, patience, and compassion, with a mind dedicated to enlightenment, even if done with some desire for heavenly rebirth—this is called benefiting oneself together with benefiting others. This should be practiced and cultivated. Except for what has been described above, whatever goes against purely benefiting oneself is called benefiting oneself together with benefiting others.
As for purely benefiting others: giving based on wrong views that reject cause and effect, violating precepts and going against the path while teaching others Dharma, teaching others lesser, impure methods while oneself remains at a lower stage of realization, a bodhisattva abandoning meditative absorption to be reborn in the desire realm to help beings, liberated bodhisattvas manifesting in various forms throughout the ten directions to teach and transform beings, and the Tathagata's ultimate powers, fearlessness, and unique qualities that benefit countless beings—this is called purely benefiting others. The first two types of purely benefiting others mentioned should be recognized and abandoned; other forms of purely benefiting others should be diligently studied and practiced. Except for what has been described above, whatever goes against purely benefiting others is called benefiting others together with benefiting oneself.
安自他利者，略說五種：一者無罪相；二者攝受相；三者此世；四者他世；五者寂滅。菩薩所攝善根，若多若少修習成就，亦以此善成就眾生調伏建立，是名無罪相。安自他利菩薩，以離染污樂眾具樂，住禪樂饒益自他，是名攝受相。安自他利菩薩，有此世安非他世、有他世非此世、有此世他世、有非此世非他世，此四種受、四種法，次第隨其所應。云何為四？有法現世受樂他世受苦，有法現世受苦他世受樂，有法現世受樂他世受樂，有法現世受苦他世受苦，是名此世他世安自他利。涅槃及涅槃道涅槃分、世間法出世間法，是名寂滅安自利他。樂自他利者，略說五種：一者因樂；二者受樂；三者苦對治樂；四者斷受樂；五者無罪樂。因樂有二種：一者情塵觸因緣故樂受生；二者今世後世愛果業。是名因樂。眾苦息已，思惟三種因樂，起身心受，是名受樂。受樂有二種：有漏及無漏。無漏者，學無學；有漏者，三界繫。欲界、色界、無色界，彼一切三界隨其所應六入分別，眼觸因緣乃至意觸因緣生，五識相應名為身受，意識相應名為心受。寒暑飢渴種種苦惱，已起未起對治令息，息已樂知生，是名苦對治樂。滅受想定，是名斷受樂。無罪樂者，有四種：一者出家樂；二者遠離樂；三者寂滅樂；四者菩提樂。信家非家出家學道，解脫種種在家之難，是名出家樂。斷欲惡不善法，得初禪離生喜樂，是名遠離樂。二禪為首，覺觀止息，是名寂滅樂。一切煩惱究竟滅，於一切法如實覺知樂，是名菩提樂。因樂者，是樂因非自性。受樂者，非樂因是自性。對治樂者，非樂因、非自性，而是息苦除苦。斷受樂者，非樂因、非自性、非除苦，而所有受是真實苦，隨住定時是受滅，無罪樂所攝。最後菩提樂，未來現在一切煩惱究竟滅，諸餘無罪樂於彼隨順，是名無罪樂。
是菩薩以安隱樂饒益眾生，非安隱樂如實知之，隨力方便教令除斷。若苦而後安者，彼雖憂惱要當饒益，是則菩薩依巧方便。若樂而後不安者，彼雖憂苦不欲去之，以方便力要為除斷。何以故？以後必得樂故。
The Bodhisattva brings genuine peace and happiness to all beings. When it comes to forms of happiness that are not truly peaceful, the Bodhisattva recognizes them for what they truly are, and uses appropriate methods to help beings let go of them.
If something brings initial hardship but leads to lasting peace, the Bodhisattva still helps beings through it, even if they hesitate or struggle at first. This is the Bodhisattva's skillful means.
If something seems pleasant now but will cause suffering later, even if beings are reluctant to give it up, the Bodhisattva uses skillful methods to help them let go. Why? Because true and lasting happiness will follow.
是菩薩欲眾生安者欲令得樂，與其安者亦欲與樂。安者謂因處，樂者謂果處。是故當知，樂眾生者必先安之。彼愛果業今世後世因樂所攝，及苦對治樂、斷受樂、無罪樂，決定以此饒益眾生，亦名為攝，亦名無罪受樂及情塵觸因樂。是染污有罪不安隱者，不以饒益教令除斷。若非染污無罪安隱者，以此饒益一切眾生。菩薩亦常隨力自行，是名菩薩安樂自他利因攝。果攝自他利者，略說三種因、三種果。報因報果、福因福果、智因智果。云何為報？報有八種：一者壽具足；二者色具足；三者種性具足；四者自在具足；五者信言具足；六者大力具足；七者人具足；八者力具足。長壽久住，是名壽具足。顏容端政，是名色具足。生於上族，是名種性具足。得大財大眾大眷屬，是名自在具足。斷事聽訟制作法度，受與寄付悉從取正，凡所出言人所信伏，是名信言具足。有大名稱、大方便、大智慧，種種技藝為人所重，大眾恭敬尊重讚歎，是名大力具足。成就丈夫法，是名人具足。少病少惱有所堪能，是名力具足。
A Bodhisattva who wishes to bring peace to beings does so in order to bring them happiness; giving peace to others is also giving them happiness. Peace refers to the cause, and happiness refers to the result. Therefore, it should be known that one who wishes to bring happiness to beings must first bring them peace.
The karmic results of that which is loved—whether in this life or the next—are encompassed by happiness, along with happiness that counteracts suffering, happiness from the cessation of feeling, and blameless happiness. One is resolute in benefiting beings through these means. This is also called "grasping" or "embracing." It is also called blameless happiness, as well as happiness derived from the contact of objects and the senses.
What is defiled, blameworthy, and unstable is not used to benefit beings; instead, it is through teaching that beings are led to abandon it. What is undefiled, blameless, and stable is used to benefit all beings. A Bodhisattva also personally practices this according to their ability. This is called the cause of benefiting both self and others through happiness and peace.
Regarding the result of benefiting self and others, it can be briefly explained through three causes and three results: the cause and result of retribution, the cause and result of merit, and the cause and result of wisdom.
What is retribution? Retribution includes eight kinds: 1. Longevity 2. Beauty 3. Noble birth 4. Wealth and influence 5. Trustworthy speech 6. Great power 7. Full humanity 8. Physical strength
Long life and enduring existence is called longevity. A graceful and dignified appearance is called beauty. Being born into a high family is called noble birth. Attaining great wealth, a large following, and many relatives is called wealth and influence. The ability to settle disputes, judge cases, establish laws, and be trusted in receiving and giving—so that all words spoken are believed and respected—is called trustworthy speech.
Having great reputation, great skill, great wisdom, and various talents that are valued by others, being honored and praised by the public, is called great power. Fulfilling the qualities of a man is called full humanity. Having few illnesses, few worries, and being capable is called physical strength.
云何報因？不害眾生無傷害心，是名壽因。施燈明淨物，是名色因。捨離憍慢，是名種性因。眾具惠施，是名自在因。離口四過，是名信言因。攝諸功德立大誓願，供養三寶及諸尊長，是名大力因。樂丈夫法、厭女人法，說丈夫法饒益他人，教令厭離女人之法，是名人因。眾生所作如法事中，隨其所能悉往營助，是名力因。如是八種是名報因。略說報因有三種勝，令報增上：一者心淨；二者方便淨；三者福田淨。淨心悕望無上菩提，迴向善根漸漸增長，信樂修行勝妙純善，見人行者心生隨喜，日夜念念隨順正法隨覺隨觀，是名心淨。長夜修習精勤無間，復以此法轉授他人，見有授者隨喜讚善，見彼受行隨順訓導，亦以此法而自建立，是名方便淨。略說方便正起方便果，是名福田淨。
What is the cause of karmic rewards? Not harming living beings and harboring no intention to harm—this is the cause for long life. Offering bright lamps and pure objects—this is the cause for good appearance. Letting go of arrogance and conceit—this is the cause for a noble family. Generously giving necessities to others—this is the cause for abundance and influence. Avoiding the four verbal misdeeds—this is the cause for trustworthy speech. Upholding virtuous qualities, making great vows, and making offerings to the Three Jewels and respected elders—this is the cause for great strength. Delighting in the virtues of manhood, rejecting the ways of womanhood, teaching these virtues to others, and guiding them to abandon attachment to the feminine—this is the cause for being reborn as a man. Actively assisting others in all wholesome endeavors as much as one is able—this is the cause for capability. These eight kinds are called the causes of karmic rewards.
In brief, the causes of karmic rewards have three superior factors that enhance the rewards: first, purity of mind; second, purity of skillful means; third, purity of the field of merit. A pure mind aspires to supreme enlightenment, dedicates wholesome roots, which gradually grow, delights in and cultivates the most excellent and pure good, rejoices in seeing others practice, and constantly focuses on and contemplates the Dharma with mindfulness day and night—this is purity of mind. Practicing diligently without interruption over a long period, teaching this method to others, rejoicing and praising those who teach it, guiding and instructing those who receive and practice it, and establishing oneself in this practice as well—this is purity of skillful means. In brief, the purity of the field of merit arises from proper and effective application of the causes of rewards. This is purity of the field of merit.
云何報果？菩薩壽具足故，久修善法令諸眾生成就善根，是名壽具足果。菩薩色具足故，大眾愛樂；眾愛樂故，悉共宗敬樂聽所說，是名色具足果。菩薩種性具足故，眾所敬重供養讚歎，言必受行無所違犯，是名種性具足果。菩薩自在具足故，布施普攝成就眾生，是名自在具足果。菩薩信言具足故，常以愛語利益同事，攝取眾生化令成就，是名信言具足果。菩薩大力具足故，眾生所作悉能營助，眾生知恩咸來歸仰，凡出言教即皆承用，是名大力具足果。菩薩人具足故，男相成就，堪為一切功德法器，於一切方便一切知見得無所畏，於一切時自在遊處，一切眾生往來同事，人間曠野隨意無礙，是名人具足果。菩薩力具足故，精勤方便、堅固方便、速疾方便，修善無厭攝人不惓，是名力具足果。菩薩以此八種報果饒益眾生，自熟佛法隨順功德，菩薩住是報果，令諸眾生作所應作，眾生隨教各修所願。若菩薩雖自有力而彼不從，不名利他。若自無力而受化者順，亦不名利他。若自有力、受化者順，是二具足則能兼利。菩薩具足二法能自行佛法，以三乘法成就眾生，能自究竟無上菩提，眾生熟者令得解脫。是故菩薩住八種報果，乃能安樂一切眾生，一切眾生無際生死，從本已來空無義利，悉令不空獲大果實。
云何為福？云何為智？檀波羅蜜、尸羅波羅蜜、羼提波羅蜜，是名為福。般若波羅蜜，是名為智。禪波羅蜜、毘梨耶波羅蜜，各有二分：一者福分；二者智分。依禪故修四無量等，是名福分；依禪故修陰界入巧便、處非處巧便，觀苦習滅道善不善法、有罪無罪法、下法上法、垢法淨法及諸緣起，皆能如實分別觀察，是名智分。依精進故，修行施戒四無量等，是名福分。依精進故，修聞思修惠，陰巧便等如前說，是名智分。如是福智略說六種，廣說則無量。云何福因、智因？福因、智因略說三種：一者得長養福智方便處欲；二者隨順近緣；三者本習福智近緣者，不住顛倒緣，住不顛倒緣。習近惡知識，倒說福智倒念倒受，是名住顛倒緣。與此相違淨分，名住不顛倒緣。離長養福智方便處欲障不起，是名為近。此三因不具者，福智不生。
云何福果、智果？菩薩依福故，為諸眾生於無窮生死備經眾苦，隨其所欲攝取眾生。菩薩依智故，攝受正福種種巧便，為諸眾生乃至無上菩提。如是略說福智有四種果，廣說則無量。若報、若報因、若報果，一切依福起，福依智起，此二具足最勝最上，得無上菩提；若福智不具，終不能得。是名菩薩因攝果攝自他利。云何此世他世自他利？現修福業獲如法財，宿善因緣今受果報，善能轉禪住此世樂，依於此世為利眾生，依於諸禪現法涅槃，如實世間出世間，向現法涅槃有為法，是名此世自利。即以此法教化眾生，是名此世他利。他世欲界身財乃至禪無色，生此世憂苦，思惟修習彼因，是名他世自他利。此世喜樂，思惟修身財因，乃至此世退分禪無色正受，是名此世他世自他利。
云何畢竟不畢竟自他利？欲界身財有因有果，凡夫世俗淨有因有果，是名不畢竟自他利。一切煩惱畢竟滅，八正道及依此生世俗善法，是名畢竟自他利。畢竟不畢竟有三種：一者自性；二者退；三者受用果盡。自性者，涅槃畢竟，一切有為法不畢竟。八正道不退，受用果不盡畢竟。餘善有漏法退，受用果盡不畢竟。是名十種自他利，如是略說廣說。菩薩應當隨力修學，過去已學、未來當學，一切十種自他利，是名畢竟不畢竟自他利。