---
title: "菩薩地持經 · 8 力種性品"
description: "《菩萨地持经》由北凉时期著名译经师昙无谶翻译，属瑜伽行派重要典籍。该经系统阐述菩萨修行的十个阶位（十地）及持守的戒律规范，涵盖发心、修行至成佛的全过程。它反映了公元5世纪大乘佛教菩萨道思想的成熟形态，对汉传佛教菩萨戒体系与修行理论影响深远，是研究大乘菩萨道实践与教义的关键文献。"
url: "https://rushiwowen.co/en/r/cmcwlagjk11odl704ui9rdp3l"
---

### 菩薩地持方便處力種性品第八

> Chapter 8: The Bodhisattva Ground of Maintaining Expedient Means and the Category of Strengths

已說菩薩所學處，菩薩學今當說。如是菩薩欲善學菩薩學者，有七事：一者先當多修信解；二者求法；三者說法；四者法次法向；五者正教授；六者教誡；七者攝方便身口意業。云何菩薩多修信解？菩薩於八種解處淨信在前，一心決定樂欲成就，所謂三寶功德、佛法僧功德、諸佛菩薩自在神力，如上所說。真實之義，如上所說。若種種因若種種果，隨順相應而不顛倒，得義、得方便，堪任能得，有得方便則能得義。彼得義者，無上菩提。得方便者，一切菩薩所修學道。所謂信解善說，謂修多羅、祇夜、受記、無量言教微妙善說。菩薩於此八種解處，有二種解力：一者多修解行；二者深忍樂著。彼菩薩求法者，何法求？云何求？何故求？何法求者，略說求菩薩藏、聲聞藏、外論、世工業處智。十二部經，唯方廣部是菩薩藏，餘十一部是聲聞藏。外論者，略說有三種：因論、聲論、醫方論。世工業處智者，謂種種事業，如金師、鐵師、水師等，及餘種種明處所攝。明處者，有五種：一者內明處；二者因明處；三者聲明處；四者醫方明處；五者工業明處。此五種明處，菩薩悉求。佛所說者名為內論，略說二種：一者顯示正因果？二者顯示所作不壞不作不受。因論亦二種：一者能屈他論；二者自申己義。聲論有二種：一者顯示界色界與色此二種是聲之差別，非常所謂陰界形色。根本聲名為界，界有種種別聲名為色，此二聲總一切音聲，音聲論此中應廣說；二者顯示巧便言辭。醫方論有四種：一者顯示善知病；二者顯示病因；三者顯示能除已起之病；四者顯示已除之病令不重起。世工業處智者，顯示種種世業成就。云何是佛所說不顛倒因？有十種不顛倒因，當知攝一切因、一切煩惱、一切清淨、一切無記等。云何為十？一者隨說因；二者以有因；三者種殖因；四者攝因；五者生因；六者長因；七者自種因；八者共事因；九者相違因；十者不相違因。彼一切法名，名已想、想已說，此諸法名想言說，是名隨說因。以有事故有所作，是名以有因。以有手故有所作，以有足故有遊行，以有身故有屈申，以有飢渴故有求飲食，如是比無量無數名，以有因種諸種子，名種殖因。水土潤澤，是名攝因。種子於芽，是名生因。芽莖相續乃至成熟，是名長因。種種種子各各自生，是名自種因。彼以有因、種殖因、攝因、生因、長因、自種因，此六因總說共事因。障礙於生，名相違因。不障礙者，名不相違因。彼相違有六種：一者語相違，謂沙門婆羅門所說經論前後相違；二者所應相違，謂說一切義與理相違；三者生相違，謂生緣不具障礙於生；四者處相違，謂明暗愛恚苦樂等法；五者怨相違，謂毒蛇鼠狼猫鼠，是等虫獸各各怨害；六者對治相違，謂修不淨對治貪欲、慈息瞋恚、悲止害覺、無漏道品永斷煩惱，此中以生相違故。說此諸因二因所攝：一者生因；二者方便因。若種諸種子生，是名生因；諸餘因是名方便因。

> The training of a Bodhisattva has been explained; now the practice of the Bodhisattva training will be explained. For a Bodhisattva who wishes to properly practice the Bodhisattva training, there are seven matters: First, one should cultivate deep faith and understanding. Second, seek the Dharma. Third, teach the Dharma. Fourth, practice the Dharma in proper sequence. Fifth, receive correct instruction. Sixth, heed the teachings and admonitions. Seventh, skillfully guide one's actions of body, speech, and mind. \*\*What does it mean for a Bodhisattva to cultivate deep faith and understanding?\*\* A Bodhisattva, with pure faith foremost, focuses the mind with determination and joyful aspiration toward eight objects of understanding, namely: The virtues of the Three Jewels—the Buddha, the Dharma, and the Sangha. The virtues of the Buddhas and Bodhisattvas, their sovereign spiritual powers, as explained above. The true meaning, as explained above. All the various causes and effects, in accord with reality, without distortion. Attaining the meaning and attaining the skillful means; being capable and competent to attain them. With skillful means, one can attain the meaning. That which is attained is unsurpassed enlightenment. The skillful means are all the paths cultivated and studied by Bodhisattvas. This is called faith and understanding of the well-spoken teachings, such as the Sutras, Verses, Prophecies, and the extensive, subtle, and well-spoken discourses. Regarding these eight objects of understanding, a Bodhisattva possesses two kinds of understanding power: Cultivating understanding through practice. Deeply accepting and delighting in them. \*\*What does it mean for a Bodhisattva to seek the Dharma?\*\* What Dharma does one seek? How does one seek? Why does one seek? \*What Dharma does one seek?\* In brief, one seeks the Bodhisattva Canon, the Śrāvaka Canon, non-Buddhist treatises, and worldly arts and sciences. Among the twelve divisions of the scriptures, only the Vaipulya (Extensive) division belongs to the Bodhisattva Canon; the remaining eleven divisions belong to the Śrāvaka Canon. \*Non-Buddhist treatises\* are, in brief, of three kinds: treatises on logic, treatises on language, and treatises on medicine. \*Worldly arts and sciences\* refer to various crafts, such as those of goldsmiths, blacksmiths, water-diviners, and others, as well as the various fields of knowledge included within the five sciences. The \*five sciences\* are: 1. Inner science (Buddhist teachings). 2. Logical science. 3. Linguistic science. 4. Medical science. 5. Science of arts and crafts. A Bodhisattva seeks all five of these sciences. That which is spoken by the Buddha is called the \*Inner Treatise\*, which in brief has two aspects: 1. It reveals correct causes and effects. 2. It reveals that actions are not destroyed, not created, and not received. \*Logical treatises\* also have two aspects: 1. Those that refute others' arguments. 2. Those that establish one's own thesis. \*Linguistic treatises\* have two aspects: 1. Those that explain the classification of sounds (phonetics and morphology).<note>'Classification' and 'sound' here refer to two types of distinctions in language, not the usual aggregates, elements, or form. The fundamental sounds are called 'classification' (phonemes/morphemes), and their various specific manifestations are called 'sound' (actual utterances). These two encompass all vocal sounds. A treatise on phonetics should be explained in detail here.</note> 2. Those that explain skillful and eloquent speech. \*Medical treatises\* have four aspects: 1. They explain how to correctly diagnose illness. 2. They explain the causes of illness. 3. They explain how to cure illnesses that have arisen. 4. They explain how to prevent cured illnesses from recurring. \*Worldly arts and sciences\* explain the mastery of various worldly crafts. \*\*What are the non-distorted causes taught by the Buddha?\*\* There are ten kinds of non-distorted causes, which should be understood to encompass all causes, all defilements, all purity, and all neutral states. What are the ten? 1. The cause of verbal designation. 2. The cause of possession. 3. The cause of planting. 4. The cause of sustaining. 5. The cause of generation. 6. The cause of growth. 7. The cause of inherent nature. 8. The cause of cooperative conditions. 9. The cause of opposition. 10. The cause of non-opposition. The names of all things, the conceptions based on those names, and the speech expressing those conceptions—this is called the \*cause of verbal designation\*. Because a thing exists, action is possible—this is called the \*cause of possession\* (e.g., having hands enables work, having feet enables walking, having a body enables bending and stretching, having hunger and thirst leads to seeking food and drink; there are countless such examples). Planting various seeds—this is called the \*cause of planting\*. The moisture of water and soil—this is called the \*cause of sustaining\*. The seed in relation to the sprout—this is called the \*cause of generation\*. The sprout, stem, and continuity up to maturity—this is called the \*cause of growth\*. Various seeds each producing their own kind—this is called the \*cause of inherent nature\*. The causes of possession, planting, sustaining, generation, growth, and inherent nature—these six causes are collectively called the \*cause of cooperative conditions\*. That which obstructs generation is called the \*cause of opposition\*. That which does not obstruct is called the \*cause of non-opposition\*. \*Opposition\* is of six kinds: 1. Verbal opposition: When the scriptures or treatises spoken by śramaṇas or brāhmaṇas are contradictory. 2. Logical opposition: When what is said contradicts reason and principle. 3. Generative opposition: When conditions for arising are incomplete, obstructing generation. 4. Situational opposition: Such as light and darkness, love and hatred, suffering and pleasure, and other phenomena. 5. Antagonistic opposition: Such as poisonous snakes, rats, wolves, cats, and mice—these creatures harm each other. 6. Antidotal opposition: Such as cultivating impurity to counteract lust, loving-kindness to pacify hatred, compassion to stop harmful thoughts, and the path of the unconditioned to permanently sever defilements. Here, it is explained in terms of generative opposition. These various causes are included within two causes: 1. The generative cause. 2. The contributory cause. The planting of seeds that leads to generation is the \*generative cause\*. All other causes are \*contributory causes\*.

復次有四緣：因緣、次第緣、緣緣、增上緣。生因者，是因緣。方便因者，是增上緣。次第緣、緣緣者，是心心數法，謂前生心心數法，開導攝受緣攝受生，是故二緣攝因所攝。

云何此十因，生一切世間事？云何生一切煩惱？云何生一切清淨。若種種穀數世間資生，名想言說，所謂黍稷稻梁胡麻豆麥，是名隨說因。如大麥，若持來若持去、若取若與，如是等種種言說。餘一切亦如是，以有飢渴身羸瘦故求索摶食，如是等比名以有因。若種諸種子各各自生，彼初殖種子是名種殖因初種種子於後芽莖乃至成熟是名種殖因，初種生芽是名生因。水土潤澤令芽得生，是名攝因。彼種子於芽，是名生因。復次芽莖枝葉展轉相續，乃至成熟，是名長因。如麥種子，麥芽生非餘，餘亦如是，是名自種因。彼一切以有因乃至自種因，悉名共事因，以一切和合生故名共事因。霜雹災害障礙破壞，是名相違因。彼不具不障，是名不相違因。諸餘一切世間事，皆十因所生，隨所宜應當知。

> How do these ten causes give rise to all worldly phenomena? How do they generate all afflictions? How do they produce all that is pure? Take, for example, the various grains that sustain life in the world—millet, panicum, rice, sorghum, sesame, beans, wheat—these are what we call "the cause of verbal designation." Like barley: whether it is brought or taken away, received or given—all such verbal distinctions fall under this cause. Everything else follows the same principle. Because there is hunger and thirst, and the body grows weak, people seek solid food. Such relationships are called "the cause of existence." When various seeds are planted, each gives rise to its own kind. The initial sowing of the seed is called "the cause of planting." <note>The initial seed gives rise later to sprouts, stems, and finally maturity—this is the cause of planting. The initial seed producing the sprout is the cause of generation.</note> Moisture from water and soil enables the sprout to emerge—this is called "the cause of nourishment." The seed in relation to the sprout is called "the cause of generation." Furthermore, the sprout, stem, branches, and leaves continue in sequence until maturity—this is called "the cause of growth." Just as a barley seed produces a barley sprout and nothing else, so too with everything else—this is called "the cause of one's own kind." All of these—from the cause of existence up to the cause of one's own kind—are collectively termed "the cause of cooperative conditions," because everything arises through combination. Frost, hail, disasters, obstacles, and destruction—these are called "the cause of opposition." When these are absent and there is no hindrance, it is called "the cause of non-opposition." All other worldly phenomena arise from these ten causes. Understand them according to what is appropriate.

彼一切緣起名想言說，所謂無明、行、識、名色、六入、觸、受、愛、取、有、生、老病死憂悲苦惱，是名煩惱隨說因。無明緣行乃至生緣老死等，言說境界顧念味著。諸有支生，是名煩惱以有因。無明等法現法種子，生餘生生老病死，是名種殖因。不近善友聽受正法、習不正思惟，無明等生，是名攝因。各各種子無明等生，是名生因。從無明至後有增進相求，至餘生生老病死，是名長因。種種種子俱從無明乃至後有，生地獄餓鬼畜生及諸人天，是名煩惱自種因。從以有因乃至自種因，是名共事因。若有種性，值佛出世演說善法，近善知識聽受善法，正念思惟，法次法向清淨道品，是名煩惱相違因。如上說不具者，是名不相違因。是名十因，生一切煩惱應當知。

> All these conditioned formations, with their names, concepts, and verbal expressions—namely ignorance, volitional formations, consciousness, name-and-form, the six sense bases, contact, feeling, craving, clinging, becoming, birth, aging, death, sorrow, lamentation, pain, grief, and distress—are called the \*\*verbal cause of afflictions\*\*. The sphere of verbal expression, which involves clinging to and delighting in the conditions from ignorance conditioning volitional formations up to birth conditioning aging and death, and the arising of the links of existence, is called the \*\*cause of afflictions through existence\*\*. The manifestation of ignorance and other factors in this life as seeds that give rise to future lives with aging, death, and so on, is called the \*\*cause of planting\*\*. Not associating with good friends, not listening to and receiving the true Dharma, and cultivating wrong thinking, which give rise to ignorance and other afflictions, is called the \*\*cause of gathering\*\*. The arising of ignorance and other afflictions from their respective seeds is called the \*\*cause of production\*\*. The progression from ignorance onward, seeking further advancement up to future lives with aging, death, and so on, is called the \*\*cause of growth\*\*. The various seeds, from ignorance up to future becoming, giving rise to hell-beings, hungry ghosts, animals, humans, and gods, are called the \*\*cause of afflictions' own seeds\*\*. From the cause through existence up to the cause of afflictions' own seeds, these are called the \*\*cause of shared activity\*\*. If one possesses the disposition, encounters a Buddha appearing in the world who expounds wholesome teachings, associates with good friends, listens to and receives wholesome teachings, reflects with right mindfulness, and progresses along the path of purification in accordance with the Dharma, this is called the \*\*cause of opposition to afflictions\*\*. As described above, if these conditions are incomplete, it is called the \*\*cause of non-opposition\*\*. These are the ten causes that give rise to all afflictions, and they should be understood.

彼一切淨法乃至滅盡涅槃名想言說，是名淨法隨說因。此念處、正勤乃至八聖道，無明滅乃至生老病死滅，如是名想言說，是名淨法隨說因。彼以有無明等故，樂求淨法、攝受淨法，淨法得生，是名以有因。若種性具足人，向有餘無餘涅槃最先行者，是名清淨種殖因。彼種性所攝無漏道品種子，於諸道品法，是名生因。近善知識聽受善法，正思惟修，諸根成熟，是名攝因。彼種子生道品法，向無餘涅槃，是名長因。彼聲聞種性以聲聞乘而般涅槃，緣覺種性以緣覺乘而般涅槃，大乘種性以無上大乘而般涅槃，是名自種因。從以有因乃至自種因，是名共事因。種性不具、不值佛世、生諸難處、不近善友、不聞善法、不正思惟、習行邪道，是名淨法相違因。此相違不具者，是名不相違因。諸煩惱相違因，是淨法因。淨法相違因，是煩惱因。如是煩惱十因、清淨十因，過去未來、煩惱清淨皆亦如是，無餘無上。

> All pure dharmas, up to the cessation of Nirvana, are named, conceptualized, and spoken of—this is called the cause of verbal designation for pure dharmas. The foundations of mindfulness, right effort, up to the Noble Eightfold Path; the cessation of ignorance, up to the cessation of birth, old age, sickness, and death—such naming, conceptualization, and speech are called the cause of verbal designation for pure dharmas. Because there is ignorance and so forth, one delights in seeking pure dharmas, embraces pure dharmas, and pure dharmas arise—this is called the cause of existence. For those with complete spiritual capacity, who are foremost in progressing toward Nirvana with or without remainder—this is called the cause of planting pure seeds. The seeds of the uncontaminated path factors contained within that spiritual capacity, in relation to all path factors—this is called the cause of generation. Drawing near to good friends, listening to wholesome teachings, engaging in right reflection and cultivation, and maturing the spiritual faculties—this is called the cause of gathering. Those seeds give rise to path factors, leading toward Nirvana without remainder—this is called the cause of growth. Those of the Śrāvaka capacity attain Nirvana by the Śrāvaka vehicle; those of the Pratyekabuddha capacity attain Nirvana by the Pratyekabuddha vehicle; those of the Mahāyāna capacity attain Nirvana by the unsurpassed Great Vehicle—this is called the cause of one’s own kind. From the cause of existence up to the cause of one’s own kind—this is called the cause of shared conditions. Lacking spiritual capacity, not encountering a Buddha’s time, being born in difficult circumstances, not drawing near to good friends, not hearing wholesome teachings, not engaging in right reflection, and practicing wrong paths—this is called the obstructive cause for pure dharmas. The absence of such obstructions is called the non-obstructive cause. The obstructive causes of afflictions are causes for pure dharmas. The obstructive causes of pure dharmas are causes for afflictions. Thus, the ten causes of afflictions and the ten causes of purity—past, future, afflictions, and purity—are all likewise, without remainder and unsurpassed.

云何為果？略說五種：一者報果；二者依果；三者解脫果；四者士夫果；五者增上果。若不善法得惡趣報、有漏善法得善趣報，是名報果。若習不善法、樂住不善法、增不善法，若習善法、樂住善法、增益善法，先業相似後果生，是名依果。八聖道滅諸煩惱，名解脫果。若復世俗滅諸煩惱，彼不究竟捨離凡夫，非解脫果。若於現法，依種種世間工巧處業諸士夫事，所謂田種販賣、宰官理務、書畫算數、卜占印封，各有果生，是名士夫果。眼識是眼根增上果，乃至意識是意根增上果。生理不壞是命根增上果。一切二十二根，各為增上、各有果生，當知皆是增上果。此二十二根增上，如攝事處說。如是菩薩知佛顯示正因果已，於處非處智力種性次第修習清淨增長，非不作異作有所成熟，亦無自所作業經劫而失，作者不失、不作不受，佛所顯示。如是菩薩如實知已，自業智力種性次第修習清淨增長。

> What are the results? Briefly, there are five kinds: 1. The result of retribution. 2. The result of dependence. 3. The result of liberation. 4. The result of worldly action. 5. The result of enhancement. If unwholesome actions lead to rebirth in unfortunate realms, and wholesome actions with defilements lead to rebirth in fortunate realms, this is called the result of retribution. If one practices unwholesome actions, delights in dwelling in them, and increases them; or if one practices wholesome actions, delights in dwelling in them, and increases them—then later results arise similar to the earlier actions. This is called the result of dependence. The Noble Eightfold Path eliminates all afflictions. This is called the result of liberation. If worldly methods eliminate afflictions, but one does not fully abandon the state of an ordinary person, it is not the result of liberation. If in this present life, based on various worldly skills and occupations, one engages in the affairs of ordinary people—such as farming, trade, official duties, writing, painting, calculation, divination, sealing, and so forth—each produces its own result. This is called the result of worldly action. Visual consciousness is the result of the enhancement of the eye faculty, and so on up to mental consciousness being the result of the enhancement of the mental faculty. The maintenance of life without decay is the result of the enhancement of the life faculty. All twenty-two faculties each serve as enhancements and each produce results. It should be understood that these are all results of enhancement. The enhancement of these twenty-two faculties is explained in the section on the aggregates. Thus, the bodhisattva, knowing that the Buddha has revealed correct causes and results, progressively cultivates, purifies, and increases the power of knowledge regarding what is possible and impossible. Actions do not vanish without effect, nor do they produce results unrelated to their cause. The doer does not lose the deed; one does not experience what one has not done. This is what the Buddha has revealed. Thus, the bodhisattva, having understood this truth, progressively cultivates, purifies, and increases the power of knowledge regarding one's own actions.

云何菩薩求聞法？是菩薩住慇懃恭敬，求善說法、善語法，如是比略說善說法住、勤恭敬住。若菩薩為聞一善說法，路由惡道大地熾然，猶尚歡喜從中而過，況為多聞。為一聞法，猶尚不惜所愛之身，況餘資生。一聞說法，愛樂恭敬，比前愛敬百千萬倍，乃至算數譬喻不得為比。謂聞善說法心無厭足，增益淨信其身柔軟，心直見直深樂功德。至說法所無留難心，恭敬除慢，但求正法不求名稱，為己及他修諸善根不為利養。至說法所，不染心聽法、不亂心聽法、不染污心聽法者，離貢高煩惱，及輕想煩惱、下想煩惱。有七行離貢高煩惱：一者時聽；二者欲受；三者頓聽；四者敬聽；五者不戲；六者隨順；七者不求過失。如是七行，離貢高煩惱。有四行離輕想煩惱：一者恭敬法；二者恭敬說法人；三者不輕法；四者不輕說法人。如是四行，離輕想煩惱。一行離下想煩惱，所謂聽受正法。不自輕聽法，以此一行離下想煩惱。離如是等過聽受正法，是名菩薩不染心聽法。云何不亂心聽法？有四行：一者一心；二者側聽；三者定意；四者一向專樂聽受正法。是名菩薩求聞法。

菩薩何故求聞法？菩薩求佛所說法，為受正法次法向故、為他廣說故。菩薩求因論者，欲知彼論過故、欲降伏異論故、未信佛法者令生信故、已生信者令增廣故。菩薩求聲論者，廣為眾生演說正語令愛樂故、為淨莊嚴辭句味故、於一義中種種言辭莊嚴故。菩薩求醫方論者，為除眾生種種病故、攝受大眾故。菩薩求世間工業處智者，為少方便獲致大財饒益無量諸眾生故、為教眾生種種事業故。如是菩薩求五明處，為無上菩提大智眾具究竟滿故，非不次第學一切法而得一切無障礙智，是名菩薩所求如所求所為求。

菩薩為他說者，何所說？云何說？何故說？彼如所求法，如是法說。如所求義，如是義說。以二因緣故說：一者隨順說；二者清淨說。隨順說者，住如法威儀說，非不如法。不為高坐無病者說，覆頭者、在前行者，悉不為說，如修多羅廣說。何以故？諸佛菩薩自恭敬法，以敬法故令餘眾生深起恭敬，聞已奉持不起輕慢。一切說、一切無間說，不為法慳、不作師惓，如次第句味說、如次第句味受、如次第義分別說，義饒益及法饒益。種種義饒益，示所應示、授所應授、照所應照、喜所應喜。現智比智，從師具聞而為人說，非不思量。具足聽聞順向善趣，不亂說、善說、不深隱說，應四聖諦說，隨眾所應而為廣說。此十五種，菩薩普為眾生隨順善說，一切利他應當知。

復次菩薩於不饒益己者住慈心為說，惡趣行者住安隱心說，苦樂眾生放逸貧乞者住安樂哀愍心說，不以嫉纏故自歎毀他，離貪著心不求名利為他說法。如是五種，菩薩清淨說法。前後略說二十種：一者時；二者頓；三者次第；四者相續；五者堪耐；六者歡喜；七者欲；八者喜；九者勸；十者不毀；十一者應；十二者文字具足；十三者不雜；十四者如法；十五者隨眾；十六者慈心；十七者安心；十八者哀愍心；十九者不自譽毀人；二十者不依名利，是名菩薩為他說法。

云何菩薩法次法向？略說五種：如所求如所攝法，身口意隨轉，正思及修。若此法世尊制身口意所作，及若此法聽身口意所作，彼身口意業。如是離、如是修，身口意隨轉，是名法次法向。彼正思者，菩薩獨一靜處，如所聞法思惟稱量觀察。先離如是不思處，思量於法，勤思、常思、頓思，方便不息。又菩薩正思具足，具足行隨順入，有所捨依義不依於味，闇說明說如實知。先思量應入者入，已入者數數思惟。菩薩離不思處者，不隨愚心亂心，勤思常思頓思。具足者，未知義者令得知之，已知義者不失不忘。具足者，有所入所行，不由他人，能具觀察。有所捨者，若知諸法非其境界，當自念言：「此佛所知，非我境界。」如是不謗，自無罪咎。菩薩依義不依味者，善入如來隱密之說。善知闇說明說者，於真實義莫能動搖。初入正思菩薩，先未得忍於今得之，已得忍者堅固隨順入於修慧。如是八種，菩薩正思所攝。法次法向修者，略說四種：一者止；二者觀；三者修習止觀；四者樂止觀。止者，謂菩薩八種正思，善正真實，離言說法，若事若義係心緣中，遠離一切虛偽輕躁及諸憶想，緣中解脫係心安立內三昧相，廣說乃至一心。是名為止。觀者，彼止所熏修，憶念思惟如正思法相，憶念選擇乃至明慧，是名為觀。修止觀者，若行止觀，常修方便、頓修方便，是名修習止觀。樂止觀者，彼彼止觀相心住不動，不勤方便能自觀察，處所攝受心不散亂，是名樂止觀。彼菩薩如是如是修習止觀，如是如是樂住止觀；如是如是樂住止觀，如是如是止觀清淨；如是如是止觀清淨，如是如是身心猗息漸漸增廣；如是如是觀清淨，如是如是知見增廣，如是如是習行。修慧者離身心惡，於一切所知知見清淨，一切修慧業皆從如是四種修生。

云何教授？略說八種教授。菩薩依三摩提教修行者，若無餘菩薩教者則自教授。如諸佛法，先當如是知四種求：一者心求者知心求；二者根求者知根求；三者悕望求者知悕望求；四者使求者知使求。五者隨其所應種種度門而度脫之，所謂不淨、慈心、緣起、界分別、安那般那念，是名隨應度門而度脫之；六者執常邊，對治為說中道；七者執斷邊，對治為說中道；八者除不作作增上慢，不得得、不觸觸、不證證增上慢。彼八種教授，略說三處所攝。三處者，先未住心，令係念緣中；已住心者，說得自義正方便道；未究竟者，令捨中住。知彼心根悕望結使，隨應度門而度脫之，令心止住係念緣中。彼執斷常，對治為說中道。令住心者，成就自義正方便道。彼不作作慢乃至不證證慢未究竟者，令捨中住。如是三事，攝八種教授。如是菩薩從他受教，教授他已，八力種性清淨增長，所謂禪定解脫三昧正受智力、諸根利鈍智力、種種解智力、種種界智力、一切至處道智力、宿命智力、生死智力、漏盡智力。

云何教誡？略說五種。有罪行者制、無罪行者聽。若制若聽法有缺減者，如法舉之。數數違犯者，折伏與念。不濁不變淳淨正向。若制若聽法真實功德，愛念稱歎，令其歡喜。是名略說菩薩五事教誡，所謂若制、若聽、若舉、若折伏、若歡喜。

云何菩薩攝方便身口意業？略說菩薩四攝事是名方便，如世尊說四攝事是名方便。略說四種方便，調伏眾生攝取眾生，無餘無上。一者隨攝方便；二者攝方便；三者度方便；四者隨順方便。菩薩種種財施，隨攝眾生故，莫不信受奉順修行，是名布施隨攝方便。次行愛語，愚癡眾生捨離癡冥，令無有餘具攝顯示，是名愛語攝方便。具攝顯示已，令彼眾生捨不善處覺授與善處，調伏樂住，是名行利度方便。如是菩薩，以同事隨順度脫眾生，調伏恭敬，不作是言：「汝自無信戒施多聞，云何教他舉罪與念？」是名菩薩同利隨順攝方便。如是四攝方便，若總若別，是名菩薩攝方便，身口意業等攝眾生調伏成就。

## 菩薩地持經卷第三