---
title: "菩薩地持經 · 18 菩薩功德品"
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/cmcwlah4911ufl7040yh7brad"
---

## 菩薩地持經卷第八

> Sutra on the Bodhisattva Stages, Volume 8

北涼中印度三藏曇無讖於姑臧譯

> Dharmakṣema of Northern Liang, Translated at Guzang

### 菩薩地持菩提分品之餘

> The Remaining Sections of the Bodhisattva Grounds: Factors of Enlightenment

云何菩薩壞佛法者除其暴害，處中者令入，已入者令熟，已熟者令解脫。是菩薩於此四種成就眾生，當知略說六種巧方便：一者隨順；二者立要；三者異相；四者逼迫；五者報恩；六者清淨。菩薩隨順巧方便者，是菩薩欲為眾生說法，先如是柔軟身口行，以施將順自捨恚恨。除恚恨已，彼生愛敬樂欲聞法，然後乃為如應說法，易入易解。時說次第諦不顛倒，以義饒益而為說法忍，諸問答調伏眾生，第一利益哀愍成就。若以神力示現他心而為說法，或請餘人，令種種現化調伏眾生。若有略說義饒益論，廣為分別；若廣大論能為略說。授彼令誦自恣問難，彼受誦已廣為說義。以一切緣三昧度門隨順教授，隨順教誡攝取眾生令其行義。彼諸眾生於如來說甚深微妙空相應經，如其旨趣，彼經中說離自性法及離諸事不起不滅，如虛空如幻如夢。不知義者聞則驚怖，謗彼深經言非佛說；菩薩為彼眾生隨順巧便，於彼深經如來旨趣，隨順其義分別解說而攝取之。如是隨順為彼說言，彼經不說一切都無所有，但言說我自性空無所有，是名離自性、離言說，有事依言事轉，是故言說有自性，亦非第一義有彼自性，是故說言離一切事。言說自性從本已來一切都無所有，云何有生有滅？是故說言不生不滅。譬如虛空，有種種色及諸色業，悉容受彼為作依處，謂虛空行住去來屈申俯仰。又如除彼色及色業已，謂無色自性分，名清淨虛空。如虛空處色等業轉離言說事，種種施設言說妄想虛偽隨轉亦復如是。又如虛空容色等業，離言說法容受妄想亦復如是。若菩薩以智慧，除一切言說所起、邪惑妄想諸虛偽轉，是菩薩以第一聖智離言說事，一切言說自性非性。如虛空清淨，亦非彼展轉有餘自性。是故一切諸法譬如虛空譬如幻，不如事有，亦非一切都無幻事。如是一切法不如言說，愚癡計有亦非一切都無所有。第一義離言說自性，如是方便入非有亦非無，是故知如幻故說如幻。如是菩薩於一切法界，不取不捨不增不減亦無所壞，如實了知。如其所知為人顯示，是名菩薩隨順巧方便。

> How does a bodhisattva remove the harm of those who destroy the Dharma, guide those who are neutral into the path, mature those who have entered it, and liberate those who are mature? A bodhisattva should know that in accomplishing these four types of beings, there are, in brief, six kinds of skillful means: first, following along; second, establishing commitments; third, using varied presentations; fourth, applying gentle pressure; fifth, expressing gratitude; sixth, purification. The bodhisattva's skillful means of following along: when this bodhisattva wishes to teach beings the Dharma, he first engages in gentle actions of body and speech, using generosity to guide and harmonize, letting go of his own anger and resentment. Once anger and resentment are removed, those beings develop affection, respect, and a desire to hear the Dharma. Then he teaches them according to their needs, in a way that is easy to enter and easy to understand. He teaches at the right time, in proper sequence, truthfully and without distortion, benefiting them through meaning. He endures questions and answers, taming beings, with the foremost benefit and compassionate accomplishment. If through spiritual powers he reveals knowledge of others' minds and teaches the Dharma, or invites others to perform various transformations to tame beings, if there is a brief discourse with beneficial meaning, he expands and explains it in detail; if there is an extensive discourse, he can condense it. He gives them texts to recite and freely allows them to ask difficult questions. After they receive and recite, he explains the meaning extensively. Through the meditative gate of all-conditions samadhi, he follows along in teaching and instructing, guiding beings to practice its meaning. For those beings who hear the profound and subtle scriptures spoken by the Tathāgata that accord with emptiness—scriptures that teach separation from self-nature, separation from all conditioned things, no arising and no ceasing, like space, like illusion, like a dream—those who do not understand the meaning become terrified upon hearing them and slander those profound scriptures, saying they were not spoken by the Buddha. For such beings, the bodhisattva, through the skillful means of following along, explains the Tathāgata's intent within those profound scriptures, discerning and elaborating their meaning to guide and accept them. Following along in this way, he teaches them, saying: "Those scriptures do not say that everything does not exist at all, but rather they speak of the self-nature as empty, as non-existent. This is called separation from self-nature, separation from verbal expression. There are conditioned things that depend on words and revolve around them; therefore, words have a conventional self-nature, but they do not have that self-nature in ultimate truth. Thus it is said that all conditioned things are separate from words. The self-nature of verbal expression, from the very beginning, has been entirely non-existent. How then could there be arising or ceasing? Therefore, it is said to be neither arising nor ceasing. For example, space accepts and serves as the basis for various forms and the activities of forms—namely, walking, standing, coming, going, bending, stretching, and bowing in space. Again, apart from those forms and their activities, what is called the nature of formlessness is described as pure space. Just as space supports the activities of forms and so on, so too does that which is separate from verbal expression support various designations, conceptualizations, and false delusions that revolve. Again, just as space contains the activities of forms, so too does the Dharma that is free from words contain deluded conceptualization. If a bodhisattva, through wisdom, eliminates all false delusions, distorted thoughts, and illusory turnings that arise from verbal expression, then that bodhisattva, with the foremost noble wisdom, abides in that which is free from verbal expression, where the self-nature of all verbal expression is non-existent. Like the purity of space, there is no remaining self-nature that arises from mutual dependence. Therefore, all dharmas are like space, like illusion—they do not exist as things do, yet it is not the case that all illusory things are entirely non-existent either. In the same way, all dharmas are not as words describe them; the foolish imagine them to exist, yet they are not entirely non-existent. Ultimate truth is free from the self-nature of verbal expression. In this way, one enters through skillful means into neither existence nor non-existence. Therefore, knowing them to be like illusions, they are spoken of as like illusions. Thus, the bodhisattva, with respect to the entire realm of dharmas, neither grasps nor rejects, neither increases nor decreases, and does not destroy anything—he understands it as it truly is. As he understands it, he reveals it to others. This is called the bodhisattva's skillful means of following along.

云何菩薩立要巧方便？若有眾生來從菩薩求索十種資生眾具，為立要言：「汝能供養父母沙門婆羅門，廣說如上乃至受戒。若能如是，我當施汝。如其不能，則不施與。」所謂田宅市肆官爵國土錢財六畜工巧醫方，若結婚姻、若食不食，所作同事。爾時菩薩為立要言：「汝能供養父母乃至受戒，我當施汝飲食乃至同事。」復次菩薩，若有眾生犯罪謀逆作不饒益事，為他殺縛斷截捶打、毀辱呵責驅出質債、為他所執。爾時菩薩為立要言：「汝能供養父母乃至受戒，我當救汝令脫眾難。」復次若有眾生，王賊水火人及非人不活惡名諸恐怖等，爾時菩薩為立要言：「汝能供養父母乃至受戒，我當救汝令脫恐怖。」若有眾生欲恩愛集會遠離怨憎，爾時菩薩為立要言：「汝能供養父母乃至受戒，我當方便從汝所願。」復次若有眾生疾病困厄，爾時菩薩為立要言：「汝能供養父母乃至受戒，我當令汝病苦得除。」菩薩如是立要已，彼諸眾生疾修善法，遠離諸惡得隨所欲，是名菩薩立要巧方便。若菩薩與眾生立要已，彼諸眾生不隨要者，如上所許亦不施之，為度彼故非不欲與。

> What is the Bodhisattva's skillful means of making commitments? If beings come to a bodhisattva seeking the ten kinds of necessities for life, the bodhisattva makes this commitment: "If you can support your parents, ascetics, and Brahmins—as explained above, up to and including observing the precepts—then I will give you what you ask. If you cannot, I will not give it." This applies to fields, houses, markets, official positions, kingdoms, wealth, livestock, crafts, and medicine; whether it involves marriage, eating or not eating, or shared undertakings. At that time, the bodhisattva makes this commitment: "If you can support your parents and observe the precepts, I will give you food, drink, and other necessities, even sharing in your work." Furthermore, bodhisattvas, if beings commit crimes, plot rebellion, or do harmful deeds, and are killed, bound, beaten, humiliated, scolded, expelled, held for debt, or seized by others—at that time the bodhisattva makes this commitment: "If you can support your parents and observe the precepts, I will rescue you from all these difficulties." Furthermore, if beings face kings, thieves, floods, fires, humans, non-humans, poverty, bad reputations, or other terrors, at that time the bodhisattva makes this commitment: "If you can support your parents and observe the precepts, I will rescue you from these fears." If beings wish to be united with loved ones and separated from those they dislike, at that time the bodhisattva makes this commitment: "If you can support your parents and observe the precepts, I will skillfully fulfill your wishes." Furthermore, if beings are afflicted with illness and distress, at that time the bodhisattva makes this commitment: "If you can support your parents and observe the precepts, I will cause your suffering and sickness to be removed." After the bodhisattva makes such commitments, those beings quickly cultivate wholesome qualities, turn away from all evil, and obtain what they desire. This is called the bodhisattva's skillful means of making commitments. If, after the bodhisattva makes a commitment, those beings do not follow it, then the bodhisattva does not give what was promised above—not because of unwillingness to give, but for the sake of guiding those beings.

諸難恐怖及諸病苦、愛念和合、不愛別離，為度彼故一切放捨。示作如是決定之相，非其實心有放捨念，漸漸要令斷不善法建立善法。若復眾生無所須欲亦無眾難，乃至無病，而與菩薩先為親厚，隨宜勸導令修善法，所謂供養父母乃至持戒。若彼眾生不隨其教，爾時菩薩現瞋責相，為度彼故，心無恚恨；於諸所作悉現乖異，為度彼故，非實違背；或現加彼不饒益事，欲度彼故，非其實心。菩薩方便現此異相，欲令眾生修諸善法斷不善法，是名菩薩異相巧方便。

> All fears and terrors, all sufferings and illnesses, the joy of being with loved ones, and the pain of separation from those we cherish—for the sake of liberating beings from these, a bodhisattva lets go of everything. They may show such a determined appearance, but in their true heart there is no thought of abandonment. Step by step, they guide beings to abandon unwholesome deeds and establish what is good. If there are beings who have no desires or needs, face no great hardships, and are even free from illness, and who have long been close to the bodhisattva, the bodhisattva gently encourages them according to their circumstances to cultivate goodness—such as honoring their parents and upholding moral precepts. If those beings do not follow the teaching, the bodhisattva may then show an appearance of anger or reproach, yet in their heart there is no resentment. In all their actions they may seem to contradict, yet it is for the sake of liberation, not from true opposition. They may even appear to do things that bring no benefit to others, yet it is to save them, not from a true intention to harm. Through such skillful means, the bodhisattva displays these contrasting appearances, all to lead beings toward goodness and away from what is unwholesome. This is called the bodhisattva's skillful means of displaying contrast.

云何菩薩現逼迫巧方便？若菩薩為主為王，於自眷屬作如是教：「若我眷屬有不供養父母乃至犯戒者，我當斷其供給，或加謫罰或至驅擯。」立一士夫常令伺察，彼諸眾生以恐怖故，勤修善法斷不善法。彼雖不樂，強逼令修，是名菩薩逼迫巧方便。

云何菩薩報恩巧方便？若菩薩先於眾生施諸恩分，若施財物、若度眾難、若度恐怖，和其所念、離所不念，救療眾病令得安樂。眾生知恩欲報德者，爾時菩薩勸令修善，不須世間財利酬報；報之大者，當供養父母乃至持戒。求報恩者令其行善，是名菩薩報恩巧方便。

云何菩薩清淨巧方便？住究竟地菩薩，淨菩薩道生兜率天。眾生念言：「某菩薩生兜率天，不久當下生閻浮提，當成如來無上等覺。令我愛樂，莫令不樂。彼所生處，我亦隨生。」無量眾生樂修是願。又復菩薩，從兜率天來生世間，若生王宮若婆羅門家，捨上妙樂出家學道，令諸眾生捨離憍慢。又於樹下苦行六年，令餘眾生信苦行者斷其信樂。又復既成無上菩提，令餘眾生堅固信樂同求佛道。又成佛已，默然待請，為令眾生敬重法故，梵天勸請然後乃說。又以佛眼觀察世間，莫令眾生作是謗言：「但以梵天勸請力故，非是如來大悲故說。」為除眾生邪攝受故，轉正法輪，諸餘世間所未曾轉，及制戒律。是名菩薩清淨巧方便。如是巧方便無餘無上，是名菩薩六種巧方便略說廣說。壞法眾生除其暴害，處中者令入佛法，入者令熟熟令解脫，無餘無上，是名菩薩巧方便。

云何菩薩陀羅尼？略說四種：一者法陀羅尼；二者義陀羅尼；三者呪術陀羅尼；四者得菩薩忍陀羅尼。云何法陀羅尼？菩薩得如是憶念智慧力，於未曾所聞未曾修習名句味身，次第莊嚴次第所應無量章句，經無量劫憶持不忘。云何義陀羅尼？如前所說，於此諸法無量義趣，未曾讀誦未曾修習，經無量劫憶持不忘。云何呪術陀羅尼？菩薩得如是三昧力，以呪術章句為眾除患第一神驗，種種災患悉令消滅。云何得菩薩忍陀羅尼？菩薩精勤修習因起智慧，獨一靜處燕默少言亦不遊行，知量而食不雜種食、常一坐食，思惟禪定，少睡眠多覺悟，於如來所說得菩薩忍呪術。所謂：

伊致　密致　吉胝鼻　羼提跛大㗩波呵㗩音，穌急反

於此諸呪術章句義思量觀察：「如是呪術章句，如是正思惟，如此義尚不自聞，何有所得？如呪術章句義不可得，是則無義。如是諸義，所謂無義，是故亦無餘義可求。」如是名為善解呪術句義。善解呪術句義者，以如是義，比知一切諸法義，皆悉善知，不從他聞。又知一切言說、一切法自性義不可得。以此等無言說自性義，則知一切諸法自性義，是名第一義最勝義，得最上歡喜。是菩薩得此陀羅尼呪術處，名得菩薩忍。得此忍者，不久當得淨心增上解行地忍，是名菩薩得菩薩忍陀羅尼。彼法陀羅尼、義陀羅尼，菩薩是度初阿僧祇劫入淨心地所得，必定不動最勝最妙。若中間所得，或因願力、或禪定力，不定不住亦不勝妙。如法義陀羅尼，呪術陀羅尼亦如是。得菩薩忍陀羅尼，如前所說。如是一切陀羅尼具四功德者，乃能得之，非不具足。云何為四？一者不習愛欲；二者不嫉彼勝；三者一切所求等施無悔；四者樂法深樂菩薩藏及摩得勒伽藏。

云何為菩薩願？略說五種：一者發心願；二者生願；三者境界願；四者平等願；五者大願。彼菩薩初發無上菩提心，是名發心願。願未來世為眾生故隨善趣生，是名生願。願正觀諸法無量，等諸善根思惟境界，是名境界願。願未來世一切菩薩善攝事，是名菩薩平等願。大願者，即平等願。又說十種大願：一者願一切種供養無量諸佛；二者願護持一切諸佛正法；三者願通達諸佛正法；四者願生兜率天乃至般涅槃；五者願行菩薩一切種正行；六者願成熟一切眾生；七者願一切世界悉能現化；八者願一切菩薩一心方便以大乘度；九者願一切正方便無礙；十者願成無上正覺。

云何菩薩空三昧？菩薩離一切言說自性，觀無言說自性心住，是名空三昧。云何無願三昧？菩薩於無言說自性事，邪見妄想所起煩惱苦，常見其過，於未來世不願心住，是名無願三昧。云何無相三昧？菩薩於無言說自性事，離一切妄想、虛偽相滅，觀察如實寂靜心住，是名無相三昧。以何等故說三三昧，不增不減？有二種：有及無有。有為、無為名為有，無我我所名無有。於有為有，不願不隨故，立無願三昧。於無為涅槃，願樂攝受故，立無相三昧。又於此諸事非願非不願，然於有不有見，以是見故，立空三昧。菩薩修此三三昧，如是建立如實知。若有餘行，悉入三三昧門，所謂聲聞所學所行。

有四憂檀那法，諸佛菩薩為令眾生清淨故說。云何為四？一切行無常是憂檀那法；一切行苦是憂檀那法；一切法無我是憂檀那法；涅槃寂滅是憂檀那法。諸佛菩薩具足此法，復以此法傳授眾生，是名憂檀那。過去寂默諸牟尼尊展轉相傳，是名憂檀那。增上勇出乃至具足出第一有，是名憂檀那。云何菩薩觀一切行無常？菩薩觀一切行，言說自性常不可得。若復不知真實無言說事故有生有滅，若彼觀無言說自性一切行無常，觀過去行無生無滅，彼亦無因亦無自性可得，是故亦無因亦無自性。觀現在行無生無滅，彼因不得而與果，故自性可得，是故觀彼自性而無因。觀未來行無生無滅，彼因可得而不與果，故無自性，是故觀因而無自性。如是見三世分段諸行相續轉時，一一行剎那有三有為有為相，於剎那後有四有為相。彼前諸行相自性壞，次未曾行相自性起名為生；起已未壞名為住；顧念前滅行相自性彼起異，異名為老，是故生剎那後；即彼起行相自性壞名為滅。若觀起自性行相，即彼自性生住老相，無餘自性，是故剎那後如是行相自性滅。如是諸生等行相如實觀。此四有為相，略說二種：有性及無性。如來以起故立一有為相，以自性故立第二有為相，諸行住老故立第三有為相。彼菩薩觀有為行分齊，非生非住非老非壞，非一切時別有事起。何以故？諸行分齊起時，更無別生別住別老別壞。諸行分齊住老壞時，亦無別生別住別老別壞一念頃名為一剎那。菩薩如實觀者，不別有生等事可得。若可得者，離色等諸行應別有生。如色等行自性起，彼亦應起。若然者，應有二生：行生及生生。若有行生及生生者，或一或異。若一而謂別有生者，彼空無義。若別有生者，此事不然。若異者，彼行生非相生所為。行生相生所為者，此事不然。如生，住老亦如是。若壞有法自性者，彼應生滅。若壞生時，一切行應即滅。如入滅盡正受，以少方便心心數法滅。若壞滅時，彼一切行應生。以壞無有故，言壞有生滅者此事不然。彼善男子善女人，一切時常有自性者，不應有厭離。離欲解脫，異者應爾。以此事故，菩薩於一切諸行無常如實知。復次菩薩於一切諸行無常相續轉時，觀三苦相：行苦、變易苦、苦苦，如是菩薩於一切行苦如實知。

復次菩薩於一切法有為無為、無我我所，如實知眾生無我及法無我。彼眾生無我者，有法非眾生，離有法亦非眾生。法無我者，一切言說事，亦無言說自性法。如是菩薩於一切法無我如實知。

復次一切行起因斷，無餘諸餘畢竟滅名般涅槃，煩惱寂滅眾苦永息。未入淨心地菩薩、未見諦聲聞，於涅槃作意解想，說言寂滅涅槃。當知是等不得真實涅槃知見，唯有正思惟。譬如國王長者巨富無量，為諸子故造作戲具，鹿車、牛車、馬車、象車。彼諸子等歡喜愛樂，作真鹿馬象車等想。其父知子漸已長大，為說真實牛鹿象馬，諸子謂父歎己象馬。父於後時知子轉大，將出宅外示真象馬。彼見實已乃知其真，定知其父常所歎說非是我等先所翫好，先所翫好非真象馬。如是諸行以為屋宅，未住淨心地菩薩、未見諦聲聞如彼童子，諸佛如來及入大地菩薩明見涅槃，為彼菩薩及諸聲聞歎說涅槃，彼既聞已隨說意解。若彼漸學道品具足，入淨心地及見諦聲聞，彼於涅槃生現知見：如是諸佛菩薩所歎說者，非如我等愚癡智慧意想所解，我等所想相似非實。於彼所解生慚愧心，依後知見。譬如病人遇得良醫，為治病故說隨病藥。彼諸病者常習此藥，便作信解樂著此藥，緣是病差。更起餘病應服餘藥，良醫教彼棄捨前藥，更服餘藥。彼諸病者信前藥故，不肯棄捨，良醫方便令服後藥。如是菩薩住淨心地、見諦聲聞，諸煩惱病，諸佛如來、住大地菩薩為彼說法上法上上法、深法上深法上上深法、勝法上勝法上上勝法，教授教誡。入淨心地菩薩、見諦聲聞，聞佛所說信受不疑，乘如來所說具足法乘，善能調御遊平等道，疾疾正向無餘涅槃。

> Furthermore, the cessation of the causes of all formations, and the complete ending of everything else that follows, is called Nirvana. It is the extinguishing of afflictions and the everlasting peace from all suffering. Bodhisattvas who have not yet entered the stage of pure mind, and Hearers who have not yet seen the truth, conceive of Nirvana through mental imagination and say, "This is cessation, this is Nirvana." You should know that such beings do not attain the true vision and knowledge of Nirvana; they only have right thinking. For example, a king or a wealthy elder, immensely rich, makes toy carts for his children—deer carts, ox carts, horse carts, and elephant carts. The children delight in them and take them to be real deer, oxen, horses, and elephants. When the father knows the children have grown a little, he speaks of the real oxen, deer, horses, and elephants, and the children think the father is praising their toys. Later, when the father knows the children have grown further, he leads them out of the house and shows them the real elephants and horses. Upon seeing the real ones, they understand what is true, and firmly know that what their father had always praised was not what they had earlier played with and enjoyed; what they had played with before was not the real thing. In the same way, formations are like the house. Bodhisattvas who have not yet entered the stage of pure mind, and Hearers who have not yet seen the truth, are like those children. The Buddhas and the Bodhisattvas who have entered the great stages clearly see Nirvana. For the sake of those Bodhisattvas and Hearers, they praise and explain Nirvana. Having heard this, they interpret it according to the words. When they gradually learn and complete the path factors, enter the stage of pure mind, and become Hearers who see the truth, they generate direct knowledge and vision of Nirvana: "What the Buddhas and Bodhisattvas praised and explained is not what we, in our foolish understanding and imagination, conceived. What we imagined is similar but not real." Toward that former understanding, they feel shame and rely on the later knowledge and vision. For another example, a sick person meets a good physician, who prescribes medicine according to the illness. The sick person consistently takes this medicine, develops faith in it, and becomes attached to it. Because of it, the illness is cured. Later, another illness arises requiring a different medicine. The good physician tells him to set aside the previous medicine and take the new one. But the sick person, trusting the old medicine, refuses to discard it. The physician, using skillful means, gets him to take the new medicine. Likewise, Bodhisattvas dwelling in the stage of pure mind and Hearers who see the truth—their afflictions are like sickness. The Buddhas and the Bodhisattvas dwelling in the great stages teach them the Dharma, the higher Dharma, the highest Dharma; the profound Dharma, the more profound Dharma, the most profound Dharma; the superior Dharma, the more superior Dharma, the most superior Dharma. They instruct and admonish them. The Bodhisattvas who have entered the stage of pure mind and the Hearers who see the truth, hearing what the Buddha teaches, accept it with faith and no doubt. Riding the complete Dharma vehicle taught by the Thus Come One, they skillfully tame their minds, travel the path of equanimity, and swiftly head straight toward Nirvana without remainder.

### 菩薩地持方便處菩薩功德品第十八

菩薩學阿耨多羅三藐三菩提，有五奇特未曾有法。云何為五？一者於諸眾生無有因緣而起愛念；二者為諸眾生受無量苦；三者煩惱熾盛難化眾生方便調伏；四者入第一難解真實之義；五者入不可思議神通之力。如是奇特未曾有法，不與一切諸眾生共。

菩薩有五事非奇特，能成奇特未曾有法。一者為安眾生故受於苦因，受苦因故得受安樂。二者知生死過惡涅槃功德，有淨眾生念不自受樂、為淨眾生故受諸生死。三者修靜默樂、有淨眾生念不自受樂、為淨眾生故演說正法。四者修六波羅蜜善根、有淨眾生念不自受樂、為淨眾生故不捨一切眾生、亦不捨果報。五者他事己事如是一切利益眾生。

菩薩有五事，於一切眾生其心平等。一者初發心願，為一切眾生其心平等。二者修習大悲心，與哀愍俱其心平等。三者於一切眾生作一子想，與愛念俱其心平等。四者觀一切眾生諸行緣起，一眾生法即是一切諸眾生法，隨順一切眾生其心平等。五者如為一眾生行，如是一切眾生，利益心俱其心平等。

菩薩有五事饒益一切眾生：一者說正命饒益；二者不隨順者說隨順法饒益；三者孤獨辛苦貧乞無依者為作依怙饒益；四者向善趣者說道饒益；五者為三乘人說三乘饒益。

菩薩有五事報眾生恩：一者自成功德；二者勸他令成；三者孤獨辛苦貧乞無依為作依怙；四者供養如來；五者佛所說法，若讀誦若書持若供養。

菩薩行菩提道常求五事：一者常願諸佛出興於世；二者於諸佛所聽六波羅蜜及菩薩藏；三者堪能一切種成熟眾生；四者堪能無上成熟眾生；五者得阿耨多羅三藐三菩提、阿惟三菩提、聲聞菩提，和合聲聞。

菩薩有五事利益眾生真實方便。是菩薩先欲安樂眾生，於彼安樂如實知不顛倒覺，如前供養習近無量品說。菩薩有五種方便攝一切正方便：一者隨護方便；二者無罪方便；三者思惟力方便；四者淨心方便；五者決定方便。隨護方便有五種：一者黠護，得俱生智能疾受法。二者念護，念持於法。三者智護，得堅固智觀察法義，以黠念智護離於退分修勝進分。四者自心護，守護根門。五者他心護，隨順他心。無罪方便者，於諸善法不顛倒，熾然無量常修迴向菩提。思惟力方便者，是解行地。淨心方便者，是淨心地具足行地。決定方便者，是決定地、決定行地、究竟地。是名五種方便攝一切正方便。

菩薩退分有五事：一者不恭敬法及說法者；二者放逸懈怠；三者習眾煩惱及諸惡行；四者稱量同己及餘菩薩起增上慢；五者於法顛倒起增上慢。

菩薩勝分有五事，與上退分五事次第相違者，是名勝分。

菩薩有五事菩薩似功德過：一者於諸凶惡及犯戒者作非慈饒益；二者現諂曲威儀；三者說世俗語、外道經論，得生智慧能自思惟；四者行於有罪施等善根；五者演說建立似功德法。菩薩有五事菩薩真實功德：一者於諸凶惡及犯戒者起勝悲心；二者具足成就真實威儀；三者於如來說得生智慧能自思惟；四者行於無罪施等善根；五者演說正教毀相似法。

菩薩調伏眾生有十種，名正調伏。云何為十？離諸纏、離煩惱分惡戒。

菩薩有六事，為如來授無上菩提記。一者種性未發心；二者已發心；三者現前；四者不現前；五者時量時定得無上菩提；六者時無量時不定受記。菩薩有三種決定：一者種性名為決定。何以故？堪能為緣，有障決定阿耨多羅三藐三菩提。二者決定發無上菩提心，不能乃至不退乃至無上菩提。三者得力，利益眾生，如所欲、如所作、如是不虛，彼最後決定故，如來受決定記。

菩薩不作五種力故，不得阿耨多羅三藐三菩提。一者初發心；二者哀愍眾生；三者熾然；四者精進；五者於一切明處方便不厭。

菩薩有五事常所修集：一者常不放逸；二者孤獨辛苦貧乞無依為作依怙；三者供養如來；四者持戒，有犯即覺；五者所作所行所可憶念，一切迴向無上菩提。

菩薩有十法，菩薩等法第一最勝。一者菩薩種性勝餘種性；二者初發心勝一切正願；三者精進智慧勝餘波羅蜜；四者軟語勝餘攝事；五者如來勝餘眾生；六者大悲勝餘無量；七者第四禪勝於餘禪；八者空三昧勝餘三昧；九者滅盡正受勝餘正受；十者清淨巧方便勝餘巧方便。

菩薩有四種正施設，如是正施設是如來說，非餘若天若人、沙門婆羅門如是聞。一者法施設；二者諦施設；三者方便施設；四者乘施設。法施設者，十二部經修多羅等，次第演說次第建立。諦施設者，有一種，謂如實義諦。復有二種：世諦、第一義諦。復有三種：相諦、說諦、作諦。復有四種：苦諦、集諦、滅諦、道諦。復有五種：因諦、果諦、智諦、智境界諦、無上諦。復有六種：實諦、虛妄諦、知諦、斷諦、證諦、修諦。復有七種：味諦、患諦、離諦、法諦、解諦、聖諦、非聖諦。復有八種：行苦諦、苦苦諦、壞苦諦、生諦、滅諦、穢污諦、清淨諦、正方便諦。復有九種：無常諦、苦諦、空諦、非我諦、有愛諦、無有愛諦、斷方便諦、有餘涅槃諦、無餘涅槃諦。復有十種：自作苦諦、貧窮苦諦、四大增損苦諦、愛戀苦諦、污辱苦諦、業苦諦、煩惱諦、正思惟諦、正見諦、正見果諦、四種方便名方便施設，如前力種性品說。乘施設者，聲聞乘、緣覺乘、大乘。一一乘七種施設四聖諦慧。如是慧，若依、若緣、伴、業、眾具，如是慧若果，此七種名聲聞乘施設。如聲聞乘施設，緣覺乘亦如是。離言說境界，一切法如離諸妄想平等慧。如是慧，若依、若緣、伴、業、眾具，如是慧若果，此七種名大乘施設。過去未來現在，一切菩薩正施設，已作當作，一切四種無餘無上。

菩薩有五種無量，生一切巧便行。一者眾生界無量；二者世界無量；三者法界無量；四者調伏界無量；五者調伏方便無量。六十一種眾生名眾生界，如意地身，分別則有無量。十方無量世界無量名，如娑婆世界名娑婆主。善不善無記法，分別則有無量。調伏有一種，謂一切眾生調伏。復有二種：具縛、不具縛。復有三種：軟、中、上根。復有四種：剎利、婆羅門、毘舍、首陀。復有五種：貪欲、瞋恚、愚癡、憍慢、覺觀。復有六種：在家、出家、未熟、已熟、未解脫、已解脫。復有七種：惡人、中人、小智人、大智人、現在調伏、未來調伏、隨緣調伏，若得緣如是，如是迴向。復有八種：謂八眾剎利，乃至婆羅門。復有九種：一者如來調伏；二者聲聞緣覺調伏；三者菩薩調伏；四者難調伏；五者易調伏；六者軟語調伏；七者呵責調伏；八者遠調伏；九者近調伏。復有十種：一者地獄；二者畜生；三者餓鬼；四者欲界人天；五者中陰；六者色；七者無色；八者想；九者無想；十者非想非非想。是五十五種，分別則為無量。眾生界、調伏界有何差別？眾生界者，不分別一切眾生種性處。調伏界者，彼種性處如是彼彼處轉調伏方便無量，如前成熟品說，彼亦無量種分別。如是次第說五種無量。何以故？是菩薩為眾生修行，是故說初無量。眾生彼處可得，是故說第二無量。眾生於彼彼世界煩惱清淨法可得，是故說第三無量。觀彼彼眾生隨所堪能脫苦，是故說第四無量。乃至方便脫眾生苦，是故說第五無量。是故說五種無量，生菩薩一切巧便行。

菩薩有四求，於一切法如實知。一者名求；二者事求；三者自性施設求；四者差別施設求，如前真實品說。菩薩有四事，於一切法如實知：隨名求如實知、隨事求如實知、隨自性施設求如實知、隨差別施設求如實知，如前真實品說。

諸佛菩薩有五事，為眾生說法得大果福利。一者為眾生說法生離垢法眼；二者為眾生說法得諸漏盡；三者為眾生說法發無上菩提心；四者為眾生說法得第一菩薩忍；五者為眾生說法，聞已受誦，具足修習令法久住。是名五種說法得大果福利。

云何名大乘？有七種大故名為大乘。一者法大，謂十二部經，菩薩方廣藏最上最大。二者心大，謂發阿耨多羅三藐三菩提心。三者解大，謂解菩薩方廣藏。四者淨心大，謂過解行地入淨心地。五者眾具大，謂福德眾具、智慧眾具得無上菩提。六者時大，謂三阿僧祇劫得無上菩提。七者得大，謂得無上菩提身，無與等者，況復過上。彼法大、心大、解大、淨心大、眾具大、時大，此六大謂因種得大謂果處。

菩薩有八法，攝一切摩訶衍菩薩藏所說，謂信菩薩藏，顯示一切法真實義、顯示一切諸佛菩薩不可思議第一勝妙神力，得聞慧思慧思惟，依聞慧思慧思惟方便得淨心，得淨心方便入修慧行，入修慧行方便修慧果成，如是修慧果成畢竟出離，菩薩如是學得無上菩提。菩薩如是學得無上菩提，略說十種：一者種性；二者入；三者未淨；四者淨；五者未熟；六者熟；七者未定；八者定；九者一生；十者最後身。種性者，名未得淨心。發心修學名為入。已入未入淨心地名為未淨；入淨心地名為淨。淨者未入畢竟地名為未熟；入畢竟地名為熟。熟者未入定地名為未定；已入定地名為定。又熟有二種：一者一生，次第得無上菩提；二者最後身，即此生得。如是從種性乃至最後身得無上菩提，此十種菩薩所學而學，於上更無所學。菩薩如所學而學，於上更無菩薩學。菩薩如所學而學，得一切功德名，所謂菩薩摩訶薩、勇猛無上、佛子、佛持、大師、大聖、大商主、大名稱、大功德、大自在。如是十方無量世界、無量菩薩、無量因緣，自想施設。當知若有言我是菩薩，不善學菩薩所學者，當知是名字菩薩非實菩薩。若言我是菩薩，善學菩薩所學者，當知是實菩薩。