---
title: "菩薩地持經 · 1 菩薩相品"
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/cmcwlah4911uhl704y92byeyc"
---

### 菩薩地持次法方便處菩薩相品第一第二段有四品

> Chapter on the Marks of a Bodhisattva, from the Section on Skillful Means in the Bodhisattva Stages, Part One<note>Second section contains four chapters</note>

菩薩成就五種真實相，得入諸菩薩數。一者哀愍；二者愛語；三者勇猛；四者惠施；五者說深法義。此五相，各五種分別：一者自性；二者境界；三者果報；四者次第；五者攝受。

> A Bodhisattva who accomplishes five true characteristics is counted among the Bodhisattvas. First, compassion; second, loving speech; third, courage; fourth, generous giving; fifth, explaining the profound meaning of the Dharma. Each of these five characteristics has five aspects: first, their essential nature; second, their scope; third, their karmic result; fourth, their sequence; fifth, their inclusion.

哀愍自性有二種：一者至心；二者具足。至心者，安心樂心。具足者，菩薩至心於諸眾生，隨其所能隨其力身口饒益。愛語自性者，先語安慰，如前攝品說。勇猛自性者，於諸眾生志強有力。惠施自性者，勝妙施、無煩惱施。說深法義自性者，四無礙智出生正方便智。哀愍境界有五種：一者受苦眾生；二者惡行眾生；三者放逸眾生；四者邪趣眾生；五者煩惱所使眾生。從地獄乃至一切苦受相續，是名受苦。雖不受苦而多造作身口意惡行，所謂十二惡律儀，是名惡行。雖不受苦造諸惡行，而樂著五欲歌舞戲笑，是名放逸。雖不受苦造諸惡行、樂著五欲，而依邪見求苦解脫，是名邪趣。捨離五欲於法出家，不受諸苦乃至邪趣，而具煩惱或有不具，謂正方便。真實凡夫及諸學人，是名煩惱所使。菩薩於此境界，哀愍心生無餘無上。

> Compassion has two aspects of its own nature: first, wholeheartedness; second, completeness. Wholeheartedness means a settled and joyful mind. Completeness means that a Bodhisattva, with a wholehearted mind toward all beings, benefits them through body and speech according to their abilities and strengths. The nature of loving speech is to offer comforting words first, as explained earlier in the section on gathering. The nature of courage is to be strong and powerful in one's resolve toward all beings. The nature of generous giving is to give what is excellent and wonderful, giving without affliction. The nature of teaching profound Dharma meanings is the wisdom of correct means arising from the four unhindered understandings. Compassion has five kinds of objects: first, beings who suffer; second, beings who commit evil deeds; third, beings who are heedless; fourth, beings on wrong paths; fifth, beings driven by afflictions. From the hells up to all continuous experiences of suffering—this is called suffering. Though not suffering themselves but committing many evil deeds of body, speech, and mind—namely the twelve evil conducts—this is called evil deeds. Though not suffering and committing evil deeds, yet delighting and attaching to the five desires, song, dance, and amusement—this is called heedlessness. Though not suffering, not committing evil deeds, and not attaching to the five desires, yet relying on wrong views to seek liberation from suffering—this is called wrong paths. Having renounced the five desires and gone forth from home into the Dharma, not experiencing suffering and not on wrong paths, yet still possessing afflictions or perhaps not possessing them—this refers to correct means. Ordinary people who are genuine and all those still in training—these are called beings driven by afflictions. Toward these objects, the Bodhisattva's compassionate mind arises, without remainder and unsurpassed.

愛語境界有五種：一者正實語；二者正喜語；三者正饒益語；四者正如法語；五者方便說法語，如前攝品說。菩薩於此境界，愛語心生無餘無上。勇猛境界有五種，如前菩提分品說。菩薩於此境界，勇猛心生無餘無上。

> There are five kinds of loving speech: first, truthful speech; second, joyful speech; third, beneficial speech; fourth, speech in accordance with the Dharma; and fifth, skillful means of teaching the Dharma—as explained earlier in the "Embracing" chapter. When bodhisattvas engage in these practices, their hearts give rise to loving speech that is unsurpassed and leaves nothing lacking. There are five kinds of courageous practice, as explained earlier in the "Factors of Enlightenment" chapter. When bodhisattvas engage in these practices, their hearts give rise to courage that is unsurpassed and leaves nothing lacking.

惠施境界有五種：一者不分別施；二者歡喜施；三者頓施；四者不染污施；五者無依施，如前施品說。菩薩於此境界，惠施心生無餘無上。說深法義境界有五種：一者於如來所說修多羅，甚深空相應緣起隨順。二者於諸戒律，善知犯不犯及與出犯。三者於摩德勒伽藏，不顛倒建立法相。四者於深法義以想分別。五者於一切法法義，種種言辭種種分別。菩薩於此境界，說深法義心生無餘無上。

> There are five kinds of states in the practice of giving: first, giving without discrimination; second, joyful giving; third, immediate giving; fourth, undefiled giving; fifth, giving without attachment—as explained in the earlier chapter on giving. In these states, the bodhisattva's mind of giving becomes complete, surpassing all else. There are five kinds of states in expounding the profound meaning of the Dharma: first, in the sutras spoken by the Tathagata, one aligns with the profoundly empty nature and dependent origination; second, regarding the precepts, one clearly knows what is an offense and what is not, and how to emerge from an offense; third, regarding the Abhidharma collection, one establishes the characteristics of dharmas without error; fourth, one discerns the profound meaning of the Dharma through conceptual understanding; fifth, regarding all dharmas and their meanings, one engages in various expressions and various distinctions. In these states, the bodhisattva's mind of expounding the profound meaning of the Dharma becomes complete, surpassing all else.

菩薩哀愍於諸眾生修習慈心，利益親厚方便不厭，多住無罪現法樂攝取眾生。如世尊說，慈心福利，身常不被刀杖等害。此中應廣說，是名哀愍果。

> Out of compassion for all living beings, the Bodhisattva cultivates a mind of loving-kindness, benefiting others with warmth and unfailing skillful means, often dwelling in blameless joy in this very life while embracing living beings. As the World-Honored One said, loving-kindness brings blessings: the body is never harmed by knives, sticks, or other weapons. This should be explained in full. This is known as the fruit of compassion.

菩薩愛語，於現法中離口四過：兩舌、惡口、妄言、綺語。以此愛語自攝攝他，於未來世成就正語，言輒信用，是名愛語果。

菩薩勇猛，於現法中離諸懈怠心常歡喜，受持菩薩律儀戒不毀不犯，以堪忍心攝受自他，於未來世菩薩所作悉能修學，學已堅固，是名勇猛果。

菩薩惠施及說深法義果，如前力品、檀波羅蜜、般若波羅蜜說，是名惠施說深法義果。次第者，菩薩先修哀愍攝取眾生，為令眾生出不善法安立善法，為具足說教授攝受，是故次說愛語。眾生造惡種種煩惱堪能不息，是故次說勇猛。或有眾生以財攝受、或有眾生以法攝受、或俱攝受，是故次說惠施、說深法義。

菩薩有五種相攝六波羅蜜。此六波羅蜜何相所攝？哀愍相攝禪波羅蜜，愛語相攝尸波羅蜜、般若波羅蜜，勇猛相攝羼提波羅蜜、毘離耶波羅蜜、般若波羅蜜，惠施相攝檀波羅蜜，說深法義相攝禪波羅蜜、般若波羅蜜。是名菩薩五種相五種分別。