佛說除蓋障菩薩所問經卷第三
Sutra of the Questions of Bodhisattva Sarvanīvaraṇaviṣkambhin, Volume 3
西天譯經三藏朝散大夫試鴻臚少卿傳梵大師賜紫沙門臣法護等奉 詔譯
Translated by Dharma Protector and Other Masters, Appointed by Imperial Decree
「復次，善男子！云何是離諸煩惱燒然戒行？謂若菩薩或貪火燒然，或瞋火燒然，或癡火燒然，或餘煩惱之火燒然，或餘諸受用侵害火燒然。若欲不燒然者，當起貪之對治，及應遠離貪所起緣。何謂貪之對治？即不淨觀是貪對治。不淨觀者，謂自身中諸不淨物，髮毛爪齒涎淚涕唾，淡廕垢汗大小便利，皮膚血肉骨髓肪膏，腦膜筋脈脾腎心肺，肝膽腸胃胞及肚胘，凡如是等諸不淨物，菩薩應當作此觀想起是思惟：『世間所有彼愚癡者，不明解者，造不善者，尚能了知諸如是等不淨物已，不處貪心；況智者乎？』此為菩薩多種不淨之觀是貪對治。
"Furthermore, good man, what is the practice of morality that leaves behind the burning of afflictions? It is when a bodhisattva is burned by the fire of greed, or by the fire of hatred, or by the fire of ignorance, or by the fire of other afflictions, or by the fire of various attachments that cause harm. If you wish not to be burned, you should apply the remedy for greed and distance yourself from the conditions that give rise to it. What is the remedy for greed? It is the contemplation of impurity—that is the remedy for greed. What is the contemplation of impurity? It refers to the impure elements within one's own body: hair, fur, nails, teeth, saliva, tears, mucus, phlegm, phlegm film, grime, sweat, urine, feces, skin, flesh, blood, bones, marrow, fat, suet, brain membrane, sinews, veins, spleen, kidneys, heart, lungs, liver, gallbladder, stomach, intestines, womb, and navel. All such impure things—a bodhisattva should contemplate them and reflect: 'Even foolish people in this world, who lack understanding and commit wrongs, can recognize such impure elements and not give rise to greed; how much more so should the wise?' This is the bodhisattva's contemplation of multiple impurities, which serves as the remedy for greed."
「何者是貪所起緣？謂著諸欲染，或見女人端嚴妙色，起可愛心而生希取。爾時見已當作是觀：『如佛所說夢境無實。何故智者於此如夢境界之中，而起貪心？』是名菩薩遠離貪所起緣。
"What is the origin of craving? It arises from attachment to sensory desires—for instance, upon seeing a woman of exquisite beauty, one develops a longing and seeks to possess her. At that moment, one should contemplate: 'As the Buddha taught, dreams have no reality. Why would a wise person develop craving toward something as illusory as a dream?' This is what is called a bodhisattva's way of distancing themselves from the origin of craving."
「何謂菩薩瞋之對治及遠離彼瞋所起緣？所謂菩薩於諸有情所多起慈心，以此慈心及此因緣，而彼忿恚瞋怒有情心意皆能攝伏，瞋恚因緣悉得遠離，是名菩薩瞋之對治，及遠離彼瞋所起緣。當作如是觀察之時即離癡法，由離癡故，彼諸所欲及諸受用，不為侵害之火燒然，此等是為菩薩離諸煩惱燒然戒行。
What is a Bodhisattva's method for countering anger and removing the conditions that give rise to it? A Bodhisattva cultivates a heart of loving-kindness toward all beings. Through this loving-kindness and its causes, the minds of those who are angry and hostile are calmed, and the conditions that trigger anger are entirely eliminated. This is known as the Bodhisattva's method for countering anger and removing its causes.
When observing things in this way, one immediately abandons ignorance. By abandoning ignorance, desires and attachments no longer burn like a consuming fire. This is called the Bodhisattva's practice of discipline that eliminates all afflictive burning.
「云何是離不深固作意戒行？謂若菩薩獨處一方寂靜而住，不起是心：『我不雜亂所行，我寂靜住，我復能行如來法律，餘諸沙門或婆羅門，彼等皆是雜亂所行，多諸闠閙，而悉墜失如來法律。』若能不起如是心者，是為菩薩離不深固作意戒行。
**"What is the discipline of abandoning superficial and unstable intentions?** It refers to a bodhisattva dwelling alone in quiet stillness, without generating thoughts such as: 'My conduct is pure; I dwell in serenity; I truly follow the Buddha's teachings. But those other ascetics or Brahmins have chaotic conduct, are fond of crowds, and have strayed from the path of the Tathāgata.'
If a bodhisattva can avoid such thoughts altogether, this is called the discipline of leaving behind shallow and unsteady intentions."
「云何是菩薩攝善法戒行？謂若菩薩作是伺察：『如佛所說，諸苾芻應當尊敬修福、尊敬護戒、尊敬修慧。何以故？尊敬福者，福是現受可愛精光悅意果報。』如是信者而能遠離諸不善業，是為菩薩攝善法戒行。
"What is the Bodhisattva's code of embracing virtuous qualities? That is when a Bodhisattva reflects: 'As the Buddha taught, monastics should respect and cultivate merit, respect and uphold moral discipline, and respect and develop wisdom. Why? Because those who respect merit find it brings desirable, bright, and pleasant results in the present life.' Those with such faith can distance themselves from all unwholesome deeds. This is the Bodhisattva's code of embracing virtuous qualities."
「云何是怖罪戒行？謂若菩薩或有如微塵罪，見悉生怖不順所作，乃至少罪亦不生輕，作是思惟：『如佛所說，諸苾芻譬如有人中於少毒亦趣命終，若中多毒亦趣命終，諸有罪者，若少若多皆墮惡趣。』若作如是伺察之時，菩薩於罪乃生恐怖，是為菩薩怖罪戒行。
"What is the practice of maintaining discipline by fearing wrongdoing? It means that if a Bodhisattva sees even a fault as tiny as a speck of dust, they feel deep fear and do not follow through with it. They do not treat even minor offenses lightly, thinking: 'As the Buddha said, consider someone who ingests a small amount of poison—they will die; if they ingest a larger amount, they will also die. Similarly, all wrongdoing, whether minor or major, leads to falling into the lower realms.' When a Bodhisattva reflects in this way and thus develops a sense of fear toward wrongdoing, this is called the Bodhisattva's practice of discipline through fearing wrongdoing."
「云何是怖非所取戒行？謂若菩薩或有具信沙門婆羅門及餘人眾，信菩薩故，或以金銀摩尼真珠珊瑚瑠璃螺貝珍寶財物及餘受用之具，於菩薩所囑累寄託，雖或單己，而菩薩心不起貪著輒生希取。又復於諸塔寺之物及眾僧物，設使有人勸令掌執，菩薩於中亦不希取為自資養，作是思惟：『如佛所說，菩薩寧自割其身肉而噉食之，終不以他不與不許若飲若食，及餘物等而懷希取。』是為菩薩怖非所取戒行。
**What is the moral precept of refraining from taking what is not given, out of reverence?**
This means: If a Bodhisattva, due to trust placed in them by faithful renunciants, Brahmins, or others, is entrusted with gold, silver, mani pearls, coral, crystal, conch shells, treasures, wealth, or other items of use—even if completely alone with them—their mind does not give rise to greed or the intention to take them.
Furthermore, regarding the belongings of stupas, monasteries, or the monastic community, even if someone encourages them to take charge of these items, the Bodhisattva does not take them for their own personal benefit. They think, "As the Buddha said, a Bodhisattva would rather cut off and eat their own flesh than accept any property—whether drink, food, or other goods—that has not been freely given and permitted by its owner."
This is the Bodhisattva's moral precept of refraining from taking what is not given, observed out of reverence.
「云何是堅固志意戒行？謂若菩薩，或為魔王或諸魔眾及餘天等，或現女相，或以餘緣來作魔事之所嬈惱欲破壞時，而菩薩不動不搖亦無減失，是為菩薩堅固志意戒行。
What is meant by unwavering resolve and discipline in conduct? It refers to a bodhisattva who, when confronted by Mara, demon armies, celestial beings, or other forces—whether appearing as women or through other means to create obstacles and disturbances—remains unmoved, unshaken, and without any loss. This is what is meant by a bodhisattva’s unwavering resolve and discipline in conduct.
「云何是無依著戒行？謂若菩薩持戒行時，不起是念：『我所持戒為求天報或天之餘，為求王報或王之餘。』是為菩薩無依著戒行。
What is the practice of discipline that is free from attachment and dependence? It means that when a bodhisattva practices moral discipline, they do not harbor this thought: “I uphold precepts to seek heavenly rewards or earthly benefits, or to gain royal status or any worldly advantage.” This is the bodhisattva’s practice of discipline without attachment or dependence.
「云何是三輪清淨戒行？謂若菩薩身業清淨、語業清淨、意業清淨。身業清淨者，謂遠離身三不善業：一殺生、二偷盜、三邪染，如是名為身不善業。語業清淨者，謂遠離語四不善業：一妄言、二兩舌、三惡口、四綺語，是名語不善業。意業清淨者，謂遠離意三不善業：一貪、二瞋、三邪見，是名意不善業。由能遠離諸不善業，是故即得三輪清淨，是為菩薩三輪清淨戒行。善男子！菩薩若行如是十法，即得戒行具足。
「善男子！菩薩若修十種法者，即得忍辱具足。何等為十？一者、安受苦忍；二者、外忍；三者、諦察法忍；四者、佛許可忍；五者、無定方忍；六者、無差別忍；七者、不以事因故忍；八者、耐怨害忍；九者、悲心忍；十者、願力救拔忍。
「善男子！云何是安受苦忍？謂若菩薩或自心有憂悲苦惱，隨生起時，菩薩安然悉能忍受不起瞋心，是為菩薩安受苦忍。
「云何是外忍？謂若菩薩親聞他人所出惡言，或展轉聞，因其毀謗父母師長親友知識，或有惡言謗佛法僧。菩薩聞已不生瞋恨，是中安然悉能忍受，是為菩薩外忍。
「云何是諦察法忍？謂若菩薩若聞如來所說最極甚深經中，有法能斷輪迴種子、脫諸結縛、壞相續者，謂一切法本來寂靜，及一切法自性涅槃。菩薩得聞如是法已，不生驚怖，作是思惟：『若不了知此法，及不得此法者，豈能證得阿耨多羅三藐三菩提果邪？由此因緣故，應於如是甚深法中，受持思惟修習伺察及生勝解。』是為菩薩諦察法忍。
「云何是佛許可忍？謂若菩薩設起忿恚瞋害心已，即當伺察：『此恚害心，從何所起，復何處滅？何因故生，生復何住？』作是觀時，都不見有恚害之法若生若滅二法可得，隨生即滅，若因若緣亦不可得，以是緣故，菩薩於中安然忍受無復生起，佛所許可，是為菩薩佛許可忍。
「云何是無定方忍？謂若菩薩非於晝分能忍，夜不能忍，或夜能忍，晝不能忍，自國能忍，他國不能忍，或他國能忍，自國不能忍，慣習者能忍，不慣習者不能忍。菩薩不然，於一切國、一切處、一切時、一切種皆悉能忍，是為菩薩無定方忍。
「云何是無差別忍？謂若菩薩不於己之父母、師長、眷屬、親友、知識等處能忍，餘諸人所而不能忍。何以故？菩薩乃至於旃陀羅眷屬等處，有所侵惱而悉能忍，是為菩薩無差別忍。
「云何是不以事因故忍？謂若菩薩所起忍行，不以財利因故，不以怖畏故，不為資養故，不以世間近事故，不為隱覆慚恥等故忍。何以故？菩薩常行忍辱心故，是為菩薩不以事因故忍。
「云何是耐怨害忍？謂若菩薩或無他緣來加其惡，菩薩爾時即無所忍；或時怨對若執刀杖，若復持拳，起瞋怒心而來打擊，或復期剋，惡語罵詈。菩薩見如是等他怨對來打擊罵詈之時，堅固其心，深自伏忍，作是思惟：『此等怨對皆是我之自業所感，業成熟已來相逼惱，誠非父母、眷屬、親友所造，皆是自業造作所成熟故，而亦非外地界、水界、火界、風界之所成熟，又亦非內四大成熟。』菩薩作是思惟時，由此因緣故，於有怨害及無怨害，平等其心皆悉能忍受，是為菩薩耐怨害忍。
「云何是悲心忍？謂若菩薩設得王位，或為臣佐，大富自在威德特尊，見諸有情多苦惱者，而彼有情，於其王所生忿恚心，而來毀罵及諸嬈亂。其王爾時，不生瞋恚，不恃尊豪而行凌逼，作是思惟：『此諸有情我之向化，我應為彼作其救護，是故我今不恃王之威相，但為彼等作其衛護使不破壞。』以是因緣，悲心起故安然忍受，是為菩薩悲心忍。
「云何是願力救拔忍？謂若菩薩作是思惟：『我於如來、應供、正等正覺所，作師子吼發是願言：「願我得成阿耨多羅三藐三菩提果已，普為救拔一切有情出生死海。」我所勤行救拔一切有情不取其相，但為令諸有情悉得解脫，令諸有情其心調伏住奢摩他。』菩薩爾時，若自心生瞋恚，不能忍者，如佛所說：『善男子！譬若有人善療眼疾，能除患者昏翳暗障。時醫眼師，作是思惟：「我欲普令除去患者所有昏翳。」醫師忽然自喪其目。善男子！於汝意云何？而彼醫師能療眼不？』答言：『不也。』佛言：『善男子！菩薩亦復如是，欲以慧眼開導世間一切有情愚癡暗瞑，而菩薩若自為彼癡暗所覆，即不能與一切有情除去暗瞑。』是故菩薩於諸損惱，不生瞋恚安然忍受，是為菩薩願力救拔忍。善男子！菩薩若修如是十種法者，即得忍辱具足。
「又，善男子！菩薩若修十種法者，即得精進具足。何等為十？一者、被甲精進；二者、無能勝精進；三者、離二邊精進；四者、利樂精進；五者、加行精進；六者、相續精進；七者、清淨精進；八者、不共精進；九者、不隨他教精進；十者、無高心精進。
「善男子！云何是被甲精進？謂若菩薩發大精進，普為一切有情，未得涅槃者令得涅槃，未得度者悉令得度，未解脫者普令解脫，未安隱者而令安隱，未成正覺者當使成正覺。菩薩發行是精進時，或有魔來欲令斷壞菩薩勝行及生嬈惱。魔作是言：『善男子！汝今宜應止此精進。何以故？我亦曾發此之精進，普為一切有情，未得涅槃者令得涅槃，未得度者悉令得度，未解脫者普令解脫，未安隱者而令安隱，未成正覺者當使成正覺；此等皆是不實妄失之法，愚人諍論之語。善男子！我不曾見有人發如是精進，能令一有情得阿耨多羅三藐三菩提者，我但知彼無數俱胝有情，趣證聲聞緣覺涅槃。善男子！以是緣故，應須退轉於阿耨多羅三藐三菩提心。若不然者，汝所發精進，徒增煩惱唐捐其功。』魔作是言已，菩薩乃自思惟：『此諸惡魔伺求其便欲來嬈我。』菩薩知是事已，乃謂魔言：『汝今勿應逼迫於我，汝於世間但勿有慮。如佛所說，世間一切從自業種子所生長故，自所造作彼彼之業是所歸趣。今汝亦然，自業種子所生長故，自所造業是所歸趣。汝今速應從所來道還歸本處勿復嬈我，嬈亂我故使汝長夜於諸有情苦惱逼迫作不饒益。』時彼惡魔潛伏退屈，即於是處隱而不現。菩薩於是諸惡魔眾，或魔天等來嬈亂時，而菩薩心不驚不怖亦不怯弱，是為菩薩被甲精進。
「云何是無能勝精進？謂若菩薩隨其諸相發起精進，如所起時而為最勝，正使餘諸久修道行菩薩，比此菩薩精進勝行，數分算分乃至烏波尼殺曇分皆不及一，何況聲聞緣覺？何以故？菩薩隨起一念精進之心，具諸勝力即能普攝一切佛法，斷諸惡法故，是為菩薩無能勝精進。
「云何是離二邊精進？謂若菩薩所起精進，不應增劇不應沈下。何以故？若增劇時其心高倨，若沈下時即生掉舉，離此二者，乃名菩薩精進勝行，是為菩薩離二邊精進。
「云何是利樂精進？謂若菩薩發是精進，願我此身得與佛身而相等比，願我得佛無見頂相，及佛圓光相好具足，及無能勝無邊勝智，佛大威德，佛勝自在。菩薩為是等故發起精進，是為菩薩利樂精進。
「云何是加行精進？此加行者，譬如有人取摩尼寶，或真金等，磨瑩治鍊去諸瑕垢，悉使其寶明淨精潔、光色赫奕。爾時，方見摩尼真金煥然有異。菩薩亦復如是，於諸精進中加行修治，使去垢染即離過失。精進垢者，所謂懈怠是精進垢，沈下是精進垢，飲食不知節量是精進垢，妄執主宰是精進垢，不依正法是精進垢，不深固作意是精進垢，諸精進中有是垢染乃名過失。是故菩薩若離此者，即得潔白清淨自性明亮，是為菩薩加行精進。
「云何是相續精進？謂若菩薩於諸威儀道中所起精進，隨所起時若身若心而不懈倦相續無間，是為菩薩相續精進。
「云何是清淨精進？謂若菩薩即彼所起相續精進行中，所有諸不善業，及於障礙菩提道法無利義事常當除斷。若諸善法，謂隨順涅槃順正道行，趣向菩提菩提分法，使諸善法悉令廣大而復增長，乃至於一念間尚不起於極微不善之法，何況麁重等諸過失？是為菩薩清淨精進。
「云何是不共精進？謂若菩薩作是思惟：『假使普遍十方殑伽沙數等世界，從於阿鼻大地獄中出大火聚，充滿是等世界都為一聚，過是世界之外，若一有情受極苦惱，無主無救無依歸者，我寧忍受其苦，履踐是等世界越其火聚，至彼有情所而為救度，何況微小之苦不能忍受？』菩薩所發如是精進，不與一切聲聞緣覺、邪外等輩之所共有，是為菩薩不共精進。
「云何是不隨他教精進？謂若菩薩不同聲聞之人起如是心：『凡夫位中求佛菩提極為難得，我所發精進而甚微少懈怠劣弱。我若為求菩提，假使頂上然火經多百千俱胝劫數，如是勤行亦不能成，故我不能堪忍其苦，亦復不能荷斯重檐。』菩薩應起是心：『所有過去諸佛已成正覺者，現在諸佛現成正覺者，未來諸佛當成正覺者，諸佛世尊皆為求菩提故勤行精進。彼彼如是修諸勝行，而諸佛如來，亦不但為己故求成正覺。今我亦然，勤行精進成諸勝行，亦不但為己故，所有善根普與一切有情共之。為有情故發起精進，我所求成阿耨多羅三藐三菩提果，普為利樂一切有情，亦不自利取證涅槃，為有情故我寧常處大地獄中，乃為勝上。』是為菩薩不隨他教精進。
「云何是不高心精進？謂若菩薩所發精進時，亦不於中而生味著，不毀謗他不自稱讚。菩薩作是思惟：『若不勤行自事警策於他，何名智者？』是故菩薩所起勝行而不高心。是為菩薩無高心精進。善男子！菩薩若修如是十種法者，即得精進具足。
佛說除蓋障菩薩所問經卷第三