---
title: "佛說除蓋障菩薩所問經 · 第十七"
description: "北宋时期法护等译师翻译的《佛說除蓋障菩薩所問經》是大乘佛教重要经典。该经记载除盖障菩萨向佛陀请教修行障碍的对治方法，佛陀详细阐述了如何清除贪嗔痴等烦恼盖障，成就清净智慧。此经属于般若系经典，强调了智慧在解脱道路上的核心作用，为修行者提供了具体的实践指导。在中国佛教体系中具有较高地位，是研究菩萨道修行思想的重要文献。"
url: "https://rushiwowen.co/en/r/cmcx74fbf01d7kv04682wycpi"
---

## 佛說除蓋障菩薩所問經卷第十七

> Sutra Spoken by the Buddha on the Questions of the Bodhisattva Sarvanivarana-Vishkambhin, Volume 17

西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉　詔譯

> Translated by Dharma Protector and Others, Imperial Command.

「復次，善男子！菩薩若修十種法者，善知勝義諦。何等為十？一者、成就不生法故；二者、成就不滅法故；三者、成就不壞法故；四者、成就不出不入法故；五者、成就超言境界故；六者、成就無言詮法故；七者、成就無戲論法故；八者、成就不可說法故；九者、成就寂靜法故；十者、成就聖者法故。

> "Furthermore, good man, a bodhisattva who cultivates ten qualities will deeply understand the ultimate truth. What are these ten? First, realizing the quality of non-arising; second, realizing the quality of non-ceasing; third, realizing the quality of indestructibility; fourth, realizing the quality of neither arising nor ceasing; fifth, realizing the quality of transcending verbal expression; sixth, realizing the quality of the inexpressible Dharma; seventh, realizing the quality of freedom from conceptual elaboration; eighth, realizing the quality of the unutterable; ninth, realizing the quality of serenity; tenth, realizing the quality of the noble ones' path.

「何以故？善男子！勝義諦理本無壞故。若佛出世、若不出世，本自如是，不生不滅，不出不入，非文字所說，非文字詮表，離諸戲論取證。善男子！此勝義諦，湛然寂靜不可言說，唯諸聖者自內所證。

> Why is this so? Good man, the ultimate truth is inherently indestructible. Whether a Buddha appears in the world or not, it is naturally so—neither arising nor ceasing, neither coming nor going. It cannot be expressed in words, nor conveyed by language, and it transcends all conceptual elaboration and intellectual grasping. Good man, this ultimate truth is tranquil and silent, beyond all description, and is realized only by the noble ones through their own inner experience.

「又，善男子！此勝義諦，若佛出世、若不出世，本無所壞。以是義故，有善男子發正信心，清淨出家，剃除鬚髮，被服袈裟；既出家已，發勤精進，修諸善行，如頭覆繒帛，救其火然——求法亦爾。

> "Moreover, good man, this ultimate truth—whether a Buddha appears in the world or not—is inherently indestructible. For this reason, a good man may awaken true faith, leave home in purity, shave off his hair and beard, and don the monastic robe. Once he has left home, he devotes himself with diligent effort to cultivating wholesome practices, just as one whose head is wrapped in silk cloth rushes to extinguish a fire—so too should he seek the Dharma.

「善男子！若不得勝義諦法，即所修梵行虛無果利，如來出世亦無果利。是故，善男子！若有勝義諦可說，名為菩薩了知勝義。善男子！菩薩若修如是十種法者，即善知勝義。

> "Good man! If one does not attain the ultimate truth, then the holy life practiced becomes empty and fruitless, and even the Buddha's appearance in the world yields no benefit. Therefore, good man, if there is an ultimate truth that can be spoken of, it is called a bodhisattva's understanding of the ultimate. Good man, a bodhisattva who cultivates these ten qualities is one who truly knows the ultimate truth."

「又，善男子！菩薩若修十種法者，善知緣生。何等為十？一者、知諸法空；二者、知法無所有；三者知法不真實；四者、知法如像；五者、知法如影；六者、知法如響；七者、知法如幻；八者、知法不久停；九者、知法動搖；十者、知法皆從緣生。

> "Furthermore, good man! A bodhisattva who cultivates these ten qualities truly understands dependent arising. What are the ten? First, understanding that all dharmas are empty; second, understanding that dharmas have no inherent existence; third, understanding that dharmas are not real; fourth, understanding dharmas are like images; fifth, understanding dharmas are like shadows; sixth, understanding dharmas are like echoes; seventh, understanding dharmas are like illusions; eighth, understanding dharmas do not last; ninth, understanding dharmas are restless; tenth, understanding that all dharmas arise from conditions.

「菩薩作是思惟：『此法如是空，如是無所有，如是不真實，如是如像如影如響如幻，如是不久停，如是動搖，如是緣生。雖復了知諸有生法，決定不住速趣破壞，而亦建立生法滅法及彼住法。』又復惟忖：『如是諸法，從何緣生？從何緣滅？』作是思惟已，乃知是法從無明生，因無明有，以其無明而為先導依止無明，依無明已諸行乃生，依諸行已而有諸識。由有識故乃立名色，立名色故乃有六處，六處有故諸觸隨生，以有觸故乃起於受，由其受因愚夫生愛，愛逼迫故而起於取，以有取故纏縛於有，由有故生，生故有老，有老法故，補特伽羅士夫皆死，依死法故，而起憂悲苦惱愁歎，如是乃得一大苦蘊集。

> The Bodhisattva reflected: "This dharma is thus empty, thus devoid of any inherent existence, thus unreal, thus like an illusion, a shadow, an echo, a mirage, thus impermanent, thus unstable, thus arising from conditions. Although one clearly understands that all arising dharmas are bound to swiftly disintegrate and cannot remain, one must still establish the dharmas of arising, ceasing, and abiding." He further contemplated: "What conditions do these dharmas arise from? What conditions do they cease from?" Having reflected thus, he realized: These dharmas arise from ignorance. They exist because of ignorance. With ignorance as their forerunner and foundation, once ignorance is present, volitional formations arise. Based on volitional formations, consciousness arises. Because of consciousness, name-and-form is established. With name-and-form established, the six sense bases arise. Because of the six sense bases, contact arises. With contact, feeling arises. From feeling as the cause, foolish beings develop craving. Because craving pressures them, clinging arises. Due to clinging, they become entangled in existence. Because of existence, birth occurs. From birth, aging arises. Because of aging, ordinary beings die. Following death, sorrow, lamentation, pain, grief, and despair arise. In this way, a great mass of suffering accumulates.

「是故智者應當勤力斷除無明，破壞無明，拔無明根滅無明法，由無明滅故，即能除滅無智之者所依止法。譬如命根滅已餘根皆滅，無明滅已，無智所依諸法皆滅，亦復如是。何以故？無無智故乃無積集，一切煩惱不轉諸趣，以無煩惱轉諸趣故，即能斷滅生死之因，近於涅槃。善男子！菩薩若修如是十種法者，善知緣生。

> Therefore, wise practitioners should diligently work to cut off ignorance, destroy it, uproot it, and extinguish the dharmas of ignorance. When ignorance ceases, the foundation that supports the unwise is also removed. Just as when the life force ends, all other faculties cease, so too when ignorance ends, all dharmas dependent on unawareness come to an end. Why is this? Because without unawareness, there is no accumulation, and all afflictions no longer revolve through the realms of existence. With afflictions no longer turning through those realms, one can sever the causes of birth-and-death and draw near to Nirvana. Good son! A bodhisattva who cultivates these ten qualities truly understands dependent origination.

「又，善男子！菩薩若修十種法者，能自了知。何等為十？一者、菩薩善自觀察：『今我此身何族中生？婆羅門族邪？剎帝利族邪？長者族邪？而或高尚富貴族邪？其或卑賤下種族邪？若在高尚富貴族生，我當不恃此緣而生憍倨，設使於其卑賤族生。』當起是念：『由我宿昔造雜業故生如是族。』即以此緣厭離於世，生厭離故而求出家。

> "Furthermore, good man! A bodhisattva who cultivates these ten qualities will come to know themselves. What are the ten? First, the bodhisattva observes well: 'In which family was I born? A Brahmin family? A Kshatriya family? A wealthy family? Or perhaps a noble and affluent family? Or a low and humble family? If born into a noble and affluent family, I should not become arrogant because of this. Even if born into a low and humble family,' he should think: 'It is due to my past karma that I was born into such a family.' With this insight, he grows weary of the world, and because of this weariness, he seeks to leave the household life."

「二者、菩薩既出家已，即當觀察：『我今為何義故而求出家？』乃自思忖：『我今出家，自得度已令他亦度，自解脫已亦令他人悉得解脫。』以是緣故，終不生於懶墮懈怠。

> Second, after a bodhisattva has left home, they should immediately reflect: "For what purpose have I left home?" Then they consider: "I have left home so that I may cross myself over and help others cross over as well; so that I may liberate myself and also help others achieve liberation." For this reason, they never give rise to laziness or slackness.

「三者、菩薩如是觀察：『我今出家，應斷一切罪不善法滅盡無餘。我若已斷諸不善法，生大歡喜適悅慶快；我若未斷諸不善法，應當策勤速令除斷。』

> Third, the bodhisattva reflects in this way: "Now that I have renounced worldly life, I should put an end to all harmful and unwholesome deeds, leaving nothing behind. If I have already ended these unwholesome deeds, I will feel great joy and deep satisfaction. If I have not yet ended them, I must strive diligently to eliminate them as quickly as possible."

「四者、菩薩如是觀察：『我今出家宜應廣大增長修習一切善法。我若已能廣大增長一切善法，心生歡喜適悅慶快；我若曾未增修善法，應當策勤速令增長。』

「五者、菩薩如是觀察：『我若依止於師尊已，即能增長一切善法，壞滅一切不善之法。』由此因緣，於其親教師所，不以尠聞、多聞、有智、無智、持戒、毀戒，應當悉起佛大師想。於彼師尊之所，愛樂信重恭敬承事，亦於軌範師所，同彼親教之師尊重恭敬。

「六者、菩薩如是觀察：『我若依止軌範師已，當於菩提分法，未圓滿者而能圓滿，諸有未斷一切煩惱而悉能斷。』是故，於彼軌範師所，恭敬承事如親教師想心大歡喜。而彼師尊，能以正道一切善法攝受於我，不以邪道不善之法而為攝受。

「七者、菩薩如是觀察：『誰是我師？』乃審思惟：『一切智者，是我大師，彼一切明了悲愍世間，起大悲心，作大福田，能為天人、阿修羅、世間等師。』以是緣故，生大歡喜適悅慶快。又復思惟：『若佛、世尊為我大師，我實得大善利。如佛、世尊施設學道，我當盡其壽命奉教修學，如聞隨轉終不違越。』

「八者、菩薩作是思惟：『我當從誰而行乞食？』徧伺察已：『我應於彼婆羅門、剎帝利、庶民之家周行求乞，令彼施食獲大果報，成大義利具大威德。我以此緣，令彼得果故從乞食。』

「九者、菩薩作是思惟：『彼婆羅門、剎帝利等，為起何想而施我食？』如是審察：『彼婆羅門、剎帝利等，必應於我起沙門想、起苾芻想、起福田想，故施我食。我今宜應積集修行沙門功德、苾芻功德、福田功德。』

「十者、菩薩作是思惟：『我當云何而能出離無始生死？』如是審察：『一者、我得成苾芻相，斯為第一出離生死；二者、我得成就苾芻所有功德，斯為第二出離生死；三者、我能發起精進捨離懈怠，修諸善行證得法性，斯為第三出離生死；四者、遍修諸行，乃至成佛化度有情，斯為第四出離生死。』菩薩若能如是審諦常所觀察，是即名為善自了知。善男子！菩薩若修如是十種法者，善自了知。

「又，善男子！菩薩若修十種法者，善知世間。何等為十？一者、見高倨人能自卑下；二者、見我慢人能離憍慢；三者、見諂曲人能立正直；四者見妄語人為說實語；五者、見惡語人為說愛語；六者、見麁猛人起柔軟相；七者、見恚惡人能多忍辱；八者、見毒害人為起慈心；九者、見苦惱人為生悲愍；十者、見慳悋人為行布施。善男子！菩薩若修如是十種法者，善知世間。

「又，善男子！菩薩若修十種法者，得生清淨諸佛剎土。何等為十？一者、具戒清淨不斷不雜，復無染污戒行成就；二者、行平等心，為一切有情設平等方便；三者、成就廣大善根非尠少故；四者、遠離世間名聞利養等事復不染著；五者、具於淨信無疑惑心；六者、發勤精進捨離懈怠；七者、具修禪定無散亂心；八者、修習多聞而無惡慧；九者、利根利慧無暗鈍性；十者、廣行慈行無損害心。善男子！菩薩若修如是十種法者，即生清淨諸佛剎土。」

爾時，除蓋障菩薩白佛言：「云何世尊為具修十法乃得生邪？為隨修一法無所缺壞亦得生邪？」

佛言：「善男子！若隨修一法不斷不壞，無雜無染清淨潔白，即能成就餘諸法行。善男子！此中意者，若能具修諸法無所缺減，生淨佛剎決定無疑。

「又，善男子！菩薩若修十種法者，不染胎藏垢穢而生。何等為十？一者、修治如來形像；二者、嚴飾破故塔廟；三者、妙香塗治如來寶塔；四者以妙香水洗沐佛像；五者、泥飾塗補掃除濺灑如來塔地；六者、恭事父母；七者、恭事軌範之師及親教師、同梵行等；八者、雖復如是無所悕望；九者、即以如是所有善根而用迴向，願以此善普令一切有情不染胎藏垢穢而生；十者、深心志固。善男子！菩薩若修如是十種法者，得不染胎藏垢穢而生。

「又，善男子！菩薩若修十種法者，即能在家出家。何等為十？一者、得無所取；二者、不雜亂住；三者、棄背諸境；四者、遠離諸境一切愛著；五者、不染諸境所有過失；六者、能於如來所設學門恭敬修習，加復勤力而無厭足；七者、雖復少分得其飲食衣服臥具病緣醫藥，心常喜足；八者、隨得應器衣服離諸取著；九者、厭離諸境常生怖畏；十者、常勤修習現前寂靜。善男子！菩薩若修如是十種法者，即能在家出家。

## 佛說除蓋障菩薩所問經卷第十七