菩薩地善行性品第二
Chapter 2: Bodhisattva Ground of Wholesome Conduct
「菩薩摩訶薩修集聖行行於善果。菩提之道有十法，則能攝取一切善法。何等為十？一者支；二者翼；三者淨心；四者行；五者有；六者因；七者器；八者地；九者方便；十者住。云何名支？謂菩薩性。菩薩性者，謂初發心及三十七品。何以故？菩薩摩訶薩發菩提心，乃是一切善法根本，是故名支。因此發心得阿耨多羅三藐三菩提，是故名因。因初發心決定必得阿耨多羅三藐三菩提，是故名性。菩薩摩訶薩因初發心故，得修行檀波羅蜜、尸波羅蜜、羼提波羅蜜、毘離耶波羅蜜、禪波羅蜜、般若波羅蜜。行六波羅蜜故，則得修行智慧莊嚴、福德莊嚴，修三十七助道之法，是故菩薩發菩提心名之為支。菩薩摩訶薩隨發心行具足，得阿耨多羅三藐三菩提，是故名支。菩薩摩訶薩若無菩薩性者，雖復發心懃修精進，終不能得阿耨多羅三藐三菩提。是故當知非因發心懃修精進有菩薩性，以是義故，菩薩性者名之為支。菩薩雖有菩薩之性，若不發心懃修精進，則不能疾成阿耨多羅三藐三菩提。有菩薩性，發菩提心懃修精進故，則能疾得阿耨多羅三藐三菩提，以是義故，菩薩性者名之為支。又復支者名因，亦名為梯、亦名增長、亦名莊嚴、亦名依憑、亦名次第、亦名進行、亦名室宅。以是義故，性名為支。云何名性？性有二種：一者本性；二者客性。言本性者，陰界六入次第相續無始無終法性自爾，是名本性。言客性者，謂所修集一切善法得菩薩性，是名客性。而此經中以是二種名之為性，是二性者名之為支。又復性者，亦名為子、亦名為界、亦名為性。復有二種：一細、二麁。所言細者，無因而得；無因得果，故名為細。所言麁者，有因而得；從因得果，故名為麁。菩薩摩訶薩具足如是二種性者，勝於一切聲聞緣覺，況諸外道。以是義故，菩薩摩訶薩得名為勝。何故名勝？以清淨故。清淨有二：一淨智障；二淨結障。聲聞緣覺淨結障故名為淨，非淨智障。菩薩摩訶薩具足二淨，以是義故，菩薩性者得名為勝。
When a Great Being (Bodhisattva-Mahasattva) cultivates the noble path and practices good deeds, there are ten factors on the path to enlightenment that can gather all wholesome qualities. What are these ten? First, foundation; second, support; third, pure mind; fourth, practice; fifth, existence; sixth, cause; seventh, vessel; eighth, ground; ninth, skillful means; tenth, abiding.
What is meant by "foundation"? It refers to the nature of a Bodhisattva. This nature includes the initial aspiration for enlightenment and the thirty-seven factors of practice. Why? Because when a Great Being awakens the mind of enlightenment, this becomes the root of all wholesome qualities—hence it is called "foundation." Through this initial awakening, one attains supreme perfect enlightenment—hence it is called "cause." Because of the initial awakening, it is certain that one will achieve supreme perfect enlightenment—hence it is called "nature."
Because a Great Being has this initial awakening, they can practice the six perfections: generosity, ethical conduct, patience, diligence, meditation, and wisdom. By practicing these six, they cultivate both the adornment of wisdom and the adornment of merit, as well as the thirty-seven aids to enlightenment. Therefore, a Bodhisattva's awakening of the mind is called "foundation."
As a Great Being fully develops this mind of awakening, they attain supreme perfect enlightenment—hence it is called "foundation." If a Great Being did not have the Bodhisattva nature, even if they awakened the mind and diligently practiced, they could never attain supreme perfect enlightenment. Thus, we should understand that it is not through merely awakening the mind and diligent practice that one gains the Bodhisattva nature. For this reason, the Bodhisattva nature is called "foundation."
Conversely, even with the Bodhisattva nature, if one does not awaken the mind and practice diligently, one will not quickly attain supreme perfect enlightenment. But with the nature, by awakening the mind and practicing diligently, one can swiftly achieve it. For this reason, the Bodhisattva nature is called "foundation."
Additionally, "foundation" can also mean cause, a ladder, growth, adornment, a support, sequence, progress, or a dwelling. Therefore, the nature is called "foundation."
What is meant by "nature"? There are two kinds: one is inherent nature, and the other is acquired nature. Inherent nature refers to the continuous succession of the five aggregates, the senses, and their objects from beginningless time, naturally existing as such—this is inherent nature. Acquired nature refers to all the wholesome qualities cultivated that give rise to the Bodhisattva nature—this is acquired nature. In this scripture, both are called "nature," and these two natures are also called "foundation."
Furthermore, "nature" can also be called seed, element, or essence. There are two kinds: subtle and coarse. The subtle kind is obtained without a direct cause; results arise without a direct cause, so it is called subtle. The coarse kind is obtained through a cause; results arise from a cause, so it is called coarse.
A Great Being who fully possesses these two kinds of nature surpasses all hearers (Shravakas) and solitary Buddhas (Pratyekabuddhas)—let alone followers of other paths. For this reason, a Great Being is called superior. Why are they called superior? Because of purity. There are two kinds of purity: one is purifying the obstacle to wisdom, the other is purifying the obstacle to afflictions. Hearers and solitary Buddhas purify the obstacle to afflictions—they are pure, but not pure regarding the obstacle to wisdom. A Great Being is fully endowed with both purities. Therefore, the Bodhisattva nature is called superior.
「菩薩摩訶薩復有四事勝於聲聞辟支佛等：一者根勝；二者行勝；三方便勝；四得果勝。言根勝者，菩薩摩訶薩本性猛利，緣覺性中、聲聞性鈍，是名根勝。言行勝者，聲聞緣覺為自度故修集善法；菩薩之人不自為己，但為眾生修集善法，施眾安樂大悲憐愍，是名行勝。方便勝者，聲聞緣覺唯能了知陰界諸入，不能了知十二因緣及處非處；菩薩方便則能善知一切諸法，是名方便勝。言果勝者，聲聞自得聲聞菩提，緣覺自得緣覺菩提，菩薩自得菩薩菩提，是名果勝。
“Great enlightening beings possess four qualities by which they surpass those who hear the teaching or are self-awakened. First, excellence in faculties. Second, excellence in conduct. Third, excellence in skillful means. Fourth, excellence in attained results.
Excellence in faculties means that these great beings are innately sharp and keen by nature. Those who seek personal awakening through conditions are of a moderate nature, while those who merely hear the teaching are dull. This is what is meant by excellence in faculties.
Excellence in conduct means that those who hear the teaching or attain awakening on their own practice goodness only for their own liberation. But these great beings do not act for themselves; they practice goodness solely for the sake of all beings. They give them peace and joy, acting with great compassion and pity. This is what is meant by excellence in conduct.
Excellence in skillful means means that those who hear the teaching or awaken on their own can only understand the realms of senses, elements, and aggregates. They cannot comprehend the twelve links of dependent arising, nor what is fitting and what is not. But these great beings, through their skillful means, are able to truly know all truths. This is what is meant by excellence in skillful means.
Excellence in attained results means that those who hear the teaching attain awakening as hearers, those who awaken on their own attain self-awakening, and these great beings attain awakening as enlightening beings. This is what is meant by excellence in attained results.”
「菩薩性者有六種印，以是印故一切眾生則得識知此是菩薩。何等為六？所謂檀波羅蜜乃至般若波羅蜜。以何義故檀波羅蜜名菩薩性印？菩薩摩訶薩本性能得如是捨心，於諸財物若多若少心不貪著，欲施施時及行施已悉生歡喜，隨所施物若多若少心無疑悔，若少施時亦無羞愧，若無財時常讚歎施。見有慳者能破其心，見行施者心生欣慶，歡喜踊躍如見父母。見來求者深自慶幸，若無財物應以身業供給長老父母諸師，應以喜語、軟語、法語、實語、正語，除破眾生妄語、兩舌、惡口、無義語，若有人問猶不說人長短過失，況於無問而自說耶。若有眾生怖畏王賊水火之難能為救解，知恩念恩受恩能報。受他寄付不令他疑，若是重寶心不貪著。於己物中心無悋惜，能食能衣惠施於人。能調欲心、耽䤄之心、調戲等心、貪伎樂心，修集慚愧。雖獲大寶不生貪喜，是名檀波羅蜜菩薩性印。
**The Nature of a Bodhisattva: Six Seals**
The nature of a Bodhisattva is marked by six seals. Through these seals, all beings can recognize and know that this is a practitioner on the Bodhisattva path. What are these six? They are: the Perfection of Giving (Dana Paramita), the Perfection of Ethical Conduct (Sila Paramita), the Perfection of Patience (Kshanti Paramita), the Perfection of Diligence (Virya Paramita), the Perfection of Meditation (Dhyana Paramita), and the Perfection of Wisdom (Prajna Paramita).
**Why is the Perfection of Giving called the seal of a Bodhisattva's nature?**
A great Bodhisattva naturally possesses this mind of letting go. When it comes to possessions—whether large or small—their heart is not attached to them. Even before giving, during the act of giving, and after giving, they feel only joy. They do not hesitate or regret, regardless of the amount given. When giving little, they feel no shame, and when without wealth, they constantly praise the virtue of giving.
When they see a miserly person, they can soften that person's heart. When they see someone practicing generosity, they feel genuine delight, leaping with joy as if seeing their own parents. Meeting someone who comes to ask for help, they feel deeply fortunate.
If they have no material goods to offer, they dedicate their physical service to elders, parents, and teachers. They speak with kind words, gentle words, meaningful words, truthful words, and upright words. They help others break free from lying, divisive speech, harsh words, and idle chatter. Even when asked, they do not speak of others' faults and shortcomings—how much less would they do so when unasked?
If living beings are threatened by kings, bandits, floods, or fires, a Bodhisattva can save and liberate them. They remember kindness, are grateful, and repay those who have helped them. When entrusted with someone's property, they cause no worry or doubt. Even with great treasures, their mind does not become greedy. Toward their own belongings, they feel no stinginess. They share their food and clothing with others. They can calm the mind's desire for pleasure, intoxication, frivolity, and entertainment, and they cultivate a sense of shame and conscience (hiri-ottappa). Even if they obtain immense wealth, they do not become attached or overjoyed.
This is called the seal of the Bodhisattva's nature: the Perfection of Giving.
「云何尸波羅蜜菩薩性印？菩薩摩訶薩身口意業性自淨軟，於眾生中不起惡心恚害之心。若因客塵諸煩惱等造作眾罪，作已心悔，深生慚愧發露懺悔。於諸眾生起憐愍心作一子想，終不以手若杖若石加於一切。心常求覓真善知識，志樂供養父母師長耆舊宿德。破壞憍慢先意問訊，知恩念恩。若有乞者軟語慰喻。不以幻術誑惑眾生，終不樂以非法活命。常憙修集一切功德，教諸眾生廣修福業。見諸眾生所受諸苦，斷其命根打縛閉繫飢渴寒熱，菩薩爾時觀彼受苦如己無異。護持佛戒乃至輕微尚不故毀，況餘重者。能以十善教化一切，不樂見聞諸惡眾生鬪諍罵詈。所有三業常為眾生，終不自為。若有眾生具戒忍慧，樂與同行得柔軟心。無有害心、無不忍心，心常敬重所有諸戒。不誑眾生，無有兩舌及無義語。雖無問者尚讚人善，況有問者而當不說。尊重宗敬正實之語。是名尸波羅蜜菩薩性印。
**What is the seal of the bodhisattva's nature in the Perfection of Moral Discipline?**
The great bodhisattva's actions of body, speech, and mind are naturally pure and gentle. They do not give rise to ill will or harmful intentions toward any living being. If, due to external circumstances or afflictive emotions, they commit wrongdoings, they feel regret, deeply ashamed, and confess their faults openly.
Toward all beings, they feel compassion, regarding each as an only child. They never strike anyone with their hand, a stick, or a stone. They constantly seek out true spiritual friends, and take joy in honoring their parents, teachers, elders, and those of virtue.
They abandon pride, greet others first, and recognize and remember kindness. When someone begs, they respond with kind words. They do not deceive beings with tricks or live by dishonest means. They always delight in cultivating all good qualities and teach others to widely practice virtuous deeds.
When they see beings suffering—whether being killed, beaten, bound, imprisoned, starving, thirsty, cold, or hot—the bodhisattva feels that pain as if it were their own. They guard the Buddha's precepts so carefully that they would not purposely break even the slightest rule, let alone the major ones.
They use the ten wholesome actions to teach everyone, and do not enjoy seeing or hearing about sentient beings fighting, quarreling, or cursing. All their actions of body, speech, and mind are always for the sake of others, never solely for themselves.
If there are beings who uphold moral discipline, patience, and wisdom, they joyfully associate with them. They cultivate a gentle heart, free from harmful intentions, without any impatience. They always respect and honor all precepts. They do not deceive beings. They avoid slander, divisive speech, and meaningless talk.
Even when no one asks, they praise the good qualities of others. How much more when they are asked, would they then not speak? They respect and honor truthful words.
This is called the seal of the bodhisattva's nature in the Perfection of Moral Discipline.
「云何羼提波羅蜜菩薩性印？菩薩摩訶薩觀諸眾生，若有來打我是身者，我則不應加惡報之。何以故？我身非身，所謂身者名為真實，真實之身則不可打。而我此身是和合身，和合身者所謂不淨，於和合中少分見打多無所損，多無所損何故不喜？瞋者少分有瞋多分不瞋，多不瞋故云何名瞋？若和合打和合受者，誰打誰受？譬如二物相觸出聲。若我瞋者應當自瞋。何以故？以業緣故而得此身，以是身故受是楚毒。譬如有的，箭則著之。我若增長是瞋心者，則不能觀善惡等法。若不能觀善惡法者，必定當墮三惡道中。以是義故，若打若罵不應於他生瞋恨心。如是觀已，是名羼提波羅蜜菩薩性印。復次若見有打罵者，應於是人生一子想心無怨恨，是名羼提波羅蜜菩薩性印。
What is the Bodhisattva’s seal of the perfection of patience?
A great bodhisattva observes all beings and thinks: If someone comes to strike this body, I should not retaliate with anger. Why? Because this body is not truly a self. What we call “the body” points to something real, and that real self cannot be struck. This body of mine is a composite, an impure collection. When a composite body is struck, only a small part is affected, while most remains unharmed. Since most of it is unharmed, why should I be displeased? Anger is partial—a small part feels anger while most does not. Since most does not anger, what truly is anger? If the striker is a composite and the one struck is a composite, then who strikes whom? It is like two objects colliding to produce a sound. If I were to feel anger, I would be angry at myself. Why? Because this body is obtained through karmic causes, and it is through this very body that I endure this pain. Just as a target attracts arrows, this body attracts suffering. If I nurture this anger, I will be unable to see good and evil clearly. If I cannot see good and evil, I will surely fall into the three lower realms. For this reason, whether struck or scolded, I should not bear hatred toward others. With this observation, this is called the Bodhisattva’s seal of the perfection of patience.
Furthermore, when one sees someone striking or scolding, one should regard them as one’s own child, with no resentment in the heart. This too is called the Bodhisattva’s seal of the perfection of patience.
「云何毘梨耶波羅蜜菩薩性印？菩薩摩訶薩懃修精進，晨起夜寐不樂眠臥，終不觀於寒熱飢渴恐怖歡喜。凡所造作若是世事及出世事，要令究竟終不中廢，事若未果終不中悔。雖得他人恭敬供養，於己所修不休不息。於自己身不起輕心，言不能得阿耨多羅三藐三菩提，雖見世間難為之事終不退縮。是名毘梨耶波羅蜜菩薩性印。
「云何禪波羅蜜菩薩性印？菩薩摩訶薩至心樂觀諸法實義，樂住寂靜及無人處，樂離惡人增長善法，見樂靜者歡喜恭敬。雖有煩惱本性輕微，所有善心終不為於諸惡覺觀之所破壞，修集慈心視怨如子。若見眾生受大苦惱，生於悲心，隨其己力而為除斷，願諸眾生悉令安隱。身設受苦不生憂惱，若失身命及以財物、若繫若縛若打若擯，能自曉喻不失正念生於憂苦。專心聽法書寫受持讀誦解說，若他忘失能為誨示。以如是等至心因緣，於後世中不忘法界，是名禪波羅蜜菩薩性印。
「云何般若波羅蜜菩薩性印？菩薩摩訶薩了知一切世間之事，知諸方術及諸眾生所有言說。雖知此事，心不迷謬亦不放逸，不為外道之所誑惑，不隨邪見所說義理，是名般若波羅蜜菩薩性印。我今粗略說麁印相，後細印相諸佛所知。
「菩薩性者不可思議，成就具足諸功德事，清淨真實具足淨法。是故名上，亦名不動，亦名阿耨多羅三藐三菩提印。菩薩摩訶薩若不覩見惡法過患，則不得修一切善法。菩薩摩訶薩修上善時，若以客塵煩惱因緣墮三惡道，猶故勝於惡道眾生。何以故？菩薩性故。若以客塵煩惱因緣墮惡道者，能速破壞疾得出離；如其不出，不同惡道受於重苦。若受苦時，於諸眾生猶生大悲，以性因緣故得悲心。是故菩薩勝於一切三惡眾生。
「菩薩摩訶薩以四煩惱因緣故破壞淨法。何等為四？一者利重常恒；二者以是二結親近惡友；三者若於師所王主怨賊而生怖懼，故失善心起於煩惱；四者為身命故作諸惡法。以是四法，雖有菩薩摩訶薩性，終不能得阿耨多羅三藐三菩提。復有四事，雖有菩薩摩訶薩性，亦不能得阿耨多羅三藐三菩提。何等為四？一者不值善友佛及菩薩不謬說義者；二者雖值善友佛及菩薩，錯謬解義，不學菩薩所有禁戒；三者雖值善友佛及菩薩，隨順解義，不能學持菩薩禁戒；四者雖值善友佛及菩薩，隨順解義，學菩薩戒，善根未熟，未得具足莊嚴菩提，是故不得阿耨多羅三藐三菩提。菩薩雖有菩薩之性，若不具足如是四事，終不能得阿耨多羅三藐三菩提。雖復具足如是四事，無菩薩性而能得成阿耨多羅三藐三菩提者，無有是處。