菩薩善戒經卷第三
Sutra on the Bodhisattva's Precepts, Volume 3
宋罽賓三藏求那跋摩譯
Sung Dynasty: Translated by the Tripitaka Master Gunavarman from Jibin
菩薩地調伏品第七
「云何名為菩薩調伏？調伏者有六種：一者性調伏；二者眾生調伏；三者行調伏；四者方便調伏；五者熟調伏；六者熟印調伏。性調伏者，有善種子故修善法，修善法故壞二種障：一煩惱障；二智慧障。修善法故身心清淨，身心清淨故若遇善友諸佛菩薩若不值遇，能壞煩惱、智慧二障，如癰已熟若遇醫師及以不遇悉得除愈。譬如瓦器任用之時名之為熟，如菴羅果等任噉食時亦名為熟。一切眾生亦復如是，修集善道畢竟欲得阿耨多羅三藐三菩提時，是名為熟。是名性調伏。眾生調伏者有四種：一者有聲聞性得聲聞道；二者有緣覺性得緣覺道；三者有佛性得佛道；四者有人天性得人天樂，是名為四。是名眾生調伏。行調伏者有六種：一者根調伏；二者善根調伏；三者智慧調伏；四者下調伏；五者中調伏；六者上調伏。根調伏者，以調根因緣故，得長命好色種姓、自在大力、言音微妙、男子之身無能勝者。具足成就是報果者，任得阿耨多羅三藐三菩提，常為眾生修集苦行，其心初無憂愁悔恨，是名根調伏。善根調伏者，性不好樂造作惡業，五蓋輕微諸惡覺觀漸漸羸弱，樂受清淨純善之言，是名善根調伏。智慧調伏者，菩薩摩訶薩修集智慧故，心行曠大善能受持讀誦經典，解善惡義思惟分別廣為人說。以修集智慧故，任得阿耨多羅三藐三菩提。若能具足根調伏、善根調伏、智慧調伏者，能淨智障。若具根調伏能淨報障，若具善根、智慧調伏，能淨智障及煩惱障。下調伏者有二種：一者不於無量世中修集善法故；二者不樂推求善根智慧故，名下調伏。中調伏者，於無量世修集善法，得善根調伏不得智慧，名中調伏。上調伏者，具上三事，是名上調伏。方便調伏者，有二十二：一者界增長；二者現在因；三者入於出家；四者初發；五者非初發；六者遠淨；七者近淨；八者莊嚴；九者至心；十者施食；十一者施法；十二者為示神通生信心故；十三者為說法得生信心；十四者說深密藏廣分別法；十五者下莊嚴；十六者中莊嚴；十七者上莊嚴；十八者聽法；十九者思惟修集；二十者攝取；二十一者呵責；二十二者不待請說及待請說。界增長者，具善種子。具善種子故，他世善根復得增長，現在修集法種子故，他世法種子亦得增長，是名界增長。現在因者，現在世中說法不謬、聽法不謬如法受持，因先世因增現在因，因現在因增未來因，又現在因增現在因，是名現在因。入出家者，親近善友諸佛菩薩信心得生，得信心故捨離世法，受持修行出世之法。出世法者，謂菩薩戒。若不能受，名字沙門不名出家，斷欲法故乃名出家。不受如是菩薩戒者，不名畢竟永斷欲法。斷一切愛名為出家、受畢竟樂名為出家、樂易行道名為出家、增長佛法名為出家、樂持禁戒名為出家，是名入出家。初發者，初發心時不樂生死，不樂生死故信心得生，修集於道增益佛法，是名初發。非初發者，發心已後親近諸佛及佛弟子，受持禁戒，讀誦書寫廣為人說，乃至增長上上善法，是名非初發。遠淨者，如不受持菩薩禁戒，不能讀誦書寫解說，不隨師教嬾墯懈怠，經無量劫不能得成阿耨多羅三藐三菩提，是名遠淨。近淨者，受持禁戒，讀誦書寫為人解說，隨順師教懃修精進，速疾能得阿耨多羅三藐三菩提，是名近淨。莊嚴者，至心懃求無上佛道，為菩提故持菩薩戒，為怖畏王師長和上，為名稱故持菩薩戒，是名莊嚴。至心者，於佛法中至心繫念，無有疑網不忍之心，護持正法，以菩薩藏菩薩摩夷教化眾生，於師和上耆舊長宿有德之人深生恭敬，懃供三寶無有休息，深信三寶常住不變，是名至心。施食者，菩薩摩訶薩見飢饉者施以飲食，隨前所須一切供給，是名施食。施法者，菩薩若以一句一偈乃至半偈一部一藏，廣為眾生演說其義，為菩提故教令行善，是名施法。為示神通生信心者，菩薩摩訶薩以大神通示諸眾生，為憐愍故、欲令眾生心清淨故、為知眾生信心淨故、為見眾生淨莊嚴故、為令眾生發阿耨多羅三藐三菩提心故，是名神通。說法生信心者，菩薩自知未有利益，為利他故而演說法，亦復知因利益他故能滅己罪而演說法，又復自知為他說法亦得增長已所修善，是名說法。說深密藏廣分別法者，菩薩摩訶薩以方便力，能為眾生開示如來甚深密藏，為令眾生解其義故、為有智者增善根者說深義故，是名說深密藏廣分別法。下莊嚴者，不能至心常行無上賢聖之行，是名下莊嚴。中莊嚴者，雖復至心修集聖行，不能常行，是名中莊嚴。上莊嚴者，亦常亦至心，是名上莊嚴。聽法者，若修無上佛法之時，至心聽採十二部經，受持書寫讀誦解說，是名聽法。思惟修集者，既聽法已身心寂靜，思惟其義破壞疑心，修集三想，謂定、慧、捨，是名思惟修集。攝取者，以無貪心為人說法，受畜弟子善為教誡，施其衣鉢病給醫藥，知煩惱起隨病說法，是名攝取。呵責者，若自知見所起煩惱呵責身心，起煩惱者不能自利及利益他，輕罪見中、中罪見重，如人亂心墮墜坑陷，已墮之後不宜復墮，煩惱若起應當調伏。若見弟子起微煩惱應當呵責，不應受其禮拜供養乃至楊枝澡水；若犯大罪應作擯出羯磨。若呵責者自利利他，是名呵責。不待請說者，為自利益受持讀誦解說深義，為破眾生所起煩惱、為增眾生所行善法故為說法。如己所持如持而說如法而住。何以故？菩薩若不如法住者，眾生輕慢而作是言：『汝自不能如法而住，云何教他？汝今方應從他受法，云何反更為他說法？』是名不待請說。待請說者，如持禁戒懃修精進，具足善根樂處閑靜，常為一切之所恭敬，所可演說人皆信受，知義知辭善能說法。若有比丘、比丘尼、優婆塞、優婆夷作如是言：『唯願大士！為調眾生開甘露門。』是名待請而說。如是等二十二事，誰調伏耶？謂六種菩薩住六地者，如是菩薩則能教化調伏眾生。何等六地？一者至心專念菩提行地；二者淨心為菩提道地；三者如法住地；四者定地；五者畢竟地；六者成就菩提道地。是名為六。為欲調伏無性眾生，說人天樂令得不退，為有性說令得調伏增長善法，是名熟調伏。熟調伏印者，聲聞之人於無量世修集善根，是名下熟調伏印。復有下熟調伏印，謂下軟心、下莊嚴、下善根，不能破壞三惡道報，現在不得四沙門果及以涅槃，是名下熟調伏印。云何中熟調伏印？若得中心、中莊嚴、中善根，破三惡道，現在不得四沙門果及以涅槃，是名中熟調伏印。上熟調伏印者，有上心、上莊嚴、上善根，破三惡道，現在能得四沙門果及以涅槃，是名上熟調伏印。緣覺亦如是有二事勝：一者修集道勝；二者無師得道勝。菩薩摩訶薩住此專念菩提行地，是名下熟調伏印。住第二地名為中熟。住第三地名為上熟。初地菩薩其心微軟，莊嚴亦爾，墮三惡道，修行已經初阿僧祇，初阿僧祇劫未能具足無動無上清淨三十七品。中熟調伏印者，菩薩中心、中莊嚴，不墮三惡，修行已經第二阿僧祇劫，雖得清淨不動轉善具三十七品，未得具足最大寂靜三十七品，是名中熟調伏印。上熟調伏印者，菩薩摩訶薩住上熟調伏印，上心、上莊嚴，不墮三惡，修行已經第三阿僧祇劫，具足清淨不動轉善，獲大寂靜三十七品，即是菩薩無上道故，名為大淨不動純善最大寂靜，是名上熟調伏印。下熟調伏印有三種：下下、下中、下上。中熟有三：中下、中中、中上。上熟有三：上下、上中、上上。菩薩摩訶薩具足如是等調伏者，則能增長無上佛法，教化眾生調伏諸根，智慧猛利能為眾生開示三乘。
What is meant by a Bodhisattva’s “discipline” or “taming”? Discipline has six aspects:
**1) Innate Taming:** Because they have good seeds (wholesome roots), they cultivate virtuous practices. This destroys two kinds of obstacles: the obstacle of afflictions and the obstacle of wisdom. Cultivating virtue purifies body and mind. Whether or not they encounter good spiritual friends or Buddhas and Bodhisattvas, they can still destroy these two obstacles—just like a ripe boil will burst and heal regardless of a doctor's treatment. Similarly, just as a clay pot becomes “ready” when it can be used, or a mango becomes “ripe” when it's ready to eat, all beings are considered “ripe” when they cultivate the good path and are determined to attain ultimate enlightenment. This is called innate taming.
**2) Beings Taming:** This has four types: those with a Shrāvaka (listener) nature attain the Shrāvaka path; those with a Pratyekabuddha (solitary realizer) nature attain the Pratyekabuddha path; those with a Buddha nature attain Buddhahood; and those with a human or heavenly nature attain the happiness of humans or gods. This is called taming of beings.
**3) Practice Taming:** This has six types: taming of faculties, taming of wholesome roots, taming of wisdom, lower taming, middle taming, and superior taming.
- **Taming of faculties:** Because they have tamed their faculties, they attain long life, good appearance, good family, wealth, influence, a pleasant voice, and an invincible male body. Since they have fully achieved these results, they are fit to realize supreme enlightenment. They tirelessly cultivate hardship for the sake of beings without sorrow or regret. - **Taming of wholesome roots:** Their nature takes no pleasure in evil deeds, the five hindrances are light, negative thoughts weaken, and they delight in pure, wholesome teachings. - **Taming of wisdom:** By cultivating wisdom, their mind becomes expansive. They can take up, recite, and understand scripture, distinguish good and evil meanings, contemplate them, and explain them widely. With wisdom, they are fit to attain supreme enlightenment. If they have all three—taming of faculties, wholesome roots, and wisdom—they can purify the obstacle of wisdom. Having tamed faculties purifies the obstacle of retribution; having taming of wholesome roots and wisdom purifies both wisdom and affliction obstacles. - **Lower taming:** This is of two kinds: (a) not cultivating virtue over countless lifetimes, and (b) not seeking to develop wholesome roots or wisdom. - **Middle taming:** They have cultivated virtue over countless lifetimes, achieving taming of wholesome roots but not wisdom. - **Superior taming:** They possess all three.
**4) Skillful Means Taming:** This has twenty-two aspects:
1. **Growth of seed nature** – (lit. “field growth”) possessing good seeds, causing merit to increase in future lives by cultivating Dharma seeds now. 2. **Present causes** – teaching and learning correctly, using past causes to enhance present ones, and present causes to enhance future ones. 3. **Entering renunciation** – drawing near to good friends and Buddhas, gaining faith, leaving worldly life, and upholding the Bodhisattva precepts. One who does not take these precepts is only a nominal renunciant. True renunciation means cutting off desire and attachment. 4. **Initial resolve** – at the start, not delighting in birth-and-death (samsara), thereby giving rise to faith and cultivating the path. 5. **Post-initial resolve** – after resolving, drawing near to Buddhas and their disciples, upholding precepts, reciting and explaining scriptures, and increasing superior qualities. 6. **Distant purity** – not upholding precepts, being lazy, and failing to realize enlightenment for countless eons. 7. **Near purity** – upholding precepts, diligent, and quickly realizing enlightenment. 8. **Adornment** – sincerely seeking supreme Buddhahood and upholding the Bodhisattva precepts—whether out of fear of authority, for reputation, or for the Dharma. 9. **Sincerity** – focusing on the Dharma without doubt, protecting it, teaching beings with the Bodhisattva canon, respecting teachers and elders, serving the Three Jewels tirelessly, and believing they are permanent and unchanging. 10. **Giving food** – giving food and other necessities to the hungry. 11. **Giving Dharma** – teaching even a single verse or phrase for the sake of enlightenment, guiding beings to do good. 12. **Showing miracles to inspire faith** – out of compassion and to purify beings’ minds, showing miraculous powers to inspire them to seek enlightenment. 13. **Teaching to inspire faith** – teaching, knowing it benefits others and also purifies one’s own faults and increases one’s own virtue. 14. **Explaining the profound hidden treasury** – using skillful means to reveal the Buddha’s deep teachings for the sake of those of great intelligence. 15. **Lower adornment** – not sincerely or consistently practicing the noble path. 16. **Middle adornment** – practicing sincerely but not consistently. 17. **Superior adornment** – practicing both sincerely and consistently. 18. **Listening to Dharma** – when cultivating the supreme path, sincerely listening to the twelvefold canon, and taking it up. 19. **Contemplation and cultivation** – after listening, calming body and mind to contemplate meaning, destroy doubt, and cultivate concentration, wisdom, and equanimity. 20. **Gathering disciples** – teaching without greed, accepting and guiding students, providing their needs, and prescribing remedies for their afflictions. 21. **Rebuke** – recognizing afflictions and rebuking oneself or one’s disciples. For minor faults, discipline; for major offenses, expulsion, to benefit both self and others. 22. **Teaching without being asked** – teaching for the sake of benefiting others and oneself, living in accord with the teaching. Otherwise, one may be disrespected. Students may say, “You can’t even live by the Dharma yourself—how can you teach others?” Also **teaching when asked** – when respected practitioners request the opening of the nectar gate.
These twenty-two methods are used by Bodhisattvas who abide in six stages. Which six stages? 1) The stage of sincere focus on the Bodhi path. 2) The stage of pure resolve for the Bodhi path. 3) The stage of abiding in the Dharma. 4) The stage of concentration. 5) The final stage. 6) The stage of attaining the Bodhi path.
**5) Ripening Taming:** This means taming beings without a fixed nature by teaching them human or heavenly joy so they do not regress, and taming beings with a nature to grow in virtue.
**6) Ripening Seal Taming:**
- **Shrāvakas who cultivate virtue for many lifetimes** are said to have the **lower ripening seal**. This is also of three types: (a) those with weak resolve and weak practice cannot destroy the three bad rebirths or attain the four fruits or nirvana in this life (lower-lower); (b) middle (lower-middle); (c) upper (lower-upper). - **Middle ripening seal:** With middle resolve, middle practice, and middle roots, they destroy the three bad rebirths but do not yet attain the fruits or nirvana in this life. - **Upper ripening seal:** With superior resolve, practice, and roots, they destroy the three bad rebirths and attain the four fruits and nirvana in this life.
- **Pratyekabuddhas** are similar, but superior in two ways: their path is cultivated more deeply, and they attain it without a teacher.
- **Bodhisattvas:** - Those in the first stage of sincere focus have the **lower ripening seal**. Their mind and practice are still soft. They may fall into the three bad realms during their first incalculable eon and have not yet fully perfected the thirty-seven factors. - Those in the second stage have the **middle ripening seal**. With middle resolve, they do not fall into the three bad realms. They have traversed the second incalculable eon and have the pure, unshakable thirty-seven factors, but not the supreme, most still thirty-seven factors. - Those in the third stage have the **upper ripening seal**. With supreme resolve, they do not fall into the three bad realms. Having passed the third incalculable eon, they have fully realized the pure, unshakable, most still thirty-seven factors. These are supreme, pure, still, and untainted qualities.
- **Further subdivisions:** The lower ripening seal has three types: lower-lower, lower-middle, lower-upper. The middle has three: middle-lower, middle-middle, middle-upper. The upper has three: upper-lower, upper-middle, upper-upper.
A Bodhisattva who fully possesses these forms of discipline can increase the supreme Buddha-Dharma, teach beings, tame their faculties, and with sharp wisdom reveal the three vehicles.