---
title: "菩薩善戒經 · 17 供養三寶品"
description: "菩薩善戒經由劉宋時期天竺高僧求那跋摩漢譯。本經屬瑜伽行派重要典籍，詳述菩薩從發心至成佛所需修持的戒律與善法，系統闡明菩薩道的修行次第與心性要求。經中強調戒定慧三學並重，具體規範菩薩的行為準則與菩提心養護方法，為漢傳佛教菩薩戒體系提供了核心理論依據。該經不僅是大乘佛教戒律的權威經典，更對後世菩薩道實踐產生了深遠影響，在佛教典籍中佔有不可或缺的地位。"
url: "https://rushiwowen.co/en/r/cmcy66rix0ftdl404jgtif32k"
---

## 菩薩善戒經卷第六

> Sutra on the Bodhisattva's Precepts, Volume 6

宋罽賓三藏求那跋摩譯

> Sung Dynasty: Translated by the Tripitaka Master Gunavarman from Jibin

### 菩薩地供養三寶品第十七

> Chapter 17: The Bodhisattva Grounds' Chapter on Offerings to the Three Jewels

「云何名為菩薩摩訶薩供養如來？供養如來凡有十種：一者供養色身；二者供養塔；三者現見供養；四者不現見供養；五者自供養；六者他供養；七者利益供養；八者最勝供養；九者清淨供養；十者受持供養。供養色身者，菩薩摩訶薩若見佛色身而供養之，是名供養色身。供養塔者，若菩薩摩訶薩為如來故造作塔廟形像龕窟，修治已壞朽故之塔，若見新塔花香供養，是名供養塔。現見供養者，菩薩摩訶薩若現見如來形像時如見此佛，見十方佛亦復如是，是名現見供養。不現見供養者，菩薩摩訶薩若供養現在諸佛及佛塔廟得信解心：『我今現見作是供養，亦得供養過去未來佛。何以故？一切如來同一法性故，以是故則得供養去來諸佛。若我供養現在佛塔，亦得供養去來佛塔。何以故？如是諸塔同一法性故，若供養一佛則已供養十方諸佛，若供養一塔則已供養十方佛塔。』造作龕窟、補治故塔、供養塔時亦復如是，是名不現見供養。又復不現見供養者，若不見佛、不見佛塔，心想念言：『此是如來、此是佛塔。』一切佛、一切塔、一切窟、一切像亦復如是，是名不現見供養。復有不現見供養者，若菩薩佛涅槃後，為如來故建立塔廟造作龕窟，若一若二乃至無量隨力能作，是名不現見供養。如是無量福德果報，攝取無量梵福德果。菩薩摩訶薩以是因緣，於無量劫不墮惡趣，亦能莊嚴菩提之道。菩薩摩訶薩不現見三寶而設供養，勝於現見供養之者，不可稱量不可為比，所得果報不可宣說。愚癡之人現見之後而設供養，智慧之人雖不現見而能供養，是名不現見供養。自作供養者，菩薩摩訶薩若供養佛及供養塔，手自經理不令他作，是名自供養。他供養者，若佛若塔欲供養時，聚集多人和合共作非獨自作。多人者，所謂父母妻子宗親眷屬僮僕，若王大臣婆羅門長者，隣比知識內人外人男女貧富受苦受樂，若師和上若同師同和上，若同住同法同學同國同名同姓，乃至邪見及栴陀羅，是名他供養。復有他供養者，菩薩摩訶薩若財富自在，以慈悲心惠施眾生，臨施之時作是願言：『眾生貧苦尠於福德，今受施已，我當勸令供養三寶，以是供養三寶因緣破壞貧窮多獲福德。』作是願已惠施眾生，施眾生已教令供養佛法僧寶，是名他供養。利益供養者，菩薩若於佛及佛塔，奉施衣服飲食臥具醫藥房舍恭敬禮拜，復以種種雜華塗香末香散香伎樂幡蓋燈明供養，又歎如來無量功德，五體投地，右遶三匝至無量匝，兼復奉獻金銀琉璃、頗梨珂貝、車𤦲馬瑙及身瓔珞鍾鈴之屬，乃至一錢一線一米，是名菩薩利益供養。最勝供養者，菩薩若於佛及佛塔，所設供養、利益供養、常恒供養、好物供養、現見供養、不現見供養、自供養、他供養、至心供養、喜心供養、至心忍樂供養三寶，以如是等供養迴向阿耨多羅三藐三菩提，是名最勝供養。清淨供養者，菩薩若於佛及佛塔，手自供養，非以憍慢輕賤心故令他執作，無有放逸，懃心精進至心淨心，非為國主生信敬故，非以當得國王大臣長者居士所供養故，非以自顯己之功德而供養也，所作形像不以雌黃雞子羅差膠油酥等塗地，不燒膠香熏香供養，頗迦花等亦不供養，一切臭華雖有好色亦不供養，乃至種種臭穢之物不以供養。離如是等諸供養者，是名清淨供養。受持供養者，菩薩若於佛及佛塔，若自出財若從他求，若作像若作塔，若一若二若乃至百千無量萬億一一塔中一一像前恭敬禮拜，以好華香伎樂燈明瓔珞幡蓋而供養之，亦不以此供養因緣故求阿耨多羅三藐三菩提求於佛道。何以故？菩薩摩訶薩住不退地故。菩薩住是不退地已，於諸佛土受身無礙。菩薩摩訶薩不自出財不求他財，作是願言：『若閻浮提所有眾生，有能供養佛法僧寶，從四天下乃至三千大千世界十方無量無邊世界所有眾生，以上中下供養三寶，我當至心隨其歡喜。』復作是願：『以是因緣，令諸眾生悉得成就阿耨多羅三藐三菩提。』是名菩薩莊嚴無上菩提之道、是名如法作供養。菩薩摩訶薩修集慈心如𤛗牛頃，悲喜捨心亦復如是，一切有為無常無我無樂無淨，深觀涅槃功德微妙，念佛法僧施戒天等，乃至不見法界之中有微分相可得宣說，至心趣行六波羅蜜，以四攝法攝取眾生，是名如法作供養。若有比丘常樂喜見恭敬供養金塔金像、銀塔銀像、頗梨真珠車𤦲馬瑙璧玉塔像，不喜樂見供養恭敬泥木塔像，當知是人不名如法作供養。是如法作供養，名無上供養、無勝供養、最上供養。如是供養勝諸供養，能得無量無勝之果。菩薩摩訶薩供養三寶為六事故，一者福田無勝故；二者知恩報恩故；三者勝於一切一足二足多足無足故；四者難遇如優曇鉢花故；五者無師和上自然得成阿耨多羅三藐三菩提故；六者能令眾生獲得世樂出世樂因故。法僧亦爾。菩薩欲受菩薩戒時當觀和上，若具八法乃從受戒。一者具足優婆塞戒沙彌戒大比丘戒；二者能致供養；三者善能觀察持戒毀戒相貌；四者得舍摩他、毘婆舍那；五者慈心憐愍一切；六者能捨己樂以施眾生；七者無畏；八者不說非法不聽非法。說非法者呵責諫喻，能忍一切呰毀打罵惱害等苦，貪瞋癡等毀禁之人及懈怠者，處眾說法不辭疲勞，不謬解義亦不誤說。發言柔軟初不麁獷，常念眾生欲令安樂。有疑輒請不懷恥辱。善知方便教化眾生。知諸眾生煩惱對治，於諸眾生其心平等，無有貴賤尊卑之異。六根具足威儀庠序。不信讒言細行淨行，不自矜高輕蔑於人，不為利養外現諂曲。捨除貪妬慳悋之心，若自得利先推他人。其心常一無有放逸，見他得利歡喜如己。知足少欲唯畜六物，六物之外隨得隨施。恒勸前人隨犯發露，為示憶念善知悔法。善能瞻養病苦之人。終不宣說聲聞法藏菩薩藏過。若有具足如是法者任為和上。菩薩摩訶薩既受戒已，和上若病應為給使，若不病者應隨教作。應生虔重恭敬之心，迎逆禮拜立侍左右，奉施衣食臥具醫藥隨順法語，隨法而作無有動轉，隨所犯罪誠實而說。若聽法時作佛想法想比丘僧想、難想眼想、大智因想、大光明想、得大果報想、是大涅槃無上道因想、得常樂想、得舍摩他毘婆舍那想，如是想者即是真實法想，是名具足聽法功德。又聽法時應至心聽信心聽，不應念言我：『今不應從破戒者、斯下種姓根不具足不正語者弊性之人而問法也。』離如是念至心聽法。菩薩摩訶薩受菩薩戒有二種：一者智；二者愚。若作如上思惟觀者，是名愚癡，不增善法不得大智。菩薩修集四無量心慈悲喜捨。四無量心有三種：一者眾生緣；二者法緣；三者無緣。眾生緣者，菩薩摩訶薩修集慈心，諦觀一切三聚眾生，一者受樂、二者受苦、三者受不苦不樂。菩薩摩訶薩修集慈心，觀受樂者令其增長，觀苦眾生滅苦生樂，觀不苦不樂者斷除苦樂令得涅槃，是名眾生緣。法緣者，菩薩摩訶薩唯觀法相不作眾生相。若我修慈無眾生者，誰得離苦？誰得受樂？是名法緣。無緣者，捨眾生相及以法相增長慈心，是名無緣。如慈，餘三無量亦復如是。菩薩摩訶薩若因眾生修無量心，當知是心不異外道，亦與聲聞辟支佛共。菩薩摩訶薩四無量心合則為悲，是故菩薩名為大悲。菩薩觀察受苦眾生有百一十，為除是苦修集大悲。何等百一十？一種生苦。復有二種：一者求不得苦；二者得已失苦。復有三種：一者苦苦；二者行苦；三者壞苦。復有四種：一者愛別離苦；二者怨憎會苦；三者死苦；四者五陰不滅苦。復有五種：一者欲因緣苦；二者瞋因緣苦；三者睡眠因緣苦；四者掉悔因緣苦；五者疑因緣苦。復有六種：一者惡道因苦；二者惡道果苦；三者多求苦；四者守護苦；五者得無厭苦；六者失苦。復有七種：一者生苦；二者老苦；三者病苦；四者死苦；五者愛別離苦；六者怨憎會苦；七者求不得苦。復有八種：一者寒苦；二者熱苦；三者飢苦；四者渴苦；五者不得自在苦；六者自作苦，如尼揵子；七者他作苦，如王事等；八者久威儀苦。復有九種：一者身貧窮苦；二者他貧窮苦；三者親愛壞苦；四者失財物苦；五者病苦；六者破戒苦；七者邪見苦；八者現在苦；九者他世苦。復有十種：一者有食無器苦；二者步涉無乘苦；三者求諸瓔珞華香不得苦；四者求覓伎樂遨戲不得苦；五者求於光明不得苦；六者求給使人不得苦；七者求漿不得苦；八者求衣不得苦；九者得不用苦；十者見來求苦。復有九種：一者一切苦；二者大苦；三者一切自苦；四者不如法住苦；五者轉苦；六者不得自在苦；七者害苦；八者隨逐苦；九者一切行苦。一切苦者，由往昔因得現在苦。大苦者，如諸眾生無量世中受地獄苦。一切自苦者，如地獄畜生餓鬼人天中苦。不如法住苦者，如作謀議欲害於他，事不成就反受其禍，如貪飲食後受大苦，如念貪欲瞋恚癡苦，如因身口意惡業受苦，如因毀戒受於憂苦。轉苦者，如現在王身轉至他世為奴僕苦，如現父母兄弟妻子轉至他世為怨憎苦，如現在巨富轉至他世受貧窮苦。不得自在苦者，如欲得長命、欲得端正、欲得上族、欲得富貴、欲得身力、欲得智慧、欲除怨敵，不得如意苦。害苦者，如世中人求破貧窮不能破苦、出家之人求壞煩惱不能壞苦，如事難苦、兵革起苦、行曠路苦、截手脚苦、閉繫打縛苦、驅擯出外苦。一切行苦者，因苦受苦、離樂受苦，一切諸受未斷故苦、不能出家苦、不能寂靜苦、不得菩提苦、多生思覺苦、凡夫苦、四大苦、三界苦、煩惱苦。是名百一十苦。菩薩觀察如是等苦，增長大悲。如是大苦，因十八種而得增長。何等十八？一者愚癡苦；二者受果報苦；三者行苦；四者常苦；五者生苦；六者自作苦；七者他作苦；八者破戒苦；九者邪見苦；十者過世苦；十一者大苦；十二者地獄苦；十三者人天苦；十四者轉苦；十五者受苦；十六者不知苦；十七者增長苦；十八者懈怠苦。菩薩常以四事因緣名為大悲：一者諦觀眾生受苦因緣甚深難解；二者無量世中修集；三者至心修集；四者以至心故為於眾生不惜身命。以是四事因緣故，能為眾生勞謙忍苦受於苦身，是故菩薩名淨大悲，淨大悲者名如來地。菩薩摩訶薩觀是百一十事，一切菩薩皆悉修集，為眾生故增長大悲。如是菩薩能觀眾生及以法相生於大悲，不能觀察無緣之相生於大悲，是故不得名為大悲；如來能具如是三種故名大悲。菩薩修集大悲故，得身寂靜、得心寂靜，以是身心寂靜因緣故，能破眾生所有煩惱，住於淨地、一子之地，於諸眾生愛之如子。以大悲因緣故，為諸眾生懃行苦行心無悔退，如聲聞道悟四諦時受無漏樂，菩薩修悲亦復如是。菩薩修悲但為眾生，不為自身修悲因緣。菩薩乃至不惜身命及外財物，修悲因緣捨身受身，終不毀失如來禁戒，難得三昧即能得之，難得智慧即能得之。是故如來於經中說：『菩薩阿耨多羅三藐三菩提住在何處？當言住於大悲。』無量無邊不可稱計，故名大悲。菩薩修集是無量心得現在樂，能令眾生遠離苦惱，得無量無上功德之聚，莊嚴阿耨多羅三藐三菩提。

> What is meant by the Bodhisattva Mahāsattva's offering to the Tathāgata? There are ten kinds of offerings to the Tathāgata: first, offering to the physical body; second, offering to stūpas; third, visible offering; fourth, invisible offering; fifth, self-offering; sixth, offering by others; seventh, beneficial offering; eighth, supreme offering; ninth, pure offering; tenth, upholding offering. Offering to the physical body means that when the Bodhisattva Mahāsattva sees the Buddha's physical form and makes offerings to it, this is called offering to the physical body. Offering to stūpas means that if the Bodhisattva Mahāsattva, for the sake of the Tathāgata, builds stūpas, temples, images, or shrines, repairs dilapidated old stūpas, or upon seeing a new stūpa makes offerings of flowers and incense, this is called offering to stūpas. Visible offering means that when the Bodhisattva Mahāsattva sees an image of the Tathāgata, he regards it as seeing the Buddha himself, and similarly sees the Buddhas of the ten directions—this is called visible offering. Invisible offering means that when the Bodhisattva Mahāsattva makes offerings to the present Buddhas and their stūpas and temples, he develops this conviction: "By making this offering as if seeing them directly, I also make offerings to the Buddhas of the past and future. Why? Because all Tathāgatas share the same nature of reality. Therefore, I thereby make offerings to the Buddhas of past and future. If I make offerings to a present Buddha's stūpa, I also make offerings to the stūpas of past and future Buddhas. Why? Because all these stūpas share the same nature of reality. If one offers to one Buddha, one has already offered to all Buddhas of the ten directions; if one offers to one stūpa, one has already offered to the stūpas of all Buddhas of the ten directions." This applies equally when building shrines, repairing old stūpas, or making offerings to stūpas—this is called invisible offering. Furthermore, invisible offering means that even without seeing a Buddha or a Buddha's stūpa, one thinks in the mind: "This is the Tathāgata, this is a Buddha stūpa." All Buddhas, all stūpas, all shrines, and all images are likewise—this is called invisible offering. There is another kind of invisible offering: after the Buddha's parinirvāṇa, the Bodhisattva builds stūpas and temples, and makes shrines for the sake of the Tathāgata—whether one, two, or countless, according to one's capacity—this is called invisible offering. Such immeasurable merit and reward captures immeasurable Brahma merit and fruit. Because of this, the Bodhisattva Mahāsattva does not fall into miserable realms for countless kalpas and can adorn the path to enlightenment. When the Bodhisattva Mahāsattva makes offerings to the Three Jewels without seeing them, this surpasses offerings made with direct sight—it cannot be weighed or compared, and the reward it brings cannot be fully described. Foolish people make offerings only after seeing; wise people make offerings even without seeing. This is called invisible offering. Self-offering means that when the Bodhisattva Mahāsattva makes offerings to the Buddha or to stūpas, he personally manages the offerings himself rather than having others do it—this is called self-offering. Offering by others means that when offering to the Buddha or stūpas, he gathers many people together to make the offering jointly, not doing it alone. "Many people" refers to fathers, mothers, wives, children, relatives, servants, kings, ministers, Brahmins, elders, neighbors, friends, insiders and outsiders, men and women, rich and poor, those experiencing pleasure and those experiencing suffering, teachers and preceptors, fellow students of the same teacher or preceptor, those dwelling together, those sharing the same Dharma, fellow students, fellow countrymen, those sharing the same name or surname, and even those with wrong views and outcasts—this is called offering by others. There is another kind of offering by others: when the Bodhisattva Mahāsattva, being wealthy and independent, gives to sentient beings with a compassionate mind, at the time of giving he makes this vow: "Sentient beings are poor and lacking in merit. Having received my gifts, I will encourage them to make offerings to the Three Jewels. Through the cause of offering to the Three Jewels, they will destroy poverty and gain abundant merit." Having made this vow, he gives to sentient beings, and after giving, teaches them to make offerings to the Buddha, Dharma, and Saṅgha—this is called offering by others. Beneficial offering means that the Bodhisattva, toward the Buddha or Buddha stūpas, offers clothing, food, bedding, medicine, and dwellings, pays respects with reverence, and further offers various mixed flowers, sandalwood paste, incense powders, scattered incense, music, banners, canopies, and lamps. He also praises the Tathāgata's immeasurable virtues, prostrates with five limbs touching the ground, circumambulates to the right three times and up to countless times, and additionally offers gold, silver, crystal, conch shells, agate, and bodily ornaments, bells, and the like—even as little as one coin, one thread, or one grain of rice. This is called the Bodhisattva's beneficial offering. Supreme offering means that when the Bodhisattva makes offerings to the Buddha or Buddha stūpas—beneficial offerings, constant offerings, offerings of fine things, visible offerings, invisible offerings, self-offerings, offerings by others, wholehearted offerings, joyful offerings, and offerings made with sincere acceptance and delight toward the Three Jewels—and dedicates all such offerings toward Anuttarā Samyaksaṃbodhi, this is called supreme offering. Pure offering means that when the Bodhisattva makes offerings to the Buddha or Buddha stūpas, he does so personally, not having others do it out of pride or contempt. He does so without negligence, with diligent effort, with wholehearted purity—not to impress a king, not to gain offerings from kings, ministers, elders, or householders, not to display his own virtue. When making images, he does not use yellow pigment, eggs, glue, oil, or butter to coat the ground, does not burn gum incense or fragrant incense for offering, does not offer common flowers, and does not offer any foul-smelling flowers even if they have pleasant colors. Nor does he offer various filthy things. One who stays away from such offerings is said to make a pure offering. Upholding offering means that when the Bodhisattva makes offerings to the Buddha or Buddha stūpas—whether using his own resources or obtaining them from others, whether making images or stūpas, whether one, two, or up to hundreds, thousands, countless, or ten thousand—before each stūpa and each image he pays respects with reverence, offering fine flowers, incense, music, lamps, ornaments, banners, and canopies. Yet he does not seek Anuttarā Samyaksaṃbodhi or the Buddha path because of these offerings. Why? Because the Bodhisattva Mahāsattva abides in the stage of non-retrogression. Having abided in this stage of non-retrogression, he can take birth freely in all Buddha lands. The Bodhisattva Mahāsattva, without using his own resources or seeking resources from others, makes this vow: "If all sentient beings in Jambudvīpa—indeed, from the four continents to the three thousand great thousand worlds, to the immeasurable, limitless worlds of the ten directions—can make offerings to the Buddha, Dharma, and Saṅgha, whether superior, middling, or inferior offerings, I will rejoice wholeheartedly with them." He further vows: "Through this cause, may all sentient beings accomplish Anuttarā Samyaksaṃbodhi." This is called the Bodhisattva's adornment of the unsurpassed path to enlightenment—this is called making offerings in accordance with the Dharma. When the Bodhisattva Mahāsattva cultivates a mind of loving-kindness for even the duration of a cow's milking, and likewise cultivates compassion, sympathetic joy, and equanimity, he sees that all conditioned things are impermanent, without self, without pleasure, without purity. He deeply observes the sublime virtue of nirvāṇa, recollects the Buddha, Dharma, Saṅgha, giving, precepts, and heavenly beings, and perceives that within the realm of reality there is not even the slightest distinguishing mark that can be described. With wholehearted effort he practices the six pāramitās and gathers sentient beings through the four means of attraction—this is called making offerings in accordance with the Dharma. If a monk delights in seeing and reverently making offerings to stūpas and images of gold, stūpas and images of silver, crystal, pearl, agate, or jade, but does not delight in seeing or making offerings with reverence to stūpas and images of clay or wood, one should know that such a person is not making offerings in accordance with the Dharma. This offering in accordance with the Dharma is called the unsurpassed offering, the incomparable offering, the supreme offering. Such an offering surpasses all offerings and can bring immeasurable, incomparable rewards. The Bodhisattva Mahāsattva makes offerings to the Three Jewels for six reasons: First, because they are the unsurpassed field of merit; second, because of knowing kindness and repaying it; third, because they surpass all beings—one-footed, two-footed, many-footed, and footless; fourth, because they are as rare as the udumbara flower; fifth, because without a teacher or preceptor, one can naturally accomplish Anuttarā Samyaksaṃbodhi through them; sixth, because they can cause sentient beings to obtain the causes of worldly happiness and transcendent happiness. The same applies to the Dharma and the Saṅgha. When the Bodhisattva wishes to receive the Bodhisattva precepts, he should observe his preceptor. Only if the preceptor possesses the eight qualities should he receive the precepts from him. First, he fully possesses the upāsaka precepts, the śrāmaṇera precepts, and the great bhikṣu precepts; second, he can provide offerings; third, he can skillfully observe the characteristics of keeping and breaking precepts; fourth, he has attained śamatha and vipaśyanā; fifth, he has a mind of loving-kindness and compassion for all; sixth, he can give up his own happiness to give to sentient beings; seventh, he is fearless; eighth, he does not speak what is contrary to the Dharma nor listen to what is contrary to the Dharma. Toward those who speak what is contrary to the Dharma, he admonishes and advises them. He can endure all slander, beating, scolding, affliction, and suffering. He does not praise those who violate precepts through greed, anger, or delusion, nor the lazy. When teaching the Dharma to an assembly, he does not tire. He does not misinterpret the meaning nor speak erroneously. His speech is gentle, never harsh. He constantly thinks of sentient beings, wishing them well-being. When in doubt, he asks questions without shame. He skillfully knows the right means to teach sentient beings. He knows the antidotes to sentient beings' afflictions. His mind toward all sentient beings is impartial, without distinction of noble or base, high or low. His six sense faculties are complete and his deportment is dignified. He does not believe slander, and his conduct is pure and refined. He does not exalt himself or look down on others. He does not outwardly appear flattering for the sake of gain. He removes greed, jealousy, and miserliness. When he obtains benefits, he first gives them to others. His mind is single-pointed without negligence. When he sees others obtaining benefits, he rejoices as if it were his own. He is content with little and desires little, keeping only the six necessities; beyond these six, whatever he receives he gives away. He constantly encourages those before him to confess their transgressions openly, and he teaches them to recollect and skillfully know the method of repentance. He is skilled in caring for the sick and suffering. He never speaks of faults in the śrāvaka teachings or the Bodhisattva collection. One who possesses all such qualities is qualified to be a preceptor. After the Bodhisattva Mahāsattva has received the precepts, if his preceptor is ill, he should serve him. If the preceptor is not ill, he should do as instructed. He should generate a mind of reverence and respect, greet him, bow to him, stand in attendance, offer clothing, food, bedding, medicine, and follow his Dharma words. He acts according to the Dharma without wavering, and honestly confesses whatever transgressions he has committed. When listening to the Dharma, he should think of it as the Buddha, as the Dharma, as the Saṅgha; as something rare, as an eye, as the cause of great wisdom, as great illumination, as the cause of great reward, as the cause of the unsurpassed path of great nirvāṇa, as the cause of permanence and bliss, as the means to attain śamatha and vipaśyanā. Such thoughts are truly the thought of Dharma—this is called possessing the complete merit of listening to the Dharma. Furthermore, when listening to the Dharma, one should listen with wholehearted attention and with faith. One should not think: "I should not ask about the Dharma from someone who has broken precepts, who is of low birth, who has impaired faculties, who speaks improperly, or who has a base nature." Setting aside such thoughts, one should listen with wholehearted attention. The Bodhisattva Mahāsattva's receipt of the Bodhisattva precepts is of two kinds: first, wisdom; second, foolishness. If one engages in such thinking and discrimination as described above, this is called foolishness—it does not increase virtue and does not attain great wisdom. The Bodhisattva cultivates the four immeasurable minds: loving-kindness, compassion, sympathetic joy, and equanimity. The four immeasurable minds have three aspects: first, based on sentient beings; second, based on phenomena; third, non-referential. Based on sentient beings: The Bodhisattva Mahāsattva, cultivating the mind of loving-kindness, observes all beings in the three categories: those experiencing pleasure, those experiencing suffering, and those experiencing neither pleasure nor suffering. Cultivating loving-kindness, he wishes for those experiencing pleasure to have it increase, for those experiencing suffering to have suffering cease and pleasure arise, and for those experiencing neither to transcend both pleasure and suffering and attain nirvāṇa—this is called based on sentient beings. Based on phenomena: The Bodhisattva Mahāsattva observes only the characteristics of phenomena, not the characteristics of sentient beings. "If I cultivate loving-kindness and there are no sentient beings, then who is freed from suffering? Who receives pleasure?"—this is called based on phenomena. Non-referential: Setting aside both the notion of sentient beings and the notion of phenomena, one increases the mind of loving-kindness—this is called non-referential. Just as with loving-kindness, the other three immeasurable minds are likewise. If the Bodhisattva Mahāsattva cultivates the immeasurable minds based on sentient beings, one should know that this mind is not different from that of the outsiders and is shared with the śrāvakas and pratyekabuddhas. When the Bodhisattva Mahāsattva's four immeasurable minds are combined, they become compassion—therefore, the Bodhisattva is called one of great compassion. The Bodhisattva observes that sentient beings experiencing suffering have one hundred and ten kinds of suffering, and to remove these sufferings, he cultivates great compassion. What are the one hundred and ten? One kind: the suffering of birth. Two kinds: first, the suffering of not obtaining what one seeks; second, the suffering of losing what one has obtained. Three kinds: first, the suffering of suffering; second, the suffering of conditioned activity; third, the suffering of change. Four kinds: first, the suffering of separation from loved ones; second, the suffering of meeting with those one dislikes; third, the suffering of death; fourth, the suffering of the five aggregates not being extinguished. Five kinds: first, suffering due to desire; second, suffering due to anger; third, suffering due to sleep; fourth, suffering due to restlessness and regret; fifth, suffering due to doubt. Six kinds: first, suffering from the cause of evil paths; second, suffering from the results of evil paths; third, suffering from excessive seeking; fourth, suffering from guarding and protecting; fifth, suffering from never being satisfied with what one gains; sixth, suffering from loss. Seven kinds: first, the suffering of birth; second, the suffering of aging; third, the suffering of illness; fourth, the suffering of death; fifth, the suffering of separation from loved ones; sixth, the suffering of meeting those one dislikes; seventh, the suffering of not obtaining what one seeks. Eight kinds: first, the suffering of cold; second, the suffering of heat; third, the suffering of hunger; fourth, the suffering of thirst; fifth, the suffering of not being free; sixth, self-inflicted suffering, like the Nirgranthas; seventh, suffering inflicted by others, like royal service; eighth, the suffering of prolonged postures. Nine kinds: first, the suffering of one's own poverty; second, the suffering of others' poverty; third, the suffering of the destruction of loved ones; fourth, the suffering of losing wealth; fifth, the suffering of illness; sixth, the suffering of broken precepts; seventh, the suffering of wrong views; eighth, the suffering of the present life; ninth, the suffering of the next life. Ten kinds: first, the suffering of having food but no vessel; second, the suffering of having to walk with no mount; third, the suffering of not obtaining ornaments, flowers, and incense one seeks; fourth, the suffering of not finding music and entertainment; fifth, the suffering of not finding light; sixth, the suffering of not finding servants; seventh, the suffering of not finding drink; eighth, the suffering of not finding clothing; ninth, the suffering of not being able to use what one has; tenth, the suffering of seeing beggars come. Nine more kinds: first, all suffering; second, great suffering; third, wholly self-inflicted suffering; fourth, suffering from not abiding in accordance with the Dharma; fifth, the suffering of change; sixth, the suffering of lack of freedom; seventh, the suffering of harm; eighth, the suffering of being pursued; ninth, the suffering of all conditioned activity. All suffering: receiving present suffering due to past causes. Great suffering: like sentient beings experiencing hellish suffering for countless lifetimes. Wholly self-inflicted suffering: suffering in hells, animal realms, hungry ghost realms, human realms, and heavenly realms. Suffering from not abiding in accordance with the Dharma: like plotting to harm others and, when the plan fails, suffering the consequences oneself; like craving food and drink and later suffering greatly; like the suffering of clinging to desire, anger, and delusion; like suffering from evil deeds of body, speech, and mind; like suffering from anxiety due to breaking precepts. The suffering of change: like a present king who in another life becomes a slave; like present parents, brothers, wives, and children who in another life become enemies; like one who is immensely wealthy now but in another life suffers poverty. The suffering of lack of freedom: wishing for long life, wishing for beauty, wishing for high birth, wishing for wealth, wishing for physical strength, wishing for wisdom, wishing to overcome enemies—but not getting what one wishes. The suffering of harm: like people in the world seeking to destroy poverty but unable to destroy it; like renunciants seeking to destroy afflictions but unable to destroy them; like the suffering of difficult tasks, the suffering of war, the suffering of traveling through wilderness, the suffering of having limbs cut off, the suffering of imprisonment, beating, and bondage, the suffering of being expelled and banished. The suffering of all conditioned activity: suffering from causes brings suffering, separation from pleasure brings suffering; all feelings not yet ended bring suffering; not being able to renounce brings suffering; not being able to be still brings suffering; not attaining enlightenment brings suffering; the suffering of proliferating thoughts; the suffering of ordinary beings; the suffering of the four elements; the suffering of the three realms; the suffering of afflictions. These are called the one hundred and ten sufferings. The Bodhisattva observes these sufferings and increases his great compassion. Such great suffering grows through eighteen causes. What are the eighteen? First, the suffering of ignorance; second, the suffering of receiving karmic results; third, the suffering of conditioned activity; fourth, the suffering of permanence; fifth, the suffering of birth; sixth, self-inflicted suffering; seventh, suffering inflicted by others; eighth, the suffering of broken precepts; ninth, the suffering of wrong views; tenth, the suffering of past lives; eleventh, great suffering; twelfth, the suffering of hells; thirteenth, the suffering of human and heavenly realms; fourteenth, the suffering of change; fifteenth, the suffering of feeling; sixteenth, the suffering of not understanding suffering; seventeenth, the suffering of increase; eighteenth, the suffering of laziness. The Bodhisattva is called one of great compassion due to four causes: first, he truly observes that the causes of sentient beings' suffering are profound and difficult to understand; second, he has cultivated it over countless lifetimes; third, he cultivates it wholeheartedly; fourth, because of his wholeheartedness, he does not begrudge his own life and body for sentient beings. Because of these four causes, he can labor humbly for sentient beings, endure suffering, and take on a body of suffering—therefore, the Bodhisattva is said to possess pure great compassion. Pure great compassion is called the ground of the Tathāgata. The Bodhisattva Mahāsattva observes these one hundred and ten matters, and all Bodhisattvas cultivate them, increasing great compassion for the sake of sentient beings. Such a Bodhisattva can observe the characteristics of sentient beings and phenomena and generate great compassion, but he cannot observe the non-referential aspect to generate great compassion—therefore, he cannot yet be called one of great compassion. The Tathāgata fully possesses all three aspects and is therefore called one of great compassion. Because the Bodhisattva cultivates great compassion, he attains stillness of body and stillness of mind. Because of this stillness of body and mind, he can destroy all afflictions of sentient beings, abide in the pure ground, the ground of regarding all as one's only child, and love sentient beings as his own children. Because of the cause of great compassion, he diligently practices asceticism for sentient beings without regret or retreat, just as one on the śrāvaka path experiences the pleasure of freedom from defilement upon realizing the four truths—so too does the Bodhisattva's cultivation of compassion bring such experience. The Bodhisattva cultivates compassion only for sentient beings, not for himself. Due to the cause of cultivating compassion, the Bodhisattva will not begrudge even his life and body or external possessions, and in taking on and relinquishing bodies, will never destroy the Tathāgata's precepts. Difficult meditative concentrations he can attain; difficult wisdom he can attain. Therefore, the Tathāgata stated in the sūtras: "Where does the Bodhisattva's Anuttarā Samyaksaṃbodhi abide? It should be said that it abides in great compassion." Immeasurable, boundless, incalculable—therefore it is called great compassion. The Bodhisattva, by cultivating these immeasurable minds, attains happiness in the present life, can cause sentient beings to be freed from suffering and distress, and obtains an immeasurable, unsurpassed collection of virtues, adorning Anuttarā Samyaksaṃbodhi.