---
title: "菩薩善戒經 · 3 定心品"
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/cmcy66rox0fu9l404mg69alzw"
---

## 菩薩善戒經卷第八

> The Bodhisattva's Precepts Sutra, Volume 8

宋罽賓三藏求那跋摩譯

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

### 如法住定心品第三

> Chapter 3: Abiding in the Dharma and Concentration

「菩薩摩訶薩憐愍眾生有七種。何等為七？一者無畏；二者真實；三者不愁；四者不求；五者不愛；六者廣大；七者平等。菩薩摩訶薩憐愍眾生，無所畏故；修三業善，為破眾生諸惡業故，是名無畏。菩薩摩訶薩憐愍眾生，非煩惱愛故，非法住、非毘尼住、非妄語、不教化於非處，是名真實。菩薩摩訶薩以憐愍故，為諸眾生懃修苦行心無憂悔，是名不愁。一切眾生不求菩薩，而諸菩薩自修慈心，是名不求。菩薩摩訶薩修憐愍時，於諸眾生無有貪心，無貪心者不求恩報及慈心果，是名不愛。菩薩修慈，設有眾生打罵惱害，終不捨於修慈之心，是名廣大。菩薩修慈不為一人，普為無量無邊眾生無量法界，是名平等。是為七法。菩薩具足如是七法，名為菩薩至心清淨。心清淨者有十五種：一者無上淨；二者如法淨；三者波羅蜜淨；四者真實義淨；五者不可思議淨；六者安隱淨；七者樂淨；八者不放淨；九者堅固淨；十者不誑淨；十一者不淨淨；十二者淨淨；十三者善淨；十四者調伏淨；十五者性淨。菩薩摩訶薩至心專念佛法僧寶，是名無上淨。菩薩受持菩薩戒已，至心擁護不令毀犯，是名如法淨。菩薩摩訶薩至心具足五波羅蜜，是名波羅蜜淨。菩薩至心了知法界無我無我所，為流布故名為士夫，了了通達十二部經甚深之義，甚深義者即第一義，第一義者名真實義淨。諸佛菩薩不可思議，從初出世乃至涅槃，是名不可思議淨。菩薩至心修集悲心者，普施一切眾生安樂，是名安隱淨。菩薩摩訶薩為苦眾生修集慈心令其得樂，是名樂淨。菩薩摩訶薩為諸眾生修集慈悲，不求，無食心、無果心、無恩報心，亦不放眾生行諸惡行，是名不放淨。菩薩摩訶薩為阿耨多羅三藐三菩提，其心堅固不可破壞，是名堅固淨。菩薩摩訶薩於無量世至心修集菩提善行，如是菩提及菩提道無有虛誑，是名不誑淨。菩薩摩訶薩未得解地，是名不淨淨。菩薩摩訶薩住於淨地乃至畢竟地，是名淨淨。菩薩摩訶薩住畢竟地修檀波羅蜜，是名善淨。菩薩摩訶薩為得淨地故調伏其心，是名調伏淨。菩薩摩訶薩住於淨地及畢竟地，名為性淨。性淨者，不假修集然後清淨，性本自爾身心淨故，名為性淨。菩薩具足是十五法，能作十事。菩薩因於無上淨故能供養三寶，供養三寶即是莊嚴一切菩提道之根本。菩薩因於受持淨故，即能受持菩薩禁戒，乃至捨身壽命終不毀犯，若失念犯者即時懺悔。菩薩因於波羅蜜淨，常能修集一切善法，成不放逸。菩薩因於真實義淨，雖有煩惱，為眾生故流轉生死，終不忘失涅槃之心。菩薩因不可思議淨，令無量眾生於佛法中得大信心修集道果。菩薩因安隱淨、樂淨、不放淨，具足成就利益一切眾生之事，心不愁悔。菩薩因堅固淨，懃修精進破於懈怠，成不放逸。菩薩因不誑淨，即得阿耨多羅三藐三菩提，善法增長修行無厭。菩薩因調伏淨、性淨，能以阿耨多羅三藐三菩提教於眾生，能以安隱施於人天一切眾生。菩薩性淨攝於三淨，所謂不淨淨、淨淨、善淨。過去未來現在諸佛及諸菩薩，得阿耨多羅三藐三菩提，已得、當得、今得，無不由是十五淨得。若有說言，菩薩離是十五淨法得阿耨多羅三藐三菩提者，無有是處。

> "Great bodhisattvas show compassion for sentient beings in seven ways. What are these seven? First, fearlessness; second, truthfulness; third, freedom from worry; fourth, not seeking anything in return; fifth, absence of attachment; sixth, expansiveness; and seventh, impartiality. A great bodhisattva shows compassion for sentient beings because they are fearless. They cultivate wholesome actions of body, speech, and mind in order to break through the unwholesome actions of sentient beings. This is called fearlessness. A great bodhisattva shows compassion for sentient beings not out of worldly affection or clinging, nor by adhering to improper teachings, nor by following rules that contradict the Dharma, nor by speaking falsely, nor by instructing beings in inappropriate ways. This is called truthfulness. A great bodhisattva, out of compassion, diligently undergoes painful practices for the sake of sentient beings without any regret or anxiety in their mind. This is called freedom from worry. Sentient beings do not ask the bodhisattva for anything, yet the bodhisattva voluntarily cultivates a mind of loving-kindness toward them. This is called not seeking anything in return. When a great bodhisattva cultivates compassion, they have no greedy thoughts toward sentient beings. One who has no greedy thoughts does not seek gratitude or rewards for their kindness. This is called absence of attachment. When a bodhisattva cultivates loving-kindness, even if sentient beings strike, scold, harass, or harm them, they never give up their mind of loving-kindness. This is called expansiveness. When a bodhisattva cultivates loving-kindness, it is not for just one person, but universally for countless boundless sentient beings throughout the limitless Dharma realm. This is called impartiality. These are the seven qualities. A bodhisattva who fully possesses these seven qualities is called a bodhisattva with a truly pure mind. A pure mind has fifteen aspects: 1. unsurpassed purity; 2. purity in accordance with the Dharma; 3. purity of the perfections; 4. purity of true meaning; 5. inconceivable purity; 6. purity of peace and security; 7. purity of joy; 8. purity of diligence; 9. unwavering purity; 10. purity of non-deception; 11. purity of the not-yet-pure; 12. purity of the pure; 13. purity of goodness; 14. purity of self-discipline; 15. purity of inherent nature. When a great bodhisattva single-mindedly focuses on the Buddha, the Dharma, and the Sangha, this is called unsurpassed purity. After a bodhisattva has received the bodhisattva precepts, they single-mindedly uphold and protect them, never allowing them to be broken. This is called purity in accordance with the Dharma. When a great bodhisattva single-mindedly perfects the five perfections, this is called purity of the perfections. When a bodhisattva single-mindedly understands that the Dharma realm has no self and no possession of self, and that the term 'person' is only used for the sake of conventional expression, and when they thoroughly penetrate the profound meaning of the twelve divisions of the scriptures—for the profound meaning is the ultimate truth, and the ultimate truth is called purity of true meaning. The Buddhas and bodhisattvas are inconceivable, from their first appearance in the world until their final nirvana. This is called inconceivable purity. When a bodhisattva single-mindedly cultivates a mind of compassion, they universally give peace and happiness to all sentient beings. This is called purity of peace and security. When a great bodhisattva cultivates loving-kindness for suffering sentient beings so that they may find happiness, this is called purity of joy. When a great bodhisattva cultivates compassion and loving-kindness for sentient beings without seeking anything in return—without thoughts of reward, without thoughts of results, without thoughts of gratitude—and also does not allow sentient beings to engage in unwholesome actions, this is called purity of diligence. When a great bodhisattva's mind is firm and unbreakable in pursuit of supreme perfect enlightenment, this is called unwavering purity. When a great bodhisattva, over countless lifetimes, single-mindedly cultivates wholesome practices leading to enlightenment, and this enlightenment and its path are completely free from deception, this is called purity of non-deception. When a great bodhisattva has not yet attained the stage of clear understanding, this is called purity of the not-yet-pure. When a great bodhisattva abides on the pure stage up to the final stage, this is called purity of the pure. When a great bodhisattva, abiding on the final stage, cultivates the perfection of generosity, this is called purity of goodness. When a great bodhisattva disciplines their mind in order to attain the pure stage, this is called purity of self-discipline. When a great bodhisattva abides on the pure stage and the final stage, this is called purity of inherent nature. Why? Because inherent purity does not depend on cultivation to become pure—the body and mind are inherently pure by nature. This is why it is called purity of inherent nature. When a bodhisattva fully possesses these fifteen aspects of purity, they are able to accomplish ten things. Because of unsurpassed purity, a bodhisattva is able to make offerings to the Three Jewels. Making offerings to the Three Jewels is itself the very root that adorns the entire path to enlightenment. Because of purity in accordance with the Dharma, a bodhisattva is able to uphold the bodhisattva precepts. Even at the cost of their life and body, they will never break them. If through a lapse of mindfulness they do commit an offense, they immediately repent. Because of purity of the perfections, a bodhisattva constantly cultivates all wholesome qualities and accomplishes diligence without negligence. Because of purity of true meaning, although a bodhisattva may still have afflictions and continues to cycle through birth and death for the sake of sentient beings, they never lose sight of their intention to reach nirvana. Because of inconceivable purity, countless sentient beings develop great faith in the Buddha's teachings and cultivate the path and its fruits. Because of purity of peace and security, purity of joy, and purity of diligence, a bodhisattva fully accomplishes all that benefits sentient beings, without worry or regret in their mind. Because of unwavering purity, a bodhisattva diligently strives, breaks through laziness, and accomplishes diligence without negligence. Because of purity of non-deception, a bodhisattva attains supreme perfect enlightenment, wholesome qualities grow, and their practice never becomes wearisome. Because of purity of self-discipline and purity of inherent nature, a bodhisattva is able to teach sentient beings about supreme perfect enlightenment and is able to bestow peace and security upon gods, humans, and all sentient beings. The purity of a bodhisattva's inherent nature encompasses three types of purity: purity of the not-yet-pure, purity of the pure, and purity of goodness. All Buddhas and bodhisattvas of the past, future, and present—those who have attained, will attain, or are now attaining supreme perfect enlightenment—attain it through these fifteen aspects of purity. There is no possibility whatsoever that anyone could attain supreme perfect enlightenment apart from these fifteen aspects of purity."