佛說海意菩薩所問淨印法門經卷第三
Sutra on the Pure Seal of the Dharma-Door
譯經三藏朝散大夫試鴻臚卿光梵大師賜紫沙門臣惟淨等奉 詔譯
Translated by Tripitaka Master Weijing, Court Minister and Commissioner of Ceremonial Affairs, Master of Radiant Dharma, Purple-Robed
「復次，海意！云何是為菩薩堪任摧壓於身？謂若菩薩或遇身分欲斷壞時，菩薩應當依法觀察餘諸眾生。又若有具善巧方便菩薩，即能修行圓滿六波羅蜜。何等行相是為善巧方便菩薩圓滿六波羅蜜？所謂菩薩或遇己身欲斷壞時，若不惜其身，棄捨其身亦不愛樂，此即能修施波羅蜜。又復若遇身欲壞時，於一切眾生起大慈心而不棄捨，此即能修戒波羅蜜。又復若遇身欲壞時，菩薩為度一切眾生故，設身斷壞堪任忍受，其心不動忍力發現，此即能修忍波羅蜜。又復若遇身欲壞時，不捨一切智心，發大精進勇力攝受，於生死中起諸善根，此即能修精進波羅蜜。又復若遇身欲壞時，於其所發一切智心寶而不棄捨，當善伺察大菩提心，如是伺察內外寂靜，此即能修定波羅蜜。又復若遇身欲壞時，菩薩應當伺察其身，猶如草、木、土、石等類，悟了己身不實如幻；如實義者，諸行無常，諸行是苦，諸法無我，涅槃寂靜。若能如是諦察其身，此即能修慧波羅蜜。如是行相，是為菩薩修行圓滿六波羅蜜，乃得不退轉於大乘之法，此等名為菩薩堪任摧壓於身。
"Furthermore, Haiyi, what does it mean for a bodhisattva to be able to endure the destruction of the body? It means that when a bodhisattva faces the destruction or damage of their physical body, they should, in accordance with the Dharma, observe other beings. Moreover, a bodhisattva who possesses skillful means can thereby cultivate and perfect the six perfections. What is the practice of a bodhisattva with skillful means in perfecting the six perfections? That is: when a bodhisattva's body is about to be destroyed, if they do not cherish their body, abandon it without attachment, and take no delight in it, this is the practice of the perfection of generosity. Furthermore, when the body is about to be destroyed, if they cultivate great compassion toward all beings without forsaking them, this is the practice of the perfection of ethical discipline. Furthermore, when the body is about to be destroyed, if for the sake of liberating all beings they willingly endure the destruction of the body with patience, with an unwavering mind and the arising of forbearance, this is the practice of the perfection of patience. Furthermore, when the body is about to be destroyed, if they do not abandon the aspiration for supreme wisdom, generate great diligence and effort, and cultivate virtues within the cycle of birth and death, this is the practice of the perfection of diligence. Furthermore, when the body is about to be destroyed, if they do not abandon the precious aspiration for all-knowing wisdom, carefully observe the awakened mind, and by such observation realize inner and outer stillness, this is the practice of the perfection of meditation. Furthermore, when the body is about to be destroyed, the bodhisattva should observe their body as being like grass, wood, earth, or stone, realizing that the body is not real but like an illusion. The true meaning is: all conditioned phenomena are impermanent, all conditioned phenomena are suffering, all phenomena are without a self, and nirvana is peace. If one can thus truly observe the body, this is the practice of the perfection of wisdom. This is the practice by which a bodhisattva cultivates and perfects the six perfections, thus attaining non-retrogression in the Great Vehicle. These are what are called a bodhisattva's capacity to endure the destruction of the body.
「復次，海意！云何是為菩薩堪任摧壓於語？謂若菩薩，或有人來若虛、若實惡言、譏毀、瞋恚、罵辱。菩薩爾時堪任容受，不起瞋恚斷彼怨縛。又若有具善巧方便菩薩，或遇他來惡言譏毀罵辱之時，菩薩聞已，應當修行圓滿六波羅蜜。何等行相是為善巧方便菩薩圓滿六波羅蜜？所謂菩薩，或遇他來惡言、譏毀、罵辱之時，菩薩聞已即作是念：『此人先世造慳吝因，由如是故慳吝垢染，今所發現亦復不曾親近善友，是故此人不捨於瞋。我今為說斷瞋之法。何以故？我能信解施捨法故，不慳吝故，亦曾親近諸善知識，是故我今護其惡語捨離瞋恚。』此即能修施波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人破戒惡業發現，故來瞋恚、罵辱於我。我今修集清淨禁戒，故我於彼不生瞋恚。我復守護菩提心故，念業報故。』此即能修戒波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人麁猛過失多所瞋恚，故來譏毀、罵辱於我。我今具其忍辱之力廣修慈行，故我於彼不生瞋恚。』此即能修忍波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人懈怠遠離善法，故來於我瞋恚、罵辱。今我發起廣大精進，勤行修習植諸善本曾無厭足，我願此人先得坐於菩提道場，我乃最後取證阿耨多羅三藐三菩提果。』若被如是精進鎧者，此即能修精進波羅蜜。又復他來譏毀罵辱，菩薩爾時即作是念：『此人失念復不正知，而亦不能止息煩惱，故來於我瞋恚、罵辱。今我止息煩惱，正念正知專注一境，復不忘失大菩提心。我今應為此等眾生不調伏者、不寂靜者、不護諸根者、不止息者，作利益故被大乘鎧。』若能如是安定心者，此即能修定波羅蜜。又復他來譏毀、罵辱，菩薩爾時即作是念：『此人執著我相情見有所得境，故來於我譏毀、罵辱。今我依法，於已起瞋若未起瞋，二種之中如實伺察，瞋者、瞋法皆不可得。如理推求，若自若他而悉遠離，有所得見故能堪任。』此即能修慧波羅蜜。海意！如是行相是為善巧方便菩薩修行圓滿六波羅蜜，乃得不退轉於大乘之法，此等名為菩薩堪任摧壓於語。
"Haiyi, next: What does it mean for a bodhisattva to be able to bear and neutralize speech? It means that if someone comes to the bodhisattva with slander, ridicule, anger, or curses—whether true or false—the bodhisattva can endure it without anger, cutting off the ties of enmity. Furthermore, if a skillful bodhisattva encounters such slander, ridicule, or abuse, upon hearing it, they should cultivate and complete the Six Perfections. What is the practice of a skillful bodhisattva completing the Six Perfections? Specifically: When someone comes to slander, ridicule, or abuse them, the bodhisattva thinks: 'This person has created causes of stinginess in the past, and thus its stain appears now. They have also never approached good friends, so they cannot abandon anger. Now I will teach them the method to cut off anger. Why? Because I believe in and understand giving, am not stingy, and have approached good teachers. Therefore, I now protect myself from harsh words and abandon anger.' This is how to practice the Perfection of Generosity.
When someone comes to ridicule and abuse them, the bodhisattva thinks: 'This person has broken precepts and evil actions have appeared, so they come to abuse me. Now I have cultivated pure precepts, so I will not get angry at them. I also protect my bodhi mind and remember the law of karma.' This is how to practice the Perfection of Morality.
When someone comes to ridicule and abuse them, the bodhisattva thinks: 'This person is rough and angry with many faults, so they come to abuse me. Now I have the power of patience and cultivate loving-kindness, so I will not get angry at them.' This is how to practice the Perfection of Patience.
When someone comes to ridicule and abuse them, the bodhisattva thinks: 'This person is lazy and far from wholesome dharmas, so they come to abuse me. Now I arouse great diligence, tirelessly cultivating wholesome roots. I wish that this person will first sit at the Bodhi seat, and I will be the last to attain Supreme Perfect Enlightenment.' One who dons such armor of diligence practices the Perfection of Diligence.
When someone comes to ridicule and abuse them, the bodhisattva thinks: 'This person has lost mindfulness and lacks clear awareness, unable to stop afflictions, so they come to abuse me. Now I stop afflictions, maintain right mindfulness and clear awareness, focus my mind, and never forget the great bodhi mind. I should don the armor of the Great Vehicle for the benefit of those who are untamed, unpeaceful, unguarded in their senses, and unrestrained.' One who stabilizes their mind in this way practices the Perfection of Meditation.
When someone comes to slander and abuse them, the bodhisattva thinks: 'This person clings to the view of self and sees objects of attachment, so they come to abuse me. Now I, following the Dharma, examine anger—whether it has arisen or not—and see that neither the angry person nor the anger itself truly exists. By reasoning correctly, I find that both self and other are entirely free from the view of attainment. Thus, I am able to bear it.' This is how to practice the Perfection of Wisdom.
Haiyi! This is how a skillful bodhisattva accomplishes the Six Perfections and becomes non-retrogressing in the Mahayana. This is called a bodhisattva's ability to bear and neutralize speech."
「復次，海意！云何是為菩薩堪任摧壓於心？謂若菩薩，遇諸魔來相嬈壞時，菩薩應當堅固不動大菩提心。又復一切邪異之語，以有所得、有所著相來相嬈時，亦應如實安住內心，於一切智心勿當忘失。何以故？彼魔有大威力，乃至最後變佛形像來現汝前，作如是言：『汝於大乘法中何有力能？汝宜棄捨如是重擔，止息所行勤苦精進。菩提難得，佛法難得，於生死中徒歷多苦。今汝大士，若欲息其苦者，宜速取證聲聞涅槃。』若諸菩薩，或遇魔來，以如是相固嬈壞時，當被如先堅固之鎧不應棄捨，亦當內心無動無壞。若如是者，即於無等等心不能減沒。菩薩爾時乃作是念：『我當決定詣菩提場，我當決定以大智力摧魔軍已，然後取證阿耨多羅三藐三菩提果。我當決定轉妙法輪，我當決定普於三千大千世界說廣大法，我當邀以一切眾生普與法施悉令滿足。一切諸佛以他心智照明於我，一切賢聖證知我此大菩提心，實能堪任諸所摧壓。我不虛誑一切諸佛、一切賢聖、一切眾生，乃至亦不自為虛誑。』海意！若諸菩薩如是修者，即能堪任摧壓於心，乃得不退轉於大乘之法。此等行相，是為菩薩於其所發一切智心寶堪任摧壓。若於忍辱波羅蜜被堅固鎧，即於精進波羅蜜而不懈退。若復此二波羅蜜中能圓滿者，是即菩薩摩訶薩於一切智心寶，堪任摧壓。」
“Furthermore, Haiyi, what does it mean for a bodhisattva to be able to stand firm and withstand pressure on the mind? It means this: when a bodhisattva encounters demons coming to disturb and harm them, they should remain unwavering and firm in their resolve for great enlightenment. Moreover, when faced with all sorts of heretical words that come to disturb, bringing attachments based on notions of gain and grasping, they should also calmly abide within, not forgetting the aspiration for omniscience. Why? Because those demons possess great power; they may even, at the final stage, appear before you in the form of a Buddha and say: 'What ability do you have within the Great Vehicle? You should cast aside this heavy burden, stop your diligent and arduous practice. Enlightenment is difficult to attain, the Dharma is difficult to attain, and in the cycle of birth and death you only endure much suffering. If you, great being, wish to end this suffering, quickly seek the nirvana of a Hearer instead.' If bodhisattvas encounter demons coming to disturb them in this way, they should not abandon the armor of fortitude they put on earlier, nor should their mind be shaken or broken within. If they act thus, their mind, which is beyond compare, will not be diminished. At that time, the bodhisattva should think: 'I have made a firm decision to go to the seat of enlightenment. I have decided that with great wisdom I will defeat the demon armies and then attain the unsurpassed, perfect enlightenment. I am determined to turn the wheel of the Dharma. I am determined to explain the vast Dharma throughout the entire universe of a thousand worlds. I have resolved to offer the Dharma to all beings, satisfying them completely. All Buddhas, with their knowledge of others' minds, illuminate me; all noble beings bear witness to this mind of great enlightenment of mine, which truly can bear all forms of pressure. I do not deceive the Buddhas, the noble beings, or any sentient being, nor do I deceive myself.' Haiyi! If bodhisattvas practice in this way, they can bear the pressure on the mind and will not regress from the practice of the Great Vehicle. These are the signs of a bodhisattva being able to withstand pressure on the jewel of the mind of omniscience that they have generated. If they are firmly armored in the perfection of patience, they will not slacken in the perfection of diligence. If they can perfect these two perfections, then that is truly the great bodhisattva being able to withstand pressure on the jewel of the mind of omniscience.”
爾時，世尊重說頌曰：
「大菩提道心不壞， 亦復不壞大悲心；
於三寶中善護持， 積集佛法亦無失。
三十二相、八十好， 十力莊嚴妙相身；
多種修作福智圓， 堪任摧壓故無退。
佛土功德無邊量， 我願力故悉嚴淨；
法寶無上最勝門， 我願堅固常守護。
多百眾生無邊際， 我願普令得度脫；
內心不壞利樂因， 是故堪任於摧壓。
所有十方世界中， 乃至無邊眾生界；
普盡一切諸眾生， 各執器仗來逼惱。
作大恐怖生瞋恚， 如是期剋而打擲；
菩薩為修功德因， 起勇勝心能堪忍。
經歷無邊多百劫， 從本生死先際來；
眾生惡言罵辱時， 彼菩薩心無惱害。
為大智故能堪忍， 不生忿怒不生瞋；
如是摧壓隨了知， 故能忍受得清淨。
又復普盡諸眾生， 各執器仗來加害；
於我身分悉支離， 乃至叚叚而破析。
菩薩爾時心無動， 不生少分瞋恚心；
大菩提意堅固持， 堪任摧壓此清淨。
菩薩若行、若復住， 坐、臥威儀他所隨；
於中伺求或有人， 大菩提心不捨者。
或行布施等諸行， 或復發起餘善心；
即當斷割彼人身， 節節支解而離散。
菩薩設遇此苦時， 亦於此人心生喜；
思念無邊百劫來， 遍歷諸趣靡不作。
地獄、鬼、畜三塗界， 乃至今得生人中；
身雖破壞果利無， 為求佛智身棄捨。
今我雖得於人身， 無數眾苦常逼迫；
若比阿鼻地獄中， 此苦百分不及一。
我寧處彼地獄中， 忍受其苦經百劫；
佛及正法與眾生， 此三我終不棄捨。
我觀此身無常法， 剎那謝滅猶如幻；
四界虛假共合成， 佛說此四如蛇毒。
我若棄捨於此身， 速離身中諸毒害；
彼煩惱毒欲消除， 自他成佛自然智。
今我此身處世間， 多怖畏事生恐怖；
為求身諸安樂緣， 因諸所欲飲食等。
我若棄捨於此身， 止息諸緣離諸怖；
若能解入此思惟， 即能堪任諸摧壓。
世間眾生多百千， 不善法中常營助；
少人能於善法中， 隨應勤力而營助。
故我於諸不善法， 是中不復助其力；
我當助修忍辱門， 忍辱之言佛所說。
所有十方一切佛， 一一皆為證明我；
如我所起決定心， 於佛乘中永不壞。
彼大威力諸賢聖， 亦悉證我堪忍心；
我所堪任摧壓因， 是中不作諸過失。
如佛所說身、語、意， 此三摧壓有多種；
彼彼勇猛悉堪任， 如先所說皆不壞。
是身具有多種苦， 彼一一苦無邊際；
於如是苦若堪任， 此身摧壓而清淨。
若身遭苦而離散， 節節支解斷壞時；
六波羅蜜若圓成， 彼善方便大智德。
所謂布施及持戒， 忍辱、精進與禪定；
最勝慧等若同修， 須臾攝受皆圓滿。
或時若能棄捨身， 亦復不愛而不惜；
爾時應當如是修， 圓滿布施波羅蜜。
若於眾生廣行慈， 即不破毀淨戒行；
現證菩提攝受因， 圓滿淨戒波羅蜜。
其身設欲斷壞時， 應當堅固忍辱力；
由斯忍力若勤行， 圓滿忍辱波羅蜜。
精進重擔荷無倦， 內心亦復不生厭；
身雖破壞力堅持， 圓滿精進波羅蜜。
其身設欲斷壞時， 不念棄捨菩提心；
於諸煩惱塵暗中， 勤力為令皆消滅。
為修禪定解脫力， 寧當破壞於己身；
普令眾生得離塵， 圓滿禪定波羅蜜。
我觀此身實無我， 是身如幻復如電；
作者受者二俱無， 是中實無有少法。
於身艱苦纏縛中， 善為眾生作度脫；
到勝彼岸自他圓， 圓滿勝慧波羅蜜。
若能於此深固法， 方便思惟常善修；
彼能堪任摧壓身， 是中不起諸過失。
菩薩若時聞惡言， 不善譏毀而輕謗；
聞已不生瞋恚心， 能起慈心善調伏。
棄捨瞋恚諸過失， 清淨布施波羅蜜；
慈心廣大普運行， 清淨持戒波羅蜜；
忍力發現彼對治， 清淨忍辱波羅蜜；
數起精進佛智求， 清淨精進波羅蜜；
於諸境中定其心， 清淨禪定波羅蜜；
了不可得諸音聲， 清淨勝慧波羅蜜。
菩薩聞諸惡言已， 應當思惟於深法；
堪任摧壓於語言， 是故不著諸過失。
假使百千諸魔眾， 邪異外見悉從來；
勸令棄捨方便修， 菩提分位言難得。
菩薩爾時心不動， 勢力增進轉精修；
是故堪任摧壓心， 多種摧壓皆無壞。
忍辱、精進此二行， 善修安住如山王；
諸所摧壓悉堪任， 諸眾生同一勇猛。
磨治心寶摧壓者， 如來十力悉能知；
得見現證菩提尊， 亦復得受成佛記。
「復次，海意！云何是為菩薩於其所發一切智心寶穿亦不壞？謂若菩薩於彼一切智心，無所領納、無所依著，亦無所住、不出不入，無戲論、無分別，壞諸分別無所安立，當以正智於甚深法如實伺察。何等是為彼甚深法？所謂隨順緣生之法。如實覺了無因、所緣，不斷不常，遠離邊見，自性無我、我無自性，故一切法亦無自性。諸法本來生無所生，解了於空，信順無相、無願、無求，於真實慧無所造作。畢竟無常，色如聚沫，受如浮泡，想如陽焰，行如芭蕉，識如幻法，諸界無所動，諸入互相生，心無所住亦無作意，於增上所作非增上所作，於平等法如實覺了，無種種行相等同一味，而悉同住一乘之道。修道行智依於勝義，以智了知於義無著。彼一切聲悟入非聲，智知一切聲，前後際斷故。文義二種智入無二，現證諸法不可說義，無我義是苦智，畢竟義是集智，不和合義是滅智，有為無為平等悟入是道智。離前後際是身念處，生滅無住是受念處，觀無所緣是心念處，法界非界性平等平等義是法念處。心自在義是四正斷，離諸障礙是四神足。出生義是信根，無念是精進根，無作意是念根，超越戲論是定根，無他信是慧根。所緣無障礙是信力，通達諸力是精進力，心止息住是念力，無所動轉是定力，於念隨念是慧力。於一切法平等相應是念覺分，不出不入是擇法覺分，無我所是精進覺分，身心善住是喜覺分，平等覺悟是輕安覺分，離二法是定覺分，遠離諸見是捨覺分。一切分別無分別中離諸遍計是正見，一切音聲平等悟入是正思惟，離身心法是正語，一切所作悉得輕安名為正業，無高無下是正命，若善不善隨施設已平等而住是正勤，於心所緣平等悟入是正念，寂靜安住妙奢摩他是正定。於見非見而悉清淨無所生義是無常義，本來不生義是苦義，無所行義是無我義，止息義是寂滅義。善調伏心是布施義，住清涼性是持戒義，隨知盡法是忍辱義，於一切法能善決擇是精進義，止息內心是禪定義，如實了知諸法無相是勝慧義。一切眾生本來清淨是慈義，與虛空等是悲義，喜無所得是喜義，一切發行皆悉究竟是捨義。一切諸法先際已來三輪清淨是空義，後際清淨是離義，現在清淨是無我義。
「海意！若諸菩薩，於如是等諸甚深法，無起、無滅，離諸文字與虛空等，於順於違智入平等。若能如是思惟觀察如實所行，而彼菩薩即能於其所發一切智心寶穿亦不壞。雖復如是穿彼一切智心而無發悟，即於諸法自在理中乃能現證。海意！譬如日月各處自宮，於四大洲周遍普照，而彼日月天子都無發悟，亦不作是念我能往諸方處，或復不往而為照曜，但由一切眾生福果報力照明如是。海意！彼具善決擇智菩薩，亦復如是。雖於無量諸佛剎中廣為眾生作大利益，而彼菩薩都無發悟，未甞數起諸作意想，然彼所作隨應發現。
「復次，海意！若具決擇智菩薩，應於定波羅蜜及慧波羅蜜中，如理伺察。何以故？住等引心菩薩不修觀法，修觀行菩薩不住等引心。若復修觀行者彼即有慧，由有慧故能善觀察。何所觀察？所謂觀於諸法實相。云何是為諸法實相？若於諸相而無所行，此即是為諸法實相。何等是諸法相？謂有所表即諸法相。如是表中如實之相，此亦說名諸法實相。若復如是一切了知，即能悟達無相無無相。何者是相？何者是無相？相即是生，無相是滅，若無相、無無相，即無生亦無滅。若法無生亦無滅者，即諸法性本來常住、法界無壞、真如無動、實際不變。如是法性，此即說名如實解了緣生之法。覺悟諸法真實之相，現證實際無二真理，如是乃以現量智知。海意！此即名為具決擇智菩薩摩訶薩。」
當佛世尊宣說如是容受磨治、堪任摧壓、穿亦不壞法時，此會中有十那庾多天人悉發阿耨多羅三藐三菩提心，萬六千菩薩皆得無生法忍。
佛說海意菩薩所問淨印法門經卷第三