佛說海意菩薩所問淨印法門經卷第六
Sutra Spoken by the Buddha on the Sea-Intention Bodhisattva's Questions on the Pure Seal of the Dharma, Volume 6
西天譯經三藏朝散大夫試鴻臚卿傳梵大師賜紫沙門臣法護等奉 詔譯
Translated by Dharma Protector and Others, Imperial Command.
「復次，海意！若菩薩雖生諸趣，無所希望，善護戒行，即能降蘊魔；若我見無依止善護戒行，能降煩惱魔；若以淨戒，令諸眾生出離老死，自護戒行能降死魔；若起是念，我令一切毀禁眾生皆悉安住聖淨戒中，自護戒行能降天魔。又復，菩薩於我無所得修行忍辱能降蘊魔；於眾生無所得修行忍辱能降煩惱魔；於生死無所得修行忍辱能降死魔；於涅槃無所得修行忍辱能降天魔。又復，菩薩身寂靜故發起精進，能越蘊魔；心寂靜故發起精進，能越煩惱魔；了達無生、無起故發起精進，能越死魔；於生死中未甞懈倦，成熟眾生攝受正法發起精進，能越天魔。又復，菩薩蘊無依止而修於定，能越蘊魔；界無依止而修於定，能越煩惱魔；處無依止而修於定，能越死魔；於餘禪支，亦悉一一迴向菩提，能越天魔。又復，菩薩能以正慧善知諸蘊，能降蘊魔；善知諸界能降煩惱魔；善知諸入能降死魔；雖善知緣生，而於實際亦不取證，能降天魔。又復，菩薩解諸法空，即彼蘊魔伺不得便；意能信順諸法無相，即煩惱魔伺不得便；知一切法無求無願，即彼死魔伺不得便；知一切法無所造作，亦無疑惑，然於善行心不厭足，即彼天魔伺不得便。又復，菩薩隨觀身中身念處而修，亦不與身俱起於尋求，能破蘊魔；隨觀受中受念處而修，亦不與受俱起於尋求，能破煩惱魔；隨觀心中心念處而修，亦不與心俱起於尋求，能破死魔；隨觀法中法念處而修，亦不與法俱起於尋求，於菩提意亦無所動，能破天魔。
Furthermore, Haiyi! If a bodhisattva, though born in various realms of existence, harbors no expectations and upholds pure moral discipline, they can overcome the demon of the aggregates. If they rely on no sense of self and uphold pure moral discipline, they can overcome the demon of afflictions. If through pure moral discipline they help all beings escape aging and death, and uphold such discipline themselves, they can overcome the demon of death. If they think, "I will cause all beings who have broken their precepts to dwell peacefully in the holy pure precepts," and uphold such discipline themselves, they can overcome the demon of the heavenly tempter.
Furthermore, a bodhisattva who practices patience without grasping at a self can overcome the demon of the aggregates. Practicing patience without grasping at beings can overcome the demon of afflictions. Practicing patience without grasping at birth and death can overcome the demon of death. Practicing patience without grasping at nirvana can overcome the demon of the heavenly tempter.
Furthermore, a bodhisattva who arouses diligence through physical stillness can transcend the demon of the aggregates. Arousing diligence through mental stillness can transcend the demon of afflictions. Arousing diligence by understanding that nothing is born and nothing arises can transcend the demon of death. Arousing diligence without ever tiring in birth and death—while maturing beings and upholding the true Dharma—can transcend the demon of the heavenly tempter.
Furthermore, a bodhisattva who cultivates meditative concentration without relying on the aggregates can transcend the demon of the aggregates. Cultivating concentration without relying on the elements can transcend the demon of afflictions. Cultivating concentration without relying on the sense bases can transcend the demon of death. Dedicating every remaining meditative factor to enlightenment can transcend the demon of the heavenly tempter.
Furthermore, a bodhisattva who uses true wisdom to thoroughly understand the aggregates can overcome the demon of the aggregates. Thoroughly understanding the elements can overcome the demon of afflictions. Thoroughly understanding the sense bases can overcome the demon of death. Though understanding dependent arising, they do not grasp at ultimate reality, and thus can overcome the demon of the heavenly tempter.
Furthermore, a bodhisattva who understands that all things are empty leaves the demon of the aggregates without opportunity. Trusting that all things are signless leaves the demon of afflictions without opportunity. Knowing that all things are free of seeking and wishing leaves the demon of death without opportunity. Knowing that all things are uncreated and having no doubt, yet never tiring of virtuous conduct, leaves the demon of the heavenly tempter without opportunity.
Furthermore, a bodhisattva who cultivates the contemplation of the body within the body, without seeking anything together with the body, can break the demon of the aggregates. Cultivating the contemplation of feelings within feelings, without seeking anything together with feelings, can break the demon of afflictions. Cultivating the contemplation of mind within mind, without seeking anything together with mind, can break the demon of death. Cultivating the contemplation of phenomena within phenomena, without seeking anything together with phenomena, and with an unwavering intention toward enlightenment, can break the demon of the heavenly tempter.
「復次，海意！汝今當知！此如是等諸有魔業，皆由我為根本。若或菩薩，於根本我而不起者，即於我無我。是中亦無少法可起，如是即以現量智知。又若菩薩，為彼無智諸眾生故，被大乘鎧者，菩薩應當不與自他俱時依止故被其鎧。菩薩乃自思惟：『我當云何而得此鎧堅固不壞？』又復惟忖：『我所被鎧不為壞我，亦不壞眾生，不壞壽者、士夫、養者、補特伽羅、意生等類；若或依止我、人、眾生、壽者、補特伽羅等見，即有所著，是故我今諸所依止而悉棄捨。』何依止邪？謂於蘊、處、界中顛倒依止。何所顛倒？以諸眾生於無常中而生常想；苦生樂想；無我我想；不淨淨想。菩薩若能正知彼想，即為如應說其法要。云何正知想邪？謂若無受、無取，即能正知。何以故？此若不受彼即不取，此若不取彼亦不受。若如是者，即無癡昧，能正知想。」
"Moreover, Ocean of Wisdom, you should know this now! All these various demonic deeds are rooted in the self as their foundation. If a bodhisattva does not give rise to the foundational self, then there is no self in the self. In this, there is not a single dharma that can arise—this is understood through direct experiential wisdom. Furthermore, if a bodhisattva, for the sake of those sentient beings devoid of wisdom, dons the armor of the Great Vehicle, the bodhisattva should not rely on either self or other simultaneously, and thus dons the armor. The bodhisattva then considers: 'How can I make this armor strong and indestructible?' He further reflects: 'The armor I don does not destroy the self, nor does it destroy sentient beings, nor does it destroy a soul, a person, a nourisher, a being, or an individual entity. If one relies on views of a self, a person, sentient beings, a soul, or an individual, then there is attachment. Therefore, I now abandon all forms of reliance.' What reliance? It is the inverted reliance on the aggregates, the sense bases, and the elements. What is the inversion? Sentient beings, within the impermanent, conceive a notion of permanence; within suffering, they conceive a notion of pleasure; within what is not self, they conceive a notion of self; within what is impure, they conceive a notion of purity. If a bodhisattva correctly understands these notions, then he teaches the Dharma accordingly, in an appropriate manner. What is correctly understanding notions? It is that through non-reception and non-grasping, one can correctly understand. Why? Because if one does not receive, then one does not grasp; if one does not grasp, then one does not receive. In this way, there is no delusion or bewilderment, and one can correctly understand notions."
海意菩薩白佛言：「世尊！想云何知？或過去耶？未來邪？現在耶？」
The Bodhisattva Haiyi said to the Buddha, "World-Honored One, how should we understand thought? Is it in the past, the future, or the present?"
佛言：「非過去、未來、現在。所以者何？過去想已盡，未來想未至，現在想無住。是故當知，於三世中想無所得。如是乃能正知於想，由正知想故，即能清淨菩薩一切所行之行；復能了知一切眾生種種之行。海意！若菩薩不能清淨菩薩之行，即不能知眾生之行。若復能知眾生諸行，乃能清淨菩薩之行。如是了知眾生行故，即為眾生如應說法，乃能隨諸眾生心轉，所應示現而悉能知。
The Buddha said: "It is not in the past, nor in the future, nor in the present. Why? Because thoughts of the past have already faded away, thoughts of the future have not yet arisen, and thoughts of the present do not abide. Thus you should know that within the three periods of time, there is nothing to be grasped regarding thoughts. Only then can one truly understand thoughts, and through that true understanding of thoughts, one is able to purify all the deeds a Bodhisattva undertakes. One also comes to understand the various deeds of all living beings. Haiyi, if a Bodhisattva cannot purify their own deeds, they cannot know the deeds of living beings. If one can understand the deeds of living beings, then one is able to purify their own deeds as a Bodhisattva. By thus understanding the deeds of living beings, one teaches them what is appropriate for their circumstances. Then one can follow the hearts of living beings and knows exactly how to appear and respond to them."
「海意當知！或有眾生貪意中行瞋，有瞋意中行貪；有癡意中行瞋，有癡意中行貪；有貪意中行癡，有瞋意中行癡；有瞋、癡意中行貪；有癡、貪意中行瞋。又有眾生，假現於貪而取於瞋，假現於瞋而取於貪；假現於瞋而取於癡，假現於癡而取於瞋；假現於癡而取於貪，假現於貪而取於癡；假現貪、瞋而取於癡，假現瞋、癡而取於貪；假現癡、貪而取於瞋。又有眾生先貪後瞋，先瞋後貪；先瞋後癡，先癡後瞋；先癡後貪，先貪後癡；先貪、瞋後癡，先瞋、癡後貪；先癡、貪後瞋，先癡、瞋後貪。又有眾生，於色起貪，於聲起瞋；於聲起貪，於色起瞋；於香起貪，於味起瞋；於味起貪，於香起瞋；於觸起貪，於法起瞋；於法起貪，於觸起瞋。又有眾生，因離色故而得調伏，不因離聲；有離聲故而得調伏，不因離色；有離香故而得調伏，不因離味；有離味故而得調伏，不因離香；有離觸故而得調伏，不因離法；有離法故而得調伏，不因離觸。又有眾生，因身離故而得調伏，不因心離；因心離故而得調伏，不因身離；有亦因身離、亦因心離而得調伏；有不因身離、不因心離而得調伏。又有眾生，因無常聲而得調伏，不因苦、無我、寂靜等聲。有因苦聲，不因無常、無我、寂靜之聲；有因無我聲，不因無常、苦、寂靜聲；有因寂靜聲，不因無常、苦、無我之聲。又有眾生，有因說法神變而得調伏，不因教誡神變；有因教誡神變而得調伏，不因說法神變；有因神境神變而得調伏，不因說法、教誡神變。又有眾生，因說法神變故而生信解；有因教誡神變故而得遠塵；有因神境神變故而得解脫。又有眾生，利根勤行鈍根解脫；有鈍根勤行利根解脫；有鈍根勤行鈍根解脫；有利根勤行利根解脫。又有眾生，由因得解脫而不由緣；有由緣得解脫而不由因；有亦由因、亦由緣故而得解脫；有不由因、不由緣故而得解脫。又有眾生，因內觀過失故而得解脫，不因外觀；有因外觀過失而得解脫，不因內觀；有亦因內觀、亦因外觀諸過失故而得解脫；有不因內觀、不因外觀諸過失故而得解脫。又有眾生，修行於樂成證解脫，不因於苦；有因於苦不因於樂；有亦因苦、亦因於樂；有不因樂亦不因苦。又有眾生，因警發相而得調伏；因安止相而得調伏；因降伏相而得調伏；因善攝相而得調伏；有因善相而得調伏；有因不善相而得調伏；有因瞋相而得調伏；有因三相而得調伏；有因容緩相而得調伏；有因緣生法而得調伏；有因隨順行而得調伏；有因默然行而得解脫；有因差別行而得解脫；有因念處法聲，有因正斷聲，有因神足聲，有因根聲，有因力聲，有因覺支聲，有因正道聲，有因奢摩他聲，有因毘鉢舍那聲，有因四聖諦聲而得解脫。
Haiyi, you should know: There are beings who act with greed in their minds yet are truly angry; there are those with anger in their minds yet are truly greedy; there are those with confusion in their minds yet are truly angry; there are those with confusion in their minds yet are truly greedy; there are those with greed in their minds yet are truly confused; there are those with anger in their minds yet are truly confused; there are those with anger and confusion in their minds yet are truly greedy; there are those with confusion and greed in their minds yet are truly angry.
There are also beings who outwardly appear greedy but actually cling to anger; who outwardly appear angry but actually cling to greed; who outwardly appear angry but actually cling to confusion; who outwardly appear confused but actually cling to anger; who outwardly appear confused but actually cling to greed; who outwardly appear greedy but actually cling to confusion; who outwardly appear both greedy and angry but actually cling to confusion; who outwardly appear both angry and confused but actually cling to greed; who outwardly appear both confused and greedy but actually cling to anger.
There are also beings whose greed comes first, followed by anger; whose anger comes first, followed by greed; whose anger comes first, followed by confusion; whose confusion comes first, followed by anger; whose confusion comes first, followed by greed; whose greed comes first, followed by confusion; whose greed and anger come first, followed by confusion; whose anger and confusion come first, followed by greed; whose confusion and greed come first, followed by anger; whose confusion and anger come first, followed by greed.
There are also beings who develop greed toward forms, and anger toward sounds; who develop greed toward sounds, and anger toward forms; who develop greed toward scents, and anger toward tastes; who develop greed toward tastes, and anger toward scents; who develop greed toward tactile sensations, and anger toward mental objects; who develop greed toward mental objects, and anger toward tactile sensations.
There are also beings who are tamed by letting go of forms, not by letting go of sounds; some are tamed by letting go of sounds, not by letting go of forms; some are tamed by letting go of scents, not by letting go of tastes; some are tamed by letting go of tastes, not by letting go of scents; some are tamed by letting go of tactile sensations, not by letting go of mental objects; some are tamed by letting go of mental objects, not by letting go of tactile sensations.
There are also beings who are tamed by physical renunciation, not by mental renunciation; some are tamed by mental renunciation, not by physical renunciation; some are tamed by both physical and mental renunciation; some are tamed without either physical or mental renunciation.
There are also beings who are tamed by hearing about impermanence, not by hearing about suffering, selflessness, or stillness; some are tamed by hearing about suffering, not by hearing about impermanence, selflessness, or stillness; some are tamed by hearing about selflessness, not by hearing about impermanence, suffering, or stillness; some are tamed by hearing about stillness, not by hearing about impermanence, suffering, or selflessness.
There are also beings who are tamed through the miracle of teaching, not through the miracle of guidance; some are tamed through the miracle of guidance, not through the miracle of teaching; some are tamed through the miracle of spiritual power, not through the miracles of teaching or guidance.
There are also beings who develop faith from the miracle of teaching; some who purify themselves from defilements through the miracle of guidance; some who attain liberation through the miracle of spiritual power.
There are also beings with sharp faculties who train diligently yet are liberated by dull faculties; some with dull faculties who train diligently yet are liberated by sharp faculties; some with dull faculties who train diligently and are liberated by dull faculties; some with sharp faculties who train diligently and are liberated by sharp faculties.
There are also beings who reach liberation through causes, not through conditions; some who reach liberation through conditions, not through causes; some who reach liberation through both causes and conditions; some who reach liberation without either causes or conditions.
There are also beings who are liberated by observing inner faults, not by observing outer faults; some who are liberated by observing outer faults, not by observing inner faults; some who are liberated by observing both inner and outer faults; some who are liberated without observing either inner or outer faults.
There are also beings who attain liberation by practicing joy, not through suffering; some through suffering, not through joy; some through both suffering and joy; some neither through joy nor through suffering.
There are also beings who are tamed through the sign of awakening; through the sign of settling; through the sign of subduing; through the sign of skillful restraint; some are tamed through wholesome signs; some through unwholesome signs; some through angry signs; some through all three signs; some through the sign of gentle ease; some are tamed through the teaching of dependent arising; some are tamed through the practice of conformity; some attain liberation through the practice of silence; some attain liberation through the practice of differentiation; some are liberated through the sound of the foundations of mindfulness; through the sound of the right efforts; through the sound of spiritual faculties; through the sound of powers; through the sound of enlightenment factors; through the sound of the noble eightfold path; through the sound of tranquility; through the sound of insight; through the sound of the four noble truths.
「海意！此如是等，不可思議眾生所行，不可思議眾生心意，不可思議眾生境界。若菩薩入不思議智，入已即能遍入一切眾生不可思議境界。海意！譬如有人周遍四方以繩為網，是人忽以因緣入其網中，此人普欲解除其網。而以此人善呪力故，其網後時為呪力所加而悉斷壞，是人隨意得出無礙。菩薩亦復如是，由具善巧方便故，遍入一切眾生心意；入已即能以般若波羅蜜多明呪之力，普斷一切眾生煩惱纏縛。菩薩然亦不證佛智，普為一切眾生現起施作一切佛事。」
"Ocean of Wisdom, the ways of sentient beings are inconceivable, their thoughts and minds are inconceivable, and their realms are inconceivable. If a bodhisattva enters into the wisdom of the inconceivable, once entered, they can pervade all the inconceivable realms of sentient beings.
Ocean of Wisdom, consider this analogy: someone spreads a net of ropes in all four directions, and then through certain circumstances enters into that net. This person wishes to free themselves from the net entirely. Because of their skill with mantras, the net eventually gets broken apart by the power of the mantra, allowing them to escape freely without obstruction.
Likewise, a bodhisattva, through skillful means, enters into the minds of all sentient beings. Once entered, they use the bright mantra power of transcendent wisdom to sever all the entanglements and afflictions of sentient beings. Yet, the bodhisattva does not cling to the wisdom of Buddhahood, but instead manifests and carries out all Buddha activities for the benefit of all sentient beings."
爾時，尊者舍利子前白佛言：「希有世尊！所有無量眾生心行，乃至不思議佛智，又復甚奇。世尊！若新發意菩薩，或聞說此無量眾生心行、無量佛智，聞已豈非生驚怖邪？」
佛言：「舍利子！於汝意云何？譬如新生師子之子，聞師子吼可驚怖不？」
舍利子言：「不也。世尊！」
佛言：「舍利子！新發意菩薩亦復如是，聞佛如來師子吼已，不生驚怖；聞說無量眾生心行，亦無恐畏。舍利子！又如小火光明，於彼一切草木不生驚怖。火亦不作是念：『我無力能燒諸草木。』新發意菩薩亦復如是，智慧光明雖復甚少，而於一切眾生所有煩惱，不生驚怖。菩薩亦不作是念：『我不能息眾生煩惱。』何以故？菩薩若起深固作意，以所成慧如實觀察，即能息諸眾生煩惱。舍利子！又如有火，與彼大地一切草木、樹林、花果，要期盡劫而共鬪戰，至第七日當起戰事。時彼大地草木，并餘一切草木等眾而共集會，乃相謂言：『汝有力能，與我援助。』時諸草木積聚既廣量等須彌，時或有人來謂火言：『草木眾多，汝唯單己。汝今何不多求援助？汝力何能敵草木眾？』彼火答言：『我今不須求其助力。何以故？而諸草木雖復眾多，隨彼一切我力能敵，令彼草木悉滅無餘。』菩薩亦復如是，隨彼無量眾生一切煩惱，菩薩即放無量慧火，其力敵勝。又復菩薩起深固意，於一切眾生煩惱聚中，以所成慧如實觀察，即能息諸眾生煩惱。若或菩薩取證離煩惱法，捨煩惱者，彼即速墮聲聞、緣覺之地。舍利子！以是緣故，汝應當知！若菩薩隨於一切煩惱聚中，能深固作意如實伺察者，即於彼彼一切煩惱力能勝伏。舍利子！若有得聞如是說已不驚怖者，當知是為善巧方便菩薩。
「舍利子！又如蛇毒，凡所傷𠻲而無助伴。新發意菩薩亦復如是，修集菩提分法時，亦復單己而無助伴，但自修集菩提分法。又如螢火，不能勝彼百千日輪廣大光明。一切煩惱亦復如是，不能勝敵菩薩慧光。又如除毒之藥，狀雖至小，而能解除廣大之毒。菩薩亦復如是，智慧之藥雖復至小，而能息除諸煩惱毒。又如天降一味之雨，隨所墮處，器有差別成種種味。菩薩亦復如是，修集一味解脫之智，隨諸眾生種種根性，種種說法而各有異。又如閻浮檀金出現世間，映蔽一切餘諸珍寶。菩薩大寶出現世間亦復如是，映蔽一切聲聞、緣覺。又如轉輪聖王出現世間，一切小王皆悉歸向。菩薩法王之子亦復如是，若發大菩提心，一切世間天、人、阿修羅等，各各頂奉而悉歸向。又如薄福眾生，雖遇寶雨而無所獲；不種善根諸眾生等亦復如是，雖發菩提心而無所成。又如世間若無甘蔗種子，即不能生於甜味。菩薩亦復如是，若無大菩提心種子，即不能成就阿耨多羅三藐三菩提果。」
佛說海意菩薩所問淨印法門經卷第六