---
title: "大乘集菩薩學論 · 1"
description: "大乘集菩薩學論由古印度法稱菩薩造，北宋時期法護等譯師漢譯。該論屬於大乘佛教重要論典，系統彙集了菩薩道修學的核心教義，涵蓋發心、持戒、忍辱、精進、禪定、智慧等波羅蜜多修行體系。歷史上為漢傳佛教提供了完整的菩薩道實踐綱領，尤其對宋以後菩薩戒與菩提心教法的弘傳影響深遠。此論彰顯大乘利他精神，被視為菩薩行者的權威修行指南，在佛教思想史與實踐體系中占有重要地位。"
url: "https://rushiwowen.co/en/r/cme51tyaz0088l8047hgefluf"
---

### 集離難戒學品第五

> Chapter 5: The Precepts of Gathering and Separation

論曰：略說是難，應當遠離。如《深心教誡經》云：「如是種難，聞已怖畏。是初行菩薩如其受持，說利益事，白言：『世尊！我今最初於如來前如是受持。世尊！我若從今於彼菩薩及所化人說彼過罪，若實不實，是則欺誑如來正遍知者。世尊！又我從今於彼菩薩及所化人譏毀陵蔑，或在家者或出家者受五欲樂縱逸自在，見已於彼不生淨信及慚𧹞心，起不尊重、不生佛想逼惱身心，化知識家受下種施，見已若不唯一喜美言說，晝夜不以三時歸向，是則欺誑如來正遍知者。世尊！我若從今受持禁戒，或作諸王，於身命財而不捨施，陵蔑聲聞緣覺及所化人謂我最勝，或如旃陀羅心行自高其身卑下他人，或遇鬪諍而不怖走過一由旬或百由旬，是則欺誑如來正遍知者。世尊！若我從今身持具戒，或不以多聞別知頭陀功德及餘出生功德之身樂行，覆藏他善顯他過惡，是則欺誑如來正遍知者。』乃至爾時世尊語彌勒菩薩摩訶薩言：『若有善男子善女人欲淨諸業障者，應如此初行菩薩如是受持。』」又《隨轉諸法經》云：「謂若於菩薩晝夜三時頭頂禮敬，是人於所行行亦勿少分窺求錯謬。設若常見著五欲樂，亦勿少分窺求過失。菩提行者修無量功德殊勝利益時乃取證，由是漸次修道漸次成佛。正使修行一嚩囉分，於無量百千俱胝那庾多劫住大地獄如被鎧甲。」彼經又云：「善男子！如是行相遠離罪業。彼菩薩一切行中皆不二行，應當信解一切修作發如是心：『然我於他心了知，不難化諸眾生行如是行。』復次善男子！自在遍觀如來如是說法，應無有人稱量此者；若人解我所說則為見我。善男子！欲護身者於此行中略無疑惑，如其所作不壞他善，求佛法者當知於晝夜中以法思解。」如《地藏經》云：「爾時復有無量百千黠惠眾生從座而起，合掌恭敬而白佛言：『大德世尊！我今現前發如是願：「乃至久遠流轉生死未得忍間，常願不處諸王宰官、城邑聚落、輔相將帥等位。乃至不處商主、師長居士主、沙門斷事者、一切親屬富貴尊重等位。乃至未得忍間，我等若處如是行相，是愚惡惠，則於佛世尊教無能修習。」』」

> The treatise says: In brief, this is difficult—and one should avoid it. As the \*Sutra of the Deep Mind's Admonition\* states: "Hearing of such various difficulties, one becomes fearful. A beginning bodhisattva, receiving this teaching, speaks of what is beneficial, saying: 'World-Honored One! I now, for the first time, before the Tathāgata, receive and uphold this. World-Honored One! If from this day forward I speak of the faults of those bodhisattvas or those they teach—whether true or false—then I would be deceiving the Tathāgata, the Fully Enlightened One. World-Honored One! Moreover, from this day forward, if I mock, belittle, or show contempt toward those bodhisattvas or those they teach—whether lay or ordained—even if I see them enjoying the pleasures of the five senses in indulgence and freedom, and I do not generate pure faith or a sense of shame toward them, but instead fail to respect them, fail to see them as Buddhas, and disturb their body and mind; or if I see them receiving humble offerings at the homes of their spiritual benefactors and do not respond with at least one word of praise, or do not turn toward them three times daily and nightly—then I would be deceiving the Tathāgata, the Fully Enlightened One. World-Honored One! If from this day forward, while upholding the precepts, I should become a king and fail to give away my body, life, or wealth; or if I look down on followers of the Hearer and Solitary Realizer paths and those they teach, thinking, "I am superior"; or if I behave with the mindset of an outcast—holding myself high while demeaning others—or if, upon encountering conflict, I flee in fear, traveling one or a hundred leagues—then I would be deceiving the Tathāgata, the Fully Enlightened One. World-Honored One! If from this day forward, while I physically uphold the complete precepts, I fail to appreciate the merits of extensive learning, or the ascetic practices and other virtuous qualities that arise from them—delighting in practice—and instead conceal others' goodness and reveal their faults—then I would be deceiving the Tathāgata, the Fully Enlightened One.'" At that time, the World-Honored One said to the great bodhisattva Maitreya: "If any virtuous man or woman wishes to purify all obstacles to karma, they should receive and uphold this teaching just as this beginning bodhisattva has done." The \*Sutra of Turning the Wheel of All Phenomena\* also states: "If one prostrates to a bodhisattva three times daily and nightly, that person should not seek out even the slightest fault in the bodhisattva's conduct. Even if one constantly sees the bodhisattva enjoying the pleasures of the five senses, one should not seek out even the slightest fault. The bodhisattva path, which cultivates immeasurable virtues and supreme benefit, attains realization only over time—thus one gradually cultivates the path and gradually becomes a Buddha. Even if one practices merely a fraction of it, one endures the great hells for immeasurable hundreds of thousands of eons as if wearing armor." That sutra further states: "Good man! In this manner, one refrains from karmic wrongdoing. A bodhisattva engages in no dualistic actions in any of his conduct. One should understand with faith that all practices are undertaken with this mind: 'Indeed, I know the minds of others; it is not difficult to guide sentient beings by acting in this way.' Furthermore, good man! The Self-Arisen One, gazing upon all, teaches the Dharma in this way—no one should measure or weigh this. If a person understands what I teach, that person sees me. Good man! One who wishes to protect oneself should have no doubts about this practice. Whatever one does, one should not destroy the goodness of others. Those who seek Buddhahood should know to contemplate the Dharma with understanding day and night." As the \*Sutra of the Earth Treasury\* states: "At that time, countless hundreds of thousands of wise sentient beings rose from their seats, placed their palms together in respect, and said to the Buddha: 'Great Virtuous World-Honored One! We now make this vow in your presence: Even throughout the long cycle of birth and death, until we attain forbearance, we vow never to occupy the positions of kings, officials, city or village leaders, ministers, or generals. Even more, we vow never to occupy the positions of merchants, teachers, householders, leaders, monastic arbiters, or any position of wealth, honor, or respect among relatives. Until we attain forbearance, if we were to occupy such positions, we would be foolish and unwise, and would be unable to cultivate the teachings of the World-Honored Buddha.'"

論曰：廣說離如是難，如《月燈三昧經》偈云：「愚童不恭敬，應知無有罪，其母尚教言：『汝當後時作，欲少分所須，於我起尊重。』若因無上道，懈倦於化度、問訊於耆年及大德尊者，頭面接足禮，為此作尊重。勿視彼錯謬，唯觀菩提場，常樂起慈心，亦勿生損害。又設見錯謬，慎說彼過失。若樂斯善業，亦獲於道果。卑幼尊宿前，如面清涼月，常愛樂此言，猛除伏我慢。若飲食衣服，為此作憐愍，施汝如是心，一切得調伏。若發菩提心，或不生信重，彼應自防護，怖墮於惡道。見不見喜納，自淨濁亂心，心惟分別性，堪任獲事業。」又如《華嚴經》云：「時慈氏菩薩觀善財童子發菩提心功德，以偈讚曰：『若見諸眾生，老病諸苦逼，及憂生死怖，發大悲利行。由見世苦逼，五趣常流轉，為求堅利智，破諸趣苦輪。若見貪樂者，過患多榛棘，為作堅固犁，淨治眾生地。癡壞世間明，及正道惠眼，為群盲導師，示其安隱處。智劍伏冤賊，解脫三法忍，為世間導師，令得離憂怖。或如法舡主，令涉智海道，為三有導師，達勝忍寶所。智光大願輪，如佛日出現，光含法界空，普照群生暗。白法圓滿輪，如佛月出現，慈定清涼光，平等照諸有。又若勝智海，出生諸法寶，菩提行漸高，住深心堅固。發心若龍主，昇法界虛空，雨甘露法雲，增諸白果苗。又若然法燈，正念堅固器，慈愛無垢光，淨除三毒暗。又此菩提心，譬如羯邏羅，悲疱慈閉尸，鉢羅健南位。菩提分漸生，令佛藏增長，福德藏亦然，得智藏清淨。又開發惠藏，如願藏出生，此慈悲法性，解脫眾生故。世間天人中，淨意難可得，希有智果樹，植妙深固本。眾行漸增榮，普覆於三有，欲長諸功德，請問一切法。斷除一切疑，求諸善知識，欲壞煩惱魔，淨除塵染見。解脫諸眾生，求斯大智者，欲淨除惡趣，顯示人天路，開解脫智門，安住功德道。欲脫諸趣苦，當斷諸有索，施諸趣安隱，近此真佛子。』」

> The Treatise states: To elaborate on overcoming these difficulties, the \*Moon Lamp Samādhi Sūtra\* says in verse: "Foolish children who show no respect— know that this is not a fault. Even their mothers teach them: 'Later, when you need something small, you should show me honor.' If, because of the supreme path, one grows weary of guiding others— yet one should still greet elders and venerable masters with reverence, bowing head to their feet, showing them respect. Do not look at their mistakes, only behold the place of enlightenment. Always delight in cultivating loving-kindness, and do not cause harm. Even if you see errors, be careful not to speak of their faults. If you delight in such wholesome deeds, you too will attain the fruits of the path. Before young children, elders, and teachers, as before a cool, bright moon, always cherish these words— fiercely subduing your pride. If food and clothing are given with compassion, 'May this mind of giving be yours, and may everything be tamed.' If one arouses bodhicitta, or does not generate faith and respect, that person should guard themselves, fearing to fall into the lower realms. Whether seen or unseen, accept with joy, purify your own confused mind. The mind that discerns true nature— is capable of accomplishing all deeds." Again, the \*Avataṃsaka Sūtra\* says: "At that time, the Bodhisattva Maitreya, observing the merit of Sudhana's awakening of bodhicitta, praised him in verse: 'When seeing beings tormented by aging, sickness, and suffering, and fearing the terrors of birth and death, one arouses great compassion for their benefit. Seeing the world oppressed by suffering, endlessly revolving through the five realms, one seeks the firm and sharp wisdom to shatter the wheel of suffering in all realms. Seeing those attached to pleasure, whose faults are many like brambles, one becomes a sturdy plow to clear and cultivate the field of beings. Ignorance destroys the world's light and the eye of wisdom on the right path. One becomes a guide for the blind, showing them the place of safety. The sword of wisdom subdues enemies, attaining liberation through the threefold patient endurance. One becomes a guide for the world, freeing beings from grief and fear. Or like a ship captain on the Dharma sea, leading beings to the path of wisdom's ocean. One becomes a guide through the three realms, reaching the treasure of supreme patient endurance. The great wheel of wisdom and vows, like the Buddha-sun appearing, its light fills the vastness of reality, illuminating the darkness of all beings. The perfect wheel of pure dharmas, like the Buddha-moon appearing, with the cooling light of loving-kindness and concentration, shines equally upon all existence. Again, like a supreme ocean of wisdom, giving birth to the jewel of Dharma, the bodhi path rises ever higher, abiding in steadfast, profound resolve. Arousing bodhicitta is like a dragon king, ascending into the sky of reality, raining the clouds of Dharma nectar, nourishing the sprouts of all virtuous fruits. Again, like lighting the lamp of Dharma, with a vessel of堅固 mindfulness, with kind, loving, stainless light, purifying the darkness of the three poisons. This bodhicitta is like the embryo stage— the bubble of compassion, the clot of loving-kindness, at the stage of formed limbs, the faculties of enlightenment gradually grow, causing the Buddha-store to increase. The store of merit likewise grows, and the store of wisdom becomes pure. Again, it opens the store of wisdom, bringing forth what is wished for like a wish-fulfilling store. This compassion and loving-kindness— their nature is to liberate beings. Among humans and gods in the world, a pure mind is rare to find. The rare tree of wisdom's fruit is planted with deep, firm roots. All practices gradually flourish, spreading shade over the three realms. Desiring to grow all virtues, one asks about all dharmas. Cutting off all doubts, seeking all good spiritual friends, wanting to destroy the demon of afflictions, purifying the defiled views of attachment. To liberate all beings, one seeks this great wisdom. Wanting to purify the lower realms, showing the path of humans and gods, opening the gate of liberating wisdom, abiding on the path of merit. Wanting to free all realms from suffering, one must cut the bonds of existence, bringing safety to all realms, and come close to this true child of the Buddha.'"

論曰：以意觀察，遠離如是難者，不以為難。如《深心教誡經》說離此難云：「佛言：『慈氏！於彼菩薩及所化人，當成就四法，後五百歲正法滅時不為損壞及彼陵蔑，自然解脫。何等為四？一者觀察己非、二者於彼菩薩及所化人不談他短、三者不化知識家往非親里、四者不出惡言，是名四種，如前所說。復有四種。何等為四？一者遠離寡聞眾生、二者眷屬而不取著、三者常樂坐臥林野、四者自習奢摩他行。是所相應，是名四種。』」彼經又云：「佛言：『慈氏！此初行菩薩獲惠力財，遠離非分名聞利養，彼名利者是為過失。見無益語、見世俗語、世俗睡眠、世俗事業、世俗戲論，應當遠離，是為過失。』以要言之，佛言：『慈氏！若菩薩摩訶薩應當觀察，名聞利養發生貪染、破壞正念，於得不得勿作高下。又應觀察名聞利養起愚癡暗作慳種類，發生諂誑資益己身，無慚無愧離四聖種。如諸佛說，名聞利養應善觀察，起諸驕慢輕慢師尊是魔羅分，一向放逸破壞善根，如金剛雹及霹靂火。又名利者，化知識家多種愛樂詣非親里，而復起惱迷覆知覺，向所愛事倍生憂戚。又名利者，失四念處，減劣白法壞四正斷。由前後利養破壞神通，遠離善人近惡知識，於他眷屬常愛合集。又復遠離無量禪定，墮大地獄、琰魔羅界、畜生胎藏。應觀察名聞利養如天授水。』佛言：『慈氏！彼名聞利養有如是等行相，菩薩應當如實觀察。以觀察故，無有厭怖亦無悔惱。所以者何？於是行相無厭怖者得無過失，唯樂佛法得無間斷，在家出家隨所守護，若天若人住清淨心得無驚怖。設墮一切惡道不為逼惱，遠離呪詛解脫魔境得無傾動，諸耽湎者之所敬仰，住定學者之所樂見，斷除諂誑而獲正直。是五欲樂是為過失，安住聖種如說修行，諸梵行者之所喜見。慈氏！如是行相功德，智者了知。菩薩深心住於少欲，樂少欲者即斷一切名聞利養。』」

> The treatise states: When one observes with the mind, one does not regard these difficulties as truly difficult. As taught in the \*Sutra of the Deeply Resolved Mind's Instructions\*, regarding freedom from these difficulties, the Buddha said: "Maitreya! Bodhisattvas and those they guide should perfect four qualities, so that in the last five hundred years, when the true Dharma is fading, they will not be harmed or scorned, and will naturally find liberation. What are these four? First, examining one's own faults. Second, not speaking of others' shortcomings, whether they are bodhisattvas or those being guided. Third, not visiting the homes of non-relatives under the pretext of teaching. Fourth, not uttering harsh words. These are the four qualities as described. There are also four more. What are these four? First, keeping distance from those with little learning. Second, not clinging to family and followers. Third, often delighting in dwelling in the wilderness. Fourth, personally practicing meditation for tranquillity. These are the corresponding four qualities." The same sutra further states: "The Buddha said: 'Maitreya! A bodhisattva at the initial stage gains the wealth of wisdom and stays away from improper fame and profit. Such fame and profit are indeed faults. Seeing useless talk, worldly talk, worldly sleep, worldly pursuits, and worldly idle banter, one should distance oneself from them — these are faults.'" To summarize, the Buddha said: "Maitreya! A bodhisattva-mahasattva should observe that fame and profit breed craving and attachment, destroy right mindfulness, and cause one to be elated or dejected over gain or loss. One should also observe that fame and profit give rise to ignorance and darkness, create the kind of miserly nature, generate deceit and flattery to benefit oneself, and lead to shamelessness and a loss of conscience, separating one from the four noble lineages. As all Buddhas have taught, fame and profit should be carefully examined, for they give rise to pride and arrogance, belittle teachers and elders, and belong to the realm of Mara. They lead to total carelessness and destroy wholesome roots, like a diamond hail or a thunderbolt of fire. Furthermore, fame and profit cause one to visit the homes of non-relatives out of various attachments, then stir up irritation and cloud one's awareness, leading to even greater grief over cherished matters. Moreover, fame and profit cause one to lose the four foundations of mindfulness, weaken wholesome qualities, and ruin the four right efforts. Through successive gains of fame and profit, one's spiritual powers are destroyed, good people are abandoned, and evil companions are sought. One constantly wishes to gather with others' families and followers. Furthermore, one is separated from countless meditative absorptions and falls into the great hells, the realm of Yama, or the wombs of animals. One should observe fame and profit as one would observe water poured from a heavenly vessel.'" The Buddha said: "Maitreya! Fame and profit have such characteristics. A bodhisattva should observe them as they truly are. Through such observation, there is neither fear nor regret. Why? Because one who does not fear these characteristics becomes free from faults, delights only in the Dharma, and remains uninterrupted in practice, whether at home or having renounced, guarding wherever one dwells. Whether celestial or human, one abides with a pure mind and remains unshaken. Even if one falls into unfortunate realms, one is not afflicted. One is free from curses, liberated from Mara's domain, and unshaken. Such a person is respected by those who are indulgent, admired by those who practice meditative concentration, and, having abandoned deceit, gains uprightness. The five sensual pleasures are indeed faults. Dwelling in the four noble lineages, practicing as taught, one becomes pleasing to all who practice the holy life. Maitreya! The wise understand such merits and characteristics. A bodhisattva with a deep mind dwells in contentment with few desires. One who delights in few desires cuts off all fame and profit."

論曰：無益語，今當說。遠離貪毒愚癡過失，不住無益語者，一心得決定解；如尋戲調，諸無益語愛樂修作是為過失，不修威儀及微細行。若無益語言、愛樂不堅牢世，是說隨順愚夫。若聞比丘不如理言，生愛樂已而常尋求，即便增長如是過失。是故棄捨不如理言，常知法樂，臨命終時自捨千身求菩提道，聞法無厭。設若疲極，由聞法故，一切時處悉皆遠離不如理言、不愛樂言，於最上法樂生難得想，經無量劫住山林中。應知於他功德利益勿求其短，若謂我為最上殊勝，勿取是心，是慢為諸放逸之本。此下劣比丘亦勿陵蔑。漸如是教，非止一生，得證菩提故。

> Treatise says: Now we shall speak of useless speech. One who avoids the faults of greed, hatred, and ignorance, and does not indulge in useless speech, can focus the mind and attain certain understanding. Like seeking amusement in play, delighting in and cultivating useless speech is a fault—it disregards proper conduct and subtle disciplines. If one delights in useless talk and clings to this unstable world, such a person follows the ways of the foolish. When a monk hears words that are not in line with true principles and takes pleasure in them, then constantly seeks them out, such faults only grow. Therefore, one should abandon speech that is not in line with true principles, always know the joy of the Dharma, and at the end of life, willingly set aside a thousand bodies to seek the path of enlightenment, never tiring of hearing the Dharma. Even if utterly exhausted, through hearing the Dharma, one distances oneself from useless speech and unwholesome words in all places and at all times, and comes to regard the supreme joy of the Dharma as something precious and rare, dwelling in mountain forests for countless eons. Know this: in regard to others' virtues and benefits, do not seek out their shortcomings. Do not think, "I am the most excellent and supreme"—such a thought is pride, the root of all carelessness. Nor should one look down upon a lesser monk. By gradually teaching in this way, it is not merely for one lifetime—one attains enlightenment through it.

論曰：世俗語，我今當說。彼聞惛醉、樂起鬪諍、獲不尊重。由所說言，失念及不正知，是為過失。由所說言，多競高名、極遠內思，若身若心不得輕安，是為過失。由所說言，愚夫自心生澁麁獷思入正法，遠離毘鉢舍那及奢摩他，是為過失。由所說言，於功德財常起愛樂，獲不尊重、住不堅牢，狹劣智惠，是為過失。由所說言減失所知，諸天不敬不生愛樂，是為過失。由所說言，於彼智者及眷屬等所餘身命現無義利，是為過失。由所說言，彼諸愚夫憂命終時，我何所作得如是苦？減失所知不得悟解，是為過失。由所說言，如草動植疑無楷決，不生實智，是為過失。由所說言，如伎藝者住戲場中別說功勤自以為得，減失所知，是為過失。由所說言，遠七聖財互生諂誑輕失彼得，是為過失。由彼說言，覃思研幾喜務怯弱，而不自知動本無體，是為過失。乃至不如實說我樂最上，此一句義於久遠時思惟尚未了知。云我樂得無量句義，譬如甘蔗堅硬皮中少有其味，人食皮已無復能得甘蔗甜味，是故廣說者如甘蔗皮；唯樂神變思擇義理者如甘蔗味，常無惛醉。

論曰：言耽著睡眠者，如彼偈云：「謂若樂惛睡，造此多種見，彼得見得疑，增長大癡網。若樂惛睡者，智惠皆怯弱，而於悟解中，常時俱減失。若樂惛睡者，怠墮無智惠，設住深林中，非人得其便。若樂惛睡者，即樂非法欲，善心常不增，何由獲法樂？若樂惛睡者，愚蔽善法欲，壞白法功德，遍入諸黑暗。若樂惛睡者，封著無辯才，常生放逸心，纏綿身懈倦。若樂惛睡者，我知懈怠故，嫉彼勤力人，毀具足精進。乃至若除諸苦暗，即離於罪本，常親近勝勤，諸佛之所歎。」

論曰：世俗事業，今當說。如彼偈云：「師誨謂惡言，執為非教誡，速毀犯尸羅，樂斯過失事。每思俗事業，常時務怱遽，不修諸禪定，樂斯過失事。由貪生廣大，縈纏味中味，下劣非止足，樂斯過失事。處眾大喜悅，謂除諸苦惱，如驢行隘道，樂斯過失事。乃至是心晝夜中，不樂諸功德，唯衣食猛利，樂斯過失事。不樂相應語，唯順不相應，問世俗所作，樂斯過失事。」以要言之，爾時慈氏菩薩摩訶薩白佛言：「世尊！菩薩少惠者，由捨最上法已，減失勝惠作下劣事。」佛言：「慈氏！如是如是，如汝所說。菩薩得少惠者，由捨最上法已，作下劣事。」佛言：「慈氏！又彼菩薩於如來教既出家已，無有禪定正斷正勤，無有多聞不懷希望。」佛言：「慈氏！此復觀察禪定正斷，知如來教、知有為相三摩呬多是所相應，勿白衣事業營務，觀察是事不應道理。應知彼菩薩發起愛樂輪迴生死者，所謂營務世俗造作、遠離法財。」佛言：「慈氏！彼營事菩薩假使修七寶塔滿三千大千世界，我亦於彼不生恭敬尊重讚歎。乃至滿閻浮提一切皆是營事菩薩，不如於一讀誦如說修行菩薩起承事行。又若一閻浮提量讀誦如說修行菩薩，不如於一各居所安行菩薩作承事行。所以者何？此為難事，所謂惠業，於諸三世為勝為上、最極高勝無有過者。」佛言：「慈氏！是故菩薩欲勤精進相應義者，當修勝惠。」

論曰：世俗戲論，我今當說。此戲論行，常為過失，獲如是難，謂不得遠離彼八種難，亦復不得剎那具足殊勝乃至智者正解離諸戲論。此戲論行速獲是難，是故皆不共住。寧使畜受妻孥罪惡過百由旬，於他戲論或須臾頃不應親近亦不共住。於出家功德之利欲求財賄者，是則惡心起諸鬪諍。勿有田作、勿營商賈，若求財利是則戲論。勿有男女妻妾朋屬、僕從富饒起諸鬪諍。既出家已，授袈裟衣，信順寂靜至極寂靜，復觀是寂勝寂近寂，離戲論故起如是忍。不得遠離戲論行者，譬若毒蛇覆藏惡心，後墮地獄、畜生、焰摩羅界，是故精進起如是忍。乃至得是乘者，於諸業障淨盡無餘，破冤魔力。諸有智者起如是忍。

論曰：略說離如是難。佛言：「慈氏！是故此菩薩乘，若善男子善女人，後五百歲正法滅時，使無留難而獲吉祥，脫諸業障盡除罪欲。當知勿樂合集，住阿蘭若曠野林中而修行之。於餘眾生而或遠離，但省己非無求他咎，默然信樂般若波羅蜜多行故。」又《寶雲經》亦作是說：「行乞食時乃至獲得是事，除餘惡處，謂惡狗家、新乳犢家，體性犯戒。於彼畜生尚離損害，何況男子女人童男童女起厭賤處？彼一切時處皆應遠離。」

論曰：若見如是種諸惡作者，慎勿往觀，得離彼罪。復次說離如是等難，云何得果？離無果利成利他義，應知遠離無果利故。如《月燈經》說身戒義云，謂密護手足使無虛動。又《十法經》云「手足動亂往來跳躑」，此說身業麁重。

論曰：如菩薩為利於他，如其照了而不分別餘業，故《法集經》云：「世尊！諸菩薩等所有身口意業，皆為利諸眾生，起大悲增上安慰眾生，令諸眾生身意快然。如是深心如是思惟，隨修何行而行平等，令諸眾生得安隱樂。以要言之，謂菩薩了知觀十二處如空聚落，於是等處無不樂捨。」

## 大乘集菩薩學論卷第七