梵行品第十六
爾時，正念天子白法慧菩薩言：「佛子！一切世界諸菩薩眾，依如來教，染衣出家。云何而得梵行清淨，從菩薩位逮於無上菩提之道？」
At that time, the devaputra Right Mindfulness said to the Bodhisattva Dharma Wisdom: "Buddhaputra! All bodhisattvas in all worlds, following the instructions of the Buddha, dye robes and leave home. How is it then, that they attain the purity of brahmacarya and progress from the bodhisattva stage to the path of supreme enlightenment?"
法慧菩薩言：
The Bodhisattva Dharma Wisdom replied:
「佛子！菩薩摩訶薩修梵行時，應以十法而為所緣，作意觀察。所謂：身、身業、語、語業、意、意業、佛、法、僧、戒。應如是觀：為身是梵行耶？乃至戒是梵行耶？若身是梵行者，當知梵行則為非善、則為非法、則為渾濁、則為臭惡、則為不淨、則為可厭、則為違逆、則為雜染、則為死屍、則為蟲聚。若身業是梵行者，梵行則是行住坐臥、左右顧視、屈伸俯仰。若語是梵行者，梵行則是音聲風息、唇舌喉吻、吐納抑縱、高低清濁。若語業是梵行者，梵行則是起居問訊、略說、廣說、諭說、直說、讚說、毀說、安立說、隨俗說、顯了說。若意是梵行者，梵行則應是覺、是觀、是分別、是種種分別、是憶念、是種種憶念、是思惟、是種種思惟、是幻術、是眠夢。若意業是梵行者，當知梵行則是思想、寒熱、飢渴、苦樂、憂喜。若佛是梵行者，為色是佛耶？受是佛耶？想是佛耶？行是佛耶？識是佛耶？為相是佛耶？好是佛耶？神通是佛耶？業行是佛耶？果報是佛耶？若法是梵行者，為寂滅是法耶？涅槃是法耶？不生是法耶？不起是法耶？不可說是法耶？無分別是法耶？無所行是法耶？不合集是法耶？若僧是梵行者，為預流向是僧耶？預流果是僧耶？一來向是僧耶？一來果是僧耶？不還向是僧耶？不還果是僧耶？阿羅漢向是僧耶？阿羅漢果是僧耶？三明是僧耶？六通是僧耶？若戒是梵行者，為壇場是戒耶？問清淨是戒耶？教威儀是戒耶？三說羯磨是戒耶？和尚是戒耶？阿闍梨是戒耶？鬀髮是戒耶？著袈裟衣是戒耶？乞食是戒耶？正命是戒耶？如是觀已，於身無所取，於修無所著，於法無所住；過去已滅，未來未至，現在空寂；無作業者，無受報者；此世不移動，彼世不改變。此中何法名為梵行？梵行從何處來？誰之所有？體為是誰？由誰而作？為是有，為是無？為是色，為非色？為是受，為非受？為是想，為非想？為是行，為非行？為是識，為非識？如是觀察，梵行法不可得故，三世法皆空寂故，意無取著故，心無障礙故，所行無二故，方便自在故，受無相法故，觀無相法故，知佛法平等故，具一切佛法故，如是名為清淨梵行。
Buddhaputra! When bodhisattva-mahasattvas practice brahmacarya, they should contemplate and observe ten things as objects of meditation. These are: the body, bodily actions, speech, verbal actions, mind, mental actions, Buddha, Dharma, Sangha, and precepts.
They should observe them thus, ‘Is the body brahmacarya?’ Up to, ‘Are the precepts brahmacarya?’
If the body is brahmacarya, then know that brahmacarya is non-virtuous, and non-dharmic, turbid, foul-smelling, impure, detestable, contrary, defiled, a corpse, just a collection of organisms. If bodily actions are brahmacarya, then brahmacarya is walking, standing, sitting, lying down, looking left and right, bending and stretching.
If speech is brahmacarya, then brahmacarya is sound, breath, lips, tongue, throat, mouth, inhaling and exhaling, rising and falling, high and low, clear and turbid. If verbal actions are brahmacarya, then brahmacarya it is rising and greeting, speaking briefly, speaking extensively, explanatory speaking, direct speaking, praising speaking, criticizing speaking, established speaking, conventional speaking, and clear speaking.
If mind is brahmacarya, then brahmacarya is perception, contemplation, discrimination, various discriminations, recollection, various recollections, thinking, various thoughts, illusions, and dreams. If mental actions are brahmacarya, then know that brahmacarya is mental perception, cold and heat, hunger and thirst, suffering and pleasure, worry and joy.
If Buddha is brahmacarya, is form Buddha? Is sensation Buddha? Is perception Buddha? Are conditioned habits Buddha? Is consciousness Buddha? Are characteristics Buddha? Are virtues Buddha? Are supernatural powers Buddha? Are karmic actions Buddha? Are karmic results Buddha?
If the Dharma is brahmacarya, is cessation the Dharma? Is nirvana the Dharma? Is non-arising the Dharma? Is non-occurrence the Dharma? Is ineffability the Dharma? Is non-discrimination the Dharma? Is non-action the Dharma? Is non-aggregation the Dharma?
If the Sangha is brahmacarya, is the stage of a stream-enterer the Sangha? Is the fruit of stream-entry the Sangha? Is the stage of a once-returner the Sangha? Is the fruit of once-returning the Sangha? Is the stage of a non-returner the Sangha? Is the fruit of non-returning the Sangha? Is the stage of an arhat the Sangha? Is the fruit of arhatship the Sangha? Are the three insights the Sangha? Are the six supernatural powers the Sangha?
If precepts are brahmacarya, is the ordination platform the precepts? Are questions about purity the precepts? Is teaching deportment the precepts? Is the threefold karma the precepts? Is the preceptor the precepts? Is the ācārya the precepts? Is shaving the head the precepts? Is wearing the kaṣāya robe the precepts? Is begging for food the precepts? Is right livelihood the precepts?
Having observed thus, there is no grasping of the body, no attachment to practice, no abiding in dharmas; the past has ceased, the future has not yet come, the present is empty and quiescent; there is no doer of actions, no receiver of results; this world does not move, that world does not change. What dharma is there to called brahmacarya? Where does brahmacarya come from? To whom does it belong? What is its essence? By whom is it made? Is it existent or non-existent? Is it form or not form? Is it sensation or not sensation? Is it perception or not perception? Is it conditioned habits or not conditioned habits? Is it consciousness or not consciousness?
Observing in this way, because the dharma of brahmacarya cannot be obtained, because the phenomena of the past, future, and present are all empty and quiescent, because the mind has no grasping or attachment, because the heart has no obstructions, because actions are non-dual, because skillful means are unhindered, because the dharma of no characteristics is accepted, because one observes the dharma of no characteristics, because one knows the equality of Buddha-dharma, because one is replete with all Buddha-dharmas, this is called pure brahmacarya.
「復應修習十種法。何者為十？所謂：處非處智、過現未來業報智、諸禪解脫三昧智、諸根勝劣智、種種解智、種種界智、一切至處道智、天眼無礙智、宿命無礙智、永斷習氣智。於如來十力，一一觀察；一一力中，有無量義，悉應諮問。聞已，應起大慈悲心，觀察眾生而不捨離；思惟諸法，無有休息；行無上業，不求果報；了知境界如幻如夢，如影如響，亦如變化。若諸菩薩能與如是觀行相應，於諸法中不生二解，一切佛法疾得現前，初發心時即得阿耨多羅三藐三菩提，知一切法即心自性，成就慧身，不由他悟。」
"Furthermore, one should cultivate ten kinds of dharmas. What are these ten? Namely: the wisdom of knowing what is possible and impossible, the wisdom of knowing past, present and future karmic retributions, the wisdom of all meditations, liberations and samādhis, the wisdom of knowing the superior and inferior faculties of beings, the wisdom of knowing various understandings, the wisdom of knowing various realms, the wisdom of knowing all paths that lead everywhere, the unobstructed wisdom of the divine eye, the unobstructed wisdom of knowing past lives, and the wisdom of permanently cutting off habitual tendencies.
One should investigate each of the Tathāgata's ten powers; within each power, there are immeasurable meanings, all of which should be inquired about. Having heard them, one should give rise to great compassion, observe sentient beings without abandoning them; contemplate all dharmas without cease; practice the supreme deeds without seeking rewards; understand that all realms are like illusions, like dreams, like shadows, like echoes, and also like magical creations.
If bodhisattvas can accord with such contemplative practices, they will not give rise to dualistic understandings of dharmas, all Buddha dharmas will quickly manifest before them, and at the initial arousing of the mind they will attain anuttara-samyak-sambodhi (complete, perfect enlightenment). They will know that all dharmas are the nature of mind itself, accomplish the wisdom body, and not be awakened by others."