大方廣佛華嚴經卷第二十一
于闐國三藏實叉難陀奉 制譯
十無盡藏品第二十二
爾時，功德林菩薩復告諸菩薩言：
At that time, Merit Forest Bodhisattva again addressed the Bodhisattvas saying:
「佛子！菩薩摩訶薩有十種藏，過去、未來、現在諸佛，已說、當說、今說。何等為十？所謂：信藏、戒藏、慚藏、愧藏、聞藏、施藏、慧藏、念藏、持藏、辯藏，是為十。
"Buddhaputra! The Great Bodhisattvas have ten kinds of treasuries, which have been taught by all Buddhas of the past, will be taught by future Buddhas, and are being taught by present Buddhas. What are these ten? Namely: the Treasury of Faith, the Treasury of Discipline, the Treasury of Remorse, the Treasury of Conscience, the Treasury of Learning, the Treasury of Giving, the Treasury of Wisdom, the Treasury of Mindfulness, the Treasury of Retaining, and the Treasury of Elocution - these are the ten."
1 - Treasury of Faith (Śraddhā) 信藏
「佛子！何等為菩薩摩訶薩信藏？此菩薩信一切法空，信一切法無相，信一切法無願，信一切法無作，信一切法無分別，信一切法無所依，信一切法不可量，信一切法無有上，信一切法難超越，信一切法無生。若菩薩能如是隨順一切法，生淨信已，聞諸佛法不可思議，心不怯弱；聞一切佛不可思議，心不怯弱；聞眾生界不可思議，心不怯弱；聞法界不可思議，心不怯弱；聞虛空界不可思議，心不怯弱；聞涅槃界不可思議，心不怯弱；聞過去世不可思議，心不怯弱；聞未來世不可思議，心不怯弱；聞現在世不可思議，心不怯弱；聞入一切劫不可思議，心不怯弱。何以故？此菩薩於諸佛所一向堅信，知佛智慧無邊無盡。十方無量諸世界中，一一各有無量諸佛，於阿耨多羅三藐三菩提，已得、今得、當得，已出世、今出世、當出世，已入涅槃、今入涅槃、當入涅槃，彼諸佛智慧不增不減、不生不滅、不進不退、不近不遠、無知無捨。此菩薩入佛智慧，成就無邊無盡信；得此信已，心不退轉，心不雜亂，不可破壞，無所染著，常有根本，隨順聖人，住如來家，護持一切諸佛種性，增長一切菩薩信解，隨順一切如來善根，出生一切諸佛方便。是名：菩薩摩訶薩信藏。菩薩住此信藏，則能聞持一切佛法，為眾生說，皆令開悟。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Faith? This Bodhisattva believes that all dharmas are empty, believes that all dharmas are without characteristics, believes that all dharmas are without wishes, believes that all dharmas are without action, believes that all dharmas are without discrimination, believes that all dharmas are without dependence, believes that all dharmas are immeasurable, believes that all dharmas are unsurpassed, believes that all dharmas are difficult to transcend, believes that all dharmas are unborn. When a Bodhisattva can thus accord with all dharmas and give rise to pure faith, upon hearing the inconceivable Dharma of all Buddhas, their mind does not become timid; upon hearing of all inconceivable Buddhas, their mind does not become timid; upon hearing of the inconceivable realm of living beings, their mind does not become timid; upon hearing of the inconceivable Dharma realm, their mind does not become timid; upon hearing of the inconceivable realm of empty space, their mind does not become timid; upon hearing of the inconceivable realm of nirvana, their mind does not become timid; upon hearing of the inconceivable past, their mind does not become timid; upon hearing of the inconceivable future, their mind does not become timid; upon hearing of the inconceivable present, their mind does not become timid; upon hearing of entering all inconceivable kalpas, their mind does not become timid."
"Why is this so? This Bodhisattva maintains steadfast faith in all Buddhas, knowing that Buddha wisdom is boundless and inexhaustible. In the countless worlds of the ten directions, each contains limitless Buddhas who have attained, are attaining, or will attain supreme enlightenment; who have appeared, are appearing, or will appear in the world; who have entered, are entering, or will enter nirvana. The wisdom of all these Buddhas neither increases nor decreases, neither is born nor perishes, neither advances nor retreats, neither comes near nor goes far, neither knows nor abandons."
"This Bodhisattva enters Buddha wisdom and accomplishes boundless, inexhaustible faith. Having attained this faith, their mind does not retreat, is not confused, cannot be destroyed, has no attachments, always has its root, follows the sages, dwells in the Tathagata's house, protects all Buddha lineages, increases all Bodhisattvas' faith and understanding, accords with all Tathagatas' good roots, and gives rise to all Buddhas' skillful means. This is called the Bodhisattva Mahasattva's Treasury of Faith. When a Bodhisattva dwells in this Treasury of Faith, they can hear and retain all Buddha Dharma, explain it for living beings, and cause all to awaken."
2 - Treasury of Discipline (Śīla) 戒藏
「佛子！何等為菩薩摩訶薩戒藏？此菩薩成就普饒益戒、不受戒、不住戒、無悔恨戒、無違諍戒、不損惱戒、無雜穢戒、無貪求戒、無過失戒、無毀犯戒。云何為普饒益戒？此菩薩受持淨戒，本為利益一切眾生。云何為不受戒？此菩薩不受行外道諸所有戒，但性自精進，奉持三世諸佛如來平等淨戒。云何為不住戒？此菩薩受持戒時，心不住欲界、不住色界、不住無色界。何以故？不求生彼，而持戒故。云何為無悔恨戒？此菩薩恒得安住無悔恨心。何以故？不作重罪，不行諂詐，不破淨戒故。云何為無違諍戒？此菩薩不非先制，不更造立；心常隨順，向涅槃戒，具足受持，無所毀犯；不以持戒，惱他眾生，令其生苦，但願一切心常歡喜而持於戒。云何為不惱害戒？此菩薩不因於戒，學諸呪術，造作方藥，惱害眾生，但為救護一切眾生而持於戒。云何為不雜戒？此菩薩不著邊見，不持雜戒，但觀緣起持出離戒。云何為無貪求戒？此菩薩不現異相，彰己有德，但為滿足出離法故而持於戒。云何為無過失戒？此菩薩不自貢高，言我持戒；見破戒人亦不輕毀，令他愧恥；但一其心而持於戒。云何為無毀犯戒？此菩薩永斷殺、盜、邪婬、妄語、兩舌、惡口，及無義語、貪、瞋、邪見，具足受持十種善業。菩薩持此無犯戒時，作是念言：『一切眾生毀犯淨戒，皆由顛倒；唯佛世尊能知眾生以何因緣而生顛倒，毀犯淨戒。我當成就無上菩提，廣為眾生說真實法，令離顛倒。』是名：菩薩摩訶薩第二戒藏。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Discipline? This Bodhisattva accomplishes ten kinds of discipline: the discipline of universal benefit, the discipline of non-acceptance, the discipline of non-dwelling, the discipline without regret, the discipline without contention, the discipline of non-harming, the discipline without defilement, the discipline without greed, the discipline without fault, and the discipline without transgression."
"What is the discipline of universal benefit? This Bodhisattva upholds pure precepts fundamentally for the benefit of all living beings. What is the discipline of non-acceptance? This Bodhisattva does not accept or practice the precepts of non-Buddhist paths, but naturally progresses diligently, upholding the equal pure precepts of the Buddhas of the three times. What is the discipline of non-dwelling? When this Bodhisattva upholds the precepts, their mind does not dwell in the desire realm, form realm, or formless realm. Why? Because they do not seek rebirth there while maintaining the precepts."
"What is the discipline without regret? This Bodhisattva always dwells in a mind free from regret. Why? Because they do not commit serious offenses, do not practice deception, and do not break the pure precepts. What is the discipline without contention? This Bodhisattva does not reject what was previously established nor create new rules; their mind always follows the precepts leading to nirvana, fully upholding them without violation; they do not use precept-holding to trouble others or cause them suffering, but wish that all beings may always be happy while maintaining the precepts."
"What is the discipline of non-harming? This Bodhisattva does not use the precepts as a basis for learning spells or creating medicines to harm beings, but maintains the precepts only to protect all living beings. What is the discipline without defilement? This Bodhisattva does not attach to extreme views or maintain mixed precepts, but observes dependent origination and maintains the precepts of liberation. What is the discipline without greed? This Bodhisattva does not display unusual characteristics or proclaim their own virtue, but maintains the precepts only to fulfill the dharma of liberation."
"What is the discipline without fault? This Bodhisattva is not arrogant, saying 'I keep the precepts'; seeing those who break precepts, they do not despise or shame them; they maintain the precepts with single-minded focus. What is the discipline without transgression? This Bodhisattva permanently abandons killing, stealing, sexual misconduct, false speech, divisive speech, harsh speech, meaningless speech, greed, hatred, and wrong views, fully upholding the ten wholesome actions. When the Bodhisattva maintains these precepts without transgression, they think: 'All beings violate pure precepts due to delusion; only the World-Honored Buddha knows the causes and conditions by which beings become deluded and violate pure precepts. I shall achieve supreme enlightenment and extensively teach true Dharma to beings, causing them to leave delusion.' This is called the Bodhisattva Mahasattva's Second Treasury of Discipline."
3 - Treasury of Remorse (Hiri) 慚藏
「佛子！何等為菩薩摩訶薩慚藏？此菩薩憶念過去所作諸惡而生於慚。謂彼菩薩，心自念言：『我無始世來，與諸眾生皆悉互作父母、兄弟、姊妹、男女，具貪、瞋、癡、憍慢、諂誑及餘一切諸煩惱故，更相惱害，遞相陵奪，姦婬、傷殺，無惡不造；一切眾生，悉亦如是，以諸煩惱備造眾惡，是故各各不相恭敬、不相尊重、不相承順、不相謙下、不相啟導、不相護惜，更相殺害，互為怨讎。自惟我身及諸眾生，去、來、現在，行無慚法，三世諸佛無不知見。今若不斷此無慚行，三世諸佛亦當見我。我當云何猶行不止？甚為不可。是故我應專心斷除，證阿耨多羅三藐三菩提，廣為眾生說真實法。』是名：菩薩摩訶薩第三慚藏。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Remorse? This Bodhisattva remembers all the evil deeds done in the past and gives rise to remorse. This Bodhisattva reflects in their heart, saying: 'Since beginningless time, I have been mutually father, mother, brother, sister, son and daughter with all beings. Due to greed, anger, delusion, pride, deception and all other afflictions, we have harmed one another, oppressed and exploited each other, committed adultery and murder - there is no evil we have not done. All beings are likewise - due to afflictions they commit many evils. Therefore, they do not respect each other, do not honor each other, do not comply with each other, do not humble themselves to each other, do not guide each other, do not protect each other, but instead kill each other and become enemies."
'I reflect that I and all beings, in past, present and future, have practiced without shame, and all Buddhas of the three times see this. If I do not stop these shameless acts now, the Buddhas of the three times will continue to see me. How can I still continue these acts? This is completely unacceptable. Therefore, I should wholeheartedly eliminate these acts, attain supreme perfect enlightenment, and extensively teach the true Dharma to all beings.' This is called the Bodhisattva Mahasattva's Third Treasury of Remorse."
4 - Treasury of Conscience (Apatrapā) 愧藏
「佛子！何等為菩薩摩訶薩愧藏？此菩薩自愧昔來，於五欲中，種種貪求，無有厭足，因此增長貪、恚、癡等一切煩惱：『我今不應復行是事。』又作是念：『眾生無智，起諸煩惱，具行惡法，不相恭敬，不相尊重，乃至展轉互為怨讎。如是等惡，無不備造，造已歡喜，追求稱歎，盲無慧眼，無所知見。於母人腹中，入胎受生，成垢穢身，畢竟至於髮白面皺。有智慧者，觀此但是從婬欲，生不淨之法，三世諸佛皆悉知見。若我於今猶行是事，則為欺誑三世諸佛。是故我當修行於愧，速成阿耨多羅三藐三菩提，廣為眾生說真實法。』是名：菩薩摩訶薩第四愧藏。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Conscience? This Bodhisattva feels conscience about their past actions, having various desires and cravings for the five sensual pleasures without satisfaction, thereby increasing all afflictions like greed, anger, and delusion, thinking: 'I should no longer engage in such acts.' They further reflect: 'Living beings, lacking wisdom, give rise to afflictions, engage in evil actions, do not respect each other, do not honor each other, and ultimately become enemies. They commit all such evils, rejoice after committing them, seek praise for them, are blind without the eye of wisdom, and have no understanding. They enter wombs to be born, forming impure bodies that eventually end with white hair and wrinkled faces. The wise observe that this comes from desire, giving birth to impure dharmas, and all Buddhas of the three times know and see this. If I still engage in such acts now, I would be deceiving the Buddhas of the three times. Therefore, I should cultivate conscience, swiftly attain supreme perfect enlightenment, and extensively teach the true Dharma to living beings.' This is called the Bodhisattva Mahasattva's Fourth Treasury of Conscience.”
5 - Treasury of Learning (Śrutī, ’hearing’) 聞藏
「佛子！何等為菩薩摩訶薩聞藏？此菩薩知是事有故是事有，是事無故是事無；是事起故是事起，是事滅故是事滅；是世間法，是出世間法；是有為法，是無為法；是有記法，是無記法。何等為是事有故是事有？謂：無明有故行有。何等為是事無故是事無？謂：識無故名色無。何等為是事起故是事起？謂：愛起故苦起。何等為是事滅故是事滅？謂：有滅故生滅。何等為世間法？所謂：色、受、想、行、識。何等為出世間法？所謂：戒、定、慧、解脫、解脫知見。何等為有為法？所謂：欲界、色界、無色界、眾生界。何等為無為法？所謂：虛空、涅槃、數緣滅、非數緣滅、緣起法性住。何等為有記法？謂：四聖諦、四沙門果、四辯、四無所畏、四念處、四正勤、四神足、五根、五力、七覺分、八聖道分。何等為無記法？謂：世間有邊，世間無邊，世間亦有邊亦無邊，世間非有邊非無邊；世間有常，世間無常，世間亦有常亦無常，世間非有常非無常；如來滅後有，如來滅後無，如來滅後亦有亦無，如來滅後非有非無；我及眾生有，我及眾生無，我及眾生亦有亦無，我及眾生非有非無；過去，有幾如來般涅槃？幾聲聞、辟支佛般涅槃？未來，有幾如來？幾聲聞、辟支佛？幾眾生？現在，有幾佛住？幾聲聞、辟支佛住？幾眾生住？何等如來最先出？何等聲聞、辟支佛最先出？何等眾生最先出？何等如來最後出？何等聲聞、辟支佛最後出？何等眾生最後出？何法最在初？何法最在後？世間從何處來，去至何所？有幾世界成？有幾世界壞？世界從何處來，去至何所？何者為生死最初際？何者為生死最後際？是名無記法。菩薩摩訶薩作如是念：『一切眾生於生死中，無有多聞，不能了知此一切法。我當發意，持多聞藏，證阿耨多羅三藐三菩提，為諸眾生說真實法。』是名：菩薩摩訶薩第五多聞藏。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Learning? This Bodhisattva knows that when this exists, that exists; when this does not exist, that does not exist; when this arises, that arises; when this ceases, that ceases. They know worldly dharmas, transcendental dharmas, conditioned dharmas, unconditioned dharmas, determinate dharmas, and indeterminate dharmas."
"What means 'when this exists, that exists'? When ignorance exists, karmic formations exist. What means 'when this does not exist, that does not exist'? When consciousness does not exist, name-and-form do not exist. What means 'when this arises, that arises'? When craving arises, suffering arises. What means 'when this ceases, that ceases'? When becoming ceases, birth ceases."
"What are worldly dharmas? They are form, feeling, perception, formations, and consciousness. What are transcendental dharmas? They are morality, concentration, wisdom, liberation, and knowledge and vision of liberation. What are conditioned dharmas? They are the desire realm, form realm, formless realm, and realm of beings. What are unconditioned dharmas? They are space, nirvana, cessation through deliberation, cessation without deliberation, and the abiding nature of dependent origination."
"What are determinate dharmas? They are the Four Noble Truths, the four fruits of the monastic life, the four kinds of eloquence, the four fearlessnesses, the four foundations of mindfulness, the four right efforts, the four bases of spiritual power, the five faculties, the five powers, the seven factors of enlightenment, and the eight aspects of the noble path."
"What are indeterminate dharmas? Questions such as: Is the world finite or infinite? Both finite and infinite? Neither finite nor infinite? Is the world eternal or non-eternal? Both eternal and non-eternal? Neither eternal nor non-eternal? Does the Tathagata exist after death? Does not exist? Both exists and does not exist? Neither exists nor does not exist? Do the self and beings exist? Do not exist? Both exist and do not exist? Neither exist nor do not exist? In the past, how many Tathagatas entered nirvana? How many disciples and solitary buddhas entered nirvana? In the future, how many Tathagatas will there be? How many disciples and solitary buddhas? How many beings? In the present, how many Buddhas dwell? How many disciples and solitary buddhas dwell? How many beings dwell? Which Tathagata appeared first? Which disciples and solitary buddhas appeared first? Which beings appeared first? Which Tathagata will appear last? Which disciples and solitary buddhas will appear last? Which beings will appear last? What dharma was first? What dharma will be last? Where did the world come from and where will it go? How many worlds are forming? How many worlds are disintegrating? Where do worlds come from and where do they go? What is the first point of birth and death? What is the last point of birth and death? These are indeterminate dharmas."
"The Bodhisattva Mahasattva thinks thus: 'All beings in birth and death lack learning and cannot understand all these dharmas. I should resolve to maintain the Treasury of Learning, attain supreme perfect enlightenment, and teach the true Dharma to all beings.' This is called the Bodhisattva Mahasattva's Fifth Treasury of Learning."
6 - Treasury of Giving (Dāna) 施藏
「佛子！何等為菩薩摩訶薩施藏？此菩薩行十種施，所謂：分減施、竭盡施、內施、外施、內外施、一切施、過去施、未來施、現在施、究竟施。佛子！云何為菩薩分減施？此菩薩稟性仁慈，好行惠施。若得美味，不專自受，要與眾生，然後方食；凡所受物，悉亦如是。若自食時，作是念言：『我身中有八萬戶蟲依於我住，我身充樂，彼亦充樂；我身飢苦，彼亦飢苦。我今受此所有飲食，願令眾生普得充飽。』為施彼故而自食之，不貪其味。復作是念：『我於長夜愛著其身，欲令充飽而受飲食。今以此食惠施眾生，願我於身永斷貪著。』是名：分減施。云何為菩薩竭盡施？佛子！此菩薩得種種上味飲食、香華、衣服、資生之具，若自以受用則安樂延年，若輟己施人則窮苦夭命。時，或有人來作是言：『汝今所有，悉當與我。』菩薩自念：『我無始已來，以飢餓故喪身無數，未曾得有如毫末許饒益眾生而獲善利。今我亦當同於往昔而捨其命，是故應為饒益眾生，隨其所有，一切皆捨；乃至盡命，亦無所吝。』是名：竭盡施。云何為菩薩內施？佛子！此菩薩年方少盛，端正美好，香華、衣服以嚴其身；始受灌頂，轉輪王位，七寶具足，王四天下。時，或有人來白王言：『大王當知！我今衰老，身嬰重疾，煢獨羸頓，死將不久；若得王身手足、血肉、頭目、骨髓，我之身命必冀存活。唯願大王莫更籌量，有所顧惜；但見慈念，以施於我！』爾時，菩薩作是念言：『今我此身，後必當死，無一利益；宜時疾捨，以濟眾生。』念已施之，心無所悔。是名：內施。云何為菩薩外施？佛子！此菩薩年盛色美，眾相具足，名華、上服而以嚴身；始受灌頂，轉輪王位，七寶具足，王四天下。時，或有人來白王言：『我今貧窶，眾苦逼迫。唯願仁慈，特垂矜念，捨此王位以贍於我；我當統領，受王福樂！』爾時，菩薩作是念言：『一切榮盛必當衰歇，於衰歇時，不能復更饒益眾生。我今宜應隨彼所求，充滿其意。』作是念已，即便施之而無所悔。是名：外施。云何為菩薩內外施？佛子！此菩薩如上所說，處輪王位，七寶具足，王四天下。時，或有人而來白言：『此轉輪位，王處已久，我未曾得。唯願大王捨之與我，并及王身，為我臣僕！』爾時，菩薩作是念言：『我身財寶及以王位，悉是無常、敗壞之法。我今盛壯，富有天下；乞者現前，當以不堅而求堅法。』作是念已，即便施之，乃至以身恭勤作役，心無所悔。是名：內外施。云何為菩薩一切施？佛子！此菩薩亦如上說，處輪王位，七寶具足，王四天下。時，有無量貧窮之人來詣其前，而作是言：『大王名稱周聞十方，我等欽風故來至此。吾曹今者各有所求，願普垂慈，令得滿足！』時，諸貧人從彼大王，或乞國土，或乞妻子，或乞手足、血肉、心肺、頭目、髓腦。菩薩是時，心作是念：『一切恩愛會當別離，而於眾生無所饒益。我今為欲永捨貪愛，以此一切必離散物滿眾生願。』作是念已，悉皆施與，心無悔恨，亦不於眾生而生厭賤。是名：一切施。云何為菩薩過去施？此菩薩聞過去諸佛菩薩所有功德，聞已不著，了達非有，不起分別，不貪不味，亦不求取，無所依倚；見法如夢，無有堅固；於諸善根，不起有想，亦無所倚；但為教化，取著眾生，成熟佛法，而為演說；又復觀察：『過去諸法，十方推求都不可得。』作是念已，於過去法，畢竟皆捨。是名：過去施。云何為菩薩未來施？此菩薩聞未來諸佛之所修行，了達非有，不取於相，不別樂往生諸佛國土，不味不著，亦不生厭；不以善根迴向於彼，亦不於彼而退善根，常勤修行，未曾廢捨；但欲因彼境界攝取眾生，為說真實，令成熟佛法；然此法者非有處所、非無處所，非內、非外，非近、非遠。復作是念：『若法非有，不可不捨。』是名：未來施。云何為菩薩現在施？此菩薩聞四天王眾天、三十三天、夜摩天、兜率陀天、化樂天、他化自在天、梵天、梵身天、梵輔天、梵眾天、大梵天、光天、少光天、無量光天、光音天、淨天、少淨天、無量淨天、遍淨天、廣天、少廣天、無量廣天、廣果天、無煩天、無熱天、善見天、善現天、色究竟天，乃至聞聲聞、緣覺具足功德。聞已，其心不迷、不沒、不聚、不散，但觀諸行如夢不實，無有貪著；為令眾生，捨離惡趣，心無分別，修菩薩道，成就佛法，而為開演。是名：現在施。云何為菩薩究竟施？佛子！此菩薩，假使有無量眾生或有無眼、或有無耳、或無鼻舌及以手足，來至其所，告菩薩言：『我身薄祜，諸根殘缺。唯願仁慈，以善方便，捨己所有，令我具足。』菩薩聞之，即便施與；假使由此，經阿僧祇劫，諸根不具，亦不心生一念悔惜。但自觀身，從初入胎，不淨微形，胞段諸根，生老病死；又觀此身，無有真實，無有慚愧，非賢聖物，臭穢不潔，骨節相持，血肉所塗，九孔常流，人所惡賤。作是觀已，不生一念愛著之心。復作是念：『此身危脆，無有堅固。我今云何而生戀著？應以施彼，充滿其願。如我所作，以此開導一切眾生，令於身心不生貪愛，悉得成就清淨智身。』是名：究竟施。是為菩薩摩訶薩第六施藏。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Giving? This Bodhisattva practices ten kinds of giving, namely: giving by sharing portions, giving to exhaustion, inner giving, outer giving, inner and outer giving, giving of everything, giving of the past, giving of the future, giving of the present, and ultimate giving."
"What is giving by sharing portions? This Bodhisattva is kind by nature and delights in generous giving. When receiving delicious food, they do not eat it alone but share it with beings before eating; this applies to everything they receive. When eating, they think: 'There are eighty thousand organisms dwelling in my body. When my body is satisfied, they too are satisfied; when my body hungers, they too hunger. As I now receive this food and drink, may all beings be fully satisfied.' They eat for the sake of giving to these beings, without craving the taste. They further think: 'For long nights I have been attached to this body, wanting to satisfy it with food and drink. Now I give this food to beings, may I forever cut off attachment to my body.' This is called giving by sharing portions."
"What is giving to exhaustion? When this Bodhisattva obtains various fine foods, fragrances, flowers, clothing, and life-sustaining necessities - which if used themselves would bring comfort and long life, but if given away would bring poverty and early death - someone might come saying: 'Give me all that you have.' The Bodhisattva reflects: 'Since beginningless time, I have lost countless bodies to hunger, yet never benefited beings even slightly. Now I shall again give up my life as before, for the benefit of beings, giving everything I have; even unto death, I shall hold nothing back.' This is called giving to exhaustion."
"What is inner giving? This Bodhisattva, young and handsome, adorned with fragrances, flowers and fine clothes, newly crowned as a wheel-turning king with the seven treasures, ruling the four continents. Someone might come saying: 'Great King, know that I am old and gravely ill, alone and weak, near death. If I could receive your body's limbs, blood, flesh, eyes, and marrow, my life might be saved. Please, O King, do not hesitate or be reluctant; show compassion and give them to me!' The Bodhisattva thinks: 'This body will surely die and benefit nothing; better to give it quickly to save beings.' After this thought, they give without regret. This is called inner giving."
"What is outer giving? This Bodhisattva, in their prime and beautiful, perfect in all marks, adorned with famous flowers and fine garments, newly crowned as a wheel-turning king with the seven treasures, ruling the four continents. Someone might come saying: 'I am poor and suffering. Please be compassionate and relinquish your throne to support me; I shall rule and receive the king's blessings!' The Bodhisattva thinks: 'All glory must fade, and in decline one cannot benefit beings. I should now fulfill their request.' After this thought, they give without regret. This is called outer giving."
"What is inner and outer giving? As described above, this Bodhisattva occupies the wheel-turning throne with the seven treasures, ruling the four continents. Someone might come saying: 'You have long held this wheel-turning position, which I have never had. Please, Great King, give it to me, along with yourself as my servant!' The Bodhisattva thinks: 'My body, wealth, and royal position are all impermanent, destined to decay. Now in my prime, possessing the world, with a supplicant before me, I should use the impermanent to seek the permanent.' After this thought, they give everything, even serving with their body diligently, without regret. This is called inner and outer giving."
"What is giving of everything? As above, this Bodhisattva occupies the wheel-turning throne with the seven treasures, ruling the four continents. Countless poor people might come saying: 'Great King, your name is known throughout the ten directions; we have come admiring your reputation. Each of us has requests; please be compassionate and fulfill them all!' The poor people ask the great king for lands, wives and children, or limbs, blood, flesh, internal organs, eyes, and brain marrow. The Bodhisattva thinks: 'All loved ones must eventually separate, bringing no benefit to beings. Now to forever abandon craving and love, I shall use all these things that must scatter to fulfill beings' wishes.' After this thought, they give everything, without regret or contempt for beings. This is called giving of everything."
"What is giving of the past? This Bodhisattva hears of the merits of past Buddhas and Bodhisattvas, but does not cling to them, understanding they are not real, not discriminating, not craving, not seeking, not depending; seeing dharmas as dream-like, without substance; not conceiving of roots of goodness as existing, not depending on them; but only teaching to liberate attached beings, maturing the Buddha Dharma; and further contemplating: 'Past dharmas cannot be found anywhere in the ten directions.' After this thought, they completely relinquish past dharmas. This is called giving of the past."
"What is giving of the future? This Bodhisattva hears of the practices of future Buddhas, understands they are not real, does not grasp characteristics, does not particularly desire rebirth in Buddha lands, neither savoring nor rejecting; does not dedicate roots of goodness there, nor retreat from roots of goodness there, constantly practicing diligently without abandonment; only wishing to use those circumstances to gather in beings, teach truth, and mature them in Buddha Dharma; yet this dharma has no location or non-location, is neither internal nor external, neither near nor far. They further think: 'If dharmas are not real, they cannot not be relinquished.' This is called giving of the future."
"What is giving of the present? This Bodhisattva hears of the Four Heavenly Kings, the Thirty-Three Heavens, and all the various heavens up to the Highest Form Heaven, and of the complete virtues of voice-hearers and solitary realizers. Hearing this, their mind is neither confused nor sunk, neither concentrated nor scattered, but observes all activities as unreal like dreams, without attachment; to help beings abandon evil destinies, without discrimination, cultivate the Bodhisattva path, and accomplish Buddha Dharma, they explain these teachings. This is called giving of the present."
"What is ultimate giving? Children of Buddha! If countless beings lacking eyes, ears, nose, tongue, or limbs come to this Bodhisattva saying: 'Our bodies are unfortunate, our faculties incomplete. Please be compassionate and skillfully give what you have to make us complete.' The Bodhisattva, hearing this, gives immediately; even if this causes their faculties to be incomplete for countless eons, they never feel a moment of regret. They observe their body from conception: its impure tiny form, embryonic stages, faculties, birth, aging, sickness, and death; they see this body as unreal, shameless, not a noble thing, foul and unclean, held together by bones and joints, smeared with blood and flesh, constantly flowing from nine orifices, despised by people. After this contemplation, they do not give rise to a single thought of attachment. They further think: 'This body is fragile, without substance. How could I be attached to it? I should give it to fulfill their wishes. As I have done, I shall guide all beings to not give rise to craving for body or mind, all achieving the pure wisdom body.' This is called ultimate giving. This is the Bodhisattva Mahasattva's Sixth Treasury of Giving."
7 - Treasury of Wisdom (Prajñā) 慧藏
「佛子！何等為菩薩摩訶薩慧藏？此菩薩於色如實知，色集如實知，色滅如實知，色滅道如實知；於受、想、行、識如實知，受、想、行、識集如實知，受、想、行、識滅如實知，受、想、行、識滅道如實知；於無明如實知，無明集如實知，無明滅如實知，無明滅道如實知；於愛如實知，愛集如實知，愛滅如實知，愛滅道如實知；於聲聞如實知，聲聞法如實知，聲聞集如實知，聲聞涅槃如實知；於獨覺如實知，獨覺法如實知，獨覺集如實知，獨覺涅槃如實知；於菩薩如實知，菩薩法如實知，菩薩集如實知，菩薩涅槃如實知。云何知？知從業報諸行因緣之所造作，一切虛假，空無有實，非我非堅固，無有少法可得成立。欲令眾生知其實性，廣為宣說。為說何等？說諸法不可壞。何等法不可壞？色不可壞，受、想、行、識不可壞，無明不可壞，聲聞法、獨覺法、菩薩法不可壞。何以故？一切法無作、無作者、無言說、無處所、不生、不起、不與、不取、無動轉、無作用。菩薩成就如是等無量慧藏，以少方便，了一切法，自然明達，不由他悟。此慧無盡藏有十種不可盡故，說為無盡。何等為十？所謂：多聞善巧不可盡故，親近善知識不可盡故，善分別句義不可盡故，入深法界不可盡故，以一味智莊嚴不可盡故，集一切福德心無疲倦不可盡故，入一切陀羅尼門不可盡故，能分別一切眾生語言音聲不可盡故，能斷一切眾生疑惑不可盡故，為一切眾生現一切佛神力教化調伏令修行不斷不可盡故；是為十。是為菩薩摩訶薩第七慧藏。住此藏者，得無盡智慧，普能開悟一切眾生。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Wisdom? This Bodhisattva truly knows form as it is, truly knows the accumulation of form, truly knows the cessation of form, and truly knows the path to the cessation of form. They truly know feeling, perception, formations, and consciousness; truly know their accumulation, cessation, and the path to their cessation. They truly know ignorance, the accumulation of ignorance, the cessation of ignorance, and the path to the cessation of ignorance. They truly know craving, the accumulation of craving, the cessation of craving, and the path to the cessation of craving. They truly know the voice-hearers, the Dharma of voice-hearers, the accumulation of voice-hearers, and the nirvana of voice-hearers. They truly know the solitary realizers, the Dharma of solitary realizers, the accumulation of solitary realizers, and the nirvana of solitary realizers. They truly know the bodhisattvas, the Dharma of bodhisattvas, the accumulation of bodhisattvas, and the nirvana of bodhisattvas."
"How do they know? They know that all actions arise from karma and conditions, all is provisional, empty and without inherent existence, neither self nor solid, with not even the smallest dharma that can be established. Wishing beings to know their true nature, they extensively explain this. What do they explain? They explain that all dharmas are indestructible. What dharmas are indestructible? Form is indestructible, feeling, perception, formations, and consciousness are indestructible, ignorance is indestructible, the Dharma of voice-hearers, solitary realizers, and bodhisattvas is indestructible. Why? Because all dharmas have no maker, no one who makes, no speech, no location, no birth, no arising, no giving, no taking, no movement, and no function."
"The Bodhisattva accomplishes such limitless treasuries of wisdom and, with minimal means, understands all dharmas, naturally achieving clarity without relying on others' awakening. This Treasury of Inexhaustible Wisdom is called inexhaustible because of ten inexhaustible aspects: the inexhaustible skill in extensive learning, the inexhaustible drawing near to good friends, the inexhaustible ability to distinguish the meaning of phrases, the inexhaustible entry into the profound Dharma realm, the inexhaustible adornment with unified wisdom, the inexhaustible accumulation of all merit with untiring mind, the inexhaustible entry into all doors of retention, the inexhaustible ability to distinguish all beings' languages and sounds, the inexhaustible ability to cut off all beings' doubts, and the inexhaustible manifestation of all Buddhas' spiritual powers to teach, tame, and guide all beings in continuous practice. These are the ten."
"This is the Bodhisattva Mahasattva's Seventh Treasury of Wisdom. One who dwells in this treasury attains inexhaustible wisdom and can universally awaken all beings."
8 - Treasury of Mindfulness (Smṛti, ‘Remembrance’) 念藏
「佛子！何等為菩薩摩訶薩念藏？此菩薩捨離癡惑，得具足念，憶念過去一生、二生，乃至十生、百生、千生、百千生、無量百千生，成劫、壞劫、成壞劫、非一成劫、非一壞劫、非一成壞劫，百劫、千劫、百千億那由他，乃至無數、無量、無邊、無等、不可數、不可稱、不可思、不可量、不可說、不可說不可說劫；念一佛名號，乃至不可說不可說佛名號；念一佛出世說授記，乃至不可說不可說佛出世說授記；念一佛出世說修多羅，乃至不可說不可說佛出世說修多羅；如修多羅，祇夜、授記、伽他、尼陀那、優陀那、本事、本生、方廣、未曾有、譬諭、論議，亦如是；念一眾會，乃至不可說不可說眾會；念演一法，乃至演不可說不可說法；念一根種種性，乃至不可說不可說根種種性；念一根無量種種性，乃至不可說不可說根無量種種性；念一煩惱種種性，乃至不可說不可說煩惱種種性；念一三昧種種性，乃至不可說不可說三昧種種性。此念有十種，所謂：寂靜念、清淨念、不濁念、明徹念、離塵念、離種種塵念、離垢念、光耀念、可愛樂念、無障礙念。菩薩住是念時，一切世間無能嬈亂，一切異論無能變動，往世善根悉得清淨，於諸世法無所染著，眾魔外道所不能壞，轉身受生無所忘失；過、現、未來，說法無盡；於一切世界中，與眾生同住，曾無過咎；入一切諸佛眾會道場無所障礙，一切佛所悉得親近。是名：菩薩摩訶薩第八念藏。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Mindfulness? This Bodhisattva abandons delusion and confusion, attains perfect mindfulness, and remembers past lives - one life, two lives, up to ten lives, hundred lives, thousand lives, hundred thousand lives, countless hundred thousand lives, formation kalpas, destruction kalpas, formation-destruction kalpas, not just one formation kalpa, not just one destruction kalpa, not just one formation-destruction kalpa, hundred kalpas, thousand kalpas, hundred thousand million nayutas, up to incalculable, immeasurable, boundless, incomparable, uncountable, unspeakable, unthinkable, immeasurable, inexpressible, and inexpressibly inexpressible kalpas.
They remember one Buddha's name up to inexpressibly inexpressible Buddha names; remember one Buddha appearing in the world giving predictions up to inexpressibly inexpressible Buddhas appearing and giving predictions; remember one Buddha appearing and teaching sutras up to inexpressibly inexpressible Buddhas appearing and teaching sutras. The same applies to verses, predictions, gathas, nidanas, udanas, past events, past lives, expanded teachings, unprecedented events, parables, and discussions.
They remember one assembly up to inexpressibly inexpressible assemblies; remember teaching one dharma up to teaching inexpressibly inexpressible dharmas; remember one faculty's various natures up to inexpressibly inexpressible faculties' various natures; remember one faculty's immeasurable various natures up to inexpressibly inexpressible faculties' immeasurable various natures; remember one affliction's various natures up to inexpressibly inexpressible afflictions' various natures; remember one samadhi's various natures up to inexpressibly inexpressible samadhis' various natures.
This mindfulness has ten types: peaceful mindfulness, pure mindfulness, unturbid mindfulness, clear mindfulness, dust-free mindfulness, free from various dusts mindfulness, stainless mindfulness, radiant mindfulness, delightful mindfulness, and unobstructed mindfulness.
When the Bodhisattva dwells in this mindfulness, no worldly thing can disturb them, no different theories can shake them, their past roots of goodness all become pure, they are unattached to worldly dharmas, demons and non-Buddhists cannot destroy them, they lose nothing when taking rebirth; their Dharma teaching is inexhaustible throughout past, present and future; they dwell with beings in all worlds without fault; they enter all Buddha assemblies and practice places without obstruction, and can draw near to all Buddhas. This is called the Bodhisattva Mahasattva's Eighth Treasury of Mindfulness.
9 - Treasury of Dhāraṇī (’holding’) 持藏
「佛子！何等為菩薩摩訶薩持藏？此菩薩持諸佛所說修多羅，文句義理，無有忘失；一生持，乃至不可說不可說生持；持一佛名號，乃至不可說不可說佛名號；持一劫數，乃至不可說不可說劫數；持一佛授記，乃至不可說不可說佛授記；持一修多羅，乃至不可說不可說修多羅；持一眾會，乃至不可說不可說眾會；持演一法，乃至演不可說不可說法；持一根無量種種性，乃至不可說不可說根無量種種性；持一煩惱種種性，乃至不可說不可說煩惱種種性；持一三昧種種性，乃至不可說不可說三昧種種性。佛子！此持藏無邊難滿，難至其底，難得親近，無能制伏，無量無盡，具大威力，是佛境界，唯佛能了。是名：菩薩摩訶薩第九持藏。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Retaining? This Bodhisattva retains all sutras spoken by the Buddhas, their words and meanings, without forgetting; retaining for one life up to inexpressibly inexpressible lives; retaining one Buddha's name up to inexpressibly inexpressible Buddha names; retaining one kalpa number up to inexpressibly inexpressible kalpa numbers; retaining one Buddha's prediction up to inexpressibly inexpressible Buddha predictions; retaining one sutra up to inexpressibly inexpressible sutras; retaining one assembly up to inexpressibly inexpressible assemblies; retaining and expounding one dharma up to expounding inexpressibly inexpressible dharmas; retaining one faculty's immeasurable various natures up to inexpressibly inexpressible faculties' immeasurable various natures; retaining one affliction's various natures up to inexpressibly inexpressible afflictions' various natures; retaining one samadhi's various natures up to inexpressibly inexpressible samadhis' various natures.
Buddhaputra! This Treasury of Retaining is boundless and difficult to fill, difficult to fathom its depths, difficult to draw near to, cannot be subdued, is immeasurable and inexhaustible, possesses great power, is the Buddha's domain, and only Buddhas can fully understand it. This is called the Bodhisattva Mahasattva's Ninth Treasury of Retaining.
10 - Treasury of Elocution (pratibhāna) 辯藏
「佛子！何等為菩薩摩訶薩辯藏？此菩薩有深智慧，了知實相，廣為眾生演說諸法，不違一切諸佛經典；說一品法，乃至不可說不可說品法；說一佛名號，乃至不可說不可說佛名號；如是，說一世界，說一佛授記，說一修多羅，說一眾會，說演一法，說一根無量種種性，說一煩惱無量種種性，說一三昧無量種種性，乃至說不可說不可說三昧無量種種性；或一日說，或半月、一月說，或百年、千年、百千年說，或一劫、百劫、千劫、百千劫說，或百千億那由他劫說，或無數無量乃至不可說不可說劫說。劫數可盡，一文一句，義理難盡。何以故？此菩薩成就十種無盡藏故。成就此藏，得攝一切法陀羅尼門現在前，百萬阿僧祇陀羅尼以為眷屬；得此陀羅尼已，以法光明，廣為眾生演說於法。其說法時，以廣長舌出妙音聲，充滿十方一切世界；隨其根性，悉令滿足，心得歡喜，滅除一切煩惱纏垢。善入一切音聲、言語、文字、辯才，令一切眾生佛種不斷，淨心相續，亦以法光明而演說法，無有窮盡，不生疲倦。何以故？此菩薩成就盡虛空遍法界無邊身故。是為菩薩摩訶薩第十辯藏。此藏無窮盡、無分段、無間、無斷、無變異、無隔礙、無退轉，甚深無底，難可得入，普入一切佛法之門。
"Buddhaputra! What is the Bodhisattva Mahasattva's Treasury of Elocution? This Bodhisattva has deep wisdom, understands true reality, and extensively expounds the Dharma for beings without contradicting any Buddhist scriptures. They teach one portion of Dharma up to inexpressibly inexpressible portions of Dharma; teach one Buddha's name up to inexpressibly inexpressible Buddha names; likewise, teach about one world, one Buddha's prediction, one sutra, one assembly, expound one dharma, teach about one faculty's immeasurable various natures, one affliction's immeasurable various natures, one samadhi's immeasurable various natures, up to teaching about inexpressibly inexpressible samadhis' immeasurable various natures.
They may teach for one day, or half a month, or one month, or hundred years, thousand years, hundred thousand years, or one kalpa, hundred kalpas, thousand kalpas, hundred thousand kalpas, or hundred thousand million nayuta kalpas, or numberless, immeasurable up to inexpressibly inexpressible kalpas. Though kalpas may be exhausted, the meaning of even one word or phrase is inexhaustible. Why? Because this Bodhisattva has accomplished the ten inexhaustible treasuries.
Having accomplished this treasury, they attain the dhāraṇī gateway that encompasses all dharmas, with a million incalculable dhāraṇīs as retinue. Having obtained these dhāraṇīs, they use the light of Dharma to extensively teach the Dharma to beings. When teaching, they emit wonderful sounds with their broad, long tongue, filling all worlds in the ten directions. According to beings' faculties, they fulfill all, bringing joy to their minds and eliminating all afflictions and defilements.
They skillfully enter all sounds, languages, writing, and eloquence, ensuring the Buddha's lineage is unbroken in all beings, maintaining pure minds in succession, and teaching the Dharma with the light of Dharma inexhaustibly without becoming weary. Why? Because this Bodhisattva has accomplished a body that pervades space and the entire dharma realm without bounds. This is the Bodhisattva Mahasattva's Tenth Treasury of Elocution. This treasury is inexhaustible, undivided, uninterrupted, unchanging, unobstructed, irreversible, profoundly bottomless, difficult to enter, yet universally enters all gates of Buddha Dharma.
「佛子！此十種無盡藏，有十種無盡法，令諸菩薩究竟成就無上菩提。何等為十？饒益一切眾生故，以本願善迴向故，一切劫無斷絕故，盡虛空界悉開悟心無限故，迴向有為而不著故，一念境界一切法無盡故，大願心無變異故，善攝取諸陀羅尼故，一切諸佛所護念故，了一切法皆如幻故。是為十種無盡法，能令一切世間所作，悉得究竟無盡大藏。」
"Buddhaputra! These ten inexhaustible treasuries have ten kinds of inexhaustible dharmas that enable all bodhisattvas to ultimately accomplish supreme bodhi. What are these ten? They are for:
- Benefiting all sentient beings
- Skillfully dedicating according to original vows
- Being unbroken throughout all kalpas
- Awakening unlimited minds throughout space
- Dedicating to the conditioned while remaining unattached
- All dharmas being inexhaustible in the realm of a single thought
- The mind of great vows being unchanging
- Skillfully grasping all dhāraṇīs
- Being protected and remembered by all Buddhas
- Understanding all dharmas as illusion-like
These are the ten kinds of inexhaustible dharmas that can cause all worldly actions to ultimately accomplish the great inexhaustible treasury.
大方廣佛華嚴經卷第二十一