大寶積經卷第四十一
大唐三藏法師玄奘奉 詔譯
菩薩藏會第十二之七四無量品第五
爾時佛告舍利子：「菩薩摩訶薩安住如是清淨信已，佛薄伽梵知是菩薩摩訶薩為菩薩藏法門之器，知是諸佛正法器已，躬往其所開發顯示菩薩之道。舍利子！汝今當知，如是法門差別之相。所謂菩薩摩訶薩安住淨信，佛薄伽梵知是菩薩為菩薩藏法門之器，知是諸佛正法器已，躬往其所開菩薩道。舍利子！如彼往昔超越無數廣大無量不可思議阿僧企耶劫，爾時有佛出現於世，名為大蘊如來、應、正等、覺明行圓滿、善逝、世間解、無上丈夫、調御士、天人師、佛、薄伽梵，住自作證具足神通，為諸世間天人魔梵、沙門婆羅門、阿素洛等無量大眾，宣說妙法開示演暢，初中後善文義巧妙，純滿清白隨順梵行。舍利子！爾時大蘊如來、應、正等覺有七十二那庾多聲聞弟子共會說法，皆是大阿羅漢，諸漏已盡無復煩惱，乃至心得自在，到於第一究竟彼岸。舍利子！是時有王名最勝壽，如法治世，號持政王。所治大城名最勝幢，廣博嚴麗安隱豐樂甚可愛樂，人物充滿諠譁熾盛。舍利子！時勝壽王有子名精進行，年居童幼形貌端嚴，成就第一圓滿淨色，為諸眾生之所樂見，已曾供養承事拘胝那庾多百千諸佛，親覲奉敬殖諸善本。舍利子！爾時精進行童子與諸內宮出遊園觀，時大蘊如來、應、正等覺知是童子為菩薩藏法門之器，又是諸佛正法之器，便往彼園精進行所。既到彼已上住空中，為是童子開菩薩道。
At that time, the Buddha said to Śāriputra: "After the bodhisattva mahāsattva has firmly established such pure faith, the Buddha Bhagavān knows that this bodhisattva mahāsattva is a vessel for the Bodhisattva Piṭaka Dharma Door, and knowing that he is a vessel for the true Dharma of all Buddhas, personally goes to him to reveal and demonstrate the bodhisattva path. Śāriputra! You should now know the distinctive characteristics of such a Dharma door. Namely, when a bodhisattva mahāsattva abides in pure faith, the Buddha Bhagavān knows that this bodhisattva is a vessel for the Bodhisattva Piṭaka Dharma Door, and knowing that he is a vessel for the true Dharma of all Buddhas, personally goes to him to open the bodhisattva path.
Śāriputra! Like in the distant past, beyond countless, vast, immeasurable, inconceivable asaṃkhyeya kalpas, at that time there appeared in the world a Buddha named Mahāskandha Tathāgata, Arhat, Samyaksaṃbuddha, Perfect in Knowledge and Conduct, Well-Gone One, Knower of the World, Unsurpassed One, Tamer of Beings, Teacher of Gods and Humans, Buddha, Bhagavān. He dwelt in self-realization, endowed with perfect supernatural powers. For the sake of countless great assemblies of worldly beings including gods, humans, māras, brahmās, śramaṇas, brahmins, and asuras, he proclaimed the wondrous Dharma, explaining and elucidating it. His teaching was good in the beginning, good in the middle, and good in the end, with excellent meaning and phrasing, completely pure and perfect, in accordance with the holy life.
Śāriputra! At that time, the Mahāskandha Tathāgata, Arhat, Samyaksaṃbuddha had seventy-two nayuta śrāvaka disciples gathered to hear the Dharma. They were all great arhats, with all defilements exhausted and no more afflictions, their minds attained freedom, reaching the ultimate other shore.
Śāriputra! At that time, there was a king named Uttamāyus who ruled the world according to Dharma and was known as the Dharma-Upholding King. The great city he ruled was called Uttamadhvaja, vast and magnificent, peaceful and prosperous, delightful and joyous, filled with people and bustling with activity.
Śāriputra! King Uttamāyus had a son named Vīryacārin, who was young in age but handsome in appearance, endowed with the most perfect pure complexion, delightful for all beings to behold. He had already made offerings and paid homage to koṭi-nayuta hundreds of thousands of Buddhas, personally attending and venerating them, planting various roots of goodness.
Śāriputra! At that time, Prince Vīryacārin went out sightseeing in the gardens with his inner palace attendants. Then the Mahāskandha Tathāgata, Arhat, Samyaksaṃbuddha, knowing that this youth was a vessel for the Bodhisattva Piṭaka Dharma door and also a vessel for the true Dharma of all Buddhas, went to that garden where Vīryacārin was. Having arrived there, he remained suspended in the air and opened the bodhisattva path for this youth.
又復讚說三世諸佛『童子當知，云何名為菩薩道耶？所謂菩薩摩訶薩，於諸有情精勤修習四無量心。何等為四？所謂大慈波羅蜜、大悲波羅蜜、大喜波羅蜜、大捨波羅蜜。又勤精進於諸攝法隨順修學。童子！若有菩薩如是修行，是名開菩薩道。
He further praised the Buddhas of the three times, saying: "Young man, you should know, what is called the bodhisattva path? It refers to the bodhisattva mahāsattva diligently cultivating the four immeasurable minds towards all sentient beings. What are these four? Namely, the perfection of great loving-kindness, the perfection of great compassion, the perfection of great joy, and the perfection of great equanimity. Also, diligently and vigorously practicing and learning in accordance with all the methods of attraction. Young man! If a bodhisattva practices in this way, it is called opening the bodhisattva path.”
「『復次童子！云何菩薩摩訶薩於諸眾生精勤修學大慈無量波羅蜜？所謂菩薩摩訶薩行菩薩道，為阿耨多羅三藐三菩提故，盡眾生界慈心遍滿。以何等量為眾生界？所謂盡虛空界是眾生量。童子當知，如虛空界無所不遍，如是菩薩摩訶薩大慈無量亦復如是，無有眾生含識種類而不充遍。童子當知，如眾生界無有限量，如是菩薩摩訶薩所修之慈亦無限量。空無邊故眾生無邊，眾生無邊故慈亦無邊。童子當知，眾生界多非大地界，又非水界火界風界。吾今為汝廣說譬喻，令汝了知諸眾生界無限量義。童子當知，假使十方各如殑伽河沙等世界數量，一切同時合成大海，滿其中水。復有如上殑伽河沙等眾生同共集會，析一毛端為百五十分，共以一分霑取海中第一滴水。復有餘殑伽河沙等眾生如前同會，取一分毛霑取海中第二滴水。復有餘殑伽河沙等眾生如前同會，取一分毛霑取海中第三滴水。童子當知，假使以是毛滴方便尚可霑盡此大海水，而眾生性邊量無盡。是故當知，眾生之性無量無邊不可思議，而菩薩慈悉皆遍滿。童子！於汝意云何？如是無量無邊修慈善根，頗有能得其邊際不？』精進行童子白佛言：『不也。世尊！』佛言：『如是如是。童子！菩薩摩訶薩亦復如是，修慈善根遍眾生界為無限量。復次童子！我今更說大慈之相。童子當知，此慈無量能護自身，此慈如是發起他利，於無諍論慈最第一，慈能除斷忿恚根栽，慈能永滅一切過失，慈能遠離諸有愛纏。此慈如是，但見眾生清淨勝德，而不見彼有諸愆犯。慈能超越熱惱所侵，慈能生長身語心樂。慈力如是，不為一切他所惱害，慈性安隱離諸怖畏，慈善根力隨順聖道，慈能令彼多瞋暴惡不忍眾生發清淨信，慈能濟拔諸眾生聚。以慈力故於彼刀杖性無執持，慈能將導一切眾生趣於解脫。是慈能滅諸惡瞋恚，是慈遠離詐現威儀諛諂矯飾逼切求索，而能增長利養恭敬名譽等事。以慈力故梵釋天王之所禮敬，以慈嚴身所有威德。行慈之人為聰慧者所共稱讚，慈能防護一切愚夫。是慈力故超過欲界，順梵天道開解脫路。慈為大乘最居前導，慈能攝御一切諸乘，慈能積集無染福聚，慈善之力一切有依，諸福業事所不能及。慈能莊嚴三十二相及隨顯相，慈能離彼鄙賤下劣不具諸根，慈為坦路善道涅槃歸趣之所。是慈能遠一切惡道及諸八難，是慈力故喜樂法樂，不貪一切富貴王位受用樂具。是慈力故於諸眾生等心行施，是慈能離種種妄想。慈為門路一切尸羅學之所由，慈能救濟諸犯禁者，是慈能現忍辱之力，慈能遠離一切憍慢矜伐自大，慈能發起無動精進，慈能令修正方便行速疾究竟，慈能為諸靜慮解脫及三摩地三摩鉢底之所根本。慈能令心出離煩惱諸有熾然，慈為一切智慧生因。由慈無量能聞持故，自他諸品皆悉決定。慈能除遣順魔煩惱，是慈力故同住安樂。慈能令人起住坐臥密護威儀，慈能損減諸掉性欲。是慈猶如妙香塗身，是慈能塗慚愧衣服，是慈能遣一切諸難煩惱惡趣。慈能濟拔一切眾生，大慈無量捐捨自樂，能與一切眾生安隱快樂。如是無量不可思議大慈之相，吾今略說。童子！是名菩薩摩訶薩大慈無量波羅蜜。菩薩摩訶薩由成就是大慈無量故，觀諸眾生常懷慈善，勤求正法無有疲倦。童子當知，諸聲聞慈唯能自救，諸菩薩慈畢竟度脫一切眾生。童子當知，眾生緣慈，初發大心菩薩所得。法緣之慈，趣向聖行菩薩所得。無緣之慈，證無生忍菩薩所得。童子！是名菩薩摩訶薩大慈無量波羅蜜。若菩薩摩訶薩安住大慈波羅蜜故，則於一切眾生慈心遍滿。
Furthermore, young man! How does a bodhisattva mahāsattva diligently cultivate the immeasurable perfection of great loving-kindness towards all sentient beings? It refers to the bodhisattva mahāsattva practicing the bodhisattva path, for the sake of anuttara-samyak-sambodhi, pervading the entire realm of sentient beings with a mind of loving-kindness. What is the measure of the realm of sentient beings? It is as vast as the realm of space. Young man, know that just as space pervades everywhere, so too does the bodhisattva mahāsattva's immeasurable great loving-kindness pervade all sentient beings without exception.
Young man, know that just as the realm of sentient beings is limitless, so too is the loving-kindness cultivated by the bodhisattva mahāsattva limitless. Because space is boundless, sentient beings are boundless; because sentient beings are boundless, loving-kindness is also boundless. Young man, know that the realm of sentient beings is far greater than the realm of earth, water, fire, or wind. I will now use an analogy to help you understand the limitless nature of the realm of sentient beings.
Young man, know that if we were to combine worlds as numerous as the grains of sand in the Ganges from all ten directions into one great ocean filled with water, and then gather sentient beings as numerous as the grains of sand in the Ganges, and split a single hair into one hundred and fifty parts, and use one part to take a single drop of water from this ocean. Then another group of sentient beings as numerous as the grains of sand in the Ganges would take the second drop, and so on for the third drop. Young man, know that even if we could exhaust all the water in this great ocean using this method, the nature of sentient beings would still be inexhaustible.
Therefore, know that the nature of sentient beings is immeasurable, boundless, and inconceivable, yet the bodhisattva's loving-kindness pervades them all. Young man, what do you think? Is there any limit to the roots of goodness cultivated through such immeasurable and boundless loving-kindness?" The youth Vīryacārin replied to the Buddha, "No, World-Honored One!" The Buddha said, "Thus it is, thus it is. Young man! The bodhisattva mahāsattva's cultivation of the roots of goodness through loving-kindness pervades the realm of sentient beings without limit.
Furthermore, young man! I will now explain more characteristics of great loving-kindness. Young man, know that this immeasurable loving-kindness can protect oneself and benefit others. It is supreme in non-contention, can eliminate the roots of anger, can permanently eradicate all faults, and can distance oneself from all attachments to existence. This loving-kindness sees only the pure and superior virtues of sentient beings, without seeing their transgressions. It can overcome afflictions, generate physical, verbal, and mental joy, and prevent harm from others. The nature of loving-kindness is peaceful and free from fear. The power of the roots of goodness of loving-kindness aligns with the noble path.
Loving-kindness can inspire pure faith in angry, violent, and intolerant beings. It can save and liberate all sentient beings. Through the power of loving-kindness, one does not cling to weapons, and can guide all beings towards liberation. This loving-kindness can extinguish all evil anger, and is far removed from pretentious behavior, flattery, deception, and forceful demands. Yet it can increase gains, respect, and fame. Through the power of loving-kindness, one is revered by Brahma and Indra, and one's body is adorned with dignity and virtue.
Those who practice loving-kindness are praised by the wise and can protect all foolish beings. Through the power of loving-kindness, one transcends the desire realm, aligns with the path of the Brahma heavens, and opens the path to liberation. Loving-kindness is the foremost guide for the Great Vehicle, can encompass all vehicles, can accumulate undefiled merit, and its power of goodness surpasses all karmic actions.
Loving-kindness can adorn the thirty-two marks and their accompanying signs, can distance oneself from base and inferior incomplete faculties, and is the smooth path and good road leading to nirvana. This loving-kindness can keep one far from all evil paths and the eight difficulties. Through the power of loving-kindness, one delights in the joy of the Dharma and does not covet wealth, high positions, or pleasurable objects.
Through the power of loving-kindness, one practices giving with an equal mind towards all beings. Loving-kindness can eliminate various delusions. It is the gateway and path for all śīla studies, can save those who have broken precepts, can manifest the power of patience, can distance oneself from all pride and arrogance, can arouse unwavering diligence, and can swiftly perfect the practice of right means.
Loving-kindness can be the root of all meditations, liberations, samādhis, and samāpattis. It can enable the mind to be free from afflictions and the burning of existence, and is the cause for all wisdom to arise. Because of immeasurable loving-kindness, one can retain what is heard, and all qualities of self and others are decisively determined. Loving-kindness can eliminate afflictions that accord with Māra. Through the power of loving-kindness, one can dwell together in peace. Loving-kindness can make people protect their deportment in all postures. It can reduce restlessness and desires.
This loving-kindness is like fragrant perfume applied to the body. It can clothe one in shame and modesty. This loving-kindness can dispel all difficulties, afflictions, and evil destinies. It can save and liberate all sentient beings. Great immeasurable loving-kindness abandons one's own pleasure and can give peace and happiness to all sentient beings.
I have briefly explained these immeasurable and inconceivable characteristics of great loving-kindness. Young man! This is called the bodhisattva mahāsattva's immeasurable perfection of great loving-kindness. Because the bodhisattva mahāsattva accomplishes this immeasurable loving-kindness, they constantly regard all sentient beings with kindness and goodwill, and tirelessly seek the right Dharma.
Young man, know that the loving-kindness of śrāvakas can only save themselves, while the loving-kindness of bodhisattvas ultimately liberates all sentient beings. Young man, know that loving-kindness with sentient beings as the object is attained by bodhisattvas who have just aroused the great aspiration. Loving-kindness with the Dharma as the object is attained by bodhisattvas who are progressing towards holy conduct. Non-discriminating loving-kindness is attained by bodhisattvas who have realized the patient acceptance of non-arising.
Young man! This is called the bodhisattva mahāsattva's immeasurable perfection of great loving-kindness. If a bodhisattva mahāsattva abides in the perfection of great loving-kindness, their mind of loving-kindness pervades all sentient beings.
「『復次精進行童子！云何名為菩薩摩訶薩大悲無量波羅蜜？童子當知，菩薩摩訶薩為欲證得阿耨多羅三藐三菩提故，應以大悲而為導首，如人命根出息入息而為上首。如是童子，證得大乘菩薩摩訶薩亦復如是，必以大悲而為導首。童子！如轉輪王所有眾寶，要以金輪而為前導。如是童子！菩薩摩訶薩亦復如是，所有一切諸佛正法，皆以大悲而為導首。
Furthermore, young man of diligence! What is called the bodhisattva mahāsattva's immeasurable perfection of great compassion? Young man, know that the bodhisattva mahāsattva, in order to attain anuttara-samyak-sambodhi, should take great compassion as the foremost guide, just as a person's life force has inhalation and exhalation as its primary function. Thus, young man, the bodhisattva mahāsattva who has realized the Great Vehicle must also take great compassion as the foremost guide. Young man! Just as a wheel-turning king's many treasures are led by the golden wheel, so too, young man, for the bodhisattva mahāsattva, all the true Dharmas of the Buddhas are led by great compassion.
「『復次童子！菩薩摩訶薩為阿耨多羅三藐三菩提故，度諸眾生行於大悲，畢竟不捨一切眾生。童子！云何菩薩摩訶薩於眾生所發起大悲？童子！菩薩摩訶薩行大悲時，觀諸眾生虛偽身見之所纏縛、為諸惡見之所藏隱。菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷虛偽身見種種纏縛諸惡見等。
Furthermore, young man! The bodhisattva mahāsattva, for the sake of anuttara-samyak-sambodhi, liberates all sentient beings by practicing great compassion, never abandoning any sentient being. Young man! How does the bodhisattva mahāsattva arouse great compassion towards sentient beings? Young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings are bound by false views of self and concealed by various evil views. Having observed this, the bodhisattva mahāsattva arouses great compassion towards all sentient beings, thinking, "I shall expound the subtle Dharma for them, causing them to forever cut off the various bondages of false views of self and all evil views."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生安住不實虛偽顛倒，於無常中妄起常想、於諸苦中妄起樂想、於無我中妄起我想、於不淨中妄起淨想。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷虛妄不實諸顛倒故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings dwell in unreal and false delusions, mistakenly perceiving permanence in impermanence, pleasure in suffering, self in non-self, and purity in impurity. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards all sentient beings, thinking, "I shall expound the subtle Dharma for them, causing them to forever cut off all false and unreal delusions."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生愚癡顛倒耽嗜愛欲，於母姊妹尚生陵逼，況復於彼餘眾生等。菩薩摩訶薩觀是事已，作如是念：「苦哉世間，乃能容止非聖之聚、惡業無愧充滿其中。」復作是念：「咄哉苦哉！如是眾生曾處母胎，臥息停止生由產門，如何無恥共行斯事。如是眾生深為大失極可憐愍，種種過患極可訶責。何以故？為貪瞋癡之所害故，又為無智所加害故，捨離正法安住非法，修行惡法墮在地獄、畜生、焰魔鬼趣。如是眾生惡業引故，所往之處行於非道。」童子！譬如野干於彼塚間，為諸群狗之所搏逐，逃迸走避臨大峻崖，窮途所逼夜中嘷叫。如是童子！彼諸眾生亦復如是同於野干。復次童子！譬如生盲，群狗逼逐臨大坑澗。如是童子！彼諸眾生亦復如是同於生盲。復次童子！譬如圂猪行處糞穢兼又食噉初無厭惡。如是童子！彼諸眾生亦復如是同於圂猪。如是眾生極可憐愍，婬惱所逼於親非親，為諸煩惱之所加害，行魔徒黨魔羂所縛，纏裹惑網陷沒欲泥。童子！菩薩摩訶薩觀是事已，於彼眾生發起大悲，我當為彼宣說妙法令其永斷諸欲煩惱故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings, in their foolishness and delusion, indulge in desires, even violating their mothers and sisters, let alone other beings. Having observed this, the bodhisattva mahāsattva thinks: "Alas, how sorrowful is this world, that it can contain such an assembly of unholy beings, filled with shameless evil deeds."
They further reflect: "How terrible! How painful! These beings once dwelt in their mothers' wombs, rested and grew, and were born through the birth canal. How can they now shamelessly commit such acts? These beings have fallen so deeply and are extremely pitiful, their various faults are highly blameworthy. Why? Because they are harmed by greed, anger, and delusion, and also harmed by ignorance, they abandon the right Dharma and dwell in non-Dharma, practicing evil and falling into the realms of hell, animals, and hungry ghosts. Due to their evil karma, wherever these beings go, they walk on the wrong path."
Young man! It is like a jackal in a graveyard, chased by a pack of dogs, fleeing and running to the edge of a steep cliff, forced to a dead end and howling in the night. Thus, young man! These sentient beings are just like that jackal. Again, young man! It is like a person born blind, chased by a pack of dogs to the edge of a great pit. Thus, young man! These sentient beings are just like that blind person. Again, young man! It is like a pig wallowing in filth and eating it without disgust. Thus, young man! These sentient beings are just like that pig.
These beings are extremely pitiful, driven by lust to violate both relatives and non-relatives, harmed by various afflictions, following Māra's retinue and bound by Māra's snares, entangled in nets of delusion and sunk in the mud of desire. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards these beings, thinking: "I shall expound the wondrous Dharma for them, causing them to forever cut off all afflictions of desire."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生五蓋所覆、欲箭所中，貪著六處，眼見色已執著像貌不能捨離，如是耳所聞聲、鼻所嗅香、舌所甞味、身所覺觸，執著形相皆不能捨。是諸眾生多於瞋恚互相怨讐，若得義利稱我善友，得非義利便相加害。是諸眾生多於惛沈及以眠睡羸劣愚鈍，為無智膜之所覆障。是諸眾生不善掉悔之所纏縛，常為種種諸惡煩惱染污其心。是諸眾生疑網纏裹，於甚深法不能決定。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷諸廕蓋故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings are covered by the five hindrances and pierced by the arrows of desire. They are attached to the six sense objects: seeing forms with the eyes, they cling to appearances and cannot let go; similarly with sounds heard by the ears, odors smelled by the nose, flavors tasted by the tongue, and sensations felt by the body - they cling to all these forms and cannot abandon them.
These beings are often filled with anger and resentment towards each other. When they gain benefits, they call others good friends; when they suffer losses, they harm each other. These beings are often overcome by dullness and sleepiness, weak and foolish, covered by the veil of ignorance. These beings are bound by restlessness and remorse, their minds constantly defiled by various evil afflictions. These beings are entangled in nets of doubt, unable to decisively understand profound teachings. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards these beings, thinking: "I shall expound the subtle Dharma for them, causing them to forever cut off all hindrances."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生為慢所害、過慢所害、我慢所害、增上慢所害、邪慢所害，於諸下劣計我為勝，於彼等者計我最勝。或有眾生計色為我，或復乃至計識為我，於所未證計我已證。由恃此故，應可問訊而不問訊、應可禮拜而不禮拜，於諸長宿心無敬順，於尊重師不加祇仰，於聰叡者而不請問，何等為善何等不善？何等應修何等不修？何等應作何等不作？何等有罪何等無罪？何等為道？何等為三摩地？何等為解脫？如是等法曾未明了，但自計我為勝為尊。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其永斷一切憍慢種故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings are harmed by pride, excessive pride, self-pride, superior pride, and wrong pride. They consider themselves superior to those who are inferior, and consider themselves the most superior among equals. Some beings identify the form as self, or even identify consciousness as self, and claim to have attained what they have not yet attained. Because of this, they do not greet those who should be greeted, do not bow to those who should be bowed to, have no respect for elders, do not revere respected teachers, and do not inquire of the wise about what is good and what is not good, what should be cultivated and what should not be cultivated, what should be done and what should not be done, what is sinful and what is not sinful, what is the path, what is samādhi, and what is liberation. They have not yet understood these teachings, but only consider themselves to be superior and honorable. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards all sentient beings, thinking, "I shall expound the subtle Dharma for them, causing them to forever cut off all seeds of arrogance."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生愛縛所縛，為愛僮僕妻妾男女所共纏裹，為無義利之所圍遶，為諸衰禍之所繫縛，生死關鍵之所遮礙，不能出離地獄、傍生、焰魔鬼道。為彼有縛之所拘撿，而不能得縱任自在。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其獲得縱任自在隨欲而行趣涅槃故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings are bound by the fetters of love, entangled by love for servants, wives, concubines, and children, surrounded by meaningless things, bound by various misfortunes, obstructed by the locks and keys of birth and death, unable to escape from the realms of hell, animals, and hungry ghosts. They are constrained by these bonds and cannot attain freedom and independence. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards all sentient beings, thinking, "I shall expound the subtle Dharma for them, enabling them to attain freedom and independence, to act as they wish, and to progress towards nirvana."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生遠離善友為惡知識之所纏執，由彼昵近諸惡友故，耽著一切不善之業，所謂殺生、偷盜、邪行、妄語、離間、麁獷、綺語、貪、恚、邪見，諸如是等無量惡業熾然建立。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令其為諸善友所攝，捨棄十種不善業道，令具受持十善業故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings are far from good friends and are entangled by evil companions. Due to their close association with evil friends, they indulge in all kinds of unwholesome actions, such as killing, stealing, sexual misconduct, lying, divisive speech, harsh speech, idle chatter, greed, hatred, and wrong views. Countless such evil actions are vigorously established. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards all sentient beings, thinking, "I shall expound the subtle Dharma for them, causing them to be embraced by good friends, to abandon the ten unwholesome courses of action, and to fully uphold the ten wholesome courses of action."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生為諸愚癡之所覆蔽，無明暗暯之所翳障，顛倒執著，於其自體有情命者、生者、人者、少年丈夫及數取者、作者受者、我及我所，如是諸見無邊無量堅執不捨。童子！菩薩摩訶薩如是觀已，於諸眾生發起大悲，我當為彼說微妙法，令聖慧眼得清淨故，又令永斷一切見故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings are obscured by ignorance, veiled by the darkness of delusion, and cling to inverted views. They tenaciously hold onto views of self, sentient beings, life, person, youth, manhood, individual, doer, experiencer, "I" and "mine." These views are boundless and immeasurable, and they firmly cling to them without letting go. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards all sentient beings, thinking, "I shall expound the subtle Dharma for them, causing their eye of noble wisdom to become pure and to forever cut off all views."
「『復次童子！菩薩摩訶薩行大悲時，觀諸眾生樂著生死流轉不息五蘊魁膾，常恒尋逐三界囹圄，曾無遠離桎梏枷鎖不思開釋。菩薩摩訶薩觀見是已，於諸眾生發起大悲，我當為彼說微妙法，令彼解脫五蘊魁膾，又令越度生死曠野，及以出離三界牢獄諸繫縛故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings delight in and are attached to the ceaseless flow of birth and death, the executioner of the five aggregates, constantly pursuing the prison of the three realms, never thinking to free themselves from their fetters and shackles. The bodhisattva mahāsattva, having observed this, arouses great compassion towards all sentient beings, thinking, "I shall expound the subtle Dharma for them, causing them to be liberated from the executioner of the five aggregates, to cross over the wilderness of birth and death, and to escape from the prison and bonds of the three realms."
「『復次童子！菩薩摩訶薩行大悲時，觀諸含識從不善生，如毱如輪轉圓不定。由此業故，從此世間至彼世間，又從彼世間至此世間，迅速流轉馳向五趣背涅槃道。童子！菩薩摩訶薩觀是事已，於諸眾生發起大悲，我應為彼說微妙法，當為開闢涅槃宮門令其趣入。如是童子！菩薩摩訶薩行大悲時，觀眾生性發起十種大悲無量。復次童子！菩薩摩訶薩復有十種大悲轉相，所謂如是大悲由於不諂而得生起，譬如虛空永出離故。如是大悲由於不誑而得生起，從增上意而出離故。如是大悲非由詐妄而得發起，從如實道質直其心而出離故。如是大悲由於不曲而得生起，極善安住無曲之心而出離故。如是大悲由彼無有憍高怯下而得生起，一切有情高慢退屈善出離故。如是大悲由護彼故而得生起，從自心淨而出離故。如是大悲由堅固慧而得生起，永離一切動不動心、妙住其心善出離故。如是大悲由捨自樂而得生起，授與他樂善出離故。如是大悲為欲荷負諸眾生故而得生起，堅固精進善出離故。
Furthermore, young man! When the bodhisattva mahāsattva practices great compassion, they observe that sentient beings are born from unwholesome actions, unstable like a ball or a wheel. Due to these actions, they swiftly transmigrate from this world to other worlds and back again, racing towards the five destinies with their backs turned to the path of nirvana. Young man! The bodhisattva mahāsattva, having observed this, arouses great compassion towards all sentient beings, thinking, "I should expound the subtle Dharma for them, opening the gates of the palace of nirvana for them to enter."
Thus, young man! When the bodhisattva mahāsattva practices great compassion, they observe the nature of sentient beings and give rise to ten kinds of immeasurable great compassion. Furthermore, young man! The bodhisattva mahāsattva has ten additional aspects of great compassion:
- This great compassion arises from non-flattery, like space that is eternally free.
- This great compassion arises from non-deception, emerging from a superior intention.
- This great compassion does not arise from falsehood, but emerges from straightening one's mind on the path of reality.
- This great compassion arises from non-crookedness, excellently abiding in a mind without crookedness.
- This great compassion arises from the absence of arrogance or timidity, freeing all beings from pride and discouragement.
- This great compassion arises from protecting others, emerging from one's own pure mind.
- This great compassion arises from firm wisdom, forever departing from all agitated and unagitated minds, abiding wonderfully in the mind.
- This great compassion arises from abandoning one's own pleasure, bestowing pleasure upon others.
- This great compassion arises from the desire to bear the burden of all sentient beings, firmly establishing diligence.
「『復次童子！菩薩摩訶薩大悲無量，復有如是十種轉相。所謂一切大乘出離，皆因大悲而得出離，以是因故說名大悲。如是大悲建立一切布施、持戒、忍辱、精進、靜慮、智慧，由是因故說名大悲。如是大悲建立念處、正斷、神足。如是大悲建立根、力覺支、隨念、共法覺支，及與道支，歡喜本業、諸定次第、十善業道，乃至諸相皆如是說，以是因故說名大悲。如是大悲建立如來自然智慧，以是因故名為大悲。童子當知！如是大悲作自所作、善作所作不變異作，為諸眾生作所應作。如是大悲一切眾生如意圓滿，童子！是名菩薩摩訶薩大悲無量波羅蜜。由成就是大悲波羅蜜故，菩薩摩訶薩觀諸眾生處如是位，復於彼所重興悲愍。
Furthermore, young man! The bodhisattva mahāsattva's immeasurable great compassion has ten additional aspects of transformation. Namely, all emancipations of the Great Vehicle are attained through great compassion, and for this reason it is called great compassion. This great compassion establishes all giving, moral discipline, patience, diligence, meditation, and wisdom, and for this reason it is called great compassion. This great compassion establishes the foundations of mindfulness, right efforts, and bases of supernatural power. This great compassion establishes the faculties, powers, factors of enlightenment, recollections, shared factors of enlightenment, and path factors, the original joyful practices, the stages of concentration, and the ten wholesome courses of action. All characteristics are explained in this way, and for this reason it is called great compassion. This great compassion establishes the Tathāgata's spontaneous wisdom, and for this reason it is called great compassion.
Young man, know this! This great compassion does what needs to be done, does it well, does it without alteration, and does what should be done for all sentient beings. This great compassion fulfills the wishes of all sentient beings. Young man! This is called the bodhisattva mahāsattva's immeasurable perfection of great compassion. Because of accomplishing this perfection of great compassion, the bodhisattva mahāsattva observes sentient beings in such conditions and again arouses deep compassion for them.
「『復次精進行童子！云何名為菩薩摩訶薩大喜無量波羅蜜？童子當知，菩薩摩訶薩為眾生故求阿耨多羅三藐三菩提時，修行大喜。如是喜者有無量相。童子當知，菩薩喜者名諸善法憶念歡悅清淨妙喜。何以故？於諸善法無下慼性、無退屈性、無疲倦性故。是喜名為遠離一切樂世間性。何以故？安住一切樂法樂性故。是喜能令內以歡悅身力勇銳。何以故？慧覺怡暢心意踊躍故。是喜樂於如來之身。何以故？樂求相好好莊嚴故。是喜聞法無有厭倦。何以故？欣樂依法能正行故。由斯喜故於法欣勇，於諸眾生心無損害，喜樂菩提於廣大法悉能信解，發起遠離少分乘心。是喜名為制伏慳喜。何以故？於諸求者行必施故。由斯喜故，於諸犯戒愛心攝受，於諸持戒心常清淨，又復能令自尸羅淨。是喜名為超過一切惡道怖畏安隱之喜，是喜名為忍受他人諸惡言詞鄙語路喜，是喜名為無返報喜。何以故？若遇挑眼截手刖足斬支節時心堪忍受。是喜名為敬尊重喜。何以故？於諸長宿具修威儀，曲躬恭敬跪拜尊嚴故。是喜名為恒舒顏喜。何以故？心志和泰遠離嚬蹙先言問訊故。是喜名為遠離一切詐現威儀諛諂矯誑逼求之喜。何以故？是喜趣向堅實正法之道路故。由此喜故，於諸菩薩起深愛樂猶如大師，於正法所起愛樂心如自己身，於如來所起愛樂心如自己命，於尊重師起愛樂心猶如父母，於諸眾生起愛樂心視如一子，於阿遮利耶受教師所起愛樂心敬如眼目，於諸正行起愛樂心猶如身首，於波羅蜜起愛樂心猶如手足，於說法師起愛樂心如眾重寶，所求正法起愛樂心猶如良藥，於能舉罪及憶念者起愛樂心猶如良醫。如是童子！是名菩薩摩訶薩大喜無量波羅蜜。諸菩薩摩訶薩住是大喜波羅蜜故，行菩薩行常懷歡喜，勤求正法無有厭倦。
Furthermore, young man of diligence! What is called the bodhisattva mahāsattva's immeasurable perfection of great joy? Young man, know that when the bodhisattva mahāsattva seeks anuttara-samyak-sambodhi for the sake of sentient beings, they cultivate great joy. This joy has immeasurable aspects. Young man, know that the bodhisattva's joy is called the pure and wondrous joy of remembering and delighting in all good dharmas. Why? Because regarding all good dharmas, there is no nature of depression, no nature of discouragement, and no nature of weariness.
This joy is called the joy that is far removed from all worldly pleasures. Why? Because it abides in the nature of delighting in all dharmas. This joy can make one's inner body and strength vigorous with delight. Why? Because wisdom and awakening make the mind and intention joyful and exuberant. This joy delights in the body of the Tathāgata. Why? Because it delights in seeking the excellent marks and adornments. This joy listens to the Dharma without weariness. Why? Because it delights in relying on the Dharma and can practice correctly.
Because of this joy, one is courageous in the Dharma, has no intention to harm any sentient beings, delights in bodhi, can understand and believe in the vast Dharma, and gives rise to a mind that abandons the lesser vehicle. This joy is called the joy that subdues miserliness. Why? Because it necessarily practices giving to all who ask. Because of this joy, one embraces those who violate precepts with a loving heart, always has a pure mind towards those who keep precepts, and can also purify one's own moral discipline.
This joy is called the joy of safety that surpasses all fears of evil destinies. This joy is called the joy of enduring others' evil words and vulgar speech. This joy is called the joy of non-retaliation. Why? Because even when encountering situations where one's eyes are gouged out, hands and feet are cut off, or limbs are severed, the mind can endure it. This joy is called the joy of respecting and honoring. Why? Because one fully cultivates dignified deportment towards all elders, bowing and kneeling with reverence and respect.
This joy is called the joy of a constantly relaxed countenance. Why? Because one's mind and will are harmonious and peaceful, far from frowning, and one greets others first. This joy is called the joy that is far removed from all pretentious deportment, flattery, deception, and forceful demands. Why? Because this joy tends towards the path of firm and true Dharma.
Because of this joy, one arouses deep love and delight for all bodhisattvas as if they were great teachers, arouses love and delight for the true Dharma as if it were one's own body, arouses love and delight for the Tathāgata as if he were one's own life, arouses love and delight for respected teachers as if they were one's parents, arouses love and delight for all sentient beings as if they were one's only child, arouses love and delight for ācāryas and instructors as if they were one's eyes, arouses love and delight for all correct practices as if they were one's head and neck, arouses love and delight for the pāramitās as if they were one's hands and feet, arouses love and delight for Dharma teachers as if they were precious treasures, arouses love and delight for the sought-after true Dharma as if it were good medicine, and arouses love and delight for those who point out faults and those who remind one as if they were excellent physicians.
Thus, young man! This is called the bodhisattva mahāsattva's immeasurable perfection of great joy. Because the bodhisattvas mahāsattva abide in this perfection of great joy, they practice the bodhisattva path always with joy and diligently seek the true Dharma without weariness.
「『復次精進行童子！云何名為菩薩摩訶薩大捨無量波羅蜜？童子當知，菩薩摩訶薩為眾生故發阿耨多羅三藐三菩提已，當行大捨。當知是捨有於三種。何等為三？謂捨煩惱捨、護自他捨、時非時捨。何等名為捨煩惱捨？童子當知，菩薩摩訶薩於敬事所其心不高，於不敬事心無卑下，若受利養心不憍高，不得利養心無紆欝，於彼持戒及犯戒所起平等覺，得勝名譽心不悕樂，被諸毀謗情無憂慼，若致譏訶志無貶退，於稱讚所善住法性，於諸苦事有擇慧力，於諸樂事有無常苦觀解之力，棄捨愛欲斷諸瞋恚，於怨親所其心平等，於善作惡作其心無二，於有愛不愛情無所觀，於善聞惡聞不生執著，於善說惡說心無愛恚，於諸欲味及過患所平等稱量，於我自身及他眾生起於平等信欲之意，於身命所情無顧戀，於下中上諸眾生所起平等照，於隱顯法起平等性，於諦非諦自體清淨。如是童子！菩薩摩訶薩若能自然起勝對治，是名菩薩摩訶薩捨煩惱捨。
Furthermore, young man of diligence! What is called the bodhisattva mahāsattva's immeasurable perfection of great equanimity? Young man, know that after the bodhisattva mahāsattva has aroused anuttara-samyak-sambodhi for the sake of sentient beings, they should practice great equanimity. Know that this equanimity has three types. What are these three? Namely, equanimity that abandons afflictions, equanimity that protects self and others, and equanimity of timely and untimely [actions].
What is called equanimity that abandons afflictions? Young man, know that the bodhisattva mahāsattva's mind is not elevated when respected, nor lowered when disrespected. When receiving offerings, their mind is not arrogant; when not receiving offerings, their mind is not depressed. They have equal awareness towards those who keep precepts and those who violate them. When gaining superior fame, their mind does not crave for it. When slandered, they feel no sorrow. When criticized, their resolve does not waver. When praised, they abide well in the nature of dharmas. Regarding suffering, they have the power of discerning wisdom. Regarding pleasure, they have the power to observe and understand impermanence and suffering.
They abandon desires and cut off all anger. Their mind is equal towards enemies and friends. Their mind is not divided between good and evil deeds. They have no attachment to what is loved or not loved. They do not cling to good or bad reputation. They have no love or hatred towards good or bad speech. They equally weigh the taste of desires and their faults. They arise an equal mind of faith and aspiration towards themselves and other sentient beings. They have no attachment to their body and life. They arise equal illumination towards low, middle, and high beings. They arise equal nature towards hidden and manifest dharmas. They are inherently pure regarding truth and non-truth.
Thus, young man! If the bodhisattva mahāsattva can naturally arise superior antidotes, this is called the bodhisattva mahāsattva's equanimity that abandons afflictions.
「『復次童子！何等名為護自他捨？童子當知，菩薩摩訶薩若被他人節節支解割皮肉時，常自觀心住於大捨，雖復支解割其身肉，然其內心唯住於捨無所希望，及以追求縱於身語起諸變異俱能堪忍，是則名為護自他捨。爾時菩薩又觀二種心無損害。何等為二？所謂不由眼相及以色相，乃至不由意相及以法相，心生損害而住於捨。何以故？無損無害是乃名為護自他捨。復次，何等名為護自他捨？被他所損不加報故，於自於他俱能忍受，是名為捨。於諸有恩及無恩所平等方便，是名為捨。是捨名為無諍極捨、滅自心捨、觀自體捨、不害他捨。於諸定事菩薩能捨，然佛世尊非所聽許諸菩薩等唯修於捨。何以故？菩薩摩訶薩尚應修習諸行作用，日夜常念發起精進求諸善法，於時非時乃應修捨。
Furthermore, young man! What is called equanimity that protects self and others? Young man, know that when a bodhisattva mahāsattva is dismembered limb by limb and their skin and flesh are cut off by others, they constantly observe their mind dwelling in great equanimity. Even though their body is dismembered and their flesh is cut, their inner mind dwells only in equanimity without any hope or pursuit. Even if their body and speech undergo various changes, they can endure it all. This is called equanimity that protects self and others.
At that time, the bodhisattva also observes two types of mind without harm. What are these two? Namely, not generating harm in the mind due to eye characteristics or form characteristics, up to not generating harm due to mind characteristics or dharma characteristics, while abiding in equanimity. Why? Because no harm and no injury is called equanimity that protects self and others.
Furthermore, what is called equanimity that protects self and others? When harmed by others, not retaliating, being able to endure both for oneself and others, this is called equanimity. Applying equal skillful means towards those who have shown kindness and those who have not, this is called equanimity. This equanimity is called ultimate equanimity without contention, equanimity that extinguishes one's own mind, equanimity that observes one's own nature, and equanimity that does not harm others.
Regarding definite matters, bodhisattvas can practice equanimity, but the Buddha World-Honored One does not permit bodhisattvas to only cultivate equanimity. Why? Because bodhisattva mahāsattvas should still cultivate various practices and functions, constantly remembering day and night to arouse diligence in seeking all good dharmas, and only practice equanimity at appropriate and inappropriate times.
「『復次童子！何等名為時非時捨？童子當知，菩薩摩訶薩具大智慧，善能修習時與非時，謂非法器諸眾生所應起於捨，不恭敬所應起於捨，於無利益譏毀苦惱應起於捨，於聲聞乘趣正決定應起於捨，於修施時應捨修戒，於修戒時應捨修施，於修忍時應捨牽引施戒精進，修精進時應捨修戒，修靜慮時應捨施度，修習慧時應捨緣發五波羅蜜多。童子！是名菩薩摩訶薩時非時捨。何以故？由所不應作法無造作性故，是故菩薩深知非益而行於捨。若有菩薩摩訶薩安住大捨波羅蜜行菩薩行，則於一切惡不善法能興大捨。童子，如是等相，是名菩薩摩訶薩大慈大悲大喜大捨。若諸菩薩摩訶薩安住如是四無量波羅蜜者，當知是則為菩薩藏法門之器，又是諸佛正法之器。』
Furthermore, young man! What is called equanimity of timely and untimely [actions]? Young man, know that the bodhisattva mahāsattva, possessing great wisdom, is skilled in cultivating [actions] at the right time and not at the right time. This means:
- They should practice equanimity towards sentient beings who are not vessels for the Dharma
- They should practice equanimity towards those who are disrespectful
- They should practice equanimity towards criticism, slander, and suffering that brings no benefit
- They should practice equanimity towards those who are firmly set on the Śrāvaka vehicle
- When practicing giving, they should set aside practicing morality
- When practicing morality, they should set aside practicing giving
- When practicing patience, they should set aside drawing others to giving, morality, and diligence
- When practicing diligence, they should set aside practicing morality
- When practicing meditation, they should set aside the perfection of giving
- When practicing wisdom, they should set aside the conditions for developing the other five perfections
Young man! This is called the bodhisattva mahāsattva's equanimity of timely and untimely [actions]. Why? Because of the non-fabricated nature of what should not be done, the bodhisattva deeply knows what is not beneficial and practices equanimity.
If a bodhisattva mahāsattva abides in the perfection of great equanimity while practicing the bodhisattva path, they can arouse great equanimity towards all evil and unwholesome dharmas.
Young man, these characteristics are called the bodhisattva mahāsattva's great loving-kindness, great compassion, great joy, and great equanimity. If bodhisattva mahāsattvas abide in these four immeasurable perfections, know that they are vessels for the Bodhisattva Piṭaka Dharma Door and also vessels for the true Dharma of all Buddhas.
「如是舍利子！此薄伽梵大蘊如來為精進行童子廣開示此四無量已，復為開解六波羅蜜多及諸攝法，令是童子隨順修學。舍利子！是精進行童子精勤修習如所聞法，廣如後說。」
Thus, Śāriputra! After this Bhagavān Mahāskandha Tathāgata had extensively explained these four immeasurables to the youth Vīryacārin, he further expounded on the six pāramitās and various methods of attraction, causing this youth to practice and learn accordingly. Śāriputra! This youth Vīryacārin diligently cultivated the Dharma as he had heard it, as will be explained in detail later.