菩薩身行品第五
爾時尊者摩訶迦葉白佛言：「世尊！我等願請文殊師利令我覩見彼諸菩薩摩訶薩等。所以者何？世尊！斯諸大士難可值遇。」
At that time, the Venerable Mahākāśyapa said to the Buddha, "World-Honored One! We wish to request Mañjuśrī to allow us to see those great Bodhisattva-Mahāsattvas. Why? World-Honored One! These great beings are difficult to encounter."
爾時世尊即告文殊師利言：「汝應當知，今此大眾咸皆渴仰，思願覩見十方所有諸來菩薩摩訶薩身。今正是時，汝應顯現。」
Then the World-Honored One said to Mañjuśrī, "You should know that this great assembly is all eager and longing to see the bodies of the Bodhisattva-Mahāsattvas who have come from the ten directions. Now is the right time, you should reveal them."
於是文殊師利蒙聖教已，即便告彼法輪菩薩、月光菩薩、除魔菩薩、妙音菩薩、離垢菩薩、寂滅菩薩、選擇菩薩、法王吼菩薩，如是等無量菩薩摩訶薩言：「諸大士！汝等今宜各於宮殿自顯其身，分明現汝本國形狀也。」
Upon receiving this holy instruction, Mañjuśrī immediately addressed the Bodhisattvas Dharma Wheel, Moonlight, Demon Vanquisher, Wonderful Voice, Stainless, Tranquil Extinction, Selective Wisdom, Lion's Roar of the Dharma King, and countless other Bodhisattva-Mahāsattvas, saying, "Great beings! Each of you should now reveal your bodies in your palaces, clearly showing your original forms from your respective lands."
文殊師利發斯語已，於是諸菩薩眾從三昧起，各現本身，令諸大眾一切咸見。或有菩薩其身高大若須彌山王，或有菩薩身大八萬四千由旬，或有身大百千由旬、或九十千，乃至五十、四十、三十、二十千者。或有身大十千由旬，乃至或有五千、四千、三千、二千者。或有身大一千由旬，乃至或有五百、四百、三百、二百者。或有身大一百由旬，乃至或有五十、四十、三十、二十者。或有身大十由旬者，乃至或有五、四、三、二、一由旬者。如是乃至或有菩薩，身量大小長短寬狹如此娑婆世界人身無異。當爾之時，此三千大千世界大眾充滿，無有空處如杖頭許。其中所有諸大菩薩摩訶薩眾，一切多是功德巍巍智慧深遠，具足威力成就神通，放大光明遍照十方無量百千諸佛世界，乃至一切大威德天及諸天、龍、夜叉、乾闥婆、阿修羅、迦樓羅、緊那羅、摩睺羅伽、人非人等，大小諸王，皆悉充滿。
After Mañjuśrī spoke these words, all the Bodhisattvas arose from their samadhi and each revealed their original form, allowing the entire great assembly to see them. Some Bodhisattvas were as tall as Mount Sumeru, while others were 84,000 yojanas tall. Some were 100,000 yojanas tall, or 90,000, down to 50,000, 40,000, 30,000, or 20,000 yojanas. Some were 10,000 yojanas tall, down to 5,000, 4,000, 3,000, or 2,000 yojanas. Some were 1,000 yojanas tall, down to 500, 400, 300, or 200 yojanas. Some were 100 yojanas tall, down to 50, 40, 30, or 20 yojanas. Some were 10 yojanas tall, down to 5, 4, 3, 2, or 1 yojana. There were even Bodhisattvas whose bodies were no different in size and shape from those of humans in this Saha world.
At that time, this great trichiliocosm was filled with the assembly, without even a space as small as the tip of a hair remaining empty. All the great Bodhisattva-Mahāsattvas present were of towering virtue and profound wisdom, fully endowed with power and accomplished in supernatural abilities. They emitted great light illuminating countless hundreds of thousands of Buddha worlds in the ten directions. The assembly was filled with all manner of beings, including great and powerful devas, as well as devas, nāgas, yakṣas, gandharvas, asuras, garuḍas, kinnaras, mahoragas, humans, non-humans, and kings both great and small.
爾時文殊師利從座而起，整理衣服偏袒右髆，右膝著地合掌向佛，白言：「世尊！我於今者欲少諮問如來、應供、正遍覺所有心疑。未審世尊見垂聽不？」
At that time, Mañjuśrī rose from his seat, adjusted his robes to bare his right shoulder, knelt on his right knee, joined his palms together towards the Buddha, and said, "World-Honored One! I now wish to ask the Tathāgata, Arhat, Samyaksaṃbuddha about some doubts in my mind. May I inquire whether the World-Honored One will listen?"
佛告文殊師利：「如來、應供、正遍覺恣汝所問，當為汝釋，決汝所疑令汝心喜。」
The Buddha said to Mañjuśrī, "The Tathāgata, Arhat, Samyaksaṃbuddha gives you permission to ask. I will explain and resolve your doubts, bringing joy to your heart."
文殊師利言：「唯然世尊！願為宣說，我當聽受。」文殊師利言：「世尊！云何名為菩薩摩訶薩？言菩薩者，義何謂也？」
Mañjuśrī said, "Yes, World-Honored One! Please expound, and I shall listen and receive." Mañjuśrī then asked, "World-Honored One! What is meant by a Bodhisattva-Mahāsattva? What is the meaning of the term 'Bodhisattva'?"
佛告文殊師利：「汝問『云何為菩薩？菩薩有何義？』者，以能覺了一切法故，名為菩薩摩訶薩也。文殊師利！彼一切法，菩薩覺者，所謂言說。文殊師利！菩薩云何覺一切法？所謂覺眼、覺耳、覺鼻、覺舌、覺身、覺意。文殊師利！云何菩薩覺眼覺耳乃至覺意？文殊師利！所謂菩薩覺彼眼法本性空故。如是覺已，終不生念我能覺知。如是覺耳乃至覺意，皆本性空。如是覺已，亦不生念我能覺知。菩薩如是覺眼等已，復覺彼色本性自空。如是覺已，亦不分別我能覺知。如是覺聲乃至覺法，皆本性空，亦不分別我能覺知。是為菩薩覺一切法也。
The Buddha said to Mañjuśrī, "You ask, 'What is a Bodhisattva? What is the meaning of Bodhisattva?' One who can fully awaken to all dharmas is called a Bodhisattva-Mahāsattva. Mañjuśrī! All these dharmas that a Bodhisattva awakens to are merely verbal expressions. Mañjuśrī! How does a Bodhisattva awaken to all dharmas? They awaken to the eye, ear, nose, tongue, body, and mind. Mañjuśrī! How does a Bodhisattva awaken to the eye, ear, and so on up to the mind? Mañjuśrī! A Bodhisattva awakens to the inherent emptiness of the dharma of the eye. Having awakened thus, they never give rise to the thought 'I can awaken and know.' Similarly, they awaken to the ear up to the mind, all being inherently empty. Having awakened thus, they also do not give rise to the thought 'I can awaken and know.' After a Bodhisattva has awakened to the eye and so on, they further awaken to the inherent emptiness of form itself. Having awakened thus, they also do not discriminate 'I can awaken and know.' Similarly, they awaken to sound up to dharmas, all being inherently empty, and also do not discriminate 'I can awaken and know.' This is how a Bodhisattva awakens to all dharmas."
「復次文殊師利！云何菩薩覺彼五陰？所謂菩薩觀見陰體本性自空，如斯覺故觀無相，如斯覺故觀無願，如斯覺故觀無欲，如斯覺故觀寂靜，如斯覺故觀遠離，如斯覺故觀無所有，如斯覺故觀無實，如斯覺故觀無動，如斯覺故觀無生，如斯覺故觀無來，如斯覺故觀無去，如斯覺故觀無真，如斯覺故觀無主，如斯覺故觀無證，如斯覺故觀無知，如斯覺故觀無見，如斯覺故觀無人，如斯覺故觀無想，如斯覺故觀不可說。如斯覺故覺但有名，如斯覺故觀無我，如斯覺故觀分別起，如斯覺故觀從緣生，如斯覺故觀如幻，如斯覺故觀如化，如斯覺故觀如夢，如斯覺故觀如鏡像，如斯覺故觀如聲響，如斯覺故觀如芭蕉，如斯覺故觀不久住，如斯覺故觀不牢固，如斯覺故觀虛妄，如斯覺故觀無物。如斯覺故，是為菩薩覺一切法。
"Furthermore, Mañjuśrī! How does a Bodhisattva awaken to the five aggregates? The Bodhisattva observes that the nature of the aggregates is inherently empty. Through this awakening, they observe non-characteristics, non-aspiration, non-desire, tranquility, detachment, non-existence, non-substantiality, non-movement, non-arising, non-coming, non-going, non-truth, non-self, non-attainment, non-knowledge, non-seeing, non-person, non-conception, and inexpressibility. Through this awakening, they realize that things are merely names, without self, arising from discrimination, dependent origination, like illusions, like magical creations, like dreams, like reflections in a mirror, like echoes, like plantain trees, impermanent, unstable, false, and without substance. Through such awakening, the Bodhisattva awakens to all dharmas.
「復次文殊師利！云何菩薩摩訶薩覺貪恚癡？所謂覺彼貪欲因分別起故，覺彼瞋恚因分別起故，覺彼愚癡因分別起故，而亦覺彼分別空無所有，無物無戲論、不可說不可證故。是為菩薩覺一切法。
Furthermore, Mañjuśrī! How does a Bodhisattva-Mahāsattva awaken to greed, anger, and delusion? They awaken to the fact that greed arises from discrimination, anger arises from discrimination, and delusion arises from discrimination. They also awaken to the fact that this discrimination is empty, without substance, without conceptual proliferation, inexpressible, and unattainable. This is how a Bodhisattva awakens to all dharmas.
「復次文殊師利！云何菩薩摩訶薩覺於三界？所謂覺彼欲界無我人故，覺彼色界無所作故，覺無色界空無有故，覺彼三界皆遠離故。是為菩薩覺一切法。
Furthermore, Mañjuśrī! How does a Bodhisattva-Mahāsattva awaken to the three realms? They awaken to the fact that in the desire realm there is no self or person, in the form realm there is no doer, and in the formless realm there is emptiness and non-existence. They awaken to the fact that all three realms are detached. This is how a Bodhisattva awakens to all dharmas.
「復次文殊師利！云何菩薩摩訶薩覺眾生行？所謂覺是眾生貪欲行故，覺是眾生瞋恚行故，覺是眾生愚癡行故，覺是眾生等分行故。如是覺已，如是證知、如是為說、如是教化眾生、如是令得解脫。是為菩薩覺一切法。
Furthermore, Mañjuśrī! How does a Bodhisattva-Mahāsattva awaken to the actions of sentient beings? They awaken to the fact that sentient beings act out of greed, act out of anger, act out of delusion, and act out of a combination of these. Having awakened thus, they understand, explain, teach, and liberate sentient beings accordingly. This is how a Bodhisattva awakens to all dharmas.
「復次文殊師利！云何菩薩摩訶薩覺一切眾生？所謂覺一切眾生但有其名，離彼名已無別眾生。是故一切眾生即一眾生，彼一眾生即一切眾生，如是眾生即非眾生。若能如是無分別者，是為菩薩摩訶薩覺一切法。又復云何覺一切法？能如是覺菩薩道故，是為菩薩摩訶薩覺一切法。」
Furthermore, Mañjuśrī! How does a Bodhisattva-Mahāsattva awaken to all sentient beings? They awaken to the fact that all sentient beings are merely names, and apart from these names, there are no separate sentient beings. Therefore, all sentient beings are one sentient being, and that one sentient being is all sentient beings. Such sentient beings are non-sentient beings. If one can be without discrimination in this way, this is how a Bodhisattva-Mahāsattva awakens to all dharmas. Moreover, how does one awaken to all dharmas? By awakening to the Bodhisattva path in this way, this is how a Bodhisattva-Mahāsattva awakens to all dharmas."
爾時世尊重明此義以偈頌曰：
At that time, the World-Honored One reiterated this meaning in verse:
覺眼及與耳， 自體常空寂， 不言我能覺， 是名為菩薩。
Awakening to eyes and ears, Their nature ever empty and still, Not claiming "I can awaken," This is called a Bodhisattva.
觀鼻及與舌， 本性無所有， 不分別我覺， 是名為菩薩。
Observing nose and tongue, Their inherent nature non-existent, Not discriminating "I awaken," This is called a Bodhisattva.
智慧觀察身， 亦覺意自然， 覺已為他說， 是名為菩薩。
Wisely observing the body, And naturally awakening to mind, Awakened, teaching others, This is called a Bodhisattva.
色聲香味觸， 意所樂諸塵， 覺知本性空， 是名為菩薩。
Form, sound, scent, taste, touch, And all objects of mind's delight, Knowing their inherent emptiness, This is called a Bodhisattva.
覺色及受想， 諸行與識心， 一切斯同幻， 是名為菩薩。
Awakening to form, feeling, perception, Mental formations and consciousness, All of these like illusions, This is called a Bodhisattva.
五陰聚如夢， 覺彼無一相， 不分別我知， 是名為菩薩。
The five aggregates like a dream, Awakening to their lack of characteristics, Not discriminating "I know," This is called a Bodhisattva.
不生亦不出， 無作復無言， 如是說唯名， 彼名亦非物。
Neither born nor emerging, No action and no speech, Thus speaking of mere names, Those names also not things.
覺貪欲瞋恚， 斯由分別起， 彼分別無體， 畢竟終自空。
Awakening to greed and anger, Arising from discrimination, That discrimination without essence, Ultimately empty in itself.
癡亦分別生， 分別因緣生， 緣此生諸見， 諸見不可得。
Delusion also born of discrimination, Discrimination born of conditions, From this arise various views, These views cannot be grasped.
覺察三界空， 一切無真實， 於彼不可動， 故名為菩薩。
Awakening to the three realms' emptiness, All without true reality, Unmoved by them, Thus named a Bodhisattva.
欲界不成就， 皆緣分別起， 色有無色有， 一切不牢固。
The desire realm unaccomplished, All arising from discrimination, Form and formless realms, All impermanent.
眾生之所行， 智者悉明了， 貪欲與瞋恚， 及彼愚癡等。
The actions of sentient beings, The wise clearly understand, Greed, anger, And delusion, etc.
一切諸眾生， 即彼一眾生， 智者無所覺， 不念彼眾生。
All sentient beings Are that one sentient being, The wise awaken to nothing, Not conceiving of those beings.
諸法之所起， 悉因顛倒生， 覺彼顛倒者， 知顛倒真相。
The arising of all dharmas, All born from delusion, Awakening to this delusion, Knowing delusion's true nature.
智慧甚微妙， 不取諸音聲， 覺已無所著， 故名為菩薩。
Wisdom most subtle, Not grasping at sounds, Awakened without attachment, Thus named a Bodhisattva.
能捨己肉身， 終亦無依止， 如是覺真實， 乃名為菩薩。
Able to relinquish the body of flesh, Ultimately without reliance, Thus awakening to reality, This is called a Bodhisattva.
至持戒彼岸， 亦不念彼岸， 覺戒行法如， 無生亦無盡。
Reaching the shore of precepts, Yet not conceiving of that shore, Awakening to precepts as they are, Neither born nor ceasing.
慈心遍眾生， 不得眾生相， 覺彼眾生際， 但以假言宣。
Compassion pervading all beings, Not grasping beings' characteristics, Awakening to beings' limits, Expressed in provisional words.
勇猛大精進， 深心厭有為， 見三界空虛， 證無上等覺。
Courageously and diligently striving, Deeply wearied of the conditioned, Seeing the three realms as empty, Realizing supreme enlightenment.
常入微妙禪， 無著無所依， 無住無攀緣， 智者定如是。
Always entering subtle meditation, Without attachment or reliance, Without abiding or grasping, The wise are thus concentrated.
能以利智刀， 斷除諸見縛， 觀察法界性， 無割亦無傷。
With the sharp sword of wisdom, Cutting off the bondage of views, Observing the nature of dharma realms, Without cutting or harming.
若人真覺了， 一切法如實， 應時利眾生， 乃名為菩薩。」
If one truly awakens, To all dharmas as they are, Benefiting beings in due time, This is called a Bodhisattva.
大寶積經卷第一百三