大智度論 發趣品二地至六地（2／2） · 卷四十九Dazhidulun — Mahāprajñāpāramitā-upadeśa · Setting Out, Part 4 of 6
二地至六地：論釋（離垢·有光·增曜·難勝·現前）
如果一切法本來不來不去，菩薩怎能從一地走到一地？〈發趣品〉一開頭就把修行最難的矛盾放在面前：地不可得，卻仍須治地；沒有一個實在的我向上搬動，戒、忍、聞法、布施與度生卻一項也不能少。龍樹菩薩以馬、象、龍作譬：前一乘把人載到能力邊界，便換更大的承載；不是否定走過的路，而是不把已得當作終點。於是十地成為十次更深的放下與承擔。歡喜地使願心不向名利分流，離垢地讓它經得起恩怨，有光地把多聞轉成法施，增曜地在出離中不取出離相，難勝地守住親近、閒談、瞋慢等細微入口，現在地在求者真正出現時仍能施而不悔。到了深入地，先連我、眾生、界入乃至依佛法僧戒之見都不著，再使空、悲、忍、智、定、慧逐一具足；無生法忍不是說萬事皆無，而是對諸法不生不滅能信受、通達、無礙、不退。其後不動地能隨根機現身說法，善根地使願成為眾生可遇見的語言、家庭、眷屬與世界，法雲地才像大雲普雨，把地地所修轉成無礙佛事。讀此品，不必先替自己安上一個地位；只須在每一次取捨中，看所得是否變輕、承擔是否變深，並以當下的一念、一語、一行檢驗所願。真正的發趣因此不是追問自己站得多高，而是每向前一步，少一分可占有的所得，多一分不肯捨棄的眾生。無人移動而善法日深，無地可取而大悲日廣——這正是般若所開的十地之路。
If all dharmas from the first neither come nor go, how can a bodhisattva walk from one ground to another? The Chapter on Setting Out puts the hardest contradiction of practice before us at its very opening: the grounds cannot be found, yet the grounds must still be cultivated; there is no real self that moves upward, yet not one of morality, patience, hearing the Dharma, giving, and delivering beings can be left out. The Bodhisattva Nāgārjuna gives the simile of horse, elephant, and dragon: when the earlier mount has carried a person to the edge of its strength, one changes to a greater bearer; this is not to deny the road already travelled, but not to take what has already been gained as the end. So the ten grounds become ten deeper acts of letting go and taking up. The Ground of Joy keeps the vow-mind from draining away toward fame and gain; the Ground Free of Stain lets it withstand kindness and enmity; the Ground Possessing Light turns wide learning into the gift of Dharma; the Ground of Increasing Radiance grasps no mark of renunciation within renunciation; the Ground Hard to Conquer guards the subtle points of entry such as intimacy, idle talk, anger, and pride; the Ground of Manifest Presence is still able to give without regret when the one who asks truly appears. Coming to the Ground of Deep Entry, first one clings to no view even of self, beings, the elements and sense-fields, or of reliance on the Buddha, the Dharma, the Saṅgha, and the precepts, and then makes emptiness, compassion, patience, knowledge, concentration, and wisdom complete one by one; the acceptance of the non-arising of dharmas does not say that all things are nothing, but that toward the non-arising and non-ceasing of dharmas one can believe and accept, penetrate, be unobstructed, and not turn back. Thereafter the Unmoving Ground can manifest a body and teach the Dharma according to capacity; the Ground of Roots of Goodness makes the vow into a language, a family, a retinue, and a world that beings can meet; and only the Ground of the Dharma Cloud, like a great cloud raining everywhere, turns what was cultivated ground by ground into unobstructed Buddha-work. In reading this chapter there is no need first to assign oneself a rank; one need only see, in every choice, whether what is gained grows lighter and what is taken up grows deeper, and test one's vow by the present thought, word, and deed. True setting out is therefore not asking how high one stands, but that with every step forward there is one part less of gain that can be possessed and one part more of beings one will not abandon. No one moves and yet wholesome dharmas deepen day by day; no ground can be grasped and yet great compassion widens day by day. This is the path of the ten grounds that prajñā opens.
【論】 者言： 「戒清淨」者，初地中多行布施，次知持戒勝於布施。所以者何？持戒則攝一切眾生，布施則不能普周一切。持戒遍滿無量——如不殺生戒，則施一切眾生命；如眾生無量無邊，福德亦無量無邊。略說諸能破佛道事，此中皆名破戒；離是破戒垢，皆名清淨。乃至聲聞，辟支佛心，尚是戒垢，何況餘惡！ 「知恩報恩」者，有人言：「我宿世福德因緣應得。」或言：「我自然尊貴，汝有何恩？」墮是邪見，是故佛說：「菩薩當知恩！」眾生雖有宿世樂因，今世事不和合，則無由得樂。譬如穀種在地，無雨則不生；不可以地能生穀故，言雨無恩。雖所受之物是宿世所種；供奉之人，敬愛好心，豈非恩分？ 復次，知恩者，是大悲之本，開善業初門，人所愛敬，名譽遠聞，死則生天，終成佛道。不知恩人，甚於畜生！ 如佛說《本生經》：有人入山伐木，迷惑失道，時值暴雨，日暮飢寒，惡虫毒獸，欲來侵害。是人入一石窟，窟中有一大熊，見之恐怖而出。熊語之言：「汝勿恐怖！此舍溫煖，〔T25 0414a〕可於中宿。」時連雨七日，常以甘果美水，供給此人。七日雨止，熊將此人示其道逕。熊語人言：「我是罪身，多有怨家，若有問者，莫言見我！」人答言：「爾！」此人前行，見諸獵者。獵者問言：「汝從何來？見有眾獸不？」答言：「我見一大熊，此熊於我有恩，不得示汝！」獵者言：「汝是人，當以人類相親，何以惜熊？今一失道，何時復來？汝示我者，與汝多分！」此人心變，即將獵者示熊處所。獵者殺熊，即以多分與之。此人展手取肉，二肘俱墮。獵者言：「汝有何罪？」答言：「是熊看我，如父視子，我今背恩，將是此罪！」獵者恐怖，不敢食肉，持施眾僧。爾時，上座六通阿羅漢語諸下座：「此是菩薩，未來世當得作佛，莫食此肉！」即時起塔供養。王聞此事，勅下國內，不知恩人，無令住此！又以種種因緣讚知恩者，知恩之義，遍閻浮提，人皆信行。 復次，菩薩作是念：「若人有惡事於我，我猶尚應度，何況於我有恩！」 「住忍辱力」者，如忍波羅蜜中廣說。 問曰： 種種因緣是忍辱相，此中何以但說「不瞋不惱」？ 答曰： 此是忍辱體，先起瞋心，然後身口惱他。是菩薩初行故，但說眾生忍，不說法忍。 「受歡喜」者，菩薩見是持戒故，身口清淨；知恩忍辱故，心清淨；三業清淨故，則自然生歡喜。譬如人香湯沐浴，著好新衣，瓔珞莊嚴，鏡中自觀，心生歡喜；菩薩亦如是，得是善法自莊嚴：「戒是禪定、智慧根本，我今得是淨戒，無量無邊福德皆應易得。」以是自喜。菩薩住是戒忍中，教〔T25 0414b〕化眾生，令得生他方佛前及生天上人中受樂；或令得聲聞、辟支佛乘、佛乘者。觀眾生樂著，如長者觀小兒共戲，亦與之同戲，更以少異物與之，令捨前所好；菩薩亦如是，教化眾生，令得人天福樂；漸漸誘進，令得三乘。以是故言「受歡喜樂」。 「不捨一切眾生」者，善修集大悲心，誓度眾生故，發心牢固故，不為諸佛賢聖所輕笑故，恐負一切眾生故不捨；譬如先許人物，後若不與，則是虛妄罪人！以是因緣故，不捨眾生。 「入大悲心」者，如先說。此中佛自說：「本願大心為眾生故，所謂為一一人故，於無量劫代受地獄苦，乃至令是人集行功德作佛，入無餘涅槃。」 問曰： 無有代受罪者，何以作是願？ 答曰： 是菩薩弘大之心，深愛眾生，若有代理，必代不疑。 復次，菩薩見人間有天祠用人肉血五藏祀羅剎鬼，有人代者則聽。菩薩作是念：「地獄中若當有如是代理，我必當代！」眾人聞菩薩大心如是，則貴敬尊重之。所以者何？是菩薩深念眾生踰於慈母故。 「信師恭敬諮受」者，菩薩因師得阿耨多羅三藐三菩提，云何不信恭敬供養師？雖智德高明，若不恭敬供養，則不能得大利；譬如深井美水，若無綆者，無由得水。若破憍慢高心，宗重敬伏，則功德大利歸之；又如雨墮，不住山頂，必歸下處。若人憍心自高，則法水不入；若恭敬善師，則功德歸之。 復次，佛說依止善師，持戒、禪定、智慧、解脫，皆得增長；譬如眾樹依於雪山，根、〔T25 0414c〕莖、枝、葉、華、果，皆得茂盛。以是故，佛說：「於諸師宗，敬之如佛。」 問曰： 惡師云何得供養信受？善師不能視之如佛，何況惡師！佛何以故此中說「於諸師尊如世尊想」？ 答曰： 菩薩不應順世間法。順世間法者，善者心著，惡者遠離；菩薩則不然，若有能開釋深義、解散疑結，於我有益，則盡心敬之，不念餘惡。如弊囊盛寶，不得以囊惡故，不取其寶；又如夜行嶮道，弊人執炬，不得以人惡故，不取其照。菩薩亦如是，於師得智慧光明，不計其惡。 復次，弟子應作是念：「師行般若波羅蜜，無量方便力，不知以何因緣故有此惡事？」如薩陀波崙聞空中十方佛教：「汝於法師，莫念其短，常生敬畏！」 復次，菩薩作是念：「法師好惡，非是我事；我所求者，唯欲聞法以自利益。如泥像、木像無實功德，因發佛想故，得無量福德，何況是人智慧方便能為人說！以是故，法師有過，於我無咎。」 「如世尊想」者，我先說：「菩薩異於世人。」世人分別好醜：好者愛著，猶不如佛；惡者輕慢，了不比數。菩薩則不然，觀諸法畢竟空，從本已來皆如無餘涅槃相；觀一切眾生，視之如佛，何況法師有智慧利益！以能作佛事故，視之如佛。 「勤求諸波羅蜜」者，菩薩作是念：「是六波羅蜜，是無上正真道因緣，我當一心行是因緣。」譬如商人、農夫，隨所適國土所須之物、地之所宜種子，勤修求辦，事無不成；又如今世行布施後得大富，持戒後得尊貴，修禪定、智慧得〔T25 0415a〕道。菩薩亦如是，行六波羅蜜則得成佛。勤求道者，常一心勤求六波羅蜜。所以者何？若軟心漸進，則為煩惱所覆、魔人所壞。以是故佛說：「於二地中勤求莫懈！」 「多學問無厭足」者，菩薩知多學問是智慧因緣，得智慧則能分別行道；如人有眼，所至無礙。是故菩薩作是願：「十方諸佛有所說法，我盡受持！」聞持陀羅尼力故，得清淨天耳力故，得不忘陀羅尼力故。譬如大海，能受持一切十方諸水；菩薩亦如是，能受持十方諸佛所說之法。 「淨法施」者，如苗中生草，除穢則茂；菩薩亦如是，法施時不求名利、後世果報，乃至為眾生故，不求小乘涅槃，但以大悲於眾生隨佛轉法輪。 法施相，莊嚴佛國相，受世間無量勤苦，住慚愧處，不捨阿蘭若住處，少欲、知足，如先說。 問曰： 種種因緣，在生死中不厭；何以故但二因緣說不厭？ 答曰： 是善根備具故，在生死中苦惱薄少；譬人有瘡，良藥塗之，其痛差少。菩薩得善根清淨故，今世憂愁、嫉妬、惡心等悉皆止息；若更受身，得善根果報，自受福樂，亦種種因緣利益眾生，隨其所願；自淨世界，世界嚴淨，勝於天宮，視之無厭，能慰釋大菩薩心，何況凡夫！以是故，雖有多因緣，但說二事無厭。 慚愧雖有種種，此中大者，聲聞、辟支佛心。菩薩發心，欲廣度一切眾生；得少苦惱，便欲獨取涅槃，是可慚愧！譬如有人大設餚饍，請呼眾人；慳悋心起，便自獨食，甚可慚愧！ 「不捨阿蘭若住處」〔T25 0415b〕者，離眾獨住，若過聲聞、辟支佛心，是名離眾。 一切法以無所得空故，不取不著相；乃至阿耨多羅三藐三菩提亦不取，用無有著心故。 菩薩常集諸功德無厭足，得無上道則足，更無勝法故。飲食、衣服、臥具知足者，是善法因緣，不以為要，故不說。 「不捨頭陀功德」者，如後〈覺魔品〉中說。無生法忍，此中以無生法忍為頭陀。菩薩住於順忍，觀無生法忍。是十二頭陀為持戒清淨故，持戒清淨為禪定故，禪定為智慧故；無生忍法即是真智慧。無生法忍是頭陀果報，果中說因故。 「不捨戒，不取戒相」者，是菩薩知諸法實相故，尚不見持戒，何況破戒！雖種種因緣不破戒，此最為大，入空解脫門故。 「污穢諸欲」者，如先說。此中佛說：「知是心相虛誑不實故，乃至不生欲心，何況受欲！」 「厭世間心」者，如世間不可樂相中說。此中佛說厭心果報，所謂「無作解脫門」。 「捨一切所有」者，如先說。 「不沒心」者，先已種種因緣說，菩薩聞是不沒不畏相。「不生二識處」者，二識處，所謂眼、色中不生眼識，乃至意、法中不生意識。菩薩住是不二門中，觀六識所知皆是虛誑無實；作大誓願：「令一切眾生住不二法中，離是六識。」 「不惜一切物」者，不惜一切物中，雖有種種因緣，此因緣最大，所謂菩薩知一切法畢竟空，不憶念，滅一切取相。是故於受者不求恩惠，施中無高心，如是具清淨檀波羅蜜。 「遠離親白衣」者，行者以妨道故出家，若復習近白衣，則與〔T25 0415c〕本無異。以是故，行者先求自度，然後度人；若未能自度而欲度人者，如不知浮人，欲救於溺，相與俱沒！是菩薩遠離親白衣，則能集諸清淨功德；深念佛故，變身至諸佛國，出家、剃頭、著染衣。所以者何？常樂出家法，不樂習近白衣故。 「遠離比丘尼」者，如初品中說。 問曰： 菩薩等心視一切眾生，云何不得共住？ 答曰： 是菩薩未得阿鞞跋致、未斷諸漏，集諸功德，人所樂著，以是故不得共住。又為離人誹謗，若誹謗者墮地獄故。 「遠離慳惜他家」者，菩薩作是念：「我自捨家，尚不貪不惜，云何貪惜他家？菩薩法欲令一切眾生得樂，彼人助我與眾生樂，云何慳惜？眾生先世福德因緣，今世少有功夫，故得供養，我何以慳嫉？」 「遠離無益談說」者，此即是綺語，為自心、他心解愁事，說王法事、賊事，大海、山林，藥草、寶物，諸方國土，如是等事，無益於福、無益於道。菩薩愍念一切眾生沒在無常苦火，我當救濟，云何安坐空說無益之事？如人失火，四邊俱起，云何安處其內語說餘事？此中佛說「若說聲聞、辟支佛事，猶為無益之言」，何況餘事！ 「遠離瞋恚」者，心中初生名瞋心，以未定故；瞋心增長事定，打斫殺害，是名惱心；惡口讒謗，是名訟心；若殺害打縛等，是名鬪心。菩薩大慈悲眾生故，則不生是心；常防此惡心，不令得入。 「遠離自大、蔑人」者，不見內外法，所謂受五眾、不受五眾。 「遠離十不善道」者，菩薩觀十不善道中過罪種種因緣，如〔T25 0416a〕先說。此中佛說：「十不善道破小乘，何況大乘！」 「遠離大慢」者，菩薩行十八空，不見諸法定有大小相。 「遠離自用」者，拔七種憍慢根本故，又深樂善法故。 「遠離顛倒」者，一切法中，常、樂、淨、我不可得故。 「遠離三毒」者，三毒義如先說。又此三毒所緣，無有定相。 「六波羅蜜」者，如先說。此中佛說：「三乘之人皆以此六波羅蜜得到彼岸。」 問曰： 此是菩薩地，何以故說聲聞、辟支佛得到彼岸？ 答曰： 佛今說六波羅蜜多有所能，大乘法中則能含受小乘，小乘則不能。 是菩薩住六地中，具足六波羅蜜；觀一切諸法空，未得方便力，畏墮聲聞、辟支佛地，佛將護故說：「不應生聲聞、辟支佛心。」 菩薩深念眾生故，大悲心故，知一切諸法畢竟空故，施時無所惜；見有求者，不瞋不憂；布施之後，心亦不悔。 福德大故，信力亦大，深清淨信敬諸佛；具足六波羅蜜，雖未得方便、無生法忍、般舟三昧，於深法中亦無所疑，作是念：「一切論議皆有過罪！唯佛智慧，滅諸戲論，無有闕失故，而能以方便修諸善法。」是故不疑。 大智度論卷第四十九
The canonical text stands in Chinese only. This edition renders the essence, the plain reading, the exposition and the apparatus into English — never the sūtra itself. Switch to 漢讀本 or 並行雙語 above to read it.
原論次第第123則
以下是論釋。
論者說：
戒清淨，是初地多行布施後，進一步知道持戒勝過布施。持戒能普遍攝護眾生，例如不殺生便是把生命安全施給無量眾生，福德也無量。凡能破壞佛道的事都算破戒，離開這些垢染便叫清淨；此地甚至把退取聲聞、辟支佛之心也視為戒垢。
知恩報恩，是不以『這是我宿世福德應得』或『我天生尊貴』來抹去別人的恩。宿世樂因像地中的穀種，今世幫助像雨；有種子而無雨，穀仍不能生。受用雖有宿因，現前供奉者的敬愛好心仍是恩分。
知恩是大悲的根本，也是開啟善業的初門；能令人愛敬、名聞遠播，死後生天，終至佛道。不知恩甚至不如畜生。
佛在《本生經》中說：有人入山伐木，迷路失去方向，正逢暴雨，天又將黑；他飢餓寒冷，還有毒蟲猛獸將來侵害，便進入一座石窟。窟中有一頭大熊，那人一見害怕地往外逃。熊對他說：『你不要怕！這裡溫暖，可以留下過夜。』雨一連下了七天，熊始終以甘美果實和清水供養他。雨停後，熊帶他找到道路，並囑咐：『我這罪報之身有許多怨家；若有人問，不要說見過我。』那人答應了。前行不久，他遇見獵人。獵人問他從哪裡來、是否見到野獸。他說：『我見過一頭大熊，但牠對我有恩，不能把牠指給你。』獵人勸道：『你是人，應與人類相親，何必顧惜一頭熊？這次錯過，不知何時再遇；你若帶我去，我把大部分熊肉給你。』那人心意改變，便帶獵人到熊的住處。獵人殺了熊，把大部分肉分給他；他伸手取肉時，兩肘同時墮落。獵人問他犯了什麼罪，他答：『這頭熊待我像父親待孩子，我卻背恩，大概就是這個罪。』獵人害怕，不敢吃肉，把肉布施僧眾。當時，一位有六神通的上座告訴下座比丘：『這是菩薩，未來將成佛，不可食牠的肉。』眾人立即建塔供養。國王聽說後，下令不許忘恩之人住在國內，又以種種因緣讚歎知恩；知恩之義遂遍行閻浮提，人人信受奉行。
菩薩又想：對我作惡的人，我尚且應當度脫，何況對我有恩的人。
所謂『住忍辱力』，是指如忍波羅蜜中廣說。
有人問：
種種因緣是忍辱相，這裡為什麼只是說『不瞋不惱』？
回答說：
不瞋不惱是忍辱的根本體。通常先起瞋心，接著才由身口惱害別人；此地仍是初行，所以先說對眾生的忍，尚未說法忍。
持戒使身口清淨，知恩與忍辱使心清淨；三業清淨便自然歡喜，像沐浴後著新衣、佩瓔珞而照鏡自喜。菩薩又以人天樂漸引眾生入三乘，如長者陪小兒同戲，再用更好的事物引他放下舊愛。
不捨眾生，是因善修大悲、度生誓願牢固，不願被諸佛賢聖輕笑，也怕辜負眾生。好比先答應給人東西而後不給，便成虛妄有罪的人。
入大悲心，是為每一位眾生願在無量劫中代受地獄苦，直到那人積集功德、成佛而入無餘涅槃。
有人問：
沒有代受罪者，為什麼作是願？
回答說：
這是菩薩弘大的心，因深愛眾生而發；若真能代受，菩薩必定代受而毫不遲疑。
再者，菩薩看見人間祭祀天祠時，會以人的血肉五臟祭羅剎鬼；若有人代受，祭者便接受。菩薩因此想：『地獄中若也容許這樣代受，我一定代替眾生！』眾人聽見菩薩有如此大心，便尊敬推重他，因為菩薩深念眾生，勝過慈母愛子。
菩薩因老師而得無上菩提，理應信敬供養。智慧德行雖高，若不謙敬仍不能得大利；像深井有美水，沒有井繩便取不到。破除憍慢、敬重請益，功德才歸向自己；又像雨水不住山頂，必歸低處，心高則法水不入。
再者，佛說依止善師，持戒、禪定、智慧、解脫，都得增長；譬如眾樹依於雪山，根、莖、枝、葉、華、果，都得茂盛。因此，佛說：『於諸師宗，敬之如佛。』
有人問：
惡師怎樣得供養信受？善師不能把它看作佛，何況惡師！佛為什麼這裡說『於諸師尊如世尊想』？
回答說：
菩薩不依世俗的愛憎判師。只要此人能開解深義、解除疑結，便取其對自己的法益，不念其餘過失；像破舊的袋子盛著寶物，不能因袋壞而棄寶；又像險夜中壞人持火把，不能因人惡而拒絕光明。
再者，弟子應當這樣想：『老師修般若波羅蜜，又有無量方便力；我不知道他因什麼因緣而示現這件惡事。』薩陀波崙曾聽空中十方佛教導：『你對法師不可只念他的短處，應常懷敬畏。』
再者，菩薩這樣想：『法師是好是壞，不是我此刻所求；我只求聽法以利益自己。泥塑、木造的佛像本無真實功德，人因對它生佛想仍得無量福，何況這個人有智慧方便，能為人說法！所以法師雖有過失，我取法本身並沒有過錯。』
世人把好者愛著、惡者輕慢；菩薩觀諸法畢竟空，本來都如無餘涅槃，觀一切眾生如佛，何況能以智慧利益人的法師。因法師能作成佛之事，所以作如佛想。
六波羅蜜是無上正道的因緣，應當一心勤求。像商人準備所往國土需要的貨物，農夫選擇土地適宜的種子，勤修便能成事。若心軟弱、只求緩慢前進，容易被煩惱覆蔽、被魔事破壞，所以二地尤其要勤求不懈。
多聞是智慧的因緣，有智慧便能辨路，像有眼的人所到無礙。菩薩願把十方諸佛所說全都聞持，依陀羅尼、清淨天耳與不忘力，如大海受持十方眾水。
淨法施像除去苗間雜草，使禾苗茂盛。說法時不求名利、後世果報，甚至不為自己求小乘涅槃，只以大悲隨佛轉法輪。
法施相，莊嚴佛國相，受世間無量勤苦，住慚愧處，不捨阿蘭若住處，少欲、知足，如前文所說。
有人問：
種種因緣，在生死中不厭；為什麼只是二因緣說不厭？
回答說：
善根完備，使菩薩在生死中的苦惱較薄，像瘡得良藥而痛減；現世憂愁嫉妬等止息，後世受善根果報，又能隨願利益眾生、清淨世界，所以雖有多種不厭生死的理由，佛取成就眾生與淨佛世界兩大事來說。
菩薩既發心廣度眾生，稍遇苦惱便想獨取涅槃，最可慚愧；譬如廣備飲食邀請眾人，忽起慳心而獨自食用。
所謂『不捨阿蘭若住處』，是指離眾獨住，如果過聲聞、辟支佛心，這就稱為離眾。
一切法因為無所得空，不取不著相；一直到阿耨多羅三藐三菩提也不取，因為所用的是不執著之心。
菩薩常集諸功德無厭足，得無上道就足，因為再沒有更勝之法。飲食、衣服、臥具知足者，是善法因緣，不以此為最重要，所以這裡不說。
頭陀行本為清淨持戒，持戒為禪定，禪定為智慧；無生法忍是真智慧，也是頭陀所趣的果。此處以果來稱說其因，所以說以無生法忍為頭陀功德。
菩薩知諸法實相，尚且不取一個持戒之相，何況會去破戒。雖有多種不破戒的理由，以進入空解脫門而不取戒相最為深要。
所謂厭惡諸欲，如前文所說。佛在這裡說，菩薩知道欲心虛誑不實，甚至連欲心都不生，何況還去受用欲境。
所謂『厭世間心』，是指如世間不可樂相中說。這裡佛說厭心果報，所謂『無作解脫門』。
所謂『捨一切所有』，是指如前文所說。
心不沉沒，是在眼與色、耳與聲乃至意與法這兩類識處中不生虛妄取著。菩薩住不二門，觀六識所知虛誑無實，又發願令眾生同住不二、離開六識妄取。
不惜一切物最深的理由，是知一切法畢竟空，不執念、不取相；所以不向受者求報，不在布施中生高心，清淨布施波羅蜜。
所謂遠離親近白衣，是修行人因在家人事妨道而出家；若又慣常親近在家生活，便與原先沒有差別。因此，修行人先求自度，然後才能度人；自己不會游水卻下水救溺者，兩人會一起沉沒。菩薩遠離親近白衣，便能積集清淨功德；由於深念佛法，還能變身前往諸佛國出家、剃髮、穿染衣。這是因他常愛出家法，不愛親近在家生活。
所謂『遠離比丘尼』，是指如初品中說。
有人問：
菩薩等心視一切眾生，怎樣不得共住？
回答說：
菩薩尚未不退、尚未斷漏，修集功德又容易被人愛著，所以不與比丘尼共住；同時也避免別人誹謗，令誹謗者墮惡趣。
所謂『遠離慳惜他家』，是指菩薩這樣想：『我自捨家，尚且不貪不惜，怎樣貪惜他家？菩薩法想要使一切眾生得樂，彼人助我與眾生樂，怎樣慳惜？眾生先世福德因緣，今世少有功夫，故得供養，我為什麼慳嫉？』
無益談說，是只為自己或別人解悶而談王法、盜賊、海山、藥草、寶物與各地風土，對福德與道都無益。眾生正在無常苦火中，菩薩應救濟，不能像四面失火時仍安坐閒談；此地甚至把只引人退向二乘的話也視為無益。
瞋心初起而未定，增長後以身打斫殺害便成惱心，以惡口讒謗成訟心，以打殺繫縛成鬪心。菩薩以大慈悲常作防護，不讓這些心進入。
所謂『遠離自大、蔑人』，是指不見內外法，所謂受五眾、不受五眾。
所謂『遠離十不善道』，是指菩薩觀十不善道中過罪種種因緣，如前文所說。這裡佛說：『十不善道破小乘，何況大乘！』
所謂『遠離大慢』，是指菩薩行十八空，不見諸法定有大小相。
所謂遠離自用，是拔除七種憍慢的根本，又深心愛樂善法，不再固執只用己見。
所謂遠離顛倒，是菩薩在一切法中都找不到固定的常、樂、淨、我。
所謂『遠離三毒』，是指三毒義如前文所說。又此三毒所緣，沒有定相。
所謂『六波羅蜜』，是指如前文所說。這裡佛說：『三乘之人都以此六波羅蜜得到彼岸。』
有人問：
此這位菩薩地，為什麼說聲聞、辟支佛得到彼岸？
回答說：
大乘能含攝小乘，小乘卻不能含攝大乘；所以本品雖是菩薩地，仍可說聲聞與辟支佛依六波羅蜜到達各自彼岸。
六地菩薩具足六度，觀一切法空，卻還沒有純熟的方便力，怕退入二乘地，所以佛護念他們，告誡不要生二乘心。
菩薩深念眾生，以大悲觀一切法畢竟空，布施時便無所吝惜；遇到求者不瞋不憂，布施之後也不後悔。
福德大使信力也大，能深信諸佛。雖尚未具足方便、無生法忍與般舟三昧，對深法仍不懷疑；因為一切世間論議都有過失，只有佛智慧止息戲論而無缺失，又能以方便修諸善法。
《大智度論》第四十九卷到這裡結束。
Item 123 in the Order of the Original Treatise
What follows is the treatise's explanation.
The treatise-author explains:
Purity of morality: after giving much on the first ground, one goes further and knows that keeping the precepts surpasses giving. Keeping the precepts can protect beings universally; for example, not killing is giving the safety of their lives to immeasurable beings, and the merit too is immeasurable. Whatever can destroy the Buddha-path counts as breaking the precepts, and to be free of these defilements is called purity; on this ground even the mind that falls back to take up the śrāvaka or the pratyekabuddha is regarded as a defilement of morality.
Knowing kindness and repaying kindness means not wiping out another's kindness by thinking ‘this is what my merit from past lives entitles me to’ or ‘I am noble by birth’. Causes of happiness from past lives are like grain seed in the ground, and help in this present life is like rain; if there is seed but no rain, the grain still cannot grow. Although what one enjoys has causes in the past, the respect, love, and good-heartedness of those who serve and support one now are still a share of kindness.
Knowing kindness is the root of great compassion and also the first gate that opens good deeds; it makes one loved and respected, lets one's good name spread far, brings rebirth in heaven after death, and leads at last to the Buddha-path. One who does not know kindness is not even equal to an animal.
The Buddha says in the Jātaka (birth-story) sūtras: A man went into the mountains to cut wood, lost his way and could not find his direction; just then a violent rain fell, and it was about to grow dark; he was hungry and cold, and poisonous insects and fierce beasts were about to come and harm him, so he went into a stone cave. In the cave there was a great bear; as soon as the man saw it he fled outward in fear. The bear said to him: ‘Do not be afraid! It is warm here; you can stay the night.’ The rain went on for seven days, and the bear kept supporting him the whole time with sweet fruits and clear water. When the rain stopped, the bear led him to find the road and charged him: ‘This body of mine, a recompense for wrongdoing, has many enemies; if anyone asks, do not say you have seen me.’ The man agreed. He had not gone far when he met a hunter. The hunter asked where he had come from and whether he had seen any wild beasts. He said: ‘I did see a great bear, but it has been kind to me, and I cannot point it out to you.’ The hunter urged him: ‘You are a human being; you should be close to your own kind—why spare a thought for a bear? If this chance is missed, who knows when it will come again; if you lead me there, I will give you most of the bear's meat.’ The man's mind changed, and he led the hunter to the bear's dwelling. The hunter killed the bear and gave him most of the meat; as he reached out to take the meat, both his arms fell off at the elbows at once. The hunter asked him what wrong he had done, and he answered: ‘This bear treated me as a father treats his child, and I turned my back on its kindness; that is probably the wrong.’ The hunter was afraid and did not dare eat the meat, and gave it as an offering to the assembly of monks. At that time an elder who had the six spiritual powers told the junior bhikṣus: ‘This is a bodhisattva who will become a Buddha in the future; you must not eat its flesh.’ The assembly at once raised a stūpa and made offerings to it. When the king heard of this, he ordered that no one who forgot kindness might live in his country, and praised knowing kindness by causes and conditions of all kinds; the meaning of knowing kindness thereupon spread throughout Jambudvīpa, and everyone believed, received, and practised it.
The bodhisattva further thinks: Even those who do me harm I should bring across to liberation—how much more those who have been kind to me.
As for ‘abiding in the power of patience’, it is as explained at length under the perfection of patience.
Question:
Causes and conditions of all kinds are marks of patience; why is only ‘not angry and not vexing’ said here?
Answer:
Not being angry and not vexing is the root substance of patience. Ordinarily anger arises in the mind first, and only then does one vex and harm others with body and speech; this ground is still an early practice, so patience toward beings is spoken of first, and patience toward dharmas is not yet spoken of.
Keeping the precepts makes body and speech pure; knowing kindness and patience make the mind pure; when the three kinds of action are pure, joy comes of itself, like someone who, after bathing, puts on new clothes and wears necklaces and looks in the mirror with delight. The bodhisattva also uses the happiness of humans and gods to lead beings gradually into the three vehicles, like an elder who plays together with a small child and then uses something better to lead him to let go of what he loved before.
Not forsaking beings is because he has cultivated great compassion well and his vow to bring beings across is firm; he does not want to be laughed at by the Buddhas and the worthies and sages, and he also fears failing beings. It is like first promising to give someone something and then not giving it: one becomes a false person with guilt.
Entering the mind of great compassion means vowing, for each and every being, to suffer the pains of hell in that being's place for immeasurable kalpas, until that person has accumulated merit, become a Buddha, and entered nirvāṇa without remainder.
Question:
There is no one who can suffer in another's place; why make this vow?
Answer:
This is the bodhisattva's vast mind, arising from his deep love of beings; if it truly were possible to suffer in another's place, the bodhisattva would certainly do so without the slightest hesitation.
Furthermore, the bodhisattva sees that when people in the world sacrifice at the shrines of gods, they offer human blood, flesh, and the five organs to the rākṣasa ghosts; if someone takes another's place, the sacrificers accept it. The bodhisattva therefore thinks: ‘If substitution like this were also allowed in hell, I would certainly take the place of beings!’ When people hear that the bodhisattva has so great a mind, they respect him and hold him in high regard, because the bodhisattva's deep concern for beings surpasses a loving mother's love for her child.
The bodhisattva attains unsurpassed awakening because of his teachers, and so it is right that he trust, revere, and make offerings to them. Even if one's wisdom and virtuous conduct are high, without humility and reverence one still cannot gain great benefit; it is like a deep well with fine water: without a well-rope one cannot draw it. Only when pride is broken and one reveres and asks for instruction does the merit come to oneself; it is also like rainwater, which does not stay on the mountaintop but must return to low places—when the mind is high, the water of the Dharma does not enter.
Furthermore, the Buddha says that by relying on a good teacher, morality, meditative absorption, wisdom, and liberation all increase; just as the trees that rely on the Snow Mountains all flourish in root, stem, branch, leaf, flower, and fruit. For this reason the Buddha says: ‘Toward all teachers and masters, revere them as you would the Buddha.’
Question:
How can an evil teacher receive offerings and be trusted and received? Even a good teacher cannot be regarded as a Buddha—how much less an evil teacher! Why does the Buddha say here ‘toward all teachers, have the thought of the World-Honored One’?
Answer:
The bodhisattva does not judge a teacher by worldly liking and dislike. So long as this person can open up the deep meaning and untie the knots of doubt, he takes the Dharma-benefit to himself and does not dwell on the teacher's other faults; just as when a worn-out bag holds treasure, one cannot throw away the treasure because the bag is broken; and again, as on a dangerous night when a bad man holds a torch, one cannot refuse the light because the man is evil.
Furthermore, the disciple should think this way: ‘My teacher cultivates prajñāpāramitā and also has immeasurable power of skilful means; I do not know by what causes and conditions he displays this evil deed.’ Sadāprarudita once heard the Buddhas of the ten directions in the sky teach him: ‘Toward the Dharma-teacher you must not dwell only on his shortcomings; you should always hold him in reverence and awe.’
Furthermore, the bodhisattva thinks this way: ‘Whether the Dharma-teacher is good or bad is not what I am seeking now; I seek only to hear the Dharma so as to benefit myself. A Buddha-image moulded of clay or carved of wood has no real merit of its own, yet people who give rise to the thought of a Buddha toward it still gain immeasurable blessings—how much more this person, who has wisdom and skilful means and can explain the Dharma for others! So even though the Dharma-teacher has faults, there is no fault in my taking the Dharma itself.’
Worldly people love and cling to those who are good and slight those who are bad; the bodhisattva contemplates all dharmas as ultimately empty, all from the beginning like nirvāṇa without remainder, and contemplates all beings as Buddhas—how much more the Dharma-teacher, who can benefit people with wisdom. Because the Dharma-teacher can do the work of becoming a Buddha, he has the thought of him as a Buddha.
The six perfections are the causes and conditions of the unsurpassed right path, and one should seek them diligently with a single mind. Like a merchant who prepares the goods needed in the country he is going to, or a farmer who chooses seed suited to the soil, by diligent cultivation one can accomplish the task. If the mind is weak and seeks only to advance slowly, it is easily covered over by the afflictions and ruined by the deeds of Māra, so on the second ground one must above all seek diligently without slackening.
Much learning is the cause and condition of wisdom, and one who has wisdom can discern the road, like a person with eyes who goes wherever he goes without obstruction. The bodhisattva vows to hear and hold everything spoken by the Buddhas of the ten directions, relying on dhāraṇī, the pure divine ear, and the power of not forgetting, as the great ocean receives and holds the waters of the ten directions.
The pure gift of the Dharma is like pulling out the weeds among the seedlings so that the seedlings flourish. When he explains the Dharma he does not seek fame and gain or recompense in later lives, and does not even seek the nirvāṇa of the Small Vehicle for himself; with great compassion alone he follows the Buddha in turning the Dharma wheel.
The mark of the gift of the Dharma, the mark of adorning the Buddha-land, undergoing immeasurable toil and hardship in the world, abiding in the place of shame and conscience, not abandoning the araṇya dwelling, few desires, and contentment are as said earlier.
Question:
There are causes and conditions of all kinds for not being wearied within birth and death; why is not being wearied spoken of by only two causes and conditions?
Answer:
Complete roots of goodness make the bodhisattva's suffering within birth and death thinner, as when a sore gets good medicine and the pain lessens; in this present life sorrow, jealousy, and the like come to rest, and in later lives he receives the recompense of his roots of goodness and can also benefit beings and purify worlds according to his vows; so although there are many reasons for not being wearied of birth and death, the Buddha takes the two great matters of bringing beings to maturity and purifying Buddha-worlds to speak of.
Once the bodhisattva has aroused the mind to bring beings across widely, if he meets a little suffering and then wants to take nirvāṇa alone, that is most shameful; it is like preparing food and drink widely and inviting everyone, and then suddenly giving rise to a stingy mind and eating it alone.
As for ‘not abandoning the araṇya dwelling’, it means leaving the crowd and dwelling alone; if one passes beyond the mind of the śrāvaka and the pratyekabuddha, this is called leaving the crowd.
Because all dharmas are empty with the emptiness of nothing to be attained, he does not grasp or cling to marks; he does not grasp even anuttarā samyaksaṃbodhi, because what he uses is the mind that does not cling.
The bodhisattva always gathers all merits without satiety, and is satisfied only on attaining the unsurpassed path, because there is no dharma more excellent. Being content with food and drink, clothing, and bedding is a cause and condition of wholesome dharmas, but it is not taken as the most important thing, so it is not spoken of here.
Dhūta practice is at root for pure keeping of the precepts, keeping the precepts is for meditative absorption, and meditative absorption is for wisdom; the acceptance of the non-arising of dharmas is true wisdom and also the fruit toward which dhūta tends. Here the cause is named by its fruit, so it is said that the acceptance of the non-arising of dharmas is the merit of dhūta.
The bodhisattva knows the real mark of all dharmas, and does not grasp even a single mark of keeping the precepts—how much less would he go and break the precepts. Although there are many reasons for not breaking the precepts, entering the gate of liberation of emptiness and not grasping the mark of the precepts is the deepest and most essential.
As for loathing the desires, it is as said earlier. Here the Buddha says that the bodhisattva knows the mind of desire to be false and unreal, and does not even give rise to a mind of desire—how much less go on to enjoy the objects of desire.
As for ‘the mind weary of the world’, it is as said under the mark that the world is not to be delighted in. Here the Buddha speaks of the recompense of the weary mind, namely ‘the gate of liberation of non-action’.
As for ‘giving up all one has’, it is as said earlier.
The mind not sinking means not giving rise to false grasping and clinging in the two kinds of bases of consciousness—eye and form, ear and sound, up to mind and dharmas. The bodhisattva abides in the gate of non-duality and contemplates what the six consciousnesses know as false and unreal, and further vows to make beings abide together in non-duality and leave the false grasping of the six consciousnesses.
The deepest reason for not begrudging anything is knowing that all dharmas are ultimately empty, not holding on in thought and not grasping marks; so he does not seek a return from the receiver, does not give rise to a lofty mind in giving, and purifies the perfection of giving.
As for keeping far from close association with the white-robed, practitioners leave home because the affairs of householders hinder the path; if they then habitually associate closely with household life again, there is no difference from how they were before. Therefore the practitioner first seeks to bring himself across, and only then can he bring others across; if one cannot swim oneself yet goes into the water to save a drowning person, both will sink together. By keeping far from close association with the white-robed, the bodhisattva can accumulate pure merits; and because he keeps the Buddha-Dharma deeply in mind, he can even transform his body and go to the Buddha-lands to leave home, shave his head, and wear the dyed robe. This is because he always loves the Dharma of leaving home and does not love close association with household life.
As for ‘keeping far from bhikṣuṇīs’, it is as said in the first chapter.
Question:
The bodhisattva regards all beings with an equal mind; why may he not dwell together with them?
Answer:
The bodhisattva is not yet non-retrogressing and has not yet cut off the outflows, and the merits he cultivates and gathers easily make people cling to him with love; therefore he does not dwell together with bhikṣuṇīs; at the same time this also keeps others from slandering, which would make the slanderers fall into the evil destinies.
As for ‘keeping far from stinginess toward other families’, it means the bodhisattva thinks this way: ‘I myself gave up my own home without craving or begrudging it—how could I crave and begrudge other families? The bodhisattva's Dharma is to wish all beings to attain happiness; those people help me give happiness to beings—how could I be stingy? Beings have causes and conditions of merit from former lives, and with little effort in this life they therefore receive offerings—why should I be stingy and jealous?’
Profitless talk is talking of kings' laws, thieves, seas and mountains, medicinal herbs, treasures, and the customs of various lands merely to relieve one's own or others' boredom; it is of no benefit to merit or to the path. Beings are in the midst of the fire of impermanence and suffering, and the bodhisattva should rescue them; he cannot be like someone who still sits at ease chatting when fire has broken out on all four sides; on this ground even words that only lead people back toward the two vehicles are regarded as profitless.
When the angry mind first arises it is not yet settled; once it grows and one strikes, hacks, and kills with the body, it becomes the vexing mind; slandering with harsh speech makes the litigious mind; striking, killing, and binding make the quarrelling mind. With great kindness and compassion the bodhisattva always keeps guard and does not let these minds enter.
As for ‘keeping far from self-importance and contempt for others’, it means not seeing inner or outer dharmas—that is, receiving the five aggregates and not receiving the five aggregates.
As for ‘keeping far from the ten unwholesome paths of action’, it means that the bodhisattva contemplates the faults and wrongs within the ten unwholesome paths of action by causes and conditions of all kinds, as said earlier. Here the Buddha says: ‘The ten unwholesome paths of action ruin the Small Vehicle—how much more the Great Vehicle!’
As for ‘keeping far from great pride’, it means that the bodhisattva practises the eighteen emptinesses and does not see dharmas as having fixed marks of great and small.
As for keeping far from self-will, it is pulling out the root of the seven kinds of pride and, further, loving and delighting in wholesome dharmas with a deep mind, no longer stubbornly using only one's own views.
As for keeping far from the inverted views, it is that the bodhisattva cannot find a fixed permanence, bliss, purity, or self in any dharma.
As for ‘keeping far from the three poisons’, the meaning of the three poisons is as said earlier. Moreover, what these three poisons take as object has no fixed mark.
As for ‘the six perfections’, it is as said earlier. Here the Buddha says: ‘People of the three vehicles all reach the other shore by these six perfections.’
Question:
This is the ground of the bodhisattva; why does it speak of śrāvakas and pratyekabuddhas reaching the other shore?
Answer:
The Great Vehicle can contain the Small Vehicle, but the Small Vehicle cannot contain the Great Vehicle; so although this chapter concerns the bodhisattva grounds, it can still say that śrāvakas and pratyekabuddhas reach their respective other shores by relying on the six perfections.
The bodhisattva of the sixth ground is complete in the six perfections and contemplates all dharmas as empty, yet does not yet have a matured power of skilful means and is afraid of falling back into the ground of the two vehicles; so the Buddha protects him and keeps him in mind, warning him not to give rise to the mind of the two vehicles.
The bodhisattva keeps beings deeply in mind and with great compassion contemplates all dharmas as ultimately empty, so when he gives there is nothing he begrudges; when he meets those who ask he is neither angry nor distressed, and after giving he has no regret either.
Great merit makes the power of faith great too, so that he can deeply believe in the Buddhas. Although he is not yet complete in skilful means, the acceptance of the non-arising of dharmas, and the pratyutpanna samādhi, he still has no doubt toward the deep Dharma; because all worldly discussions have faults, and only the Buddha's wisdom stills idle discourse and has no deficiency, and it can also cultivate all wholesome dharmas by skilful means.
Here ends Fascicle Forty-Nine of the Mahāprajñāpāramitā-upadeśa.