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大正藏第 10 册 No. 0284 佛说菩萨十住经 No. 284 [Nos. 278(11), 279(15), 281(2), 283] 佛说菩萨十住经一卷 东晋三藏祇多蜜译 佛说菩萨戒十二时竟。文殊师利白佛言：“菩萨用何功德得是十住？唯愿天中天分别说之。” 佛言：“善哉，善哉！文殊师利菩萨摩诃萨！多所忧念、多所安隐。吾当为汝具说其要，谛听谛受。” 文殊师利言：“受教。” 佛言：“有十住菩萨功德，各有高下，自有次第。” 文殊师利言：“何等为十？” “一、住波蓝质兜波菩萨法住。” 佛言：“上头见佛端正无比，视面色无有厌、无有逮者，尊贵无有能过者，所教授无有能逾者。见佛威神仪法如是，便稍稍入佛道中。转开导之，皆随其意教度脱之，见勤苦皆愍伤之。稍稍解晓佛语，信向之。新发起意学佛道，悉欲得了知佛智十难处，悉欲逮得之。 “何等为十难处？佛十种力是也。一者、当供养佛，二者、当随其所乐当教语之，三者、所生处皆尊贵，四者、天上天下无有能及者，五者、佛智慧悉逮得，六者、世世所生处得见无央数佛。七者、佛经悉逮得，八者、悉过度诸生死 现代汉语译本 《佛说菩萨十住经》 东晋三藏祇多蜜译 佛陀说完菩萨戒的十二个时段后，文殊师利菩萨向佛陀请示：‘菩萨以何种功德才能获得这十住的果位？恳请天中天为我们详细解说。’ 佛陀说：‘很好，很好！文殊师利菩萨摩诃萨！你考虑周全，为众生带来安稳。我将为你详细解说其中的要义，仔细听，用心领受。’ 文殊师利菩萨说：‘谨遵教诲。’ 佛陀说：‘菩萨的十住功德，各有高下，次第分明。’ 文殊师利菩萨问：‘是哪十种呢？’ ‘第一是住波蓝质兜波（Parama-citotpāda，最上发心）菩萨法住。’ 佛陀说：‘此菩萨初见佛陀，相貌端正无比，看佛的面容不会感到厌倦，也没有任何事物能超越佛陀的尊贵，佛陀的教诲也没有任何事物能超越。见到佛陀的威神仪法如此殊胜，便渐渐进入佛道之中。佛陀转而开导他们，都随顺他们的心意教化度脱他们，见到众生勤苦修行，都心生怜悯。他们渐渐理解佛陀的教诲，并信奉佛陀。新发心学习佛道，都想了解佛陀智慧的十种难处，都想获得这些智慧。’ ‘哪十种难处呢？就是佛陀的十种力量。第一，应当供养佛陀；第二，应当随顺众生的喜好教导他们；第三，所生之处都尊贵；第四，天上天下没有能与佛陀相比的；第五，佛陀的智慧全部获得；第六，世世所生之处都能见到无数的佛陀；第七，佛陀的经典全部获得；第八，全部度脱诸生死’
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English version The Sutra of the Ten Abodes of Bodhisattvas Spoken by the Buddha Translated by Tripitaka Master Jidomì of the Eastern Jin Dynasty After the Buddha finished speaking about the twelve periods of the Bodhisattva precepts, Manjushri Bodhisattva asked the Buddha, 'By what merits do Bodhisattvas attain these ten abodes? May the Honored One among the Heavens explain them in detail.' The Buddha said, 'Excellent, excellent! Manjushri Bodhisattva Mahasattva! You are very thoughtful and bring peace to many. I will explain the essentials to you in detail. Listen carefully and receive them with your heart.' Manjushri Bodhisattva said, 'I receive your teachings.' The Buddha said, 'The merits of the ten abodes of Bodhisattvas have their own levels, high and low, and follow a specific order.' Manjushri Bodhisattva asked, 'What are these ten?' 'The first is the abode of the Bodhisattva who dwells in Parama-citotpāda (the highest aspiration).' The Buddha said, 'This Bodhisattva, upon first seeing the Buddha, finds his appearance incomparably dignified. Looking at the Buddha's face, they feel no weariness, and nothing can surpass the Buddha's nobility, nor can anything surpass the Buddha's teachings. Seeing the Buddha's majestic and dignified manner, they gradually enter the path of the Buddha. The Buddha then guides them, teaching and liberating them according to their inclinations. Seeing the diligent practice of sentient beings, they feel compassion. They gradually understand the Buddha's teachings and believe in the Buddha. Those who newly aspire to learn the Buddha's path all wish to understand the ten difficult aspects of the Buddha's wisdom and wish to attain them.' 'What are these ten difficult aspects? They are the ten powers of the Buddha. First, one should make offerings to the Buddha; second, one should teach according to the inclinations of sentient beings; third, one's birth places are all noble; fourth, there is no one in heaven or on earth who can compare to the Buddha; fifth, one attains all of the Buddha's wisdom; sixth, in every life, one can see countless Buddhas; seventh, one attains all of the Buddha's scriptures; eighth, one completely transcends all births and deaths.' --------------------------------------------------------------------------------
Chinese
，九者、今脱去不久，十者、悉度脱十方人。 “二、住何等为阿阇浮菩萨法住？” 佛言：“有十意念十方人。何等为十意？一者、悉念世间善，二者、洁净心，三者、皆安隐心，四者、柔软心，五者、悉爱等，六者、心念但欲布施与人，七者、心悉常等护，八者、念人与我身无异，九者、心念十方人，视如视师，十者、心念十方人，视如视佛。 “阿阇浮菩萨法当多学经；多学经已，当独处止；独处止已，常当与善师从事，当在善师边易使。当随时，随时所作为勇；所作为既勇，当学人慧。中以所受法当悉持，当不忘也；既不忘者，当安隐处止。所以者何？益于十方人故。 “三、住何等为喻阿阇菩萨法住者？” 佛言：“入于诸法中用十事。何等为十事？一者、谓所有皆无常，二者、谓所有皆勤苦，三者、谓所有皆虚空，四者、谓所有皆非我所，五者、谓所有皆无所住，六者、谓所有皆无所利，七者、谓所有皆无所止，八者、谓所有皆无有处，九者、谓所有皆无所著，十者、一切无所有。诸法悉入一法中、一法悉入诸法中，是为喻阿阇菩萨教法。 “四、住何等为阇摩期菩萨法住者？” 佛言：“常愿于佛处生。有十事。一者、不复还，二者、多深思于佛，三者、 现代汉语译本：第九，他们很快就会解脱；第十，他们将全部度脱十方世界的人。 “二、如何安住才算是阿阇浮菩萨（Ajashu Bodhisattva）的修行法门？” 佛说：“有十种意念可以利益十方世界的人。哪十种意念呢？第一，心中常念世间一切善；第二，保持清净的心；第三，常怀安稳的心；第四，保持柔软的心；第五，对一切众生都平等爱护；第六，心中只想布施给予他人；第七，心中常常平等地守护一切众生；第八，念他人与自己没有差别；第九，心中念着十方世界的人，视他们如同自己的老师；第十，心中念着十方世界的人，视他们如同佛陀。 “阿阇浮菩萨应当广学佛经；广学佛经后，应当独自静处；独自静处后，应当常常亲近善知识，应当在善知识身边听从教诲。应当随时精进，精进修行后，应当学习智慧。对于所受的佛法，应当全部受持，不应遗忘；不遗忘后，应当在安稳的地方修行。为什么呢？为了利益十方世界的人。 “三、如何比喻阿阇菩萨（Ajashu Bodhisattva）的修行法门？” 佛说：“在一切法中运用十种道理。哪十种道理呢？第一，认为一切都是无常的；第二，认为一切都是苦的；第三，认为一切都是空性的；第四，认为一切都不是我所拥有的；第五，认为一切都没有固定的住处；第六，认为一切都没有真实的利益；第七，认为一切都没有停止的时候；第八，认为一切都没有固定的处所；第九，认为一切都没有执着；第十，一切都是空无所有。一切法都归于一法中，一法也包含在一切法中，这就是比喻阿阇菩萨的教法。” “四、如何安住才算是阇摩期菩萨（Jiamuoqi Bodhisattva）的修行法门？” 佛说：“常常发愿往生佛的净土。有十件事。第一，不再退转；第二，常常深入思惟佛的教诲；第三，
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English version: Ninth, they will soon be liberated; tenth, they will all liberate the people of the ten directions. “Second, how does one abide to be considered the practice of Ajashu Bodhisattva?” The Buddha said: “There are ten thoughts that benefit the people of the ten directions. What are the ten thoughts? First, always think of all the good in the world; second, maintain a pure heart; third, always have a peaceful heart; fourth, maintain a gentle heart; fifth, love all beings equally; sixth, only desire to give to others; seventh, always equally protect all beings; eighth, think that others are no different from oneself; ninth, think of the people of the ten directions as one would think of one's teachers; tenth, think of the people of the ten directions as one would think of the Buddha. “Ajashu Bodhisattva should extensively study the scriptures; after extensively studying the scriptures, one should dwell in solitude; after dwelling in solitude, one should always associate with good teachers, and should be obedient to the teachings of good teachers. One should be diligent at all times, and after being diligent in practice, one should learn wisdom. One should uphold all the teachings received, and should not forget them; after not forgetting them, one should practice in a peaceful place. Why? For the benefit of the people of the ten directions.” “Third, how can the practice of Ajashu Bodhisattva be exemplified?” The Buddha said: “In all dharmas, apply ten principles. What are the ten principles? First, consider all things to be impermanent; second, consider all things to be suffering; third, consider all things to be empty; fourth, consider all things not to be one's own; fifth, consider all things to have no fixed abode; sixth, consider all things to have no real benefit; seventh, consider all things to have no end; eighth, consider all things to have no fixed place; ninth, consider all things to have no attachment; tenth, all things are empty and without substance. All dharmas are contained within one dharma, and one dharma is contained within all dharmas, this is the teaching exemplified by Ajashu Bodhisattva.” “Fourth, how does one abide to be considered the practice of Jiamuoqi Bodhisattva?” The Buddha said: “Always aspire to be born in the Buddha's pure land. There are ten things. First, not to regress; second, to deeply contemplate the Buddha's teachings; third, --------------------------------------------------------------------------------
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深思于法，四者、意念比丘僧视十方人慈心，五者、思惟万物皆无所有，六者、十方佛刹皆虚空，七者、宿命所作了无所有，八者、诸所有如幻皆虚空，九者、诸所勤苦无所有，十者、泥洹虚空亦无所有。用是故，生于佛法中，是为阇摩期菩萨教法。 “五、住何等为波俞三般菩萨法住者？” 佛言：“所作功德悉度十方人。有十事。一者、悉护十方人，二者、悉念十方人善，三者、悉念十方人令安隐，四者、悉爱十方人，五者、悉哀念十方人，六者、悉念十方人莫使作恶，七者、悉引十方人着菩萨道中，八者、悉清净于十方人，九者、悉度脱十方人，十者、悉使十方人般泥洹。是为波俞三般菩萨法教。 “六、住何等为阿耆三般菩萨法住者？” 佛言：“有十法深哀慈心。一者、有人说佛善恶，心无有异；二者、说法善恶，心无有异；三者、说菩萨善恶，心无有异；四者、求菩萨道人共相导善恶，心无有异；五者、有人言十方人有多少，心无有异；六者、睹十方人展转相导善恶，心无有异；七者、中有人说言十方人易脱难脱，心无有异；八者、若有人说法多少，心无有异；九者、有人说法坏不坏心无有异；十者、有法处无法处，心无有异。是为阿耆三般菩萨教法。 “七、住何等为 现代汉语译本 深思于法，有四种：第一，意念比丘僧以慈心看待十方众人；第二，思惟万物皆无自性；第三，十方佛刹皆如虚空；第四，宿命所作的一切皆无所有；第五，一切存在都如幻象般虚空；第六，一切勤苦皆无所得；第七，涅槃（Nirvana）也如虚空般无所有。因此，能在佛法中生起，这就是阇摩期（Jhamaki）菩萨的教法。 ‘五、如何安住才能成为波俞三般（Payusambana）菩萨的修行方式？’ 佛说：‘所作的功德都用来度化十方众人。有十件事：第一，守护十方众人；第二，念及十方众人的善行；第三，念及十方众人令其安稳；第四，爱护十方众人；第五，哀悯十方众人；第六，念及十方众人莫使其作恶；第七，引导十方众人走上菩萨道；第八，净化十方众人；第九，度脱十方众人；第十，使十方众人进入涅槃（Nirvana）。这就是波俞三般（Payusambana）菩萨的教法。’ ‘六、如何安住才能成为阿耆三般（Agisambana）菩萨的修行方式？’ 佛说：‘有十种深切的慈悲心。第一，有人说佛的善恶，心中没有分别；第二，有人说法的善恶，心中没有分别；第三，有人说菩萨的善恶，心中没有分别；第四，求菩萨道的人互相引导善恶，心中没有分别；第五，有人说十方众生有多少，心中没有分别；第六，看到十方众生互相引导善恶，心中没有分别；第七，有人说十方众生容易度脱或难以度脱，心中没有分别；第八，如果有人说法有多少，心中没有分别；第九，有人说法是破坏还是不破坏，心中没有分别；第十，有法之处或无法之处，心中没有分别。这就是阿耆三般（Agisambana）菩萨的教法。’ ‘七、如何安住才能成为
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English version Reflecting deeply on the Dharma, there are four aspects: first, to contemplate with a compassionate mind towards all beings in the ten directions; second, to contemplate that all things are without inherent existence; third, that all Buddha-lands in the ten directions are like empty space; fourth, that all actions done in past lives are without substance; fifth, that all existence is like an illusion, empty; sixth, that all diligent efforts are without gain; seventh, that even Nirvana (Nirvana) is like empty space, without substance. Therefore, to arise in the Buddha-Dharma, this is the teaching of the Jhamaki (Jhamaki) Bodhisattva. 'Five, how does one abide to practice the Dharma of a Payusambana (Payusambana) Bodhisattva?' The Buddha said: 'All merits made are used to liberate all beings in the ten directions. There are ten things: first, to protect all beings in the ten directions; second, to remember the good deeds of all beings in the ten directions; third, to remember all beings in the ten directions and bring them peace; fourth, to love all beings in the ten directions; fifth, to have compassion for all beings in the ten directions; sixth, to remember all beings in the ten directions and prevent them from doing evil; seventh, to guide all beings in the ten directions onto the Bodhisattva path; eighth, to purify all beings in the ten directions; ninth, to liberate all beings in the ten directions; tenth, to lead all beings in the ten directions to Nirvana (Nirvana). This is the teaching of the Payusambana (Payusambana) Bodhisattva.' 'Six, how does one abide to practice the Dharma of an Agisambana (Agisambana) Bodhisattva?' The Buddha said: 'There are ten kinds of profound compassionate hearts. First, when someone speaks of the Buddha's good or bad, the mind has no differentiation; second, when someone speaks of the Dharma's good or bad, the mind has no differentiation; third, when someone speaks of the Bodhisattva's good or bad, the mind has no differentiation; fourth, when those seeking the Bodhisattva path guide each other in good or bad, the mind has no differentiation; fifth, when someone speaks of how many beings there are in the ten directions, the mind has no differentiation; sixth, when seeing beings in the ten directions guiding each other in good or bad, the mind has no differentiation; seventh, when someone says that beings in the ten directions are easy or difficult to liberate, the mind has no differentiation; eighth, if someone speaks of how much Dharma there is, the mind has no differentiation; ninth, when someone speaks of whether the Dharma is destroyed or not, the mind has no differentiation; tenth, whether there is a place of Dharma or no place of Dharma, the mind has no differentiation. This is the teaching of the Agisambana (Agisambana) Bodhisattva.' 'Seven, how does one abide to practice the Dharma of a -------------------------------------------------------------------------------- 阿惟越致菩萨法住者？”