大方廣佛華嚴經願行觀門骨目 1.28

1.28

智首問文殊言：「佛子！云何得無過失身語意業、不害、不可毀、不壞、不退轉、不可動、殊勝清淨、無染智為先導（具如初句）？云何得生處具足、種族、家、色相、念、慧、行、無畏、覺悟（皆云具足）？云何得勝慧第一、最上最勝、無量無數、不思議、無與等、不可量、不可說（皆云慧）？云何得因力、欲力、方便力、緣力、所緣力、根力、觀察力、奢摩他力、毘盋舍那力、思惟力，及十種善巧、七覺、六度（經具列十七覺，加空、無相、無願，六度加慈悲喜捨）、佛十力、八部守護？云何得與眾生為依、救、歸趣、炬、明照、導、勝導、普導（如初句）？云何於一切眾生中為第一、大、勝、最勝、妙、極妙、上、無上、無等、無等等（加為）？」文殊告智首菩薩言：「為欲饒益世間天人，問如是義。若諸菩薩善用其心，則獲一切勝妙功德，於諸佛法心無所礙住去來今。諸佛之道，隨眾生住，恒不捨離。當如普賢色像第一，一切行願皆得具足，而為眾生第二導師，皆由發此一切大願，始從居家入僧伽藍，修行諸儀皆發大願。」偈云：「菩薩在家，當願眾生（下二十一偈第二句同），知家性空，免其逼迫。孝事父母，善事於佛，護養一切。妻子集會，怨親平等，永離貪著。若得五欲，拔除欲箭，究竟安隱。伎樂聚會，以法自娛，了伎非實。結跏趺坐，善根堅固，得不動地。若舉於足，出生死海，具眾善法。整衣束帶，檢束善根，不令散失。大小便時，棄貪瞋癡，蠲除罪法。洗滌形穢，清淨調柔，畢竟無垢。以水洗面，得淨法門，永無垢染。見修園圃，五欲圃中，耘除愛草。見歡樂人，常得安樂，樂供養佛。見苦樂人，獲根本智，滅除眾苦。見疾病人，知身空寂，離乖諍法。若見沙門，調柔寂靜，畢竟第一。若飯食時，禪悅為食，法喜充滿。洗浴身體，身心無垢，內外光潔。盛暑炎毒，捨離眾惱，一切皆盡。若洗足時，具神足力，所行無礙。以時寢息，身得安隱，心無動亂。睡眠始寤，一切智覺，周顧十方。若諸菩薩，如是用心，則獲一切，勝妙功德。」

Zhishou asked Mañjuśrī: "Son of the Buddha, how does one obtain bodily, vocal, and mental actions that are without fault, non-harming, unblamable, indestructible, irreversible, unshakeable, exceptionally pure, and led by unstained wisdom (each following the first phrase)? How does one obtain perfection of birthplace, of lineage, of family, of physical appearance, of mindfulness, of wisdom, of practice, of fearlessness, and of awakening (all saying 'perfection')? How does one obtain supreme wisdom: paramount, unsurpassed, most excellent, immeasurable, innumerable, inconceivable, unequaled, unfathomable, and inexpressible (all saying 'wisdom')? How does one obtain the power of causes, the power of aspiration, the power of skillful means, the power of conditions, the power of objects of cognition, the power of faculties, the power of observation, the power of śamatha, the power of vipaśyanā, and the power of reflection, as well as the ten kinds of skillfulness, the seven factors of awakening, the six perfections (the sūtra fully enumerates seventeen factors of awakening, adding emptiness, signlessness, and wishlessness; and to the six perfections adds loving-kindness, compassion, sympathetic joy, and equanimity), the ten powers of a Buddha, and the protection of the eight classes of beings? How does one come to serve for sentient beings as a reliance, a savior, a refuge, a torch, an illumination, a guide, an excellent guide, and a universal guide (as in the first phrase)? How does one become, among all sentient beings, the first, the greatest, the superior, the most supreme, the wondrous, the most wondrous, the elevated, the unsurpassed, the peerless, and the matchless (adding 'become')?" Mañjuśrī said to Zhishou Bodhisattva: "It is for the purpose of benefiting the devas and humans of the world that you ask such a meaning. If bodhisattvas use their minds well, they will attain all supreme and wondrous merits and virtues, and regarding all buddhadharmas their minds will abide without hindrance throughout past, future, and present. Abiding in accord with sentient beings along the path of all Buddhas, they never abandon them. They should be like Samantabhadra, foremost in physical form, fully endowed with all practices and vows, becoming a second guide for sentient beings. All this arises from generating all these great vows, beginning from dwelling at home to entering the saṅghārāma; in practicing all manners of deportment, they make great vows in every case." The verses say: / "When a bodhisattva dwells at home, they should vow that sentient beings / (the second line of the following twenty-one verses is the same) / realize the empty nature of the home, escaping its constraint. / Filially serving father and mother, they properly serve the Buddha and protect and nurture all. / When united with wife and children, they view foe and kin equally, forever parting from grasping desire. / If enjoying the five desires, they pull out the arrows of desire, attaining ultimate peace. / In gatherings of music and dance, they entertain themselves with the Dharma, understanding the arts are unreal. / Sitting cross-legged, their roots of goodness become firm, attaining the unshakeable ground. / When lifting the foot, they emerge from the sea of birth and death, fully possessing all wholesome dharmas. / Straightening clothes and tying the sash, they bind and restrain their roots of goodness, not letting them disperse. / At the time of defecation and urination, they cast away greed, anger, and delusion, eliminating sinful dharmas. / Washing off bodily filth, they become pure, pliant, and ultimately unstained. / Washing the face with water, they obtain the pure Dharma-door, forever free from defilement. / Seeing a garden being cultivated, within the garden of the five desires, they weed out the grasses of craving. / Seeing happy people, they always attain peace and joy, delighting in making offerings to the Buddha. / Seeing suffering and happy people, they obtain the fundamental wisdom, extinguishing all sufferings. / Seeing a sick person, they know the body is empty and quiescent, free from dharmas of conflict and dispute. / If seeing a śramaṇa, they become pliant and tranquil, ultimately foremost. / When taking food, they take the joy of dhyāna as food, fully filled with the bliss of the Dharma. / Bathing the body, body and mind are unstained, pure and bright inside and out. / In scorching summer and fiery heat, they renounce all afflictions, completely ending them all. / When washing the feet, they become endowed with the power of supernatural foot, walking without hindrance. / Resting at the proper time, their bodies attain comfort, their minds without disturbance. / First awakening from sleep, with the all-knowing awareness, they look around at the ten directions. / If bodhisattvas use their minds in this way, they will attain all supreme and wondrous merits and virtues."