Dharma · AI Companion

菩提果

bodhiphala

修行圆满所得的觉悟果位。AI-generated

Type AttainmentDifficulty AdvancedTruth-level span I · dependent arising ⇢ IV · beyond wordsInitial AI estimate · evolves with use

修证因果次第中以所得觉果教授(第一重);禅门、如来藏以本觉即菩提正面重释至离言层(4);「菩提不可以身心得」属遮破,PP3 不据升。

A Contemporary ReadingAI-generated

What This Concept Is Saying (这个概念在说什么)

In Mahāyāna Buddhism, Bodhi-phala (菩提果, the Fruit of Enlightenment)—also translated as Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, Supreme Unexcelled Perfect Enlightenment), *Fodao* (佛道, the Buddha-way), or *Jixiang Puti-guo* (吉祥菩提果, Auspicious Fruit of Bodhi)—is not a temporal reward, a physical destination, or a trophy awarded at the end of a long journey. Rather, it represents the ultimate, ultimate fruit of spiritual practice: the total, unhindered, and unconditioned awakening (*bodhi*) that completely eradicates all mental afflictions (*kleśa*) and delusion, while simultaneously manifesting infinite wisdom and compassion to liberate all sentient beings.

To grasp Bodhi-phala with exactness, one must understand its nature, its manifested wisdoms, its cultivation path, and its altruistic motivation as delineated across canonical texts like the *Māhāratnakūṭa Sūtra* (*Dabaoji Jing*《大宝积经》), the *Māhāsamnipāta Sūtra* (*Dafangdeng Daji Jing*《大方等大集经》), and the *Avataṁsaka Sūtra* (*Dafangguang Fo Huayan Jing*《大方广佛华严经》).

1. The Essential Nature: Unconditioned, Transcendent, and Empty

* Asaṁskṛta (无为真实性 - Unconditioned Reality): Bodhi-phala is not something created by mundane karma, mental effort, or physical activity. The *Māhāsamnipāta Sūtra* explicitly states that the Buddha’s enlightenment is of an unconditioned nature (*asaṁskṛta-tattva*). It does not belong to the domain of eye-consciousness (*cakṣur-vijñāna-dhātu*), nor is it contained within the *skandhas* (五阴/五蕴, the Five Aggregates), *āyatanas* (六入/十二处, the Bases), or *dhātus* (十八界, the Realms). * Like Empty Space (犹如虚空): The *Avataṁsaka Sūtra* describes the realized enlightenment as "like empty space, having no boundaries, and free from all entanglements" (犹如虚空,无有边际,无所缚着). Just as space cannot be stained by smoke or bound by walls, Bodhi-phala transcends all worldly fetters while pervading the entire *dharmadhātu* (法界, the realm of reality). * Neither Obtained by Cause nor Non-Cause (不以因得,亦不以非因得): In the *Māhāratnakūṭa Sūtra*, the Buddha reveals a radical paradox: supreme enlightenment is neither gained through cause (*hetu*) nor gained without cause (*ahetu*). Because the realm of the Inconceivable (*acintya-dhātu*) is beyond linear causality, in the absolute light of awakening, "there is ultimately no Buddha who obtains enlightenment" (亦无得佛). Awakening is not the production of a new entity, but the complete removal of the obscurations hiding what was always true.

2. The Achievements and Manifested Wisdoms of the Realized Buddha

When Bodhi-phala is actualized, the three karmas—body, speech, and mind—act in complete unison with supreme wisdom (*sambhinnâbhijñā* / *prajñā*): * Speech Acting with Wisdom (口业随智慧行): The Buddha attains the *Threefold Dharani Convenience* (三分总持方便). With this power, the Awakened One understands the languages and karma of all living beings, speaking flawless truth, teachings on the Twelve Links of Dependent Origination (*dvādaśāṅga-pratītyasamutpāda*), and teachings of liberation. * Mind Acting with Wisdom (意业随智慧行): The Buddha attains the *Stainless Dharani Convenience* (无垢总持方便). In a single moment of mind (*eka-citta*), the Buddha perceives that the intrinsic mind-nature of all sentient beings is originally pure (*prakṛti-pariśuddha*), illusory like a dream, and equal. * Wisdom Knowing the Past Unhindered (知过去世智慧无碍): The Buddha attains the *Heroic Progress Dharani Convenience* (健行总持方便). The Buddha beholds all past lifetimes, karmic streams, and realms of beings across the universe with crystal clarity. Canonical texts deploy a striking specific metaphor for this: it is "like viewing an Āmalaka fruit in the palm of one's hand" (如观掌中菴摩罗果). * Attributes and Dharmakāya: The realized Buddha manifests the *Ten Powers* (十力) and *Four Fearlessnesses* (四无畏), embodies the supreme marks (*lakṣaṇa-saṁpanna*), and fully actualizes the *Dharmakāya* (法身, Truth Body).

3. The Path of Cultivation

Bodhi-phala is reached through specific, rigorous spiritual practices: * Practicing the Six Pāramitās and Samādhis: Cultivating generosity (*dāna*), ethics (*śīla*), patience (*kṣānti*), diligence (*vīrya*), meditation (*dhyāna*), and wisdom (*prajñā*). Practices such as *Ekavyūha-samādhi* (一行三昧, Single Practice Samadhi) and *Net-Cleaning Samadhi* (净印三昧, contemplating all phenomena as dreamlike) accelerate the realization of supreme enlightenment. * Contemplating the Emptiness of the Aggregates (诸阴/五蕴): As the *Māhāratnakūṭa Sūtra* proclaims: *"Once you know that the five aggregates are intrinsically empty and tranquil, the quiet nature of bodhi is also detached, and the cultivated bodhi practices are likewise empty"* (知阴自性空寂已,寂静菩提性亦离,所修菩提行亦空). * Severing Doubt and Relying on Spiritual Friends (善知识 - Kalyāṇamitra): Destroying the net of doubt (*saṁśaya-jāla*) through supreme faith (*adhimukti*) is mandatory. The *Avataṁsaka Sūtra* places paramount importance on relying on Good Spiritual Friends: by following their teachings without hesitation, one accumulates pure goodness, purifies karma, and ultimately "sits beneath the Bodhi tree to achieve Supreme Awakening" (坐菩提树下,成于无上觉). * Altruistic Motivation: The ultimate engine of Bodhi-phala is *Bodhicitta* (菩提心, the Mind of Awakening), which acts "like a fierce fire burning dry wood and grass" (菩提心能烧烦恼,如火烧干草木) to destroy all afflictions. As exemplified by figures like the Dragon Girl or the practitioner-princes in the Brahma palace, Bodhi-phala is sought solely "to benefit all world-dwellers" (思利世间 / 利益一切众生故).


Walkthrough in Daily Life (生活里的走查)

To understand how Bodhi-phala contrasts with modern experiences, let us trace a daily routine of a contemporary urbanite—working, using technology, navigating relationships—and examine how we misattribute "awakening" versus what Bodhi-phala actually entails.

| Contemporary Experience / Daily Scenario | Typical Modern Interpretation (The Mismapping) | Canonical Precision of Bodhi-phala (The Reality) | | :--- | :--- | :--- | | Morning Meditation & Mindfulness App<br>You do 20 minutes of breath focus. Your heart rate drops, your anxiety subsides, and you feel a wave of serene calm. | *"I’ve hit a state of enlightenment/Bodhi! I am now spiritually transcendent."* | Conflating temporary meditative quietude with Bodhi-phala. Calming the mind affects the *saṁskāra-skandha* (mental formations) and *vedanā-skandha* (feeling). Bodhi-phala is *asaṁskṛta* (unconditioned). It is not a state that "arrives" during meditation and "leaves" when your noisy commute starts. | | Crowded Subway Commute & Algorithms<br>Surrounded by loud passengers and bombarded by algorithmic notifications designed to ignite outrage or envy. | *"This chaotic environment is destroying my Zen/Bodhi. I need to escape to a retreat."* | Failing to realize Bodhi-phala is 'like empty space' (犹如虚空). If your peace breaks under subway noise, it is conditioned tranquility. Bodhi-phala is unhindered (*asaṅga*); it treats the noise of a subway and the silence of a mountain cave with absolute equality (*samatā*). | | Performance Review & Overtime at Work<br>You work 60 hours a week to earn a title promotion or a performance bonus. | *"If I practice enough spiritual techniques, I will 'earn' enlightenment as my ultimate career milestone."* | Mistaking Bodhi-phala for a linear reward system. The sūtras explicitly warn that supreme Bodhi is "neither gained through cause nor non-cause" (不以因得,亦不以非因得). It is not a cosmic wage paid for accumulated hours of sitting; it is the unveiling of non-dual wisdom when grasping (*agrāhya*) ceases. | | Answering an Anxious Child or Partner<br>Your child is throwing a tantrum, or your partner expresses deep insecurity. You feel tired and irritable. | *"I know the intellectual theory of non-attachment, so I’ll just tune them out."* | Missing 'Speech and Intent Acting with Wisdom' (身口意随智慧行). Bodhi-phala isn't cold detachment. It possesses the *Stainless Dharani* (perceiving the child's mind as intrinsically pure and equal) and *Threefold Dharani Speech* (speaking comforting, truth-aligned words tailored to their distress). | | Sifting through AI & Big Data Insights<br>Using AI tools to analyze historical trends and user data patterns instantly. | *"AI gives us all-knowing omniscience, which is essentially the Buddha's wisdom."* | Conflating data processing with 'Viewing the past like an Āmalaka fruit in the palm' (如观掌中菴摩罗果). AI aggregates external symbols without consciousness. The Buddha’s *Heroic Progress Dharani* beholds the interconnected karmic reality and pure nature of all beings directly from non-dual realization, rooted in boundless compassion. |


Why Contemporary People Need It (当代人为什么需要它)

1. Liberation from the "Achievement Trap" and Spiritual Consumerism: Contemporary culture operates on an accumulation paradigm: buy more goods, log more meditation minutes, optimize productivity. People often treat spiritual practice as another item to collect. Bodhi-phala shatters this trap by reminding us that ultimate awakening is *unconditioned* (*asaṁskṛta*). It cannot be bought, gamified, or added to a resume. It shifts our orientation from *acquiring* something external to *relinquishing* delusion. 2. Deconstructing Algorithmic Fragmentation through Non-Dual Wisdom: We live in an age where algorithms split humanity into echo chambers, stoking outrage and tribalism. Bodhi-phala offers the vision of *Stainless Dharani* (无垢总持方便): recognizing that beneath external conditioning, the mind-nature of every individual is intrinsically pure and equal. This cuts through modern polarization at its root. 3. Reframing Loneliness into Infinite Interconnection: Modern individualism breeds profound existential isolation. The canonical view of Bodhi-phala reveals that an Awakened One beholds all beings within oneself and oneself within all beings ("见诸众生悉在己身,己身亦在众生身中"). Realized Bodhi is not an isolated mountain peak, but an infinite ocean of wisdom (*一切智海*) dedicated entirely to the welfare of every living being.


Common Misreadings and Clarifications (常见误读与澄清)

* Misreading 1: Conflating Bodhi-phala with Peak Experiences or "Flow States" * *Clarification:* Psychologists and neuroscientists study "flow states" or high-dopamine peak experiences where self-referential thought briefly drops. While interesting, neuroscience measures neural correlates (*rupa-skandha* and *vedanā-skandha* interactions). Science itself acknowledges it measures bodily signals, not absolute spiritual liberation. Canonical texts stress that Bodhi-phala is non-dual, permanent, and uncreated—it is "not the five aggregates" (非相非阴非入界). A flow state ends when brain chemistry shifts; Bodhi-phala is eternal unhindered realization. * Misreading 2: Viewing Bodhi-phala as an Solitary, Egotistical "Escape" from the World * *Clarification:* A common critique of spiritual seeking is that it leads to navel-gazing apathy. However, the canonical foundation of Bodhi-phala is explicitly altruistic (*思利世间 / 利益一切众生故*). In Mahāyāna Buddhism, one cannot reach Bodhi-phala through selfish detachment. The very engine that burns afflictions—*Bodhicitta*—is the vow to awaken for the sake of all suffering beings. * Misreading 3: Believing Bodhi-phala can be "Earned" purely through Self-Effort, ignoring Spiritual Mentors (Kalyāṇamitra) * *Clarification:* Modern self-help culture promotes hyper-independence. Yet scriptures like the *Avataṁsaka Sūtra* repeatedly emphasize that Bodhi-phala requires relying on *Kalyāṇamitra* (善知识, Good Spiritual Friends). Without the guidance, correction, and transmitted wisdom of verified teachers, self-directed practice easily falls into spiritual egoism, subtle doubts (*疑网心*), and blind spots. * Misreading 4: Thinking Bodhi-phala means becoming a blank, emotionless void * *Clarification:* Emptiness (*śūnyatā*) in Mahāyāna is not nihilistic voidness; it is complete openness and boundless function. When Bodhi-phala is attained, body, speech, and mind become vibrant tools of wisdom (*身口意随智慧行*). The Buddha manifests infinite forms, understands all languages, and communicates with perfect empathy to relieve suffering—a state of ultimate vitality, not cold numbness.

Canonical EntryAI-generated

一、定义与核心要义

菩提果(bodhi-phala),亦称无上菩提果、无上觉、佛道等,是大乘佛教中修行者所证得的究竟、无上觉悟果位。它代表了超越一切世间束缚、如虚空般无碍的智慧境界,以利乐一切众生为核心追求,是佛陀身口意三业圆满与一切智的终极体现。

二、主要阐述

在大乘经典中,对于菩提果的本征、证得时的成就以及修行路径,有着多角度的深入阐述:

1. 菩提果的本质特征 - 究竟出世间性与超越性:菩提果超越了世俗的范畴。在《大宝积经》中,佛陀指出梵天之教并非出世间法,唯有“诸佛菩提道”才能究竟得出世间。同时,菩提果具有非因非非因的超越性,阿耨多罗三藐三菩提“不以因得,亦不以非因得”,因为“不可思议界不以因得不以非因得”,且在不可思议的觉悟相中“亦无得佛”。 - 无为、空寂与不可思议:《大方等大集经》强调佛道本质为“无为真实性”,非身口意业所能代表,且“无对不可见”,不属于眼识界,非相、阴、入、界,亦非心识活动,如同虚空般不可知。《大方广佛华严经》亦指出,所证菩提“犹如虚空,无有边际,无所缚着”,等同于法界而无量无边。

2. 证得菩提果时的如来成就与智慧 - 三业随智慧行与无碍总持:根据《大方等大集经》,证得菩提时,修行者的身口意三业皆随智慧而行。口业随智慧行,获得“三分总持方便”,能善解一切众生语言并宣说真实语;意业随智慧行,获得“无垢总持方便”,能在一心中平等了知众生心性本净;同时获得“健行总持方便”,能无碍了知过去世的一切法界与众生业果,其悉知状态“如观掌中庵摩罗果”。 - 具足功德与法身:证得菩提者能成就“十力四无畏”与“无上相好”,度脱众生出离生死,并能“得佛威神,成佛法身”。

3. 证得菩提果的修行路径 - 行持六度与三昧:修行者需行持布施、持戒、精进、忍辱、禅那、般若等六波罗蜜,方能“上菩提”。若修持“净印三昧”,宣说诸法如梦,即可证得正觉道;若修学“一行三昧”,则能速得阿耨多罗三藐三菩提。 - 观空、离相与除疑:修行者需了知诸法空寂、除遣一切所有相。若能除灭“疑网心”,勤修“无上信心”,便能获得菩提。若能不求法界分别相,信一切法悉是佛法,亦能速得无上菩提。 - 受持佛名与无畏行:菩萨因成就大名称与无畏行而证得菩提;受持特定佛名能使修行者具足相好,甚至“一生当证菩提果”或“成就无上菩提果”。

4. 求取菩提果的利他动机 - 求取菩提果的核心在于利乐有情。如龙女等众生求取“安隐菩提果”,其根本愿望是“当作佛,利益一切众生故”,誓愿成佛后宣说法性真如以度脱苦恼众生;梵宫佛子求菩提果亦是为了“思利世间”。

三、不同部类与译本的表述差异

1. “菩提果”的同义术语 - 《大宝积经》(唐菩提流志译)中,使用了“菩提果”、“无上菩提果”、“大菩提”、“安隐大菩提”、“安隐菩提果”、“无上大菩提”、以及“阿耨多罗三藐三菩提”等多种称法。 - 《大方等大集经》中,除了使用“菩提”、“佛道”、“正觉道”外,还使用“菩提果”,并特意冠以“吉祥”,称为“吉祥菩提果”。 - 《大方广佛华严经》(唐实叉难陀译)中,则采用“所证菩提”、“佛菩提”、“无上觉”、“菩提果”、“佛智道”、“一切智道”、以及“大菩提处一切智海”等表述。 2. “蕴”与“阴”的译词特征 - 在论述与菩提相关的修行观照时,《大宝积经》与《大方等大集经》均使用了“阴”这一术语(如“知诸阴”、“知阴自性空寂”、“非相非阴非入界”)来指代通常所说的“五蕴”。 3. 独特喻词 - 《大方等大集经》在形容得菩提时如来无碍了知过去世的智慧时,使用了“菴摩羅果”(庵摩罗果)这一独特比喻。

四、与相关概念的关系

1. 与“善知识”的关系:《大方广佛华严经》极力强调善知识在成就菩提果中的决定性作用。顺从善知识的教导,安住其心,便能“坐菩提树下,成于无上觉”;亲近瞻仰善知识,能集聚清净善法、灭除罪垢,从而“成就菩提果”。 2. 与“菩提心”的关系:《大方等大集经》指出,“菩提心能烧烦恼”,如同猛火焚烧干草木,是通往菩提果的根本动力。 3. 与“诸阴(五蕴)”的关系:证得菩提果必须了知诸阴自性空寂。如《大宝积经》指出,以禅定力了知“诸阴”皆是世谛而不取著,认识到“知阴自性空寂已,寂静菩提性亦离”,方能得“安隐大菩提”。

五、代表性原文引用

1. 《大宝积经》:“知阴自性空寂已,寂静菩提性亦离,所修菩提行亦空”;“不思議界不以因得不以非因得”。 2. 《大方等大集经》:佛道(菩提果)本质为“无为真实性”;得菩提时了知过去世智慧无碍,“如觀掌中菴摩羅果”。 3. 《大方广佛华严经》:所证菩提“猶如虛空,無有邊際,無所縛著”;顺从善知识教导,则能“坐菩提樹下,成於無上覺”。

By SutraAI-generated

大方廣佛華嚴經(八十華嚴)T0279 · 華嚴部

《大方廣佛華嚴經(八十華嚴)》論菩提果,不從階次證得之角度切入,而直就菩提之體性平等、無增無減以立說,復以善知識因緣明成就菩提果之修行路徑。

一、菩提體性:無二平等,自性清淨。經云「正覺了知一切法,無二離二悉平等,自性清淨如虛空,我與非我不分別」,以虛空為喻,明菩提之自性本來清淨,超越我與非我之對立分別,一切法於其中悉皆平等無二。此處經文以「正覺」稱菩提果位之覺體,「正覺」即菩提果之異名,經中交替使用。

二、菩提普印心行。經以大海印現眾生身為喻:「如海印現眾生身,以此說其為大海;菩提普印諸心行,是故說名為正覺。」菩提非離眾生心行而別有,乃普遍印現一切眾生之心念行為,正因其無所不印,故得名正覺。此為本經論菩提果之獨特側面——以「普印」顯菩提之周遍含容,不同於僅就斷惑證真以說果位者。

三、菩提一相無相,成與不成無增減。經云「一切諸佛出世間,菩提一相恒無相」,又云「一切眾生成菩提,成與不成無增減」,以世界成敗而虛空不增減為喻,明菩提果體恒常一相、本自無相,不因諸佛出世而增,不因眾生未悟而減。此即菩提果之超越數量、超越成壞義。

四、善覺三昧與正覺無量。經言「佛有三昧名善覺,菩提樹下入此定,放眾生等無量光,開悟群品如蓮敷」,明菩提果之顯發以三昧為用,於菩提樹下入善覺定,放無量光開悟眾生。又云「如三世劫剎眾生,所有心念及根欲,如是數等身皆現,是故正覺名無量」,以三世一切劫剎眾生心念根欲之數量等現身,顯正覺果用之無量無邊。

五、依善知識成就菩提果。經中善財童子自述:「以見善知識,集無盡白法,滅除眾罪垢,成就菩提果。」菩提果之成就,以親近善知識為關鍵因緣,由見善知識而集白法、滅罪垢。又云善知識「與我波羅蜜,增我難思福,長我淨功德,令我冠佛繒」,能「滿佛智道」,令行者「圓滿白淨法」。此處經文以「成就菩提果」三字直指果位之證得,而以「一切智道」稱菩提果所依之道,以「白淨法」稱菩提果所具之功德。

綜觀本經所論,菩提果之體性則無二無相、無增無減,其用則普印心行、等眾生數而現無量身,其因則依善知識集白法、滿波羅蜜。術語上,本經以「正覺」為菩提果位之主要稱名,以「一切智道」稱其所由之道,以「白淨法」稱其所成就之功德,此為八十華嚴之用詞特色。

大寶積經T0310 · 寶積部

《大寶積經》論「菩提果」,以「安隱」為其核心修飾,反覆出現「安隱大菩提」「安隱菩提果」之語,標舉此果位乃究竟安穩、離諸障礙之歸趣。經中龍女供養釋迦牟尼佛時,明言「為求安隱菩提果」,並發願「願令我等當作佛,利益一切眾生故」,將菩提果與成佛度生之誓願直接繫聯;其願力內容包括為眾生說法、度諸煩惱纏、現救苦惱眾生,且以「法性真如及實際」為所說之法要。值得注意的是,龍女求果之前先觀諸法如幻、如焰、如水沫、如泡、如影、如像,了知「諸法無有主」「眾生無體性」,而後方發求果之願——此即本經論菩提果之獨特結構:以般若空觀為前行,以大悲利生為果用,空悲雙運而趣向佛果。

本經又將菩提果與梵天自然教對舉,明確判分世間與出世間:「彼說梵教非出世,唯有諸佛菩提道,究竟能得出世間。」梵天本有之自然教非究竟出世之道,唯佛之菩提道方為究竟出離,此處以「菩提道」稱能趣之因行,以「菩提果」稱所證之果位,因果對稱。經中更記諸佛子於梵宮中「求於安隱菩提果」,心清淨而思利世間,最終令無量那由他億眾安住菩提道,並於未來星宿劫「諸根寂靜當作佛」,顯示菩提果之證得須經無量劫供養一切佛之長時修行。

本經另有一極簡捷之持名法門:「若人受持彼佛名,轉身當得難思定,三十二相以莊嚴,一生當證菩提果」;又云「決定當得陀羅尼,成就無上菩提果」。此處術語由「安隱菩提果」轉為「無上菩提果」,強調果位之究竟無上;而證果之徑由累劫修行轉為受持佛名、一生即證,並與陀羅尼、難思定、三十二相等功德並列,構成持名即得之頓入面向。

總括而言,本經論菩提果有三層面:一、以空觀大悲為因行,經無量劫而證(龍女、梵宮諸佛子之漸門);二、以「安隱」為果德之根本形容,突出離障究竟義;三、以持佛名為捷徑,一生即證「無上菩提果」(頓門)。術語形式上,本經兼用「安隱菩提果」「無上菩提果」「大菩提」「菩提道」諸名,其中「安隱」一詞為本經特色修飾,他經少見。

大方等大集經T0397 · 大集部

《大方等大集經》(北涼曇無讖譯)在本段偈頌中以「吉祥」為貫穿全篇的讚歎主詞,逐句鋪陳佛陀功德,其中對菩提果的論述並非獨立展開義理辨析,而是置於一連串修行—證果—利他的功德序列之中,以讚頌體呈現。

一、菩提果為修行圓滿之終點。經文云「吉祥上菩提,到最難到處」,以「上菩提」指稱登臨菩提果位,並強調此為「最難到處」,即一切修行所至之最極難達之境。此處用詞為「上菩提」而非單言「菩提」,帶有動詞性的上升、登臨意味,顯示本經將菩提果理解為修行歷程的頂點,須經長劫積累方能抵達。

二、菩提果為眾生所獲之最大利益。經文直言「吉祥菩提果,眾所獲大利」,將菩提果定位為一切眾生所能獲得的最殊勝利益(「大利」)。值得注意的是,此句緊接「吉祥令億眾,安住於涅槃」之後,菩提果與涅槃在語境上形成並列:令眾生安住涅槃是佛之化用,而菩提果則是眾生所獲之果利,二者互為表裏。

三、菩提果以六度萬行為因。經文於末段總攝修行綱目:「吉祥行檀捨,持戒及精進,吉祥修忍禪,及以妙般若」,並另以波羅蜜語式重述:「吉祥檀尸羅,精進之彼岸,吉祥禪那度,忍辱波羅蜜,吉祥諸一切,到彼智岸者」。檀(布施)、尸羅(持戒)、精進、忍辱、禪那(禪定)、般若六者齊備,方能「到彼智岸」,此即菩提果之因行。本經在此處兼用漢譯意譯(檀捨、持戒、精進、忍辱)與音譯(檀尸羅、禪那)兩種術語形式,屬大集部經典常見的混用風格。

四、菩提果之證得伴隨降魔、轉法輪、度生等事業。經文於「上菩提」之後即敘「吉祥降魔眾,建立正法幢,吉祥所轉者,最是正法輪」,又言「吉祥降法雨,充足渴世間」「吉祥安四果,應受世供養」。菩提果並非靜態的自證境界,而必然開展為降伏魔怨、豎立法幢、轉正法輪、雨法雨潤世間、安立聲聞四果等一系列利他事業。此為本經論菩提果的獨特側面:果位與化用不可分離。

五、本經術語形式小結。本段使用「菩提果」一詞(「吉祥菩提果,眾所獲大利」),亦用「上菩提」表示登證菩提;以「正法輪」稱佛法流轉;以「涅槃」為眾生安住之處;以「四果」指聲聞聖果。未見以「覺」「道果」等他詞替代菩提果之用法,術語選擇與同時期大集部譯經一致。

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