Chinese
，无在不在，安无能摇，忍于苦乐，越世八法，无所破坏，悉无所为，所可发心，适发意已，皆得启受一切功勋，亦不自念我有名德，是谓初发成菩萨意。” 文殊师利前白佛言：“如我听省大圣说义，其有菩萨发淫怒痴，乃初发意。” 时善住意问文殊师利：“起淫怒痴乃应初发成菩萨者，一切愚戆凡夫之士皆应初发。所以者何？斯等之类，起淫怒痴故，不去三毒也。” 文殊师利告善住意天子：“愚戆凡夫不能堪任起淫怒痴。所以者何？谓佛世尊、缘觉、声闻、诸不退转菩萨之党，乃能发是淫怒痴耳；凡夫不能。” 善住意天子报文殊曰：“今者所说甚可畏，此众会者心怀疑网。因闻仁者，演此义故，不能晓了，其心冥然。” 文殊师利谓善住意天子：“于意云何？譬如飞鸟飞行虚空，岂畏为径，通过有依碍乎？” 答曰：“经过不畏虚空也。” 文殊报曰：“如是，天子！道无所起。有所憎恶，则为不发；无所憎恶，乃为发意。若无所著，不怀憎恶，无所依猗，乃谓发耳。所谓为发，兴无想念，无所生者，是名不发。无自然者，乃曰为发；无有句迹，乃曰为发；无去来迹，乃曰为发；空身慧迹，无所念迹，乃曰为发；无所受迹，无所逮迹，乃曰为发；无所坏迹，无 现代汉语译本：‘没有存在与不存在的分别，安稳得无法动摇，能忍受苦乐，超越世俗的八种法则（得失、毁誉、称讥、苦乐），不被任何事物破坏，没有任何作为，所能发起的心，一旦发起意念，都能开始接受一切功德，也不自认为自己有名望和德行，这被称为初发菩萨心。’ 文殊师利菩萨向前对佛说：‘依我听闻大圣所说的道理，有些菩萨发起淫欲、嗔怒、愚痴，才是初发菩萨心。’ 这时，善住意天子问文殊师利：‘如果发起淫欲、嗔怒、愚痴才是初发菩萨心，那么一切愚笨无知的凡夫俗子都应该算是初发菩萨心了。为什么呢？因为这些人正是因为生起淫欲、嗔怒、愚痴，才无法摆脱这三种毒害。’ 文殊师利告诉善住意天子：‘愚笨无知的凡夫俗子不能够承受生起淫欲、嗔怒、愚痴。为什么呢？因为只有佛世尊、缘觉（辟支佛）、声闻（阿罗汉）、以及那些不退转的菩萨们，才能够发起这种淫欲、嗔怒、愚痴；凡夫俗子是做不到的。’ 善住意天子对文殊师利说：‘您现在所说的实在太可怕了，在场的听众都心生疑惑。因为听了您所说的道理，不能理解，心中一片茫然。’ 文殊师利对善住意天子说：‘你认为怎么样？譬如飞鸟在空中飞行，难道会害怕路径，或者因为有依靠而受到阻碍吗？’ 善住意天子回答说：‘飞鸟经过天空不会感到害怕。’ 文殊师利说：‘是的，天子！道本来就没有起始。如果有所憎恶，就不能算是发起菩萨心；如果没有憎恶，才算是发起菩萨心。如果没有执着，不怀憎恶，没有依靠，才算是发起菩萨心。所谓发起，是兴起无念，没有生起，这叫做不发。没有自然而然的，才叫做发；没有痕迹，才叫做发；没有来去的痕迹，才叫做发；空身慧的痕迹，没有念头的痕迹，才叫做发；没有接受的痕迹，没有获得的痕迹，才叫做发；没有破坏的痕迹，才叫做发。’
English
English version: 'There is no being or non-being, it is stable and unshakeable, able to endure suffering and joy, transcending the eight worldly dharmas (gain and loss, defamation and praise, honor and ridicule, suffering and joy), not destroyed by anything, without any action, the mind that can be initiated, once the intention is initiated, can begin to receive all merits, and does not consider oneself to have fame and virtue, this is called the initial arising of the Bodhi mind.' Manjushri Bodhisattva then said to the Buddha, 'According to my understanding of the Great Sage's teachings, some Bodhisattvas who generate lust, anger, and ignorance are actually those who initially arouse the Bodhi mind.' At this time, the Deva Shubhadruti asked Manjushri, 'If generating lust, anger, and ignorance is the initial arising of the Bodhi mind, then all foolish and ignorant ordinary people should be considered as initially arousing the Bodhi mind. Why? Because these people, precisely because they generate lust, anger, and ignorance, cannot escape these three poisons.' Manjushri told the Deva Shubhadruti, 'Foolish and ignorant ordinary people cannot bear to generate lust, anger, and ignorance. Why? Because only the World Honored One, Pratyekabuddhas (Solitary Buddhas), Shravakas (Arhats), and those non-retrogressing Bodhisattvas can generate this lust, anger, and ignorance; ordinary people cannot do it.' The Deva Shubhadruti said to Manjushri, 'What you are saying now is very frightening, and the audience here is filled with doubt. Because they have heard your teachings, they cannot understand, and their minds are in confusion.' Manjushri said to the Deva Shubhadruti, 'What do you think? For example, when a bird flies in the sky, does it fear the path, or is it hindered by having something to rely on?' The Deva replied, 'The bird does not fear the sky when it passes through it.' Manjushri said, 'Yes, Deva! The path has no beginning. If there is hatred, it cannot be considered the arising of the Bodhi mind; if there is no hatred, then it is considered the arising of the Bodhi mind. If there is no attachment, no hatred, and no reliance, then it is considered the arising of the Bodhi mind. The so-called arising is the arising of non-thought, without arising, this is called non-arising. Without naturalness, it is called arising; without traces, it is called arising; without traces of coming and going, it is called arising; the traces of the wisdom of the empty body, without traces of thought, it is called arising; without traces of receiving, without traces of obtaining, it is called arising; without traces of destruction, it is called arising.' --------------------------------------------------------------------------------
Chinese
所获迹，是谓为发；无文字迹，无所慕迹，是谓为发；不进不殆，不双不只，是谓为发；不求救护，亦无有归，是谓为发。是故，天子！名于菩萨，为初发心。其于是法不念、不依、不思、不想、不知、不见、不闻、不识、不受、不舍、不起、不灭。是故，天子！名诸菩萨。以是因缘，因此法故，由斯平等，如是本际，善权方便，发淫怒痴，发眼所依，耳、鼻、口、身、意亦复如是；发色所著，亦复显于痛，想，行，识，不当生色报应诸见，无明、有、爱，当兴十二缘起之法；吾诸所欲，依猗三界，亦当显发所依吾我，贪身计已；六十二见，亦当显发五盖之患，四倒、八邪、十恶之业，令其反原。取要言之，一切净不净、应不应、众想言辞、一切处所、所受依猗、思想诸念、恋慕挂碍，所可言曰，发泥洹想，菩萨大士皆显发此。是故，天子！当作斯观，其于诸法，有所依猗、无所憎爱，是谓为发。” 文殊师利说是法语初发意时，此三千大千世界六反震动，万二千菩萨得无所从生法忍。◎ 佛说如幻三昧经卷上 大正藏第 12 册 No. 0342 佛说如幻三昧经 佛说如幻三昧经卷下 西晋月氏国三藏竺法护译 ◎尔时世尊赞文殊师利曰：“善哉，善哉！乃能讲论发意菩萨 现代汉语译本：所获得的迹象，被称为‘发’（发菩提心）；没有文字的迹象，没有所追求的迹象，这被称为‘发’；不前进也不退缩，不双重也不单一，这被称为‘发’；不寻求救护，也没有归宿，这被称为‘发’。因此，天子！称呼菩萨为初发心。他们对于这些法不执着、不依赖、不思虑、不想象、不认知、不见闻、不觉察、不接受、不舍弃、不生起、不灭亡。因此，天子！称呼这些菩萨。因为这个因缘，因为这个法，由此平等，如同本来的状态，善巧方便，引发淫欲、嗔怒、愚痴，引发眼睛所依赖的，耳朵、鼻子、嘴巴、身体、意识也是如此；引发对色相的执着，也同样显现于感受、思想、行为、意识，不应当产生对色报应的各种见解，无明、有、爱，应当兴起十二因缘的法则；我所想要的一切，依赖于三界，也应当显发所依赖的‘我’，贪恋身体执着于自己；六十二种见解，也应当显发五盖的祸患，四种颠倒、八种邪见、十种恶业，使它们返回本源。总而言之，一切清净与不清净、应与不应、众多的想法言辞、一切处所、所接受的依赖、思想的念头、爱恋的挂碍，所能说的是，发起涅槃的想法，菩萨大士都显发这些。因此，天子！应当这样观察，他们对于诸法，有所依赖、没有憎恨和爱恋，这被称为‘发’。 文殊师利菩萨说完这个关于初发心的法语时，这个三千大千世界六次震动，一万二千位菩萨获得了无所从来法忍。 佛说如幻三昧经卷上 佛说如幻三昧经卷下 西晋月氏国三藏竺法护译 这时，世尊赞叹文殊师利菩萨说：‘善哉，善哉！你能够讲论发心的菩萨。’
English
English version: The obtained signs are called 'initiation' (arising of Bodhicitta); without textual signs, without sought-after signs, this is called 'initiation'; neither advancing nor retreating, neither dual nor singular, this is called 'initiation'; not seeking refuge, nor having a destination, this is called 'initiation'. Therefore, O son of heaven! Bodhisattvas are called those who have initially generated the mind of enlightenment. Regarding these dharmas, they do not cling, do not rely, do not contemplate, do not imagine, do not cognize, do not see, do not hear, do not perceive, do not accept, do not abandon, do not arise, do not cease. Therefore, O son of heaven! These Bodhisattvas are so called. Because of this cause, because of this dharma, through this equality, like the original state, with skillful means, they give rise to lust, anger, and ignorance, give rise to what the eye relies on, and the ear, nose, mouth, body, and mind are the same; give rise to attachment to form, and also manifest in feeling, thought, volition, and consciousness, they should not generate various views about the retribution of form, ignorance, existence, and craving, they should give rise to the law of the twelve links of dependent origination; all that I desire, relying on the three realms, should also manifest the 'I' on which they rely, greed for the body and attachment to self; the sixty-two views should also manifest the afflictions of the five hindrances, the four inversions, the eight wrong views, and the ten evil deeds, causing them to return to their origin. In short, all that is pure and impure, appropriate and inappropriate, numerous thoughts and words, all places, the reliance that is accepted, the thoughts of the mind, the attachments of love, what can be said is, to generate the thought of Nirvana, all great Bodhisattvas manifest these. Therefore, O son of heaven! You should observe in this way, that regarding all dharmas, they have reliance, without hatred or love, this is called 'initiation'. When Manjushri Bodhisattva finished speaking this Dharma discourse on the initial arising of the mind, this great trichiliocosm shook six times, and twelve thousand Bodhisattvas attained the forbearance of the non-arising of dharmas. The Sutra of the Samadhi of Illusory Transformation, Volume 1 The Sutra of the Samadhi of Illusory Transformation, Volume 2 Translated by the Tripitaka Master Dharmaraksha of the Yuezhi Kingdom of Western Jin At that time, the World Honored One praised Manjushri Bodhisattva, saying: 'Excellent, excellent! You are able to discourse on the Bodhisattvas who have generated the mind of enlightenment.' --------------------------------------------------------------------------------
Chinese
。仁已曾奉江河沙等诸佛世尊，故能畅此无极道慧。” 时舍利弗前白佛言：“向者文殊，颁宣咨嗟诸初发意菩萨之事，若有逮得无所从生法忍，计此二者，其意等乎？” 佛言：“如是，舍利弗！诚如所云。锭光佛时授我要决，当成无上正真之道为最正觉，于当来世无央数劫得成为佛，号释迦文如来、至真、等正觉、明行成为、善逝、世间解、无上士、道法御、天人师，号佛、世尊。因彼发心，无所违失，应时逮得无所从生法忍。是，舍利弗！文殊师利向者所讲初发意菩萨。” 文殊白佛：“我身省察大圣说法，义之所归，一切菩萨其发心者，名初发意。所以者何？唯然，世尊！其诸发意皆无所生，其无所生则是菩萨初发意也。” 说是语时，二万三千人立不退转地，当成无上正真之道，五千比丘得无起余漏尽意解，六万天子远尘离垢、诸法眼净。 于是耆年大迦叶前白佛言：“文殊师利所为甚难甚难，今说经典开化饶益若干众生。” 文殊师利谓大迦叶：“我之所作，不为甚难。所以者何？一切诸法皆无所作、非作非不作。唯，大迦叶！我于诸法无作不作，亦无所舍，不度众生，亦无所缚。所以者何？众生之党，本无明故，成为众生，故非甚难。向者迦叶宣言：‘甚难。’ 现代汉语译本：‘您已经供养过像恒河沙一样多的诸佛世尊，所以能够畅通无阻地宣说这无上的智慧之道。’ 当时，舍利弗向前禀告佛说：‘刚才文殊菩萨宣讲赞叹那些初发菩提心的菩萨的事迹，如果有人证得无生法忍（对一切法不生不灭的真理的领悟），那么这两种情况，他们的意义是相同的吗？’ 佛说：‘是的，舍利弗！确实像你所说的那样。锭光佛（过去佛名）时，他授记我，将来会成就无上正等正觉的佛果，在未来的无量劫后成佛，号为释迦文如来（佛的十号之一，意为能仁）、至真（佛的十号之一，意为真实）、等正觉（佛的十号之一，意为正等觉悟）、明行成为（佛的十号之一，意为智慧和行为都圆满）、善逝（佛的十号之一，意为善于逝去，到达涅槃）、世间解（佛的十号之一，意为了解世间一切）、无上士（佛的十号之一，意为无上的人）、道法御（佛的十号之一，意为调御众生）、天人师（佛的十号之一，意为天人和人类的导师），号为佛、世尊（佛的十号之一，意为世间所尊崇）。因为他发菩提心，没有丝毫违背，所以当时就证得了无生法忍。这就是，舍利弗！文殊师利刚才所讲的初发菩提心的菩萨。’ 文殊菩萨对佛说：‘我仔细观察大圣所说的法，其意义的归宿，一切菩萨只要发了菩提心，就称为初发意。为什么呢？因为，世尊！所有发菩提心都是无所生的，而无所生就是菩萨的初发心。’ 在说这些话的时候，有二万三千人安住于不退转地（不会退失菩提心的境界），将来会成就无上正等正觉的佛果，五千比丘证得无余漏尽的解脱，六万天子远离尘垢，得到清净的法眼。 这时，年长的摩诃迦叶向前禀告佛说：‘文殊师利所做的事情真是太难了，现在宣说经典，开导教化利益了这么多的众生。’ 文殊师利对摩诃迦叶说：‘我所做的事情，并不算难。为什么呢？因为一切诸法都是无所作的，既不是作，也不是不作。大迦叶！我对一切诸法既没有作，也没有不作，也没有舍弃，不度化众生，也没有束缚。为什么呢？因为众生本来就没有觉悟，所以才成为众生，因此并不算难。刚才迦叶说‘甚难’。’