Chinese
大正藏第 32 册 No. 1661 菩提心离相论 No. 1661 菩提心离相论 龙树菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命一切佛。我今略说菩提心义。至诚顶礼彼菩提心。如勇健军执胜器仗。其义亦然。而彼大菩提心。所有诸佛世尊诸菩萨摩诃萨。皆因发是菩提心故。我发菩提心亦如是。所成乃至坐菩提场成正觉果是心坚固。又此菩提心。是诸菩萨总持行门。如是观想如是发生。我今赞说菩提心者。为令一切众生息轮回苦。未得度者普令得度。未解脱者令得解脱。未安隐者令得安隐。未涅盘者令得涅槃。为欲圆满如是胜愿故。安立自相正体因故。入第一义真实观故。彼菩提心无生自相。是故今说。所言菩提心者。离一切性。问曰。此中云何离一切性。答谓蕴处界离诸取舍法无我平等。自心本来不生。自性空故。此中云何谓我蕴等有所表了。而分别心现前无体。是故若常觉了菩提心者。即能安住诸法空相。又复常所觉了彼菩提心。以悲心观大悲为体。由如是故。于诸蕴中无我相可得。有诸外道。起非相应行。执相分别谓诸蕴有非无常法。而实非彼我相可得。诸法任持真实性中。不可执常亦非无常。于我蕴中名尚无实。况复有作 现代汉语译本 《菩提心离相论》 龙树菩萨造 西天译经三藏朝奉大夫试光禄卿传法大师赐紫臣施护奉 诏译 归命一切佛。我现在简略地说一下菩提心的意义。至诚顶礼那菩提心。它就像勇猛的战士拿着精良的武器，它的意义也是这样。所有诸佛世尊、诸菩萨摩诃萨，都是因为发起这菩提心的缘故。我发起菩提心也像这样，所成就的乃至坐在菩提树下成就正觉的果位，都是因为这颗心坚固。而且这菩提心，是诸菩萨总持一切行门的根本。这样观想，这样生起。我现在赞说菩提心，是为了让一切众生止息轮回的痛苦，没有被救度的普遍让他们得到救度，没有解脱的让他们得到解脱，没有得到安稳的让他们得到安稳，没有涅槃的让他们得到涅槃。为了圆满这样的殊胜愿望，安立自身正确的体性，进入第一义的真实观，那菩提心没有生起的自性，所以现在说。所说的菩提心，是远离一切自性的。问：这里面怎么是远离一切自性的呢？答：所说的五蕴（skandha，构成个体存在的五种要素，即色、受、想、行、识）、十二处（ayatana，感觉和认知的十二个来源，即六根和六尘）、十八界（dhatu，构成经验世界的十八种要素，即六根、六尘、六识）是远离各种取舍，诸法是无我的，是平等的。自己的心本来不生，因为自性是空的。这里面怎么说我的五蕴等有所表述呢？因为分别心现前是没有实体的。所以如果常常觉察菩提心，就能安住在诸法空相上。而且常常觉察那菩提心，用悲心来观察，以大悲为本体。因为这样，在五蕴中没有我相可以得到。有一些外道，生起不相应的行为，执着于相而分别，认为五蕴有非永恒的法。但实际上没有我相可以得到。诸法任持的真实性中，不可以执着于永恒，也不是没有永恒。在我的五蕴中，名字尚且没有实际，更何况有造作呢？
English
English version Treatise on the Bodhicitta Free from Characteristics Composed by Bodhisattva Nagarjuna (Longshu Pusa) Translated by Shi Hu, Minister of the Ministry of Rites, Great Master who Transmits the Dharma, and Purple-Robed Subject by Imperial Decree, during the Western Heaven Translation of Sutras I take refuge in all Buddhas. Now I will briefly explain the meaning of Bodhicitta (awakening mind). I sincerely prostrate to that Bodhicitta. It is like a brave warrior holding a superior weapon; its meaning is also like that. All Buddhas, World Honored Ones, and Bodhisattva Mahasattvas (great beings), all because of arousing this Bodhicitta. I arouse Bodhicitta in the same way, and the accomplishment, even sitting under the Bodhi tree and attaining the fruit of perfect enlightenment, is because this mind is firm. Moreover, this Bodhicitta is the fundamental principle that holds all practices of all Bodhisattvas. Thus contemplate, thus arise. Now I praise Bodhicitta, in order to let all sentient beings cease the suffering of Samsara (cycle of rebirth), universally liberate those who have not been liberated, liberate those who have not been liberated, bring peace to those who have not found peace, and bring Nirvana (liberation) to those who have not attained Nirvana. In order to fulfill such supreme vows, establish the correct nature of oneself, enter the true contemplation of the supreme meaning, that Bodhicitta has no arising self-nature, therefore I now speak. What is called Bodhicitta is to be free from all characteristics. Question: How is it free from all characteristics here? Answer: The so-called Skandhas (five aggregates), Ayatanas (twelve sense bases), and Dhatus (eighteen elements) are free from all acceptance and rejection, all dharmas (phenomena) are without self, and are equal. One's own mind is originally unborn, because its self-nature is empty. How can it be said here that my Skandhas, etc., have something to express? Because the discriminating mind is present without substance. Therefore, if one constantly perceives Bodhicitta, one can abide in the emptiness of all dharmas. Moreover, constantly perceive that Bodhicitta, observe with compassion, and take great compassion as its essence. Because of this, in the Skandhas, no self-nature can be obtained. There are some heretics who engage in inappropriate practices, clinging to characteristics and discriminating, believing that the Skandhas have non-eternal dharmas. But in reality, no self-nature can be obtained. In the true nature that upholds all dharmas, one cannot cling to permanence, nor is it without permanence. In my Skandhas, even the name has no reality, let alone creation? --------------------------------------------------------------------------------
Chinese
及诸分别。若言有一法乃至有诸法。作此说者。世间心转随世间行。彼非相应为常行相。此义不然。是故当知诸法无性。若内若外不可分别。彼能执心而有何因。谓不能离随世间相。若因若相是二无别。此即非常亦非能执。当知心性不可执常。是故彼性无常是常。若知彼性是无常者。当何所作从何所生取我等相。若离世间即于蕴中无有障碍。若处若界觉了亦然。取舍二法即不可得。 此中言蕴者。谓色受想行识。此说为五蕴诸声闻人于是中学复次当知。色如聚沫。受如浮泡。想如阳焰行如芭蕉。识如幻士。此五蕴义。佛二足尊为诸菩萨如应宣说。 所言色蕴者。今略示其相。谓四大种及彼所造。说为色蕴彼非色者。谓即所余受想行三。诸教应知识蕴行想如下当说。 此中言处者。谓内眼等处。外色等处。此说为十二处。 此中言界者。谓眼根等界。眼识等界。色等境界。此说为十八界。如是蕴处界离诸取舍。无方无分不可分别。分别见者是义不然。随起分别即有所著。彼复云何而得相应。若有一相见外义者。当知此为破智所转。意长养色是义云何。应知如是非一非异。有诸外道波哩没啰惹迦等。随诸异见起三分别。是义不然。如人梦中造杀害事。而彼所作无实行相。又如人梦居最上处。而彼 现代汉语译本：以及各种分别。如果说存在一种法乃至存在多种法，这样说的人，他们的心随着世间的流转而转，他们的行为也随着世间的习俗而行。他们与常行之相并不相应。这种说法是不对的。所以应当知道，一切法都没有自性，无论是内在的还是外在的，都不可分别。他们执着于心，又有什么原因呢？因为他们不能脱离世间的表象。无论是原因还是表象，这两者之间没有区别。这既不是常，也不是能执。应当知道，心的本性是不可执为常的。所以，心的本性是无常，而无常才是常。如果知道心的本性是无常，那么应当做什么？从哪里产生？又如何去执取我等等的表象呢？如果脱离了世间，那么对于五蕴之中就没有障碍。对于处和界，觉悟也是如此。取和舍这两种法，都是不可得的。 这里所说的蕴，指的是色、受、想、行、识。这被称为五蕴，声闻乘的修行人就是学习这些。进一步应当知道，色就像聚沫，受就像水泡，想就像阳焰，行就像芭蕉，识就像幻术师。这五蕴的含义，佛陀为诸位菩萨恰如其分地宣说。 所说的色蕴，现在简略地说明它的相状。指的是四大种以及四大种所造的。这被称为色蕴。不是色的，指的是其余的受、想、行三种。各种教义应当知道，识蕴、行蕴、想蕴将在下面说明。 这里所说的处，指的是内在的眼等处，外在的色等处。这被称为十二处。 这里所说的界，指的是眼根等界，眼识等界，色等境界。这被称为十八界。像这样，蕴、处、界脱离了各种取舍，没有方位，没有分割，不可分别。认为可以分别的见解是不对的。随着分别心的生起，就会有所执着。他们又怎么能够相应呢？如果有人认为存在一个外在的相，应当知道这是被破智所转。意根增长色法，这是什么意思呢？应当知道，这既不是一也不是异。有一些外道，如波哩没啰惹迦（Parivrajaka，流浪的苦行者），随着各种不同的见解而产生三种分别。这种说法是不对的。就像人在梦中造作杀害的事情，而他所做的事情并没有真实的相状。又像人在梦中居住在最高的地方，而他
English
English version: And all kinds of discriminations. If one says there is one dharma (法, law, principle) or even many dharmas, those who say this, their minds turn with the turning of the world, and their actions follow the customs of the world. They are not in accordance with the characteristic of constant practice. This statement is not correct. Therefore, it should be known that all dharmas are without self-nature, whether internal or external, they cannot be distinguished. What is the reason for their attachment to the mind? It is because they cannot detach themselves from the appearances of the world. Whether it is cause or appearance, there is no difference between the two. This is neither constant nor capable of grasping. It should be known that the nature of the mind cannot be grasped as constant. Therefore, the nature of the mind is impermanent, and impermanence is constant. If one knows that the nature of the mind is impermanent, then what should one do? From where does it arise? And how can one grasp the appearances of 'I' and so on? If one detaches oneself from the world, then there will be no obstacles in the skandhas (蕴, aggregates). The same is true for the ayatanas (处, sense bases) and dhatus (界, elements). The two dharmas of taking and discarding are unattainable. Here, the term 'skandhas' refers to rupa (色, form), vedana (受, sensation), samjna (想, perception), samskara (行, mental formations), and vijnana (识, consciousness). These are called the five skandhas, which the Sravakas (声闻, hearers) study. Furthermore, it should be known that rupa is like a mass of foam, vedana is like a floating bubble, samjna is like a mirage, samskara is like a banana tree, and vijnana is like a magician. The meaning of these five skandhas, the Buddha, the Honored One with two feet, appropriately explained to the Bodhisattvas. The term 'rupa skandha' (色蕴, aggregate of form), now briefly describes its characteristics. It refers to the four great elements (四大种, earth, water, fire, and wind) and what is created by them. This is called the rupa skandha. What is not rupa refers to the remaining three: vedana, samjna, and samskara. The various teachings should know that the vijnana skandha, samskara skandha, and samjna skandha will be explained below. Here, the term 'ayatanas' (处, sense bases) refers to the internal ayatanas such as the eye, and the external ayatanas such as form. These are called the twelve ayatanas. Here, the term 'dhatus' (界, elements) refers to the eye-organ element, the eye-consciousness element, and the form element. These are called the eighteen dhatus. In this way, the skandhas, ayatanas, and dhatus are free from all taking and discarding, without direction, without division, and cannot be distinguished. The view that they can be distinguished is incorrect. With the arising of discrimination, there will be attachment. How can they be in accordance? If someone thinks there is an external appearance, it should be known that this is being turned by broken wisdom. What does it mean that the mind-organ increases form? It should be known that this is neither one nor different. There are some heretics, such as the Parivrajakas (波哩没啰惹迦, wandering ascetics), who, according to various different views, generate three kinds of discriminations. This statement is not correct. Just like a person commits murder in a dream, but what he does has no real appearance. Also, like a person lives in the highest place in a dream, but he --------------------------------------------------------------------------------
Chinese
亦非殊胜行相。此义云何。谓识光明破取舍相故。识法如是外义何有。是故诸法无有外义。当知一切色相所表。自识光明色相照耀。如人见彼幻化阳焰乾闼婆城取以为实。诸无智人以愚执心。观色等实亦复如是由此我执是心随转。如先所说蕴处界义。应知离彼诸分差别。唯心分位所施设故。而种种相唯心所现。此义成就如成唯识说。此中问言。前说五蕴识云何自相答如说心义识亦如是。如佛世尊常作是说。应知一切唯心所现。此义甚深。诸愚痴者不能了故。不见真实。是故若能空其我相。即于是心不生分别。起分别者谓邪教故。彼所建立是义不成。如实义者见法无我。是大乘中法无我义。自心本来而不生故。随有所生亦复平等。自心增上入真实义。瑜伽行门所出生故。此中应知。彼后所依而无实体。此即名为净心现行。若过去法过去无实。若未来法未来未至。若现在法现在不住。于三世中当云何住。如军林等多法成故。应知识者是无我相。彼识亦非为所依故。若于诸法如是见已。犹如赤云速疾散灭。是故当知。若法有者从思所现。阿赖耶识亦复如是。诸有情类若来若去。法尔如是。譬如大海众流所归。阿赖耶识所依亦然。若有如是观彼识者。即不可有分别心生。若彼各各如实知者。而彼彼名复云何说。若彼各各知诸物 现代汉语译本： 也不是殊胜的行相。这是什么意思呢？因为识的光明能够破除对取舍之相的执着。识的法性既然如此，外在的意义又在哪里呢？所以一切诸法都没有外在的意义。应当知道一切色相所表现的，都是自识光明的色相照耀。就像人们看到幻化的阳焰（yáng yàn，海市蜃楼）和乾闼婆城（qián tà pó chéng，神话中的城市），就以为是真实的。那些没有智慧的人，以愚痴执着的心，观察色等法为实有，也是这样。由此我执，心随之流转。如先前所说的五蕴、十二处、十八界（wǔ yùn, shí èr chù, shí bā jiè，佛教基本概念）的意义，应当知道离开那些部分的差别，只是心的不同作用所施设的缘故。而种种的相，都只是心所显现的。这个意义的成就，就像《成唯识论》（Chéng Wéi Shì Lùn，佛教论著）所说的那样。 这里有人问：前面说五蕴，识的自相是什么呢？回答说：就像说心一样，识也是这样。就像佛世尊常常这样说：应当知道一切都是唯心所现。这个意义非常深奥，那些愚痴的人不能够理解，所以见不到真实。因此，如果能够空掉我相，就在这个心中不生分别。生起分别的人，是因为邪教的缘故。他们所建立的意义是不能成立的。如实的意义是见到法无我（fǎ wú wǒ，佛教术语，指诸法无自性），这是大乘佛法中法无我的意义。自心本来就不生，随有所生也是平等的。自心增上，进入真实义，这是瑜伽行门（yú jiā xíng mén，佛教修行方法）所出生的缘故。 这里应当知道，那个后来的所依是无实体的。这就叫做净心现行。如果过去的法，过去就没有实体；如果未来的法，未来还没有到来；如果现在的法，现在就不能安住。在过去、现在、未来三世中，应当如何安住呢？就像军队、森林等由多种法组成一样，应当知道识者是无我相。那个识也不是所依的缘故。如果对于诸法这样见解之后，就像红色的云彩迅速地消散一样。所以应当知道，如果法存在，是从思惟所显现的。阿赖耶识（ā lài yé shì，佛教术语，第八识）也是这样。诸有情众生，若来若去，本来就是这样。譬如大海是众流所归之处，阿赖耶识所依也是这样。如果有人这样观察那个识，就不可有分别心生起。如果他们各自如实地知道，那么那些名称又该如何说呢？如果他们各自知道诸物……