English
English version Also without substance. If there is truly no real creator, then it is impermanent. All afflictions and karmas accumulate to form a substance. This karma also arises from the mind. If the mind has no abiding place, how can karma exist? For example, a happy mind is of a peaceful nature. That peaceful mind is unattainable. Those with wisdom can truly observe. They attain liberation because they see the truth. Furthermore, the Bodhicitta (bodhicitta, mind of enlightenment) is the highest and most real. This true meaning is called emptiness (śūnyatā, emptiness). It is also called Suchness (tathātā, the true nature of things), and also called Reality Limit (bhūtakoti, the limit of reality). This is the unconditioned ultimate truth (paramārtha-satya, the highest truth). If one does not understand such meaning of emptiness, know that they are not among those who are on the path to liberation. In samsara (saṃsāra, cycle of rebirth), they are greatly foolish. Those who transmigrate in samsara wander through the six realms (ṣaṭ-gati, realms of gods, humans, asuras, animals, pretas, and hells). If those with wisdom can truly observe, then that Bodhicitta corresponds with emptiness. Having observed in this way, they can then accomplish wisdom that benefits others, without obstruction or attachment. These are those who know gratitude and repay the Buddha's kindness. They constantly observe beings with compassion, parents and relatives in various conditions. They are constantly burned by the fierce fire of afflictions. Causing beings to transmigrate in birth and death. Like the suffering they endure, thinking of taking it on their behalf. Like harmonious joy, thinking of universally bestowing it upon them. Furthermore, observe the desirable and undesirable results of the world, good realms (sugati, good destinies) and bad realms (durgati, bad destinies), beneficial and unbeneficial, changing according to beings. But beings originally have not obtained anything. Various phenomena arise according to the differences in wisdom. All Brahma Kings (Brahmā, rulers of the form realm heavens), Indra (Indra, lord of the Trayastrimsa heaven), guardian deities of the world, whether gods or humans, all cannot be separated from worldly phenomena. Furthermore, observe all the hells (naraka, places of suffering), hungry ghosts (preta, beings who suffer from chronic hunger), and animals (tiryagyoni, animals). Among these realms, all beings are countless, numerous, and of various kinds and appearances. Unbeneficial suffering constantly accompanies them. Driven by hunger and thirst, they kill and devour each other. Because of this, the bad results of suffering do not cease. The Buddhas and Bodhisattvas truly observe all beings in good and bad realms, their karmic retributions, and their respective characteristics are thus. As they observe, they generate a mind of skillful means. They well protect beings, causing them to be separated from all defilements. Therefore, the Bodhisattvas take great compassion (mahākaruṇā, great compassion) as the foundation. They take those beings as the object of their contemplation. Therefore, the Bodhisattvas do not cling to the pleasurable tastes of all meditative states (dhyāna, meditative states). They do not seek the rewards they obtain for their own benefit. They surpass the Śrāvakabhūmi (Śrāvakabhūmi, the level of the Hearers), and do not abandon beings. They cultivate the practice of benefiting others, generate the great Bodhicitta. They generate the great Bodhi sprout, seeking the fruit of Buddha's Bodhi. They observe beings with great compassion. --------------------------------------------------------------------------------
Chinese
生苦。阿鼻地狱广阔无边。随诸业因苦报轮转。此种种罪受种种苦。菩萨悲心念欲代受。此种种苦有种种相。说无有实亦非无实。若了知空即知此法。随诸业果如是顺行。是故诸菩萨为欲救度诸众生故。起勇猛心入生死泥。虽处生死而无染着。犹如莲华清净无染。大悲为体不舍众生。空智所观不离烦恼。是故菩萨以方便力示生王宫。逾城出家苦行修道。坐菩提场成等正觉。现神通力破诸魔军。为度众生转大法轮。现三道宝阶从天下降起诸化相。随顺世间入大涅盘。于其中间现诸色相。或作梵王或为帝释。若天若人随诸相转。如是种种示现诸相。是故得名救世导师。此等皆是诸佛菩萨大悲愿力。调伏世间悉令安住相应胜行。是故于轮回中不生退倦。从一乘中说二乘法。一乘二乘皆真实义。若声闻菩提。若佛菩提。智身一相。三摩地一体。虽有所说是说非说。或有说为种种相者。但为引导诸众生故。若众生得利。而佛菩提福智平等。而实无有二相可住。若有住相即为种子。彼种子相聚类所生。是故增长生死芽茎。如佛世尊常所宣说。破彼世间种种行相。但为众生作诸方便。而实非破。若离分别比义甚深。甚深义中无有二相。虽说有破此亦非破。于空法中无有二相。诸法任持自性真实。智波罗蜜多是即菩提心。菩提心者除一 切见。是故当知。诸身语心是无常法。但为众生作利益故。此中言空空而非断。此中说有有亦不常。是故无有生死亦无涅盘。而悉安住无住涅盘。诸佛世尊咸作是说。悲心所生无量福聚。彼即最上真实空理。诸佛威神之所出生。自利利他二行成就。我今顶礼彼一切性。我常尊敬彼菩提心。愿所称赞佛种不断。诸佛世尊常住世间。而菩提心者大乘中最胜。我于此心安住正念。又菩提心者。住等引心从方便生。若了是心生死平等。自利利他二行成就。又菩提心者。离诸见相。无分别智真实而转。诸有智者发菩提心。彼获福聚无量无边。又复若人于一刹那间。观想菩提心。彼获福聚不可称量。以菩提心非称量故。又菩提心宝清净无染。最大最胜最上第一。不能坏非所坏真实坚固。能破烦恼等一切魔。满诸菩萨普贤行愿。又菩提心者。是一切法之所归趣。所说真实离诸戏论。是即清净普贤行门。离一切相。此如是说。 我所称赞菩提心 如二足尊正所说 而菩提心最尊胜 所获福聚亦无量 我以此福施众生 普愿速超三有海 如理如实所称扬 智者应当如是学 菩提心离相论 现代汉语译本： 切见（Qie Jian）。因此应当知道，诸身语心都是无常之法，但为了给众生带来利益的缘故。这里所说的空，并非断灭之空；这里所说的有，也并非恒常之有。因此，没有生死，也没有涅盘，而是安住在无住涅盘之中。诸佛世尊都这样说，由悲心所产生的无量福德聚集，那就是最上真实之空理，是诸佛威神之力所出生，能成就自利利他两种修行。我现在顶礼那一切自性，我常尊敬那菩提心。愿所称赞的佛种不会断绝，诸佛世尊常住在世间。而菩提心在大乘中最殊胜，我对此心安住正念。又，菩提心，是安住在等引心（Deng Yin Xin，禅定状态的心）中，从方便法门而生。如果了解此心，则生死平等，能成就自利利他两种修行。又，菩提心，是远离各种见解和表相，以无分别智真实地运转。诸有智慧的人发起菩提心，他们所获得的福德聚集无量无边。又，如果有人在一刹那间观想菩提心，他所获得的福德聚集不可称量，因为菩提心是无法称量的。又，菩提心宝清净无染，最大最殊胜最上第一，不能被破坏，不是能被破坏的，真实而坚固，能破除烦恼等一切魔障，满足诸菩萨普贤（Puxian）的行愿。又，菩提心，是一切法所归向之处，所说的是真实不虚，远离各种戏论，这就是清净的普贤行门，远离一切表相，就是这样说的。 我所称赞的菩提心，正如二足尊（Er Zu Zun，佛陀的尊称）所正确宣说的，而菩提心是最尊胜的，所获得的福德聚集也是无量的。我将以此福德施予众生，普遍希望他们迅速超越三有海（San You Hai，欲界、色界、无色界）。如理如实地称扬，智者应当这样学习。 《菩提心离相论》
English
English version: Qie Jian. Therefore, it should be known that all bodies, speech, and minds are impermanent dharmas, but for the sake of benefiting sentient beings. The emptiness spoken of here is not annihilation; the existence spoken of here is also not constant. Therefore, there is neither birth and death nor Nirvana, but rather abiding in non-abiding Nirvana. All Buddhas and World Honored Ones say this: the immeasurable accumulation of merit arising from compassion is the supreme and true principle of emptiness, born from the power and majesty of all Buddhas, accomplishing both self-benefit and benefiting others. I now prostrate to all those natures, and I always respect that Bodhicitta (the mind of enlightenment). May the seed of Buddhahood that is praised never be cut off, and may all Buddhas and World Honored Ones always abide in the world. And Bodhicitta is the most supreme in Mahayana (the Great Vehicle), and I abide in mindfulness of this mind. Moreover, Bodhicitta is abiding in the mind of Samadhi (Deng Yin Xin, a state of meditative absorption), arising from skillful means. If one understands this mind, then birth and death are equal, and one can accomplish both self-benefit and benefiting others. Furthermore, Bodhicitta is free from all views and appearances, and truly operates with non-discriminating wisdom. Those who are wise generate Bodhicitta, and the accumulation of merit they obtain is immeasurable and boundless. Moreover, if a person contemplates Bodhicitta for a moment, the accumulation of merit they obtain is immeasurable, because Bodhicitta is immeasurable. Furthermore, the treasure of Bodhicitta is pure and undefiled, the greatest, most supreme, and the foremost, it cannot be destroyed, it is not something that can be destroyed, it is true and firm, it can destroy afflictions and all demons, and fulfill the vows of all Bodhisattvas and Samantabhadra (Puxian). Furthermore, Bodhicitta is where all dharmas return, what is said is true and not false, free from all fabrications, this is the pure practice of Samantabhadra, free from all appearances, this is how it is said. The Bodhicitta that I praise, is just as the Two-Footed Honored One (Er Zu Zun, a respectful term for the Buddha) has correctly proclaimed, and Bodhicitta is the most venerable, and the accumulation of merit obtained is also immeasurable. I bestow this merit upon sentient beings, universally hoping that they quickly transcend the ocean of the Three Realms (San You Hai, the Desire Realm, the Form Realm, and the Formless Realm). Praising in accordance with reason and truth, the wise should learn in this way. The Treatise on Bodhicitta Free from Appearances --------------------------------------------------------------------------------