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大正藏第 32 册 No. 1663 菩提心观释 No. 1663 菩提心观释 西天译经三藏朝散大夫试鸿胪卿传教大师臣法天奉 诏译 归命本师 大觉世尊 我今略释 菩提心观 如佛所说。从心生一切法。我今当议彼菩提心。云何性。答离一切性。云何一切性。谓蕴处界等性。彼菩提心离取舍故。则法无我自性平等。本来不生自性空故。所言一切性者。是我等性。谓我人众生寿者补特伽罗摩拏嚩迦等性。而彼等性非菩提心。于意云何。谓彼我等。而于自性离一切相中而生我见。从我见生一切烦恼此不生彼心。或言蕴处界等亦离取舍。谓蕴处界等性真实理不可得故。云何色相等无实。谓色蕴四大合成故。四大者。即地水火风界。复生五色谓色声香味触。彼地大等及五色等。一一各自性不可得。如是诸法皆然。是故知色名虚假。由此知色蕴空。譬如因树有影树灭影亡。色蕴如是。受蕴亦然。云何名受。受有三种。谓苦受乐受非苦乐受。而此三受互相因缘。复有二种。谓身受意受。身色蕴摄。身不可得故。若无身即无受。亦不可言亦不可说非短非长。非色非相。无实无著。不可知故。身受如是。意受亦然。受蕴如是。见受蕴空。想蕴亦虚假不实。缘虑所摄。而彼缘 现代汉语译本 大正藏第 32 册 No. 1663 《菩提心观释》 No. 1663 菩提心观释 西天译经三藏朝散大夫试鸿胪卿传教大师臣法天（译者名号）奉 诏译 归命本师 大觉世尊 我今略释 菩提心观 如佛所说：‘从心生一切法。’我今当议彼菩提心。云何是它的‘性’？答：离一切‘性’。云何是一切‘性’？谓五蕴（色、受、想、行、识）、十二处（眼、耳、鼻、舌、身、意；色、声、香、味、触、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、声界、香界、味界、触界、法界；眼识界、耳识界、鼻识界、舌识界、身识界、意识界）等‘性’。彼菩提心离取舍故，则法无我，自性平等，本来不生，自性空故。所言一切‘性’者，是‘我’等‘性’，谓我、人、众生、寿者、补特伽罗（pudgala，意为‘人’或‘补特伽罗’，一种常一不变的实体，为某些部派佛教所主张）、摩拏嚩迦（manavaka，意为‘人’）等‘性’。而彼等‘性’非菩提心。于意云何？谓彼‘我’等，而于自性离一切相中而生我见。从我见生一切烦恼，此不生彼心。或言五蕴、十二处、十八界等亦离取舍，谓五蕴、十二处、十八界等‘性’真实理不可得故。云何色相等无实？谓色蕴四大合成故。四大者，即地、水、火、风界。复生五色，谓色、声、香、味、触。彼地大等及五色等，一一各自性不可得。如是诸法皆然。是故知色名虚假。由此知色蕴空。譬如因树有影，树灭影亡，色蕴如是。受蕴亦然。云何名受？受有三种，谓苦受、乐受、非苦乐受。而此三受互相因缘。复有二种，谓身受、意受。身色蕴摄，身不可得故。若无身即无受，亦不可言亦不可说，非短非长，非色非相，无实无著，不可知故。身受如是，意受亦然。受蕴如是，见受蕴空。想蕴亦虚假不实，缘虑所摄。而彼缘
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English version T32 No. 1663 Commentary on the Visualization of Bodhicitta No. 1663 Commentary on the Visualization of Bodhicitta Translated by Dharma Heaven, the Minister of Transmission and Instruction, Grand Master of the Imperial Secretariat, and Senior Official of the Honglu Temple, by Imperial Order. I take refuge in the original teacher, the Greatly Enlightened World Honored One. I will now briefly explain the Visualization of Bodhicitta. As the Buddha said: 'All dharmas arise from the mind.' I will now discuss that Bodhicitta. What is its 'nature'? Answer: It is apart from all 'natures.' What are all 'natures'? They are the 'natures' of the skandhas (form, feeling, perception, mental formations, consciousness), the ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the dhatus (elements: eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), etc. Because that Bodhicitta is apart from grasping and rejection, the dharma is without self, its self-nature is equal, originally unarisen, and its self-nature is empty. What is meant by all 'natures' are the 'natures' of 'I,' etc., namely, the 'natures' of I, person, sentient being, life-span, pudgala (meaning 'person' or 'individual,' a permanent and unchanging entity asserted by some schools of Buddhism), manavaka (meaning 'person'), etc. But those 'natures' are not Bodhicitta. What do you think? Those 'I,' etc., in their self-nature, give rise to the view of self in the absence of all characteristics. From the view of self arises all afflictions; this does not give rise to that mind. Or it is said that the skandhas, ayatanas, and dhatus are also apart from grasping and rejection, because the true principle of the 'natures' of the skandhas, ayatanas, and dhatus is unattainable. How are form, etc., unreal? Because the form skandha is composed of the four great elements. The four great elements are the earth, water, fire, and wind elements. Further, the five colors arise, namely, form, sound, smell, taste, and touch. The self-nature of each of those great earth elements, etc., and the five colors, etc., is unattainable. All dharmas are like this. Therefore, know that the name of form is false. From this, know that the form skandha is empty. Just as because of a tree there is a shadow, and when the tree is destroyed, the shadow disappears, so is the form skandha. The feeling skandha is also like this. What is called feeling? There are three kinds of feeling, namely, painful feeling, pleasant feeling, and neither painful nor pleasant feeling. And these three feelings are mutually conditioned. There are also two kinds, namely, bodily feeling and mental feeling. The body is included in the form skandha, and because the body is unattainable, if there is no body, there is no feeling. It cannot be said or spoken of, it is neither short nor long, neither form nor characteristic, without reality or attachment, and unknowable. Bodily feeling is like this, and so is mental feeling. The feeling skandha is like this; see that the feeling skandha is empty. The perception skandha is also false and unreal, included in conceptualization. And that conceptualization --------------------------------------------------------------------------------
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虑不可得故。即非缘虑。非缘虑故见想蕴空想蕴如是。行蕴亦然。心所造作善意记念等行。无所有故。彼心法所生色等蕴一一无所生。是故知行蕴业相不实亦无主宰。即见行蕴空行蕴如是。识蕴亦然。乃至眼耳鼻舌身意。彼眼识等一一自性皆不可得。彼眼缘有色。从缘生识。无缘即不生识。而此眼色及彼色蕴等无分齐。此分别眼色即非眼色。识无所生。眼识如是。耳鼻舌身意亦然。如是知此识依止摩曩识。由依止摩曩识故。即发生过去未来见在法故。云何过去未来见在法。谓过去已灭。未来未生。见在不住。由是知识蕴空。如是一一说蕴处界。各各分别自性皆空。彼非无性即真实句。喻无种子不生芽茎。是故说彼蕴处界等亦离取舍。云何菩提心无取无舍。如佛所说。告秘密主彼菩提心。如来应正等觉了知彼心。非青非黄。非赤非白。非红色非颇胝迦色。非短非长。非圆非方。非明非暗。非女非男。非黄门等。又秘密主。菩提心非欲界性。非色界性。非天性非夜叉。非乾闼婆非阿修罗。非人非非人等性。乃至一切智求亦不可得。如是取心非有。云何言有舍故。又如佛说。告秘密主。菩提心非内非外非中间。不可得故。于意云何。以自性寂静故。又秘密主。彼菩提心一切智求不可得。云何得取舍。如是于法得离取舍。平等 无我。如一切法无我亦然。如佛所说。菩提心亦然。一切法空无相无我。诸法寂静无寂静相。心本平等本来不生亦非不生。复云何性。答曰空性。空云何性。谓如虚空故。如佛所说。虚空之性空无喻故。菩提之心亦复如是。菩提之名非性非相。无生无灭。非觉非无觉。若如是了知。是名菩提心。又如佛说。告秘密主。于自本心如实了知。于无有法亦不可得。是故名阿耨多罗三藐三菩提。又告秘密主。当于自心如实观已。然后发起方便观于众生。知诸众生于自觉性不如实知。起于疑妄颠倒执着。受于种种轮回大苦。我由此故起大悲心。令诸众生于自心法如实证觉。是即名为菩提心。是名利益心。安乐心。最上心。法界善觉心。以如是智。摄诸众生故。名菩提心。发此心故。所获福德亦如虚空无有边际。其功德海亦复无量。虽复劫尽功德无尽。如是名为发一切智根本最上菩提心。 菩提心观释一卷 现代汉语译本： 无我。如果一切法都是无我的，那么菩提心也是如此。正如佛陀所说，菩提心也是空、无相、无我的。一切法寂静，没有寂静的表相。心原本平等，本来不生也不灭。那么它的自性是什么呢？回答是空性。空的自性是什么呢？就像虚空一样。正如佛陀所说，虚空的自性是空，没有比喻可以形容。菩提心也是如此。菩提这个名称，非自性，非表相，不生不灭，非觉悟，非不觉悟。如果能够这样了解，就叫做菩提心。 又如佛陀所说，告诉秘密主（Vajrapani，金刚手菩萨）：如实地了解自己的本心，对于任何有为法都不可得，所以叫做阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。又告诉秘密主：应当如实地观察自己的心，然后发起方便，观察众生，知道众生对于自觉的本性不能如实地了解，生起疑惑、虚妄、颠倒、执着，承受种种轮回的巨大痛苦。我因此生起大悲心，令一切众生对于自己的心法如实地证悟，这就叫做菩提心，也叫做利益心、安乐心、最上心、法界善觉心。以这样的智慧，摄受一切众生，所以叫做菩提心。发起此心，所获得的福德就像虚空一样没有边际，其功德海也是无量的。即使经历无数劫，功德也不会穷尽。这样就叫做发起一切智的根本、最上的菩提心。 《菩提心观释》一卷
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English version: Non-self. If all dharmas are without self, so too is Bodhicitta (the mind of enlightenment). As the Buddha said, Bodhicitta is also empty, without characteristics, and without self. All dharmas are tranquil, without the characteristic of tranquility. The mind is originally equal, originally unborn and unceasing. What then is its nature? The answer is emptiness. What is the nature of emptiness? It is like space. As the Buddha said, the nature of space is empty and without comparison. The mind of Bodhi is also like this. The name 'Bodhi' is neither nature nor characteristic, neither arising nor ceasing, neither awakened nor unawakened. If one understands in this way, it is called Bodhicitta. Furthermore, as the Buddha said, tell Secret Lord (Vajrapani, the Bodhisattva Vajrapani): To truly understand one's own original mind, nothing can be obtained from any conditioned dharma; therefore, it is called Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Again, tell Secret Lord: One should truly observe one's own mind, and then generate skillful means to observe sentient beings, knowing that sentient beings do not truly understand their own awakened nature, giving rise to doubt, delusion, inverted views, and attachments, and suffering all kinds of great suffering in samsara. Therefore, I generate great compassion, so that all sentient beings may truly realize their own mind-dharma; this is called Bodhicitta, also called the mind of benefit, the mind of peace, the supreme mind, the mind of good awakening in the Dharma realm. With such wisdom, one gathers all sentient beings, therefore it is called Bodhicitta. Generating this mind, the merit obtained is like space, without limit, and its ocean of merit is also immeasurable. Even if countless kalpas pass, the merit will not be exhausted. This is called generating the root of all-knowing wisdom, the supreme Bodhicitta. Commentary on Contemplating the Bodhi Mind, one volume --------------------------------------------------------------------------------