Chinese
大正藏第 32 册 No. 1664 广释菩提心论 No. 1664 广释菩提心论卷第一 莲华戒菩萨造 西天译经三藏传法大师施护奉 诏译 归命三世一切佛 略集大乘诸法行 建立最初胜事业 我今广释菩提心 此中云何。若欲速证一切智者。总略标心住于三处。出生悲心。从悲发生大菩提心。所有最胜一切佛法。皆由悲心而为根本。此悲所因为观众生故。如圣法集经云。尔时观自在菩萨摩诃萨。白佛言世尊。诸菩萨不应修学多种法门。但于一法而自勤行。即于一切法如掌中得。何等一法所谓大悲。诸菩萨乘此大悲。即于一切佛法如掌中得。世尊譬如转轮圣王轮宝行处。即得一切力聚。而诸菩萨亦复如是。大悲行处。即能成就一切佛法力聚。世尊又如士夫命根坚固。即能令诸根而得转故。而诸菩萨亦复如是。大悲坚固。乃能令诸菩提行法而得转故。 如无尽意经云。复次舍利子。当知诸菩萨大悲无尽。何以故与一切法为先导故。舍利子譬如士夫所有命根与出入息而为先导。大乘法门广大普集亦复如是。菩萨大悲为先导故。如象头经云。尔时有一天子。问妙吉祥菩萨言。当云何能发起一切菩萨胜行。复云何住。妙吉祥言。天子大悲乃能发起一切菩 现代汉语译本 《广释菩提心论》卷第一 莲华戒菩萨造 西天译经三藏传法大师施护奉 诏译 皈命三世一切佛，略集大乘诸法行，建立最初胜事业，我今广释菩提心。 此中如何？若欲迅速证得一切智，总括要略地将心安住于三处，出生悲心。从悲心发生大菩提心。所有最殊胜的一切佛法，都以悲心作为根本。这悲心的所因为观察众生之故。如《圣法集经》所说：‘尔时观自在菩萨摩诃萨（Avalokiteśvara Bodhisattva Mahāsattva），对佛说：世尊，诸菩萨不应修学多种法门，但于一种法门而自身勤奋修行，即于一切法如在掌中般获得。是哪一种法？所谓大悲。诸菩萨凭借此大悲，即于一切佛法如在掌中般获得。世尊，譬如转轮圣王（cakravartin）的轮宝所行之处，即能获得一切力量的聚集。而诸菩萨也像这样，大悲所行之处，即能成就一切佛法的力量聚集。世尊，又如士夫的命根坚固，即能令诸根得以运转。而诸菩萨也像这样，大悲坚固，才能令诸菩提行法得以运转。’ 如《无尽意经》所说：‘复次，舍利子（Śāriputra），应当知道诸菩萨的大悲是无尽的。为什么呢？因为它与一切法作为先导的缘故。舍利子，譬如士夫所有的命根与出入息作为先导。大乘法门广大普集也像这样，菩萨的大悲作为先导的缘故。’如《象头经》所说：‘尔时有一天子，问妙吉祥菩萨（Mañjuśrī Bodhisattva）言：当如何才能发起一切菩萨殊胜的修行？又当如何安住？妙吉祥言：天子，大悲才能发起一切菩萨的殊胜修行。
English
English version The Extensive Explanation of the Bodhicitta Treatise, Volume 1 Composed by Bodhisattva（Bodhisattva）Lianhuajie (莲华戒) Translated under imperial decree by Shihu (施护), Tripitaka Master and Dharma Transmitter from Western India I pay homage to all Buddhas of the three times, Briefly gathering the practices of the Mahayana, Establishing the supreme initial endeavor, I now extensively explain the Bodhicitta. Herein, how? If one desires to quickly attain omniscience, one should generally and briefly settle the mind in three places, giving rise to compassion. From compassion arises great Bodhicitta. All the most supreme Buddha-dharmas have compassion as their root. The cause of this compassion is for the sake of observing sentient beings. As the Holy Dharma Collection Sutra says: 'At that time, Avalokiteśvara Bodhisattva Mahāsattva (观自在菩萨摩诃萨) said to the Buddha: World Honored One, Bodhisattvas should not study many Dharma gates, but should diligently practice one Dharma, and then they will obtain all Dharmas as if in the palm of their hand. What is that one Dharma? It is called great compassion. Bodhisattvas, relying on this great compassion, obtain all Buddha-dharmas as if in the palm of their hand. World Honored One, just as the wheel treasure of a Chakravartin (转轮圣王) travels, it obtains the gathering of all powers. And so it is with Bodhisattvas; where great compassion travels, it can accomplish the gathering of all Buddha-dharmas. World Honored One, just as the life force of a person is firm, it enables all the senses to function. And so it is with Bodhisattvas; when great compassion is firm, it enables all Bodhi practices to function.' As the Akshayamati Sutra says: 'Furthermore, Shariputra (舍利子), you should know that the great compassion of Bodhisattvas is inexhaustible. Why? Because it precedes all Dharmas. Shariputra, just as the life force of a person precedes their breath, so it is with the vast and universally gathered Mahayana Dharma; the great compassion of Bodhisattvas precedes it.' As the Elephant Head Sutra says: 'At that time, a Deva (天子) asked Manjushri Bodhisattva (妙吉祥菩萨): How can one arouse all the supreme practices of Bodhisattvas? And how should one abide? Manjushri said: Deva, great compassion can arouse all the supreme practices of Bodhisattvas.' --------------------------------------------------------------------------------
Chinese
萨胜行。菩萨缘诸众生为境界住。是故菩萨常起爱念一切众生。而于己身无所顾惜。纯一为他长养利益。于长时中难作能作。发生诸行。 如信力法门经云。彼诸菩萨悲心坚固。为救度一切众生。时而无少分苦想。若得度已亦无所度之想。不舍一切难行苦行。如是不久诸行圆满。成本所愿证一切智。得一切佛法。如是皆由悲为根本。所有佛世尊现证一切智。大悲普摄。广为世间作最胜利益。安住无住涅槃。如是佛所行。悉以大悲而为其因。诸佛因中设有苦恼。尔时乃缘众生作意。转复多作增长不退。如佛于诸经中说。一切众生于诸趣中有种种苦。如其所应极大苦恼。菩萨常为众生悲愍观察。所谓地狱趣中有种种苦。业火烧然长时无间苦恼无尽。如世盗贼种种治罚。系缚捶打铁叉驱逐。断截身分受诸苦恼。此苦亦然。饿鬼趣中有其种种极饥渴苦。身体干枯。为伺求食故互相残害。虽常伺求纵经百岁。终不能得少分残弃及不净等。又有饿鬼自力劣薄依他胜者。虽复依止而无所得。设有所得。转为强力诸鬼。欺陵逼夺埵打治罚。受如是等无量苦恼。受是苦者。是昔人中富乐自在等类。由起诸恶故堕是趣中。畜生趣中受无数苦。起恚害心互相食啖。或有穿通其鼻或破裂其身。或打缚等极不自在。遍身楚痛。实无少分可爱 现代汉语译本 萨胜行（Samutthāna-satya，菩萨发起殊胜之行）。菩萨以各种众生为境界而安住。因此，菩萨常常生起爱念一切众生之心，却对自己毫不顾惜，一心一意地为他人增长利益，在漫长的时间里，做常人难以做到的事情，从而生发出各种善行。 如《信力法门经》所说：‘那些菩萨悲心坚定，为了救度一切众生，即使受苦也没有丝毫的苦恼之想。即使救度了众生，也没有自己有所救度的想法。不舍弃一切难以实行的苦行。’像这样坚持下去，不久各种善行就能圆满，成就最初的愿望，证得一切智慧，获得一切佛法。这些都是以大悲心为根本。所有佛世尊现证一切智慧，以大悲心普遍摄受众生，广泛地为世间创造最殊胜的利益，安住在无住涅槃的境界。 佛所行的一切，都是以大悲心作为根本原因。诸佛在因地修行时，即使遇到苦恼，那时也会缘于众生而发起善念，反而更加精进修行，增长功德而不退转。正如佛在各种经典中所说，一切众生在各个轮回中有种种痛苦，根据他们所应承受的，有极大的苦恼。菩萨常常以悲悯之心观察众生，比如地狱道中有种种痛苦，业火燃烧，长时间没有间断，苦恼没有穷尽。就像世间的盗贼受到各种惩罚，被捆绑、捶打、用铁叉驱赶、截断身体，遭受各种苦恼。地狱的痛苦也是如此。饿鬼道中有种种极度的饥渴之苦，身体干枯，为了寻找食物而互相残害。虽然经常寻找，即使经过一百年，也终究不能得到少许残羹剩饭或不洁之物。还有些饿鬼自身力量弱小，依靠强大的饿鬼，即使有所依靠，也一无所得。即使有所得，也会被强力的鬼欺凌、逼迫、殴打、惩罚，遭受像这样的无量苦恼。遭受这些痛苦的，是过去人中富裕快乐、自由自在的人，因为造作各种恶业而堕入饿鬼道中。畜生道中遭受无数痛苦，生起嗔恨和伤害之心，互相吞食。有的被穿通鼻子，有的被破裂身体，有的被打骂捆绑，极其不自在，遍身疼痛，实在没有丝毫可爱之处。
English
English version Samutthāna-satya (The practice of excelling conduct). Bodhisattvas abide by taking all sentient beings as their object. Therefore, Bodhisattvas constantly generate loving thoughts towards all sentient beings, without any regard for themselves, purely and wholeheartedly fostering benefits for others, performing difficult deeds over long periods of time, and thus generating various virtuous actions. As stated in the *Faith Power Dharma Door Sutra*: 'Those Bodhisattvas have steadfast compassion. To save all sentient beings, they have no thought of suffering, even when suffering. Even after saving them, they have no thought of having saved anyone. They do not abandon any difficult and arduous practices.' By persisting in this way, various virtuous actions will soon be perfected, fulfilling their initial vows, attaining all wisdom, and obtaining all Buddha-dharmas. All of this is rooted in great compassion. All Buddhas, World Honored Ones, manifest and realize all wisdom, universally embracing sentient beings with great compassion, extensively creating the most supreme benefits for the world, and abiding in the realm of non-abiding Nirvana. Everything the Buddha does is rooted in great compassion. When Buddhas were practicing in the causal stage, even when encountering suffering, they would generate good thoughts towards sentient beings, and instead, cultivate more diligently, increasing their merits without regressing. Just as the Buddha said in various sutras, all sentient beings in various realms have various sufferings, and according to what they should endure, there are great sufferings. Bodhisattvas constantly observe sentient beings with compassion, such as the various sufferings in the hell realm, where karmic fire burns continuously without interruption, and suffering is endless. Just like worldly thieves being subjected to various punishments, being bound, beaten, driven with iron forks, and having their bodies severed, suffering various torments. The suffering of hell is also like this. In the preta (hungry ghost) realm, there are various extreme sufferings of hunger and thirst, bodies are withered, and they harm each other in search of food. Although they constantly search, even after a hundred years, they ultimately cannot obtain a little bit of leftover food or unclean things. There are also some pretas who are weak and rely on stronger pretas, but even with reliance, they gain nothing. Even if they gain something, they will be bullied, coerced, beaten, and punished by powerful ghosts, suffering such immeasurable torments. Those who suffer these torments are those who were wealthy, happy, and free in the past, but fell into the preta realm because of creating various evil karmas. In the animal realm, they suffer countless torments, generating hatred and harmful thoughts, and devouring each other. Some have their noses pierced, some have their bodies torn apart, some are beaten and bound, extremely uncomfortable, with pain all over their bodies, and there is really no loveliness at all. --------------------------------------------------------------------------------
Chinese
乐处。如人负重尝无懈倦。虽复长时不念疲乏。又诸畜生于广野中一心肆逸。此彼奔驰曾无暂住。互相残害互起怖畏。于此趣中复有是苦。如是地狱饿鬼畜生诸趣。由起种种烦恼恶业。为其因故。彼彼趣中受诸苦恼。如人堕于崖险之处。苦恼亦然。彼人趣中有种种苦。如余处说。复次欲界诸天。欲火烧然心意散乱。欲令自心于刹那间定聚一处。竟不能得。当知欲乐坏时苦即现前。如贫苦者云何有乐。此欲天中常所堕灭。怖畏忧恼及破坏等亦非其乐。所有色界诸天。谓由诸行常所迁转。彼天报尽。或复堕于地狱等趣。如是等诸趣类中。烦恼业等常所缠缚不得自在。由是生诸苦恼。是故当知苦火炽盛。烧然世间而不休息。菩萨见是苦已即起悲心。普观一切众生。又复菩萨见诸众生受种种苦时。无怨无亲起悲愍心。平等观察而为救度。又一切众生无始已来轮回流转。菩萨未尝于一众生不起亲友之想。起是平等心故。即以是行。于十方一切众生普遍观察。若见一众生有苦恼者。菩萨爱之如子。即当代受不令众生受是苦恼。以是悲心转故。能令一切众生苦恼息灭。乃得成就大悲胜行。 如无尽意经云。此悲观行。世尊于阿毗达磨经最初演说。为欲救度一切有情故。起悲愿等力。趣求阿耨多罗三藐三菩提。若不为度众生我即 现代汉语译本 乐处。譬如有人身负重物，总觉得没有休息的时候，即使时间长了也不会想到疲惫。各种畜生在广阔的原野中一心放纵，它们奔跑嬉戏没有片刻停歇，互相残害，互相惊吓。在畜生道中也有这样的痛苦。像地狱、饿鬼、畜生这些道，都是因为产生了各种烦恼和恶业，以这些为原因，所以在各个道中承受各种苦恼，就像人掉进危险的悬崖一样，苦恼也是如此。人道中也有各种各样的痛苦，就像其他地方所说的那样。此外，欲界诸天的内心像被火烧一样，散乱不定，想要让自己的心在极短的时间内安定下来，最终也无法做到。应当知道，欲望带来的快乐消失时，痛苦就会立刻显现，就像贫穷困苦的人怎么会有快乐呢？这些欲界天人常常会堕落、灭亡，恐惧、忧愁、恼怒以及破坏等等，都不是真正的快乐。所有这些天人，都是因为诸行（诸法）的迁流变化而无常，他们的天福享尽后，或许会堕入地狱等恶道。像这样，在各种趣类中，烦恼和业力常常缠缚着他们，使他们不得自在，因此产生各种苦恼。所以应当知道，痛苦的火焰炽盛燃烧着世间，永不停息。菩萨见到这种痛苦后，就生起悲悯之心，普遍地观察一切众生。菩萨见到众生遭受各种痛苦时，不分怨亲，生起悲悯之心，平等地观察他们，想要救度他们。一切众生从无始以来都在轮回中流转，菩萨未曾对任何一个众生不起亲友之想。因为生起这种平等心，所以就用这种行为，对十方一切众生普遍地观察。如果见到一个众生有苦恼，菩萨就会像爱自己的孩子一样爱他，并且愿意代替众生承受这些苦恼，不让众生遭受这些苦恼。因为这种悲心的转化，能够使一切众生的苦恼止息，最终成就大悲的殊胜德行。 《无尽意经》中说，这种悲观的修行，世尊在《阿毗达磨经》（Abhidharma Sutra，论藏经）最初就已演说，为了救度一切有情众生，发起悲愿等力量，追求阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。如果不为救度众生，我即