English
English version A place of pleasure. It is like a person carrying a heavy load, always feeling restless. Even after a long time, they don't think of fatigue. Also, various animals in the vast wilderness indulge wholeheartedly. They run and frolic without a moment's rest, harming each other and causing fear. In this realm of existence, there is also such suffering. Like the realms of hell, hungry ghosts, and animals, they arise from various afflictions and evil deeds. Because of these causes, they endure various sufferings in each realm, just like a person falling into a dangerous cliff. Suffering is also like that. There are various sufferings in the human realm, as mentioned elsewhere. Furthermore, the minds of the gods in the desire realm are like being burned by fire, scattered and restless. They try to concentrate their minds in one place for a moment, but ultimately cannot achieve it. It should be known that when the pleasure of desire disappears, suffering immediately appears, just like how can a poor and miserable person have joy? These gods in the desire realm often fall and perish. Fear, sorrow, anger, and destruction are not their true pleasures. All these gods are impermanent due to the constant change and transformation of all phenomena (Dharma). When their heavenly blessings are exhausted, they may fall into hell and other evil realms. In these various realms, afflictions and karmas constantly bind them, preventing them from being free. Therefore, various sufferings arise. So, it should be known that the fire of suffering burns fiercely in the world without rest. When the Bodhisattva sees this suffering, they arise with compassion and universally observe all sentient beings. Furthermore, when the Bodhisattva sees sentient beings suffering various pains, they arise with compassion, without resentment or affection, and observe them equally, wanting to save them. All sentient beings have been transmigrating in the cycle of rebirth since beginningless time. The Bodhisattva has never failed to think of any sentient being as a relative or friend. Because they arise with this equal mind, they use this practice to universally observe all sentient beings in the ten directions. If they see a sentient being suffering, the Bodhisattva loves them like their own child and is willing to bear the suffering on their behalf, not allowing the sentient being to endure it. Because of the transformation of this compassion, it can extinguish the suffering of all sentient beings and ultimately achieve the supreme practice of great compassion. As the *Akshayamati Sutra* (Wujinyi Jing, Sutra of Inexhaustible Intent) says, the World Honored One (世尊, Shìzūn) initially expounded this practice of compassionate contemplation in the *Abhidharma Sutra* (阿毗达磨经, Āpídámó Jīng, Treatise Sutra), in order to save all sentient beings, generating the power of compassionate vows, and seeking Anuttara-samyak-sambodhi (阿耨多罗三藐三菩提, Ānòuduōluósānmiǎosānpútí, unsurpassed, complete and perfect enlightenment). If not for saving sentient beings, I would -------------------------------------------------------------------------------- 不发是菩提心。
Chinese
如十法经云。一切众生中。诸无救护者无归趣者。无依止者无知见者。菩萨见已即生悲念。乃发阿耨多罗三藐三菩提心。若不为他开导教示。菩萨即不发阿耨多罗三藐三菩提心。是故当知诸菩萨。勇发阿耨多罗三藐三菩提心者。谓即悲心坚固。 如如来智印三摩地胜上经云。菩提心所行能坏轮回苦。 如弥勒解脱经云。善男子譬如有人不取大金刚宝。别得一切金庄严具。而亦不舍大金刚宝。于贫穷者而能普济。善男子。菩萨亦复如是。不取一切智心大金刚宝。别得一切声闻缘觉功德金庄严具。而亦不舍彼菩萨行。所有一切轮回贫穷者而能普济。菩萨能于一切种一切学。平等而修。是为无量胜行。是故从菩提心出生方便。成就大菩提果。 如如来示教胜军王经云。佛言大王。若汝所作多种事业。于一切种一切处。应共布施波罗蜜多乃至般若波罗蜜多相应而学。是故大王汝应如是于正等觉。起欲信求愿趣向等心。若住若行若卧若立。若饮若食若诸所作。决定常时思念作意。观想一切佛菩萨缘觉声闻。诸愚夫异生及己身等。所有过去未来现在。一切善根合集一处。发胜上心自当随喜已。普于一切佛菩萨缘觉声闻众中。供养承事所有功德。与一切众生共之。普愿众生乃至得一切智。 现代汉语译本：不发心才是真正的菩提心。 如《十法经》所说：‘在一切众生中，那些没有救护、没有归宿、没有依靠、没有知见的人，菩萨见到后，立即生起悲悯之心，于是发起阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）。如果菩萨不为他人开导教示，菩萨就不会发起阿耨多罗三藐三菩提心。’因此应当知道，那些勇猛发起阿耨多罗三藐三菩提心的菩萨，是因为他们的悲心非常坚固。 如《如来智印三摩地胜上经》所说：‘菩提心所行持的力量，能够摧毁轮回的痛苦。’ 如《弥勒解脱经》所说：‘善男子，譬如有人不取大金刚宝，而得到一切用金子装饰的器具，但他也不会舍弃大金刚宝，并且能够普遍救济贫穷的人。善男子，菩萨也是这样，不取一切智心（Sarvajna-citta，一切智慧之心）这种大金刚宝，而得到一切声闻（Sravaka，听闻佛法者）、缘觉（Pratyekabuddha，独自觉悟者）的功德金庄严具，但他也不会舍弃菩萨的行持，对于所有在轮回中贫穷的人，都能够普遍救济。菩萨能够对于一切种类、一切学问，平等地修习，这就是无量殊胜的行持。’因此，从菩提心出生方便，成就大菩提果。 如《如来示教胜军王经》所说：佛说：‘大王，如果你所做各种事业，在一切种类、一切处所，都应当与布施波罗蜜多（Dana-paramita，布施到彼岸）乃至般若波罗蜜多（Prajna-paramita，智慧到彼岸）相应而学习。因此，大王，你应该这样对于正等觉（Sammasambuddha，完全觉悟者），生起欲求、信心、祈愿、趣向等心。无论站立、行走、躺卧、坐立，无论饮用、食用、无论做任何事情，都要决定、经常地思念作意，观想一切佛（Buddha，觉悟者）、菩萨、缘觉、声闻，以及愚痴凡夫、异生，和自己的身等，所有过去、未来、现在的一切善根，汇集在一处，发起殊胜的心，自己应当随喜，并且普遍在一切佛、菩萨、缘觉、声闻众中，供养承事所有的功德，与一切众生共同分享，普遍希望众生乃至获得一切智。’
English
English version: Non-arising is the Bodhi-citta (Bodhicitta, the mind of enlightenment). As stated in the *Ten Dharmas Sutra*: 'Among all sentient beings, those who have no protection, no refuge, no support, and no knowledge, when a Bodhisattva sees them, they immediately generate a compassionate thought and then arouse the Anuttara-samyak-sambodhi-citta (Anuttara-samyak-sambodhi-citta, the mind of unsurpassed perfect enlightenment). If a Bodhisattva does not guide and teach others, they will not arouse the Anuttara-samyak-sambodhi-citta.' Therefore, it should be known that those Bodhisattvas who courageously arouse the Anuttara-samyak-sambodhi-citta do so because their compassionate heart is very firm. As stated in the *Supreme Sutra of the Tathagata's Wisdom Seal Samadhi*: 'The conduct of Bodhi-citta can destroy the suffering of Samsara (cyclic existence).' As stated in the *Maitreya's Liberation Sutra*: 'Good man, it is like someone who does not take the great Vajra (Diamond) jewel but obtains all kinds of gold ornaments, yet he does not abandon the great Vajra jewel and is able to universally relieve the poor. Good man, the Bodhisattva is also like this, not taking the Sarvajna-citta (Sarvajna-citta, the mind of omniscience), the great Vajra jewel, but obtaining all the gold ornaments of the merits of Sravakas (Sravaka, Hearers) and Pratyekabuddhas (Pratyekabuddha, Solitary Realizers), yet he does not abandon the conduct of a Bodhisattva, and is able to universally relieve all those who are poor in Samsara. The Bodhisattva is able to cultivate equally in all kinds and all learning. This is immeasurable and supreme conduct.' Therefore, from the Bodhi-citta arises skillful means, accomplishing the great Bodhi fruit. As stated in the *Tathagata's Teaching to King Victory*: The Buddha said: 'Great King, whatever various activities you undertake, in all kinds and all places, you should learn in accordance with Dana-paramita (Dana-paramita, perfection of giving) up to Prajna-paramita (Prajna-paramita, perfection of wisdom). Therefore, Great King, you should thus generate a mind of desire, faith, aspiration, and inclination towards Sammasambuddha (Sammasambuddha, perfectly enlightened one). Whether standing, walking, lying down, or sitting, whether drinking, eating, or doing anything, you should resolutely and constantly contemplate, reflect, and visualize all the past, future, and present good roots of all Buddhas (Buddha, enlightened one), Bodhisattvas, Pratyekabuddhas, Sravakas, as well as ignorant ordinary beings, different beings, and your own body, gathering them all in one place, generating a supreme mind, rejoicing in yourself, and universally among all Buddhas, Bodhisattvas, Pratyekabuddhas, and Sravakas, offering and serving all merits, sharing them with all sentient beings, universally wishing that sentient beings may attain Sarvajna (omniscience).' --------------------------------------------------------------------------------
Chinese
一切佛法皆悉圆满若日日三时。回向阿耨多罗三藐三菩提。大王汝所作事皆得清净。菩提行等亦悉成就。复次大王。阿耨多罗三藐三菩提心。所生善根果报无数。若生人中或生天上。于一切处常得最胜。而汝大王亦如是作。斯为广大。又复大王大菩提心最上最胜。若复所行真实。即能成就大菩提果。 如无畏抚问经云。发菩提心所生诸福如虚空界。广大胜上无有穷尽。正使有人以殑伽沙数佛刹。满中珍宝供养世尊。若有人能合掌至诚。一发阿耨多罗三藐三菩提心者。而此福德胜前福德不可较计。 如华严经云。善男子从菩提心生一切佛法。广大胜上庄严。菩提心有其一种。一者愿心二者分位心。又彼经云。善男子一切众生极难得者。所谓阿耨多罗三藐三菩提。若广起行愿。即得阿耨多罗三藐三菩提现前安住。普尽世间能作利益。善男子我得成佛。谓由发起求菩提心乘本愿心。后以所行诸行。从先所起彼一切行。而悉普摄成分位心。是故行愿等力若悉成立。即得善知识现前摄受。舍去一切不实境相。如妙吉祥菩萨于上衣王所发菩提心。菩萨如是发菩提心已。自行布施等诸波罗蜜多相应胜行。若人自不能调伏。何能调伏他人。是故当知菩萨若不自修诸行。而何能得大菩提果。 又如象头经云。诸菩萨所 现代汉语译本： 一切佛法都是圆满的，如果每天早中晚三个时段，都将功德回向于阿耨多罗三藐三菩提（Anuttara-samyak-sambodhi，无上正等正觉）。大王，你所做的事情都将得到清净，菩提行等也将全部成就。此外，大王，阿耨多罗三藐三菩提心（Anuttara-samyak-sambodhi-citta，无上正等正觉之心）所产生的善根果报是无数的。如果转生为人或生于天上，在任何地方都能得到最殊胜的果报。而你，大王，也应该这样做，这才是广大的功德。而且，大王，大菩提心是最上最殊胜的。如果所行真实不虚，就能成就大菩提果。 如《无畏抚问经》所说，发起菩提心所产生的福德就像虚空一样，广大殊胜，没有穷尽。即使有人用恒河沙数那么多的佛刹，装满珍宝来供养世尊，如果有人能够合掌至诚，一次发起阿耨多罗三藐三菩提心，那么这个福德胜过前面的福德，不可计数。 如《华严经》所说，善男子，一切佛法都从菩提心产生，广大殊胜，庄严。菩提心有两种：一是愿心，二是分位心。又该经说，善男子，一切众生最难得到的就是阿耨多罗三藐三菩提。如果广泛地发起行愿，就能得到阿耨多罗三藐三菩提现前安住，普遍地在世间行利益之事。善男子，我之所以能够成佛，是因为发起求菩提心，依凭本愿心，然后以所修行的各种行为，从先前所发起的一切行为，全部摄取成为分位心。因此，行愿等力量如果全部成立，就能得到善知识现前摄受，舍弃一切不真实的境相。就像妙吉祥菩萨（Manjushri Bodhisattva）在上衣王（Superior Garment King）那里发起菩提心一样。菩萨这样发起菩提心后，自行布施等各种波罗蜜多（paramita，到彼岸）相应的殊胜行为。如果自己不能调伏自己，又怎么能调伏他人呢？因此应当知道，菩萨如果不自己修行各种行为，又怎么能得到大菩提果呢？ 又如《象头经》所说，诸菩萨所
English
English version: All Buddha-dharmas are perfectly complete. If one dedicates the merits to Anuttara-samyak-sambodhi (unsurpassed, complete, and perfect enlightenment) three times a day, morning, noon, and evening, then, Great King, all your deeds will be purified, and your Bodhi practices will all be accomplished. Furthermore, Great King, the roots of goodness and the resulting rewards produced by the Anuttara-samyak-sambodhi-citta (mind of unsurpassed, complete, and perfect enlightenment) are countless. Whether one is born among humans or in the heavens, one will always attain the most supreme state in all places. And you, Great King, should also act in this way; this is a vast merit. Moreover, Great King, the Great Bodhi-citta is the most supreme and excellent. If one's conduct is truthful, one can achieve the Great Bodhi fruit. As the *Nirbhayaprasna Sutra* says, the blessings generated by arousing the Bodhi-citta are like the realm of space, vast, supreme, and without end. Even if someone were to fill Buddha-lands as numerous as the sands of the Ganges River with treasures to offer to the World-Honored One, if someone could sincerely join their palms together and arouse the Anuttara-samyak-sambodhi-citta even once, then this merit would surpass the former merit and be beyond calculation. As the *Avatamsaka Sutra* says, 'Good man, all Buddha-dharmas arise from the Bodhi-citta, vast, supreme, and adorned.' There are two kinds of Bodhi-citta: first, the aspirational mind; second, the progressive mind. Moreover, that sutra says, 'Good man, what is most difficult for all sentient beings to obtain is Anuttara-samyak-sambodhi. If one broadly initiates vows and practices, one will attain Anuttara-samyak-sambodhi, which will manifest and abide before one, universally benefiting the world. Good man, my attainment of Buddhahood is due to arousing the mind seeking Bodhi, relying on the original vow, and then, with the various practices I have cultivated, taking all the practices I initiated earlier and incorporating them into the progressive mind. Therefore, if the power of vows and practices is fully established, one will be received by a good teacher, abandoning all unreal appearances. Just like Manjushri Bodhisattva arousing the Bodhi-citta in the presence of the Superior Garment King. After a Bodhisattva has aroused the Bodhi-citta in this way, he personally engages in the corresponding supreme practices, such as giving and other paramitas (perfections). If one cannot subdue oneself, how can one subdue others? Therefore, it should be known that if a Bodhisattva does not cultivate various practices himself, how can he attain the Great Bodhi fruit?' Furthermore, as the *Elephant Head Sutra* says, 'The Bodhisattvas' --------------------------------------------------------------------------------