Chinese
大正藏第 32 册 No. 1665 金刚顶瑜伽中发阿耨多罗三藐三菩提心论 No. 1665 金刚顶瑜伽中发阿耨多罗三藐三菩提心论(亦名瑜伽总持释门说菩提心观行修行义) 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 大广智阿阇梨云。若有上根上智之人。不乐外道二乘法。有大度量。勇锐无惑者。宜修佛乘。当发如是心。我今志求阿耨多罗三藐三菩提不求余果。誓心决定故。魔宫震动。十方诸佛皆悉证知。常在人天。受胜快乐。所生之处。忆持不忘若愿成瑜伽中诸菩萨身者。亦名发菩提心。何者谓此诸尊。皆同大毗卢遮那佛身。如人贪名官者发求名官心修理名官行。若贪财宝者。发求财宝心。作经营财物行。凡人欲求善之与恶。皆先标其心。而后成其志。所以求菩提者。发菩提心。修菩提行。既发如是心已。须知菩提心之行相。其行相者。三门分别。诸佛菩萨。昔在因地。发是心已。胜义。行愿。三摩地为戒。乃至成佛。无时暂忘。唯真言法中。即身成佛故。是故说三摩地于诸教中。阙而不言。一者行愿。二者胜义。三者三摩地。 初行愿者。谓修习之人。常怀如是心。我当利益安乐无余有情界 现代汉语译本 《金刚顶瑜伽中发阿耨多罗三藐三菩提心论》(亦名瑜伽总持释门说菩提心观行修行义) 开府仪同三司特进试鸿胪卿肃国公食邑三千户赐紫赠司空谥大鉴正号大广智大兴善寺三藏沙门不空奉 诏译 大广智阿阇梨说：‘如果有人是上根器、上智慧的人，不喜好外道和二乘法，有大度量，勇猛精进没有疑惑，就应该修习佛乘。应当发起这样的心：我现在立志寻求阿耨多罗三藐三菩提（无上正等正觉），不求其他果报。’因为誓心坚定，所以魔宫震动，十方诸佛都知道此事，此人常在人天之中，享受殊胜快乐，所生之处，都能忆持不忘。如果希望成就瑜伽中的诸菩萨身，也叫做发菩提心。为什么这样说呢？因为这些诸尊，都和大毗卢遮那佛（宇宙的本初佛）的身相同。就像人贪图名位官职，就发起求名位官职的心，修行求取名位官职的行为；如果贪图财宝，就发起求取财宝的心，做经营财物的行为。凡人想要追求善或者恶，都先确立其心，然后成就其志向。所以求菩提的人，要发菩提心，修菩提行。既然发了这样的心，就应当知道菩提心的行相。其行相，从三门分别。诸佛菩萨，过去在因地时，发了这个心之后，以胜义、行愿、三摩地为戒，乃至成佛，没有一时一刻忘记。只有在真言法中，才能即身成佛，所以说三摩地在其他教派中，缺少而不谈及。一是行愿，二是胜义，三是三摩地。 最初的行愿，是指修习之人，常怀有这样的心：‘我应当利益安乐所有无余的有情众生。’
English
English version Treatise on Generating the Bodhicitta in the Vajraśekhara Yoga (also known as the Yoga General Dharani Explanation of the Bodhicitta Contemplation and Practice Meaning) Translated by the Tripiṭaka Śramaṇa Amoghavajra of Daxingshan Temple, with the title of Duke of Su of the State, Grand Master of the Three Divisions, Acting Minister of the Court of Imperial Sacrifices, enjoying a fief of three thousand households, bestowed with purple robes, posthumously granted the title of Grand Minister of Works, with the posthumous title of Dajian (Great Mirror), and the honorary title of Great Prajñā (Great Wisdom) The Great Prajñā Ācārya said: 'If there are people of superior faculties and wisdom, who do not delight in the paths of heretics and the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna), who have great capacity, are courageous and without delusion, they should cultivate the Buddha Vehicle. They should generate such a mind: I now aspire to seek Anuttarā-samyak-saṃbodhi (unexcelled complete enlightenment), not seeking other fruits.' Because of the firmness of the vow, the demon palaces tremble, and all the Buddhas of the ten directions know this. Such a person constantly dwells in the realms of gods and humans, enjoying supreme bliss, and in every place of rebirth, they will remember and not forget. If one wishes to attain the bodies of the various Bodhisattvas in Yoga, this is also called generating the Bodhicitta. Why is this so? Because these various deities are all the same as the body of Mahāvairocana Buddha (the primordial Buddha of the universe). Just as a person who covets fame and official position generates the mind of seeking fame and official position, and cultivates the practice of seeking fame and official position; if one covets wealth and treasures, one generates the mind of seeking wealth and treasures, and engages in the practice of managing wealth and goods. Whenever people wish to seek good or evil, they first establish their mind, and then accomplish their aspiration. Therefore, those who seek Bodhi must generate the Bodhicitta and cultivate the Bodhi practices. Having generated such a mind, one should know the aspects of the Bodhicitta. These aspects are distinguished by three doors. The Buddhas and Bodhisattvas, in the past when they were on the causal ground, after generating this mind, took the Supreme Truth (Paramārtha), vows of practice (Praṇidhāna), and Samādhi as precepts, and until they attained Buddhahood, they never forgot them for a moment. Only in the Mantra Dharma can one attain Buddhahood in this very life, therefore it is said that Samādhi is lacking and not mentioned in other teachings. First is the vow of practice, second is the Supreme Truth, and third is Samādhi.' The initial vow of practice refers to the practitioner constantly cherishing such a mind: 'I shall benefit and bring happiness to all sentient beings without remainder.' --------------------------------------------------------------------------------
Chinese
。观十方含识犹如己身。所言利益者。谓劝发一切有情。悉令安住无上菩提。终不以二乘之法而令得度真言行人。知一切有情。皆含如来藏性皆堪安住无上菩提。是故不以二乘之法而令得度。故华严经云。无一众生而不具有如来智慧。但以妄想颠倒执着而不证得。若离妄想。一切智。自然智。无碍智。则得现前。所言安乐者。谓行人。即知一切众生毕竟成佛故。不敢轻慢。又于大悲门中。尤宜拯救。众生所求皆与而给付之。乃至身命而不吝惜其命安存。使令悦乐。既亲近已。信任师言。因其相亲。亦可教导。众生愚蒙。不可强度。真言行者。方便引进。 二胜义者。观一切法无自性。云何无自性。谓凡夫执著名闻利养资生之具。务以安身。恣行三毒五欲。真言行人诚可厌患诚可弃舍。又诸外道等。恋其身命。或助以药物。得仙宫住寿。或复生天以为究竟。真言行人。应观彼等业力若尽。未离三界烦恼尚存。宿殃未殄。恶念旋起。当后之时。沉沦苦海。难可出离。当知外道之法。亦同幻梦阳焰也。又二乘之人。声闻执四谛法。缘觉执十二因缘。知四大五阴毕竟磨灭。深起厌离。破众生执。勤修本法。克证其果。趣大涅槃。以为究竟。真言行者。当观二乘之人。虽破人执犹有法执。但静意识不知其他。又成果位。已 现代汉语译本：观察十方所有具有意识的众生，都如同自己的身体一样。所说的利益，是指劝导启发一切有情众生，全部安住在无上菩提之中，始终不以二乘（声闻乘和缘觉乘）的法门来让他们得到解脱。修持真言的行者，知道一切有情众生，都具有如来藏性，都堪能安住在无上菩提之中，因此不以二乘的法门来让他们得到解脱。所以《华严经》说：‘没有一个众生不具有如来的智慧，只是因为妄想颠倒执着而不能证得。如果离开妄想，一切智、自然智、无碍智，就能自然显现。’所说的安乐，是指修行人，知道一切众生最终都能成佛，所以不敢轻慢。又在大悲法门中，尤其应该拯救众生，众生所求的都给予满足，乃至自己的身命也不吝惜，让他们安乐，既然亲近之后，就能信任师父的教导，因为互相亲近，也可以教导他们。众生愚昧无知，不可强行教导，修持真言的行者，要方便引导他们。 第二是胜义谛。观察一切法没有自性。为什么没有自性呢？因为凡夫执着于名闻利养和资生之具，致力于安身立命，放纵自己的三毒（贪嗔痴）和五欲（财色名食睡）。修持真言的行者，实在应该厌恶和舍弃这些。还有那些外道等等，贪恋自己的身命，或者借助药物，得到仙宫居住长寿，或者又想升天以为究竟。修持真言的行者，应该观察他们，业力如果耗尽，没有离开三界，烦恼仍然存在，过去的灾祸没有消除，恶念又会产生，到那个时候，沉沦在苦海之中，难以脱离。应当知道外道的方法，也如同幻梦和阳焰一样。还有二乘之人，声闻乘执着于四谛法（苦集灭道），缘觉乘执着于十二因缘，知道四大五阴最终会磨灭，深深地厌离，破除众生的执着，勤奋修持自己的法门，证得其果位，趣向大涅槃，以为究竟。修持真言的行者，应当观察二乘之人，虽然破除了人执，但还有法执，只是静止意识，不知道其他的。又成果位之后，已经
English
English version: Observe all sentient beings in the ten directions as if they were your own body. 'Benefit' means to encourage and inspire all sentient beings, enabling them to abide in unsurpassed Bodhi, never using the teachings of the Two Vehicles (Śrāvakayāna and Pratyekabuddhayāna) to liberate them. Practitioners of mantra know that all sentient beings possess the Tathāgatagarbha (Buddha-nature) and are capable of abiding in unsurpassed Bodhi; therefore, they do not use the teachings of the Two Vehicles to liberate them. Thus, the *Avataṃsaka Sūtra* says: 'There is not a single sentient being who does not possess the wisdom of the Tathāgata, but they fail to realize it due to delusional thoughts, inverted views, and attachments. If they are free from delusion, all-knowing wisdom, natural wisdom, and unobstructed wisdom will naturally manifest.' 'Peace and happiness' means that the practitioner knows that all sentient beings will ultimately attain Buddhahood, so they dare not be disrespectful. Moreover, within the great compassion gate, one should especially rescue sentient beings, fulfilling all their requests, even sacrificing one's own life without hesitation, to bring them peace and happiness. Once they are close, they will trust the teacher's words, and because of their closeness, they can also be taught. Sentient beings are ignorant and cannot be forced to be taught; practitioners of mantra should guide them skillfully. Secondly, the ultimate truth (Paramārtha). Observe that all dharmas are without inherent nature (Svabhāva). Why are they without inherent nature? Because ordinary people are attached to fame, gain, profit, and the means of sustenance, striving to secure their lives, indulging in the three poisons (greed, hatred, and delusion) and the five desires (form, sound, smell, taste, and touch). Practitioners of mantra should truly detest and abandon these. Furthermore, those heretics (Tīrthika) and others are attached to their lives, or they rely on medicine to attain residence in celestial palaces and longevity, or they aspire to be reborn in the heavens as the ultimate goal. Practitioners of mantra should observe them: if their karmic force is exhausted, they have not left the three realms (Trailokya), their afflictions still exist, their past misfortunes have not been eradicated, and evil thoughts will arise again. At that time, they will sink into the sea of suffering, difficult to escape. One should know that the methods of the heretics are also like illusions and mirages. Furthermore, the people of the Two Vehicles, the Śrāvakas are attached to the Four Noble Truths (catvāri āryasatyāni), the Pratyekabuddhas are attached to the Twelve Nidānas (dvādaśāṅga pratītyasamutpāda), knowing that the four great elements (catvāri mahābhūtāni) and the five skandhas (pañca-skandha) will ultimately perish, deeply detesting them, breaking the attachments of sentient beings, diligently cultivating their own methods, attaining their fruit, and heading towards great Nirvāṇa (Mahāparinirvāṇa) as the ultimate goal. Practitioners of mantra should observe the people of the Two Vehicles: although they have broken the attachment to self, they still have attachment to dharma, they only quiet their consciousness and know nothing else. Moreover, after attaining the fruit, they have already --------------------------------------------------------------------------------
Chinese
灰身灭智。趣其涅槃。如大虚空湛然常寂。有定性者。难可发生。要待劫限等满。方乃发生。若不定性者。无论劫限。遇缘便回心向大。从化城起为已超三界。谓宿信佛故。乃蒙诸佛菩萨而以方便。遂发大心。乃从初十信。下遍历诸位。经三无数劫难行苦行。然得成佛。既知声闻缘觉。智慧狭劣。亦不可乐。又有众生。发大乘心。行菩萨行。于诸法门。无不遍修。复经三阿僧祇劫修六度万行。皆悉具足。然证佛果。久远而成。斯由所习法散致有次第。今真言行人。如前观已。复发利益安乐无余众生界一切众生心。以大悲决定。永超外道二乘境界。复修瑜伽胜上法。能从凡入佛位者。亦超十地菩萨境界。又深知一切法无自性。云何无自性。前已旨陈。夫迷途之法。从妄想生。乃至展转。成无量无边烦恼。轮回六趣者。若觉悟已。妄想止除。种种法灭。故无自性。复次诸佛慈悲。从真起用。救摄众生。应病与药。施诸法门。随其烦恼对治迷津遇筏达于彼岸。法亦应舍。无自性故。如大毗卢遮那成佛经云。诸法无相。谓虚空相。作是观已。名胜义菩提心。当知一切法空。已悟法本无生。心体自如。不见身心。住于寂灭平等究竟真实之智。令无退失。妄心若起。知而勿随。妄若息时。心源空寂。万德斯具。妙用无穷。所以十方 诸佛。以胜义行愿为戒。但具此心者。能转法轮。自他俱利。如华严经云。 悲光慧为主 方便共相应 信解清净心 如来无量力 无碍智现前 自悟不由他 具足同如来 发此最胜心 佛子始发生 如是妙宝心 则超凡夫位 入佛所行处 生在如来家 种族无瑕玷 与佛共平等 决成无上觉 才生如是心 即得入初地 心乐不可动 譬如大山王 又准华严经云。从初地乃至十地。于地地中。皆以大悲为主。如无量寿观经云。佛心者。大慈悲是。又涅槃经云。南无纯陀。身虽人身。心同佛心。又云。 怜愍世间大医王 身及智慧俱寂静 无我法中有真我 是故敬礼无上尊 发心毕竟二无别 如是二心先心难 自未得度先度他 是故我礼初发心 发心已为人天师 胜出声闻及缘觉 如是发心过三界 是故得名最无上 如大毗卢遮那经云。菩提为因。大悲为根。方便为究竟。 第三言三摩地者。真言行人如是观已。云何能证无上菩提。当知法尔应住普贤大菩提心。一切众生本有萨埵。为贪瞋痴烦恼之所缚故。诸佛大悲。以善巧智。说此甚深秘密瑜伽。令修行者。于内心中。观白月轮。由作此观。照见本心。湛然清净。犹如满月 现代汉语译本： 诸佛以胜义行愿作为戒律，只要具备这种心，就能转动法轮，利益自己和他人。正如《华严经》所说： ‘以悲光和智慧为主导，方便法门共同相应，以信解和清净心为基础，具备如来无量的力量，无碍的智慧显现于前，自己觉悟不由他人，完全具备如同如来的品质，发起这种最殊胜的心。佛子刚刚生起这样奇妙珍贵的心，就超越了凡夫的地位，进入了佛所行之处，生在如来的家中，种族没有瑕疵，与佛共同平等，必定成就无上的觉悟。才生起这样的心，就立即进入初地（菩萨十地之第一地），心之喜乐不可动摇，譬如伟大的山王。’ 又根据《华严经》所说，从初地乃至十地（菩萨十地），在每一地中，都以大悲心为主。如《无量寿观经》所说：‘佛心就是大慈悲。’又《涅槃经》说：‘南无纯陀（人名），身体虽然是人身，心却如同佛心。’又说： ‘怜悯世间的大医王，身和智慧都寂静，在无我之法中具有真我，因此敬礼无上的至尊。发起菩提心和最终的证悟，这两者没有差别，但发起菩提心更为困难。自己尚未得度却先度他人，因此我礼敬最初发菩提心的人。发起菩提心的人已经成为人天导师，胜过声闻和缘觉，这样发起菩提心就超越了三界，因此得名最无上。’ 如《大毗卢遮那经》所说：‘菩提（觉悟）为因，大悲为根本，方便为究竟。’ 第三，说到三摩地（禅定），真言行者这样观想之后，如何能够证得无上菩提呢？应当知道，法尔如是地安住于普贤（菩萨名）大菩提心。一切众生本来具有萨埵（有情），因为被贪瞋痴烦恼所束缚，诸佛以大悲心，用善巧的智慧，宣说这种甚深秘密的瑜伽，让修行者在内心之中，观想白色的月轮。通过作这种观想，照见本来的心，湛然清净，犹如满月。