Chinese
有。故契经云。有为无为名之为有。我及我所说之为空。有为无为依他成实。我及我所是遍计也。三性有无谅可知矣。观遍计境我法体无。但可令知不生妄执。观依他性。染者惑业及以苦果。可须断除。净者即是资粮加行见道修道所行之行。可令修习。观圆成实而令求证。三无性等所余之境恐繁不说。 次修行中又分为二。初明发心。后明修行。发心又二。初明发心。后明发愿。初发心者。将求大果。必要先发菩提之心。由发此心。欣彼果故。因能修行断诸惑障。证大涅槃心。若不发。便无欣趣。欣趣既无。谁有修行。行若不修。何能断障。障不能断。讵得菩提。故华严经十住初首名发心住。般若经论十八住中。第一亦名发心行住。唯识亦云。从发深固大菩提心。是以第一先须发心。由发心故入僧祇数。发心之义准诸经论。今者略以十门分别。一明菩提心之体性。二彰所因。三显行相。四辨所缘。五明胜利。六谈德量。七挍胜劣。八辨其喻。九明退缘。十彰守护。一体性者。以信精进正念正定正慧为体。故摄论云。清净增上力坚固心升进名菩萨。初修无数三大劫增上力者。即信等五。故以信等而为自体。二彰所因者。按诸经论。因不一徒。略陈梗概。故大集经云。众生成就十六种法。能发菩提心。一常修上心莹 磨诸根。二勤修诸善庄严功德。三至心持戒不生悔厌。四修集大悲怜愍众生。五信佛世尊有大慈悲。六为诸众生受行诸苦。七能坏众生所有苦恼。八调伏诸根具足正见。九心无所畏不求诸有。十乐求佛智不乐二乘。十一受乐不慢。受苦无悔。十二恭敬智慧破坏憍慢。十三知恩报恩。十四具足身力。十五护持正法。十六不断三宝。又瑜伽论菩萨地说。菩萨发心由四种缘四因四力而能发心。言四缘者。一见诸佛菩萨有不思议神变威力。或从可信闻如是事。既闻是已。于大菩提深生信解。因斯发大菩提心。二虽不见闻佛及菩萨神通功德。于菩萨藏闻已深信。为得如来微妙智故发菩提心。三或有一类。虽不见佛及以听说如是正法。而见一切菩萨藏法将欲灭没。便作是念。菩萨藏法久住世间。能拔无量众生大苦。我应住持菩萨藏法发菩提心。为灭无量众生大苦。为护菩萨藏增上力故。于如来智深生信解而得发心。四者或有一类。虽不睹见正法欲灭。而于末劫见诸浊恶众生身心十随烦恼之所恼乱。谓多愚痴。多无惭愧。多诸悭嫉。多诸忧苦。多诸粗重。多诸烦恼。多诸恶行。多诸放逸。多诸懈怠。多诸不信。见是事已便作是念。大浊恶世于今正起。诸随烦恼之所恼乱。能发下劣声闻心者。尚难可得。况于无上正等菩提能发心者。我 现代汉语译本 磨砺诸根（控制感官）。二、勤奋修习各种善行，庄严功德。三、以至诚之心持守戒律，不生后悔和厌倦。四、修集广大的慈悲心，怜悯一切众生。五、深信佛世尊具有广大的慈悲。六、为了救度众生，甘愿承受各种苦难。七、能够破除众生所有的苦恼。八、调伏诸根，具足正确的见解。九、内心无所畏惧，不贪求三界轮回中的果报。十、乐于追求佛的智慧，不乐于成为声闻、缘觉二乘。十一、享受快乐时不骄慢，承受痛苦时不后悔。十二、恭敬有智慧的人，破除自身的骄慢。十三、知恩图报。十四、具足强健的身体。十五、护持正法。十六、使佛法僧三宝不断绝。 此外，《瑜伽师地论·菩萨地》中说，菩萨发菩提心，由四种因缘、四种因、四种力而能够发起。所说的四种因缘是：一、见到诸佛菩萨具有不可思议的神变威力，或者从可信之人处听闻此事。听闻之后，对大菩提产生深刻的信心和理解，因此发起大菩提心。二、虽然没有亲见或听闻佛及菩萨的神通功德，但听闻菩萨藏的教法后深信不疑，为了获得如来微妙的智慧而发菩提心。三、或者有一类人，虽然没有亲见佛，也没有听闻这样的正法，但见到一切菩萨藏的教法将要灭亡，便这样想：菩萨藏的教法长久住世，能够拔除无量众生的巨大痛苦，我应当住持菩萨藏的教法，发起菩提心，为了灭除无量众生的巨大痛苦，为了守护菩萨藏的增上力，对如来的智慧产生深刻的信心和理解，从而得以发心。四、或者有一类人，虽然没有看到正法将要灭亡，但在末法时代，看到各种污浊恶劣的众生，身心被十种随烦恼所困扰，即：多愚痴、多无惭愧、多诸悭吝嫉妒、多诸忧愁痛苦、多诸粗重、多诸烦恼、多诸恶行、多诸放逸、多诸懈怠、多诸不信。看到这些事情后，便这样想：大浊恶世现在正在兴起，各种随烦恼所困扰，能够发起下劣的声闻心的人，尚且难以得到，更何况是对于无上正等菩提能够发起心的人呢？我
English
English version Subduing the senses (controlling the sense organs). Second, diligently cultivate all kinds of good deeds to adorn merit. Third, uphold the precepts with sincerity, without regret or weariness. Fourth, cultivate great compassion, pitying all sentient beings. Fifth, deeply believe that the Buddha World-Honored One possesses great compassion. Sixth, for the sake of saving sentient beings, willingly endure all kinds of suffering. Seventh, be able to destroy all the suffering of sentient beings. Eighth, subdue the senses and possess correct views. Ninth, have no fear in the heart and do not crave rewards in the cycle of rebirth. Tenth, be happy to seek the wisdom of the Buddha, not happy to be a Śrāvaka or Pratyekabuddha. Eleventh, do not be arrogant when enjoying happiness, and do not regret when enduring suffering. Twelfth, respect the wise and destroy one's own arrogance. Thirteenth, be grateful and repay kindness. Fourteenth, possess a strong body. Fifteenth, protect and uphold the Dharma. Sixteenth, ensure that the Three Jewels (Buddha, Dharma, Sangha) are not cut off. Furthermore, the *Yogācārabhūmi-śāstra*, in the section on the Bodhisattva grounds, states that a Bodhisattva's aspiration for Bodhi arises from four conditions, four causes, and four powers. The four conditions are: First, seeing the inconceivable miraculous powers of the Buddhas and Bodhisattvas, or hearing about such things from a reliable source. Having heard this, one develops deep faith and understanding in the Great Bodhi, and therefore generates the Great Bodhicitta (aspiration for enlightenment). Second, although one has not personally seen or heard of the miraculous virtues of the Buddhas and Bodhisattvas, one deeply believes after hearing the teachings of the Bodhisattva-piṭaka (Bodhisattva's teachings), and generates Bodhicitta in order to obtain the subtle wisdom of the Tathāgata (Buddha). Third, or there is a type of person who, although they have not personally seen the Buddha, nor heard such a Dharma, sees that all the teachings of the Bodhisattva-piṭaka are about to perish, and then thinks: 'The teachings of the Bodhisattva-piṭaka, if they remain in the world for a long time, can remove the great suffering of countless sentient beings. I should uphold the teachings of the Bodhisattva-piṭaka and generate Bodhicitta, in order to eliminate the great suffering of countless sentient beings, and to protect the increasing power of the Bodhisattva-piṭaka.' They develop deep faith and understanding in the wisdom of the Tathāgata, and thus are able to generate Bodhicitta. Fourth, or there is a type of person who, although they have not seen the Dharma about to perish, sees in the degenerate age that various impure and evil sentient beings are disturbed in body and mind by the ten secondary afflictions, namely: much ignorance, much shamelessness, much stinginess and jealousy, much sorrow and suffering, much heaviness, much affliction, much evil conduct, much indulgence, much laziness, and much disbelief. Having seen these things, they then think: 'The great degenerate age is now arising, and various secondary afflictions are disturbing sentient beings. It is already difficult to find someone who can generate the inferior Śrāvaka-citta (desire to be an arhat), let alone someone who can generate the aspiration for Anuttarā-samyak-saṃbodhi (unsurpassed, complete and perfect enlightenment)?' I --------------------------------------------------------------------------------
Chinese
当应发大菩提心。令此恶世无量有情随学于我起菩提愿。由见恶世发心难得增上力故。发菩提心。云何四因。一谓诸菩萨菩萨种姓而得具足。二赖佛菩萨善友摄受。三于诸众生多起悲心。四于极多时生死大苦。难行苦行无有怯畏。云何四力。一谓诸菩萨由自功力。能于无上正等菩提。深生爱乐。二由他功力。深生爱乐。三宿习大乘相应善法。今得暂见诸佛菩萨。或暂得闻称扬赞叹。即能速发大菩提心。况睹神力闻其正法。四于现法中。亲近善士。听闻正法。谛思惟等。长时修习种种善法。由此加行发菩提心。三显行相者。希求为相。希求有二。一求菩提。二求利生。故瑜伽论云。菩萨起心求菩提时。发如是心。说如是言。愿我决定当证无上正等菩提能作有情一切义利。又云。最初发心。于诸众生发起二种善胜意乐。一者利益意乐。谓欲从诸不善处拔济众生安置善处。二者安乐意乐。谓于贫匮无依无怙诸众生所。离染污心。欲与种种饶益乐具。又般若经论发心行住而有四义。一者广大心。四生三界咸是慈悲所度之者。二第一心。咸令有情得无余依涅槃胜果。三常心。虽度众生。不见身外有众生相。皆即我身。故能常度一切众生。四不颠倒心。不起我执执有自他有情我等。此等诸教皆以决定希求二利。为发菩提心之行相。 四辨所缘者。恒以所求所度而为所缘。故大般若经云。善现白佛。初发菩提心菩萨何所思惟。佛言。恒正思惟一切相智。又瑜伽论云。以大菩提及诸有情一切义利。为所缘境。缘菩提故。自求当证。缘众生故。悲心希济。五明胜利者。大集经颂云。若乐喜发菩提心。如是乃能断恶有。能为人天开正路。能闭八难邪险径。诸根具足不盲聋。皆由至心发菩提。又颂云。能见十方诸世尊。能闻无上甘露味。若能至心发菩提。是故能破疑憍慢。无量智慧得自在。能为众生说法界。华严经云。若有发菩提心。则为不断一切佛种。则为严净一切佛刹。则为成就一切众生。则为了达一切法性。则令一切诸众生界悉得安稳。瑜伽菩萨地云。发心菩萨所摄善法有二种胜。一因二果。谓所摄善法皆是无上正等菩提能证因故。所摄无上是此果故。尚胜二乘。况余一切世间因果。又云。发心菩萨有二胜利。一者初发心已即是众生尊重福田。一切众生皆应供养。亦作一切众生父母。二者发心即能摄受无恼害福。由此菩萨成就如是无恼害福。得倍轮王护所守护。由得如是护所护故。若寝若悟若迷闷等。一切魍魉人非人等。不能娆害。又此菩萨转受余生。由如是福所摄持故。少病无病。不为长时重病所触。常益众生无劳无损。六谈德量者。华严经颂云 现代汉语译本 四、辨别所缘（所缘：专注的对象）者。菩萨总是以所求的佛果和所要度化的众生作为专注的对象。所以《大般若经》中说：‘善现（须菩提的别名）问佛，初发菩提心（菩提心：为求证悟而发的心）的菩萨思惟什么？’佛说：‘恒常正确地思惟一切相智（一切相智：佛的智慧）。’又《瑜伽师地论》说：以大菩提（大菩提：伟大的觉悟）以及所有有情（有情：一切有生命的众生）的一切义利作为所缘境。因为缘于菩提，所以自己求证；因为缘于众生，所以以悲心希望救济他们。 五、阐明五种殊胜利益者。《大集经》的偈颂说：‘如果乐于欢喜地发起菩提心，这样才能断除恶业，能为人天开辟正路，能关闭八难（八难：八种障碍修行的境况）的邪恶险径。诸根（诸根：眼、耳、鼻、舌、身、意六根）具足，不盲不聋，都是由于至诚地发起菩提心。’又偈颂说：‘能见到十方诸世尊，能听到无上的甘露味（甘露味：佛法的滋味）。如果能至诚地发起菩提心，所以能破除疑惑和骄慢，无量的智慧得以自在，能为众生说法界（法界：宇宙万法）。’《华严经》说：‘如果有人发起菩提心，就是不断绝一切佛种（佛种：成佛的种子），就是庄严清净一切佛刹（佛刹：佛所居住的国土），就是成就一切众生，就是了达一切法性（法性：万法的本性），就令一切诸众生界都得到安稳。’《瑜伽菩萨地论》说：发起菩提心的菩萨所摄取的善法有两种殊胜之处，一是因，二是果。所摄取的善法都是无上正等菩提（无上正等菩提：最高的、平等而正确的觉悟）的能证之因，所摄取的无上之果也是由此而来，尚且胜过二乘（二乘：声闻乘和缘觉乘），更何况其他一切世间的因果。 又说：‘发起菩提心的菩萨有两种殊胜利益，一是初发心后，立即成为众生尊重和培植福德的良田，一切众生都应该供养，也成为一切众生的父母。二是发起菩提心就能摄受没有恼害的福德。由此菩萨成就这样的无恼害福德，得到超过转轮王（转轮王：统治世界的理想君王）的守护。由于得到这样的守护，无论是睡眠、清醒还是迷闷等状态，一切魍魉（魍魉：山精鬼怪）和非人（非人：鬼神等）都不能侵扰伤害。而且这位菩萨转生到其他地方，由于这样的福德所摄持，少病无病，不被长期的重病所困扰，常常利益众生而没有劳累和损失。 六、谈论功德和器量。《华严经》的偈颂说：
English
English version Four, discerning the object of focus (所缘 Suo Yuan: the object of focus). Bodhisattvas always take the sought-after Buddhahood and the sentient beings to be liberated as the objects of focus. Therefore, the *Great Perfection of Wisdom Sutra* says: 'Subhuti (善现 Shan Xian, another name for Subhuti) asked the Buddha, 'What does a Bodhisattva who has initially aroused the Bodhi-mind (菩提心 Pu Ti Xin: the mind set on attaining enlightenment) contemplate?'' The Buddha said, 'Constantly and correctly contemplate the All-Knowing Wisdom (一切相智 Yi Qie Xiang Zhi: the wisdom of the Buddha).' Also, the *Yoga-bhumi-sastra* says: 'Take the Great Bodhi (大菩提 Da Pu Ti: great enlightenment) and all the benefits of all sentient beings (有情 You Qing: all living beings with consciousness) as the object of focus. Because of focusing on Bodhi, one seeks to realize it oneself; because of focusing on sentient beings, one hopes to help them with compassion.' Five, elucidating the five kinds of supreme benefits. The verse in the *Great Collection Sutra* says: 'If one is happy to arouse the Bodhi-mind, then one can cut off evil karma, open the right path for humans and gods, and close the evil and dangerous paths of the eight difficulties (八难 Ba Nan: eight kinds of situations that hinder practice). Having all faculties (诸根 Zhu Gen: the six faculties of eye, ear, nose, tongue, body, and mind) complete, not being blind or deaf, is all due to sincerely arousing the Bodhi-mind.' Another verse says: 'One can see the Buddhas of the ten directions, and hear the supreme nectar taste (甘露味 Gan Lu Wei: the taste of the Dharma). If one can sincerely arouse the Bodhi-mind, then one can break through doubts and arrogance, and unlimited wisdom can be attained freely, and one can speak the Dharma Realm (法界 Fa Jie: the universe and all its phenomena) for sentient beings.' The *Flower Garland Sutra* says: 'If someone arouses the Bodhi-mind, then they will not cut off all Buddha-seeds (佛种 Fo Zhong: the seeds of becoming a Buddha), they will adorn and purify all Buddha-lands (佛刹 Fo Cha: the lands where Buddhas reside), they will accomplish all sentient beings, they will understand all Dharma-nature (法性 Fa Xing: the nature of all phenomena), and they will bring peace and stability to all realms of sentient beings.' The *Yoga-bhumi-sastra* says: 'The virtuous dharmas collected by a Bodhisattva who has aroused the Bodhi-mind have two kinds of supremacy: one is the cause, and the other is the effect. The virtuous dharmas collected are all the cause of attaining the Unsurpassed Perfect Enlightenment (无上正等菩提 Wu Shang Zheng Deng Pu Ti: the highest, equal, and correct enlightenment), and the unsurpassed effect collected also comes from this. It is even superior to the Two Vehicles (二乘 Er Cheng: Sravaka Vehicle and Pratyekabuddha Vehicle), let alone all other worldly causes and effects.' It also says: 'A Bodhisattva who has aroused the Bodhi-mind has two kinds of supreme benefits: first, after initially arousing the mind, one immediately becomes a field of merit respected by sentient beings, and all sentient beings should make offerings, and one also becomes the parents of all sentient beings. Second, arousing the Bodhi-mind can collect blessings free from harm. Because of this, the Bodhisattva achieves such blessings free from harm, and receives protection exceeding that of a Wheel-Turning King (转轮王 Zhuan Lun Wang: an ideal king who rules the world). Because of receiving such protection, whether sleeping, awake, or in a state of confusion, all goblins (魍魉 Wang Liang: mountain spirits and monsters) and non-humans (非人 Fei Ren: ghosts, gods, etc.) cannot disturb or harm them. Moreover, when this Bodhisattva is reborn elsewhere, due to the support of such blessings, they will have few illnesses or no illnesses, and will not be troubled by long-term serious illnesses, and will always benefit sentient beings without fatigue or loss.' Six, discussing merit and capacity. The verse in the *Flower Garland Sutra* says: --------------------------------------------------------------------------------