Chinese
大正藏第 45 册 No. 1878 华严发菩提心章 No. 1878 华严发菩提心章凡例 此章别有异本，而文画多纰谬，字句颇缺脱，今以梅尾南都诸本随义参订改正。笔削非私意也，每值文有大异，系之鳌头。《法界义镜》曰：“香象大师《菩提心章》载法界观门，以明发心相。”故今章明第四表德中有五门：自第一真空观至第三周遍含容观，全举彼观文耳也。又如圆超《疏钞录》、凝然《华严宗要义》、永超《东域传灯录》及《高山寺藏目》等，皆标为贤首撰也。世别有题为《华严三昧章》者，然其文大同此章。今谓是乃后学误以今章残编为《三昧章》者耶？故《探玄记》说十重唯识曰：“上来所明约教就解而说。若就观、行，亦有十重，如一卷《华严三昧》中说云。”然考世所题为《三昧章》者，总无其文，故知彼非其于《探玄记》所指者必矣。 正德四年纳锦绫山曼陀罗院 华严发菩提心章 魏国西寺沙门法藏述 发心第一 简教第二 显过第三 表德第四 初中问曰：“云何名为发菩提心？” 答曰：“依起信论有三种心：一者、直心，正念真如法故；二者、深心，乐修一切诸善行故；三者、大悲心，救度一切苦众生故。依 现代汉语译本 大正藏第 45 册 No. 1878 华严发菩提心章 No. 1878 华严发菩提心章凡例 此章另有其他版本，但文字图画多有错误，字句颇有缺失遗漏，现在以梅尾、南都等版本，根据文义参照修订改正。删改并非出于个人私意，每当遇到文字有大的差异时，都附在篇末。 《法界义镜》中说：‘香象大师的《菩提心章》记载了法界观门，用以阐明发心的相状。’因此本章阐明第四表德中包含的五门：从第一真空观到第三周遍含容观，完全引用了《菩提心章》的原文。另外，像圆超的《疏钞录》、凝然的《华严宗要义》、永超的《东域传灯录》以及《高山寺藏目》等，都标明是贤首（Xianshou）所撰写。世间另有题名为《华严三昧章》的版本，但其内容与此章大同小异。现在认为是后学者误将此章的残缺版本当作《三昧章》了？所以《探玄记》中说十重唯识：‘上面所阐明的是依据教义就理解而言说的。如果就观行而言，也有十重，如一卷《华严三昧》中所说。’然而考察世间题名为《三昧章》的版本，总没有其中的文字，因此可知它一定不是《探玄记》所指的那个版本。 正德四年纳锦绫山曼陀罗院 华严发菩提心章 魏国西寺沙门法藏（Fazang）述 发心第一 简教第二 显过第三 表德第四 最初的‘发心’中，问：‘如何称为发菩提心？’ 答：‘依据《起信论》，有三种心：一者、直心，以正念真如法之故；二者、深心，乐于修习一切诸善行之故；三者、大悲心，救度一切受苦众生之故。’
English
English version T45 No. 1878 The Chapter on Arousing Bodhicitta in the Avatamsaka Sutra No. 1878 Exemplary Notes on the Chapter on Arousing Bodhicitta in the Avatamsaka Sutra This chapter has other versions, but the text and illustrations are often flawed, and the wording is quite incomplete. Now, based on the Meiwei and Nandu versions, it has been revised and corrected according to the meaning. The revisions are not based on personal opinions. Whenever there are major differences in the text, they are noted at the end. The *Fajie Yijing* (法界義鏡, Mirror of the Meaning of the Dharmadhatu) says: 'The *Bodhicitta Chapter* by Master Xiangxiang (香象大师) records the Dharmadhatu contemplation gate to clarify the appearance of arousing the mind.' Therefore, this chapter clarifies the five gates contained in the fourth 'Manifesting Virtues': from the first 'Emptiness Contemplation' to the third 'All-Encompassing Contemplation', it completely quotes the original text of the *Bodhicitta Chapter*. In addition, works such as Yuanchao's *Commentary Records*, Ningran's *Essentials of the Avatamsaka School*, Yongchao's *Records of the Transmission of the Lamp in the Eastern Regions*, and the *Catalogue of Kosanji Temple* all indicate that it was written by Xianshou (賢首). There is another version in the world titled *Chapter on the Avatamsaka Samadhi*, but its content is largely the same as this chapter. It is now believed that later scholars mistakenly regarded the incomplete version of this chapter as the *Samadhi Chapter*? Therefore, the *Tanxuan Ji* (探玄記, Records of Exploring the Profound) says of the ten levels of consciousness-only: 'What has been explained above is based on the teachings and explained in terms of understanding. If it is in terms of contemplation and practice, there are also ten levels, as described in a volume of the *Avatamsaka Samadhi*.' However, examining the versions in the world titled *Samadhi Chapter*, there is no such text in them, so it is known that it must not be the version referred to in the *Tanxuan Ji*. Presented to Mandala Courtyard, Mount Jinling, in the fourth year of Zhengde The Chapter on Arousing Bodhicitta in the Avatamsaka Sutra Narrated by the Monk Fazang (法藏) of Xisi Temple in the Wei Kingdom First, Arousing the Mind; Second, Discriminating the Teachings; Third, Revealing Faults; Fourth, Manifesting Virtues In the initial 'Arousing the Mind', it is asked: 'What is called arousing Bodhicitta?' It is answered: 'According to the *Awakening of Faith*, there are three types of minds: First, the direct mind, due to the correct mindfulness of the Suchness Dharma; Second, the profound mind, delighting in cultivating all good deeds; Third, the great compassionate mind, saving all suffering beings.' -------------------------------------------------------------------------------- 此三心，各曲开十门。 “就初直心中，具有十心：
Chinese
“一者、广大心，谓誓愿观一切法，悉如如故。 “二者、甚深心，谓誓愿观真如，要尽源底故。 “三者、方便心，谓推求简择，趣真方便故。 “四者、坚固心，谓设逢极苦乐受，此观心不舍离故。 “五者、无间心，谓观此真如理，尽未来际不觉其久故。 “六者、折伏心，谓若失念烦恼暂起，即觉察折伏令尽，使观心相续故。 “七者、善巧心，谓观真理，不碍随事，巧修万行故。 “八者、不二心，谓随事万行，与一味真理融无二故。 “九者、无碍心，谓理事既全融不二，还令全理之事互相即入故。 “十者、圆明心，谓顿观法界全一全多，同时显现无障无碍故。 “第二深心中，亦具十心： “一者、广大心，谓于遍法界一切行门，誓当修习学故。 “二者、修行心，谓于此无边行海，对缘修造故。 “三者、究竟心，谓凡所修学，要当成就，乃至菩提故。 “四者、忍苦心，谓能忍大苦，修诸难行，不以为难故。 “五者、无厌足心，谓顿修多行，情无厌足故。 “六者、无疲倦心，谓于一一难行多时，勇悍无疲倦故。 现代汉语译本 这三种心，各自展开有十个方面。 ‘就最初的直心中，具有十种心：’ ‘第一，广大心，指的是发誓愿观照一切法，都如如不动。’ ‘第二，甚深心，指的是发誓愿观照真如（Tathata，事物的真实本性），一定要穷尽其根源。’ ‘第三，方便心，指的是推求简择，为了趋向真理而使用各种方便法门。’ ‘第四，坚固心，指的是即使遇到极端的苦乐感受，这种观照的心也不舍弃。’ ‘第五，无间心，指的是观照这真如的道理，尽未来际也不觉得时间长久。’ ‘第六，折伏心，指的是如果失去正念，烦恼暂时生起，就立刻觉察并折伏，使之消尽，使观照的心念相续不断。’ ‘第七，善巧心，指的是观照真理，不妨碍随顺世事，巧妙地修习各种善行。’ ‘第八，不二心，指的是随顺世事而行的各种善行，与一味的真理融合而无二。’ ‘第九，无碍心，指的是理和事既然完全融合而不二，还使得完全属于理的事和完全属于事的事互相即入。’ ‘第十，圆明心，指的是顿然观照法界（Dharmadhatu，宇宙万物）全体为一，全体为多，同时显现而没有障碍。’ ‘第二种深心中，也具有十种心：’ ‘第一，广大心，指的是对于遍布法界的一切修行法门，发誓应当修习。’ ‘第二，修行心，指的是对于这无边的修行大海，面对各种因缘而进行修造。’ ‘第三，究竟心，指的是凡所修习，一定要成就，乃至证得菩提（Bodhi，觉悟）。’ ‘第四，忍苦心，指的是能够忍受巨大的痛苦，修习各种难行的法门，不认为困难。’ ‘第五，无厌足心，指的是同时修习多种善行，心意上没有厌倦满足。’ ‘第六，无疲倦心，指的是对于每一个难行的法门，长时间地勇猛精进而不疲倦。’
English
English version These three minds, each unfolds into ten aspects. 'Regarding the initial straightforward mind, it possesses ten minds:' 'First, the vast mind, which means vowing to contemplate all dharmas (phenomena), as they are in their suchness (Tathata).' 'Second, the profound mind, which means vowing to contemplate the True Thusness (Tathata, the true nature of things), to exhaust its source and bottom.' 'Third, the expedient mind, which means seeking and discerning, using expedient means to approach the truth.' 'Fourth, the firm mind, which means that even when encountering extreme suffering or pleasure, this contemplative mind is not abandoned.' 'Fifth, the uninterrupted mind, which means contemplating this principle of True Thusness, without feeling it is long even to the end of future eons.' 'Sixth, the subduing mind, which means that if mindfulness is lost and afflictions temporarily arise, one immediately notices and subdues them completely, so that the contemplative mind continues uninterrupted.' 'Seventh, the skillful mind, which means contemplating the truth, without hindering engagement in worldly affairs, skillfully cultivating myriad practices.' 'Eighth, the non-dual mind, which means that the myriad practices in accordance with worldly affairs, merge with the single flavor of truth without duality.' 'Ninth, the unobstructed mind, which means that since principle and phenomena are completely merged without duality, they also cause the phenomena that are entirely of principle and the phenomena that are entirely of phenomena to enter into each other.' 'Tenth, the perfect and clear mind, which means suddenly contemplating the entire Dharmadhatu (the universe of all things) as wholly one and wholly many, simultaneously appearing without obstruction.' 'The second, deep mind, also possesses ten minds:' 'First, the vast mind, which means vowing to cultivate and learn all practices throughout the entire Dharmadhatu.' 'Second, the practicing mind, which means cultivating and creating in this boundless ocean of practices, in response to various conditions.' 'Third, the ultimate mind, which means that whatever is cultivated and learned must be accomplished, even to Bodhi (Enlightenment).' 'Fourth, the suffering-enduring mind, which means being able to endure great suffering, cultivating various difficult practices, without considering them difficult.' 'Fifth, the mind without satisfaction, which means simultaneously cultivating many practices, without feeling weary or satisfied.' 'Sixth, the mind without fatigue, which means being courageous and diligent without fatigue in each difficult practice for a long time.' --------------------------------------------------------------------------------
Chinese
“七者、常心，谓于一一行，各尽未来际，念念相续恒不断故。 “八者、不求果报心，谓修此诸行，不求人天二乘果故。 “九者、欢喜心，谓凡修诸行，称本求心，皆大欢喜故。 “十者、不颠倒心，谓凡所修行，皆离二乘，俱绝三轮故。 “第三大悲心中，亦具十心： “一者、广大心，谓于一切众生皆立誓愿，将度脱故。 “二者、最胜心，谓度彼要当得佛果故。 “三者、巧方便心，谓求度众生巧方便法，要当成熟故。 “四者、忍苦心，谓堪忍代彼一切众生受大苦故。 “五者、无厌足心，谓于一一难化众生化以无量方便，无厌足故。 “六者、无疲倦心，谓化难化众生设于无量劫荷负众生苦，不以为劳故。 “七者、常心，谓于一一众生尽未来际念念无间，不休息故。 “八者、不求恩报心，谓于诸众生作此广大饶益，终不希望毛端恩报故。 “九者、欢喜心，谓令众生得安乐时，通令得转轮王乐、释梵天王乃至二乘及大涅槃等乐故。 “十者、不颠倒心，谓不见能化及所化故。” 第二简教者。 问：“众生修行，为要籍受持圣教，方成行耶？为要须舍教法行，方成立耶？” 答：“ 现代汉语译本 ‘七、常心’，指的是在每一项修行中，都尽未来际，念念相续，恒常不断。 ‘八、不求果报心’，指的是修习这些善行，不求人天乘或二乘的果报。 ‘九、欢喜心’，指的是凡是修习各种善行，都能称合本来的求道之心，因此感到非常欢喜。 ‘十、不颠倒心’，指的是凡是所修行的，都远离二乘，并且完全超越能施、所施、施物这三轮的执着。 第三，在大悲心中，也具备十种心： ‘一、广大心’，指的是对于一切众生都立下誓愿，要将他们度脱。 ‘二、最胜心’，指的是要度化他们，必定要让他们得到佛果。 ‘三、巧方便心’，指的是为了度化众生，寻求巧妙方便的法门，一定要让他们成熟。 ‘四、忍苦心’，指的是能够忍受代替一切众生承受巨大的痛苦。 ‘五、无厌足心’，指的是对于每一个难以教化的众生，都用无量的方便法门去教化，没有厌倦满足的时候。 ‘六、无疲倦心’，指的是教化难以教化的众生，即使在无量劫中承担众生的痛苦，也不觉得劳累。 ‘七、常心’，指的是对于每一个众生，都尽未来际，念念无间断，不休息。 ‘八、不求恩报心’，指的是对于一切众生做出如此广大的饶益，始终不希望得到丝毫的恩情报答。 ‘九、欢喜心’，指的是当众生得到安乐时，普遍地让他们得到转轮王之乐、释梵天王之乐，乃至二乘以及大涅槃（Mahaparinirvana）等的安乐。 ‘十、不颠倒心’，指的是不见能教化者以及所教化者。 第二，简择教法。 问：‘众生修行，是必须要凭借受持圣教，才能成就修行呢？还是必须要舍弃教法修行，才能成立呢？’ 答：‘
English
English version ‘Seventh, Constant Mind’, which means in each and every practice, one continues to the end of future time, with thoughts constantly succeeding one another without interruption. ‘Eighth, Mind Without Seeking Reward’, which means in cultivating these practices, one does not seek the fruits of the realms of gods and humans, or the Two Vehicles (Sravakayana and Pratyekabuddhayana). ‘Ninth, Joyful Mind’, which means whenever one cultivates various practices, it accords with one's original aspiration for enlightenment, and therefore one feels great joy. ‘Tenth, Non-Reversed Mind’, which means whatever one cultivates is free from the Two Vehicles, and completely transcends the three wheels of giver, receiver, and gift. Third, within the Great Compassionate Mind, there are also ten minds: ‘First, Vast Mind’, which means one makes vows for all sentient beings, intending to liberate them. ‘Second, Supreme Mind’, which means to liberate them, one must help them attain Buddhahood. ‘Third, Skillful Means Mind’, which means seeking skillful means to liberate sentient beings, ensuring they mature. ‘Fourth, Enduring Suffering Mind’, which means being able to endure great suffering on behalf of all sentient beings. ‘Fifth, Mind Without Satiety’, which means for each difficult-to-transform sentient being, one uses limitless skillful means to transform them, without ever being satisfied. ‘Sixth, Mind Without Weariness’, which means even if one bears the suffering of sentient beings for countless eons while transforming difficult-to-transform beings, one does not feel weary. ‘Seventh, Constant Mind’, which means for each and every sentient being, one continues to the end of future time, with thoughts constantly unceasing, without rest. ‘Eighth, Mind Without Seeking Gratitude’, which means having done such great benefit for all sentient beings, one never hopes for even a hair's breadth of gratitude in return. ‘Ninth, Joyful Mind’, which means when sentient beings attain happiness, one universally enables them to attain the happiness of a Chakravartin King (universal ruler), the happiness of a Shakra (Indra) or Brahma King, and even the happiness of the Two Vehicles and Great Nirvana (Mahaparinirvana). ‘Tenth, Non-Reversed Mind’, which means one does not see the one who transforms or the one who is transformed.’ Second, Discriminating the Teachings. Question: ‘When sentient beings cultivate, is it necessary to rely on receiving and upholding the sacred teachings in order to accomplish practice? Or is it necessary to abandon the teachings in order to establish practice?’ Answer: ‘ -------------------------------------------------------------------------------- 通辨此义，略有十类众生：