Chinese
大正藏第 46 册 No. 1953 菩提心义 No. 1953 菩提心义(海运) 菩提之心。成佛之本。发起之相。具在众经。大事因缘莫过于此。欲正修觉不可不知。随所见闻略辨其相。菩提心义。五门分别。一释名义。二识体性。三辨一异。四明相状。五述行愿。初释名义者。梵云菩提此翻名觉。众生迷覆名为不觉。今遇善友开发无明。省除迷覆求觉之心。名菩提心。发求菩提之心名菩提心。依主释也。若悟名觉迷为不觉。譬如迷人依方故迷。众生尔耳。依觉故迷。若离于觉则无不觉。犹是言之。菩提与心不得为二。菩提与心。相违释也。二释体性者。如义府说。三辨一异者。心与菩提性无有二。由无二故不可分别。此就理体无差别门。故华严云。如心佛亦尔。如佛众生然。心佛与众生。是三无差别。虚空藏经第四亦云。世尊常演说法无尽。有情及虚空。菩提心佛法。若依进修起行愿门。即发起妄心求菩提故名菩提心。故起信云。云何熏习。起净法不断。所谓以有真如法故。能熏习无明。以熏习因缘力故。则令妄心厌生死苦。乐求涅槃。以妄心有厌求因缘故。即熏习真如。自信已性。知心妄动无前境界。修远离法。以如实知无前境界故。种种方便起随顺行。不取不念。乃至久 远熏习力故。无明则灭。以无明灭故心无有起。心无起故境界随灭。以因缘俱灭故心相皆尽。名得涅槃成自然业等。此则弃妄成真。发起妄心。求起真觉。即真妄为异也。而实离真无妄。妄体即真。以不觉者即本觉故。是非异也。四明相状者。发菩提心之相状有二。一明行位相。二辨功用相。行位相状者。长耳三藏云。初习种性发心有三。一假想发。二轻想发。三信想发。初假想发者。由三种力。一善友力。谓善知识。二行力。谓受律仪。三法力。通别二因。通谓如来藏内熏之性。别谓信等五根。由此三力。假起求菩提想。自利利他渐次修习。譬如轻毛无所倚着。名轻想发。后渐渐修。信心澄净得入十住。名信想发。起信论云。发心有三。一者信成就发心。二者解脱发心。三者证发心。初信成就发心者。谓不定聚众生。有熏习善根力故。信业果报。能起十善。厌生死苦。欲求无上菩提。乃至云。经一万劫。信心成就故。诸佛菩萨教令发心。或以大悲。能自发心。或因正法欲灭。以护法因缘。能自发心得入十住。此则同前信想发心也。本业经云。是信想菩萨。于十千劫。行十戒法。当入十信心。入初住位。即发心住也。仁王经云。习种性有十信。已超二乘一切善地。起信又云。发何等心。略说有三。一者直心。正念真如 现代汉语译本 由于长期的熏习力量，无明（avidyā，对事物真相的迷惑）就会消灭。因为无明消灭的缘故，心识不再生起。因为心识不再生起，境界也随之消灭。因为因缘都消灭的缘故，心和相都归于寂灭，这被称为证得涅槃（nirvāṇa，解脱），成就自然之业等等。这就是舍弃虚妄而成就真实。如果发起虚妄之心，去寻求生起真实的觉悟，那就是把真和妄看作是不同的。但实际上，离开真就没有妄，妄的本体就是真。因为不觉悟的人，其本性就是本觉。所以，真和妄并不是不同的。四、阐明相状：发起菩提心（bodhicitta，觉悟之心）的相状有两种：一是阐明行位之相，二是辨别功用之相。行位之相：长耳三藏说，最初的习种性（处于修行初始阶段）发心有三种：一是假想发，二是轻想发，三是信想发。最初的假想发，是由于三种力量：一是善友力，即善知识（kalyāṇa-mitra，良师益友）；二是行力，即受持律仪（śīla，戒律）；三是法力，包括通因和别因。通因是指如来藏（Tathāgatagarbha，如来藏）中内在熏习的本性，别因是指信等五根（pañcendriya，五种能力）。由于这三种力量，假想生起求菩提的想法，逐渐修习自利利他的行为。譬如轻毛没有依靠，这叫做轻想发。之后渐渐修习，信心澄净，得以进入十住位（daśa-bhūmi，菩萨修行的十个阶段），这叫做信想发。《起信论》说，发心有三种：一是信成就发心，二是解脱发心，三是证发心。最初的信成就发心，是指不定聚（anitya-rāśi，不确定的人群）的众生，因为有熏习善根的力量，相信业果报应，能够生起十善业（daśa-kuśala，十种善行），厌恶生死之苦，想要寻求无上菩提，乃至说，经过一万劫（kalpa，极长的时间单位），信心成就的缘故，诸佛菩萨教导他们发心，或者因为大悲心（mahākaruṇā，伟大的慈悲），能够自己发心，或者因为正法（sad-dharma，真正的佛法）将要灭亡，以护持佛法的因缘，能够自己发心而进入十住位。这和前面的信想发心是相同的。《本业经》说，这是信想菩萨，在一万劫中，修行十戒法（daśa-śīla，十条戒律），应当进入十信心位（daśa-śraddhā-bhūmi，十种信心阶段），进入初住位，也就是发心住。《仁王经》说，习种性有十信，已经超越二乘（śrāvaka-yāna and pratyekabuddha-yāna，声闻乘和缘觉乘）的一切善地。《起信论》又说，发的是什么心？简略地说有三种：一是直心，正念真如（tathatā，事物的真实本性）。
English
English version Due to the power of prolonged habituation, ignorance (avidyā, delusion about the true nature of things) is extinguished. With the extinction of ignorance, the mind no longer arises. With the cessation of the mind, the realm of objects also vanishes. Because all causes and conditions are extinguished, both mind and form cease to exist, which is called attaining nirvāṇa (liberation), accomplishing natural actions, and so on. This is abandoning falsehood and achieving truth. If one initiates a false mind to seek the arising of true enlightenment, then one is regarding truth and falsehood as different. But in reality, there is no falsehood apart from truth; the essence of falsehood is truth. Because those who are unenlightened are inherently enlightened. Therefore, truth and falsehood are not different. Four, clarifying the characteristics: There are two aspects to the arising of bodhicitta (the mind of enlightenment): first, clarifying the characteristics of the stages of practice; second, distinguishing the characteristics of function. The characteristics of the stages of practice: The Tripiṭaka Master with Long Ears said that the initial arising of the mind in the stage of learning the seed nature has three types: first, arising through imagination; second, arising through light thought; third, arising through faith. The initial arising through imagination is due to three forces: first, the force of good friends, namely, kalyāṇa-mitra (virtuous spiritual friends); second, the force of practice, namely, upholding the śīla (precepts); third, the force of the Dharma, including both general and specific causes. The general cause refers to the nature of inner habituation within the Tathāgatagarbha (the womb of the Tathāgata), and the specific cause refers to the five indriyas (five faculties) such as faith. Due to these three forces, the thought of seeking bodhi arises through imagination, and one gradually cultivates actions that benefit oneself and others. Like a light feather without support, this is called arising through light thought. Later, through gradual cultivation, faith becomes clear and pure, and one is able to enter the ten bhūmis (ten stages of bodhisattva practice), which is called arising through faith. The Awakening of Faith Treatise says that there are three types of arising of the mind: first, arising of the mind through the accomplishment of faith; second, arising of the mind through liberation; third, arising of the mind through realization. The initial arising of the mind through the accomplishment of faith refers to sentient beings of the anitya-rāśi (undetermined group), who, because of the power of habituating good roots, believe in the karmic consequences, are able to generate the ten kuśalas (ten wholesome actions), are weary of the suffering of birth and death, and desire to seek unsurpassed bodhi, and even after ten kalpas (eons), because of the accomplishment of faith, the Buddhas and Bodhisattvas teach them to arouse the mind, or because of mahākaruṇā (great compassion), they are able to arouse the mind themselves, or because the sad-dharma (true Dharma) is about to perish, they are able to arouse the mind themselves and enter the ten abodes through the cause of protecting the Dharma. This is the same as the previous arising of the mind through faith. The Original Karma Sutra says that this is a bodhisattva of faith, who, in ten thousand kalpas, practices the ten śīlas (ten precepts), and should enter the ten śraddhā-bhūmis (ten stages of faith), entering the first abode, which is the abode of arousing the mind. The Benevolent King Sutra says that the seed nature of learning has ten faiths, which have already surpassed all the good grounds of the two vehicles (śrāvaka-yāna and pratyekabuddha-yāna). The Awakening of Faith Treatise also says, 'What kind of mind is aroused?' Briefly speaking, there are three: first, the straightforward mind, rightly mindful of tathatā (suchness). --------------------------------------------------------------------------------
Chinese
法故。二者深心。乐集一切诸善行故。三者大悲心。欲拔一切众生苦故。乃至云。菩萨发是心故。则得少分见于法身。以见法身故。随其愿力。能现八种。利益众生等。二解行发心者。当知转胜。以是菩萨从初正信已来。于第一阿僧祇劫。将欲满故。于真如法中。深解现前。所修离相等。三证发心者。从净心地。乃至菩萨究竟地。证何境界。所谓真如。乃至云。又是菩萨发心相者。有三种心微细之相。一者真心。无分别名。二者方便心。自然遍行。利益众生故。三者业识心。微细起灭故等。二辨功用相者。维摩经云。欲得佛身断一切众生病者。当发阿耨多罗三藐三菩提心。华严七十八云。菩提心者。由如种子。能生一切诸佛法故。菩提心者。由如良田。能长众生白净法故。菩提心者由如大地。能持一切诸世间故。菩提心者由如净水。能洗一切烦恼垢故。菩提心者。由如大风。普于世间无所碍故。菩提心者。由如盛火。能烧一切诸见薪故。菩提心者。由如净日。普照一切诸世间故。菩提心者。由如盛月诸白净法悉圆满故。菩提心者。由如明灯。能放种种净光明故。菩提心者。由如净目。普见一切安危处故。菩提心者。由如大道。普令得入大智城故。菩提心者。由如正济。令其得离诸邪法故。乃至云。善男子。若有发阿耨 现代汉语译本： 因为法的缘故。二者是深心，乐于积聚一切善行。三者是大悲心，想要拔除一切众生的痛苦。乃至说，菩萨因为发起这样的心，就能稍微见到法身。因为见到法身，随着他的愿力，能够显现八种利益众生的事等等。二、解行发心，应当知道更加殊胜。因为这位菩萨从最初生起正信以来，在第一个阿僧祇劫（asaṃkhya kalpa，无数大劫）将要圆满的时候，对于真如法（tathatā，事物的真实如是之性）有了深刻的理解并显现在前，所修的都是远离相的法等等。三、证发心，从净心地（第九地）乃至菩萨究竟地（佛果），证得什么境界？就是所谓的真如。乃至说，菩萨发心的相，有三种微细的相。一是真心，没有分别之名。二是方便心，自然普遍地运行，利益众生。三是业识心，微细地生起和灭去等等。二、辨别功用之相，维摩经（Vimalakīrti Nirdeśa Sūtra）说：‘想要得到佛身，断除一切众生的疾病，应当发起阿耨多罗三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，无上正等正觉之心）。’华严经（Avataṃsaka Sūtra）第七十八卷说：‘菩提心（bodhicitta，觉悟之心）犹如种子，能生一切诸佛之法。菩提心犹如良田，能生长众生清净之法。菩提心犹如大地，能承载一切诸世间。菩提心犹如净水，能洗涤一切烦恼垢。菩提心犹如大风，普遍于世间没有阻碍。菩提心犹如盛火，能焚烧一切诸见之薪。菩提心犹如净日，普遍照耀一切诸世间。菩提心犹如盛月，一切白净之法都圆满。菩提心犹如明灯，能放出种种清净光明。菩提心犹如净目，普遍看见一切安稳和危险之处。菩提心犹如大道，普遍令众生得以进入大智慧之城。菩提心犹如正济，令众生得以脱离各种邪法。’乃至说：‘善男子，若有人发阿耨多罗三藐三菩提心’
English
English version: Because of the Dharma. Secondly, it is the profound mind, delighting in accumulating all good deeds. Thirdly, it is the great compassionate mind, desiring to remove the suffering of all sentient beings. It is even said that because a Bodhisattva generates such a mind, he can see a small part of the Dharmakāya (法身, Dharma body). Because he sees the Dharmakāya, according to his vows, he can manifest eight kinds of benefits for sentient beings, and so on. Secondly, the mind of understanding and practice is known to be even more excellent. Because this Bodhisattva, from the initial arising of right faith, when the first asaṃkhya kalpa (阿僧祇劫, countless great eons) is about to be completed, has a deep understanding of the Tathatā (真如, suchness) and it manifests before him, and what he cultivates is the Dharma of being apart from characteristics, and so on. Thirdly, the mind of realization, from the Pure Land Ground (净心地, ninth bhumi) up to the ultimate ground of a Bodhisattva (佛果, Buddhahood), what state is realized? It is what is called Tathatā. It is even said that the aspect of a Bodhisattva's mind has three subtle aspects. First is the true mind, without the name of discrimination. Second is the mind of skillful means, naturally and universally acting to benefit sentient beings. Third is the mind of karmic consciousness, subtly arising and ceasing, and so on. Secondly, distinguishing the aspect of function, the Vimalakīrti Nirdeśa Sūtra (维摩经) says: 'If you want to obtain the Buddha body and cut off all the diseases of sentient beings, you should generate the mind of anuttarā-samyak-saṃbodhi (阿耨多罗三藐三菩提心, unsurpassed, complete and perfect enlightenment).' The Avataṃsaka Sūtra (华严经), chapter seventy-eight, says: 'The Bodhicitta (菩提心, mind of enlightenment) is like a seed, capable of generating all the Dharmas of the Buddhas. The Bodhicitta is like a good field, capable of growing the pure Dharmas of sentient beings. The Bodhicitta is like the earth, capable of supporting all the worlds. The Bodhicitta is like pure water, capable of washing away all the defilements of afflictions. The Bodhicitta is like a great wind, universally unobstructed in the world. The Bodhicitta is like a blazing fire, capable of burning all the fuel of views. The Bodhicitta is like a pure sun, universally illuminating all the worlds. The Bodhicitta is like a full moon, all pure Dharmas are complete. The Bodhicitta is like a bright lamp, capable of emitting various pure lights. The Bodhicitta is like pure eyes, universally seeing all safe and dangerous places. The Bodhicitta is like a great road, universally enabling entry into the city of great wisdom. The Bodhicitta is like a proper ferry, enabling one to be separated from all evil Dharmas.' It is even said: 'Good man, if someone generates the mind of anuttarā-samyak-saṃbodhi' --------------------------------------------------------------------------------