Chinese
多罗三藐三菩提心者。则已出生无量功德。普能摄取一切智道。善男子。譬如有人得无畏药离五恐怖。何等为五。所谓。火不能烧。毒不能中。刀不能伤。水不能漂。烟不能熏。菩萨摩诃萨。亦复如是。得一切智菩提心药。贪火不烧。瞋毒不中。惑刀不伤。有流不漂。诸觉观烟。不能熏害。善男子。譬如有人得解脱药终无横难。菩萨摩诃萨。亦复如是。得菩提心解脱智药。永离一切生死横难。善男子。譬如有人持摩诃应伽药。毒蛇闻气即皆远去。菩萨摩诃萨。亦复如是。持菩提心大应伽药。一切烦恼诸恶毒蛇。闻其气者。悉皆散灭。第五明行愿者。显扬云。世俗发心者。为对智者前。发弘誓愿。乃至云。我从今日发无上菩提心。为欲饶益诸有情故。从今已往。凡我所修六波罗蜜。皆为证得无上菩提故。我今与诸菩萨摩诃萨。和合出家。愿尊证知。我是菩萨。毗卢遮那疏云。发菩提心者。谓生决定誓愿。一向志求一切智智。必当普度法界众生。此心由如幢旗。是众行导首。由如种子。是万德根本。若不发此心。亦如未托歌罗罗。则大悲胎藏。何所养育。又云。日喻本净菩提心。即是毗卢遮那自体。月喻菩提行。白月十五日众行圆满。喻成菩提。黑月十五日众行皆息。喻般涅槃。中间与时升降。喻方便善巧等。发菩提心经 现代汉语译本 所谓‘多罗三藐三菩提心’（Anuttara-samyak-sambodhi-citta，无上正等正觉之心），就已经出生了无量的功德，普遍能够摄取一切智慧之道。善男子，譬如有人得到了无畏药，远离五种恐怖。哪五种呢？就是：火不能烧，毒不能侵，刀不能伤，水不能漂，烟不能熏。菩萨摩诃萨也是这样，得到了一切智菩提心药，贪欲之火不能烧，嗔恨之毒不能侵，迷惑之刀不能伤，生死之流不能漂，各种觉观之烟，不能熏害。 善男子，譬如有人得到了解脱药，最终没有横祸灾难。菩萨摩诃萨也是这样，得到了菩提心解脱智药，永远远离一切生死的横祸灾难。善男子，譬如有人持有摩诃应伽药（Mahā-aṅga-药名），毒蛇闻到气味就都远远地离开。菩萨摩诃萨也是这样，持有菩提心大应伽药，一切烦恼诸恶毒蛇，闻到这气味，都全部散灭。 第五，关于明行愿，显扬论中说，世俗发心的人，是为了在智者面前，发出弘大的誓愿。乃至说：‘我从今日起，发无上菩提心，为了饶益一切有情众生。从今以后，凡是我所修的六波罗蜜（ṣaṭ-pāramitā，六度），都是为了证得无上菩提。我今天与各位菩萨摩诃萨，一起出家。愿您（佛）证知，我是菩萨。’ 《毗卢遮那疏》（Vairocanābhisaṃbodhi-sūtra）中说，发菩提心的人，就是生起决定的誓愿，一心一意地追求一切智智（sarvākāra-jñāna，一切种智），必定要普遍地度脱法界众生。这颗心犹如幢幡旗帜，是各种修行的引导者，犹如种子，是万种功德的根本。如果不发这颗心，就像没有寄托歌罗罗（kalala，受精卵），那么大悲胎藏，又用什么来养育呢？ 又说，太阳比喻本净菩提心，就是毗卢遮那（Vairocana）的自体。月亮比喻菩提行，白月十五日各种修行圆满，比喻成就菩提。黑月十五日各种修行都停止，比喻般涅槃（parinirvāṇa）。中间随着时间升降，比喻方便善巧等等。《发菩提心经》
English
English version The ‘Anuttara-samyak-sambodhi-citta’ (supreme, complete enlightenment mind) has already given rise to immeasurable merits and can universally encompass all paths of wisdom. Good man, it is like someone who obtains a fearless medicine and is free from five terrors. What are the five? They are: fire cannot burn, poison cannot harm, knives cannot wound, water cannot drown, and smoke cannot suffocate. A Bodhisattva-Mahasattva is also like this, having obtained the all-knowing Bodhi-citta medicine, the fire of greed cannot burn, the poison of hatred cannot harm, the knife of delusion cannot wound, the stream of existence cannot drown, and the smoke of various perceptions cannot suffocate. Good man, it is like someone who obtains the medicine of liberation and ultimately has no unexpected difficulties. A Bodhisattva-Mahasattva is also like this, having obtained the Bodhi-citta liberation wisdom medicine, forever free from all unexpected difficulties of birth and death. Good man, it is like someone who holds the Mahā-aṅga medicine (name of a medicine), poisonous snakes will all go far away upon smelling its scent. A Bodhisattva-Mahasattva is also like this, holding the Bodhi-citta great aṅga medicine, all afflictions and evil poisonous snakes, upon smelling its scent, will all scatter and vanish. Fifth, regarding the vows of clear conduct, the *Śūnyatā-sampatti* states that those who generate the mind of enlightenment in the mundane world do so to make great vows before the wise. It even says: ‘From this day forward, I generate the supreme Bodhi-citta, for the sake of benefiting all sentient beings. From now on, all the six pāramitās (ṣaṭ-pāramitā, six perfections) that I cultivate are for the sake of attaining supreme Bodhi. Today, I am ordaining with all the Bodhisattva-Mahasattvas. May you (Buddha) acknowledge that I am a Bodhisattva.’ The *Vairocanābhisaṃbodhi-sūtra* states that those who generate the Bodhi-citta are said to give rise to a firm vow, single-mindedly seeking all-knowing wisdom (sarvākāra-jñāna, all aspects of wisdom), and are certain to universally liberate all beings in the Dharma realm. This mind is like a banner, a guide for all practices, and like a seed, the root of all virtues. If this mind is not generated, it is like not entrusting a kalala (embryo), then what will nurture the womb of great compassion? It also says that the sun is a metaphor for the inherently pure Bodhi-citta, which is the self-nature of Vairocana. The moon is a metaphor for Bodhi practice, the full moon on the fifteenth day represents the perfection of all practices, a metaphor for attaining Bodhi. The dark moon on the fifteenth day represents the cessation of all practices, a metaphor for parinirvāṇa. The intermediate rising and falling with time is a metaphor for skillful means, etc. *Sūtra on Generating the Bodhi-citta*. --------------------------------------------------------------------------------
Chinese
云。若菩萨亲近善知识。供养诸佛。修习善根。志求胜法。心常柔和。遭苦能忍。慈悲淳厚。深心平等。信乐大乘。求佛智慧。若人能具如是十方。乃能发于无上菩提之心。复有四缘能发是心。一者思惟诸佛。二者观身过患。三者慈愍众生。四者求最胜果。一思惟诸佛者。三世诸佛。初始发心具烦恼性。亦如我今。发大明慧。于无明㲉。建立胜心。积集苦行。度生死海。舍身命财。求一切智。今皆成就。若此菩提。是可得法。我亦应得故。发菩提心。二观身过患者。自观我身。九孔常流臭秽不净。生厌离故。又观五阴四大。俱能兴造无量恶业。具贪瞋痴无量烦恼。如泡如沫念念无常。求舍离故发菩提心。三慈愍众生者。见诸众生。无明所缚。众苦所缠。集不善业。受大剧苦。舍离正法。信受邪道。没烦恼河。不求解脱。转造众恶。愍念彼故。发菩提心。四求最胜果者。见诸如来。相好庄严。有戒定慧。知见清净。十力无畏。大悲三念。具一切智。怜愍众生。常住法身。清净无染。为修习故。发菩提心。又云。发菩提心者。先当坚固发于正愿。所谓四弘誓等。立志坚强。作大要誓。常修正行。所谓六波罗蜜等。故此佛刹经中。虚空王立誓云。对于大众前。我发菩提心。誓度诸群生。皆离于众苦。愿从今已后。若我有染污 现代汉语译本：云：如果菩萨亲近善知识（kalyāṇa-mitra，指好的老师或朋友），供养诸佛，修习善根，立志追求殊胜的佛法，内心常常柔和，遇到苦难能够忍受，慈悲心淳朴深厚，以平等心对待一切众生，信奉并喜爱大乘佛法，追求佛的智慧。如果有人能够具备以上十种品行，才能发起无上菩提之心（anuttarā-samyak-saṃbodhi-citta，指无上正等正觉之心）。 又有四种因缘能够引发这种菩提心：一是思惟诸佛，二是观察自身过患，三是慈愍众生，四是求取最殊胜的果报。 一、思惟诸佛：过去、现在、未来三世诸佛，最初发菩提心时，也和我们现在一样，具有烦恼的本性。但他们发起广大的智慧，在无明的黑暗中，建立殊胜的志愿，积累种种苦行，度过生死轮回的苦海，舍弃身命和财物，追求一切智慧（sarvajñā，指佛陀所证悟的遍知一切的智慧），现在都已成就。既然这菩提是可以通过修行而获得的，那么我也应该能够获得，因此发起菩提心。 二、观察自身过患：自己观察自身，九孔常常流出臭秽不净之物，因此产生厌恶和远离之心。又观察五阴（skandha，指色、受、想、行、识五种构成要素）和四大（mahābhūta，指地、水、火、风四大元素），都能引发无量的恶业，具有贪、嗔、痴等无量烦恼，如同水泡和泡沫一样，念念都在变化，没有常住不变的自性。为了求得舍离这些过患，因此发起菩提心。 三、慈愍众生：看到各种众生，被无明所束缚，被种种痛苦所缠绕，造作不善的业，承受巨大的痛苦，舍弃正确的佛法，信奉并接受邪恶的道路，沉没在烦恼的河流中，不求解脱，反而不断造作各种恶业。因为怜悯他们，所以发起菩提心。 四、求最胜果：看到诸如来，具有美好的相貌和庄严的身形，具有戒、定、慧三学，知见清净，具有十力（daśa-bala，指佛陀所具有的十种力量）和无畏（vaiśāradya，指佛陀的四种无所畏惧的自信），具有大悲心和三种忆念（smṛti-upasthāna，指佛陀对众生的三种忆念和关怀），具有一切智慧，怜悯众生，常住于清净无染的法身（dharma-kāya，指佛陀的法性之身）。为了修习成就这些功德，因此发起菩提心。 又说：发起菩提心的人，首先应当坚定地发起正确的誓愿，比如四弘誓愿等。立下坚定的志向，作出伟大的誓言，常常修正自己的行为，比如六波罗蜜（ṣaṭ-pāramitā，指布施、持戒、忍辱、精进、禅定、智慧六种到达彼岸的方法）等。因此，在这部佛刹经中，虚空王立下誓言说：‘在大家面前，我发起菩提心，誓愿度脱一切众生，使他们都脱离各种痛苦。愿从今以后，如果我有了染污……’
English
English version: It is said: If a Bodhisattva associates with good spiritual friends (kalyāṇa-mitra, meaning good teachers or friends), makes offerings to all Buddhas, cultivates roots of goodness, aspires to superior Dharma, maintains a gentle and harmonious mind, endures suffering, possesses pure and profound compassion, maintains deep equality, believes in and delights in Mahayana Buddhism, and seeks the wisdom of the Buddha. If one can possess these ten qualities, then one can generate the unsurpassed Bodhi-citta (anuttarā-samyak-saṃbodhi-citta, meaning the mind of unsurpassed complete and perfect enlightenment). Furthermore, there are four causes that can generate this mind: first, contemplating the Buddhas; second, observing the faults of one's own body; third, having compassion for sentient beings; and fourth, seeking the most supreme fruit. First, contemplating the Buddhas: The Buddhas of the past, present, and future, when they initially generated the Bodhi-citta, also possessed afflictions just as we do now. However, they generated great wisdom, established a supreme aspiration in the darkness of ignorance, accumulated various ascetic practices, crossed the sea of birth and death, and sacrificed their lives and possessions to seek all-knowing wisdom (sarvajñā, referring to the wisdom of the Buddha who has realized the knowledge of everything), and now they have all achieved it. Since this Bodhi is attainable through practice, then I should also be able to attain it, therefore I generate the Bodhi-citta. Second, observing the faults of one's own body: Observing one's own body, the nine orifices constantly discharge foul and impure substances, thus generating a sense of disgust and detachment. Furthermore, observing the five skandhas (skandha, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness) and the four great elements (mahābhūta, referring to the four great elements of earth, water, fire, and wind), they can all generate limitless evil deeds, possessing limitless afflictions such as greed, hatred, and delusion, like bubbles and foam, constantly changing from moment to moment, without a permanent and unchanging nature. In order to seek to abandon these faults, therefore I generate the Bodhi-citta. Third, having compassion for sentient beings: Seeing various sentient beings, bound by ignorance, entangled by various sufferings, creating unwholesome karma, enduring great pain, abandoning the correct Dharma, believing in and accepting evil paths, sinking in the river of afflictions, not seeking liberation, but instead constantly creating various evil deeds. Because of compassion for them, I generate the Bodhi-citta. Fourth, seeking the most supreme fruit: Seeing the Tathagatas, possessing beautiful features and adorned forms, possessing the three learnings of morality, concentration, and wisdom, with pure knowledge and vision, possessing the ten powers (daśa-bala, referring to the ten powers possessed by the Buddha) and fearlessness (vaiśāradya, referring to the four kinds of fearlessness and confidence of the Buddha), possessing great compassion and the three mindfulnesses (smṛti-upasthāna, referring to the Buddha's three mindfulnesses and concerns for sentient beings), possessing all-knowing wisdom, having compassion for sentient beings, abiding permanently in the pure and undefiled Dharma-kāya (dharma-kāya, referring to the Dharma body of the Buddha). In order to cultivate and achieve these merits, therefore I generate the Bodhi-citta. It is also said: One who generates the Bodhi-citta should first firmly generate the correct vows, such as the Four Great Vows. Establish firm aspirations, make great vows, and constantly correct one's own behavior, such as the Six Perfections (ṣaṭ-pāramitā, referring to the six methods of reaching the other shore: giving, morality, patience, diligence, concentration, and wisdom). Therefore, in this Buddha-kṣetra Sutra, the Space King made a vow, saying: 'In front of everyone, I generate the Bodhi-citta, vowing to liberate all sentient beings, so that they may all be free from various sufferings. May it be from now on, if I have defilement...' --------------------------------------------------------------------------------