English
English version Such is the suffering of birth. The suffering of illness is inconceivable. Even the most exquisite delicacies in freezing weather are no different from swallowing iron pellets. The sweetest sugarcane on earth is like drinking molten copper. Auspicious deities offer no protection, and evil spirits relentlessly逼迫. Lying on the bed, one is tormented by heat, unable to sleep, unable to rely on the furnace for warmth, and unable to sit up and rest. Such illnesses are truly great suffering. The suffering of death. Living beings in this fleeting world merely chant of a hundred years, but the length varies, and ultimately it is all a fallacy. Some die in the womb, others perish in their prime. Some die in secret chambers, others are executed in the marketplace. Some fall into rivers, others hang themselves in desolate valleys. Some are torn apart by five chariots, others have their bodies scattered to the four corners of the earth. Some are devoured by dragons in the water, others are killed by tigers in the mountains. Some are trapped in fires, others suffer starvation in poverty. All of these are due to the complex web of cause and effect, and the varying retributions of karma. Though one speaks of a hundred years, who truly enjoys even a fraction of it? Thus, laughter has not yet ceased when the sound of weeping is heard; the celebratory faces have barely faded when the mourning guests arrive. And so, embroidered curtains gather dust, carved steps are overgrown with weeds, singing halls become dens for foxes and rabbits, and dancing palaces become roosts for birds. People harbor doubts in their own homes and feel fear when looking to the heavens. The sound of the bell is like seeing an enemy; even the closest of kin become adversaries. In their former days, they may have been obsequious at crimson gates, or elegant in purple chambers, jingling jade pendants on silk skirts, and shining with golden ornaments on their heads. Their hearts were filled with ambition, and their aspirations soared to the clouds. Little did they expect that one morning they would be in a grand hall, and by evening they would be buried in a desolate mound, their bodies consumed by ants, and their souls taken to hell. And so, blades and arrows pierce their backs, swords and knives pierce their chests, iron pythons coil around their waists, and copper snakes wrap around their bones. Tongs pull out their tongues, and sharp nails pierce their eyes. Cold ice chills their marrow, and hot coals sear their skin. This leads to tendons being crushed between saw teeth, and blood flowing beyond the grinding wheel. Or their internal organs are stretched out on the rack, and their limbs are hung on hooks. Ox-headed demons with eight horns gore their flesh until it turns to ash; hell guards with four fangs gnaw at their brains until they are mush. Even if they continuously devour iron for years, they cannot alleviate their perpetual hunger; even if they drink copper for countless eons, they cannot quench their eternal thirst. This is truly unbearable suffering. Those who resolve to generate the aspiration for enlightenment and practice the twelve great vows, according to the *Yogacarabhumi-sastra* (地持论), are generating the Bodhicitta (菩提心). There are four types of generating the Bodhicitta: first, the Bodhicitta of great compassion; second, the Bodhicitta of protecting the Dharma (法); third, the Bodhicitta of contemplating the faults of the body; and fourth, the Bodhicitta of seeking the supreme fruit. The Bodhicitta of great compassion is generated by observing that all beings in the six realms are bound by afflictions, and therefore, one generates the aspiration. --------------------------------------------------------------------------------
Chinese
发菩提心。地狱即有受罪之苦。畜生相残食之苦。饿鬼即有饥饿之苦。神有阙事之苦。人中即有求欲之苦。天中有舍报之苦。观此众生俱没苦海。虽欲求利不知出路。我今发心尽欲证拔。是名大悲发心 第二护法发心者。法有三种。理教行也。法者是常。但时有通塞人行藏。或值世陵迟正化渐隐。虚言与宾教并流。险迳则与梦途争彻。众说纷如异端竞作圣杂逼真正道殆乱。菩萨作是念。我师释迦如来。于无量阿僧祇劫受诸勤苦。集此法宝欲使久住于世道利群生。如何一旦将知沉没。我今为护法故发菩提心不惜身命。欲使大道隐而更彰悟昏世令诸世间得正见眼。是名菩萨护法发心 第三观身遇患发心者。菩萨作是念。我此身者乃是生老病死之宅。无常苦空之薮。身为受恼之起心为觉苦之主。处胎十月与不净同居及其生也。则众苦所集。或病苦痛切昼夜无闻。或恩爱别离怨憎合会成所求不得烦琬懊恼。或衣食不充。兹兹晓夕略说有八生老病死。恩爱别离怨憎合会求不得苦五盛阴苦。旋还六道受此之苦莫知其齐。若不厌离何由可以我今发心此众苦难离而得离无上圣道难得而得证。是名观身过患发心 第四求最胜果发心者。诸佛平等有二种身。一者生身。其足三十二相八十种好。端严殊特。世无畴类能使恶心众生见即和悦。岂 现代汉语译本 发菩提心。地狱众生有遭受罪罚的痛苦，畜生有互相残杀吞食的痛苦，饿鬼有饥饿的痛苦，神有失去职位的痛苦，人类有追求欲望的痛苦，天人有死亡的痛苦。观察这些众生都沉没在痛苦的海洋中，即使想要寻求利益，也不知道出路在哪里。我现在发菩提心，想要尽力救拔他们脱离苦海。这叫做大悲发心。 第二种是护法发心。佛法有三种：理、教、行。佛法是永恒不变的真理，但有时会遇到阻碍，人们的修行也会时隐时现。或者遇到社会衰败，正法逐渐隐没，虚假的言论和邪说并流，危险的小路和虚幻的梦境争夺道路。各种说法纷繁复杂，异端邪说竞相出现，圣贤的教义被混淆，真正的佛道几乎要衰败。菩萨这样想：我的老师释迦牟尼如来，在无量阿僧祇劫中承受各种勤苦，才积累了这些佛法珍宝，想要让佛法长久住世，利益众生。怎么能眼睁睁地看着佛法沉没呢？我现在为了守护佛法，发菩提心，不惜牺牲自己的生命，想要让大道在隐没之后重新彰显，觉悟昏昧的世人，让世间众生得到正确的见解。这叫做菩萨护法发心。 第三种是观察自身遭遇患难而发心。菩萨这样想：我的这个身体，是生老病死的住所，是无常、痛苦、空虚的聚集地。身体是感受烦恼的根源，心是觉察痛苦的主人。在母胎中十个月，与污秽之物同住，等到出生时，各种痛苦就聚集而来。或者生病痛苦难忍，昼夜都不得安宁；或者与恩爱的人分离，与怨恨的人相遇；或者所求不得，烦恼懊恼。或者衣食不足。简略地说，有八种苦：生、老、病、死、恩爱别离、怨憎相会、求不得苦、五盛阴苦。众生在六道中轮回，承受这些痛苦，没有尽头。如果不厌恶、远离这些痛苦，又怎么能解脱呢？我现在发心，要从这些难以脱离的痛苦中解脱出来，证得这难以证得的无上圣道。这叫做观察自身过患而发心。 第四种是追求最殊胜的果报而发心。诸佛平等地具有两种身：一是生身，具有三十二相（Thirty-two marks of a Great Man），八十种好（Eighty minor marks of excellence），端正庄严，世间没有可以与之相比的，能够使恶心的众生见到后立即心生欢喜。难道
English
English version Generating Bodhicitta (resolve for enlightenment). Beings in hells experience the suffering of punishment. Animals experience the suffering of mutual predation. Hungry ghosts experience the suffering of hunger. Gods experience the suffering of demotion. Humans experience the suffering of seeking desires. Devas (gods) experience the suffering of death. Observing that all these beings are submerged in the sea of suffering, even if they seek benefit, they do not know the way out. I now generate Bodhicitta, wishing to exhaustively rescue them. This is called generating Bodhicitta with great compassion. The second is generating Bodhicitta to protect the Dharma (teachings). The Dharma has three aspects: principle, teaching, and practice. The Dharma is constant, but times may be favorable or unfavorable, and people's practice may be visible or hidden. Or one may encounter a declining world where the true teachings gradually disappear, and false words and heterodox teachings flow together. Dangerous paths compete with illusory dreams. Various opinions are confusing, and heresies arise in competition. The teachings of the sages are mixed up, and the true path is almost ruined. The Bodhisattva thinks: My teacher, Shakyamuni Tathagata (the one thus gone), endured various hardships for countless asamkhya kalpas (incalculable eons) to gather these Dharma treasures, wishing to make the Dharma abide in the world for a long time and benefit all beings. How can I bear to see the Dharma sink into oblivion? Now, for the sake of protecting the Dharma, I generate Bodhicitta, not sparing my life, wishing to make the Great Path reappear after it has been hidden, to awaken the confused world, and to give all beings in the world the right view. This is called the Bodhisattva's generation of Bodhicitta to protect the Dharma. The third is generating Bodhicitta by observing the suffering of one's own body. The Bodhisattva thinks: This body of mine is the dwelling place of birth, old age, sickness, and death, a collection of impermanence, suffering, and emptiness. The body is the source of suffering, and the mind is the master who perceives suffering. In the womb for ten months, one dwells with impurity, and upon birth, all kinds of suffering gather. Or one suffers from illness, unable to rest day or night; or one is separated from loved ones and encounters those one hates; or one's desires are not fulfilled, leading to vexation and regret. Or one lacks sufficient clothing and food. Briefly speaking, there are eight sufferings: birth, old age, sickness, death, separation from loved ones, meeting with those one hates, the suffering of not obtaining what one seeks, and the suffering of the five aggregates (skandhas). Beings revolve in the six realms, enduring these sufferings without end. If one does not厌离 (become disgusted with and leave) these sufferings, how can one be liberated? I now generate Bodhicitta, wishing to be liberated from these difficult-to-escape sufferings and to attain the unsurpassed holy path that is difficult to attain. This is called generating Bodhicitta by observing the faults of one's own body. The fourth is generating Bodhicitta in order to seek the most supreme fruit. All Buddhas equally possess two kinds of bodies: first, the physical body, with the thirty-two marks (Thirty-two marks of a Great Man), and eighty minor marks of excellence (Eighty minor marks of excellence), upright and dignified, unparalleled in the world, able to make beings with evil minds rejoice upon seeing it. How could --------------------------------------------------------------------------------
Chinese
况听善之人睹而无益。二者法身。充满法界。具足十力四无所畏四无碍智十八不共法大慈大悲一切种智。此者求离生死饥渴寒热。绝六道之纷羁辞五住之烦秽。即是学者之所以折仰发心者之玄期良由所舍处轻重。是名求最胜果发心也 令一切众生所求皆得。此下第三双结行愿也 第一愿者。此下正说段中。第二阶单广愿亦是去其未得义明佛果。于已是未有所以愿求。就理论行愿买是一时所以人先愿后行者理推愿先行。据后者何以知之。常言愿为慕廓行则阗满故明愿先行在后也。就明愿中大分为二。第一出愿体。第二结愿令买。后就初明愿中凡十二愿。今为六双。初上求佛果为一双。第二功德智慧为一双。第三自行化他为一双。第四就慈悲体为一双。第五制大魔化外道为一双。第六就慈悲境为一双也。今置后就初一双中不自分别以为两异。何者初愿愿作秽土佛身。第二愿愿作净土佛身。此二愿是菩提善善报果身。就初求秽土身中复分为三。第一标数。第二兴愿。第三回施众生也。第一愿者第标数也使我来世。第二兴愿令一切众生如我无异。第三回施众生也。第二愿者。此一愿愿作净土佛身。就此愿中凡有三别。第一标数。第二兴愿。第三施与众生。第二愿者。初标数使我来世第兴愿。就兴愿中复分为二。初第一求未来报 现代汉语译本 况且听闻善法之人，即使亲眼见到（佛），也无益处。二者指的是法身（Dharmakaya，佛的法性之身），它充满整个法界（Dharmadhatu，宇宙万有），具足十力（Tathagata-bala，如来的十种力量）、四无所畏（catu-vaisaradyani，四种无所畏惧的品质）、四无碍智（catvari-pratisamvidah，四种无碍的智慧）和十八不共法（astava-dasavenika-dharmah，佛独有的十八种功德），以及大慈（Maitri，给予快乐的愿望）、大悲（Karuna，解除痛苦的愿望）和一切种智（sarvakarajnata，对一切事物和现象的全面认知）。这些是为了求得脱离生死、饥渴、寒热，断绝六道（sad-gatayah，众生轮回的六个领域）的束缚，摆脱五住地烦恼（panca-vasa-sthana-klesah，五种根本烦恼）的困扰。这就是学者们之所以要皈依并发起菩提心（bodhicitta，觉悟之心）的根本原因，实在是因为所舍弃的东西有轻重之分。这被称为‘求最胜果发心’。 ‘令一切众生所求皆得’。以下是第三部分，总结修行和愿望。第一愿，以下是正说部分。第二阶段广泛发愿，也是为了去除尚未获得的，彰显佛果（Buddha-phala，成佛的果位）的意义。对于已经拥有的，就没有必要再去愿求。从理论上讲，修行和愿望应该同时进行，但人们通常先发愿后修行，这是因为从道理上推断，愿望应该先行。根据后者，我们如何得知这一点呢？常说‘愿为蓝图，行则填充’，所以说明愿望先行在后。在阐明愿望中，大致分为两部分。第一，阐述愿望的本体。第二，总结愿望使其实现。之后，在最初阐明愿望的部分，共有十二个愿望，现在分为六对。最初，上求佛果为一对。第二，功德和智慧为一对。第三，自行和化他为一对。第四，就慈悲的本体而言为一对。第五，制服大魔和化解外道为一对。第六，就慈悲的境界而言为一对。现在先放置后面，就最初一对中不作分别，认为它们是两个不同的愿望。为什么呢？最初的愿望是愿作秽土（impure land）的佛身。第二个愿望是愿作净土（pure land）的佛身。这两个愿望是菩提（bodhi，觉悟）的善报果身。在最初求秽土身中，又分为三部分。第一，标明数量。第二，发起愿望。第三，回向给众生。第一愿，是标明数量，‘使我来世’。第二，发起愿望，‘令一切众生如我无异’。第三，回向给众生。第二愿，这一愿是愿作净土的佛身。就这一愿中，凡有三个区别。第一，标明数量。第二，发起愿望。第三，施与众生。第二愿，首先标明数量，‘使我来世’，然后发起愿望。在发起愿望中，又分为两部分。首先，求未来的果报