T32n1659_發菩提心經論
大正藏第 32 冊 No. 1659 發菩提心經論
No. 1659
發菩提心經論捲上
天親菩薩造
後秦龜茲國三藏鳩摩羅什譯
勸發品第一
敬禮無邊際 去來現在佛 等空不動智 救世大悲尊
有大方等最上妙法。摩得勒伽藏菩薩摩訶薩之所修行。所謂勸樂修集無上菩提。能令眾生髮深廣心。建立誓願畢定莊嚴。捨身命財攝伏貪吝。修五聚戒化導犯禁。行畢竟忍調伏瞋礙發勇精進安止眾生。集諸禪定為知眾心。修行智慧滅除無明。入如實門離諸執著。宣示甚深空無相行。稱讚功德使佛種不斷。有如是等無量方便助菩提法清凈之門。當爲一切上上善欲分別顯示。悉令究竟阿耨多羅三藐三菩提。諸佛子。若佛子受持佛語。能為眾生演說法者。應先稱揚佛之功德。眾生聞已乃能發心求佛智慧。以發心故佛種不斷。若比丘比丘尼優婆塞優婆夷。唸佛念法又念如來。行菩薩道時為求法故。阿僧祇劫受諸勤苦。以如是念。為菩薩說法乃至一偈。菩薩得聞是法示教利喜。當種善根修習佛法。得阿耨多羅三藐三菩提。為斷無量眾生無始生死諸苦惱故。菩薩摩訶薩欲成無量身心。勤修精進深發大愿。行大方便起大慈悲。求大智慧無見頂相。求如是等諸佛大法。當知
【現代漢語翻譯】 現代漢語譯本 《發菩提心經論》捲上 天親菩薩造 後秦龜茲國三藏鳩摩羅什譯 勸發品第一 恭敬頂禮無邊無際、過去、現在、未來的諸佛， 他們擁有等同虛空般不可動搖的智慧，是救度世間的大慈大悲之尊。 這裡有殊勝的大方等最上妙法，是摩得勒伽藏菩薩摩訶薩（Mahasattva， महानसत्त्व，偉大的菩薩）所修行的法門。也就是勸勉大眾歡喜地修集無上菩提（Anuttara-samyak-sambodhi，अनुत्तरसम्यक्सम्बोधि，無上正等正覺），能使眾生髮起深廣之心，建立誓願，必定要莊嚴佛土，捨棄身命資財，攝伏貪婪吝嗇，修持五聚戒（Pañca-śīla，पञ्चशील，佛教的基本戒律）來化導違犯禁戒的人，奉行究竟的忍辱來調伏嗔恚障礙，發起勇猛精進之心來安頓眾生，積聚各種禪定來了解眾生的心意，修行智慧來滅除無明，進入如實之門而遠離各種執著，宣示甚深空性與無相之行，稱讚功德使佛種不斷絕。有像這樣等等無量的方便法門，輔助菩提之法，是清凈之門。應當為一切具有上上善妙意願的人分別顯示這些法門，使他們最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，अनुत्तरसम्यक्सम्बोधि，無上正等正覺）。 諸位佛子，如果佛子受持佛的教誨，能夠為眾生演說佛法，應當首先稱揚佛的功德。眾生聽聞之後，才能發起求佛智慧之心。因為發起求佛智慧之心，佛種才不會斷絕。如果比丘（Bhiksu，भिक्षु，出家男子）、比丘尼（Bhiksuni，भिक्षुणी，出家女子）、優婆塞（Upasaka，उपासक，在家男居士）、優婆夷（Upasika，उपासिका，在家女居士），憶念佛、憶念法，又憶念如來，在行菩薩道時，爲了求法，經歷阿僧祇劫（Asamkhya，असंख्येय，極大的數字，表示無限的時間）承受各種勤苦。以這樣的憶念，為菩薩說法，乃至僅僅一句偈語，菩薩聽聞此法，得到開示教導，心生歡喜，就應當種植善根，修習佛法，最終證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，अनुत्तरसम्यक्सम्बोधि，無上正等正覺），爲了斷除無量眾生無始以來的生死諸苦惱。 菩薩摩訶薩（Bodhisattva-Mahasattva，बोधिसत्त्व-महासत्त्व，偉大的菩薩）想要成就無量的身心，勤奮修行精進，深深地發起大愿，奉行廣大的方便法門，生起廣大的慈悲心，尋求廣大的智慧，乃至無見頂相（Usnisa，उष्णीष，佛頂上的肉髻）。尋求像這樣等等諸佛的大法，應當知曉。
【English Translation】 English version 《Discourse on the Arousing of Bodhicitta》 Scroll 1 Composed by Vasubandhu (天親菩薩) Translated by Kumarajiva (鳩摩羅什), Tripitaka Master from the Kingdom of Kucha during the Later Qin Dynasty Chapter 1: Encouragement I respectfully prostrate to the boundless Buddhas of the past, present, and future, Whose wisdom is like the unmoving space, the Great Compassionate Ones who save the world. Herein lies the supreme and wonderful Dharma of the Great Vaipulya (大方等), practiced by Bodhisattva-Mahasattvas (摩訶薩埵, Mahasattva, great beings). It is the encouragement to joyfully cultivate the unsurpassed Bodhi (菩提, Bodhi, enlightenment), enabling sentient beings to arouse profound and vast minds, establish vows, and certainly adorn [the Buddha-land]. It involves relinquishing body, life, and wealth, subduing greed and stinginess, cultivating the five precepts (五聚戒, Pañca-śīla, the five basic moral principles) to guide those who violate precepts, practicing ultimate patience to tame anger and obstacles, arousing courageous diligence to settle sentient beings, gathering various samadhis (禪定, Samadhi, meditative states) to understand the minds of all, cultivating wisdom to eradicate ignorance, entering the gate of reality to be free from all attachments, proclaiming the profound emptiness and signlessness, praising merits to ensure the Buddha-seed never ceases. There are such immeasurable expedient means to aid the Bodhi-Dharma, the gate of purity. These should be separately revealed for all those with supreme and excellent aspirations, enabling them to ultimately attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). Oh, sons of the Buddhas, if a son of the Buddha upholds the Buddha's teachings and can expound the Dharma for sentient beings, they should first praise the merits of the Buddha. Upon hearing this, sentient beings can then arouse the mind to seek the Buddha's wisdom. Because of arousing this mind, the Buddha-seed will not be cut off. If a Bhiksu (比丘, Bhiksu, a monk), Bhiksuni (比丘尼, Bhiksuni, a nun), Upasaka (優婆塞, Upasaka, a male lay devotee), or Upasika (優婆夷, Upasika, a female lay devotee) contemplates the Buddha, contemplates the Dharma, and also contemplates the Tathagata (如來, Tathagata, thus-gone one), while practicing the Bodhisattva path, endures various hardships for Asamkhya (阿僧祇劫, Asamkhya, countless) kalpas (劫, kalpa, eons) in order to seek the Dharma. With such contemplation, even if they speak a single verse of Dharma for a Bodhisattva, if the Bodhisattva hears this Dharma, receives instruction and guidance, and experiences joy, they should plant good roots, cultivate the Buddha-Dharma, and attain Anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, Anuttara-samyak-sambodhi, unsurpassed perfect enlightenment) in order to sever the immeasurable sufferings of birth and death from beginningless time for countless sentient beings. If a Bodhisattva-Mahasattva (菩薩摩訶薩, Bodhisattva-Mahasattva, a great Bodhisattva) wishes to perfect immeasurable body and mind, they should diligently cultivate with vigor, deeply arouse great vows, practice great expedient means, generate great compassion, seek great wisdom, and even the Usnisa (無見頂相, Usnisa, the protuberance on the crown of the Buddha's head). Seeking such great Dharmas of the Buddhas, one should know...
是法無量無邊。法無量故福德果報亦復無量。如來說言如諸菩薩最初發心下劣一念福德果報。百千萬劫說不能盡。況復一日一月一歲乃至百歲。所習諸心福德果報豈可說盡。何以故。菩薩所行無盡。欲令一切眾生皆住無生法忍。得阿耨多羅三藐三菩提故。諸佛子。菩薩初始發菩提心。譬如大海初漸起時。當知皆為下中上價乃至無價如意寶珠作所住處。此寶皆從大海生故。菩薩發心亦復如是。初漸起時。當知便為人天聲聞緣覺諸佛菩薩一切善法禪定智慧之所生處。複次又如三千大千世界初漸起時。當知便為二十五有。其中所有一切眾生。悉皆荷負作依止處。菩薩發菩提心亦復如是。初漸起時。普為一切無量眾生。所謂六趣四生。正見邪見修善習惡。護持凈戒犯四重禁。尊奉三寶謗毀正法。諸魔外道沙門梵志。剎利婆羅門毗舍首陀。一切荷負作依止處。複次菩薩發心。慈悲為首。菩薩之慈無邊無量。是故發心無有齊限等眾生界。譬如虛空無不普覆。菩薩發心亦復如是。一切眾生無不覆者。如眾生界無量無邊不可窮盡。菩薩發心亦復如是。無量無邊無有窮盡。虛空無盡故眾生無盡。眾生無盡故菩薩發心等眾生界。眾生界者無有齊限。我今當承聖旨說其少分。東方盡千億恒河沙阿僧祇諸佛世界。南西北方四維上下各千億恒河沙
【現代漢語翻譯】 現代漢語譯本： 此法的功德無量無邊。因為法是無量的，所以福德和果報也是無量的。如來曾說，即使是諸位菩薩最初發心時那微不足道的一念，其福德果報也是百千萬劫都說不盡的。更何況是一天、一月、一年乃至一百年裡，所修習的各種心念所帶來的福德果報，又怎麼能說得盡呢？這是為什麼呢？因為菩薩所行之事沒有窮盡，他們想要讓一切眾生都安住于無生法忍（anutpattika-dharma-kshanti，對事物不生不滅的深刻理解），從而證得阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。 諸位佛子，菩薩最初發起菩提心（bodhicitta，覺悟之心），就像大海最初漸漸興起時一樣。應當知道，這菩提心是下、中、上等乃至無價的如意寶珠（cintamani，能滿足一切願望的寶珠）的住所。這些寶珠都是從大海中產生的。菩薩發心也是如此，最初漸漸興起時，應當知道，這菩提心便是人、天、聲聞（sravaka，通過聽聞佛法而證悟者）、緣覺（pratyekabuddha，獨自證悟者）、諸佛菩薩一切善法、禪定、智慧的生起之處。 再者，又如三千大千世界（trisahasra-maha-sahasra-lokadhatu，佛教宇宙觀中的一個巨大世界體系）最初漸漸形成時，應當知道，這世界便是二十五有（bhavacakra，輪迴存在的二十五種狀態）中所有一切眾生的承載和依靠之處。菩薩發起菩提心也是如此，最初漸漸興起時，普遍為一切無量眾生，也就是六趣（gati，眾生輪迴的六個去處，即地獄、餓鬼、畜生、阿修羅、人、天）四生（yoni，眾生出生的四種方式，即胎生、卵生、濕生、化生），正見邪見，修善習惡，護持凈戒（sila，戒律）犯四重禁（parajika，比丘或比丘尼所犯的最嚴重的四種罪行），尊奉三寶（triratna，佛、法、僧）謗毀正法，諸魔外道，沙門（sramana，出家修行者）梵志（brahmana，婆羅門），剎利（ksatriya，統治階級）婆羅門（brahmana，祭司階級）毗舍（vaisya，商人階級）首陀（sudra，奴隸階級），一切眾生的承載和依靠之處。 再者，菩薩發心，以慈悲為首。菩薩的慈悲無邊無量，所以發心也沒有齊限，等同於眾生界。譬如虛空無不普遍覆蓋，菩薩發心也是如此，一切眾生沒有不被覆蓋的。如同眾生界無量無邊不可窮盡，菩薩發心也是如此，無量無邊沒有窮盡。虛空沒有窮盡，所以眾生沒有窮盡，眾生沒有窮盡，所以菩薩發心等同於眾生界。眾生界是沒有齊限的，我現在將奉承聖旨，說其中的少部分。東方直到千億恒河沙阿僧祇（asamkhya，極大數字）諸佛世界，南西北方四維上下各千億恒河沙
【English Translation】 English version: This Dharma is immeasurable and boundless. Because the Dharma is immeasurable, the resulting blessings and rewards are also immeasurable. As the Tathagata (Tathagata, 'Thus Gone One', an epithet of the Buddha) has said, even the initial, humble thought of a Bodhisattva (Bodhisattva, an enlightened being who postpones Buddhahood to help others) when first generating the aspiration [for enlightenment] yields blessings and rewards that cannot be fully described in hundreds of thousands of kalpas (kalpa, an immense period of time). How much more so the blessings and rewards from the various thoughts cultivated over a day, a month, a year, or even a hundred years? How can they be fully described? Why is this so? Because the actions of a Bodhisattva are endless. They wish to enable all sentient beings to abide in the Anutpattika-dharma-kshanti (anutpattika-dharma-kshanti, the acceptance that phenomena are neither created nor destroyed), thereby attaining Anuttara-samyak-sambodhi (anuttara-samyak-sambodhi, unsurpassed perfect enlightenment). O sons of the Buddhas, when a Bodhisattva initially generates the Bodhicitta (bodhicitta, the mind of enlightenment), it is like the initial gradual rising of the great ocean. Know that this [Bodhicitta] becomes the dwelling place for inferior, intermediate, superior, and even priceless Cintamani jewels (cintamani, wish-fulfilling jewel). These jewels all arise from the great ocean. The generation of Bodhicitta by a Bodhisattva is also like this. When it initially arises gradually, know that it becomes the birthplace of all good Dharmas, Samadhi (samadhi, meditative absorption), and wisdom for humans, devas (deva, gods), Sravakas (sravaka, hearers or disciples), Pratyekabuddhas (pratyekabuddha, solitary realizers), Buddhas, and Bodhisattvas. Furthermore, just as when a Trisahasra-maha-sahasra-lokadhatu (trisahasra-maha-sahasra-lokadhatu, a great thousandfold world system) initially arises gradually, know that it becomes the support and dwelling place for all sentient beings within the Twenty-five Existences (bhavacakra, the wheel of existence). The generation of Bodhicitta by a Bodhisattva is also like this. When it initially arises gradually, it universally becomes the support and dwelling place for all immeasurable sentient beings, namely, the Six Realms (gati, the six realms of existence: hell, hungry ghosts, animals, asuras, humans, and gods), the Four Births (yoni, the four modes of birth: womb-born, egg-born, moisture-born, and transformation-born), those with right views and wrong views, those who cultivate good and practice evil, those who uphold pure precepts (sila, moral conduct) and violate the Four Root Offenses (parajika, the four major transgressions for monks and nuns), those who revere the Three Jewels (triratna, the Buddha, Dharma, and Sangha) and slander the True Dharma, all demons and heretics, Sramanas (sramana, wandering ascetics), Brahmanas (brahmana, priests), Kshatriyas (ksatriya, warriors), Brahmanas (brahmana, priests), Vaishyas (vaisya, merchants), and Shudras (sudra, laborers). Furthermore, the Bodhisattva's generation of the mind is led by compassion. The Bodhisattva's compassion is boundless and immeasurable. Therefore, the generation of the mind has no limit, equaling the realm of sentient beings. Just as space universally covers everything, the Bodhisattva's generation of the mind is also like this, covering all sentient beings without exception. Just as the realm of sentient beings is immeasurable, boundless, and inexhaustible, the Bodhisattva's generation of the mind is also like this, immeasurable, boundless, and inexhaustible. Because space is inexhaustible, sentient beings are inexhaustible. Because sentient beings are inexhaustible, the Bodhisattva's generation of the mind equals the realm of sentient beings. The realm of sentient beings has no limit. I will now, in accordance with the Holy One's will, speak of a small portion of it. To the east, as far as a thousand trillion Ganges sands of Asamkhya (asamkhya, countless) Buddha worlds, and to the south, north, west, four intermediate directions, above, and below, each a thousand trillion Ganges sands.
阿僧祇諸佛世界。盡末為塵。此諸微塵皆不與肉眼作對。百萬億恒河沙阿僧祇三千大千世界所有眾生。悉共聚集共取一塵。二百萬億恒河沙阿僧祇三千大千世界所有眾生。共取二塵。如是展轉取十方各千億恒河沙阿僧祇諸佛世界所有地種。微塵都盡。是眾生界猶不可盡。譬如有人析破一毛以為百分。以一分毛渧大海水。我今所說眾生少分亦復如是。其不說者如大海水。假使諸佛于無量無邊阿僧祇劫。廣演譬喻說亦不盡。菩薩發心悉能遍覆如是眾生。云何諸佛子。是菩提心豈可盡也。若有菩薩聞如是說。不驚不怖不退不沒。當知是人決定能發菩提之心。假令無量一切諸佛于無量阿僧祇劫。贊其功德亦不可盡。何以故。是菩提心無有齊限不可盡故。有如是等無量利益。是故宣說為令眾生普得受行。發菩提心。
發菩提心經論發心品第二
菩薩云何發菩提心。以何因緣修集菩提。若菩薩親近善知識供養諸佛。修集善根志求勝法。心常柔和遭苦能忍。慈悲淳厚深心平等。信樂大乘求佛智慧。若人能具如是十法。乃能發阿耨多羅三藐三菩提心。復有四緣。發心修集無上菩提。何謂為四。一者思惟諸佛發菩提心。二者觀身過患發菩提心。三者慈愍眾生髮菩提心。四者求最勝果發菩提心。思惟諸佛復有五事。一者思惟十
【現代漢語翻譯】 現代漢語譯本 阿僧祇（asamkhya，極大的數字單位）諸佛世界，全部磨成微塵。這些微塵都不能被肉眼看見。百萬億恒河沙阿僧祇三千大千世界所有眾生，全部聚集起來共同取一粒微塵。二百萬億恒河沙阿僧祇三千大千世界所有眾生，共同取二粒微塵。像這樣輾轉取盡十方各千億恒河沙阿僧祇諸佛世界所有地種微塵。即使這樣，眾生界仍然無法窮盡。譬如有人將一根毛髮分成一百份，用其中一份毛髮沾取大海水。我現在所說的眾生少分就像這一份毛髮沾取的海水一樣。而沒有說的眾生就像大海水一樣。即使諸佛在無量無邊阿僧祇劫中，廣泛地用譬喻來說明，也無法說盡。菩薩發菩提心能夠普遍覆蓋這樣的眾生。諸位佛子，這菩提心怎麼可能窮盡呢？如果菩薩聽到這樣的說法，不驚慌、不害怕、不退縮、不沮喪，應當知道這個人決定能夠發起菩提之心。即使無量一切諸佛在無量阿僧祇劫中，讚歎他的功德也無法窮盡。為什麼呢？因為這菩提心沒有邊際，不可窮盡。有這樣無量的利益，所以宣說出來，是爲了讓眾生普遍地接受和修行，發起菩提心。 《發菩提心經論·發心品》第二 菩薩如何發起菩提心？以什麼因緣修集菩提？如果菩薩親近善知識，供養諸佛，修集善根，立志追求殊勝的佛法，內心常常柔和，遇到痛苦能夠忍受，慈悲心淳厚，內心深處平等對待一切眾生，信樂大乘佛法，追求佛的智慧。如果有人能夠具備這十種品德，才能夠發起阿耨多羅三藐三菩提心（anuttara-samyak-sambodhi-citta，無上正等正覺之心）。又有四種因緣，發起修集無上菩提。哪四種呢？一是思惟諸佛而發菩提心，二是觀察自身過患而發菩提心，三是慈愍眾生而發菩提心，四是求最殊勝的果位而發菩提心。思惟諸佛又有五件事：一是思惟十
【English Translation】 English version Asamkhya (asamkhya, an extremely large numerical unit) Buddha-worlds, all ground into dust. These dust motes are all invisible to the naked eye. All beings in a million trillion Ganges-sand asamkhya three-thousand-great-thousand worlds gather together to take one mote of dust. All beings in two million trillion Ganges-sand asamkhya three-thousand-great-thousand worlds together take two motes of dust. In this way, they take all the earth-element dust motes from each of the billion trillion Ganges-sand asamkhya Buddha-worlds in the ten directions. Even then, the realm of beings is still inexhaustible. For example, if someone were to split a single hair into one hundred parts, and use one part of the hair to dip a drop of water from the great ocean. The small portion of beings that I am now speaking of is like that one part of hair dipping into the ocean. And the beings that are not spoken of are like the great ocean. Even if all the Buddhas were to extensively use metaphors to explain for immeasurable, boundless asamkhya kalpas, they could not fully describe it. A Bodhisattva's aspiration for Bodhi (bodhi-citta, the mind of enlightenment) can universally cover such beings. Disciples of the Buddhas, how could this Bodhi-mind ever be exhausted? If a Bodhisattva hears such a teaching and is not alarmed, not afraid, does not retreat, and is not discouraged, you should know that this person is certain to be able to arouse the Bodhi-mind. Even if immeasurable Buddhas throughout immeasurable asamkhya kalpas were to praise his merits, they could not exhaust them. Why? Because this Bodhi-mind has no limits and cannot be exhausted. It has such immeasurable benefits, therefore it is proclaimed to enable beings to universally receive and practice it, and to arouse the Bodhi-mind. 《A Treatise on the Arousing of the Bodhi-Mind, Chapter Two on Arousing the Mind》 How does a Bodhisattva arouse the Bodhi-mind? By what causes and conditions does he cultivate Bodhi? If a Bodhisattva draws near to good teachers, makes offerings to all the Buddhas, cultivates good roots, aspires to seek the supreme Dharma, is constantly gentle in mind, able to endure suffering, has pure and profound compassion, has a deep and equal mind, believes in and delights in the Mahayana (Mahāyāna, the Great Vehicle), and seeks the wisdom of the Buddha. If a person can possess these ten qualities, then he is able to arouse the Anuttara-samyak-sambodhi-citta (anuttara-samyak-sambodhi-citta, the mind of unsurpassed, complete, and perfect enlightenment). Furthermore, there are four conditions for arousing the mind and cultivating unsurpassed Bodhi. What are the four? First, contemplating the Buddhas and arousing the Bodhi-mind. Second, observing the faults of one's own body and arousing the Bodhi-mind. Third, having compassion for beings and arousing the Bodhi-mind. Fourth, seeking the most supreme fruit and arousing the Bodhi-mind. Contemplating the Buddhas also involves five things: First, contemplating the ten
方過去未來現在諸佛初始發心具煩惱性亦如我今。終成正覺為無上尊。以此緣故發菩提心。二者思惟一切三世諸佛發大勇猛。各各能得無上菩提。若此菩提是可得法我亦應得。緣此事故發菩提心。三者思惟一切三世諸佛發大明慧。于無明㲉中建立勝心積集苦行。皆能自拔超出三界。我亦如是當自拔濟。緣此事故發菩提心。四者思惟一切三世諸佛為人中雄。皆度生死煩惱大海。我亦丈夫亦當能度。緣此事故發菩提心。五者思惟一切三世諸佛發大精進。捨身命財求一切智。我今亦當隨學諸佛。緣此事故發菩提心。觀身過患發菩提心。復有五事。一者自觀我身。五陰四大俱能興造無量惡業。欲舍離故。二者自觀我身。九孔常流臭穢不凈。生厭離故。三者自觀我身。有貪瞋癡無量煩惱燒然善心。欲除滅故。四者自觀我身。如泡如沫唸唸生滅。是可舍法欲棄捐故。五者自觀我身。無明所覆常造惡業。輪迴六趣無利益故。求最勝果發菩提心。復有五事。一者見諸如來。相好莊嚴光明清徹遇者除惱。為修集故。二者見諸如來。法身常住清凈無染。為修集故。三者見諸如來。有戒定慧解脫解脫知見清凈法聚。為修集故。四者見諸如來。有十力四無所畏大悲三念處。為修集故。五者見諸如來。有一切智。憐愍眾生慈悲普覆。能為一切愚迷
【現代漢語翻譯】 現代漢語譯本 過去、未來、現在的所有佛，最初發心時都具有煩惱的本性，就像我今天一樣。最終成就正覺，成為無上的至尊。因為這個緣故，我發菩提心。 第二，思維一切過去、現在、未來的諸佛，都發大勇猛心，各自能夠證得無上菩提。如果這菩提是可得之法，我也應當能夠得到。因為這個緣故，我發菩提心。 第三，思維一切過去、現在、未來的諸佛，都發大明慧心，在無明的黑暗中建立殊勝的心，積累苦行，都能夠自己解脫，超出三界。我也應當像他們一樣，自己解脫救度自己。因為這個緣故，我發菩提心。 第四，思維一切過去、現在、未來的諸佛，都是人中的雄杰，都度越了生死煩惱的大海。我也是大丈夫，也應當能夠度越。因為這個緣故，我發菩提心。 第五，思維一切過去、現在、未來的諸佛，都發大精進心，捨棄身命財產，求得一切智（sarvajna，指佛陀所證悟的對一切事物和現象的徹底瞭解）。我現在也應當隨學諸佛。因為這個緣故，我發菩提心。 觀察自身過患而發菩提心。又有五件事：第一，觀察自身，五陰（panca-skandha，構成個體存在的五種要素，即色、受、想、行、識）、四大（catur-maha-bhuta，構成物質世界的四大元素，即地、水、火、風）都能夠興造無量的惡業，爲了舍離這些惡業。 第二，觀察自身，九孔（nava-mukha，指人體的九個孔竅，如眼、耳、鼻、口等）經常流出臭穢不凈之物，因此產生厭惡和遠離之心。 第三，觀察自身，有貪（lobha，貪婪）、瞋（dvesa，嗔恨）、癡（moha，愚癡）無量的煩惱，燃燒著善良的心，想要去除和滅盡這些煩惱。 第四，觀察自身，如水泡如泡沫一般，唸唸生滅，是應當捨棄的法，想要拋棄。 第五，觀察自身，被無明（avidya，對事物真相的無知）所覆蓋，經常造作惡業，在六趣（sad-gati，眾生輪迴的六個去處，即地獄、餓鬼、畜生、阿修羅、人、天）中輪迴，沒有利益。爲了求得最殊勝的果報，發菩提心。 又有五件事：第一，見到諸如來，相好莊嚴，光明清澈，遇到的人都能消除煩惱，爲了修集這些功德。 第二，見到諸如來，法身（dharma-kaya，佛陀的真理之身）常住不變，清凈無染，爲了修集這種法身。 第三，見到諸如來，具有戒（sila，道德規範）、定（samadhi，禪定）、慧（prajna，智慧）、解脫（vimukti，從束縛中解脫）、解脫知見（vimukti-jnana-darsana，對解脫的知見）清凈的法聚，爲了修集這些功德。 第四，見到諸如來，具有十力（dasa-bala，佛陀所具有的十種力量）、四無所畏（catvari-vaisaradyani，佛陀的四種無畏）、大悲（maha-karuna，偉大的慈悲）、三念處（trini-smrtyupasthanani，三種念住），爲了修集這些功德。 第五，見到諸如來，具有一切智（sarvajna，指佛陀所證悟的對一切事物和現象的徹底瞭解），憐憫眾生，慈悲普遍覆蓋，能夠為一切愚迷之人指引方向。
【English Translation】 English version All Buddhas of the past, future, and present initially generated the aspiration [for enlightenment] with afflictive nature, just like me today. Ultimately, they attained perfect enlightenment and became the supreme honored ones. For this reason, I generate the Bodhicitta (bodhicitta, the mind of enlightenment). Secondly, contemplating all the Buddhas of the three times (past, present, and future), they all generated great courage, and each was able to attain unsurpassed Bodhi (bodhi, enlightenment). If this Bodhi is an attainable dharma (dharma, law, teaching), I should also be able to attain it. For this reason, I generate the Bodhicitta. Thirdly, contemplating all the Buddhas of the three times, they all generated great wisdom, established a supreme mind in the darkness of ignorance (avidya, ignorance), accumulated ascetic practices, and were all able to liberate themselves and transcend the three realms (tri-dhatu, the three realms of existence: desire realm, form realm, and formless realm). I should also be like them, liberating and saving myself. For this reason, I generate the Bodhicitta. Fourthly, contemplating all the Buddhas of the three times, they are all heroes among humans, and they have all crossed the great ocean of birth, death, and afflictions. I am also a great man, and I should also be able to cross it. For this reason, I generate the Bodhicitta. Fifthly, contemplating all the Buddhas of the three times, they all generated great diligence, sacrificing their lives and wealth to seek all-knowing wisdom (sarvajna, the omniscience of a Buddha). I should also follow the example of the Buddhas. For this reason, I generate the Bodhicitta. Observing the faults of the body and generating the Bodhicitta. There are also five things: Firstly, observing my own body, the five skandhas (panca-skandha, the five aggregates of existence: form, feeling, perception, mental formations, and consciousness) and the four great elements (catur-maha-bhuta, the four great elements: earth, water, fire, and wind) are all capable of creating limitless evil deeds, in order to abandon them. Secondly, observing my own body, the nine orifices (nava-mukha, the nine openings of the body) constantly flow with foul and impure substances, thus generating disgust and a desire to distance myself. Thirdly, observing my own body, there are limitless afflictions of greed (lobha, greed), hatred (dvesa, hatred), and delusion (moha, delusion), burning the good heart, wanting to remove and extinguish these afflictions. Fourthly, observing my own body, like bubbles and foam, arising and ceasing in every moment, it is a dharma that should be abandoned, wanting to discard it. Fifthly, observing my own body, covered by ignorance (avidya, ignorance), constantly creating evil deeds, transmigrating in the six realms (sad-gati, the six realms of existence: hell, hungry ghosts, animals, asuras, humans, and gods) without benefit. In order to seek the most supreme fruit, I generate the Bodhicitta. There are also five things: Firstly, seeing the Tathagatas (tathagata, 'one who has thus come' or 'one who has thus gone,' an epithet of the Buddha), adorned with excellent marks and characteristics, with clear and radiant light, those who encounter them have their afflictions removed, in order to cultivate and gather these merits. Secondly, seeing the Tathagatas, the Dharma-kaya (dharma-kaya, the body of truth) abiding eternally, pure and undefiled, in order to cultivate and gather this Dharma-kaya. Thirdly, seeing the Tathagatas, possessing the pure Dharma aggregates of morality (sila, moral discipline), concentration (samadhi, meditative absorption), wisdom (prajna, wisdom), liberation (vimukti, liberation from suffering), and the knowledge and vision of liberation (vimukti-jnana-darsana, the knowledge and vision of liberation), in order to cultivate and gather these merits. Fourthly, seeing the Tathagatas, possessing the ten powers (dasa-bala, the ten powers of a Buddha), the four fearlessnesses (catvari-vaisaradyani, the four kinds of fearlessness of a Buddha), great compassion (maha-karuna, great compassion), and the three establishments of mindfulness (trini-smrtyupasthanani, the three foundations of mindfulness), in order to cultivate and gather these merits. Fifthly, seeing the Tathagatas, possessing all-knowing wisdom (sarvajna, the omniscience of a Buddha), having compassion for sentient beings, with compassion universally covering, able to guide all those who are deluded.
正道。為修集故慈愍眾生髮菩提心。復有五事。一者見諸眾生為無明所縛。二者見諸眾生為眾苦所纏。三者見諸眾生集不善業。四者見諸眾生造極重惡。五者見諸眾生不修正法。無明所縛復有四事。一者見諸眾生為癡愛所惑受大劇苦。二者見諸眾生不信因果造作惡業。三者見諸眾生舍離正法信受邪道。四者見諸眾生。沒煩惱河四流所漂。眾苦所纏復有四事。一者見諸眾生。畏生老病死不求解脫而復造業。二者見諸眾生憂悲惱苦而常造作無有休息。三者見諸眾生愛別離苦而不覺悟方便染著。四者見諸眾生怨憎會苦常起嫌嫉更復造怨。集不善業復有四事。一者見諸眾生為愛慾故造作諸惡。二者見諸眾生知欲生苦而不捨欲。三者見諸眾生雖欲求樂不具戒足。四者見諸眾生雖不樂苦造苦不息。造極重惡復有四事。一者見諸眾生毀犯重戒雖復憂懼而猶放逸。二者見諸眾生興造極惡五無間業。兇頑自蔽不生慚愧。三者見諸眾生謗毀大乘方等正法。專愚自執方起憍慢。四者見諸眾生雖懷聰哲而具斷善根。反自貢高永無改悔。不修正法復有四事。一者見諸眾生生於八難不聞正法不知修善。二者見諸眾生值佛出世聞說正法不能受持。三者見諸眾生染習外道苦身修業永離出要。四者見諸眾生修得非想非非想定謂是涅槃。善報既盡還墮三塗。
【現代漢語翻譯】 現代漢語譯本： 正道。爲了修習和聚集，以慈悲之心對待眾生，發起菩提心（bodhicitta，覺悟之心）。又有五件事：一是看到眾生被無明（avidyā，對實相的無知）所束縛；二是看到眾生被各種痛苦所纏繞；三是看到眾生積聚不善之業；四是看到眾生造作極重的惡業；五是看到眾生不修正法。 被無明所束縛又有四件事：一是看到眾生被癡愛所迷惑，承受巨大的痛苦；二是看到眾生不相信因果，造作惡業；三是看到眾生捨棄正法，信受邪道；四是看到眾生沉沒于煩惱之河，被四種流（四種煩惱）所漂流。 被各種痛苦所纏繞又有四件事：一是看到眾生畏懼生老病死，不求解脫卻又造業；二是看到眾生憂愁悲傷苦惱，卻常常造作不停歇；三是看到眾生經歷愛別離苦，卻不覺悟方便，執著于染污；四是看到眾生經歷怨憎會苦，常常生起嫌隙嫉妒，更加造作怨恨。 積聚不善之業又有四件事：一是看到眾生爲了愛慾而造作各種惡行；二是看到眾生知道慾望會帶來痛苦卻不捨棄慾望；三是看到眾生雖然想要尋求快樂，卻不具備圓滿的戒律；四是看到眾生雖然不喜歡痛苦，卻不停息地製造痛苦。 造作極重惡業又有四件事：一是看到眾生毀犯重戒，雖然憂愁恐懼卻仍然放縱自己；二是看到眾生興造極惡的五無間業（pañcānantarya，五種導致立即墮入地獄的罪行），兇頑蔽塞，不生慚愧之心；三是看到眾生誹謗毀壞大乘方等正法（mahāyāna vaipulya，大乘佛教經典），愚昧固執，反而生起驕慢之心；四是看到眾生雖然懷有聰明的才智，卻斷絕了善根，反而自以為是，永遠沒有悔改之心。 不修正法又有四件事：一是看到眾生生於八難（aṣṭāvināśa，八種難以修行佛法的處境），不聞正法，不知道修善；二是看到眾生遇到佛陀出世，聽聞宣說正法，卻不能接受和奉持；三是看到眾生染習外道，以苦行來修業，永遠遠離了解脫之道；四是看到眾生修得非想非非想定（naivasaṃjñānāsaṃjñāyatana，既非有想也非無想的禪定），就以為是涅槃（nirvāṇa，解脫），善報享盡之後，還是會墮入三惡道（tri-apāya，三種惡道）。
【English Translation】 English version: The Right Path. For the sake of cultivating and gathering, with compassion towards sentient beings, generate the Bodhicitta (bodhicitta, the mind of enlightenment). There are also five things: First, seeing sentient beings bound by ignorance (avidyā, ignorance of the true nature of reality); second, seeing sentient beings entangled by various sufferings; third, seeing sentient beings accumulating unwholesome karma; fourth, seeing sentient beings committing extremely grave evil deeds; fifth, seeing sentient beings not cultivating the Correct Dharma. Being bound by ignorance also has four aspects: First, seeing sentient beings deluded by attachment and love, enduring great suffering; second, seeing sentient beings not believing in cause and effect, creating evil karma; third, seeing sentient beings abandoning the Correct Dharma, believing in and accepting wrong paths; fourth, seeing sentient beings submerged in the river of afflictions, drifting with the four currents (four types of defilements). Being entangled by various sufferings also has four aspects: First, seeing sentient beings fearing birth, old age, sickness, and death, not seeking liberation but still creating karma; second, seeing sentient beings sorrowful, grieving, and distressed, yet constantly creating without rest; third, seeing sentient beings experiencing the suffering of separation from loved ones, yet not awakening to skillful means, clinging to defilement; fourth, seeing sentient beings experiencing the suffering of encountering those they hate, constantly giving rise to resentment and jealousy, further creating enmity. Accumulating unwholesome karma also has four aspects: First, seeing sentient beings creating various evil deeds for the sake of love and desire; second, seeing sentient beings knowing that desire brings suffering but not abandoning desire; third, seeing sentient beings wanting to seek happiness but not possessing complete precepts; fourth, seeing sentient beings not liking suffering but ceaselessly creating suffering. Committing extremely grave evil deeds also has four aspects: First, seeing sentient beings violating grave precepts, although worried and fearful, still indulging themselves; second, seeing sentient beings creating the extremely evil five heinous crimes (pañcānantarya, the five offenses that lead to immediate hell rebirth), being wicked and obscured, not giving rise to shame and remorse; third, seeing sentient beings slandering and destroying the Great Vehicle Vaipulya Correct Dharma (mahāyāna vaipulya, Mahayana Buddhist scriptures), being ignorant and stubborn, instead giving rise to arrogance; fourth, seeing sentient beings although possessing intelligent talents, having severed their roots of goodness, instead being self-righteous, never having repentance. Not cultivating the Correct Dharma also has four aspects: First, seeing sentient beings born in the eight difficulties (aṣṭāvināśa, eight conditions that make it difficult to practice the Dharma), not hearing the Correct Dharma, not knowing to cultivate goodness; second, seeing sentient beings encountering the Buddha's appearance in the world, hearing the Correct Dharma being spoken, but not being able to accept and uphold it; third, seeing sentient beings being tainted by external paths, cultivating through ascetic practices, forever being far from the path of liberation; fourth, seeing sentient beings cultivating the state of neither perception nor non-perception (naivasaṃjñānāsaṃjñāyatana, a state of meditation that is neither with nor without perception), thinking it is Nirvana (nirvāṇa, liberation), and after the good rewards are exhausted, still falling into the three evil realms (tri-apāya, three evil destinies).
菩薩見諸眾生無明造業長夜受苦。舍離正法迷於出路。為是等故發大慈悲。志求阿耨多羅三藐三菩提。如救頭燃。一切眾生有苦惱者。我當拔濟令無有餘。諸佛子。我今略說初行菩薩緣事發心。若廣說者無量無邊。
發菩提心經論愿誓品第三
菩薩云何發趣菩提。以何業行成就菩提。發心菩薩住干慧地。先當堅固發於正愿。攝受一切無量眾生。我求無上菩提。救護度脫令無有餘。皆令究竟無餘涅槃。是故初始發心大悲為首。以悲心故能發轉勝十大正愿。何謂為十。愿我先世及以今身所種善根。以此善根施與一切無邊眾生。悉共迴向無上菩提。令我此愿唸唸增長。世世所生常繫在心終不忘失。為陀羅尼之所守護。愿我回向大菩提已。以此善根。於一切生處常得供養一切諸佛。永必不生無佛國土。愿我得生諸佛國已。常得親近隨侍左右如影隨形。無剎那頃遠離諸佛。愿我得親近佛已。隨我所應為我說法。即得成就菩薩五通。愿我成就菩薩五通已。即能通達世諦假名流佈。解了第一義諦如真實性。得正法智。愿我得正法智已。以無厭心為眾生說。示教利喜皆令開解。愿我能開解諸眾生已。以佛神力遍至十方無餘世界。供養諸佛聽受正法廣攝眾生。愿我于諸佛所受正法已。即能隨轉清凈法輪。十方世界一切眾生聽
【現代漢語翻譯】 現代漢語譯本：菩薩見到各種眾生因為無明而造作惡業，在漫長的黑夜中遭受痛苦，捨棄了正法，迷失了出路。爲了這些眾生，菩薩發起廣大的慈悲心，立志追求阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），就像撲滅頭上燃燒的火焰一樣迫切。一切眾生只要有苦惱，我都應當救拔濟度，使他們沒有一絲一毫的痛苦殘留。諸位佛子，我現在簡略地說一下初發心的菩薩因緣和發心。如果詳細解說，那是無量無邊的。
發菩提心經論·愿誓品第三
菩薩如何發起趣向菩提之心？憑藉什麼樣的業行才能成就菩提？發心的菩薩安住在干慧地（Gan Hui Di，干慧地）時，首先應當堅定地發起正確的誓願，攝受一切無量的眾生。我要求得無上的菩提，救護度脫他們，使他們沒有一絲一毫的痛苦殘留，都讓他們最終達到沒有一絲一毫剩餘的涅槃（Nirvana，寂滅）。因此，最初發心以大悲心為首要。因為有悲心，才能發起更加殊勝的十大正愿。這十大正愿是什麼呢？愿我過去世以及今生所種下的善根，用這些善根施與一切無邊的眾生，全部共同迴向無上菩提。使我的這個願望唸唸增長，世世代代所生都常常記在心中，最終不會忘記和遺失，為陀羅尼（Dharani，總持）所守護。愿我回向大菩提之後，憑藉這些善根，在一切生處常常能夠供養一切諸佛，永遠必定不生在沒有佛的國土。愿我得生在諸佛國土之後，常常能夠親近隨侍在諸佛左右，就像影子跟隨形體一樣，沒有一剎那的時間遠離諸佛。愿我得親近佛之後，隨著我所應當接受的，佛為我說法，我立即就能成就菩薩五通（Bodhisattva Five Supernatural Powers，菩薩五神通）。愿我成就菩薩五通之後，就能通達世俗諦的假名流佈，瞭解第一義諦的如實性，得到正法智。愿我得到正法智之後，以沒有厭倦的心為眾生說法，開示教導，使他們得到利益和歡喜，都讓他們開悟理解。愿我能夠開悟理解諸眾生之後，以佛的神力遍至十方沒有剩餘的世界，供養諸佛，聽受正法，廣泛攝受眾生。愿我在諸佛處所接受正法之後，就能隨之轉動清凈法輪，十方世界一切眾生聽
【English Translation】 English version: Bodhisattvas, seeing all sentient beings creating karma due to ignorance and suffering in the long night, abandoning the true Dharma and losing their way out, develop great compassion for these beings. They aspire to achieve Anuttara-samyak-sambodhi (supreme perfect enlightenment), as urgently as putting out a fire on their heads. 'If any sentient beings are suffering, I shall rescue and deliver them, leaving none behind.' Disciples of the Buddha, I will now briefly discuss the initial practice of Bodhisattvas and the arising of their aspiration. To elaborate fully would be boundless and limitless.
Chapter Three: Vows of the Treatise on the Awakening of the Bodhi Mind
How does a Bodhisattva initiate and progress towards Bodhi? Through what karmic actions does one achieve Bodhi? A Bodhisattva who has awakened the aspiration dwells in the stage of Dry Insight (Gan Hui Di). First, one should firmly establish correct vows, embracing all limitless sentient beings. 'I seek supreme Bodhi to rescue and deliver them, leaving none behind, and to ultimately lead them all to Nirvana (extinction of suffering) without remainder.' Therefore, the initial awakening of aspiration begins with great compassion. Because of compassion, one can generate the ten great vows that are even more excellent. What are these ten? 'May the roots of goodness I have planted in past lives and in this life be given to all boundless sentient beings, and may we all dedicate them together towards supreme Bodhi. May this vow of mine increase with every thought, and may I always remember it in every life, never forgetting or losing it, protected by Dharani (mantra). May I, having dedicated myself to great Bodhi, through these roots of goodness, always be able to make offerings to all Buddhas in every birth, and may I never be born in a land without Buddhas. May I, having been born in the lands of the Buddhas, always be able to be close to and attend upon them, like a shadow following a form, never for a moment being apart from the Buddhas. May I, having become close to the Buddhas, receive the Dharma from them according to my capacity, and may I immediately attain the five supernatural powers of a Bodhisattva (Bodhisattva Five Supernatural Powers). May I, having attained the five supernatural powers of a Bodhisattva, be able to understand the conventional truths of the world and the flow of names, and comprehend the ultimate truth as it truly is, attaining the wisdom of the true Dharma. May I, having attained the wisdom of the true Dharma, teach the Dharma to sentient beings with unflagging zeal, instructing, guiding, benefiting, and delighting them, enabling them all to awaken and understand. May I, having enabled sentient beings to awaken and understand, use the power of the Buddhas to reach all the worlds in the ten directions without remainder, making offerings to the Buddhas, listening to the true Dharma, and extensively gathering sentient beings. May I, having received the true Dharma from the Buddhas, be able to turn the pure Dharma wheel accordingly, so that all sentient beings in the worlds of the ten directions may hear.'
我法者聞我名者。即得舍離一切煩惱發菩提心。愿我能令一切眾生髮菩提心已。常隨將護除無利益與無量樂。捨身命財攝受眾生荷負正法。愿我能負荷正法已。雖行正法心無所行。如諸菩薩行於正法。而無所行亦無不行。為化眾生不捨正愿。是名發心菩薩十大正愿。此十大愿遍眾生界。攝受一切恒沙諸愿。若眾生盡我願乃盡。而眾生實不可盡。我此大愿亦無有盡。複次佈施是菩提因。攝取一切諸眾生故。持戒是菩提因。具足眾善滿本願故。忍辱是菩提因。成就三十二相八十隨形好故。精進是菩提因。增長善行於諸眾生勤教化故。禪定是菩提因。菩薩善自調伏能知眾生諸心行故。智慧是菩提因。具足能知諸法性相故。取要言之。六波羅蜜是菩提正因。四無量心三十七品諸萬善行共相助成。若菩薩修集六波羅蜜。隨其所行。漸漸得近阿耨多羅三藐三菩提。諸佛子。求菩提者應不放逸。放逸之行能壞善根。若菩薩制伏六根不放逸者。是人能修六波羅蜜。菩薩發心先建至誠立決定誓。立誓之人終不放逸懈怠慢緩。何以故。立決定誓。有五事持故。一者能堅固其心。二者能制伏煩惱。三者能遮放逸。四者能破五蓋。五者能勤修行六波羅蜜。如佛所贊。
如來大智尊 顯說功德證 忍慧福業力 誓願力最勝
云何
【現代漢語翻譯】 現代漢語譯本： 『我法』（Dharma）是指聽聞我的名字的人，就能捨棄一切煩惱，發起菩提心（Bodhi-citta，覺悟之心）。愿我能令一切眾生髮起菩提心之後，常常隨侍守護，去除沒有利益的事，給予無量的快樂。捨棄身命和財物來攝受眾生，承擔如來的正法。愿我能承擔正法之後，即使行於正法，心中也無所執著，如同諸位菩薩行於正法，而無所執著，也沒有什麼是不做的，爲了教化眾生而不捨棄正愿。這叫做發心菩薩的十大正愿。這十大愿遍及一切眾生界，攝受如恒河沙數般眾多的愿。如果眾生有窮盡的時候，我的愿才會有窮盡的時候，但是眾生實際上是不可窮盡的，我這大愿也永遠沒有窮盡。 再者，佈施是菩提的根本原因，因為它能攝取一切眾生。持戒是菩提的根本原因，因為它能具足各種善行，圓滿最初的誓願。忍辱是菩提的根本原因，因為它能成就佛的三十二相和八十隨形好。精進是菩提的根本原因，因為它能增長善行，勤勞地教化眾生。禪定是菩提的根本原因，因為菩薩能夠很好地調伏自己，能夠了解眾生的各種心行。智慧是菩提的根本原因，因為它能使人具足瞭解諸法（Dharma）的體性和現象。 總而言之，六波羅蜜（Six Paramitas，六度）是菩提的正因，四無量心（Four Immeasurable Minds）和三十七道品等各種善行共同輔助成就。如果菩薩修習六波羅蜜，隨著他的修行，就能漸漸接近阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。諸位佛子，追求菩提的人不應該放逸，放逸的行為會破壞善根。如果菩薩能夠制伏六根，不放逸，這個人就能修習六波羅蜜。菩薩發心時，首先要建立至誠之心，立下堅定的誓言。立下誓言的人終究不會放逸、懈怠、傲慢和遲緩。為什麼呢？因為立下堅定的誓言，有五件事可以支援他：一是能夠堅定他的心，二是能夠制伏煩惱，三是能夠遮止放逸，四是能夠破除五蓋（Five Hindrances），五是能夠勤奮地修行六波羅蜜，正如佛所讚歎的： 如來大智尊，顯說功德證，忍慧福業力，誓願力最勝。 云何？
【English Translation】 English version: 'My Dharma' refers to those who hear my name and are able to abandon all afflictions and generate Bodhi-citta (the mind of enlightenment). May I enable all sentient beings to generate Bodhi-citta, and then constantly attend and protect them, removing what is not beneficial and giving them immeasurable joy. Abandoning life, wealth, and possessions to embrace sentient beings and bear the burden of the True Dharma. May I, having borne the True Dharma, even when practicing the True Dharma, have no attachment in my mind, just as the Bodhisattvas practice the True Dharma without attachment, and there is nothing they do not do, not abandoning their true vows for the sake of transforming sentient beings. This is called the Ten Great Vows of a Bodhisattva who has generated the mind of enlightenment. These ten great vows pervade all realms of sentient beings, embracing all vows as numerous as the sands of the Ganges River. If sentient beings were to be exhausted, then my vows would be exhausted, but sentient beings are in reality inexhaustible, and my great vows are also without end. Furthermore, giving is the cause of Bodhi, because it embraces all sentient beings. Upholding precepts is the cause of Bodhi, because it perfects all good deeds and fulfills the original vows. Patience is the cause of Bodhi, because it accomplishes the thirty-two major marks and eighty minor marks of a Buddha. Diligence is the cause of Bodhi, because it increases good deeds and diligently teaches sentient beings. Dhyana (meditative absorption) is the cause of Bodhi, because the Bodhisattva is able to well subdue themselves and understand the various mental activities of sentient beings. Wisdom is the cause of Bodhi, because it enables one to fully understand the nature and characteristics of all dharmas (phenomena). In short, the Six Paramitas (Six Perfections) are the direct cause of Bodhi, and the Four Immeasurable Minds and the thirty-seven factors of enlightenment, along with all kinds of good deeds, mutually assist in its accomplishment. If a Bodhisattva cultivates the Six Paramitas, according to their practice, they will gradually approach Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). All you Buddha-sons, those who seek Bodhi should not be negligent, for negligent actions can destroy good roots. If a Bodhisattva can subdue the six senses and is not negligent, that person can cultivate the Six Paramitas. When a Bodhisattva generates the mind of enlightenment, they must first establish a sincere mind and make a firm vow. A person who has made a vow will never be negligent, lazy, arrogant, or slow. Why? Because making a firm vow has five things to support them: first, it can strengthen their mind; second, it can subdue afflictions; third, it can prevent negligence; fourth, it can break through the Five Hindrances; and fifth, it can diligently cultivate the Six Paramitas, as the Buddha praised: The Tathagata, the Great Wisdom Honored One, clearly speaks of the proof of merit and virtue. Patience, wisdom, blessings, karmic power, and the power of vows are the most supreme. What?
立誓。若有人來種種求索。我于爾時隨有施與。乃至不生一念慳吝之心。若生噁心如彈指頃。以施因緣求凈報者。我即欺十方世界無量無邊阿僧祇現在諸佛。于未來世亦當必定不成阿耨多羅三藐三菩提。若我持戒。乃至失命。建立凈心誓無改悔。若我修忍。為他侵害乃至割截。常生慈愛誓無恚礙。若我修精進。遭逢寒暑王賊水火師子虎狼無水谷處。要必堅強其心誓不退沒。若我修禪。為外事所嬈不得攝心。要繫念在境。誓不暫起非法亂想。若我修集智慧。觀一切法如實性。隨順受持。于善不善有為無為生死涅槃。不起二見。若我心悔恚礙退沒亂想。起於二見如彈指頃而。以戒忍精進禪智求凈報者。我即欺十方世界無量無邊阿僧祇現在諸佛。于未來世。亦當必定不成阿耨多羅三藐三菩提。菩薩以十大愿持正法行。以六大誓制放逸心。必能精勤修集六波羅蜜。成阿耨多羅三藐三菩提。
發菩提心經論檀波羅蜜品第四
云何菩薩修行佈施佈施若為自利他利及二俱利。如是佈施。則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱。是故行施。修行施者於己財物常生舍心於來求者。起尊重心如。父母師長善知識想。于貧窮下賤起憐愍心如一子想。隨所須與心喜恭敬。是名菩薩初修施心。修佈施故善名流佈。隨所生處財
【現代漢語翻譯】 現代漢語譯本 立誓：如果有人前來以各種方式請求，我那時會盡我所有給予施捨，甚至不生起一絲一毫的吝嗇之心。如果生起惡念，哪怕只是像彈指一瞬間，卻以此施捨的因緣來求取清凈的果報，那我就是在欺騙十方世界無量無邊的阿僧祇（梵文音譯，意為無數）現在諸佛。在未來世，我也必定不能成就阿耨多羅三藐三菩提（梵文音譯，意為無上正等正覺）。 如果我持戒，乃至失去生命，也要建立清凈之心，發誓絕不改變後悔。如果我修忍辱，即使被他人侵害乃至割截身體，也要常生慈愛之心，發誓絕不生起嗔恚阻礙。如果我修精進，遭遇寒冷暑熱、盜賊水火、獅子虎狼、沒有水和食物的地方，一定要堅定我的心，發誓絕不退縮沉沒。 如果我修禪定，被外事所擾，不能攝心，一定要將念頭繫縛在所緣的境界上，發誓絕不暫時生起非法的雜亂想法。如果我修集智慧，觀察一切法的真實本性，隨順接受和奉持，對於善與不善、有為與無為、生死與涅槃，不起二元對立的見解。 如果我的心中生起後悔、嗔恚阻礙、退縮沉沒、雜亂想法，或者生起二元對立的見解，哪怕只是像彈指一瞬間，卻以此持戒、忍辱、精進、禪定、智慧來求取清凈的果報，那我就是在欺騙十方世界無量無邊的阿僧祇現在諸佛。在未來世，我也必定不能成就阿耨多羅三藐三菩提。 菩薩以十大愿來護持正法，以六大誓來制止放逸之心，必定能夠精勤修集六波羅蜜（梵文音譯，意為到達彼岸），成就阿耨多羅三藐三菩提。
《發菩提心經論》 檀波羅蜜品 第四
什麼是菩薩修行佈施？佈施是爲了自己利益、他人利益，還是爲了兩者都利益？像這樣的佈施，才能莊嚴菩提之道。菩薩爲了調伏眾生，使他們脫離苦惱，所以才行佈施。修行佈施的人，對於自己的財物常常生起捨棄之心，對於前來請求的人，生起尊重之心，如同對待父母、師長、善知識一樣。對於貧窮孤苦的人，生起憐憫之心，如同對待自己的孩子一樣。隨其所需給予，心中歡喜恭敬。這叫做菩薩最初修習佈施之心。因為修習佈施的緣故，美好的名聲流傳開來，無論生在何處，財富...
【English Translation】 English version Vows: If someone comes seeking in various ways, at that time I will give according to what I have, and will not even give rise to a single thought of stinginess. If an evil thought arises, even for the time it takes to snap one's fingers, and I seek pure rewards through the cause of giving, then I am deceiving the countless, boundless Asamkhya (Sanskrit transliteration, meaning countless) present Buddhas in the ten directions. In the future, I will certainly not attain Anuttara-samyak-sambodhi (Sanskrit transliteration, meaning unsurpassed, complete and perfect enlightenment). If I uphold the precepts, even to the point of losing my life, I will establish a pure mind and vow never to change or regret. If I cultivate patience, even if others harm me or cut me apart, I will always generate loving-kindness and vow never to give rise to anger or obstruction. If I cultivate diligence, encountering cold and heat, kings and thieves, water and fire, lions and tigers, or places without water or grain, I must strengthen my mind and vow never to retreat or sink. If I cultivate meditation, and am disturbed by external affairs, unable to gather my mind, I must bind my thoughts to the object of focus, and vow never to temporarily give rise to unlawful or chaotic thoughts. If I cultivate wisdom, observing the true nature of all dharmas, I will follow, accept, and uphold them. Regarding good and non-good, conditioned and unconditioned, birth and death, and Nirvana, I will not give rise to dualistic views. If in my mind there arises regret, anger, obstruction, retreat, sinking, chaotic thoughts, or dualistic views, even for the time it takes to snap one's fingers, and I seek pure rewards through upholding precepts, patience, diligence, meditation, and wisdom, then I am deceiving the countless, boundless Asamkhya present Buddhas in the ten directions. In the future, I will certainly not attain Anuttara-samyak-sambodhi. Bodhisattvas uphold the Right Dharma with the Ten Great Vows, and restrain their minds from indulgence with the Six Great Vows. They will certainly be able to diligently cultivate the Six Paramitas (Sanskrit transliteration, meaning perfections or to reach the other shore) and attain Anuttara-samyak-sambodhi.
《Treatise on the Awakening of the Bodhi Mind》 Chapter Four on the Dana Paramita
What is the Bodhisattva's practice of giving? Is giving for one's own benefit, for the benefit of others, or for the benefit of both? Such giving is what adorns the path to Bodhi. Bodhisattvas practice giving in order to tame sentient beings and liberate them from suffering. Those who practice giving constantly generate a mind of renunciation towards their own possessions, and towards those who come seeking, they generate a mind of respect, as if towards parents, teachers, or good spiritual friends. Towards the poor and destitute, they generate a mind of compassion, as if towards their own child. They give according to what is needed, with joy and reverence in their hearts. This is called the Bodhisattva's initial cultivation of the mind of giving. Because of cultivating giving, good reputation spreads, and wherever they are born, wealth...
寶豐盈。是名自利。能令眾生心得滿足。教化調伏使無慳吝。是名利他。以已所修無相大施。化諸眾生令同己利。是名俱利。因修佈施獲得轉輪王位。攝受一切無量眾生。乃至得佛無盡法藏。是名莊嚴菩提之道。施有三種。一以法施。二無畏施。三財物施。以法施者。勸人受戒修出家心。為壞邪見說斷常四倒眾惡過患。分別開示真諦之義。贊精進功德。說放逸過惡。是名法施。若有眾生怖畏王者師子虎狼水火盜賊。菩薩見已能為救護。名無畏施。自於財物施而不吝。上至珍寶象馬車乘繒帛穀麥衣服飲食。下至麨摶一縷之綖若多若少稱求者意隨所須與。是名財施。財施復有五種。一者至心施。二者信心施。三者隨時施。四者自手施。五者如法施。所不應施復有五事。非理求財不以施人。物不凈故酒及毒藥不以施人。亂眾生故。罝羅機網不以施人。惱眾生故。刀杖弓箭不以施人。害眾生故。音樂女色不以施人。壞凈心故。取要言之。不如法物惱亂眾生。不以施人。自餘一切能令眾生得安樂者。名如法施。樂施之人。復獲五種名聞善利。一者常得親近一切賢聖。二者一切眾生之所樂見。三者入大眾時人所宗敬。四者好名善譽流聞十方。五者能為菩提作上妙因。菩薩之人名一切施。一切施者非謂多財。謂施心也。如法求財持以
【現代漢語翻譯】 現代漢語譯本：寶豐盈（珍寶和財富的充盈）。這叫做自利。能夠使眾生的心得到滿足，教化調伏他們，使他們沒有慳吝之心。這叫做利他。用自己所修的無相大施，教化眾生，使他們得到和自己一樣的利益。這叫做俱利。因為修行佈施，獲得轉輪王（擁有統治世界的輪寶的國王）的果位，攝受一切無量的眾生，乃至最終獲得佛的無盡法藏。這叫做莊嚴菩提之道。佈施有三種：一是法施，二是無畏施，三是財物施。以法施來說，勸人受戒，修出家之心，爲了破除邪見，宣說斷常四倒（四種顛倒的見解）等種種惡的過患，分別開示真諦的意義，讚歎精進的功德，宣說放逸的過惡，這叫做法施。如果有的眾生怖畏國王、獅子、虎狼、水火、盜賊，菩薩見到后能夠為他們救護，這叫做無畏施。自己對於財物施捨而不吝嗇，上至珍寶、象馬車乘、繒帛穀麥、衣服飲食，下至米粉團、一縷的絲線，無論多少，都按照求取者的意願，隨他們所需要的給予，這叫做財施。財施又有五種：一是至心施，二是信心施，三是隨時施，四是自手施，五是如法施。不應該施捨的又有五種：用不正當的手段求來的財物，不用來佈施給別人；物品不乾淨，或者酒以及毒藥，不用來佈施給別人，因為會擾亂眾生；捕獸的網羅機關，不用來佈施給別人，因為會惱害眾生；刀杖弓箭，不用來佈施給別人，因為會傷害眾生；音樂女色，不用來佈施給別人，因為會破壞清凈心。總而言之，不如法的物品，會惱亂眾生的，不用來佈施給別人。除此之外，一切能夠使眾生得到安樂的，叫做如法施。喜歡佈施的人，又會獲得五種名聞善利：一是常常能夠親近一切賢聖；二是會被一切眾生所樂見；三是進入大眾場合時，會被人所尊敬；四是好的名聲和美譽會流傳到十方；五是能夠為菩提（覺悟）打下最上妙的因。菩薩之人叫做一切施。一切施不是指擁有很多財富，而是指佈施的心。如法地求取財物，用它來…… 寶豐盈（珍寶和財富的充盈）。這叫做自利。能夠使眾生的心得到滿足，教化調伏他們，使他們沒有慳吝之心。這叫做利他。用自己所修的無相大施，教化眾生，使他們得到和自己一樣的利益。這叫做俱利。因為修行佈施，獲得轉輪王（擁有統治世界的輪寶的國王）的果位，攝受一切無量的眾生，乃至最終獲得佛的無盡法藏。這叫做莊嚴菩提之道。佈施有三種：一是法施，二是無畏施，三是財物施。以法施來說，勸人受戒，修出家之心，爲了破除邪見，宣說斷常四倒（四種顛倒的見解）等種種惡的過患，分別開示真諦的意義，讚歎精進的功德，宣說放逸的過惡，這叫做法施。如果有的眾生怖畏國王、獅子、虎狼、水火、盜賊，菩薩見到后能夠為他們救護，這叫做無畏施。自己對於財物施捨而不吝嗇，上至珍寶、象馬車乘、繒帛穀麥、衣服飲食，下至米粉團、一縷的絲線，無論多少，都按照求取者的意願，隨他們所需要的給予，這叫做財施。財施又有五種：一是至心施，二是信心施，三是隨時施，四是自手施，五是如法施。不應該施捨的又有五種：用不正當的手段求來的財物，不用來佈施給別人；物品不乾淨，或者酒以及毒藥，不用來佈施給別人，因為會擾亂眾生；捕獸的網羅機關，不用來佈施給別人，因為會惱害眾生；刀杖弓箭，不用來佈施給別人，因為會傷害眾生；音樂女色，不用來佈施給別人，因為會破壞清凈心。總而言之，不如法的物品，會惱亂眾生的，不用來佈施給別人。除此之外，一切能夠使眾生得到安樂的，叫做如法施。喜歡佈施的人，又會獲得五種名聞善利：一是常常能夠親近一切賢聖；二是會被一切眾生所樂見；三是進入大眾場合時，會被人所尊敬；四是好的名聲和美譽會流傳到十方；五是能夠為菩提（覺悟）打下最上妙的因。菩薩之人叫做一切施。一切施不是指擁有很多財富，而是指佈施的心。如法地求取財物，用它來……
【English Translation】 English version: Abundant treasures and wealth. This is called 'benefiting oneself'. It can satisfy the minds of sentient beings, educate and subdue them, and make them free from stinginess. This is called 'benefiting others'. Using one's own cultivated formless great giving, to transform sentient beings, enabling them to obtain the same benefits as oneself. This is called 'benefiting both'. Because of cultivating giving, one obtains the position of a Chakravartin King (wheel-turning king, who possesses the wheel jewel to rule the world), gathering and receiving all limitless sentient beings, and even ultimately obtaining the Buddha's inexhaustible Dharma treasury. This is called 'adorning the path to Bodhi'. There are three types of giving: first, Dharma giving; second, fearlessness giving; and third, material giving. In terms of Dharma giving, it is encouraging people to receive precepts, cultivate the mind of renunciation, and in order to destroy wrong views, explain the faults and harms of the four inversions (four kinds of inverted views) of permanence and annihilation, separately and clearly explaining the meaning of true reality, praising the merits of diligence, and explaining the faults of negligence. This is called Dharma giving. If there are sentient beings who fear kings, lions, tigers, wolves, water, fire, or thieves, and the Bodhisattva sees them and can protect them, this is called fearlessness giving. One is generous with one's own wealth and does not begrudge giving, from precious jewels, elephants, horses, carriages, silk fabrics, grains, clothing, food and drink, down to rice flour balls, a single strand of thread, whether much or little, according to the wishes of the seeker, giving whatever they need. This is called material giving. Material giving also has five aspects: first, giving with a sincere mind; second, giving with faith; third, giving at the appropriate time; fourth, giving with one's own hands; and fifth, giving according to the Dharma. There are also five things that should not be given: wealth obtained through improper means should not be used to give to others; unclean items, or alcohol and poison, should not be used to give to others, because they will disturb sentient beings; hunting nets and traps should not be used to give to others, because they will annoy sentient beings; knives, staffs, bows, and arrows should not be used to give to others, because they will harm sentient beings; music and female beauty should not be used to give to others, because they will destroy pure minds. In short, anything that is not in accordance with the Dharma and disturbs sentient beings should not be given to others. Apart from these, anything that can bring happiness to sentient beings is called giving in accordance with the Dharma. A person who enjoys giving will also obtain five kinds of good reputation and benefits: first, they will always be able to be close to all virtuous sages; second, they will be seen with joy by all sentient beings; third, when entering a large gathering, they will be respected by people; fourth, their good name and reputation will spread in all ten directions; and fifth, they will be able to create the supreme cause for Bodhi (enlightenment). A Bodhisattva is called 'giving everything'. 'Giving everything' does not mean having a lot of wealth, but refers to the mind of giving. Righteously seeking wealth and using it to... Abundant treasures and wealth. This is called 'benefiting oneself'. It can satisfy the minds of sentient beings, educate and subdue them, and make them free from stinginess. This is called 'benefiting others'. Using one's own cultivated formless great giving, to transform sentient beings, enabling them to obtain the same benefits as oneself. This is called 'benefiting both'. Because of cultivating giving, one obtains the position of a Chakravartin King (wheel-turning king, who possesses the wheel jewel to rule the world), gathering and receiving all limitless sentient beings, and even ultimately obtaining the Buddha's inexhaustible Dharma treasury. This is called 'adorning the path to Bodhi'. There are three types of giving: first, Dharma giving; second, fearlessness giving; and third, material giving. In terms of Dharma giving, it is encouraging people to receive precepts, cultivate the mind of renunciation, and in order to destroy wrong views, explain the faults and harms of the four inversions (four kinds of inverted views) of permanence and annihilation, separately and clearly explaining the meaning of true reality, praising the merits of diligence, and explaining the faults of negligence. This is called Dharma giving. If there are sentient beings who fear kings, lions, tigers, wolves, water, fire, or thieves, and the Bodhisattva sees them and can protect them, this is called fearlessness giving. One is generous with one's own wealth and does not begrudge giving, from precious jewels, elephants, horses, carriages, silk fabrics, grains, clothing, food and drink, down to rice flour balls, a single strand of thread, whether much or little, according to the wishes of the seeker, giving whatever they need. This is called material giving. Material giving also has five aspects: first, giving with a sincere mind; second, giving with faith; third, giving at the appropriate time; fourth, giving with one's own hands; and fifth, giving according to the Dharma. There are also five things that should not be given: wealth obtained through improper means should not be used to give to others; unclean items, or alcohol and poison, should not be used to give to others, because they will disturb sentient beings; hunting nets and traps should not be used to give to others, because they will annoy sentient beings; knives, staffs, bows, and arrows should not be used to give to others, because they will harm sentient beings; music and female beauty should not be used to give to others, because they will destroy pure minds. In short, anything that is not in accordance with the Dharma and disturbs sentient beings should not be given to others. Apart from these, anything that can bring happiness to sentient beings is called giving in accordance with the Dharma. A person who enjoys giving will also obtain five kinds of good reputation and benefits: first, they will always be able to be close to all virtuous sages; second, they will be seen with joy by all sentient beings; third, when entering a large gathering, they will be respected by people; fourth, their good name and reputation will spread in all ten directions; and fifth, they will be able to create the supreme cause for Bodhi (enlightenment). A Bodhisattva is called 'giving everything'. 'Giving everything' does not mean having a lot of wealth, but refers to the mind of giving. Righteously seeking wealth and using it to...
佈施。名一切施。以清凈心無諂曲施。名一切施。見貧窮者憐愍心施。名一切施。見厄苦者慈悲心施。名一切施。居貧少財而能用施。名一切施。愛重寶物開意能施。名一切施。不觀持戒毀戒田非田施。名一切施。不求人天妙善樂施。名一切施。志求無上大菩提施。名一切施。欲施施時施已不悔。名一切施。若以華施。具陀羅尼七覺華故。若以香施。具戒定慧熏涂身故若以果施。具足成就無漏果故。若以食施。具足命辯色力樂故。以衣服施。具清凈色除無慚愧故。以燈明施。具足佛眼照了一切諸法性故以象馬車乘施。得無上乘具足神通故以纓絡施。具足八十隨形好故。以珍寶施。具足大人三十二相故。以筋力僕使施。具佛十力四無畏故。取要言之。乃至國城妻子頭目手足。舉身施與心無吝惜。為得無上菩提度眾生故。菩薩摩訶薩修行佈施。不見財物施者受者。以無相故。是則具足檀波羅蜜。
發菩提心經論尸羅波羅蜜品第五
云何菩薩修行持戒。持戒若為自利他利及二俱利。如是持戒。則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱。是故持戒。修持戒者。悉凈一切身口意業。于不善行心能捨遠。善能呵嘖惡行毀禁。于小罪中心常恐怖。是名菩薩初持戒心。修持戒故。遠離一切諸惡過患。常生善處。是名
【現代漢語翻譯】 現代漢語譯本 佈施，名為一切施。以清凈心無諂曲地佈施，名為一切施。見到貧窮的人心生憐憫而佈施，名為一切施。見到遭遇困苦的人心生慈悲而佈施，名為一切施。身處貧困缺少財物卻仍然能夠佈施，名為一切施。對於珍愛貴重的寶物，能夠敞開心意佈施，名為一切施。不考慮對方是持戒還是毀戒，是福田還是非福田而佈施，名為一切施。不爲了求人天界的妙善快樂而佈施，名為一切施。立志追求無上大菩提而佈施，名為一切施。想要佈施時、佈施時、佈施后都不後悔，名為一切施。如果用鮮花布施，能具足陀羅尼（Dharani，總持）的七覺華（Seven Factors of Enlightenment）的功德。如果用香佈施，能具足戒、定、慧（Śīla, Samādhi, Prajñā，道德、禪定、智慧）的功德，用香薰涂身體。如果用果實佈施，能具足成就無漏果（Anāsrava，沒有煩惱的果報）的功德。如果用食物佈施，能具足壽命、辯才、色相、力量、快樂的功德。用衣服佈施，能具足清凈的色身，去除無慚愧的過失。用燈明佈施，能具足佛眼（Buddha-cakṣus，佛的眼睛），照了一切諸法實性的功德。用象、馬、車乘佈施，能得到無上乘（Anuttara-yāna，最高的交通工具），具足神通的功德。用瓔珞佈施，能具足八十隨形好（Eighty Minor Marks of a Buddha）的功德。用珍寶佈施，能具足大人三十二相（Thirty-two Major Marks of a Buddha）的功德。用筋力、僕使佈施，能具足佛的十力（Ten Powers of a Buddha）和四無畏（Four Fearlessnesses）的功德。總而言之，乃至將國城、妻子、頭目、手足，全身都佈施出去，心中沒有吝惜，爲了獲得無上菩提，度化眾生的緣故。菩薩摩訶薩（Bodhisattva-mahāsattva，偉大的菩薩）修行佈施時，不見財物、施者、受者，因為是無相的緣故。這樣就具足了檀波羅蜜（Dāna-pāramitā，佈施波羅蜜）。 《發菩提心經論》尸羅波羅蜜品第五 什麼是菩薩修行持戒？持戒是爲了自利、他利以及二者都利益。像這樣持戒，就能莊嚴菩提之道。菩薩爲了調伏眾生，使他們遠離苦惱，所以持戒。修持戒的人，能夠清凈一切身口意業。對於不善的行為，內心能夠捨棄遠離。善於呵斥責備惡行和毀壞戒律的行為。對於小的罪過，心中常常感到恐懼。這叫做菩薩最初的持戒之心。因為修持戒的緣故，遠離一切諸惡過患，常常生在善處，這叫做...
【English Translation】 English version Giving is called 'all giving'. Giving with a pure mind, without flattery, is called 'all giving'. Giving with compassion upon seeing the poor is called 'all giving'. Giving with loving-kindness upon seeing those in distress is called 'all giving'. Being poor and having little wealth, yet being able to give, is called 'all giving'. Being able to open one's mind and give away cherished and precious things is called 'all giving'. Giving without considering whether the recipient upholds or breaks the precepts, whether they are a field of merit or not, is called 'all giving'. Giving without seeking wonderful and pleasant happiness in the human or heavenly realms is called 'all giving'. Aspiring to attain unsurpassed great Bodhi (Enlightenment) through giving is called 'all giving'. Not regretting wanting to give, giving, or having given is called 'all giving'. If one gives flowers, one will possess the seven flowers of enlightenment (Seven Factors of Enlightenment) due to the Dharani (Dharani, a mnemonic device). If one gives incense, one will possess the virtues of morality, concentration, and wisdom (Śīla, Samādhi, Prajñā, morality, concentration, wisdom), using the incense to perfume the body. If one gives fruit, one will possess the merit of accomplishing the unconditioned fruit (Anāsrava, free from outflows). If one gives food, one will possess the merits of longevity, eloquence, complexion, strength, and happiness. Giving clothing will result in a pure complexion and the removal of shamelessness. Giving light will result in possessing the Buddha-eye (Buddha-cakṣus, the eye of the Buddha), illuminating the nature of all dharmas. Giving elephants, horses, and carriages will result in attaining the unsurpassed vehicle (Anuttara-yāna, the supreme vehicle) and possessing supernatural powers. Giving garlands will result in possessing the eighty minor marks (Eighty Minor Marks of a Buddha). Giving treasures will result in possessing the thirty-two major marks (Thirty-two Major Marks of a Buddha). Giving strength, servants, and messengers will result in possessing the ten powers of the Buddha (Ten Powers of a Buddha) and the four fearlessnesses (Four Fearlessnesses). In short, even giving away one's kingdom, cities, wife, children, head, eyes, hands, and feet, offering one's entire body without any reluctance, is for the sake of attaining unsurpassed Bodhi and liberating sentient beings. When a Bodhisattva-mahāsattva (Bodhisattva-mahāsattva, a great Bodhisattva) practices giving, they do not see the wealth, the giver, or the receiver, because it is without characteristics. This is the perfection of Dāna-pāramitā (Dāna-pāramitā, the perfection of giving). Chapter Five on Śīla-pāramitā from the Sutra and Treatise on Arousing the Bodhi Mind How does a Bodhisattva practice upholding the precepts? Upholding the precepts is for the benefit of oneself, the benefit of others, and the benefit of both. Upholding the precepts in this way can adorn the path to Bodhi. Bodhisattvas uphold the precepts in order to tame sentient beings and liberate them from suffering. Those who cultivate upholding the precepts purify all actions of body, speech, and mind. They are able to abandon and stay far away from unwholesome actions. They are skilled at scolding and rebuking evil deeds and violations of the precepts. They are constantly fearful of even small transgressions. This is called the initial mind of a Bodhisattva upholding the precepts. Because of cultivating upholding the precepts, they stay away from all evil faults and are constantly born in good realms. This is called...
自利。教化眾生令不犯惡。是名利他。以己所修向菩提戒。化諸眾生令同己利。是名俱利。因修持戒。獲得離欲乃至漏盡成最正覺。是名莊嚴菩提之道。戒有三種。一者身。二者口。三者心。持身戒者。永離一切殺盜淫行。不奪物命不侵他財不犯外色。又亦不為殺等因緣及其方便。不以杖木瓦石傷害眾生。若物屬他他所受用。一草一葉不與不取。又亦未嘗眄睞細色。於四威儀恭謹詳審。是名身戒。持口戒者。斷除一切妄語兩舌惡口綺語。常不欺誑離間和合。誹謗毀呰文飾言辭。及造方便惱觸於人。言則至誠柔軟忠信。言常饒益勸化修善。是名口戒。持心戒者。除滅貪慾瞋恚邪見。常修軟心不作過罪。信是罪業得惡果報。思惟力故不造諸惡。于輕罪中生極重想。設誤作者恐怖憂悔。于眾生所不起瞋惱。見眾生已生愛念心。知恩報恩心無慳吝。樂作福德常以化人。常修慈心憐愍一切。是名心戒。是十善業戒。有五事利益。一者能制惡行。二者能作善心。三者能遮煩惱。四者成就凈心。五者能增長戒。若人善修不放逸行。具足正念分別善惡。當知是人決定能修十善業戒。八萬四千無量戒品。悉皆攝在十善戒中。是十善戒能為一切善戒根本。斷身口意惡。能制一切不善之法。故名為戒。戒有五種。一者波羅提木叉戒。二者定共
【現代漢語翻譯】 現代漢語譯本： 『自利』是指教導眾生使他們不犯惡行。這被稱為『利他』。用自己所修的菩提戒，教化眾生使他們獲得與自己同樣的利益，這被稱為『俱利』。通過修持戒律，獲得遠離慾望乃至斷盡煩惱，成就最正覺（Anuttara-samyak-sambodhi，無上正等正覺），這被稱為莊嚴菩提之道。 戒律有三種：一是身戒，二是口戒，三是心戒。持身戒的人，永遠遠離一切殺生、偷盜、邪淫的行為。不奪取眾生的性命，不侵犯他人的財產，不犯邪淫。也不為殺生等因緣及其方便提供幫助。不用棍棒、瓦片、石頭傷害眾生。如果某物屬於他人，為他人所用，即使是一草一葉，未經允許也不拿取。也從不斜視任何細微的色慾。在行、住、坐、臥四種威儀中，恭敬而詳細審慎。這被稱為身戒。 持口戒的人，斷除一切妄語、兩舌、惡口、綺語。常常不欺騙、不離間、和合他人。不誹謗、不毀壞、不以文飾的言辭，以及製造方便來惱亂觸怒他人。言語真誠、柔和、忠實守信。言語常常饒益他人，勸化他人修習善法。這被稱為口戒。 持心戒的人，消除貪慾、瞋恚、邪見。常常修習柔軟的心，不作過錯罪業。相信罪業會帶來惡果報。因為思維的力量而不造作諸惡。對於輕微的罪過，也產生極其嚴重的想法。如果錯誤地造作了，會感到恐怖憂愁後悔。對於眾生，不起瞋怒惱恨之心。見到眾生，生起愛念之心。知恩報恩，心中沒有慳吝。樂於作福德，常常用佛法教化他人。常常修習慈心，憐憫一切眾生。這被稱為心戒。這就是十善業戒。 十善業戒有五種利益：一是能夠制止惡行，二是能夠生起善心，三是能夠遮蔽煩惱，四是能夠成就清凈心，五是能夠增長戒律。如果有人能夠好好修習，不放逸，具足正念，分別善惡，應當知道這個人決定能夠修習十善業戒。八萬四千無量戒品，全部都包含在十善戒中。這十善戒能夠成為一切善戒的根本。斷除身口意三業的惡行，能夠制止一切不善之法，所以稱為戒。 戒律有五種：一是波羅提木叉戒（Pratimoksha，別解脫戒），二是定共
【English Translation】 English version: 'Self-benefit' means teaching sentient beings to not commit evil deeds. This is called 'benefiting others'. Using the Bodhi precepts that one has cultivated, to teach sentient beings so that they obtain the same benefits as oneself, this is called 'mutual benefit'. Through cultivating and upholding the precepts, obtaining freedom from desires and even exhausting all afflictions, attaining Anuttara-samyak-sambodhi (supreme perfect enlightenment), this is called adorning the path to Bodhi. There are three types of precepts: first, the precepts of body; second, the precepts of speech; and third, the precepts of mind. One who upholds the precepts of body eternally refrains from all acts of killing, stealing, and sexual misconduct. Not taking the lives of beings, not infringing upon the property of others, and not committing adultery. Also, not providing assistance for causes and conditions of killing, etc., or their means. Not harming sentient beings with sticks, tiles, or stones. If something belongs to another, and is used by another, not taking even a blade of grass or a leaf without permission. Also, never casting a sidelong glance at subtle forms of desire. In the four dignities of walking, standing, sitting, and lying down, being respectful and carefully discerning. This is called the precepts of body. One who upholds the precepts of speech cuts off all false speech, divisive speech, harsh speech, and frivolous speech. Constantly not deceiving, not sowing discord, and harmonizing others. Not slandering, not disparaging, not using embellished words, and not creating means to trouble or offend others. Speech is sincere, gentle, faithful, and trustworthy. Speech constantly benefits others, encouraging them to cultivate goodness. This is called the precepts of speech. One who upholds the precepts of mind eliminates greed, hatred, and wrong views. Constantly cultivating a gentle heart, not committing transgressions or sins. Believing that sins will bring evil consequences. Because of the power of thought, not creating any evils. Even for minor offenses, generating extremely serious thoughts. If one mistakenly commits them, feeling terrified, worried, and regretful. Towards sentient beings, not generating anger or hatred. Upon seeing sentient beings, generating thoughts of love and affection. Knowing gratitude and repaying kindness, with no stinginess in the heart. Joyfully making merits, constantly teaching others with the Dharma. Constantly cultivating loving-kindness, having compassion for all beings. This is called the precepts of mind. These are the Ten Wholesome Karma Precepts. The Ten Wholesome Karma Precepts have five benefits: first, they can restrain evil actions; second, they can generate good thoughts; third, they can obstruct afflictions; fourth, they can accomplish a pure mind; and fifth, they can increase the precepts. If someone can cultivate well, not being lax, possessing right mindfulness, and distinguishing between good and evil, you should know that this person will definitely be able to cultivate the Ten Wholesome Karma Precepts. The eighty-four thousand immeasurable categories of precepts are all contained within the Ten Wholesome Precepts. These Ten Wholesome Precepts can be the foundation of all wholesome precepts. Cutting off the evil deeds of body, speech, and mind, and being able to restrain all unwholesome dharmas, therefore they are called precepts. There are five types of precepts: first, the Pratimoksha (individual liberation) precepts; second, the Samadhi-born
戒。三者無漏戒。四者攝根戒。五者無作戒。白四羯磨從師而受。名波羅提木叉戒。根本四禪四未到禪。是名定共戒。根本四禪初禪未到。名無漏戒收攝諸根修正念心。見聞覺知色聲香味觸不生放逸。名攝根戒。捨身後世更不作惡。名無作戒。菩薩修戒不與聲聞辟支佛共。以不共故名善持戒。善持戒故則能利益一切眾生。持慈心戒。救護眾生令安樂故。持悲心戒。忍受諸苦拔危難故。持喜心戒。歡樂修善不懈怠故。持舍心戒。怨親平等離愛恚故。持惠施戒。教化調伏諸眾生故持忍辱戒。心常柔軟無恚礙故。持精進戒。善業日增不退還故。持禪定戒。離欲不善長禪支故。持智慧戒。多聞善根無厭足故。持親近善知識戒。助成菩提無上道故。持遠離惡知識戒。舍離三惡八難處故。菩薩之人持凈戒者。不依欲界不近色界不住無色界是清凈戒。舍離欲塵除瞋恚礙滅無明障是清凈戒。離斷常二邊不逆因緣是清凈戒。不著色受想行識假名之相是清凈戒。不繫于因不起諸見不住疑悔是清凈戒。不住貪瞋癡三不善根是清凈戒。不住我慢憍慢增上慢慢慢大慢。柔和善順是清凈戒。利衰譭譽稱譏苦樂不以傾動是清凈戒。不染世諦虛妄假名。順於真諦是清凈戒。不惱不熱寂滅。離相是清凈戒。取要言之。乃至不惜身命觀無常想生於厭離。勤行
【現代漢語翻譯】 現代漢語譯本 戒有五種：一是波羅提木叉戒（別解脫戒），二是定共戒，三是無漏戒，四是攝根戒，五是無作戒。通過白四羯磨（一種僧團儀式）從師父那裡受戒，稱為波羅提木叉戒。以根本四禪（色界四禪）和四未到禪（欲界定的一種）為基礎所持的戒，稱為定共戒。以根本四禪和初禪未到地定為基礎，收攝諸根，修正念心，對於見、聞、覺、知所對的色、聲、香、味、觸不生放逸之心，稱為攝根戒。捨棄此身之後，來世不再作惡，稱為無作戒。 菩薩所修持的戒律，不與聲聞（小乘修行者）和辟支佛（緣覺）相同。因為這種不共性，所以稱為善持戒。因為善持戒，就能利益一切眾生。持慈心戒，是爲了救護眾生，使他們得到安樂。持悲心戒，是爲了忍受各種痛苦，拔除眾生的危難。持喜心戒，是爲了歡喜地修習善法，不懈怠。持舍心戒，是爲了對怨親平等對待，遠離愛和憎恨。持惠施戒，是爲了教化和調伏各種眾生。持忍辱戒，是爲了使內心常常保持柔軟，沒有嗔恚和障礙。持精進戒，是爲了使善業日益增長，不退轉。持禪定戒，是爲了遠離慾望和不善，增長禪定的各種要素。持智慧戒，是爲了多聞善法，永不滿足。持親近善知識戒，是爲了幫助成就菩提（覺悟）無上道。持遠離惡知識戒，是爲了舍離三惡道和八難之處。菩薩持守清凈戒的人，不依賴欲界，不親近、不住于**，這是清凈戒。舍離慾望的塵垢，去除嗔恚的障礙，滅除無明的遮蔽，這是清凈戒。遠離斷見和常見兩種極端，不違背因緣法則，這是清凈戒。不執著於色、受、想、行、識這些假名之相，這是清凈戒。不被因所束縛，不起各種邪見，不住于疑惑和後悔，這是清凈戒。不住于貪、嗔、癡這三種不善的根本，這是清凈戒。不住於我慢、憍慢、增上慢、慢慢、大慢，保持柔和善良順從，這是清凈戒。對於利益、衰敗、譭謗、榮譽、稱讚、譏諷、痛苦、快樂，不被這些所動搖，這是清凈戒。不染著世俗的虛妄假名，順應真諦，這是清凈戒。不惱害，不熱惱，寂滅，遠離各種相，這是清凈戒。總而言之，乃至不吝惜自己的身命，觀察無常之想，生起厭離之心，勤奮修行。
【English Translation】 English version There are five kinds of precepts: first, the Pratimoksha precepts (precepts of individual liberation); second, the precepts shared with meditative concentration; third, the precepts of non-outflow; fourth, the precepts of sense restraint; and fifth, the precepts of non-action. Receiving precepts from a teacher through the white four karmas (a Sangha ritual) is called the Pratimoksha precepts. Basing the precepts on the four fundamental dhyanas (four dhyanas of the form realm) and the four pre-dhyanas (a type of concentration in the desire realm) is called the precepts shared with meditative concentration. Basing the precepts on the four fundamental dhyanas and the pre-dhyana of the first dhyana, restraining the senses, correcting mindfulness, and not giving rise to negligence towards the forms, sounds, smells, tastes, and textures perceived by seeing, hearing, feeling, and knowing is called the precepts of sense restraint. After abandoning this body, not committing evil in future lives is called the precepts of non-action. The precepts cultivated by Bodhisattvas are not shared with Shravakas (Hinayana practitioners) and Pratyekabuddhas (Solitary Buddhas). Because of this non-commonality, they are called the precepts of good conduct. Because of the precepts of good conduct, one can benefit all sentient beings. Holding the precepts of loving-kindness is to protect sentient beings and bring them happiness. Holding the precepts of compassion is to endure all kinds of suffering and remove the dangers of sentient beings. Holding the precepts of joy is to joyfully cultivate good deeds without懈怠. Holding the precepts of equanimity is to treat enemies and relatives equally, and to be free from love and hatred. Holding the precepts of generosity is to teach and tame all kinds of sentient beings. Holding the precepts of patience is to keep the mind always gentle, without anger and obstacles. Holding the precepts of diligence is to increase good deeds day by day without退轉. Holding the precepts of meditative concentration is to be free from desires and unwholesome states, and to increase the elements of meditative concentration. Holding the precepts of wisdom is to hear much of the good Dharma and never be satisfied. Holding the precepts of associating with good teachers is to help accomplish Bodhi (enlightenment), the unsurpassed path. Holding the precepts of staying away from bad teachers is to abandon the three evil realms and the eight difficult states. A Bodhisattva who holds pure precepts does not rely on the desire realm, does not associate with or abide in **, these are pure precepts. Abandoning the defilements of desire, removing the obstacles of anger, and extinguishing the obscurations of ignorance, these are pure precepts. Staying away from the two extremes of annihilationism and eternalism, and not going against the law of dependent origination, these are pure precepts. Not being attached to the false names of form, feeling, perception, volition, and consciousness, these are pure precepts. Not being bound by causes, not giving rise to various wrong views, and not dwelling in doubt and regret, these are pure precepts. Not dwelling in the three unwholesome roots of greed, hatred, and delusion, these are pure precepts. Not dwelling in self-conceit, arrogance, excessive pride, conceit, and great conceit, but maintaining gentleness, kindness, and obedience, these are pure precepts. Not being swayed by gain, loss, defamation, honor, praise, ridicule, suffering, and happiness, these are pure precepts. Not being tainted by the false names of worldly truth, but conforming to the ultimate truth, these are pure precepts. Not harming, not being agitated, being tranquil, and being free from all appearances, these are pure precepts. In short, even to the point of not cherishing one's own life, contemplating the thought of impermanence, generating a sense of detachment, and diligently practicing.
善根勇猛精進是清凈戒。菩薩摩訶薩修行持戒不見凈心。以離想故。是則具足尸羅波羅蜜。
發菩提心經論羼提波羅蜜品第六
云何菩薩修行忍辱。忍辱若為自利他利及二俱利。如是忍辱。則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱故修忍辱。修忍辱者。心常謙下一切眾生。剛強憍慢舍而不行。見粗惡者起憐愍心。言常柔濡勸化修善。能分別說瞋恚和忍果報差別。是名菩薩初忍辱心。修忍辱故。遠離眾惡身心安樂。是名自利。化導眾生皆令和順。是名利他。以己所修無上大忍化諸眾生令同己利。是名俱利。因修忍辱獲得端政。人所宗敬。乃至得佛上妙相好。是名莊嚴菩提之道。忍辱有三。謂身口意。云何身忍。若他加惡侵毀撾打。乃至傷害悉能忍受。見諸眾生危逼恐懼。以身代之而無疲怠。是名身忍。云何口忍。若見罵者默受不報。若見非理來呵嘖者。當濡語附順。若有加誣橫生誹謗皆當忍受。是名口忍。云何意忍。見有瞋者心不懷恨。若有觸惱其心不亂。若有譏毀心亦無怨。是名意忍。世間打者有二種。一者實。二者橫。若有罪過若人慊疑為彼所打。自應忍受如服甘露。于彼人所應生恭敬。所以者何。善能教誡調伏於我。令我得離諸過罪故。若橫加惡傷害於我。當自思惟我今無罪。當是過去宿業所
【現代漢語翻譯】 現代漢語譯本 善根、勇猛精進就是清凈的戒律。菩薩摩訶薩修行持戒，心中不執著于清凈的念頭，因為遠離了妄想的緣故。這樣就具足了尸羅波羅蜜（Śīla-pāramitā，戒律圓滿）。
《發菩提心經論》羼提波羅蜜品第六
什麼是菩薩修行忍辱？忍辱是爲了自利、利他還是二者兼顧？這樣的忍辱，才能莊嚴菩提之道。菩薩爲了調伏眾生，使他們脫離苦惱而修習忍辱。修習忍辱的人，內心常常謙卑，對於一切眾生，捨棄剛強和驕慢不行於世。見到粗暴兇惡的人，生起憐憫之心。言語常常柔和，勸導他人修習善行。能夠分別解說瞋恚和忍耐的果報差別。這叫做菩薩最初的忍辱心。因為修習忍辱的緣故，遠離各種惡行，身心安樂，這叫做自利。教化引導眾生都變得和順，這叫做利他。用自己所修的無上大忍，教化眾生，使他們得到與自己同樣的利益，這叫做俱利。因為修習忍辱，獲得端正的相貌，受人尊敬，乃至得到佛的上妙相好，這叫做莊嚴菩提之道。忍辱有三種，即身忍、口忍和意忍。什麼是身忍？如果他人施加惡行，侵犯、譭謗、毆打，乃至傷害，都能忍受。見到各種眾生處於危難和恐懼之中，用自己的身體代替他們承受，而沒有疲憊懈怠，這叫做身忍。什麼是口忍？如果見到有人謾罵，默默承受而不還報。如果見到有人不講道理地呵斥責備，應當用柔和的言語附和順從。如果有人加以誣陷，無端誹謗，都應當忍受，這叫做口忍。什麼是意忍？見到有人發怒，心中不懷恨。如果有人觸犯惱怒，內心不亂。如果有人譏諷譭謗，心中也沒有怨恨，這叫做意忍。世間打人有兩種情況，一種是確實有錯，一種是無端橫加。如果因為自己有罪過，或者別人懷疑自己，而被他人毆打，自己應當忍受，如同服用甘露一樣。對於打自己的人，應當生起恭敬之心。為什麼呢？因為他善於教誡調伏我，使我能夠脫離各種過錯罪業。如果是無端橫加惡行傷害我，應當自己思惟，我現在沒有罪過，這應當是過去世的宿業所致。
【English Translation】 English version Good roots, courageous diligence, and vigorous effort are pure precepts. When a Bodhisattva-Mahāsattva practices and upholds the precepts, they do not see a pure mind, because they are free from conceptualization. This is the perfection of Śīla-pāramitā (Perfection of Morality).
《Bodhi-citta-śāstra-kṣānti-pāramitā》 Chapter 6
What is the Bodhisattva's practice of forbearance? Is forbearance for one's own benefit, the benefit of others, or the benefit of both? Such forbearance can adorn the path to Bodhi. Bodhisattvas cultivate forbearance in order to tame sentient beings and liberate them from suffering. Those who cultivate forbearance are always humble in their hearts towards all sentient beings, abandoning arrogance and pride. When they see those who are coarse and evil, they give rise to compassion. Their words are always gentle, encouraging others to cultivate goodness. They can distinctly explain the differences in the karmic consequences of anger and forbearance. This is called the initial mind of forbearance of a Bodhisattva. Because of cultivating forbearance, one is far from all evil deeds, and the body and mind are at peace. This is called benefiting oneself. Transforming and guiding sentient beings so that they all become harmonious is called benefiting others. Using one's own cultivation of supreme great forbearance to transform sentient beings, so that they attain the same benefits as oneself, is called benefiting both. Because of cultivating forbearance, one obtains a dignified appearance, is respected by people, and even attains the Buddha's supreme and wonderful characteristics. This is called adorning the path to Bodhi. There are three types of forbearance: bodily forbearance, verbal forbearance, and mental forbearance. What is bodily forbearance? If others inflict evil, invade, slander, strike, or even harm, one can endure it all. Seeing sentient beings in danger and fear, one takes their place with one's own body without fatigue. This is called bodily forbearance. What is verbal forbearance? If one sees someone cursing, one silently endures without retaliation. If one sees someone unreasonably scolding and rebuking, one should respond with gentle and compliant words. If someone falsely accuses or slanders, one should endure it all. This is called verbal forbearance. What is mental forbearance? Seeing someone angry, one does not harbor resentment in one's heart. If someone offends or annoys, one's mind is not disturbed. If someone mocks or slanders, one has no resentment in one's heart. This is called mental forbearance. There are two kinds of beatings in the world: one is justified, and the other is unwarranted. If one has committed a fault or if someone suspects one of wrongdoing and beats one, one should endure it as if drinking nectar. One should have reverence for the person who beats one. Why? Because they are good at teaching and taming me, enabling me to be free from all faults and sins. If someone unjustly inflicts evil and harms me, I should reflect that I am innocent now, and this must be due to past karma.
招。是亦應忍。復應思念。四大假合五眾緣會誰受打者。又觀前人如癡如狂。我當愍之。云何不忍。又罵者亦有二種。一實二虛。若說實者我應生慚。若說虛者無豫我事。猶如響聲亦如風過無損於我。是故應忍。又瞋者亦爾。他來瞋我我當忍受。若瞋彼者。于未來世當墮惡道受大苦惱。以是因緣。我身若被斫截分離。不應生瞋。應當深觀往業因緣。當修慈悲憐愍一切。如是小苦不能忍者。我即不能自調伏心。云何當能調伏眾生。令得解脫一切惡法成無上果。若有智人樂修忍辱。是人常得顏貌端正多饒財寶。人見歡喜敬仰伏從。復當觀察。若人形殘顏色醜惡。諸根不具乏于財物。當知皆是瞋因緣得。以是因緣。智者應當深修忍辱。生忍因緣有十事。一者不觀於我及我所相。二者不念種姓。三者破除憍慢。四者惡來不報。五者觀無常想。六者修于慈悲。七者心不放逸。八者舍于飢渴苦樂等事。九者斷除瞋恚。十者修習智慧。若人能成如是十事。當知是人能修于忍。菩薩摩訶薩修于清凈畢竟忍時。若入空無相無愿無作。不與見覺愿作和合。不猗著空無相無愿無作。是諸見覺愿作皆空。如是忍者是無二相。是名清凈畢竟忍也。若入盡結若入寂滅。不與結生死合。不猗盡結寂滅諸結生死皆空。如是忍者是無二相。是名清凈畢竟忍
【現代漢語翻譯】 現代漢語譯本 招致打罵也應該忍受。還應該這樣思念：這身體是四大假合，五蘊因緣和合而成，誰在承受打擊呢？又觀察打罵我的人，如同癡人、狂人，我應當憐憫他們，怎麼能不忍受呢？ 而且罵人也有兩種情況：一是說的事實，二是說的虛假。如果說的是事實，我應該感到慚愧；如果說的是虛假，與我無關，就像空谷迴響，又像風吹過，對我沒有任何損害，所以應該忍受。對於嗔怒也是這樣，他人對我嗔怒，我應當忍受。如果我嗔怒他們，未來世將會墮入惡道，遭受巨大的痛苦。因為這個因緣，我的身體即使被砍斷分離，也不應該生起嗔恨。應當深刻觀察這是往昔的業力因緣。應當修習慈悲，憐憫一切眾生。如果這樣的小小痛苦都不能忍受，我就不能調伏自己的心，又怎麼能調伏眾生，使他們得到解脫，脫離一切惡法，成就無上的果位呢？ 如果有智慧的人樂於修習忍辱，這個人常常能夠得到容貌端正，擁有很多財富，人們見到他會歡喜，敬仰並且服從他。還應當觀察，如果有人形體殘缺，容顏醜陋，諸根不全，缺乏財物，應當知道這都是因為嗔怒的因緣所致。因為這個因緣，有智慧的人應當深刻修習忍辱。 產生忍辱的因緣有十件事：一是不執著於我以及我所擁有的事物（我所相）。二是不念及種姓。三是破除驕慢。四是對惡行不報復。五是觀察無常的道理。六是修習慈悲。七是內心不放縱。八是捨棄飢渴苦樂等事。九是斷除嗔恚。十是修習智慧。如果有人能夠成就這十件事，應當知道這個人能夠修習忍辱。 菩薩摩訶薩修習清凈畢竟忍的時候，如果進入空（sunyata，空性）、無相（animitta，無相）、無愿（apranihita，無愿）、無作（akriya，無作）的境界，不與見解、覺悟、願望、行為和合，不執著于空、無相、無愿、無作。這些見解、覺悟、願望、行為都是空性的。像這樣的忍才是無二之相，這叫做清凈畢竟忍。 如果進入斷盡煩惱（盡結）的境界，如果進入寂滅（nirvana，涅槃）的境界，不與煩惱、生死結合，不執著于斷盡煩惱和寂滅，所有的煩惱和生死都是空性的。像這樣的忍才是無二之相，這叫做清凈畢竟忍。
【English Translation】 English version One should also endure being reviled and beaten. Furthermore, one should contemplate: this body is a temporary aggregation of the four great elements and the union of the five skandhas (five aggregates of existence), so who is actually being struck? Moreover, observe the person who is striking or reviling as if they were foolish or insane. I should have compassion for them; how can I not be patient? Furthermore, there are two kinds of insults: those that are true and those that are false. If they speak the truth, I should feel ashamed. If they speak falsely, it is none of my concern, like an echo or the wind passing by, causing no harm to me. Therefore, one should be patient. It is the same with anger; if someone becomes angry with me, I should endure it. If I become angry with them, in future lives I will fall into evil realms and suffer great torment. Because of this cause, even if my body is cut apart, I should not become angry. I should deeply contemplate the causes and conditions of past karma. I should cultivate loving-kindness and compassion, and have pity for all beings. If I cannot endure such small suffering, then I cannot tame my own mind. How then can I tame sentient beings, leading them to liberation from all evil dharmas (teachings) and the attainment of the unsurpassed fruit (anuttara-phala)? If a wise person delights in cultivating patience, that person will always have a beautiful appearance and abundant wealth. People will see them with joy, respect them, and follow their guidance. Furthermore, one should observe that if someone has a deformed body, an ugly face, incomplete faculties, and lacks wealth, know that this is all due to the causes and conditions of anger. Because of this cause, wise people should deeply cultivate patience. There are ten causes and conditions for generating patience: first, not to focus on 'I' and 'mine' (atman and atmaniya). Second, not to dwell on lineage. Third, to destroy arrogance. Fourth, not to retaliate against evil. Fifth, to contemplate impermanence (anitya). Sixth, to cultivate loving-kindness (maitri) and compassion (karuna). Seventh, to keep the mind unscattered. Eighth, to relinquish hunger, thirst, suffering, and pleasure. Ninth, to cut off anger. Tenth, to cultivate wisdom (prajna). If one can accomplish these ten things, know that this person can cultivate patience. When a Bodhisattva-Mahasattva (great being) cultivates pure and ultimate patience, if they enter into emptiness (sunyata), signlessness (animitta), wishlessness (apranihita), and non-action (akriya), they do not unite with views, perceptions, wishes, or actions. They do not cling to emptiness, signlessness, wishlessness, or non-action. These views, perceptions, wishes, and actions are all empty. Such patience is without duality; this is called pure and ultimate patience. If one enters the exhaustion of fetters (kleshas), if one enters into quiescence (nirvana), one does not unite with fetters or samsara (cycle of rebirth). One does not cling to the exhaustion of fetters or quiescence; all fetters and samsara are empty. Such patience is without duality; this is called pure and ultimate patience.
也。若性不自生。不從他生。不和合生。亦無有出不可破壞。不可壞者是不可盡。如是忍者是無二相。是名清凈畢竟忍也。無作非作無所猗著。無分別無莊嚴。無修治無發進。終不造生。如是忍者是無生忍。如是菩薩修行是忍。得受記忍。菩薩摩訶薩修行忍辱性相盡空。無眾生故。是則具足羼提波羅蜜。
發菩提心經論捲上 大正藏第 32 冊 No. 1659 發菩提心經論
發菩提心經論卷下
天親菩薩造
後秦龜茲國三藏鳩摩羅什譯
毗梨耶波羅蜜品第七
云何菩薩修行精進。精進若為自利他利及二俱利。如是精進。則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱故修精進。修精進者於一切時常勤修集清凈梵行。舍離怠慢心不放逸。于諸艱難不饒益事。心常精勤終不退沒。是名菩薩初精進心。修精進故。能得世間出世間上妙善法。是名自利。教化眾生令勤修善。是名利他。以己所修菩提正因。化諸眾生令同己利。是名俱利。因修精進。獲得轉勝清凈妙果。超越諸地乃至速成正覺。是名莊嚴菩提之道。精進有二種。一者為求無上道故。二者廣欲拔濟眾苦而起精進。菩薩成就十念。乃能發心勤行精進。云何十念。一者唸佛無量功德。二者念法不思議解脫。三者念僧清凈
【現代漢語翻譯】 現代漢語譯本： 也。如果自性不是自己產生，不是從其他事物產生，也不是和合產生，那麼它就是不可產生、不可破壞的。不可破壞的事物是不可窮盡的。像這樣安忍者，就是無二之相。這叫做清凈畢竟忍。沒有造作，沒有非造作，沒有依附執著。沒有分別，沒有莊嚴，沒有修飾治理，沒有發起前進。最終不造作產生。像這樣安忍者，就是無生忍。像這樣菩薩修行這種忍，就能得到受記忍。菩薩摩訶薩修行忍辱，自性與現象都空無所有，因為沒有眾生。這樣就具足了羼提波羅蜜（Kshanti Paramita，忍辱波羅蜜）。
《發菩提心經論》捲上 大正藏第 32 冊 No. 1659 《發菩提心經論》
《發菩提心經論》卷下
天親菩薩造
後秦龜茲國三藏鳩摩羅什譯
毗梨耶波羅蜜品第七
如何菩薩修行精進？精進是爲了自己利益、他人利益以及兩者都利益。像這樣的精進，就能莊嚴菩提之道。菩薩爲了調伏眾生，使他們脫離苦惱而修精進。修精進的人在一切時候都經常勤奮地修集清凈梵行。捨棄懈怠，心不放逸。對於各種艱難不饒益的事情，內心常常精勤，最終也不會退縮。這叫做菩薩的最初精進心。因為修精進，能夠得到世間和出世間上妙的善法。這叫做自利。教化眾生，使他們勤奮地修習善法。這叫做利他。用自己所修的菩提正因，教化眾生，使他們和自己得到同樣的利益。這叫做俱利。因為修精進，獲得更加殊勝清凈的妙果，超越各個階位，乃至迅速成就正覺。這叫做莊嚴菩提之道。精進有兩種：一種是爲了求無上道，一種是爲了廣泛地救拔眾生的苦難而發起精進。菩薩成就十念，才能發起心勤行精進。什麼是十念？一是念佛無量功德，二是念法不可思議解脫，三是念僧清凈。
【English Translation】 English version: Also, if the nature is not self-generated, not generated from others, and not generated from a combination, then it is unproducible and indestructible. That which is indestructible is inexhaustible. One who endures in this way is without duality. This is called pure and ultimately enduring forbearance. There is no creation, no non-creation, no attachment. There is no discrimination, no adornment, no cultivation, no advancement. Ultimately, it does not create birth. One who endures in this way is enduring without birth. When a Bodhisattva cultivates this endurance, they attain the endurance of receiving prediction. When a Bodhisattva-Mahasattva cultivates forbearance, the nature and characteristics are all empty, because there are no sentient beings. Thus, they perfect the Kshanti Paramita (Perfection of Forbearance).
Treatise on the Arousing of the Bodhi Mind, Volume 1 Taisho Tripitaka Volume 32, No. 1659, Treatise on the Arousing of the Bodhi Mind
Treatise on the Arousing of the Bodhi Mind, Volume 2
Composed by Bodhisattva Vasubandhu (Tianqin Pusa)
Translated by Kumarajiva (Jiumoluoshi), Tripitaka Master from the Kingdom of Kucha (Qiuci), Later Qin Dynasty
Chapter 7: Virya Paramita (Perfection of Diligence)
How does a Bodhisattva cultivate diligence? Diligence is for the benefit of oneself, the benefit of others, and the benefit of both. Such diligence can adorn the path to Bodhi. Bodhisattvas cultivate diligence in order to tame sentient beings and liberate them from suffering. Those who cultivate diligence constantly and diligently cultivate pure Brahma-conduct at all times. They abandon laziness and are not negligent. In the face of various difficult and unbeneficial matters, their minds are always diligent and never retreat. This is called the initial mind of diligence of a Bodhisattva. Because of cultivating diligence, they can obtain the supreme and wonderful good dharmas of the mundane and supramundane realms. This is called benefiting oneself. Teaching sentient beings to diligently cultivate good dharmas is called benefiting others. Using the correct cause of Bodhi that one has cultivated to transform sentient beings, so that they may obtain the same benefits as oneself, is called benefiting both. Because of cultivating diligence, one obtains increasingly superior and pure wonderful fruits, surpassing all stages, and even quickly attaining perfect enlightenment. This is called adorning the path to Bodhi. There are two types of diligence: one is for seeking the unsurpassed path, and the other is for broadly rescuing sentient beings from suffering and arousing diligence. A Bodhisattva who accomplishes the ten thoughts can then arouse the mind to diligently practice diligence. What are the ten thoughts? First, contemplating the Buddha's immeasurable merits and virtues; second, contemplating the Dharma's inconceivable liberation; third, contemplating the Sangha's purity.
無染。四者念行大慈安立眾生。五者念行大悲拔濟眾苦。六者念正定聚勸樂修善。七者念邪定聚拔令反本。八者念諸餓鬼飢渴熱惱。九者念諸畜生長受眾苦。十者念諸地獄備受燒煮。菩薩如是思惟十念。三寶功德我當修集。慈悲正定我當勸勵。邪定眾生三惡道苦我當拔濟。如是思惟專念不亂。日夜勤修無有休廢。是名能起正念精進。菩薩精進復有四事。所謂修行四正勤道。未生惡法遮令不起。已生惡法速令除斷。未生善法方便令生。已生善法修滿增廣。菩薩如是修四正勤道而無休息。是名精進。是勤精進能壞一切諸煩惱界。增長無上菩提正因。菩薩若能受於一切身心大苦。為欲安立諸眾生故而不疲惓。是名精進。菩薩遠離惡時諂曲邪精進已修正精進。所謂修信施戒忍定慧慈悲喜捨。欲作已作當作。至心常行精進無悔。于諸善法及拔濟眾苦。如救頭然心不退沒。是名精進。菩薩雖復不惜身命。然為拔濟眾苦救護正法。當應愛惜。不捨威儀常修善法。修善法時心無懈怠。失身命時不捨如法。是名菩薩修菩提道勤行精進。懈怠之人不能一時一切佈施。不能持戒忍于眾苦勤行精進攝心念定分別善惡。是故說言六波羅蜜。因於精進而得增長。若菩薩摩訶薩精進增上。則能疾得阿耨多羅三藐三菩提。菩薩發大莊嚴而起精進。復有四
事。一者發大莊嚴。二者積集勇健。三者修諸善根。四者教化眾生。云何菩薩發大莊嚴。于諸生死心能堪忍不計劫數。于無量無邊百千萬億那由他恒河沙阿僧祇劫。當成佛道心不疲倦。是名不懈莊嚴精進。菩薩積集勇健而起精進。若三千大千世界滿中盛火。為見佛故為聞法故。為安止眾生於善法故。要當從是火中而過。為調伏眾生。心善安止於大悲中。是名勇健精進。菩薩修習善根而起精進。如所發起一切善根。悉以迴向阿耨多羅三藐三菩提。為欲成就一切智故。是名修習善根精進。菩薩教化眾生而起精進。眾生之性不可稱計。無量無邊同虛空界。菩薩立誓我當度之無有遺余。為欲化度勤行精進。是名教化精進。取要言之。菩薩修助道功德助無上智慧。修集佛法而起精進。諸佛功德無量無邊。菩薩摩訶薩發大莊嚴所行精進亦復如是無量無邊。菩薩摩訶薩修行精進無離欲心。拔眾苦故。是則具足毗梨耶波羅蜜。
發菩提心經論禪那波羅蜜品第八
云何菩薩修習禪定。禪定若為自利他利及二俱利。如是禪定。則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱故修禪定。修禪定者。善攝其心。一切亂想不令妄干。行住坐臥繫念在前。逆順觀察髑髏頂脊臂肘胸脅髖髀。脛踝安般數息。是名菩薩初修定心。修禪定故。
【現代漢語翻譯】 現代漢語譯本：事。一者發起廣大的莊嚴。二者積聚勇猛強健。三者修習各種善根。四者教化眾生。什麼是菩薩發起廣大的莊嚴？對於各種生死輪迴，內心能夠堪忍，不計較劫數。在無量無邊百千萬億那由他恒河沙阿僧祇劫（asaṃkhya kalpa，無數個大劫）中，立志成就佛道，內心不疲倦。這叫做不懈怠的莊嚴精進。菩薩積聚勇猛強健而發起精進。假使三千大千世界都充滿熊熊烈火，爲了見到佛，爲了聽聞佛法，爲了使眾生安住于善良的佛法中，一定要從這火中穿過。爲了調伏眾生，內心安住于大悲之中。這叫做勇猛強健的精進。菩薩修習善根而發起精進。如所發起的一切善根，全部迴向于阿耨多羅三藐三菩提（anuttarā-samyak-saṃbodhi，無上正等正覺），爲了成就一切智慧。這叫做修習善根的精進。菩薩教化眾生而發起精進。眾生的本性不可稱量，無量無邊如同虛空界。菩薩立下誓言，我應當度化他們，沒有遺漏。爲了教化度脫眾生，勤奮修行精進。這叫做教化精進。總而言之，菩薩修習輔助修道的功德，輔助無上的智慧，修集佛法而發起精進。諸佛的功德無量無邊。菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）發起廣大莊嚴所修行的精進也是這樣無量無邊。菩薩摩訶薩修行精進沒有遠離慾望的心，是爲了拔除眾生的痛苦。這就是具足毗梨耶波羅蜜（vīrya-pāramitā，精進波羅蜜）。
發菩提心經論 禪那波羅蜜品第八
什麼是菩薩修習禪定？禪定如果是爲了自利、他利以及二者都利益，這樣的禪定，就能莊嚴菩提之道。菩薩爲了調伏眾生，使他們脫離苦惱而修習禪定。修習禪定的人，善於攝持自己的心，一切散亂的念頭不讓它胡亂干擾。行走、站立、坐著、躺臥，都將意念集中在前方。逆向、順向地觀察頭骨、脊椎、手臂、手肘、胸部、脅部、髖部、大腿、小腿、腳踝，以及安般守意（ānāpānasmṛti，通過覺察呼吸來集中注意力）。這叫做菩薩最初修習禪定的心。因為修習禪定。
【English Translation】 English version: Matters. First, generating great adornment. Second, accumulating courage and strength. Third, cultivating all good roots. Fourth, teaching and transforming sentient beings. How does a Bodhisattva generate great adornment? Regarding all cycles of birth and death, the mind can endure without counting kalpas (aeons). In immeasurable, boundless, hundreds of thousands of millions of nayutas (a large number) of Ganges river sands of asaṃkhya kalpas (asaṃkhya kalpa, countless great aeons), aspiring to achieve Buddhahood, the mind does not tire. This is called unremitting adornment of diligence. A Bodhisattva accumulates courage and strength and initiates diligence. If the three thousand great thousand worlds are filled with raging fire, for the sake of seeing the Buddha, for the sake of hearing the Dharma, for the sake of settling sentient beings in the good Dharma, one must pass through this fire. For the sake of taming sentient beings, the mind is well-settled in great compassion. This is called courageous and strong diligence. A Bodhisattva cultivates good roots and initiates diligence. All the good roots that are generated are dedicated to anuttarā-samyak-saṃbodhi (anuttarā-samyak-saṃbodhi, unsurpassed, complete and perfect enlightenment), for the sake of accomplishing all wisdom. This is called cultivating good roots of diligence. A Bodhisattva teaches and transforms sentient beings and initiates diligence. The nature of sentient beings is immeasurable, boundless, like the realm of empty space. A Bodhisattva makes a vow: 'I shall liberate them, without leaving any behind.' For the sake of teaching and transforming sentient beings, diligently practicing diligence. This is called teaching and transforming diligence. In short, a Bodhisattva cultivates meritorious virtues that aid the path, aids unsurpassed wisdom, cultivates and gathers the Buddha Dharma and initiates diligence. The merits and virtues of the Buddhas are immeasurable and boundless. The diligence practiced by a Bodhisattva-Mahāsattva (bodhisattva-mahāsattva, great Bodhisattva) who generates great adornment is also immeasurable and boundless. A Bodhisattva-Mahāsattva practices diligence without a mind of detachment from desires, for the sake of uprooting the suffering of sentient beings. This is the perfection of vīrya-pāramitā (vīrya-pāramitā, the perfection of diligence).
Chapter Eight on the Perfection of Dhyāna (Zen) from the Treatise on the Arousing of Bodhicitta
How does a Bodhisattva cultivate dhyāna (meditative absorption)? If dhyāna is for the benefit of oneself, the benefit of others, and the benefit of both, such dhyāna can adorn the path to Bodhi (enlightenment). A Bodhisattva cultivates dhyāna in order to tame sentient beings and liberate them from suffering and affliction. One who cultivates dhyāna is skilled at gathering their mind, not allowing any scattered thoughts to interfere wildly. Walking, standing, sitting, and lying down, one keeps their mind focused in front. Observing in reverse and forward order the skull, spine, arms, elbows, chest, ribs, hips, thighs, shins, ankles, and ānāpānasmṛti (ānāpānasmṛti, mindfulness of breathing). This is called the initial mind of a Bodhisattva cultivating dhyāna. Because of cultivating dhyāna.
不受眾噁心常悅樂。是名自利。教化眾生令修正念。是名利他。以己所修清凈三昧離惡覺觀。化諸眾生令同己利。是名俱利。因修禪定。獲得八解乃至首楞嚴金剛三昧。是名莊嚴菩提之道。禪定由三法生。云何為三。一從聞慧。二從思慧。三從修慧。從是三法漸漸而生一切三昧。云何聞慧。如所聞法心常愛樂。復作是念。無礙解脫等諸佛法。要因多聞而得成就。作是念已。於一切求法時轉加精勤。日夜常樂聽法無有厭足。是名聞慧。云何思慧。思念觀察一切有為法如實相。所謂無常苦空無我不凈。唸唸生滅不久敗壞。而諸眾生憂悲苦惱憎愛所繫。但為貪恚癡火所然。增長後世苦惱大聚。無有實性猶如幻化。見如是已。於一切有為法即生厭離。轉加精勤趣佛智慧。思惟如來智慧不可思議不可稱量。有大勢力無能勝者。能至無畏安隱大城不復轉還。能救無量苦惱眾生。如是知見佛無量智。見有為法無量苦惱。志願進求無上大乘。是名思慧。云何修慧。從初骨觀乃至阿耨多羅三藐三菩提。皆名修慧。離欲不善法。有覺有觀離生喜樂入初禪。滅覺觀內清凈心一處。無覺無觀定生喜樂入二禪。離喜故行舍。心念安慧身受樂。諸賢聖能說能捨。常念受樂入三禪。斷苦斷樂故。先滅憂喜故。不苦不樂行舍念凈入四禪。過一切色相。滅
【現代漢語翻譯】 現代漢語譯本 不被各種邪惡思想所困擾，常常感到喜悅快樂，這叫做自利。教導眾生修正他們的念頭，這叫做利他。用自己所修的清凈三昧（Samadhi，專注）遠離邪惡的覺察和想法，教化眾生使他們獲得與自己同樣的利益，這叫做俱利。因為修習禪定，獲得八解脫乃至首楞嚴（Shurangama）金剛三昧（Vajra Samadhi），這叫做莊嚴菩提（Bodhi，覺悟）之道。禪定由三種方法產生。哪三種呢？一是通過聽聞佛法獲得的智慧（聞慧），二是通過思考佛法獲得的智慧（思慧），三是通過修行佛法獲得的智慧（修慧）。通過這三種方法，逐漸產生一切三昧。 什麼是聞慧呢？對於所聽聞的佛法，內心常常喜愛。並且這樣想：『無礙解脫等各種佛法，需要依靠多聽聞佛法才能成就。』這樣想了之後，在一切求法的時候更加精進勤奮，日夜常常喜歡聽聞佛法，沒有厭倦滿足的時候，這叫做聞慧。 什麼是思慧呢？思考觀察一切有為法（conditioned phenomena）的真實相狀，也就是無常、苦、空、無我、不凈。唸唸生滅，不久就會敗壞。而各種眾生卻被憂愁悲傷痛苦煩惱以及憎恨愛戀所束縛，只是被貪婪、嗔恨、愚癡的火焰所燃燒，增長後世的痛苦煩惱的大集合，沒有真實的自性，就像幻化一樣。看到這些之後，對於一切有為法就產生厭惡遠離之心，更加精進勤奮地追求佛的智慧。思考如來的智慧不可思議，不可稱量，有強大的力量，沒有能夠戰勝的，能夠到達無畏安穩的大城，不再返回，能夠救度無量痛苦煩惱的眾生。像這樣知見佛的無量智慧，看到有為法的無量痛苦煩惱，立志進取追求無上大乘（Mahayana），這叫做思慧。 什麼是修慧呢？從最初的白骨觀（skeleton meditation）乃至阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺），都叫做修慧。離開慾望和不善之法，有覺有觀，從遠離中產生喜樂，進入初禪（first Dhyana）。滅除覺和觀，內心清凈，心專注於一處，沒有覺沒有觀，從禪定中產生喜樂，進入二禪（second Dhyana）。離開喜的緣故而行舍，心念安穩，有智慧，身體感受快樂，各種賢聖能夠說能夠舍，常常憶念感受快樂，進入三禪（third Dhyana）。斷除苦斷除樂的緣故，先前滅除憂愁和喜悅的緣故，不苦不樂，行舍念清凈，進入四禪（fourth Dhyana）。超越一切色相，滅除
【English Translation】 English version Not disturbed by various evil thoughts, constantly experiencing joy and happiness, this is called self-benefit. Teaching sentient beings to correct their thoughts, this is called benefiting others. Using one's own cultivated pure Samadhi (concentration) to stay away from evil perceptions and thoughts, and transforming sentient beings to obtain the same benefits as oneself, this is called benefiting both. Because of practicing Dhyana (meditation), attaining the eight liberations and even the Shurangama Vajra Samadhi, this is called adorning the path to Bodhi (enlightenment). Dhyana arises from three methods. What are the three? First, wisdom from hearing the Dharma (Sruta-maya prajna). Second, wisdom from thinking about the Dharma (Cinta-maya prajna). Third, wisdom from practicing the Dharma (Bhavana-maya prajna). Through these three methods, all Samadhis gradually arise. What is Sruta-maya prajna? For the Dharma that is heard, the mind constantly cherishes it. And one thinks: 'The various Buddha Dharmas such as unobstructed liberation, need to rely on hearing the Dharma extensively to be accomplished.' After thinking this, one becomes more diligent and assiduous in all Dharma seeking, constantly enjoying listening to the Dharma day and night, without ever being satiated. This is called Sruta-maya prajna. What is Cinta-maya prajna? Contemplating and observing the true nature of all conditioned phenomena, which is impermanence, suffering, emptiness, non-self, and impurity. Thoughts arise and cease, and soon they decay. But various sentient beings are bound by sorrow, grief, pain, affliction, hatred, and love, and are only burned by the flames of greed, hatred, and delusion, increasing the great accumulation of suffering and affliction in future lives, without any real nature, just like an illusion. After seeing this, one generates a sense of aversion and detachment towards all conditioned phenomena, and becomes more diligent and assiduous in pursuing the wisdom of the Buddha. Contemplating that the wisdom of the Tathagata (Buddha) is inconceivable, immeasurable, has great power, and no one can overcome it, is able to reach the fearless and peaceful great city, never to return, and is able to save countless sentient beings from suffering and affliction. Like this, knowing and seeing the Buddha's immeasurable wisdom, seeing the immeasurable suffering and affliction of conditioned phenomena, one aspires to advance and pursue the unsurpassed Mahayana (Great Vehicle). This is called Cinta-maya prajna. What is Bhavana-maya prajna? From the initial skeleton meditation to Anuttara-samyak-sambodhi (unsurpassed complete and perfect enlightenment), all are called Bhavana-maya prajna. Separating from desire and unwholesome Dharmas, with initial and sustained application of mind, joy and happiness born of detachment arise, entering the first Dhyana. With the cessation of initial and sustained application of mind, inner purity and singleness of mind arise, without initial and sustained application of mind, joy and happiness born of Samadhi arise, entering the second Dhyana. Because of detachment from joy, one practices equanimity, the mind is stable, has wisdom, the body experiences happiness, various sages are able to speak and able to renounce, constantly remembering and experiencing happiness, entering the third Dhyana. Because of the cessation of suffering and the cessation of happiness, and because of the prior cessation of sorrow and joy, neither suffering nor happiness, equanimity and mindfulness are pure, entering the fourth Dhyana. Transcending all forms, ceasing
一切有對相。不念一切別異相故。知無邊虛空。即入虛空無色定處。過一切虛空相。知無邊識。即入無色識定處。過一切識相。知無所有。即入無所有無色定處。過一切無所有處。知非有想非無想。安隱即入無色非有想非無想處。但隨順諸法行故而不樂著。求無上乘成最正覺是名修慧。菩薩從是聞思修慧。精勤攝心。則能成就通明三昧禪那波羅蜜。
複次。菩薩修定。復有十法行。不與聲聞辟支佛共。何等十。一者修定無有吾我。具足如來諸禪定故。二者修定不味不著。舍離染心不求己樂故。三者修定具諸通業。為知眾生諸心行故。四者修定為知眾心。度脫一切諸眾生故。五者修定行於大悲。斷諸眾生煩惱結故。六者修定諸禪三昧。善知入出過於三界故。七者修定常得自在。具足一切諸善法故。八者修定其心寂滅。勝於二乘諸禪三昧故。九者修定常入智慧過諸世間到彼岸故。十者修定能興正法。紹隆三寶使不斷絕故。如是定者。不與聲聞辟支佛共。複次。為知一切眾生煩惱心故。是故修集諸禪定法助成住心。令此禪定住平等心。是名為定。如是等定。則等於空無相無愿無作。空無相無愿無作等者則眾生等。眾生等者則諸法等。入如是等是名為定。複次。菩薩雖隨世行不雜於世。舍世八法滅一切結。遠離憒鬧樂於
【現代漢語翻譯】 現代漢語譯本： 一切事物都有相對的現象。因為不執著於一切差別之相，所以證知無邊虛空，就能進入虛空無色定處。超越一切虛空之相，證知無邊之識，就能進入無色識定處。超越一切識之相，證知一無所有，就能進入無所有無色定處。超越一切無所有處，證知非有想非無想，安穩地進入無色非有想非無想處。只是隨順諸法而行，而不貪戀執著。尋求無上乘，成就最正覺（Anuttara-samyak-sambodhi），這叫做修慧。菩薩從聞、思、修這三種智慧入手，精勤地收攝心念，就能成就通明三昧（Abhijna-samadhi）和禪那波羅蜜（Dhyana-paramita）。
其次，菩薩修習禪定，還有十種行法，不與聲聞（Sravaka）、辟支佛（Pratyekabuddha）共通。是哪十種呢？一是修定沒有我執，具足如來（Tathagata）的各種禪定。二是修定不貪戀不執著，舍離染污之心，不追求自己的快樂。三是修定具足各種神通之業，爲了瞭解眾生的各種心行。四是修定爲了瞭解眾生的心，從而度脫一切眾生。五是修定行於大悲，斷除眾生的煩惱結。六是修定，對於各種禪定三昧（Samadhi），善於知曉進入和出來，超越三界（Trailokya）。七是修定常常得到自在，具足一切善法。八是修定其心寂滅，勝過二乘（Sravaka and Pratyekabuddha）的各種禪定三昧。九是修定常常進入智慧，超越世間到達彼岸（Paramita）。十是修定能夠興盛正法，繼承和發揚三寶（Triratna），使之不斷絕。這樣的禪定，不與聲聞、辟支佛共通。其次，爲了瞭解一切眾生的煩惱心，所以修習各種禪定之法，幫助成就住心，使此禪定安住于平等心。這叫做定。像這樣的禪定，就等於空、無相、無愿、無作。空、無相、無愿、無作相等，就等於眾生相等。眾生相等，就等於諸法相等。進入這樣的相等，這叫做定。其次，菩薩雖然隨順世間而行，但不混雜於世間，捨棄世間的八法，滅除一切煩惱結，遠離喧鬧，樂於寂靜。
【English Translation】 English version: All things have relative appearances. Because one does not cling to all differentiated appearances, knowing the boundless void, one enters the sphere of the formless void. Transcending all appearances of the void, knowing the boundless consciousness, one enters the sphere of the formless consciousness. Transcending all appearances of consciousness, knowing nothing exists, one enters the sphere of the formless nothingness. Transcending all spheres of nothingness, knowing neither perception nor non-perception, one peacefully enters the sphere of formless neither perception nor non-perception. Merely following the Dharma and acting accordingly without attachment. Seeking the Unsurpassed Vehicle (Anuttara-yana) and attaining the Most Perfect Enlightenment (Anuttara-samyak-sambodhi), this is called cultivating wisdom. The Bodhisattva, from hearing, thinking, and cultivating wisdom, diligently gathers the mind, and is then able to accomplish the Abhijna-samadhi (Abhijna-samadhi) and Dhyana-paramita (Dhyana-paramita).
Furthermore, the Bodhisattva, in cultivating meditation, also has ten practices that are not shared with Sravakas (Sravaka) and Pratyekabuddhas (Pratyekabuddha). What are the ten? First, cultivating meditation without self or ego, fully possessing the Tathagata's (Tathagata) various meditations. Second, cultivating meditation without savoring or attachment, abandoning defiled mind and not seeking one's own pleasure. Third, cultivating meditation with all supernatural powers, in order to know the various mental activities of sentient beings. Fourth, cultivating meditation in order to know the minds of sentient beings, thereby liberating all sentient beings. Fifth, cultivating meditation by practicing great compassion, cutting off the afflictions and bonds of sentient beings. Sixth, cultivating meditation, being skilled in entering and exiting various meditations and Samadhis (Samadhi), transcending the three realms (Trailokya). Seventh, cultivating meditation, constantly attaining freedom, fully possessing all good Dharmas. Eighth, cultivating meditation, with a mind that is tranquil and extinguished, surpassing the various meditations and Samadhis of the Two Vehicles (Sravaka and Pratyekabuddha). Ninth, cultivating meditation, constantly entering wisdom, transcending the world and reaching the other shore (Paramita). Tenth, cultivating meditation, able to promote the Right Dharma, continuing and flourishing the Three Jewels (Triratna), so that they are not cut off. Such meditation is not shared with Sravakas and Pratyekabuddhas. Furthermore, in order to know the afflicted minds of all sentient beings, one cultivates various meditation practices to help establish the mind, causing this meditation to abide in equanimity. This is called meditation. Such meditations are equal to emptiness, signlessness, wishlessness, and non-action. Equality with emptiness, signlessness, wishlessness, and non-action is equal to equality with sentient beings. Equality with sentient beings is equal to equality with all Dharmas. Entering such equality is called meditation. Furthermore, although the Bodhisattva follows the world, he is not mixed with the world, abandoning the eight worldly Dharmas, extinguishing all afflictions, staying away from noise and delighting in tranquility.
獨處。菩薩如是修行禪定。心安止住離世所作。複次。菩薩修定。具諸通智方便慧故。云何為通。云何為智。若見色相若聞音聲。若知他心若念過去。若能遍至諸佛世界。是名為通。若知色即法性。解了音聲心行。性相寂滅三世平等。知諸佛界同虛空相而不證滅盡。是名為智。云何方便。云何為慧。入禪定時生大慈悲不捨誓願。心如金剛。觀諸佛世界。莊嚴菩提道場。是名方便。其心永寂無我無眾生。思惟諸法本性不亂。見諸佛界同於虛空。觀所莊嚴同於寂滅。是名為慧。是名菩薩修行禪定通智方便慧故差別。四事俱行。得近阿耨多羅三藐三菩提。菩薩摩訶薩修行禪定。無餘噁心。以不動法故。是則具足禪那波羅蜜。
發菩提心經論般若波羅蜜品第九
云何菩薩修習智慧。智慧若為自利他利及二俱利。如是智慧。則能莊嚴菩提之道。菩薩為欲調伏眾生令離苦惱故修智慧。修智慧者。悉學一切世間之事。舍貪瞋癡建立慈心。憐愍饒益一切眾生。常念拔濟為作將導。能分別說正道邪道及善惡報。是名菩薩初智慧心。修智慧故遠離無明。除煩惱障及智慧障。是名自利。教化眾生令得調伏。是名利他。以己所修無上菩提。化諸眾生令同己利。是名俱利。因修智慧獲得初地乃至薩婆若智。是名莊嚴菩提之道。菩薩修
【現代漢語翻譯】 現代漢語譯本 獨處。菩薩這樣修行禪定，心安住于平靜，遠離世俗的活動。進一步說，菩薩修習禪定，具備各種神通、智慧、方便和般若智慧，這是為什麼呢？什麼是神通？什麼是智慧？如果能看見各種色相，聽到各種聲音，瞭解他人的心念，憶念過去的事情，能夠普遍到達各個佛的世界，這叫做神通。如果能知曉色相即是法性，理解聲音和心念的執行，明白其性相寂滅，三世平等，知曉各個佛的世界如同虛空一樣，卻不證入滅盡的境界，這叫做智慧。什麼是方便？什麼是般若智慧？進入禪定時，生起廣大的慈悲心，不捨棄誓願，心像金剛一樣堅定，觀察各個佛的世界，莊嚴菩提道場，這叫做方便。內心永遠寂靜，沒有我，沒有眾生，思惟諸法的本性而不迷惑，看見各個佛的世界如同虛空，觀察所莊嚴的一切如同寂滅，這叫做般若智慧。這就是菩薩修行禪定，因為神通、智慧、方便和般若智慧而產生的差別。這四種要素同時進行，就能接近阿耨多羅三藐三菩提（anuttara-samyak-sambodhi，無上正等正覺）。菩薩摩訶薩（bodhisattva-mahāsattva，大菩薩）修行禪定，沒有絲毫惡念，因為具有不動的法性，這就是圓滿了禪那波羅蜜（dhyāna-pāramitā，禪定波羅蜜）。 《發菩提心經論》般若波羅蜜品第九 菩薩如何修習智慧？智慧如何爲了自己、他人以及自己和他人雙方的利益而發揮作用？這樣的智慧，才能莊嚴菩提之道。菩薩爲了調伏眾生，使他們脫離苦惱而修習智慧。修習智慧的人，要學習一切世間的事情，捨棄貪婪、嗔恨、愚癡，建立慈悲心，憐憫和饒益一切眾生，常常想著救拔他們，為他們做引導。能夠分辨正道和邪道，以及善惡的報應。這叫做菩薩最初的智慧心。因為修習智慧，所以遠離無明，去除煩惱障和智慧障，這叫做自利。教化眾生，使他們得到調伏，這叫做利他。用自己所修的無上菩提，教化眾生，使他們得到和自己一樣的利益，這叫做俱利。因為修習智慧，獲得初地乃至薩婆若智（sarvajña-jñāna，一切智），這叫做莊嚴菩提之道。菩薩修
【English Translation】 English version Solitude. The Bodhisattva thus cultivates dhyana (禪定, meditation), the mind dwells in peace, detached from worldly activities. Furthermore, the Bodhisattva cultivates samadhi (禪定, concentration), possessing all the superknowledges, wisdom, skillful means, and prajna (般若, wisdom). What are the superknowledges? What is wisdom? If one can see various forms, hear various sounds, know the minds of others, remember past events, and be able to universally reach all Buddha worlds, this is called superknowledge. If one knows that form is the nature of dharma, understands the workings of sounds and thoughts, comprehends that their nature and characteristics are quiescent, the three times are equal, and knows that all Buddha worlds are like empty space, yet does not enter into cessation, this is called wisdom. What are skillful means? What is prajna? When entering samadhi, one generates great compassion, does not abandon vows, the mind is as firm as a diamond, observes all Buddha worlds, and adorns the Bodhi (菩提, enlightenment) field, this is called skillful means. The mind is eternally still, without self or sentient beings, contemplates the fundamental nature of all dharmas without confusion, sees all Buddha worlds as being like empty space, and observes all adornments as being like quiescence, this is called prajna. This is the difference that arises because the Bodhisattva cultivates samadhi, possessing superknowledges, wisdom, skillful means, and prajna. These four elements proceed simultaneously, and one can approach anuttara-samyak-sambodhi (阿耨多羅三藐三菩提, unsurpassed, complete and perfect enlightenment). The Bodhisattva-Mahasattva (菩薩摩訶薩, great bodhisattva) cultivates samadhi, without any evil thoughts, because of the immovable dharma, and thus fulfills the dhyana-paramita (禪那波羅蜜, perfection of meditation). Chapter Nine, Prajna-paramita, from the 'Treatise on the Arousing of the Bodhi Mind' How does a Bodhisattva cultivate wisdom? How does wisdom benefit oneself, others, and both oneself and others? Such wisdom can adorn the path to Bodhi. The Bodhisattva cultivates wisdom in order to tame sentient beings and liberate them from suffering. One who cultivates wisdom learns all worldly matters, abandons greed, hatred, and delusion, establishes a compassionate mind, and shows compassion and benefits all sentient beings, constantly thinking of rescuing them and guiding them. One is able to distinguish between the right path and the wrong path, as well as the karmic consequences of good and evil. This is called the Bodhisattva's initial mind of wisdom. Because of cultivating wisdom, one stays away from ignorance and removes the obstacles of afflictions and the obstacles of wisdom, this is called benefiting oneself. Teaching and transforming sentient beings, enabling them to be tamed, this is called benefiting others. Using the unsurpassed Bodhi that one has cultivated, to transform sentient beings, enabling them to obtain the same benefits as oneself, this is called benefiting both. Because of cultivating wisdom, one obtains the first bhumi (地, stage) up to sarvajña-jñana (薩婆若智, all-knowing wisdom), this is called adorning the path to Bodhi. The Bodhisattva cultivates
行智慧。有二十心能漸建立。何謂二十。當發善欲親近善友心。舍離憍慢不放逸心。隨順教誨樂聽法心。聞法無厭善思惟心。行四梵行修正智心。觀不凈行生厭離心。觀四真諦十六聖心。觀十二因緣修明慧心。聞諸波羅蜜念欲修集心。觀無常苦無我寂滅心。觀空無相無愿無作心。觀陰界入多過患心。降伏煩惱非伴侶心。護諸善法自伴侶心。抑制惡法令除斷心。修習正法令增廣心。雖修二乘常舍離心。聞菩薩藏樂奉行心。自利利他隨順增進諸善業心。持真實行求一切佛法心。複次。菩薩修行智慧。復有十法善思惟心。不與聲聞辟支佛共。何謂為十。思惟分別定慧根本。思惟不捨斷常二邊。思惟因緣生起諸法。思惟無眾生我人壽命。思惟無三世去來住法。思惟無發行而不斷因果。思惟法空而殖善不懈。思惟無相而度眾生不廢。思惟無愿而求菩提不離。思惟無作而現受身不捨。複次。菩薩復有十二善入法門。何謂十二。善入空等三昧而不取證。善入諸禪三昧而不隨禪生。善入諸通智而不證無漏法。善入內觀法而不證決定。善入觀一切眾生空寂而不捨大慈。善入觀一切眾生無我而不捨大悲。善入生諸惡趣而非業故生。善入離欲而不證離欲法。善入舍所欲樂而不捨法樂。善入舍一切戲論諸覺而不捨方便諸觀。善入思量有為法多過
【現代漢語翻譯】 現代漢語譯本 菩薩修行智慧，有二十種心能逐漸建立。什麼是二十種？應當發起善的意願，親近善友的心；捨棄驕慢，不放逸的心；隨順教誨，樂於聽法的心；聽聞佛法沒有厭倦，善於思維的心；奉行四梵行，修正智慧的心；觀察不凈之行，生起厭離的心；觀察四真諦，生起十六聖心；觀察十二因緣，修習明慧的心；聽聞諸波羅蜜（paramita，到彼岸），念想修集的心；觀察無常、苦、無我、寂滅的心；觀察空、無相、無愿、無作的心；觀察陰、界、入（五陰、十八界、十二入）的眾多過患的心；降伏煩惱，視其為非伴侶的心；守護諸善法，視其為自己的伴侶的心；抑制惡法，令其除斷的心；修習正法，令其增廣的心；雖然修習二乘（聲聞乘和緣覺乘），常舍離二乘之心；聽聞菩薩藏，樂於奉行的心；自利利他，隨順增進諸善業的心；秉持真實之行，求一切佛法的心。 再次，菩薩修行智慧，又有十種善於思維的心，不與聲聞（sravaka，聽聞佛法者）和辟支佛（pratyekabuddha，緣覺）共通。什麼是十種？思維分別定慧的根本；思維不捨斷常二邊；思維因緣生起諸法；思維無眾生、我、人、壽命；思維無三世（過去、現在、未來）去來住法；思維無發行而不斷因果；思維法空而種植善根不懈怠；思維無相而度化眾生不廢棄；思維無愿而求菩提（bodhi，覺悟）不離棄；思維無作而現受身不捨棄。 再次，菩薩又有十二種善於入法的法門。什麼是十二種？善於入空等三昧（samadhi，禪定）而不取證；善於入諸禪三昧而不隨禪而生；善於入諸通智而不證無漏法；善於入內觀法而不證決定；善於觀一切眾生空寂而不捨大慈；善於觀一切眾生無我而不捨大悲；善於生於諸惡趣而非因業力而生；善於離欲而不證離欲法；善於捨棄所欲之樂而不捨棄法樂；善於捨棄一切戲論諸覺而不捨棄方便諸觀；善於思量有為法多過患。
【English Translation】 English version A Bodhisattva cultivating wisdom gradually establishes twenty types of minds. What are the twenty? One should generate the mind of good intention, to be close to good friends; the mind of abandoning pride and not being negligent; the mind of following teachings and delighting in listening to the Dharma; the mind of listening to the Dharma without weariness, and contemplating well; the mind of practicing the Four Brahmaviharas (four immeasurables) and correcting wisdom; the mind of observing impure conduct and generating aversion; the mind of observing the Four Noble Truths and generating the sixteen noble minds; the mind of observing the Twelve Links of Dependent Origination and cultivating clear wisdom; the mind of hearing the Paramitas (paramita, perfection, going to the other shore) and contemplating their accumulation; the mind of observing impermanence, suffering, non-self, and quiescence; the mind of observing emptiness, signlessness, wishlessness, and non-action; the mind of observing the many faults of the skandhas (form, feeling, perception, mental formations, consciousness), realms (sense bases), and entrances (sense organs and their objects); the mind of subduing afflictions and regarding them as non-companions; the mind of protecting all good dharmas and regarding them as one's own companions; the mind of suppressing evil dharmas and causing them to be eliminated; the mind of cultivating right dharmas and causing them to be expanded; although cultivating the Two Vehicles (Sravaka Vehicle and Pratyekabuddha Vehicle), constantly abandoning the minds of the Two Vehicles; the mind of hearing the Bodhisattva Pitaka (Bodhisattva teachings) and delighting in practicing it; the mind of benefiting oneself and others, and accordingly advancing all good karmas; the mind of upholding true conduct and seeking all Buddha-dharmas. Furthermore, a Bodhisattva cultivating wisdom also has ten types of minds of good contemplation, which are not shared with Sravakas (sravaka, hearers of the Dharma) and Pratyekabuddhas (pratyekabuddha, solitary Buddhas). What are the ten? Contemplating and distinguishing the root of samadhi (samadhi, concentration) and wisdom; contemplating not abandoning the two extremes of permanence and annihilation; contemplating the arising of all dharmas from causes and conditions; contemplating the absence of beings, self, person, and lifespan; contemplating the absence of past, present, and future dharmas of going, coming, and abiding; contemplating without initiating actions yet not severing cause and effect; contemplating the emptiness of dharmas yet planting good roots without懈怠; contemplating signlessness yet liberating sentient beings without abandoning; contemplating wishlessness yet seeking Bodhi (bodhi, enlightenment) without departing; contemplating non-action yet manifesting and receiving a body without abandoning. Furthermore, a Bodhisattva also has twelve gates of skillfully entering the Dharma. What are the twelve? Skillfully entering samadhis such as emptiness without grasping at attainment; skillfully entering all dhyana (meditative states) samadhis without being born according to dhyana; skillfully entering all superknowledges without attaining undefiled dharmas; skillfully entering the Dharma of inner contemplation without attaining certainty; skillfully contemplating the emptiness and quiescence of all sentient beings without abandoning great compassion; skillfully contemplating the non-self of all sentient beings without abandoning great compassion; skillfully being born in evil realms not because of karma; skillfully departing from desire without attaining the Dharma of departing from desire; skillfully abandoning desired pleasures without abandoning the pleasure of Dharma; skillfully abandoning all discursive thoughts and perceptions without abandoning skillful means and contemplations; skillfully contemplating the many faults of conditioned dharmas.
患而不捨有為。善入無為法清凈遠離而不住無為。菩薩能修一切善入法門。即能善解三世空無所有。若作是觀。觀三世空智慧力故。若於三世諸佛所種無量功德。悉以迴向無上菩提。是名菩薩善觀三世方便。複次。雖見過去盡法不至未來。而常修善精進不懈。觀未來法雖無生出。不捨精進愿向菩提。觀現在法雖唸唸滅。其心不忘發趣菩提。是名菩薩觀三世方便。過去已滅未來未至現在不住。雖如是觀心心數法生滅散壞。而常不捨聚集善根助菩提法。是名菩薩觀三世方便。複次。菩薩觀一切善不善我無。我實不實空不空。世諦真諦正定邪定。有為無為有漏無漏。黑法白法生死涅槃。如法界性一相無相此中無法可名無相。亦無有法以為無相。是則名為一切法印不可壞印。於是印中亦無印相。是名真實智慧方便般若波羅蜜。發菩提心菩薩摩訶薩。應如是學。應如是行。如是行者即近阿耨多羅三藐三菩提。菩薩摩訶薩修行智慧心無所行。法性凈故。是則具足般若波羅蜜。
發菩提心經論如實法門品第十
若善男子善女人。修習六波羅蜜。求阿耨多羅三藐三菩提者。應離七法。何等為七。一者離惡知識。惡知識者。所謂教人舍離上信上欲上精進集眾雜行。二者離於女色。貪著嗜慾。狎習世人而與執事。三者離於惡覺
。自觀形容貪惜愛重。染著守護謂可久保。四者離於瞋恚暴慢嫉忌。興起諍訟壞亂善心。五者離於放逸憍慢懈怠。自恃小善輕蔑於人。六者離於外道書論及世俗文頌綺飾言辭。非佛所說不應讚誦。七者不應親近邪見惡見。如是七法所應遠離。如來說言。不見更有餘法深障佛道。如此七法是故菩薩應當遠離。若欲疾得無上菩提。當修七法。何謂為七。一者菩薩當親近善知識。善知識者。所謂諸佛及諸菩薩若聲聞人。能令菩薩住深法藏諸波羅蜜。亦是菩薩善知識也。二者菩薩應當親近出家。亦當親近阿蘭若法。離於女色及諸嗜慾。不與世人而共從事。三者菩薩應當自觀。形如糞土但盛臭穢。風寒熱血無可貪著。日當就死宜思厭離精勤修道。四者菩薩應當常行和忍恭敬柔順。亦勸化他人令住忍中。五者菩薩應當修集精進常生慚愧。敬奉師長憐愍窮下。見厄苦者以身代之。六者菩薩應當修習方等大乘諸菩薩藏。佛所贊法受持讀誦。七者菩薩應當親近修習第一義諦。所謂實相一相無相。若諸菩薩欲疾逮得無上菩提。應當親近如是七法。複次。若人發菩提心。以有所得故於無量阿僧祇劫。修集慈悲喜捨佈施持戒忍辱精進禪定智慧。當知是人不離生死不向菩提。何以故。有所得心及諸得見。陰界入見我見人見眾生見壽命見。慈悲喜捨
【現代漢語翻譯】 現代漢語譯本：自觀（自己觀察）形容貪惜愛重（貪戀自己的形體，吝惜財物，愛戀自身）。染著守護（被世俗所染污，執著于守護），認為這些是可以長久保持的。四者，遠離瞋恚（嗔恨）、暴慢（粗暴傲慢）、嫉忌（嫉妒）。（否則會）興起諍訟（引起爭端訴訟），壞亂善心（破壞善良的心）。五者，遠離放逸（放縱），憍慢（驕傲自大），懈怠（懶惰）。自恃小善（自認為有小的善行），輕蔑於人（輕視他人）。六者，遠離外道書論（外道的書籍理論）及世俗文頌綺飾言辭（世俗的文學讚頌和華麗的言辭）。非佛所說（不是佛所說的），不應讚誦（不應該讚美誦讀）。七者，不應親近邪見惡見（不應該親近邪惡的見解）。如是七法所應遠離（以上這七種法是應該遠離的）。如來說言（如來佛說），不見更有餘法深障佛道（沒有其他法比這七種更能深刻地障礙成佛之道）。如此七法是故菩薩應當遠離（因此菩薩應當遠離這七種法）。 若欲疾得無上菩提（如果想要快速獲得無上的智慧），當修七法（應當修習七種法）。何謂為七（哪七種）？一者，菩薩當親近善知識（菩薩應當親近善知識）。善知識者（善知識是指），所謂諸佛及諸菩薩若聲聞人（諸佛、諸菩薩或者聲聞人），能令菩薩住深法藏諸波羅蜜（能夠讓菩薩安住于甚深的佛法寶藏和各種波羅蜜），亦是菩薩善知識也（也是菩薩的善知識）。二者，菩薩應當親近出家（菩薩應當親近出家人），亦當親近阿蘭若法（也應當親近寂靜處的修行方法），離於女色及諸嗜慾（遠離女色和各種慾望），不與世人而共從事（不與世俗之人一同做事）。三者，菩薩應當自觀（菩薩應當自我觀察），形如糞土但盛臭穢（身體如同糞土，只是盛放污穢之物），風寒熱血無可貪著（風、寒、熱、血沒有什麼值得貪戀的），日當就死宜思厭離精勤修道（每天都應該想到死亡將至，應該厭離世俗，精勤地修習佛道）。四者，菩薩應當常行和忍恭敬柔順（菩薩應當常常保持平和忍耐、恭敬柔順），亦勸化他人令住忍中（也勸導他人安住于忍耐之中）。五者，菩薩應當修集精進常生慚愧（菩薩應當修習精進，常常生起慚愧之心），敬奉師長憐愍窮下（尊敬侍奉師長，憐憫窮困卑賤之人），見厄苦者以身代之（見到有困厄痛苦的人，願意以自身代替他們受苦）。六者，菩薩應當修習方等大乘諸菩薩藏（菩薩應當修習方等大乘的各種菩薩藏經典），佛所贊法受持讀誦（佛所讚歎的佛法，接受、奉持、讀誦）。七者，菩薩應當親近修習第一義諦（菩薩應當親近修習第一義諦），所謂實相一相無相（也就是實相、一相、無相）。若諸菩薩欲疾逮得無上菩提（如果各位菩薩想要快速獲得無上智慧），應當親近如是七法（應當親近以上這七種法）。 複次（再次），若人發菩提心（如果有人發了菩提心），以有所得故（因為有求得之心），于無量阿僧祇劫（在無量阿僧祇劫的時間裡），修集慈悲喜捨佈施持戒忍辱精進禪定智慧（修集慈悲喜捨、佈施、持戒、忍辱、精進、禪定、智慧），當知是人不離生死不向菩提（應當知道這個人沒有脫離生死輪迴，也沒有走向菩提）。何以故（為什麼呢）？有所得心及諸得見（因為有求得之心以及各種得的見解），陰界入見我見人見眾生見壽命見（五陰、十八界、十二入的見解，我見、人見、眾生見、壽命見），慈悲喜捨（慈悲喜捨）。
【English Translation】 English version: One should observe oneself, reflecting on the greed, attachment, and excessive love for one's own form, cherishing and protecting it as if it could be preserved forever. Four, one should stay away from anger, arrogance, and jealousy, which give rise to disputes and disrupt the mind of goodness. Five, one should stay away from indulgence, pride, and laziness, relying on small merits and looking down on others. Six, one should stay away from non-Buddhist books and theories, as well as worldly literary praises and ornate language. What is not spoken by the Buddha should not be praised or recited. Seven, one should not associate with wrong views and evil views. These are the seven things that should be avoided. The Tathagata (如來) said that there is no other dharma that deeply obstructs the path to Buddhahood more than these seven. Therefore, Bodhisattvas should stay away from these seven things. If one wishes to quickly attain unsurpassed Bodhi (無上菩提, supreme enlightenment), one should cultivate seven dharmas. What are the seven? First, Bodhisattvas should associate with good spiritual friends (善知識). Good spiritual friends refer to Buddhas, Bodhisattvas, and Sravakas (聲聞人, disciples of the Buddha) who can enable Bodhisattvas to abide in the profound Dharma treasury and the various Paramitas (波羅蜜, perfections). They are also good spiritual friends of Bodhisattvas. Second, Bodhisattvas should associate with those who have left home (出家, monks and nuns) and also practice the Aranya Dharma (阿蘭若法, practices in secluded places), staying away from female forms and various desires, and not engaging in activities with worldly people. Third, Bodhisattvas should observe themselves, seeing their bodies as like dirt, merely containing foulness. The elements of wind, cold, heat, and blood are not worth being attached to. One should contemplate death approaching daily and cultivate the path diligently with a sense of detachment. Fourth, Bodhisattvas should always practice harmony, patience, respect, and gentleness, and also encourage others to abide in patience. Fifth, Bodhisattvas should cultivate diligence, constantly generate shame and remorse, respect and serve teachers, have compassion for the poor and lowly, and be willing to take the suffering of those in distress upon themselves. Sixth, Bodhisattvas should study the Vaipulya Sutras (方等大乘) and the Bodhisattva Pitaka (諸菩薩藏), upholding, reciting, and praising the Dharma praised by the Buddha. Seventh, Bodhisattvas should closely study the First Principle (第一義諦), which is the true nature, the one aspect, and the absence of aspects. If Bodhisattvas wish to quickly attain unsurpassed Bodhi, they should closely associate with these seven dharmas. Furthermore, if someone generates the Bodhi mind (菩提心, the mind of enlightenment) but cultivates loving-kindness, compassion, joy, equanimity, generosity, morality, patience, diligence, meditation, and wisdom for immeasurable Asankhya Kalpas (阿僧祇劫, countless eons) with a mind of attainment, know that this person has not left the cycle of birth and death and is not heading towards Bodhi. Why? Because of the mind of attainment and the views of attainment, the views of the five skandhas (陰), eighteen dhatus (界), twelve ayatanas (入), the view of self, the view of person, the view of sentient beings, the view of life, loving-kindness, compassion, joy, and equanimity.
施戒忍進定智等見。取要言之。佛法僧見及涅槃見。如是有所得見即是執著心。執著者。是名邪見。所以者何。邪見之人輪轉三界永離出要。是執著者亦復如是。永離出要。終不能得阿耨多羅三藐三菩提。若人發菩提心。應當觀察是心空相。何等是心。云何空相。心名意識。即是識陰意入意界。心空相者。心無心相亦無作者。何以故。是心相空無有作者。無使作者。若無作者則無作相。若菩薩解了如是法者。於一切法即無執著。無執著故於諸善惡解無果報。于所習慈了無有我。于所習悲了無眾生。于所習喜了無有命。于所習舍了無有人。雖行佈施不見施物。雖行持戒不見凈心。雖行忍辱不見眾生。雖行精進無離欲心。雖行禪學無除惡心。雖行智慧心無所行。於一切緣皆是智慧。而不著智慧。不得智慧。不見智慧。行者如是修行智慧。而無所修亦無不修。為化眾生現行六度而內清凈。行者如是善修其心。於一念頃所種善根。福德果報無量無邊。百千萬億阿僧祇劫不可窮盡。自然得近阿耨多羅三藐三菩提。
發菩提心經論空無相品第十一
往昔一時佛在迦蘭陀竹林。與諸大眾無量集會。爾時世尊斑宣正法。告諸大眾。如來所說諸法無性空無所有。一切世間所難信解。何以故。色無縛無解。受想行識無縛無解。
【現代漢語翻譯】 現代漢語譯本 持戒、忍辱、精進、禪定、智慧等等見解。總而言之，對佛（Buddha，覺悟者）、法（Dharma，佛法）、僧（Sangha，僧團）的見解以及對涅槃（Nirvana，寂滅）的見解，像這樣有所得的見解就是執著心。有執著的人，就叫做邪見。為什麼這樣說呢？有邪見的人在三界（Trailokya，欲界、色界、無色界）中輪迴，永遠脫離不了出離之道。有執著的人也是這樣，永遠脫離不了出離之道，最終不能證得阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。如果有人發菩提心（Bodhi-citta，覺悟之心），應當觀察這顆心的空相。什麼是心？什麼是空相？心名為意識，就是識陰（Vijnana-skandha，五蘊之一）、意入（Manayatana，十二處之一）、意界（Manodhatu，十八界之一）。心的空相是，心沒有心相，也沒有作者。為什麼呢？因為心相是空的，沒有作者，也沒有使作者。如果沒有作者，就沒有作相。如果菩薩（Bodhisattva，菩薩）瞭解了這樣的法，對於一切法就沒有執著。沒有執著，對於善惡的理解就沒有果報。對於所修習的慈心，了知沒有我；對於所修習的悲心，了知沒有眾生；對於所修習的喜心，了知沒有命；對於所修習的舍心，了知沒有有人。雖然行佈施，不見施物；雖然行持戒，不見凈心；雖然行忍辱，不見眾生；雖然行精進，沒有離欲心；雖然行禪學，沒有除惡心；雖然行智慧，心無所行。對於一切因緣都是智慧，但不執著智慧，不得智慧，不見智慧。修行人這樣修行智慧，而無所修，也無所不修。爲了化度眾生，示現修行六度（Paramita，佈施、持戒、忍辱、精進、禪定、智慧），而內心清凈。修行人這樣善修其心，在一念之間所種的善根，福德果報無量無邊，百千萬億阿僧祇劫（Asamkhya，無數）也無法窮盡，自然能夠接近阿耨多羅三藐三菩提。
《發菩提心經論》空無相品第十一
往昔一時，佛在迦蘭陀竹林（Kalandaka Venuvana），與諸大眾無量**。當時世尊廣泛宣說正法，告訴大眾，如來說的諸法沒有自性，空無所有，一切世間難以相信和理解。為什麼呢？色（Rupa，色蘊）沒有束縛，沒有解脫；受（Vedana，感受）、想（Samjna，概念）、行（Samskara，行為）、識（Vijnana，意識）沒有束縛，沒有解脫。
【English Translation】 English version Views on morality, discipline, patience, diligence, meditation, wisdom, and so on. In short, views on the Buddha (the Awakened One), the Dharma (the teachings), the Sangha (the community), and views on Nirvana (liberation). Such views that are based on attainment are clinging minds. Those who cling are said to have wrong views. Why is this so? Those with wrong views revolve in the three realms (Trailokya, the realm of desire, the realm of form, and the formless realm), forever separated from the path of liberation. Those who cling are also like this, forever separated from the path of liberation, and ultimately cannot attain Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). If a person generates the Bodhi-citta (the mind of enlightenment), they should observe the empty nature of this mind. What is the mind? What is its empty nature? The mind is called consciousness, which is the Vijnana-skandha (aggregate of consciousness), Manayatana (sense-base of mind), and Manodhatu (mind element). The empty nature of the mind is that the mind has no mind-nature and no creator. Why? Because the mind-nature is empty, without a creator, and without a causer. If there is no creator, then there is no act of creation. If a Bodhisattva (Enlightenment Being) understands such a Dharma, then they have no attachment to all Dharmas. Without attachment, their understanding of good and evil has no karmic retribution. In their practice of loving-kindness, they understand there is no self. In their practice of compassion, they understand there are no sentient beings. In their practice of joy, they understand there is no life. In their practice of equanimity, they understand there is no person. Although they practice giving, they do not see the object of giving. Although they practice morality, they do not see a pure mind. Although they practice patience, they do not see sentient beings. Although they practice diligence, they have no desire to leave desire. Although they practice meditation, they have no mind to remove evil. Although they practice wisdom, their mind has nothing to do. All conditions are wisdom, but they do not cling to wisdom, do not attain wisdom, and do not see wisdom. Practitioners cultivate wisdom in this way, without cultivating anything and without not cultivating anything. To transform sentient beings, they manifest the practice of the six Paramitas (perfections: giving, morality, patience, diligence, meditation, and wisdom), while inwardly remaining pure. Practitioners cultivate their minds well in this way, and the roots of goodness they plant in a single thought have immeasurable and boundless blessings and rewards, which cannot be exhausted even after hundreds of thousands of millions of Asamkhya (countless) kalpas (eons), and they will naturally draw near to Anuttara-samyak-sambodhi.
Chapter Eleven, 'Emptiness and Non-Appearance' from the Sutra on the Arising of the Bodhi Mind
Once upon a time, the Buddha was in the Kalandaka Venuvana (Bamboo Grove), with a great assembly of countless **. At that time, the World-Honored One widely proclaimed the true Dharma, telling the assembly that the Dharmas spoken by the Tathagata (Buddha) have no self-nature, are empty and without anything, which is difficult for all the world to believe and understand. Why? Rupa (form) has no bondage and no liberation; Vedana (feeling), Samjna (perception), Samskara (mental formations), and Vijnana (consciousness) have no bondage and no liberation.
色無相離諸相。受想行識無相離諸相。色無念離諸念。受想行識無念離諸念。眼色耳聲鼻香舌味身觸意法亦復如是。無取無舍無垢無凈。無去無來無向無背。無闇無明無癡無慧。非此岸非彼岸非中流。是名無縛。無縛故空。空名無相。無相亦空。是名為空。空名無念。無念亦空。是名為空。空念亦空。是名為空。空中無善無惡。乃至亦無空相。是故名空。菩薩若如是知陰界入性。即不取著。是名法忍。菩薩如是忍故。得授記忍。諸佛子。譬如菩薩仰書虛空。悉寫如來十二部經。經無量劫佛法已滅。求法之人無所見聞。眾生顛倒造惡無邊復有他方凈智慧人。憐愍眾生廣求佛法。行到於此見空中字。文畫分明即便識之。讀誦受持如所說行。廣演分別利益眾生。此書空者識空字人可思議不。而得宣傳修習受持。引導眾生令離繫縛。諸佛子。如來說言。過去世時求菩提道。得值三十三億九萬八千諸佛。爾時皆為轉輪聖王。以一切樂具。供養諸佛及弟子眾。以有所得故不得授記。於後復值八萬四千億九萬辟支佛。亦以四事盡形供養。過是以後。復值六百二十萬一千二百六十一佛。爾時皆為轉輪聖王。以一切樂具盡形供養。諸佛滅後起七寶塔供養舍利。后佛出世奉迎勸請轉正法輪。供養如是百千萬億諸佛。是諸如來皆于空法中說諸
【現代漢語翻譯】 現代漢語譯本：色，沒有『相』（laksana，事物的外在特徵）可以脫離的『相』。受、想、行、識，也沒有『相』可以脫離的『相』。色，沒有『念』（smrti，思維活動）可以脫離的『念』。受、想、行、識，也沒有『念』可以脫離的『念』。眼、色，耳、聲，鼻、香，舌、味，身、觸，意、法，也是這樣。沒有取，沒有舍，沒有垢，沒有凈。沒有去，沒有來，沒有向，沒有背。沒有暗，沒有明，沒有癡，沒有慧。不是此岸，不是彼岸，不是中流。這叫做沒有束縛。因為沒有束縛，所以是空。空，叫做無相。無相也是空。這叫做空。空，叫做無念。無念也是空。這叫做空。空念也是空。這叫做空。在空中，沒有善，沒有惡。乃至也沒有空的『相』。所以叫做空。菩薩如果這樣瞭解陰、界、入的性質，就不執著。這叫做法忍。菩薩這樣安忍的緣故，得到授記忍。諸佛子，譬如菩薩在虛空中書寫，完全寫下如來的十二部經。經過無量劫，佛法已經滅盡，求法的人無所見聞。眾生顛倒，造作無邊的惡業。又從其他方有具有清凈智慧的人，憐憫眾生，廣泛尋求佛法。來到這裡，看見空中的字，文畫分明，就認識它。讀誦受持，按照所說的修行。廣泛地演說分別，利益眾生。這個書寫虛空的人，和認識空中字的人，可以思議嗎？而能夠宣傳、修習、受持，引導眾生脫離束縛。諸佛子，如來說，過去世時，我求菩提道，遇到三十三億九萬八千諸佛。那時都作為轉輪聖王，用一切快樂的器具，供養諸佛以及弟子眾。因為有所得的緣故，沒有得到授記。之後又遇到八萬四千億九萬辟支佛（pratyekabuddha，獨覺佛），也用四事（飲食、衣服、臥具、醫藥）盡形供養。過了這些以後，又遇到六百二十萬一千二百六十一佛。那時都作為轉輪聖王，用一切快樂的器具盡形供養。諸佛滅度后，建造七寶塔供養舍利。後來的佛出世，奉迎勸請轉正法輪。供養如是百千萬億諸佛。這些如來都在空法中說諸
【English Translation】 English version: Form has no 'lakshana' (outward characteristics of things) apart from all 'lakshanas'. Sensation, perception, volition, and consciousness have no 'lakshana' apart from all 'lakshanas'. Form has no 'smrti' (mental activity) apart from all 'smrtis'. Sensation, perception, volition, and consciousness have no 'smrti' apart from all 'smrtis'. Eye, form; ear, sound; nose, smell; tongue, taste; body, touch; mind, dharma are also like this. There is no taking, no giving up, no defilement, no purity. There is no going, no coming, no facing, no turning away. There is no darkness, no light, no ignorance, no wisdom. It is not this shore, not the other shore, not the middle stream. This is called no bondage. Because there is no bondage, it is emptiness. Emptiness is called no-sign. No-sign is also emptiness. This is called emptiness. Emptiness is called no-thought. No-thought is also emptiness. This is called emptiness. Empty thought is also emptiness. This is called emptiness. In emptiness, there is no good, no evil. Even there is no sign of emptiness. Therefore, it is called emptiness. If a Bodhisattva understands the nature of the skandhas, realms, and entrances in this way, he will not be attached. This is called Dharma-kshanti (acceptance of the truth). Because the Bodhisattva has such acceptance, he obtains Anutpattika-dharma-kshanti (acceptance of the non-arising of all dharmas). Disciples of the Buddhas, suppose a Bodhisattva writes in the empty sky, completely writing down the twelve divisions of the sutras of the Tathagata. After immeasurable kalpas, the Buddha-dharma has become extinct, and those who seek the Dharma have nothing to see or hear. Sentient beings are deluded and create boundless evil karma. Then from another direction, there are people with pure wisdom who have compassion for sentient beings and widely seek the Buddha-dharma. Coming here, they see the words in the sky, the strokes are clear, and they recognize them. They read, recite, uphold, and practice according to what is said. They widely expound and differentiate, benefiting sentient beings. Is this person who writes in the empty sky and the person who recognizes the words in the sky conceivable? And they are able to propagate, practice, uphold, and guide sentient beings to be free from bondage. Disciples of the Buddhas, the Tathagata said, in the past, when I sought the Bodhi path, I encountered thirty-three billion ninety-eight thousand Buddhas. At that time, I was always a Chakravartin king (universal monarch), using all kinds of joyful instruments to make offerings to the Buddhas and their disciples. Because there was something to be gained, I did not receive a prediction. Later, I encountered eighty-four trillion ninety thousand Pratyekabuddhas (solitary Buddhas), and also used the four requisites (food, clothing, bedding, and medicine) to make offerings throughout my life. After these, I encountered six million two hundred and one thousand two hundred and sixty-one Buddhas. At that time, I was always a Chakravartin king, using all kinds of joyful instruments to make offerings throughout my life. After the Buddhas passed away, I built seven-jeweled stupas to make offerings to the relics. When later Buddhas appeared in the world, I welcomed and invited them to turn the wheel of the Dharma. I made offerings to hundreds of thousands of trillions of Buddhas in this way. These Tathagatas all spoke of the various teachings in the empty Dharma.
法相。以有所得故亦不得授記。如是展轉乃至得值然燈佛興。見佛聞法即得一切無生法忍。得是忍已乃得授記。然燈如來於空法中說諸法相。度脫無量百千眾生。而無所說亦無所度。牟尼世尊興出於世。于空法中說有文字。示教利喜普得受行。而無所示亦無受行。當如是法性相盡空。書者亦空識者亦空。說者亦空解者亦空。從本來空未來亦空現在亦空。而諸菩薩積集萬善方便力故。精勤不懈功德成滿。得阿耨多羅三藐三菩提。此實甚難不可思議。于無法中說諸法相。于無得中說有得法。如此之事諸佛境界。以無量智乃可得解。非是思量所能得知。新發意菩薩誠心敬仰愛樂菩提。信佛語故漸能得入。云何為信。信觀四諦。除諸煩惱妄見結縛得阿羅漢。信觀十二因緣。滅除無明生起諸行得辟支佛。信修四無量心六波羅蜜得阿耨多羅三藐三菩提。是名信忍。眾生於無始生死取相執著不見法性。當先觀察自身五陰假名眾生。是中無我無有眾生。何以故。若有我者我應自在。而諸眾生常為生老病死之所侵害不得自在。當知無我。無我即無作者。無作者亦無受者。法性清凈如實常住。如是觀察未能究竟。是名順忍。菩薩修信順忍已。不久當成最上法忍。
發菩提心經論功德持品第十二
菩薩具足修無相心。而心未曾住
【現代漢語翻譯】 現代漢語譯本 法相（Dharma characteristics）。因為有所得的緣故，也不能得到授記。這樣輾轉直到遇到燃燈佛（Dipamkara Buddha）出世。見到佛，聽聞佛法，就得到一切無生法忍（Anutpattika-dharma-kshanti）。得到這種忍之後才得到授記。燃燈如來在空法中宣說諸法相，度脫無量百千眾生，而實際上沒有說什麼，也沒有度脫什麼。牟尼世尊（Muni World-Honored One，釋迦牟尼佛的稱號）出現在世間，在空法中宣說有文字，示導教化，使大眾普遍得到利益和喜悅，並且普遍得到奉行，而實際上沒有什麼指示，也沒有什麼奉行。應當知道法性、相都是空，書寫者也是空，認識者也是空，宣說者也是空，理解者也是空。從本來是空，未來也是空，現在也是空。但是諸位菩薩積累萬善，憑藉方便之力，精勤不懈，功德圓滿，得到阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。這實在是甚難，不可思議。在無法中宣說諸法相，在無所得中宣說有得之法。這樣的事情是諸佛的境界，用無量的智慧才可以理解，不是思量所能知道的。新發意的菩薩誠心敬仰，愛樂菩提，因為相信佛的話，所以漸漸能夠進入。什麼是信呢？相信並觀察四諦（Four Noble Truths），去除各種煩惱、妄見、結縛，得到阿羅漢（Arhat）。相信並觀察十二因緣（Twelve links of dependent origination），滅除無明，生起各種行為，得到辟支佛（Pratyekabuddha）。相信並修習四無量心（Four Immeasurables）、六波羅蜜（Six Paramitas），得到阿耨多羅三藐三菩提。這叫做信忍。眾生在無始生死中取相執著，不見法性。應當先觀察自身五陰（Five Skandhas）是假名眾生，其中沒有我，沒有眾生。為什麼呢？如果真有我，我應該自在。但是各種眾生常常被生老病死所侵害，不能自在。應當知道無我。無我即沒有作者，沒有作者也沒有受者。法性清凈，如實常住。這樣觀察還未能究竟，這叫做順忍。菩薩修習信忍、順忍之後，不久將成就最上法忍。
發菩提心經論功德持品第十二
菩薩具足修習無相心，而心未曾住。
【English Translation】 English version Dharma characteristics. Because of having something to gain, one cannot receive a prediction of Buddhahood. Thus, it continues until encountering Dipamkara Buddha arising in the world. Upon seeing the Buddha and hearing the Dharma, one immediately attains the Anutpattika-dharma-kshanti (the patience with the truth that all things are unoriginated). Having attained this patience, one then receives the prediction. Dipamkara Tathagata, within the Dharma of emptiness, speaks of various Dharma characteristics, liberating countless hundreds of thousands of beings, yet without actually saying anything or liberating anyone. Muni World-Honored One (another name for Shakyamuni Buddha) arises in the world, and within the Dharma of emptiness, speaks of having words, demonstrating teachings, benefiting and delighting all, enabling them to universally receive and practice, yet without actually demonstrating anything or having anything received and practiced. One should know that the nature of Dharma and characteristics are all empty; the writer is also empty, the knower is also empty, the speaker is also empty, and the understander is also empty. From the beginning, it is empty; the future is also empty, and the present is also empty. However, all Bodhisattvas accumulate myriad good deeds, relying on the power of skillful means, diligently and tirelessly, fulfilling their merits, and attaining Anuttara-samyak-sambodhi (unsurpassed perfect enlightenment). This is truly difficult and inconceivable. Within the absence of Dharma, they speak of various Dharma characteristics; within the absence of attainment, they speak of having attainable Dharmas. Such matters are the realm of the Buddhas, which can only be understood with immeasurable wisdom and cannot be known through contemplation. Newly aspiring Bodhisattvas, with sincere reverence, admire and love Bodhi, and because they believe the Buddha's words, they can gradually enter. What is faith? Believing and contemplating the Four Noble Truths, removing all afflictions, false views, fetters, and attaining Arhat (worthy one). Believing and contemplating the Twelve links of dependent origination, extinguishing ignorance, and generating various actions, attaining Pratyekabuddha (solitary Buddha). Believing and cultivating the Four Immeasurables and the Six Paramitas, attaining Anuttara-samyak-sambodhi. This is called the patience of faith. Sentient beings, in beginningless birth and death, grasp at appearances and are attached, not seeing the nature of Dharma. One should first observe that one's own Five Skandhas are merely a provisional name for a being, and within them, there is no self and no being. Why? If there were a self, the self should be independent. However, all sentient beings are constantly harmed by birth, old age, sickness, and death, and cannot be independent. One should know that there is no self. No self means there is no creator, and without a creator, there is also no receiver. The nature of Dharma is pure, truly abiding. Observing in this way, one has not yet reached the ultimate, and this is called compliant patience. Bodhisattvas, having cultivated the patience of faith and compliant patience, will soon achieve the supreme Dharma patience.
Chapter Twelve: Merits of Upholding the Sutra on the Awakening of the Mind for Enlightenment
Bodhisattvas fully cultivate the mind of non-appearance, yet the mind never dwells.
于作業。是菩薩于諸業相知而故作。為修善根求菩提故不捨有為。為諸眾生修大悲故不住無為。為一切佛真妙智故不捨生死。為度無邊眾生令無餘故不住涅槃。是名菩薩摩訶薩深心求阿耨多羅三藐三菩提。諸佛子。菩薩成就十法。終不退失無上菩提。何謂為十。一者菩薩深發無上菩提之心。教化眾生亦令發心。二者常樂見佛以己所珍奉施供養深種善根。三者為求法故以尊敬心供養法師聽法無厭。四者若見比丘僧壞為二部。互起諍訟共相過惡。勤求方便令其和合。五者若見國土邪惡增上佛法欲壞。能讀誦說乃至一偈令法不絕。專心護法不惜身命。六者見諸眾生恐畏苦惱。為作救護施以無畏。七者發勤修行求如是等方等大乘甚深經法諸菩薩藏。八者得是法已受持讀誦。如所說行如所說住。九者自住於法。亦能勸導令多眾生入是法中。十者入法中已能為解說。示教利喜開悟眾生。菩薩成就如是十法。于無上菩提終不退失。菩薩應當如是修行此經。如是經典不可思議。所謂能生一切大慈悲種。是經能開悟引導具縛眾生令其發心。是經能為向菩提者而作生因。是經能成一切菩薩無動之行。是經能為過去未來現在諸佛之所護念。若有善男子善女人。欲勤修集無上菩提。當廣宣流佈如是經典。于閻浮提使不斷絕。令無量無邊眾生得聞
【現代漢語翻譯】 現代漢語譯本 關於作業。這是菩薩對於各種業的現象明知而有意為之。爲了修習善根、追求菩提的緣故，不捨棄有為法。爲了救度一切眾生、修習大悲心的緣故，不住于無為法。爲了獲得一切諸佛真實微妙的智慧的緣故，不捨棄生死輪迴。爲了度化無邊無際的眾生，使他們沒有遺漏的緣故，不住于涅槃。這叫做菩薩摩訶薩以深切的心願追求阿耨多羅三藐三菩提（無上正等正覺）。 諸位佛子，菩薩成就以下十種法，最終不會退失無上菩提。哪十種呢？一是菩薩深深地發起無上菩提之心，教化眾生也令他們發起菩提之心。二是常常樂於見到佛，用自己所珍視的物品奉獻供養，深深地種下善根。三是爲了求法的緣故，以尊敬的心供養法師，聽聞佛法沒有厭倦。四是如果看到比丘僧團分裂為兩部分，互相之間產生爭論，互相指責過錯，就勤奮地尋求方便法門，使他們和合。五是如果看到國土邪惡勢力增長，佛法將要衰敗，能夠讀誦、演說，乃至一句偈頌，使佛法不至於斷絕。專心護持佛法，不惜惜自己的身命。六是看到各種眾生處於恐懼和苦惱之中，為他們提供救護，施與他們無畏。七是發奮努力修行，尋求像這樣殊勝的方等大乘甚深經典，以及各種菩薩藏。八是得到這些佛法之後，受持讀誦，按照所說的去做，按照所說的去安住。九是自己安住于佛法，也能勸導引導眾生進入佛法之中。十是進入佛法之後，能夠為他們解說，指示教導，使他們獲利和歡喜，開導覺悟眾生。菩薩成就這樣的十種法，對於無上菩提最終不會退失。菩薩應當這樣修行此經。這樣的經典不可思議，能夠產生一切大慈悲的種子。這部經能夠開導覺悟、引導束縛的眾生，使他們發起菩提之心。這部經能夠為趣向菩提的人們作為生起的原因。這部經能夠成就一切菩薩不動搖的修行。這部經能夠為過去、未來、現在諸佛所護念。如果有善男子、善女人，想要勤奮地修集無上菩提，應當廣泛地宣揚流佈這樣的經典，在閻浮提（我們所居住的這個世界）使之不斷絕，令無量無邊的眾生能夠聽聞。
【English Translation】 English version Regarding actions. This refers to a Bodhisattva who knowingly and intentionally performs various actions. For the sake of cultivating good roots and seeking Bodhi (Enlightenment), they do not abandon conditioned existence. For the sake of saving all sentient beings and cultivating great compassion, they do not dwell in unconditioned existence. For the sake of attaining the true and wonderful wisdom of all Buddhas, they do not abandon birth and death. For the sake of liberating boundless sentient beings, ensuring none are left behind, they do not abide in Nirvana (liberation). This is called a Bodhisattva Mahasattva (Great Bodhisattva) seeking Anuttara-samyak-sambodhi ( unsurpassed, complete and perfect enlightenment) with a profound mind. O, sons of Buddha, a Bodhisattva who accomplishes these ten dharmas (teachings, principles) will never regress from unsurpassed Bodhi. What are the ten? First, the Bodhisattva deeply generates the mind of unsurpassed Bodhi, and also teaches and causes sentient beings to generate this mind. Second, they are always happy to see the Buddha, offering precious things for veneration and making offerings, deeply planting good roots. Third, for the sake of seeking the Dharma (teachings), they respectfully make offerings to Dharma masters, listening to the Dharma without weariness. Fourth, if they see the Sangha (community of monks) divided into two factions, mutually arguing and criticizing each other's faults, they diligently seek expedient means to reconcile them. Fifth, if they see that evil forces are increasing in the country, and the Buddha-dharma is about to decline, they can recite and speak, even a single verse, so that the Dharma will not be cut off. They wholeheartedly protect the Dharma, not sparing their own lives. Sixth, seeing sentient beings in fear and suffering, they provide rescue and protection, bestowing fearlessness upon them. Seventh, they diligently cultivate and seek such profound Sutras (discourses) of the Vaipulya (extensive) Mahayana (Great Vehicle), and the various Bodhisattva Pitakas (collections of teachings). Eighth, having obtained these teachings, they receive, uphold, recite, and practice as taught, abiding as taught. Ninth, they abide in the Dharma themselves, and also encourage and guide many sentient beings to enter into this Dharma. Tenth, having entered the Dharma, they can explain it, instruct and guide, bringing benefit and joy, enlightening sentient beings. A Bodhisattva who accomplishes these ten dharmas will never regress from unsurpassed Bodhi. Bodhisattvas should cultivate this Sutra in this way. Such Sutras are inconceivable, capable of generating all seeds of great compassion. This Sutra can enlighten and guide bound sentient beings, causing them to generate the mind of Bodhi. This Sutra can serve as a cause for those heading towards Bodhi. This Sutra can accomplish all the unwavering practices of Bodhisattvas. This Sutra is protected and cherished by the Buddhas of the past, present, and future. If there are good men and good women who wish to diligently cultivate and gather unsurpassed Bodhi, they should widely proclaim and propagate such Sutras, ensuring they are not cut off in Jambudvipa (the world we live in), so that limitless and boundless sentient beings may hear them.
是經。若有善男子善女人聞是經者。是諸人等悉得猛利不可思議大智慧聚。不可稱量福德果報。所以者何。是經能開無量清凈慧眼。能令佛種相續不斷。能救無量苦惱眾生。能照一切無明癡闇。能破四魔及諸魔業。能壞一切外道邪見。能滅一切煩惱大火。能消因緣生起諸行。能斷慳貪破戒瞋恚懈怠亂意愚癡六極重病能除業障報障法障煩惱障諸見障無明障智障習障。取要言之。此經能令一切惡法消滅無餘。能令一切善法熾然增長。若有善男子善女人。聞是經已。歡喜愛樂生希有心。當知是人已曾供養無量諸佛深種善根。所以者何。此經是三世諸佛之所履行。是故行者得聞是經。當自慶幸獲大善利。若有書寫讀誦此經。當知此人所獲福報無量無邊。所以者何。此經所緣無邊故。興發無量大誓願故。攝受一切諸眾生故。莊嚴無上大菩提故。所獲福報亦復如是無有限量。若能解其義趣如說修行。一切諸佛于阿僧祇劫。以無盡智說其福報。亦不能盡。若有法師說是經處。當知是中便應起塔。何以故。是真實正法所出生處故。是經隨在國土城邑聚落寺廟精舍。當知是中即有法身。若人供養香花伎樂懸繒幡蓋歌唄讚嘆合掌恭敬。當知是人已紹佛種。況復具足受持經者。是諸人等成就功德智慧莊嚴。于未來世當得授記。決定當成阿耨多
羅三藐三菩提。
發菩提心經論卷下
【現代漢語翻譯】 現代漢語譯本： 阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。
《發菩提心經論》卷下
【English Translation】 English version: Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment).
Bodhisattva-citta-utpada-sutra-shastra, Volume 2