T32n1661_菩提心離相論
大正藏第 32 冊 No. 1661 菩提心離相論
No. 1661
菩提心離相論
龍樹菩薩造
西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯
歸命一切佛。我今略說菩提心義。至誠頂禮彼菩提心。如勇健軍執勝器仗。其義亦然。而彼大菩提心。所有諸佛世尊諸菩薩摩訶薩。皆因發是菩提心故。我發菩提心亦如是。所成乃至坐菩提場成正覺果是心堅固。又此菩提心。是諸菩薩總持行門。如是觀想如是發生。我今贊說菩提心者。為令一切眾生息輪迴苦。未得度者普令得度。未解脫者令得解脫。未安隱者令得安隱。未涅盤者令得涅槃。為欲圓滿如是勝愿故。安立自相正體因故。入第一義真實觀故。彼菩提心無生自相。是故今說。所言菩提心者。離一切性。問曰。此中雲何離一切性。答謂蘊處界離諸取捨法無我平等。自心本來不生。自性空故。此中雲何謂我蘊等有所表了。而分別心現前無體。是故若常覺了菩提心者。即能安住諸法空相。又復常所覺了彼菩提心。以悲心觀大悲為體。由如是故。于諸蘊中無我相可得。有諸外道。起非相應行。執相分別謂諸蘊有非無常法。而實非彼我相可得。諸法任持真實性中。不可執常亦非無常。於我蘊中名尚無實。況復有作
【現代漢語翻譯】 現代漢語譯本 《菩提心離相論》 龍樹菩薩造 西天譯經三藏朝奉大夫試光祿卿傳法大師賜紫臣施護奉 詔譯 歸命一切佛。我現在簡略地說一下菩提心的意義。至誠頂禮那菩提心。它就像勇猛的戰士拿著精良的武器，它的意義也是這樣。所有諸佛世尊、諸菩薩摩訶薩，都是因為發起這菩提心的緣故。我發起菩提心也像這樣，所成就的乃至坐在菩提樹下成就正覺的果位，都是因為這顆心堅固。而且這菩提心，是諸菩薩總持一切行門的根本。這樣觀想，這樣生起。我現在贊說菩提心，是爲了讓一切眾生止息輪迴的痛苦，沒有被救度的普遍讓他們得到救度，沒有解脫的讓他們得到解脫，沒有得到安穩的讓他們得到安穩，沒有涅槃的讓他們得到涅槃。爲了圓滿這樣的殊勝願望，安立自身正確的體性，進入第一義的真實觀，那菩提心沒有生起的自性，所以現在說。所說的菩提心，是遠離一切自性的。問：這裡面怎麼是遠離一切自性的呢？答：所說的五蘊（skandha，構成個體存在的五種要素，即色、受、想、行、識）、十二處（ayatana，感覺和認知的十二個來源，即六根和六塵）、十八界（dhatu，構成經驗世界的十八種要素，即六根、六塵、六識）是遠離各種取捨，諸法是無我的，是平等的。自己的心本來不生，因為自性是空的。這裡面怎麼說我的五蘊等有所表述呢？因為分別心現前是沒有實體的。所以如果常常覺察菩提心，就能安住在諸法空相上。而且常常覺察那菩提心，用悲心來觀察，以大悲為本體。因為這樣，在五蘊中沒有我相可以得到。有一些外道，生起不相應的行為，執著于相而分別，認為五蘊有非永恒的法。但實際上沒有我相可以得到。諸法任持的真實性中，不可以執著于永恒，也不是沒有永恒。在我的五蘊中，名字尚且沒有實際，更何況有造作呢？
【English Translation】 English version Treatise on the Bodhicitta Free from Characteristics Composed by Bodhisattva Nagarjuna (Longshu Pusa) Translated by Shi Hu, Minister of the Ministry of Rites, Great Master who Transmits the Dharma, and Purple-Robed Subject by Imperial Decree, during the Western Heaven Translation of Sutras I take refuge in all Buddhas. Now I will briefly explain the meaning of Bodhicitta (awakening mind). I sincerely prostrate to that Bodhicitta. It is like a brave warrior holding a superior weapon; its meaning is also like that. All Buddhas, World Honored Ones, and Bodhisattva Mahasattvas (great beings), all because of arousing this Bodhicitta. I arouse Bodhicitta in the same way, and the accomplishment, even sitting under the Bodhi tree and attaining the fruit of perfect enlightenment, is because this mind is firm. Moreover, this Bodhicitta is the fundamental principle that holds all practices of all Bodhisattvas. Thus contemplate, thus arise. Now I praise Bodhicitta, in order to let all sentient beings cease the suffering of Samsara (cycle of rebirth), universally liberate those who have not been liberated, liberate those who have not been liberated, bring peace to those who have not found peace, and bring Nirvana (liberation) to those who have not attained Nirvana. In order to fulfill such supreme vows, establish the correct nature of oneself, enter the true contemplation of the supreme meaning, that Bodhicitta has no arising self-nature, therefore I now speak. What is called Bodhicitta is to be free from all characteristics. Question: How is it free from all characteristics here? Answer: The so-called Skandhas (five aggregates), Ayatanas (twelve sense bases), and Dhatus (eighteen elements) are free from all acceptance and rejection, all dharmas (phenomena) are without self, and are equal. One's own mind is originally unborn, because its self-nature is empty. How can it be said here that my Skandhas, etc., have something to express? Because the discriminating mind is present without substance. Therefore, if one constantly perceives Bodhicitta, one can abide in the emptiness of all dharmas. Moreover, constantly perceive that Bodhicitta, observe with compassion, and take great compassion as its essence. Because of this, in the Skandhas, no self-nature can be obtained. There are some heretics who engage in inappropriate practices, clinging to characteristics and discriminating, believing that the Skandhas have non-eternal dharmas. But in reality, no self-nature can be obtained. In the true nature that upholds all dharmas, one cannot cling to permanence, nor is it without permanence. In my Skandhas, even the name has no reality, let alone creation?
及諸分別。若言有一法乃至有諸法。作此說者。世間心轉隨世間行。彼非相應為常行相。此義不然。是故當知諸法無性。若內若外不可分別。彼能執心而有何因。謂不能離隨世間相。若因若相是二無別。此即非常亦非能執。當知心性不可執常。是故彼性無常是常。若知彼性是無常者。當何所作從何所生取我等相。若離世間即于蘊中無有障礙。若處若界覺了亦然。取捨二法即不可得。
此中言蘊者。謂色受想行識。此說為五蘊諸聲聞人於是中學複次當知。色如聚沫。受如浮泡。想如陽焰行如芭蕉。識如幻士。此五蘊義。佛二足尊為諸菩薩如應宣說。
所言色蘊者。今略示其相。謂四大種及彼所造。說為色蘊彼非色者。謂即所餘受想行三。諸教應知識蘊行想如下當說。
此中言處者。謂內眼等處。外色等處。此說為十二處。
此中言界者。謂眼根等界。眼識等界。色等境界。此說為十八界。如是蘊處界離諸取捨。無方無分不可分別。分別見者是義不然。隨起分別即有所著。彼復云何而得相應。若有一相見外義者。當知此為破智所轉。意長養色是義云何。應知如是非一非異。有諸外道波哩沒啰惹迦等。隨諸異見起三分別。是義不然。如人夢中造殺害事。而彼所作無實行相。又如人夢居最上處。而彼
【現代漢語翻譯】 現代漢語譯本：以及各種分別。如果說存在一種法乃至存在多種法，這樣說的人，他們的心隨著世間的流轉而轉，他們的行為也隨著世間的習俗而行。他們與常行之相併不相應。這種說法是不對的。所以應當知道，一切法都沒有自性，無論是內在的還是外在的，都不可分別。他們執著於心，又有什麼原因呢？因為他們不能脫離世間的表象。無論是原因還是表象，這兩者之間沒有區別。這既不是常，也不是能執。應當知道，心的本性是不可執為常的。所以，心的本性是無常，而無常才是常。如果知道心的本性是無常，那麼應當做什麼？從哪裡產生？又如何去執取我等等的表象呢？如果脫離了世間，那麼對於五蘊之中就沒有障礙。對於處和界，覺悟也是如此。取和舍這兩種法，都是不可得的。 這裡所說的蘊，指的是色、受、想、行、識。這被稱為五蘊，聲聞乘的修行人就是學習這些。進一步應當知道，色就像聚沫，受就像水泡，想就像陽焰，行就像芭蕉，識就像幻術師。這五蘊的含義，佛陀為諸位菩薩恰如其分地宣說。 所說的色蘊，現在簡略地說明它的相狀。指的是四大種以及四大種所造的。這被稱為色蘊。不是色的，指的是其餘的受、想、行三種。各種教義應當知道，識蘊、行蘊、想蘊將在下面說明。 這裡所說的處，指的是內在的眼等處，外在的色等處。這被稱為十二處。 這裡所說的界，指的是眼根等界，眼識等界，色等境界。這被稱為十八界。像這樣，蘊、處、界脫離了各種取捨，沒有方位，沒有分割，不可分別。認為可以分別的見解是不對的。隨著分別心的生起，就會有所執著。他們又怎麼能夠相應呢？如果有人認為存在一個外在的相，應當知道這是被破智所轉。意根增長色法，這是什麼意思呢？應當知道，這既不是一也不是異。有一些外道，如波哩沒啰惹迦（Parivrajaka，流浪的苦行者），隨著各種不同的見解而產生三種分別。這種說法是不對的。就像人在夢中造作殺害的事情，而他所做的事情並沒有真實的相狀。又像人在夢中居住在最高的地方，而他
【English Translation】 English version: And all kinds of discriminations. If one says there is one dharma (法, law, principle) or even many dharmas, those who say this, their minds turn with the turning of the world, and their actions follow the customs of the world. They are not in accordance with the characteristic of constant practice. This statement is not correct. Therefore, it should be known that all dharmas are without self-nature, whether internal or external, they cannot be distinguished. What is the reason for their attachment to the mind? It is because they cannot detach themselves from the appearances of the world. Whether it is cause or appearance, there is no difference between the two. This is neither constant nor capable of grasping. It should be known that the nature of the mind cannot be grasped as constant. Therefore, the nature of the mind is impermanent, and impermanence is constant. If one knows that the nature of the mind is impermanent, then what should one do? From where does it arise? And how can one grasp the appearances of 'I' and so on? If one detaches oneself from the world, then there will be no obstacles in the skandhas (蘊, aggregates). The same is true for the ayatanas (處, sense bases) and dhatus (界, elements). The two dharmas of taking and discarding are unattainable. Here, the term 'skandhas' refers to rupa (色, form), vedana (受, sensation), samjna (想, perception), samskara (行, mental formations), and vijnana (識, consciousness). These are called the five skandhas, which the Sravakas (聲聞, hearers) study. Furthermore, it should be known that rupa is like a mass of foam, vedana is like a floating bubble, samjna is like a mirage, samskara is like a banana tree, and vijnana is like a magician. The meaning of these five skandhas, the Buddha, the Honored One with two feet, appropriately explained to the Bodhisattvas. The term 'rupa skandha' (色蘊, aggregate of form), now briefly describes its characteristics. It refers to the four great elements (四大種, earth, water, fire, and wind) and what is created by them. This is called the rupa skandha. What is not rupa refers to the remaining three: vedana, samjna, and samskara. The various teachings should know that the vijnana skandha, samskara skandha, and samjna skandha will be explained below. Here, the term 'ayatanas' (處, sense bases) refers to the internal ayatanas such as the eye, and the external ayatanas such as form. These are called the twelve ayatanas. Here, the term 'dhatus' (界, elements) refers to the eye-organ element, the eye-consciousness element, and the form element. These are called the eighteen dhatus. In this way, the skandhas, ayatanas, and dhatus are free from all taking and discarding, without direction, without division, and cannot be distinguished. The view that they can be distinguished is incorrect. With the arising of discrimination, there will be attachment. How can they be in accordance? If someone thinks there is an external appearance, it should be known that this is being turned by broken wisdom. What does it mean that the mind-organ increases form? It should be known that this is neither one nor different. There are some heretics, such as the Parivrajakas (波哩沒啰惹迦, wandering ascetics), who, according to various different views, generate three kinds of discriminations. This statement is not correct. Just like a person commits murder in a dream, but what he does has no real appearance. Also, like a person lives in the highest place in a dream, but he
亦非殊勝行相。此義云何。謂識光明破取捨相故。識法如是外義何有。是故諸法無有外義。當知一切色相所表。自識光明色相照耀。如人見彼幻化陽焰乾闥婆城取以為實。諸無智人以愚執心。觀色等實亦復如是由此我執是心隨轉。如先所說蘊處界義。應知離彼諸分差別。唯心分位所施設故。而種種相唯心所現。此義成就如成唯識說。此中問言。前說五蘊識云何自相答如說心義識亦如是。如佛世尊常作是說。應知一切唯心所現。此義甚深。諸愚癡者不能了故。不見真實。是故若能空其我相。即於是心不生分別。起分別者謂邪教故。彼所建立是義不成。如實義者見法無我。是大乘中法無我義。自心本來而不生故。隨有所生亦復平等。自心增上入真實義。瑜伽行門所出生故。此中應知。彼后所依而無實體。此即名為凈心現行。若過去法過去無實。若未來法未來未至。若現在法現在不住。於三世中當云何住。如軍林等多法成故。應知識者是無我相。彼識亦非為所依故。若於諸法如是見已。猶如赤云速疾散滅。是故當知。若法有者從思所現。阿賴耶識亦復如是。諸有情類若來若去。法爾如是。譬如大海眾流所歸。阿賴耶識所依亦然。若有如是觀彼識者。即不可有分別心生。若彼各各如實知者。而彼彼名復云何說。若彼各各知諸物
【現代漢語翻譯】 現代漢語譯本： 也不是殊勝的行相。這是什麼意思呢？因為識的光明能夠破除對取捨之相的執著。識的法性既然如此，外在的意義又在哪裡呢？所以一切諸法都沒有外在的意義。應當知道一切色相所表現的，都是自識光明的色相照耀。就像人們看到幻化的陽焰（yáng yàn，海市蜃樓）和乾闥婆城（qián tà pó chéng，神話中的城市），就以為是真實的。那些沒有智慧的人，以愚癡執著的心，觀察色等法為實有，也是這樣。由此我執，心隨之流轉。如先前所說的五蘊、十二處、十八界（wǔ yùn, shí èr chù, shí bā jiè，佛教基本概念）的意義，應當知道離開那些部分的差別，只是心的不同作用所施設的緣故。而種種的相，都只是心所顯現的。這個意義的成就，就像《成唯識論》（Chéng Wéi Shì Lùn，佛教論著）所說的那樣。 這裡有人問：前面說五蘊，識的自相是什麼呢？回答說：就像說心一樣，識也是這樣。就像佛世尊常常這樣說：應當知道一切都是唯心所現。這個意義非常深奧，那些愚癡的人不能夠理解，所以見不到真實。因此，如果能夠空掉我相，就在這個心中不生分別。生起分別的人，是因為邪教的緣故。他們所建立的意義是不能成立的。如實的意義是見到法無我（fǎ wú wǒ，佛教術語，指諸法無自性），這是大乘佛法中法無我的意義。自心本來就不生，隨有所生也是平等的。自心增上，進入真實義，這是瑜伽行門（yú jiā xíng mén，佛教修行方法）所出生的緣故。 這裡應當知道，那個後來的所依是無實體的。這就叫做凈心現行。如果過去的法，過去就沒有實體；如果未來的法，未來還沒有到來；如果現在的法，現在就不能安住。在過去、現在、未來三世中，應當如何安住呢？就像軍隊、森林等由多種法組成一樣，應當知道識者是無我相。那個識也不是所依的緣故。如果對於諸法這樣見解之後，就像紅色的雲彩迅速地消散一樣。所以應當知道，如果法存在，是從思惟所顯現的。阿賴耶識（ā lài yé shì，佛教術語，第八識）也是這樣。諸有情眾生，若來若去，本來就是這樣。譬如大海是眾流所歸之處，阿賴耶識所依也是這樣。如果有人這樣觀察那個識，就不可有分別心生起。如果他們各自如實地知道，那麼那些名稱又該如何說呢？如果他們各自知道諸物……
【English Translation】 English version: It is also not a particularly superior aspect. What does this mean? It means that the light of consciousness can break through the attachment to the aspects of taking and rejecting. Since the nature of consciousness is like this, where is the external meaning? Therefore, all dharmas have no external meaning. It should be known that all the appearances of form represent the illumination of the form of one's own consciousness. It is like people seeing the illusory mirage (yang yan) and the city of Gandharvas (qian ta po cheng), and taking them as real. Those without wisdom, with foolish and attached minds, observe forms and other dharmas as real, and it is the same. From this attachment to self, the mind follows and revolves. As previously mentioned, the meaning of the five skandhas, twelve entrances, and eighteen realms (wu yun, shi er chu, shi ba jie) should be understood as being established only by the different functions of the mind, apart from the differences of those parts. And all kinds of appearances are only manifested by the mind. The accomplishment of this meaning is as stated in the Vijñaptimātratāsiddhi (Cheng Wei Shi Lun). Here, someone asks: Earlier, you spoke of the five skandhas. What is the self-nature of consciousness? The answer is: Just as it is said about the mind, consciousness is also like that. Just as the World-Honored One Buddha often says: It should be known that everything is only a manifestation of the mind. This meaning is very profound, and those who are foolish cannot understand it, so they do not see the truth. Therefore, if one can empty the appearance of self, then in this mind, no discrimination arises. Those who give rise to discrimination do so because of heretical teachings. The meaning they establish cannot be established. The true meaning is to see the non-self of dharmas (fa wu wo), which is the meaning of the non-self of dharmas in Mahayana Buddhism. The self-mind is originally unborn, and whatever arises is also equal. The self-mind increases and enters the true meaning, which is born from the path of Yoga practice (yu jia xing men). Here, it should be known that the subsequent support is without substance. This is called the pure mind manifesting. If the past dharma has no substance in the past, if the future dharma has not yet arrived in the future, if the present dharma does not abide in the present, how should it abide in the three times (past, present, and future)? Just as an army or a forest is composed of many dharmas, it should be known that the knower is without the appearance of self. That consciousness is also not the support. If one has such a view of all dharmas, it is like a red cloud quickly dissipating. Therefore, it should be known that if a dharma exists, it is manifested from thought. The Alaya consciousness (a lai ye shi) is also like this. All sentient beings, whether coming or going, are naturally like this. Just as the ocean is the place where all streams return, the support of the Alaya consciousness is also like this. If someone observes that consciousness in this way, then discriminatory thoughts cannot arise. If they each truly know, then how should those names be spoken? If they each know all things...
性。即彼各各不能稱說。作此說者是決定語。是故諸法亦決定生。於一切事隨轉成就。能知所知是二差別。所知若無能知何立。二俱無實法雲何得。是故應知。所言心者而但有名。彼名亦復無別可得。但以表了故。彼名自性亦不可得。以是義故。智者應當觀菩提心自性如幻。若內若外及二中間求不可得。無法可取無法可舍。非形色可見非顯色可表。非男女相非黃門相。不於一切色相中住。無法可見非眼境界。唯一切佛觀察平等。若心自性若無自性。平等法中雲何得見。所言性者名分別故。若離分別心性俱空。若有分別可見心者。此中雲何說名為空。是故應知。無能覺無所覺。若能如是觀菩提心。即見如來。若有能覺及有所覺。而菩提心不可成立。是故無相亦復無生。非語言道而能稱讚。又菩提心者猶如虛空。心與虛空俱無二相。此說心空空智平等。佛佛神通佛佛無異。所有諸佛三世事業。一切皆住菩提界中之所攝藏。雖所攝藏彼一切法而常寂靜。亦復觀察。是無常法猶如幻化。非所攝藏調伏三有。住空法故。一切無生此說為空。一切無我亦說為空。若以無生及彼無我觀為空者。是觀不成。若染若凈二種分別。即成斷常二種見相。若言以智觀彼空者。是空亦復無別有體是故菩提心離諸所緣住虛空相。若觀虛空為所住者。
【現代漢語翻譯】 現代漢語譯本： 性。即它們各自都無法被描述。說這種話是確定的。因此，一切諸法也是決定產生的，在一切事物中隨順轉變而成就。能知和所知是兩種差別。如果所知不存在，能知又如何成立？如果兩者都沒有實體，法又如何獲得？因此應當知道，所說的心只是一個名稱，那個名稱也沒有任何差別可以獲得，只是爲了表達和了解的緣故。那個名稱的自性也是不可獲得的。因為這個緣故，智者應當觀察菩提心的自性如同幻象，無論在內、在外以及兩者之間都無法找到。沒有法可以獲取，沒有法可以捨棄，不是形色可見，不是顯色可以表達，不是男女之相，不是黃門之相，不住於一切色相之中，沒有法可以看見，不是眼睛的境界，唯有一切佛觀察平等。如果心有自性或者沒有自性，在平等法中又如何能夠看見？所說的『性』只是名稱分別的緣故，如果離開分別，心和性都是空。如果存在分別可見的心，那麼這裡又如何稱之為空？因此應當知道，沒有能覺，也沒有所覺。如果能夠這樣觀察菩提心，就是見到了如來。如果存在能覺和所覺，菩提心就無法成立。因此，菩提心是無相的，也是無生的，不是語言之道可以稱讚的。而且，菩提心就像虛空一樣，心和虛空沒有兩種不同的相。這說明心空和空智是平等的，佛與佛的神通，佛與佛之間沒有差異。所有諸佛三世的事業，一切都安住在菩提界中被攝藏。雖然被攝藏了一切法，卻常常寂靜，也常常觀察，這些無常法就像幻化一樣，不是被攝藏的，調伏三有，安住在空法的緣故，一切都是無生的，這說明是空。一切無我也是說明是空。如果用無生和無我來觀察空，這種觀察是不成立的。如果存在染和凈兩種分別，就形成了斷見和常見兩種見相。如果說用智慧來觀察空，這個空也沒有另外的實體，因此菩提心遠離一切所緣，安住在虛空的相上。如果觀察虛空作為所住之處，
【English Translation】 English version: Nature. That is, each of them cannot be described. To say this is a definite statement. Therefore, all dharmas are also definitely produced, and are accomplished by following transformation in all things. The knower and the known are two different things. If the known does not exist, how can the knower be established? If both have no substance, how can dharma be obtained? Therefore, it should be known that the so-called 'mind' is just a name, and that name has no difference that can be obtained, but only for the sake of expression and understanding. The self-nature of that name is also unobtainable. For this reason, the wise should observe the self-nature of Bodhicitta as an illusion, which cannot be found whether it is inside, outside, or in between. There is no dharma to be taken, no dharma to be abandoned, not visible in form, not expressible in appearance, not the appearance of male or female, not the appearance of an eunuch, not dwelling in all forms, no dharma can be seen, not the realm of the eye, only all Buddhas observe equally. If the mind has self-nature or no self-nature, how can it be seen in the equal dharma? The so-called 'nature' is only because of the distinction of names. If separated from distinction, both mind and nature are empty. If there is a distinguishable mind that can be seen, then how can it be called empty here? Therefore, it should be known that there is no knower and no known. If one can observe Bodhicitta in this way, one sees the Tathagata. If there is a knower and a known, Bodhicitta cannot be established. Therefore, Bodhicitta is without characteristics and without arising, and cannot be praised by the path of language. Moreover, Bodhicitta is like space, and mind and space have no two different aspects. This shows that mind-emptiness and emptiness-wisdom are equal, and the supernatural powers of Buddhas are no different from each other. All the deeds of the Buddhas in the three worlds are all dwelling in the Bodhi realm and are contained within it. Although all dharmas are contained, they are always tranquil, and are also often observed. These impermanent dharmas are like illusions, not contained, subduing the three existences, dwelling in the empty dharma, everything is unarisen, which means emptiness. Everything is without self, which also means emptiness. If one observes emptiness with non-arising and non-self, this observation is not established. If there are two kinds of distinctions, defilement and purity, then two kinds of views, annihilation and permanence, are formed. If it is said that emptiness is observed with wisdom, then this emptiness has no other substance, therefore Bodhicitta is far away from all objects and dwells in the aspect of emptiness. If one observes emptiness as a dwelling place,
是中即應有空有性。二名差別故知空者。猶如世間師子一吼群獸皆怖。如空一言。眾語皆寂。故知處處常寂彼彼皆空。又復識法是無常法從無常生。彼無常性即菩提心。此說空義亦不相違。若無常性即菩提心者。若愛樂菩提是心平等。而亦不說愛樂彼空。取空之心當云何得。當知本來自性真實一切成就菩提心義。又復應知物無自性。無自性性。是此說義。此所說者是心云何。若離我法即心不住。此非一法亦非諸法。各各自性而自性離。如世糖蜜甜為自性。又如火者熱為自性。彼諸法空。自性亦然。彼諸法性非常非斷非得非離。以是義故。無明為初老死為后。諸緣生法之所成立。猶如夢幻體亦無實。由此說為十二支法。即此亦名十二支輪。循環轉彼生死門中。而實無我無別眾生。無三業行果報差別。若於是中了緣生法。即能出離諸境界門。彼非行相不壞正因蘊所生故。輪迴後邊非行相故。一切無持空空生故。法法平等造因受果。是佛所說。所有諸法聚類所生。如擊鼓有聲。如殖麥生芽。諸法聚類其義亦然。如幻如夢緣生所現。諸法因生而亦無生。因因自空而何所生。是故應知諸法無生。即此無生說名為空。如說五蘊蘊性平等。彼一切法亦如是念。若有說空如真實說。而所說空體亦非斷。非斷體中實亦不可得。說體為空空
亦無體。若了無實作者無常。諸煩惱業積集為體。是業亦復從心所生。心若無住業云何得。如快樂心是寂靜性。彼寂靜心而不可取。諸有智者能實觀察。彼見實故而得解脫。又菩提心者最上真實。此真實義說名為空。亦名真如亦名實際。是即無相第一義諦。若不了知如是空義。當知彼非解脫分者。于輪迴中是大愚癡。輪迴行人六趣流轉。若有智者能如實觀彼菩提心與空相應。如是觀已乃能成就利他智慧無礙無著。是即知恩報佛恩者。常以悲心普觀眾生父母眷屬有種種相。煩惱猛火常所燒燃。使諸眾生輪迴生死。如所受苦念當代受。如和合樂念當普施。復觀世間愛非愛果。善趣惡趣。饒益不饒益。隨眾生轉。而諸眾生本來無得。隨智差別起種種相。所有梵王帝釋護世天等。若天若人一切不離世間相故。又復觀察所有地獄餓鬼畜生。是諸趣中一切眾生。無量無數種類色相。不饒益苦常所隨轉。飢渴所逼。互相殺害互相食啖。因如是故不壞苦果。諸佛菩薩如實能觀善趣惡趣一切眾生諸業報事自相如是。如所觀已起方便心。善護眾生令離諸垢。諸菩薩由此以大悲心而為根本。以彼眾生為所緣境。是故諸菩薩不著一切禪定樂味。不求自利所得果報。過聲聞地不捨眾生。修利他行發大菩提心。生大菩提芽求佛菩提果。以大悲心觀眾
【現代漢語翻譯】 現代漢語譯本 也沒有實體。如果完全沒有真實的作者，那就是無常。各種煩惱和業力積聚成為實體。這些業力也同樣是從心中產生的。如果心沒有住處，業力又怎麼能存在呢？比如快樂的心是寂靜的本性。那寂靜的心是不可把握的。有智慧的人能夠如實地觀察。他們因為見到實相而得到解脫。此外，菩提心（bodhicitta，覺悟之心）是最上和真實的。這真實的意義被稱為空（śūnyatā，空性）。也叫做真如（tathātā，事物的真實本性），也叫做實際（bhūtakoti，真實的界限）。這就是無相的第一義諦（paramārtha-satya，最高的真理）。如果不瞭解這樣的空義，應當知道他不是解脫的修行者。在輪迴中是非常愚癡的。輪迴中的行人在六道（ṣaṭ-gati，天道、人道、阿修羅道、畜生道、餓鬼道和地獄道）中流轉。如果有智慧的人能夠如實地觀察，那菩提心與空性相應。這樣觀察之後，才能成就利益他人的智慧，沒有障礙，沒有執著。這就是知恩報佛恩的人。常常以悲心普遍地觀察眾生，父母眷屬有種種不同的境況。被煩惱的猛火常常燒燃。使得眾生在生死中輪迴。如同他們所受的苦難，想著要代替他們承受。如同和合的快樂，想著要普遍地施與他們。再觀察世間可愛和不可愛的果報，善趣（sugati，好的去處）和惡趣（durgati，壞的去處），饒益和不饒益，隨著眾生而轉變。而眾生本來沒有得到什麼。隨著智慧的差別而產生種種不同的現象。所有梵王（Brahmā，色界諸天的統治者），帝釋（Indra，忉利天之主），護世天等，無論是天還是人，一切都不能脫離世間的現象。又進一步觀察所有的地獄（naraka，受苦之處），餓鬼（preta，長期遭受飢餓折磨的眾生），畜生（tiryagyoni，動物）。這些趣道中的一切眾生，無量無數，種類繁多，色相各異。不饒益的痛苦常常伴隨著他們。被飢渴所逼迫，互相殘殺，互相吞食。因為這樣，不好的苦果不會消失。諸佛菩薩如實地觀察善趣和惡趣的一切眾生，他們的業報之事，各自的相狀就是這樣。如他們所觀察到的那樣，生起方便之心。好好地守護眾生，使他們遠離各種垢染。諸菩薩因此以大悲心（mahākaruṇā，偉大的慈悲）作為根本。以那些眾生作為所緣境。所以諸菩薩不執著於一切禪定（dhyāna，冥想狀態）的快樂滋味。不追求自己所得到的果報。超越聲聞地（Śrāvakabhūmi，聲聞乘的境界），不捨棄眾生。修習利益他人的行為，發起大菩提心。生起大菩提芽，尋求佛菩提果。以大悲心觀察眾生。
【English Translation】 English version Also without substance. If there is truly no real creator, then it is impermanent. All afflictions and karmas accumulate to form a substance. This karma also arises from the mind. If the mind has no abiding place, how can karma exist? For example, a happy mind is of a peaceful nature. That peaceful mind is unattainable. Those with wisdom can truly observe. They attain liberation because they see the truth. Furthermore, the Bodhicitta (bodhicitta, mind of enlightenment) is the highest and most real. This true meaning is called emptiness (śūnyatā, emptiness). It is also called Suchness (tathātā, the true nature of things), and also called Reality Limit (bhūtakoti, the limit of reality). This is the unconditioned ultimate truth (paramārtha-satya, the highest truth). If one does not understand such meaning of emptiness, know that they are not among those who are on the path to liberation. In samsara (saṃsāra, cycle of rebirth), they are greatly foolish. Those who transmigrate in samsara wander through the six realms (ṣaṭ-gati, realms of gods, humans, asuras, animals, pretas, and hells). If those with wisdom can truly observe, then that Bodhicitta corresponds with emptiness. Having observed in this way, they can then accomplish wisdom that benefits others, without obstruction or attachment. These are those who know gratitude and repay the Buddha's kindness. They constantly observe beings with compassion, parents and relatives in various conditions. They are constantly burned by the fierce fire of afflictions. Causing beings to transmigrate in birth and death. Like the suffering they endure, thinking of taking it on their behalf. Like harmonious joy, thinking of universally bestowing it upon them. Furthermore, observe the desirable and undesirable results of the world, good realms (sugati, good destinies) and bad realms (durgati, bad destinies), beneficial and unbeneficial, changing according to beings. But beings originally have not obtained anything. Various phenomena arise according to the differences in wisdom. All Brahma Kings (Brahmā, rulers of the form realm heavens), Indra (Indra, lord of the Trayastrimsa heaven), guardian deities of the world, whether gods or humans, all cannot be separated from worldly phenomena. Furthermore, observe all the hells (naraka, places of suffering), hungry ghosts (preta, beings who suffer from chronic hunger), and animals (tiryagyoni, animals). Among these realms, all beings are countless, numerous, and of various kinds and appearances. Unbeneficial suffering constantly accompanies them. Driven by hunger and thirst, they kill and devour each other. Because of this, the bad results of suffering do not cease. The Buddhas and Bodhisattvas truly observe all beings in good and bad realms, their karmic retributions, and their respective characteristics are thus. As they observe, they generate a mind of skillful means. They well protect beings, causing them to be separated from all defilements. Therefore, the Bodhisattvas take great compassion (mahākaruṇā, great compassion) as the foundation. They take those beings as the object of their contemplation. Therefore, the Bodhisattvas do not cling to the pleasurable tastes of all meditative states (dhyāna, meditative states). They do not seek the rewards they obtain for their own benefit. They surpass the Śrāvakabhūmi (Śrāvakabhūmi, the level of the Hearers), and do not abandon beings. They cultivate the practice of benefiting others, generate the great Bodhicitta. They generate the great Bodhi sprout, seeking the fruit of Buddha's Bodhi. They observe beings with great compassion.
生苦。阿鼻地獄廣闊無邊。隨諸業因苦報輪轉。此種種罪受種種苦。菩薩悲心念欲代受。此種種苦有種種相。說無有實亦非無實。若了知空即知此法。隨諸業果如是順行。是故諸菩薩為欲救度諸眾生故。起勇猛心入生死泥。雖處生死而無染著。猶如蓮華清凈無染。大悲為體不捨眾生。空智所觀不離煩惱。是故菩薩以方便力示生王宮。逾城出家苦行修道。坐菩提場成等正覺。現神通力破諸魔軍。為度眾生轉大法輪。現三道寶階從天下降起諸化相。隨順世間入大涅盤。于其中間現諸色相。或作梵王或為帝釋。若天若人隨諸相轉。如是種種示現諸相。是故得名救世導師。此等皆是諸佛菩薩大悲願力。調伏世間悉令安住相應勝行。是故於輪迴中不生退倦。從一乘中說二乘法。一乘二乘皆真實義。若聲聞菩提。若佛菩提。智身一相。三摩地一體。雖有所說是說非說。或有說為種種相者。但為引導諸眾生故。若眾生得利。而佛菩提福智平等。而實無有二相可住。若有住相即為種子。彼種子相聚類所生。是故增長生死芽莖。如佛世尊常所宣說。破彼世間種種行相。但為眾生作諸方便。而實非破。若離分別比義甚深。甚深義中無有二相。雖說有破此亦非破。于空法中無有二相。諸法任持自性真實。智波羅蜜多是即菩提心。菩提心者除一
切見。是故當知。諸身語心是無常法。但為眾生作利益故。此中言空空而非斷。此中說有有亦不常。是故無有生死亦無涅盤。而悉安住無住涅盤。諸佛世尊咸作是說。悲心所生無量福聚。彼即最上真實空理。諸佛威神之所出生。自利利他二行成就。我今頂禮彼一切性。我常尊敬彼菩提心。愿所稱讚佛種不斷。諸佛世尊常住世間。而菩提心者大乘中最勝。我於此心安住正念。又菩提心者。住等引心從方便生。若了是心生死平等。自利利他二行成就。又菩提心者。離諸見相。無分別智真實而轉。諸有智者發菩提心。彼獲福聚無量無邊。又復若人於一剎那間。觀想菩提心。彼獲福聚不可稱量。以菩提心非稱量故。又菩提心寶清凈無染。最大最勝最上第一。不能壞非所壞真實堅固。能破煩惱等一切魔。滿諸菩薩普賢行愿。又菩提心者。是一切法之所歸趣。所說真實離諸戲論。是即清凈普賢行門。離一切相。此如是說。
我所稱讚菩提心 如二足尊正所說 而菩提心最尊勝 所獲福聚亦無量 我以此福施眾生 普愿速超三有海 如理如實所稱揚 智者應當如是學
菩提心離相論
【現代漢語翻譯】 現代漢語譯本： 切見（Qie Jian）。因此應當知道，諸身語心都是無常之法，但爲了給眾生帶來利益的緣故。這裡所說的空，並非斷滅之空；這裡所說的有，也並非恒常之有。因此，沒有生死，也沒有涅盤，而是安住在無住涅盤之中。諸佛世尊都這樣說，由悲心所產生的無量福德聚集，那就是最上真實之空理，是諸佛威神之力所出生，能成就自利利他兩種修行。我現在頂禮那一切自性，我常尊敬那菩提心。愿所稱讚的佛種不會斷絕，諸佛世尊常住在世間。而菩提心在大乘中最殊勝，我對此心安住正念。又，菩提心，是安住在等引心（Deng Yin Xin，禪定狀態的心）中，從方便法門而生。如果瞭解此心，則生死平等，能成就自利利他兩種修行。又，菩提心，是遠離各種見解和表相，以無分別智真實地運轉。諸有智慧的人發起菩提心，他們所獲得的福德聚集無量無邊。又，如果有人在一剎那間觀想菩提心，他所獲得的福德聚集不可稱量，因為菩提心是無法稱量的。又，菩提心寶清凈無染，最大最殊勝最上第一，不能被破壞，不是能被破壞的，真實而堅固，能破除煩惱等一切魔障，滿足諸菩薩普賢（Puxian）的行愿。又，菩提心，是一切法所歸向之處，所說的是真實不虛，遠離各種戲論，這就是清凈的普賢行門，遠離一切表相，就是這樣說的。 我所稱讚的菩提心，正如二足尊（Er Zu Zun，佛陀的尊稱）所正確宣說的，而菩提心是最尊勝的，所獲得的福德聚集也是無量的。我將以此福德施予眾生，普遍希望他們迅速超越三有海（San You Hai，欲界、色界、無色界）。如理如實地稱揚，智者應當這樣學習。 《菩提心離相論》
【English Translation】 English version: Qie Jian. Therefore, it should be known that all bodies, speech, and minds are impermanent dharmas, but for the sake of benefiting sentient beings. The emptiness spoken of here is not annihilation; the existence spoken of here is also not constant. Therefore, there is neither birth and death nor Nirvana, but rather abiding in non-abiding Nirvana. All Buddhas and World Honored Ones say this: the immeasurable accumulation of merit arising from compassion is the supreme and true principle of emptiness, born from the power and majesty of all Buddhas, accomplishing both self-benefit and benefiting others. I now prostrate to all those natures, and I always respect that Bodhicitta (the mind of enlightenment). May the seed of Buddhahood that is praised never be cut off, and may all Buddhas and World Honored Ones always abide in the world. And Bodhicitta is the most supreme in Mahayana (the Great Vehicle), and I abide in mindfulness of this mind. Moreover, Bodhicitta is abiding in the mind of Samadhi (Deng Yin Xin, a state of meditative absorption), arising from skillful means. If one understands this mind, then birth and death are equal, and one can accomplish both self-benefit and benefiting others. Furthermore, Bodhicitta is free from all views and appearances, and truly operates with non-discriminating wisdom. Those who are wise generate Bodhicitta, and the accumulation of merit they obtain is immeasurable and boundless. Moreover, if a person contemplates Bodhicitta for a moment, the accumulation of merit they obtain is immeasurable, because Bodhicitta is immeasurable. Furthermore, the treasure of Bodhicitta is pure and undefiled, the greatest, most supreme, and the foremost, it cannot be destroyed, it is not something that can be destroyed, it is true and firm, it can destroy afflictions and all demons, and fulfill the vows of all Bodhisattvas and Samantabhadra (Puxian). Furthermore, Bodhicitta is where all dharmas return, what is said is true and not false, free from all fabrications, this is the pure practice of Samantabhadra, free from all appearances, this is how it is said. The Bodhicitta that I praise, is just as the Two-Footed Honored One (Er Zu Zun, a respectful term for the Buddha) has correctly proclaimed, and Bodhicitta is the most venerable, and the accumulation of merit obtained is also immeasurable. I bestow this merit upon sentient beings, universally hoping that they quickly transcend the ocean of the Three Realms (San You Hai, the Desire Realm, the Form Realm, and the Formless Realm). Praising in accordance with reason and truth, the wise should learn in this way. The Treatise on Bodhicitta Free from Appearances