T32n1663_菩提心觀釋

大正藏第 32 冊 No. 1663 菩提心觀釋

No. 1663

菩提心觀釋

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天奉　詔譯

歸命本師　　大覺世尊　　我今略釋　菩提心觀

如佛所說。從心生一切法。我今當議彼菩提心。云何性。答離一切性。云何一切性。謂蘊處界等性。彼菩提心離取捨故。則法無我自性平等。本來不生自性空故。所言一切性者。是我等性。謂我人眾生壽者補特伽羅摩拏嚩迦等性。而彼等性非菩提心。于意云何。謂彼我等。而於自性離一切相中而生我見。從我見生一切煩惱此不生彼心。或言蘊處界等亦離取捨。謂蘊處界等性真實理不可得故。云何色相等無實。謂色蘊四大合成故。四大者。即地水火風界。復生五色謂色聲香味觸。彼地大等及五色等。一一各自性不可得。如是諸法皆然。是故知色名虛假。由此知色蘊空。譬如因樹有影樹滅影亡。色蘊如是。受蘊亦然。云何名受。受有三種。謂苦受樂受非苦樂受。而此三受互相因緣。復有二種。謂身受意受。身色蘊攝。身不可得故。若無身即無受。亦不可言亦不可說非短非長。非色非相。無實無著。不可知故。身受如是。意受亦然。受蘊如是。見受蘊空。想蘊亦虛假不實。緣慮所攝。而彼緣

【現代漢語翻譯】現代漢語譯本大正藏第 32 冊 No. 1663 《菩提心觀釋》

No. 1663

菩提心觀釋

西天譯經三藏朝散大夫試鴻臚卿傳教大師臣法天（譯者名號）奉詔譯

歸命本師大覺世尊我今略釋菩提心觀

如佛所說：『從心生一切法。』我今當議彼菩提心。云何是它的『性』？答：離一切『性』。云何是一切『性』？謂五蘊（色、受、想、行、識）、十二處（眼、耳、鼻、舌、身、意；色、聲、香、味、觸、法）、十八界（眼界、耳界、鼻界、舌界、身界、意界；色界、聲界、香界、味界、觸界、法界；眼識界、耳識界、鼻識界、舌識界、身識界、意識界）等『性』。彼菩提心離取捨故，則法無我，自性平等，本來不生，自性空故。所言一切『性』者，是『我』等『性』，謂我、人、眾生、壽者、補特伽羅（pudgala，意為『人』或『補特伽羅』，一種常一不變的實體，為某些部派佛教所主張）、摩拏嚩迦（manavaka，意為『人』）等『性』。而彼等『性』非菩提心。于意云何？謂彼『我』等，而於自性離一切相中而生我見。從我見生一切煩惱，此不生彼心。或言五蘊、十二處、十八界等亦離取捨，謂五蘊、十二處、十八界等『性』真實理不可得故。云何色相等無實？謂色蘊四大合成故。四大者，即地、水、火、風界。復生五色，謂色、聲、香、味、觸。彼地大等及五色等，一一各自性不可得。如是諸法皆然。是故知色名虛假。由此知色蘊空。譬如因樹有影，樹滅影亡，色蘊如是。受蘊亦然。云何名受？受有三種，謂苦受、樂受、非苦樂受。而此三受互相因緣。復有二種，謂身受、意受。身色蘊攝，身不可得故。若無身即無受，亦不可言亦不可說，非短非長，非色非相，無實無著，不可知故。身受如是，意受亦然。受蘊如是，見受蘊空。想蘊亦虛假不實，緣慮所攝。而彼緣

【English Translation】 English version T32 No. 1663 Commentary on the Visualization of Bodhicitta

No. 1663

Commentary on the Visualization of Bodhicitta

Translated by Dharma Heaven, the Minister of Transmission and Instruction, Grand Master of the Imperial Secretariat, and Senior Official of the Honglu Temple, by Imperial Order.

I take refuge in the original teacher, the Greatly Enlightened World Honored One. I will now briefly explain the Visualization of Bodhicitta.

As the Buddha said: 'All dharmas arise from the mind.' I will now discuss that Bodhicitta. What is its 'nature'? Answer: It is apart from all 'natures.' What are all 'natures'? They are the 'natures' of the skandhas (form, feeling, perception, mental formations, consciousness), the ayatanas (sense bases: eye, ear, nose, tongue, body, mind; form, sound, smell, taste, touch, dharma), and the dhatus (elements: eye element, ear element, nose element, tongue element, body element, mind element; form element, sound element, smell element, taste element, touch element, dharma element; eye consciousness element, ear consciousness element, nose consciousness element, tongue consciousness element, body consciousness element, mind consciousness element), etc. Because that Bodhicitta is apart from grasping and rejection, the dharma is without self, its self-nature is equal, originally unarisen, and its self-nature is empty. What is meant by all 'natures' are the 'natures' of 'I,' etc., namely, the 'natures' of I, person, sentient being, life-span, pudgala (meaning 'person' or 'individual,' a permanent and unchanging entity asserted by some schools of Buddhism), manavaka (meaning 'person'), etc. But those 'natures' are not Bodhicitta. What do you think? Those 'I,' etc., in their self-nature, give rise to the view of self in the absence of all characteristics. From the view of self arises all afflictions; this does not give rise to that mind. Or it is said that the skandhas, ayatanas, and dhatus are also apart from grasping and rejection, because the true principle of the 'natures' of the skandhas, ayatanas, and dhatus is unattainable. How are form, etc., unreal? Because the form skandha is composed of the four great elements. The four great elements are the earth, water, fire, and wind elements. Further, the five colors arise, namely, form, sound, smell, taste, and touch. The self-nature of each of those great earth elements, etc., and the five colors, etc., is unattainable. All dharmas are like this. Therefore, know that the name of form is false. From this, know that the form skandha is empty. Just as because of a tree there is a shadow, and when the tree is destroyed, the shadow disappears, so is the form skandha. The feeling skandha is also like this. What is called feeling? There are three kinds of feeling, namely, painful feeling, pleasant feeling, and neither painful nor pleasant feeling. And these three feelings are mutually conditioned. There are also two kinds, namely, bodily feeling and mental feeling. The body is included in the form skandha, and because the body is unattainable, if there is no body, there is no feeling. It cannot be said or spoken of, it is neither short nor long, neither form nor characteristic, without reality or attachment, and unknowable. Bodily feeling is like this, and so is mental feeling. The feeling skandha is like this; see that the feeling skandha is empty. The perception skandha is also false and unreal, included in conceptualization. And that conceptualization

慮不可得故。即非緣慮。非緣慮故見想蘊空想蘊如是。行蘊亦然。心所造作善意記念等行。無所有故。彼心法所生色等蘊一一無所生。是故知行蘊業相不實亦無主宰。即見行蘊空行蘊如是。識蘊亦然。乃至眼耳鼻舌身意。彼眼識等一一自性皆不可得。彼眼緣有色。從緣生識。無緣即不生識。而此眼色及彼色蘊等無分齊。此分別眼色即非眼色。識無所生。眼識如是。耳鼻舌身意亦然。如是知此識依止摩曩識。由依止摩曩識故。即發生過去未來見在法故。云何過去未來見在法。謂過去已滅。未來未生。見在不住。由是知識蘊空。如是一一說蘊處界。各各分別自性皆空。彼非無性即真實句。喻無種子不生芽莖。是故說彼蘊處界等亦離取捨。云何菩提心無取無舍。如佛所說。告秘密主彼菩提心。如來應正等覺了知彼心。非青非黃。非赤非白。非紅色非頗胝迦色。非短非長。非圓非方。非明非暗。非女非男。非黃門等。又秘密主。菩提心非欲界性。非色界性。非天性非夜叉。非乾闥婆非阿修羅。非人非非人等性。乃至一切智求亦不可得。如是取心非有。云何言有舍故。又如佛說。告秘密主。菩提心非內非外非中間。不可得故。于意云何。以自性寂靜故。又秘密主。彼菩提心一切智求不可得。云何得取捨。如是於法得離取捨。平等

無我。如一切法無我亦然。如佛所說。菩提心亦然。一切法空無相無我。諸法寂靜無寂靜相。心本平等本來不生亦非不生。復云何性。答曰空性。空云何性。謂如虛空故。如佛所說。虛空之性空無喻故。菩提之心亦復如是。菩提之名非性非相。無生無滅。非覺非無覺。若如是了知。是名菩提心。又如佛說。告秘密主。于自本心如實了知。于無有法亦不可得。是故名阿耨多羅三藐三菩提。又告秘密主。當於自心如實觀已。然後發起方便觀于眾生。知諸眾生於自覺性不如實知。起于疑妄顛倒執著。受于種種輪迴大苦。我由此故起大悲心。令諸眾生於自心法如實證覺。是即名為菩提心。是名利益心。安樂心。最上心。法界善覺心。以如是智。攝諸眾生故。名菩提心。發此心故。所獲福德亦如虛空無有邊際。其功德海亦復無量。雖復劫盡功德無盡。如是名為發一切智根本最上菩提心。

菩提心觀釋一卷

【現代漢語翻譯】現代漢語譯本：無我。如果一切法都是無我的，那麼菩提心也是如此。正如佛陀所說，菩提心也是空、無相、無我的。一切法寂靜，沒有寂靜的表相。心原本平等，本來不生也不滅。那麼它的自性是什麼呢？回答是空性。空的自性是什麼呢？就像虛空一樣。正如佛陀所說，虛空的自性是空，沒有比喻可以形容。菩提心也是如此。菩提這個名稱，非自性，非表相，不生不滅，非覺悟，非不覺悟。如果能夠這樣瞭解，就叫做菩提心。又如佛陀所說，告訴秘密主（Vajrapani，金剛手菩薩）：如實地瞭解自己的本心，對於任何有為法都不可得，所以叫做阿耨多羅三藐三菩提（Anuttara-samyak-sambodhi，無上正等正覺）。又告訴秘密主：應當如實地觀察自己的心，然後發起方便，觀察眾生，知道眾生對於自覺的本性不能如實地瞭解，生起疑惑、虛妄、顛倒、執著，承受種種輪迴的巨大痛苦。我因此生起大悲心，令一切眾生對於自己的心法如實地證悟，這就叫做菩提心，也叫做利益心、安樂心、最上心、法界善覺心。以這樣的智慧，攝受一切眾生，所以叫做菩提心。發起此心，所獲得的福德就像虛空一樣沒有邊際，其功德海也是無量的。即使經歷無數劫，功德也不會窮盡。這樣就叫做發起一切智的根本、最上的菩提心。《菩提心觀釋》一卷

【English Translation】 English version: Non-self. If all dharmas are without self, so too is Bodhicitta (the mind of enlightenment). As the Buddha said, Bodhicitta is also empty, without characteristics, and without self. All dharmas are tranquil, without the characteristic of tranquility. The mind is originally equal, originally unborn and unceasing. What then is its nature? The answer is emptiness. What is the nature of emptiness? It is like space. As the Buddha said, the nature of space is empty and without comparison. The mind of Bodhi is also like this. The name 'Bodhi' is neither nature nor characteristic, neither arising nor ceasing, neither awakened nor unawakened. If one understands in this way, it is called Bodhicitta. Furthermore, as the Buddha said, tell Secret Lord (Vajrapani, the Bodhisattva Vajrapani): To truly understand one's own original mind, nothing can be obtained from any conditioned dharma; therefore, it is called Anuttara-samyak-sambodhi (Unsurpassed Perfect Enlightenment). Again, tell Secret Lord: One should truly observe one's own mind, and then generate skillful means to observe sentient beings, knowing that sentient beings do not truly understand their own awakened nature, giving rise to doubt, delusion, inverted views, and attachments, and suffering all kinds of great suffering in samsara. Therefore, I generate great compassion, so that all sentient beings may truly realize their own mind-dharma; this is called Bodhicitta, also called the mind of benefit, the mind of peace, the supreme mind, the mind of good awakening in the Dharma realm. With such wisdom, one gathers all sentient beings, therefore it is called Bodhicitta. Generating this mind, the merit obtained is like space, without limit, and its ocean of merit is also immeasurable. Even if countless kalpas pass, the merit will not be exhausted. This is called generating the root of all-knowing wisdom, the supreme Bodhicitta. Commentary on Contemplating the Bodhi Mind, one volume