T46n1953_菩提心義
大正藏第 46 冊 No. 1953 菩提心義
No. 1953
菩提心義(海運)
菩提之心。成佛之本。發起之相。具在眾經。大事因緣莫過於此。欲正修覺不可不知。隨所見聞略辨其相。菩提心義。五門分別。一釋名義。二識體性。三辨一異。四明相狀。五述行愿。初釋名義者。梵云菩提此翻名覺。眾生迷覆名為不覺。今遇善友開發無明。省除迷覆求覺之心。名菩提心。發求菩提之心名菩提心。依主釋也。若悟名覺迷為不覺。譬如迷人依方故迷。眾生爾耳。依覺故迷。若離於覺則無不覺。猶是言之。菩提與心不得為二。菩提與心。相違釋也。二釋體性者。如義府說。三辨一異者。心與菩提性無有二。由無二故不可分別。此就理體無差別門。故華嚴云。如心佛亦爾。如佛眾生然。心佛與眾生。是三無差別。虛空藏經第四亦云。世尊常演說法無盡。有情及虛空。菩提心佛法。若依進修起行愿門。即發起妄心求菩提故名菩提心。故起信云。云何熏習。起凈法不斷。所謂以有真如法故。能熏習無明。以熏習因緣力故。則令妄心厭生死苦。樂求涅槃。以妄心有厭求因緣故。即熏習真如。自信已性。知心妄動無前境界。修遠離法。以如實知無前境界故。種種方便起隨順行。不取不念。乃至久
遠熏習力故。無明則滅。以無明滅故心無有起。心無起故境界隨滅。以因緣俱滅故心相皆盡。名得涅槃成自然業等。此則棄妄成真。發起妄心。求起真覺。即真妄為異也。而實離真無妄。妄體即真。以不覺者即本覺故。是非異也。四明相狀者。發菩提心之相狀有二。一明行位相。二辨功用相。行位相狀者。長耳三藏云。初習種性發心有三。一假想發。二輕想發。三信想發。初假想發者。由三種力。一善友力。謂善知識。二行力。謂受律儀。三法力。通別二因。通謂如來藏內熏之性。別謂信等五根。由此三力。假起求菩提想。自利利他漸次修習。譬如輕毛無所倚著。名輕想發。后漸漸修。信心澄凈得入十住。名信想發。起信論云。發心有三。一者信成就發心。二者解脫髮心。三者證發心。初信成就發心者。謂不定聚眾生。有熏習善根力故。信業果報。能起十善。厭生死苦。欲求無上菩提。乃至云。經一萬劫。信心成就故。諸佛菩薩教令發心。或以大悲。能自發心。或因正法欲滅。以護法因緣。能自發心得入十住。此則同前信想發心也。本業經云。是信想菩薩。於十千劫。行十戒法。當入十信心。入初住位。即發心住也。仁王經云。習種性有十信。已超二乘一切善地。起信又云。發何等心。略說有三。一者直心。正念真如
【現代漢語翻譯】 現代漢語譯本 由於長期的熏習力量，無明（avidyā，對事物真相的迷惑）就會消滅。因為無明消滅的緣故，心識不再生起。因為心識不再生起，境界也隨之消滅。因為因緣都消滅的緣故，心和相都歸於寂滅，這被稱為證得涅槃（nirvāṇa，解脫），成就自然之業等等。這就是捨棄虛妄而成就真實。如果發起虛妄之心，去尋求生起真實的覺悟，那就是把真和妄看作是不同的。但實際上，離開真就沒有妄，妄的本體就是真。因為不覺悟的人，其本性就是本覺。所以，真和妄並不是不同的。四、闡明相狀：發起菩提心（bodhicitta，覺悟之心）的相狀有兩種：一是闡明行位之相，二是辨別功用之相。行位之相：長耳三藏說，最初的習種性（處於修行初始階段）發心有三種：一是假想發，二是輕想發，三是信想發。最初的假想發，是由於三種力量：一是善友力，即善知識（kalyāṇa-mitra，良師益友）；二是行力，即受持律儀（śīla，戒律）；三是法力，包括通因和別因。通因是指如來藏（Tathāgatagarbha，如來藏）中內在熏習的本性，別因是指信等五根（pañcendriya，五種能力）。由於這三種力量，假想生起求菩提的想法，逐漸修習自利利他的行為。譬如輕毛沒有依靠，這叫做輕想發。之後漸漸修習，信心澄凈，得以進入十住位（daśa-bhūmi，菩薩修行的十個階段），這叫做信想發。《起信論》說，發心有三種：一是信成就發心，二是解脫髮心，三是證發心。最初的信成就發心，是指不定聚（anitya-rāśi，不確定的人群）的眾生，因為有熏習善根的力量，相信業果報應，能夠生起十善業（daśa-kuśala，十種善行），厭惡生死之苦，想要尋求無上菩提，乃至說，經過一萬劫（kalpa，極長的時間單位），信心成就的緣故，諸佛菩薩教導他們發心，或者因為大悲心（mahākaruṇā，偉大的慈悲），能夠自己發心，或者因為正法（sad-dharma，真正的佛法）將要滅亡，以護持佛法的因緣，能夠自己發心而進入十住位。這和前面的信想發心是相同的。《本業經》說，這是信想菩薩，在一萬劫中，修行十戒法（daśa-śīla，十條戒律），應當進入十信心位（daśa-śraddhā-bhūmi，十種信心階段），進入初住位，也就是發心住。《仁王經》說，習種性有十信，已經超越二乘（śrāvaka-yāna and pratyekabuddha-yāna，聲聞乘和緣覺乘）的一切善地。《起信論》又說，發的是什麼心？簡略地說有三種：一是直心，正念真如（tathatā，事物的真實本性）。
【English Translation】 English version Due to the power of prolonged habituation, ignorance (avidyā, delusion about the true nature of things) is extinguished. With the extinction of ignorance, the mind no longer arises. With the cessation of the mind, the realm of objects also vanishes. Because all causes and conditions are extinguished, both mind and form cease to exist, which is called attaining nirvāṇa (liberation), accomplishing natural actions, and so on. This is abandoning falsehood and achieving truth. If one initiates a false mind to seek the arising of true enlightenment, then one is regarding truth and falsehood as different. But in reality, there is no falsehood apart from truth; the essence of falsehood is truth. Because those who are unenlightened are inherently enlightened. Therefore, truth and falsehood are not different. Four, clarifying the characteristics: There are two aspects to the arising of bodhicitta (the mind of enlightenment): first, clarifying the characteristics of the stages of practice; second, distinguishing the characteristics of function. The characteristics of the stages of practice: The Tripiṭaka Master with Long Ears said that the initial arising of the mind in the stage of learning the seed nature has three types: first, arising through imagination; second, arising through light thought; third, arising through faith. The initial arising through imagination is due to three forces: first, the force of good friends, namely, kalyāṇa-mitra (virtuous spiritual friends); second, the force of practice, namely, upholding the śīla (precepts); third, the force of the Dharma, including both general and specific causes. The general cause refers to the nature of inner habituation within the Tathāgatagarbha (the womb of the Tathāgata), and the specific cause refers to the five indriyas (five faculties) such as faith. Due to these three forces, the thought of seeking bodhi arises through imagination, and one gradually cultivates actions that benefit oneself and others. Like a light feather without support, this is called arising through light thought. Later, through gradual cultivation, faith becomes clear and pure, and one is able to enter the ten bhūmis (ten stages of bodhisattva practice), which is called arising through faith. The Awakening of Faith Treatise says that there are three types of arising of the mind: first, arising of the mind through the accomplishment of faith; second, arising of the mind through liberation; third, arising of the mind through realization. The initial arising of the mind through the accomplishment of faith refers to sentient beings of the anitya-rāśi (undetermined group), who, because of the power of habituating good roots, believe in the karmic consequences, are able to generate the ten kuśalas (ten wholesome actions), are weary of the suffering of birth and death, and desire to seek unsurpassed bodhi, and even after ten kalpas (eons), because of the accomplishment of faith, the Buddhas and Bodhisattvas teach them to arouse the mind, or because of mahākaruṇā (great compassion), they are able to arouse the mind themselves, or because the sad-dharma (true Dharma) is about to perish, they are able to arouse the mind themselves and enter the ten abodes through the cause of protecting the Dharma. This is the same as the previous arising of the mind through faith. The Original Karma Sutra says that this is a bodhisattva of faith, who, in ten thousand kalpas, practices the ten śīlas (ten precepts), and should enter the ten śraddhā-bhūmis (ten stages of faith), entering the first abode, which is the abode of arousing the mind. The Benevolent King Sutra says that the seed nature of learning has ten faiths, which have already surpassed all the good grounds of the two vehicles (śrāvaka-yāna and pratyekabuddha-yāna). The Awakening of Faith Treatise also says, 'What kind of mind is aroused?' Briefly speaking, there are three: first, the straightforward mind, rightly mindful of tathatā (suchness).
法故。二者深心。樂集一切諸善行故。三者大悲心。欲拔一切眾生苦故。乃至云。菩薩發是心故。則得少分見於法身。以見法身故。隨其願力。能現八種。利益眾生等。二解行發心者。當知轉勝。以是菩薩從初正信已來。于第一阿僧祇劫。將欲滿故。于真如法中。深解現前。所修離相等。三證發心者。從凈心地。乃至菩薩究竟地。證何境界。所謂真如。乃至云。又是菩薩發心相者。有三種心微細之相。一者真心。無分別名。二者方便心。自然遍行。利益眾生故。三者業識心。微細起滅故等。二辨功用相者。維摩經云。欲得佛身斷一切眾生病者。當發阿耨多羅三藐三菩提心。華嚴七十八云。菩提心者。由如種子。能生一切諸佛法故。菩提心者。由如良田。能長眾生白凈法故。菩提心者由如大地。能持一切諸世間故。菩提心者由如凈水。能洗一切煩惱垢故。菩提心者。由如大風。普於世間無所礙故。菩提心者。由如盛火。能燒一切諸見薪故。菩提心者。由如凈日。普照一切諸世間故。菩提心者。由如盛月諸白凈法悉圓滿故。菩提心者。由如明燈。能放種種凈光明故。菩提心者。由如凈目。普見一切安危處故。菩提心者。由如大道。普令得入大智城故。菩提心者。由如正濟。令其得離諸邪法故。乃至云。善男子。若有發阿耨
【現代漢語翻譯】 現代漢語譯本： 因為法的緣故。二者是深心，樂於積聚一切善行。三者是大悲心，想要拔除一切眾生的痛苦。乃至說，菩薩因為發起這樣的心，就能稍微見到法身。因為見到法身，隨著他的願力，能夠顯現八種利益眾生的事等等。二、解行發心，應當知道更加殊勝。因為這位菩薩從最初生起正信以來，在第一個阿僧祇劫（asaṃkhya kalpa，無數大劫）將要圓滿的時候，對於真如法（tathatā，事物的真實如是之性）有了深刻的理解並顯現在前，所修的都是遠離相的法等等。三、證發心，從凈心地（第九地）乃至菩薩究竟地（佛果），證得什麼境界？就是所謂的真如。乃至說，菩薩發心的相，有三種微細的相。一是真心，沒有分別之名。二是方便心，自然普遍地執行，利益眾生。三是業識心，微細地生起和滅去等等。二、辨別功用之相，維摩經（Vimalakīrti Nirdeśa Sūtra）說：『想要得到佛身，斷除一切眾生的疾病，應當發起阿耨多羅三藐三菩提心（anuttarā-samyak-saṃbodhi-citta，無上正等正覺之心）。』華嚴經（Avataṃsaka Sūtra）第七十八卷說：『菩提心（bodhicitta，覺悟之心）猶如種子，能生一切諸佛之法。菩提心猶如良田，能生長眾生清凈之法。菩提心猶如大地，能承載一切諸世間。菩提心猶如凈水，能洗滌一切煩惱垢。菩提心猶如大風，普遍於世間沒有阻礙。菩提心猶如盛火，能焚燒一切諸見之薪。菩提心猶如凈日，普遍照耀一切諸世間。菩提心猶如盛月，一切白凈之法都圓滿。菩提心猶如明燈，能放出種種清凈光明。菩提心猶如凈目，普遍看見一切安穩和危險之處。菩提心猶如大道，普遍令眾生得以進入大智慧之城。菩提心猶如正濟，令眾生得以脫離各種邪法。』乃至說：『善男子，若有人發阿耨多羅三藐三菩提心』
【English Translation】 English version: Because of the Dharma. Secondly, it is the profound mind, delighting in accumulating all good deeds. Thirdly, it is the great compassionate mind, desiring to remove the suffering of all sentient beings. It is even said that because a Bodhisattva generates such a mind, he can see a small part of the Dharmakāya (法身, Dharma body). Because he sees the Dharmakāya, according to his vows, he can manifest eight kinds of benefits for sentient beings, and so on. Secondly, the mind of understanding and practice is known to be even more excellent. Because this Bodhisattva, from the initial arising of right faith, when the first asaṃkhya kalpa (阿僧祇劫, countless great eons) is about to be completed, has a deep understanding of the Tathatā (真如, suchness) and it manifests before him, and what he cultivates is the Dharma of being apart from characteristics, and so on. Thirdly, the mind of realization, from the Pure Land Ground (凈心地, ninth bhumi) up to the ultimate ground of a Bodhisattva (佛果, Buddhahood), what state is realized? It is what is called Tathatā. It is even said that the aspect of a Bodhisattva's mind has three subtle aspects. First is the true mind, without the name of discrimination. Second is the mind of skillful means, naturally and universally acting to benefit sentient beings. Third is the mind of karmic consciousness, subtly arising and ceasing, and so on. Secondly, distinguishing the aspect of function, the Vimalakīrti Nirdeśa Sūtra (維摩經) says: 'If you want to obtain the Buddha body and cut off all the diseases of sentient beings, you should generate the mind of anuttarā-samyak-saṃbodhi (阿耨多羅三藐三菩提心, unsurpassed, complete and perfect enlightenment).' The Avataṃsaka Sūtra (華嚴經), chapter seventy-eight, says: 'The Bodhicitta (菩提心, mind of enlightenment) is like a seed, capable of generating all the Dharmas of the Buddhas. The Bodhicitta is like a good field, capable of growing the pure Dharmas of sentient beings. The Bodhicitta is like the earth, capable of supporting all the worlds. The Bodhicitta is like pure water, capable of washing away all the defilements of afflictions. The Bodhicitta is like a great wind, universally unobstructed in the world. The Bodhicitta is like a blazing fire, capable of burning all the fuel of views. The Bodhicitta is like a pure sun, universally illuminating all the worlds. The Bodhicitta is like a full moon, all pure Dharmas are complete. The Bodhicitta is like a bright lamp, capable of emitting various pure lights. The Bodhicitta is like pure eyes, universally seeing all safe and dangerous places. The Bodhicitta is like a great road, universally enabling entry into the city of great wisdom. The Bodhicitta is like a proper ferry, enabling one to be separated from all evil Dharmas.' It is even said: 'Good man, if someone generates the mind of anuttarā-samyak-saṃbodhi'
多羅三藐三菩提心者。則已出生無量功德。普能攝取一切智道。善男子。譬如有人得無畏藥離五恐怖。何等為五。所謂。火不能燒。毒不能中。刀不能傷。水不能漂。煙不能熏。菩薩摩訶薩。亦復如是。得一切智菩提心藥。貪火不燒。瞋毒不中。惑刀不傷。有流不漂。諸覺觀煙。不能熏害。善男子。譬如有人得解脫藥終無橫難。菩薩摩訶薩。亦復如是。得菩提心解脫智藥。永離一切生死橫難。善男子。譬如有人持摩訶應伽藥。毒蛇聞氣即皆遠去。菩薩摩訶薩。亦復如是。持菩提心大應伽藥。一切煩惱諸惡毒蛇。聞其氣者。悉皆散滅。第五明行愿者。顯揚云。世俗發心者。為對智者前。發弘誓願。乃至云。我從今日發無上菩提心。為欲饒益諸有情故。從今已往。凡我所修六波羅蜜。皆為證得無上菩提故。我今與諸菩薩摩訶薩。和合出家。愿尊證知。我是菩薩。毗盧遮那疏云。發菩提心者。謂生決定誓願。一向志求一切智智。必當普度法界眾生。此心由如幢旗。是眾行導首。由如種子。是萬德根本。若不發此心。亦如未托歌羅羅。則大悲胎藏。何所養育。又云。日喻本凈菩提心。即是毗盧遮那自體。月喻菩提行。白月十五日眾行圓滿。喻成菩提。黑月十五日眾行皆息。喻般涅槃。中間與時升降。喻方便善巧等。發菩提心經
【現代漢語翻譯】 現代漢語譯本 所謂『多羅三藐三菩提心』（Anuttara-samyak-sambodhi-citta，無上正等正覺之心），就已經出生了無量的功德，普遍能夠攝取一切智慧之道。善男子，譬如有人得到了無畏藥，遠離五種恐怖。哪五種呢？就是：火不能燒，毒不能侵，刀不能傷，水不能漂，煙不能熏。菩薩摩訶薩也是這樣，得到了一切智菩提心藥，貪慾之火不能燒，嗔恨之毒不能侵，迷惑之刀不能傷，生死之流不能漂，各種覺觀之煙，不能熏害。 善男子，譬如有人得到了解脫藥，最終沒有橫禍災難。菩薩摩訶薩也是這樣，得到了菩提心解脫智藥，永遠遠離一切生死的橫禍災難。善男子，譬如有人持有摩訶應伽藥（Mahā-aṅga-藥名），毒蛇聞到氣味就都遠遠地離開。菩薩摩訶薩也是這樣，持有菩提心大應伽藥，一切煩惱諸惡毒蛇，聞到這氣味，都全部散滅。 第五，關於明行愿，顯揚論中說，世俗發心的人，是爲了在智者面前，發出弘大的誓願。乃至說：『我從今日起，發無上菩提心，爲了饒益一切有情眾生。從今以後，凡是我所修的六波羅蜜（ṣaṭ-pāramitā，六度），都是爲了證得無上菩提。我今天與各位菩薩摩訶薩，一起出家。愿您（佛）證知，我是菩薩。』 《毗盧遮那疏》（Vairocanābhisaṃbodhi-sūtra）中說，發菩提心的人，就是生起決定的誓願，一心一意地追求一切智智（sarvākāra-jñāna，一切種智），必定要普遍地度脫法界眾生。這顆心猶如幢幡旗幟，是各種修行的引導者，猶如種子，是萬種功德的根本。如果不發這顆心，就像沒有寄託歌羅羅（kalala，受精卵），那麼大悲胎藏，又用什麼來養育呢？ 又說，太陽比喻本凈菩提心，就是毗盧遮那（Vairocana）的自體。月亮比喻菩提行，白月十五日各種修行圓滿，比喻成就菩提。黑月十五日各種修行都停止，比喻般涅槃（parinirvāṇa）。中間隨著時間升降，比喻方便善巧等等。《發菩提心經》
【English Translation】 English version The 『Anuttara-samyak-sambodhi-citta』 (supreme, complete enlightenment mind) has already given rise to immeasurable merits and can universally encompass all paths of wisdom. Good man, it is like someone who obtains a fearless medicine and is free from five terrors. What are the five? They are: fire cannot burn, poison cannot harm, knives cannot wound, water cannot drown, and smoke cannot suffocate. A Bodhisattva-Mahasattva is also like this, having obtained the all-knowing Bodhi-citta medicine, the fire of greed cannot burn, the poison of hatred cannot harm, the knife of delusion cannot wound, the stream of existence cannot drown, and the smoke of various perceptions cannot suffocate. Good man, it is like someone who obtains the medicine of liberation and ultimately has no unexpected difficulties. A Bodhisattva-Mahasattva is also like this, having obtained the Bodhi-citta liberation wisdom medicine, forever free from all unexpected difficulties of birth and death. Good man, it is like someone who holds the Mahā-aṅga medicine (name of a medicine), poisonous snakes will all go far away upon smelling its scent. A Bodhisattva-Mahasattva is also like this, holding the Bodhi-citta great aṅga medicine, all afflictions and evil poisonous snakes, upon smelling its scent, will all scatter and vanish. Fifth, regarding the vows of clear conduct, the Śūnyatā-sampatti states that those who generate the mind of enlightenment in the mundane world do so to make great vows before the wise. It even says: 『From this day forward, I generate the supreme Bodhi-citta, for the sake of benefiting all sentient beings. From now on, all the six pāramitās (ṣaṭ-pāramitā, six perfections) that I cultivate are for the sake of attaining supreme Bodhi. Today, I am ordaining with all the Bodhisattva-Mahasattvas. May you (Buddha) acknowledge that I am a Bodhisattva.』 The Vairocanābhisaṃbodhi-sūtra states that those who generate the Bodhi-citta are said to give rise to a firm vow, single-mindedly seeking all-knowing wisdom (sarvākāra-jñāna, all aspects of wisdom), and are certain to universally liberate all beings in the Dharma realm. This mind is like a banner, a guide for all practices, and like a seed, the root of all virtues. If this mind is not generated, it is like not entrusting a kalala (embryo), then what will nurture the womb of great compassion? It also says that the sun is a metaphor for the inherently pure Bodhi-citta, which is the self-nature of Vairocana. The moon is a metaphor for Bodhi practice, the full moon on the fifteenth day represents the perfection of all practices, a metaphor for attaining Bodhi. The dark moon on the fifteenth day represents the cessation of all practices, a metaphor for parinirvāṇa. The intermediate rising and falling with time is a metaphor for skillful means, etc. Sūtra on Generating the Bodhi-citta.
云。若菩薩親近善知識。供養諸佛。修習善根。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。若人能具如是十方。乃能發於無上菩提之心。復有四緣能發是心。一者思惟諸佛。二者觀身過患。三者慈愍眾生。四者求最勝果。一思惟諸佛者。三世諸佛。初始發心具煩惱性。亦如我今。發大明慧。于無明㲉。建立勝心。積集苦行。度生死海。捨身命財。求一切智。今皆成就。若此菩提。是可得法。我亦應得故。發菩提心。二觀身過患者。自觀我身。九孔常流臭穢不凈。生厭離故。又觀五陰四大。俱能興造無量惡業。具貪瞋癡無量煩惱。如泡如沫唸唸無常。求舍離故發菩提心。三慈愍眾生者。見諸眾生。無明所縛。眾苦所纏。集不善業。受大劇苦。舍離正法。信受邪道。沒煩惱河。不求解脫。轉造眾惡。愍念彼故。發菩提心。四求最勝果者。見諸如來。相好莊嚴。有戒定慧。知見清凈。十力無畏。大悲三念。具一切智。憐愍眾生。常住法身。清凈無染。為修習故。發菩提心。又云。發菩提心者。先當堅固發於正愿。所謂四弘誓等。立志堅強。作大要誓。常修正行。所謂六波羅蜜等。故此佛剎經中。虛空王立誓云。對於大眾前。我發菩提心。誓度諸群生。皆離於眾苦。愿從今已后。若我有染污
【現代漢語翻譯】 現代漢語譯本：云：如果菩薩親近善知識（kalyāṇa-mitra，指好的老師或朋友），供養諸佛，修習善根，立志追求殊勝的佛法，內心常常柔和，遇到苦難能夠忍受，慈悲心淳樸深厚，以平等心對待一切眾生，信奉並喜愛大乘佛法，追求佛的智慧。如果有人能夠具備以上十種品行，才能發起無上菩提之心（anuttarā-samyak-saṃbodhi-citta，指無上正等正覺之心）。 又有四種因緣能夠引發這種菩提心：一是思惟諸佛，二是觀察自身過患，三是慈愍眾生，四是求取最殊勝的果報。 一、思惟諸佛：過去、現在、未來三世諸佛，最初發菩提心時，也和我們現在一樣，具有煩惱的本性。但他們發起廣大的智慧，在無明的黑暗中，建立殊勝的志願，積累種種苦行，度過生死輪迴的苦海，捨棄身命和財物，追求一切智慧（sarvajñā，指佛陀所證悟的遍知一切的智慧），現在都已成就。既然這菩提是可以通過修行而獲得的，那麼我也應該能夠獲得，因此發起菩提心。 二、觀察自身過患：自己觀察自身，九孔常常流出臭穢不凈之物，因此產生厭惡和遠離之心。又觀察五陰（skandha，指色、受、想、行、識五種構成要素）和四大（mahābhūta，指地、水、火、風四大元素），都能引發無量的惡業，具有貪、嗔、癡等無量煩惱，如同水泡和泡沫一樣，唸唸都在變化，沒有常住不變的自性。爲了求得舍離這些過患，因此發起菩提心。 三、慈愍眾生：看到各種眾生，被無明所束縛，被種種痛苦所纏繞，造作不善的業，承受巨大的痛苦，捨棄正確的佛法，信奉並接受邪惡的道路，沉沒在煩惱的河流中，不求解脫，反而不斷造作各種惡業。因為憐憫他們，所以發起菩提心。 四、求最勝果：看到諸如來，具有美好的相貌和莊嚴的身形，具有戒、定、慧三學，知見清凈，具有十力（daśa-bala，指佛陀所具有的十種力量）和無畏（vaiśāradya，指佛陀的四種無所畏懼的自信），具有大悲心和三種憶念（smṛti-upasthāna，指佛陀對眾生的三種憶念和關懷），具有一切智慧，憐憫眾生，常住于清凈無染的法身（dharma-kāya，指佛陀的法性之身）。爲了修習成就這些功德，因此發起菩提心。 又說：發起菩提心的人，首先應當堅定地發起正確的誓願，比如四弘誓願等。立下堅定的志向，作出偉大的誓言，常常修正自己的行為，比如六波羅蜜（ṣaṭ-pāramitā，指佈施、持戒、忍辱、精進、禪定、智慧六種到達彼岸的方法）等。因此，在這部佛剎經中，虛空王立下誓言說：『在大家面前，我發起菩提心，誓願度脫一切眾生，使他們都脫離各種痛苦。愿從今以後，如果我有了染污……』
【English Translation】 English version: It is said: If a Bodhisattva associates with good spiritual friends (kalyāṇa-mitra, meaning good teachers or friends), makes offerings to all Buddhas, cultivates roots of goodness, aspires to superior Dharma, maintains a gentle and harmonious mind, endures suffering, possesses pure and profound compassion, maintains deep equality, believes in and delights in Mahayana Buddhism, and seeks the wisdom of the Buddha. If one can possess these ten qualities, then one can generate the unsurpassed Bodhi-citta (anuttarā-samyak-saṃbodhi-citta, meaning the mind of unsurpassed complete and perfect enlightenment). Furthermore, there are four causes that can generate this mind: first, contemplating the Buddhas; second, observing the faults of one's own body; third, having compassion for sentient beings; and fourth, seeking the most supreme fruit. First, contemplating the Buddhas: The Buddhas of the past, present, and future, when they initially generated the Bodhi-citta, also possessed afflictions just as we do now. However, they generated great wisdom, established a supreme aspiration in the darkness of ignorance, accumulated various ascetic practices, crossed the sea of birth and death, and sacrificed their lives and possessions to seek all-knowing wisdom (sarvajñā, referring to the wisdom of the Buddha who has realized the knowledge of everything), and now they have all achieved it. Since this Bodhi is attainable through practice, then I should also be able to attain it, therefore I generate the Bodhi-citta. Second, observing the faults of one's own body: Observing one's own body, the nine orifices constantly discharge foul and impure substances, thus generating a sense of disgust and detachment. Furthermore, observing the five skandhas (skandha, referring to the five aggregates of form, feeling, perception, mental formations, and consciousness) and the four great elements (mahābhūta, referring to the four great elements of earth, water, fire, and wind), they can all generate limitless evil deeds, possessing limitless afflictions such as greed, hatred, and delusion, like bubbles and foam, constantly changing from moment to moment, without a permanent and unchanging nature. In order to seek to abandon these faults, therefore I generate the Bodhi-citta. Third, having compassion for sentient beings: Seeing various sentient beings, bound by ignorance, entangled by various sufferings, creating unwholesome karma, enduring great pain, abandoning the correct Dharma, believing in and accepting evil paths, sinking in the river of afflictions, not seeking liberation, but instead constantly creating various evil deeds. Because of compassion for them, I generate the Bodhi-citta. Fourth, seeking the most supreme fruit: Seeing the Tathagatas, possessing beautiful features and adorned forms, possessing the three learnings of morality, concentration, and wisdom, with pure knowledge and vision, possessing the ten powers (daśa-bala, referring to the ten powers possessed by the Buddha) and fearlessness (vaiśāradya, referring to the four kinds of fearlessness and confidence of the Buddha), possessing great compassion and the three mindfulnesses (smṛti-upasthāna, referring to the Buddha's three mindfulnesses and concerns for sentient beings), possessing all-knowing wisdom, having compassion for sentient beings, abiding permanently in the pure and undefiled Dharma-kāya (dharma-kāya, referring to the Dharma body of the Buddha). In order to cultivate and achieve these merits, therefore I generate the Bodhi-citta. It is also said: One who generates the Bodhi-citta should first firmly generate the correct vows, such as the Four Great Vows. Establish firm aspirations, make great vows, and constantly correct one's own behavior, such as the Six Perfections (ṣaṭ-pāramitā, referring to the six methods of reaching the other shore: giving, morality, patience, diligence, concentration, and wisdom). Therefore, in this Buddha-kṣetra Sutra, the Space King made a vow, saying: 'In front of everyone, I generate the Bodhi-citta, vowing to liberate all sentient beings, so that they may all be free from various sufferings. May it be from now on, if I have defilement...'
瞋恚嫉妒心。並我慢貪愛。是欺誑十方及現在諸佛。乃至云。由斯誠實言。地動六種。我若不實語。四大互遷易等。又發菩提心經云。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等。若具如是誓願。堅固勇猛修施戒忍進定慧慈悲喜捨無有退轉。是名真發菩提心也。維摩經云。發阿耨多羅三藐三菩提心者。是即出家是即具足也。
菩提心義
【現代漢語翻譯】 現代漢語譯本：嗔恨、嫉妒之心，以及我慢、貪愛，都是欺騙十方和現在諸佛的行為。乃至說：『由於這誠實之言，大地發生六種震動。』如果我說不真實的話，四大（地、水、火、風）互相遷移變易等。《發菩提心經》中說，立下決定的誓言，有五件事可以堅持：一是能夠堅定其心，二是能夠制伏煩惱，三是能夠遮止放逸，四是能夠破除五蓋（貪慾蓋、嗔恚蓋、睡眠蓋、掉悔蓋、疑法蓋），五是能夠勤奮修行六波羅蜜（佈施、持戒、忍辱、精進、禪定、智慧）等。如果具備這樣的誓願，堅定勇猛地修習佈施、持戒、忍辱、精進、禪定、智慧、慈悲喜捨，沒有退轉，這才是真正發菩提心。 《維摩詰經》中說：『發起阿耨多羅三藐三菩提心（無上正等正覺之心）的人，就是出家，就是具足（圓滿具足一切功德）。』 菩提心義
【English Translation】 English version: Anger, jealousy, arrogance, and greed are all acts of deceiving the Buddhas of the ten directions and the present. It is even said: 'Due to this truthful speech, the earth shakes in six ways.' If I speak untruthfully, the four elements (earth, water, fire, and wind) will mutually shift and change, and so on. The Bodhi-citta Sutra says that establishing a firm vow has five things to uphold: first, it can strengthen the mind; second, it can subdue afflictions; third, it can prevent indulgence; fourth, it can break through the five hindrances (greed, anger, drowsiness, restlessness, and doubt); and fifth, it can diligently practice the six Paramitas (perfections) (generosity, morality, patience, diligence, concentration, and wisdom), and so on. If one possesses such vows, firmly and courageously cultivating generosity, morality, patience, diligence, concentration, wisdom, loving-kindness, compassion, joy, and equanimity without regression, this is called truly generating Bodhi-citta (the mind of enlightenment). The Vimalakirti Sutra says: 'One who generates the Anuttara-samyak-sambodhi-citta (the mind of unsurpassed, complete, and perfect enlightenment) has already left home and is already fully ordained.' The Meaning of Bodhi-citta (the mind of enlightenment)