大乘本生心地觀經發菩提心品第十一
Mahayana Sutra of Meditation on the Mind-Ground of the Original Nature, Chapter 11: Generating the Bodhi Mind
爾時薄伽梵，已能善獲一切如來灌頂寶冠超過三界，已得圓滿陀羅尼自在，已善圓證三摩地自在，妙善成就一切智智、一切種智，能作有情種種差別。時，薄伽梵為諸眾生宣說觀心妙法門已，告文殊師利菩薩摩訶薩言：「大善男子！我為眾生已說心地，亦復當說發菩提心大陀羅尼，令諸有情發阿耨多羅三藐三菩提心速圓妙果。」
At that time, the Blessed One had already perfectly attained the jeweled crown of empowerment from all Tathagatas, surpassing the three realms. He had already achieved mastery of dharani in full, and had perfectly realized mastery of samadhi. He had wonderfully accomplished the wisdom of all wisdom and the wisdom of all modes, and could bring about the various distinctions among sentient beings. Then, the Blessed One, having taught the wonderful Dharma method of contemplating the mind for the sake of all beings, addressed the Bodhisattva Mahasattva Manjushri, saying: "Great good man! I have already taught the mind-ground for the sake of beings, and now I shall also teach the great dharani of generating the mind of enlightenment, so that all sentient beings who generate the mind of unsurpassed perfect enlightenment may swiftly fulfill the wondrous fruit."
爾時，文殊師利菩薩白佛言：「世尊！如佛所說，過去已滅，未來未至，現在不住，三世所有一切心法，本性皆空，彼菩提心，說何名發？善哉世尊！願為解說斷諸疑網，令趣菩提。」
At that time, Manjushri Bodhisattva said to the Buddha: "World-Honored One, as you have taught, the past is already gone, the future has not yet arrived, and the present does not remain. All mental phenomena of the three times are empty by nature. Then this bodhi mind—what is it called 'raising'? Excellent, World-Honored One! Please explain this for us, to cut through the net of doubts and lead us toward enlightenment."
佛告文殊師利：「善男子！諸心法中起眾邪見，為欲除斷六十二見種種見故，心心所法我說為空，如是諸見無依止故。譬如叢林蒙密茂盛，師子白象、虎狼惡獸潛住其中，毒發害人，逈絕行跡。時有智者以火燒林，因林空故諸大惡獸無復遺餘。心空見滅，亦復如是。又，善男子！以何因緣立空義邪？為滅煩惱從妄心生，而說是空。善男子！若執空理為究竟者，空性亦空，執空作病亦應除遣。何以故？若執空義為究竟者，諸法皆空無因無果，路伽邪陀有何差別？善男子！如阿伽陀藥能療諸病，若有病者服之必差，其病既愈藥隨病除，無病服藥藥還成病。善男子！本設空藥為除有病，執有成病執空亦然，誰有智者服藥取病？善男子！若起有見勝起空見，空治有病，無藥治空。善男子！以是因緣，服於空藥除邪見已，自覺悟心能發菩提，此覺悟心即菩提心，無有二相。善男子！自覺悟心有四種義。云何為四？謂諸凡夫有二種心，諸佛菩薩有二種心。善男子！凡夫二心其相云何？一者眼識乃至意識，同緣自境名自悟心。二者離於五根心心所法，和合緣境名自悟心。善男子！如是二心能發菩提。善男子！賢聖二心其相云何？一者觀真實理智。二者觀一切境智。善男子！如是四種名自悟心。」
The Buddha said to Manjushri:
"Good sir, within the mental processes, all kinds of wrong views arise. In order to cut off and eliminate the sixty-two kinds of wrong views and all their variations, I teach that the mind and mental factors are empty. When these views have nothing to rely on, they cease. It is like a dense, tangled forest, thick and overgrown, where lions, white elephants, tigers, wolves, and vicious beasts lurk. Their poison harms people, and the paths through it are completely cut off. Then a wise person sets fire to the forest. Because the forest is burned away, all the great dangerous beasts are destroyed without a trace. The emptiness of mind and the disappearance of views is just like this.
"Furthermore, good sir, for what reason is the teaching of emptiness established? It is to eliminate the afflictions that arise from deluded mind—therefore it is called emptiness. Good sir, if someone clings to the principle of emptiness as ultimate, then even the nature of emptiness is empty. The illness of clinging to emptiness should also be removed. Why? If someone takes the meaning of emptiness as ultimate, then all things are empty with no cause and no effect—what difference would there be from the nihilistic views of Lokayata? Good sir, it is like the herb agada, which can cure all illnesses. If a sick person takes it, they will surely be healed. Once the illness is cured, the medicine is removed along with the illness. But if someone who is not sick takes the medicine, the medicine itself becomes an illness. Good sir, the medicine of emptiness was originally prescribed to remove the illness of grasping at existence. Clinging to existence becomes an illness, and clinging to emptiness is the same. Who with wisdom would take medicine and thereby contract illness? Good sir, if the view of existence arises, it is better than the view of emptiness arising. Emptiness treats the illness of existence, but there is no medicine to treat emptiness.
"Good sir, for this reason, after taking the medicine of emptiness and eliminating wrong views, the self-awakened mind can give rise to enlightenment. This awakened mind is itself the mind of enlightenment—there is no duality between them. Good sir, the self-awakened mind has four aspects. What are the four? Ordinary beings have two kinds of mind, and Buddhas and Bodhisattvas have two kinds of mind.
"Good sir, what are the characteristics of the two minds of ordinary beings? First, the eye consciousness and up to the mind consciousness, together perceiving their own objects—this is called self-awakened mind. Second, apart from the five sense faculties, the mind and mental factors come together to perceive objects—this is called self-awakened mind. Good sir, these two kinds of mind can give rise to enlightenment.
"Good sir, what are the characteristics of the two minds of the noble and sagely ones? First, the wisdom that contemplates true reality. Second, the wisdom that contemplates all objects. Good sir, these four are called the self-awakened mind."
爾時，文殊師利菩薩白佛言：「世尊！心無形相亦無住處，凡夫行者最初發心，依何等處？觀何等相？」
At that time, Manjushri Bodhisattva said to the Buddha: "World-Honored One, the mind has no form or appearance, and no place to abide. When ordinary practitioners first give rise to the aspiration for enlightenment, what should they rely on? What should they contemplate?"
佛言：「善男子！凡夫所觀菩提心相，猶如清淨圓滿月輪，於胸臆上明朗而住。若欲速得不退轉者，在阿蘭若及空寂室，端身正念結前如來金剛縛印，冥目觀察臆中明月，作是思惟：是滿月輪五十由旬無垢明淨，內外澄澈最極清涼，月即是心，心即是月。塵翳無染妄想不生，能令眾生身心清淨，大菩提心堅固不退。結此手印持念觀察。大菩提心微妙章句，一切菩薩最初發心清淨真言：
The Buddha said: "Good man! The image of the Bodhi Mind as perceived by ordinary beings is like a pure and full moon disc, bright and clear, resting upon the chest. If one wishes to quickly attain the stage of non-retrogression, one should go to a secluded place or an empty, quiet room, sit upright with right mindfulness, form the Tathagata's Vajra Binding Mudra, close the eyes, and visualize the bright moon within the chest, thinking thus: This full moon disc, fifty yojanas in size, is flawless, bright, and pure, clear inside and out, utterly cool and refreshing. The moon is the mind, and the mind is the moon. Free from the defilement of dust and obscuration, delusive thoughts do not arise. This can purify the body and mind of sentient beings, making the great Bodhi Mind firm and unwavering. Form this mudra, hold the recitation, and practice this visualization. The subtle and wondrous words of the great Bodhi Mind, the pure mantra for the initial aspiration of all Bodhisattvas:"
「唵(一)菩地(二)室多(三)牟致波(二合)(四)陀邪(五)弭(六)」
「此陀羅尼具大威德，能令行者不復退轉，去來現在一切菩薩，在於因地初發心時，悉皆專念持此真言，入不退地速圓正覺。善男子！時彼行者，端身正念，都不動搖，繫心月輪成熟觀察，是名菩薩觀菩提心成佛三昧。若有凡夫修此觀者，所起五逆、四重、十惡及一闡提，如是等罪盡皆消滅，即獲五種三摩地門。云何為五？一者剎那三昧、二者微塵三昧、三者白縷三昧、四者起伏三昧、五者安住三昧。云何名為剎那三昧？謂暫想念滿月而住。譬如獼猴身有所繫，遠不得去、近不得停，唯困飢渴須臾住止。凡夫觀心亦復如是，暫得三昧名為剎那。云何名為微塵三昧？謂於三昧少分相應。譬如有人常自食苦未曾食甜，於一時中得一塵蜜到於舌根，增勝歡喜倍生踊躍更求多蜜。如是行者，經於長劫食眾苦味，而今得與甘甜三昧少分相應，名為微塵。云何名為白縷三昧？謂凡夫人，自無始時盡未來際，今得此定。譬如染皂多黑色中見一白縷，如是行者，於多生死黑闇夜中，而今方得白淨三昧，名之為縷。云何名為起伏三昧？所謂行者觀心未熟，或善成立、未善成立，如是三昧猶稱低昂，名為起伏。云何名為安住三昧？修前四定心得安住，善能守護不染諸塵。如人夏中遠涉沙磧備受炎毒，其心渴乏殆無所堪，忽得雪山甘美之水、天酥陀等，頓除熱惱身意泰然，是故三昧名為安住。入此定已遠離惑障，發生無上菩提之芽，速登菩薩功德十地。」
爾時，會中無量人天，聞此甚深諸菩薩母不可思議大陀羅尼已，九萬八千諸菩薩等證歡喜地；無量眾生發阿耨多羅三藐三菩提心。