菩薩地持方便處發菩提心品第二
Chapter 2: Bodhicitta
菩薩初發心，是一切正願始，悉能攝受一切正願，是故初正願為自性願。菩薩發心而作是言：我當求無上菩提，安立一切眾生，令究竟無餘涅槃及如來大智。如是發心求菩薩道，是故初發心名為求行菩薩。緣於菩提及緣眾生而發心求，是故初發心攝受一切菩提善根，為上導、為極巧便、為功德具足、為極賢善、為極真實，於一切眾生悉捨惡行，於世間出世間正願為上無上，如是當知。初發心有五相：一者自性：二者行：三者緣：四者德：五者勝。初發心菩薩名為度大乘菩提諸菩薩數，是故初發心度之所攝。發是心已，漸得阿耨多羅三藐三菩提，是故初發心是菩提根本。發是心已，見諸眾生受無量苦，而起悲心欲度脫之，是故初發心是大悲所依。依初發心建立菩薩菩提分法，及眾生所作菩薩所學悉能修習，是故初發心是菩薩學之所依。如是初發心名為攝、名為根本、名為依。
A bodhisattva's initial aspiration is the beginning of all true vows. It can encompass all genuine vows, which is why this first true vow is called the vow of essential nature. When a bodhisattva awakens this aspiration, they declare: "I will seek supreme enlightenment, establish all beings in it, and lead them to ultimate nirvana and the great wisdom of a Buddha." By thus awakening the aspiration to follow the bodhisattva path, this initial resolve is known as the 'practitioner seeking the bodhisattva way.' It arises with both enlightenment and beings as its focus. Therefore, this first aspiration gathers all roots of virtue for enlightenment, serving as the supreme guide, the most skillful means, the complete accumulation of merit, the utmost goodness, and the highest truth. It renounces all harmful deeds toward beings and stands as the unsurpassed among all mundane and supramundane vows. Understand this accordingly.
The initial aspiration has five aspects: 1) its essential nature, 2) its practice, 3) its focus, 4) its qualities, and 5) its excellence. A bodhisattva who has made this first aspiration is counted among those traversing the Great Vehicle to enlightenment; thus, it is included within the path. After awakening this aspiration, one gradually attains perfect unsurpassed enlightenment, making it the very root of enlightenment. Having awakened this aspiration, one sees beings suffering immeasurably, stirs compassion, and seeks to liberate them; thus, it is the foundation of great compassion. Based on this initial aspiration, the factors of the bodhisattva's path are established, and all work for beings and bodhisattva training can be cultivated. Therefore, it is the foundation of bodhisattva learning. In this way, the initial aspiration is called the 'encompassing,' the 'root,' and the 'foundation.'
初發心菩薩有二種：一者出；二者不出。出者，從初發心乃至究竟終不退轉。不出者，則有退轉。退有二種：一者究竟退；二者不究竟退。究竟退者，退已終不復起菩薩之願。不究竟退者，退已還起。
A beginner bodhisattva falls into one of two categories: 1. Those who persevere 2. Those who do not
Those who persevere never regress from their initial aspiration all the way to final enlightenment. Those who do not persevere may experience regression.
Regression itself is of two kinds: 1. **Complete regression** – Once one falls back, the bodhisattva vow is never rekindled. 2. **Partial regression** – One falls back but later renews their resolve.
初發心菩薩有四種緣、四種因、四種力。云何四緣？一者善男子善女人，若見若聞諸佛菩薩有不可思議神通變化，彼見聞已即發是念：是為大事，不可思議，能為如是諸變化事。以此見聞為增上緣故，樂佛大智發菩提心。二者雖不見聞如上神變，聞說法者讚歎菩提及菩薩藏，聞則欣慶歡喜信樂。以此聞法為增上緣故，樂佛大智發菩提心。三者雖不聞法，見法滅相而作是念：無量眾生當遭大苦，菩薩住世則能除滅。我今當修菩提之道，護持正法，為諸眾生滅無量苦。以護法為增上緣故，樂佛大智發菩提心。四者不見法滅，見惡世眾生為十煩惱之所惱亂：一者愚癡；二者無慚愧；三者慳嫉；四者苦惱；五者穢污；六者煩惱；七者惡行；八者放逸；九者懈怠；十者不信。見已作是念：大濁世起，於此惡世尚不能發二乘之願，況能志求無上菩提？我當發心亦令他發。以濁世中發心難得為增上緣故，樂佛大智發菩提心。
For bodhisattvas who have just given rise to the resolve, there are four kinds of conditions, four kinds of causes, and four kinds of powers. What are the four conditions?
First, good men and good women who see or hear of the inconceivable miraculous transformations of the Buddhas and Bodhisattvas. Upon seeing or hearing this, they think: "This is a great matter, inconceivable, and they are able to perform such miraculous acts." Because of this seeing and hearing as a strengthening condition, they delight in the Buddha's great wisdom and give rise to the Bodhi Mind.
Second, although they do not see or hear of the miraculous transformations above, they hear teachings praising Bodhi and the Bodhisattva Treasury. Hearing this, they feel joy, delight, and reverent faith. Because of this hearing of the Dharma as a strengthening condition, they delight in the Buddha's great wisdom and give rise to the Bodhi Mind.
Third, although they do not hear the Dharma, they see the signs of the Dharma's decline and think: "Countless sentient beings are about to suffer great hardship. A Bodhisattva dwelling in the world can eliminate this. I should now cultivate the path to Bodhi, protect the true Dharma, and eliminate the countless sufferings of sentient beings." Because of this protection of the Dharma as a strengthening condition, they delight in the Buddha's great wisdom and give rise to the Bodhi Mind.
Fourth, they do not see the Dharma's decline but see sentient beings in an evil age tormented by ten afflictions: one, ignorance; two, lack of shame and remorse; three, stinginess and jealousy; four, suffering; five, defilement; six, afflictions; seven, evil conduct; eight, indulgence; nine, laziness; ten, lack of faith. Seeing this, they think: "A great impure age has arisen. In this evil age, people cannot even generate the aspiration for the Two Vehicles, let alone earnestly seek the unsurpassed Bodhi. I should give rise to the resolve and cause others to do the same." Because of the difficulty of giving rise to the resolve in an impure age as a strengthening condition, they delight in the Buddha's great wisdom and give rise to the Bodhi Mind.
云何四因？一者種性具足；二者諸佛菩薩善友所攝；三者起大悲心；四者生死苦、難行苦，如是久遠無量諸苦，於此眾苦心不怖畏。種性具足者，所謂無始法爾。善友所攝者，有四事：一者善友不愚不鈍，黠慧不邪。二者不教人放逸，亦不以放逸之具授與他人。三者不教人惡行，亦不以惡行之具授與他人。四者終不斷人上信、上欲、上受、上精進、上方便、上功德令其退下，不以下信、下欲、下受、下精進、下方便、下功德授與他人，所謂斷無上大乘令學二乘，斷修慧與思惠、斷思慧與聞慧、斷聞慧與福業、斷戒與施，如是等斷上功德令其退下，以下功德授令修習。起大悲心者有四事：或有世界有苦惱處、或有世界無有苦惱，菩薩生於有苦惱處，見他受苦、或自受苦、或見俱受，或見生死長久受無間苦，菩薩依自種性性自仁賢，於四境界起下中上悲。於無窮生死無間大苦心不怖畏者，有四事：一者性安隱勇猛；二者黠慧專修思惟；三者於無上菩提起增上樂；四者於諸眾生發增上悲。云何四力？一者自力；二者他力；三者因力；四者方便力。菩薩自力發菩提心，是名自力。因他發心，是名他力。先習大乘相應善根，今少見佛及諸菩薩，或少聞歎說則便發心，是名因力。於現世中近善知識，聞其說法能修眾善，是名方便力。
What are the four prerequisites?
1. Having a supportive nature (innate potential). 2. Being guided by virtuous spiritual friends (Buddhas and Bodhisattvas). 3. Generating a strong mind of great compassion. 4. Not being afraid of the immense suffering of birth-and-death, or the hardships of the path, even over such a long and countless time.
Having a supportive nature means possessing an inherent, beginningless potential for awakening.
Being guided by virtuous friends has four aspects: 1. These friends are not foolish, dull, or ignorant, but are wise and free from wrong views. 2. They do not encourage indulgence, nor do they provide the means for it. 3. They do not encourage harmful actions, nor do they provide the means for them. 4. They never discourage a person's highest resolve, aspiration, intention, effort, methods, or merits, causing them to fall back. Nor do they offer someone lesser resolve, aspiration, intention, effort, methods, or merits to practice instead. To be specific: they do not discourage someone from the supreme Great Vehicle and have them study the Two Vehicles; they do not discourage the cultivation of wisdom (*prajñā*) and offer analytical wisdom (*cintāmayī-prajñā*) instead; they do not discourage analytical wisdom and offer learning-based wisdom (*śrutamayī-prajñā*) instead; they do not discourage learning-based wisdom and offer meritorious deeds instead; they do not discourage ethical discipline and offer generosity instead. In this way, they never cause one’s highest merits to decline, nor impose lesser practices upon them.
Generating a mind of great compassion entails four situations. There are worlds with suffering and worlds without suffering. A Bodhisattva is born into a world with suffering. Seeing others suffer, or suffering themselves, or seeing both, or seeing the long, unending suffering in samsara (including interminable hells), they—by their very nature of kindness—develop compassion of a low, medium, or high level in response to these four conditions.
Not being afraid of the immense suffering of endless samsara and the great pain of the uninterrupted hells has four causes: 1. Their nature is stable, secure, and courageous. 2. They are wise and deeply focused on contemplation. 3. They have an enhanced joy and aspiration for supreme enlightenment. 4. They have an enhanced compassion for all beings.
What are the four powers? 1. Self-power. 2. Other-power. 3. Power of past causes. 4. Power of present methods.
When a Bodhisattva generates the awakening mind through their own effort, this is called self-power. Generating it due to the influence of others is called other-power. Having already cultivated good roots in accord with the Great Vehicle in the past, and now—upon seeing a Buddha or Bodhisattva, or hearing them praised—their mind generates bodhicitta, this is the power of past causes. In the present life, by approaching a virtuous spiritual friend and listening to their teaching, they are able to cultivate all good deeds—this is the power of present methods.
菩薩以四緣、四因、自力、因力發菩提心者，堅固不動決定究竟。他力方便力而發心者，不堅固動轉不定。
A bodhisattva who awakens the resolve for enlightenment through the four conditions, four causes, self-power, and the power of causes is firm, unwavering, and will surely reach the ultimate goal. One who awakens this resolve through the power of others or skillful means is unstable, easily shaken, and uncertain.
菩薩有四事退菩提心。云何為四？一者種性不具足；二者惡知識所攝；三者於諸眾生悲心微薄；四者於生死苦生怖畏心。
There are four circumstances that cause a Bodhisattva to abandon their aspiration for enlightenment. What are these four? First, lacking a fully developed spiritual foundation. Second, being influenced by harmful companions or teachers. Third, having only a weak sense of compassion for all beings. Fourth, feeling fearful of the suffering involved in the cycle of birth and death.
初發心堅固有二事，出過世間殊勝奇特未曾有法：一者於諸眾生起親屬想；二者無攝親屬之過。攝親屬過者，受親屬故心生愛恚。初發心堅固有二事，於諸眾生起真淨心：一者安隱心；二者快樂心。安隱心者，為諸眾生除不善處安置善處。快樂心者，貧乏眾生無所依怙，能以攝法等心饒益。初發心堅固有二方便：一者淨心方便；二者道方便。淨心方便者，彼安隱心快樂心日日增長。道方便者，自於日夜成熟佛法，隨其力能，依淨心方便安樂饒益一切眾生。
For those with firm initial resolve, there are two principles that surpass the world and are uniquely extraordinary, unprecedented, and remarkable: 1. Regarding all beings, they develop a sense of kinship. 2. Yet they are free from the faults of clinging to kinship. The fault of clinging to kinship is that, by being attached to relatives, one gives rise to attachment and aversion.
For those with firm initial resolve, there are two principles for developing a truly pure mind toward all beings: 1. The mind of security. 2. The mind of happiness. The "mind of security" means removing beings from unwholesome states and establishing them in wholesome states. The "mind of happiness" means that for impoverished beings who have no refuge or support, one can use methods of charity and equal treatment to benefit them.
For those with firm initial resolve, there are two skillful means: 1. Skillful means of a pure mind. 2. Skillful means of the path. The "skillful means of a pure mind" is that both the mind of security and the mind of happiness grow day by day. The "skillful means of the path" is that, by both day and night, one matures in the Dharma of the Buddha, and according to one’s ability, relying on the skillful means of a pure mind, one compassionately and equally benefits all beings.
初發心堅固有二門，善法所入：一者自利方便，發菩提心；二者他利方便，滅除眾苦。
For those beginning their practice, there are two gateways to firm resolve and the entry into wholesome teachings:
The first is the path of self-benefit: generating the aspiration for enlightenment.
The second is the path of benefiting others: removing the suffering of all beings.
初發心堅固有二事，發心成道所攝善法，出勝一切所攝眾善：一者因勝；二者果勝。彼菩提因所修善法，是名因勝。無上菩提，是名果勝。勝於一切聲聞緣覺，是故菩薩因果殊勝。初發心堅固有二種利益：一者發是心已，即為一切無量眾生而作淨施尊重福田。二者攝取純淨福德。成就淨福者，二轉輪王福德所護，若臥若覺不為惡獸惡鬼神等之所惱害，在所生處少病無病。若說法時，身不疲惓心不忘失。性種性菩薩身口意惡性自微薄，既發心已轉復輕微。若他所用無驗呪術，菩薩用之悉皆神驗。已能成就隨順上忍，能忍他惱亦不惱他；見人相惱，心生憐愍。瞋嫉隱覆、幻偽諂曲諸上煩惱皆悉微薄，設起速滅。在所住處無諸恐怖鬪諍飢饉非人所惱。如是諸難未起不起，設起速滅。發心菩薩或生惡道速得解脫，受苦微少疾生厭離。於餘眾生能起悲心，純淨福德之所護故。成就如是等無量淨福。
A firm initial resolve has two aspects: the good qualities it encompasses on the path to enlightenment surpass all other good qualities. The first is the excellence of its cause; the second is the excellence of its result. The good qualities cultivated as the cause of enlightenment are called the excellence of cause; unsurpassable enlightenment itself is called the excellence of result. These surpass those of all Hearers and Solitary Realizers. Therefore, the Bodhisattva's cause and result are superior.
A firm initial resolve brings two benefits. First, once this resolve is born, one becomes a pure field of respect and a field of merit for countless beings. Second, one attains pure, flawless merit. One who accomplishes this pure merit is protected by the merit of two Universal Monarchs. Whether lying down or awake, they are not harmed by dangerous animals or evil spirits. Wherever they are reborn, they suffer little or no illness. When teaching the Dharma, their body does not tire and their mind does not forget. For a Bodhisattva of the lineage, the inclination toward physical, verbal, and mental wrongdoing is naturally light, and after generating this resolve, it becomes even lighter. Spells and incantations that are ineffective for others become completely effective for the Bodhisattva. They have already attained a receptive, higher patience, able to endure others' hostility without hostility in return. Seeing others troubled, they feel compassion. Gross afflictions such as anger, jealousy, concealment, deception, flattery, and dishonesty all become very slight; if they arise, they quickly subside. In whatever place they dwell, there is no fear, conflict, famine, or trouble from harmful spirits. Such disasters, if not yet arisen, do not arise; if they have already arisen, they quickly subside. A Bodhisattva who has generated this resolve might be reborn in a lower realm but will be swiftly freed, experiencing little suffering and quickly developing weariness with it. Toward other beings, they can generate compassion, as they are protected by pure, flawless merit. Such is the measureless pure merit they achieve.