---
title: "發菩提心經論 · 2 發心品"
description: "发菩提心经论由古印度天亲菩萨造论，后秦高僧鸠摩罗什于公元5世纪初译成汉文。该论属大乘佛教重要典籍，系统阐述发菩提心的理论、方法及实践意义，强调慈悲与智慧并重，是修习菩萨道的基础指南。本论在汉传佛教中具有崇高地位，为信众发起和巩固菩提心提供了权威依据，对大乘佛教修行体系的形成与传播影响深远。"
url: "https://rushiwowen.co/en/r/cmcxu4erw01duky04zvyo99bx"
---

### 發菩提心經論發心品第二

> Chapter 2: Arousing Bodhi Mind

菩薩云何發菩提心？以何因緣修集菩提？若菩薩親近善知識、供養諸佛、修集善根、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。若人能具如是十法，乃能發阿耨多羅三藐三菩提心。復有四緣發心修集無上菩提。何謂為四？一者思惟諸佛發菩提心、二者觀身過患發菩提心、三者慈愍眾生發菩提心、四者求最勝果發菩提心。思惟諸佛復有五事，一者思惟十方過去未來現在諸佛初始發心，具煩惱性亦如我今，終成正覺為無上尊。以此緣故發菩提心。二者思惟一切三世諸佛發大勇猛，各各能得無上菩提；若此菩提是可得法，我亦應得。緣此事故發菩提心。三者思惟一切三世諸佛發大明慧，於無明㲉中建立勝心積集苦行，皆能自拔超出三界；我亦如是，當自拔濟。緣此事故發菩提心。四者思惟一切三世諸佛為人中雄，皆度生死煩惱大海；我亦丈夫，亦當能度。緣此事故發菩提心。五者思惟一切三世諸佛發大精進，捨身命財求一切智；我今亦當隨學諸佛。緣此事故發菩提心。觀身過患發菩提心復有五事，一者自觀我身五陰四大俱能興造無量惡業，欲捨離故。二者自觀我身九孔常流臭穢不淨，生厭離故。三者自觀我身有貪瞋癡無量煩惱燒然善心，欲除滅故。四者自觀我身如泡如沫念念生滅，是可捨法，欲棄捐故。五者自觀我身無明所覆常造惡業，輪迴六趣無利益故，求最勝果發菩提心。復有五事，一者見諸如來相好莊嚴、光明清徹、遇者除惱，為修集故。二者見諸如來法身常住清淨無染，為修集故。三者見諸如來有戒、定、慧、解脫、解脫知見清淨法聚，為修集故。四者見諸如來有十力、四無所畏、大悲、三念處，為修集故。五者見諸如來有一切智，憐愍眾生慈悲普覆，能為一切愚迷正道。為修集故，慈愍眾生發菩提心。復有五事，一者見諸眾生為無明所縛、二者見諸眾生為眾苦所纏、三者見諸眾生集不善業、四者見諸眾生造極重惡、五者見諸眾生不修正法。無明所縛復有四事，一者見諸眾生為癡愛所惑受大劇苦、二者見諸眾生不信因果造作惡業、三者見諸眾生捨離正法信受邪道、四者見諸眾生沒煩惱河四流所漂。眾苦所纏復有四事，一者見諸眾生畏生老病死，不求解脫而復造業；二者見諸眾生憂悲惱苦而常造作，無有休息；三者見諸眾生愛別離苦而不覺悟，方便染著；四者見諸眾生怨憎會苦常起嫌嫉，更復造怨。集不善業復有四事，一者見諸眾生為愛欲故造作諸惡、二者見諸眾生知欲生苦而不捨欲、三者見諸眾生雖欲求樂不具戒足、四者見諸眾生雖不樂苦造苦不息。造極重惡復有四事，一者見諸眾生毀犯重戒，雖復憂懼而猶放逸；二者見諸眾生興造極惡五無間業，兇頑自蔽不生慚愧；三者見諸眾生謗毀大乘方等正法，專愚自執方起憍慢；四者見諸眾生雖懷聰哲而具斷善根，反自貢高永無改悔。不修正法復有四事，一者見諸眾生生於八難，不聞正法不知修善；二者見諸眾生值佛出世，聞說正法不能受持；三者見諸眾生染習外道，苦身修業永離出要；四者見諸眾生修得非想非非想定謂是涅槃，善報既盡還墮三塗。菩薩見諸眾生無明造業長夜受苦，捨離正法迷於出路，為是等故發大慈悲，志求阿耨多羅三藐三菩提，如救頭燃。一切眾生有苦惱者，我當拔濟令無有餘。諸佛子！我今略說初行菩薩緣事發心，若廣說者無量無邊。

> How does a Bodhisattva bring forth the awakening mind? What causes and conditions lead them to cultivate enlightenment? If a Bodhisattva draws near to good spiritual friends, makes offerings to the Buddhas, cultivates roots of goodness, earnestly seeks the supreme Dharma, keeps a gentle and open heart, endures hardship with patience, is deeply compassionate and sincere, maintains an impartial mind, delights in the Great Vehicle, and seeks the wisdom of a Buddha—if a person can possess these ten qualities, they can bring forth the mind that aspires to supreme, perfect enlightenment. Furthermore, there are four conditions that inspire someone to bring forth this mind and cultivate unsurpassed enlightenment. What are these four? First, contemplating the Buddhas brings forth the awakening mind. Second, contemplating the faults of the body brings forth the awakening mind. Third, compassion for sentient beings brings forth the awakening mind. Fourth, seeking the most excellent result brings forth the awakening mind. Contemplating the Buddhas involves five aspects: 1. Reflecting that all Buddhas of the past, present, and future, in the ten directions, were once ordinary beings with afflictions just like myself. Yet they ultimately attained right enlightenment and became supreme, honored ones. For this reason, I bring forth the awakening mind. 2. Reflecting that all Buddhas of the three times summoned great courage and each attained unsurpassed enlightenment. If this enlightenment is something that can be attained, then I should also attain it. For this reason, I bring forth the awakening mind. 3. Reflecting that all Buddhas of the three times developed great wisdom. From within the shell of ignorance, they established a supreme resolve, accumulated arduous practices, and each was able to lift themselves beyond the three realms. I too should rescue myself. For this reason, I bring forth the awakening mind. 4. Reflecting that all Buddhas of the three times are heroes among humans, all having crossed the great ocean of birth, death, and afflictions. I too am a person of strength and should be able to cross it. For this reason, I bring forth the awakening mind. 5. Reflecting that all Buddhas of the three times exerted great diligence, giving up body, life, and possessions to seek omniscience. Now I too should follow and learn from the Buddhas. For this reason, I bring forth the awakening mind. Contemplating the faults of the body to bring forth the awakening mind also has five aspects: 1. Observing that my own body, composed of the five aggregates and four great elements, can produce countless evil deeds, and I wish to abandon and distance myself from them. 2. Observing that my own body, through its nine openings, constantly flows with filth and impurities, and I wish to feel dispassion and renunciation. 3. Observing that my own body harbors endless afflictions of greed, anger, and ignorance that burn away my good heart, and I wish to eliminate them. 4. Observing that my own body is like a bubble or foam, arising and ceasing in every moment; it is something to be let go of, and I wish to discard it. 5. Observing that my own body is shrouded by ignorance and constantly creates evil actions, cycling through the six realms without any benefit. Therefore, I seek the supreme result and bring forth the awakening mind. Seeking the most excellent result to bring forth the awakening mind also has five aspects: 1. Seeing that the Tathāgatas possess excellent marks and adornments, with clear and pure light that removes afflictions for anyone who encounters them. I wish to cultivate and attain these. 2. Seeing that the Tathāgatas have a Dharma body that is permanent, pure, and undefiled. I wish to cultivate and attain this. 3. Seeing that the Tathāgatas possess the pure Dharma collections of moral discipline, meditation, wisdom, liberation, and the knowledge and vision of liberation. I wish to cultivate and attain these. 4. Seeing that the Tathāgatas possess the ten powers, the four kinds of fearlessness, great compassion, and the three foundations of mindfulness. I wish to cultivate and attain these. 5. Seeing that the Tathāgatas possess omniscience, pity and compassion for all beings, and universally cover them with loving-kindness, being able to guide all who are confused and lost onto the right path. For this reason, I wish to cultivate these qualities and bring forth the awakening mind. Bringing forth the awakening mind through compassion for sentient beings also has five aspects: 1. Seeing that all beings are bound by ignorance. 2. Seeing that all beings are entangled by all kinds of suffering. 3. Seeing that all beings accumulate unwholesome deeds. 4. Seeing that all beings commit extremely grave offenses. 5. Seeing that all beings do not practice the true Dharma. Being bound by ignorance involves four matters: 1. Seeing that all beings are deluded by attachment and craving, undergoing immense and intense suffering. 2. Seeing that all beings do not believe in cause and effect and create evil actions. 3. Seeing that all beings abandon the true Dharma and accept wrong paths. 4. Seeing that all beings are submerged in the river of afflictions, swept away by the four currents. Being entangled by all kinds of suffering involves four matters: 1. Seeing that all beings fear birth, aging, sickness, and death, yet do not seek liberation but instead continue to create karma. 2. Seeing that all beings experience the suffering of sorrow, lamentation, pain, and distress, and constantly engage in actions without rest. 3. Seeing that all beings suffer the pain of separation from loved ones, yet are not awakened and continue to cling and become attached. 4. Seeing that all beings suffer the pain of meeting those they hate, constantly generating resentment and jealousy, creating even more enmity. Accumulating unwholesome deeds involves four matters: 1. Seeing that all beings commit all kinds of evil because of desire and craving. 2. Seeing that all beings know that desires produce suffering yet do not renounce them. 3. Seeing that all beings wish to attain happiness yet lack the foundation of moral discipline. 4. Seeing that all beings, although they dislike suffering, do not stop creating the causes of suffering. Committing extremely grave offenses involves four matters: 1. Seeing that all beings destroy and violate grave precepts; although they feel fear and distress, they still indulge in negligence. 2. Seeing that all beings commit the most serious of evil deeds—the five heinous offenses—obstinate and self-deceived, without a trace of shame or remorse. 3. Seeing that all beings slander the Great Vehicle, the correct and equal Dharma; stubborn and ignorant, clinging to their own views, giving rise to arrogance. 4. Seeing that all beings, though possessing intelligence, have uprooted their roots of goodness; instead they become haughty, never changing or repenting. Not practicing the true Dharma involves four matters: 1. Seeing that all beings are born in the eight difficult states, where they do not hear the true Dharma and do not know how to cultivate goodness. 2. Seeing that all beings encounter the appearance of a Buddha in the world, hear the true Dharma explained, yet are unable to receive and uphold it. 3. Seeing that all beings become attached to wrong paths, tormenting their bodies and cultivating practices that forever separate them from the path of liberation. 4. Seeing that all beings attain the meditation of neither perception nor non-perception, thinking it is nirvāṇa, but when their wholesome karmic reward is exhausted, they fall back into the three lower realms. The Bodhisattva sees sentient beings creating karma through ignorance, suffering for a long time in the darkness, abandoning the true Dharma, and losing sight of the path to liberation. For their sake, they bring forth great compassion and resolve to attain supreme, perfect enlightenment, as urgently as if their own heads were on fire. For all beings who are suffering, I will rescue and help them until no one remains in distress. Children of the Buddhas! I have now briefly explained the conditions that inspire a bodhisattva in the initial stage to bring forth the awakening mind. If I were to explain it in full, it would be boundless and endless.