菩薩地發菩提心品第三
Chapter 3: Bodhisattva Grounds and the Arising of Bodhicitta
「菩薩摩訶薩初發心時，立大正願，作如是言：『我得阿耨多羅三藐三菩提時，當大利益一切眾生，要當安置一切眾生大涅槃中，復當教化一切眾生悉令具足般若大智，是則名為自利利他。』是故初發菩提心者，則得名為菩提因緣，眾生緣因、正義緣因、三十七助道法緣因，攝取一切善法根本，是故菩薩名善大善、名實真實，亦名一切眾生善根，能破一切身口意等三業諸惡。一切世間所有誓願及出世願，無有能勝阿耨多羅三藐三菩提，如是誓願無勝無上。菩薩摩訶薩初發三菩提心有五事。何等為五？一者性；二者行；三者境界；四者功德；五者增長。是名為五。菩薩若能發菩提心，則得名為菩薩摩訶薩，定得阿耨多羅三藐三菩提修大乘行。是故初發菩提之心則能攝取一切善法。菩薩摩訶薩發菩提心，隨行漸得阿耨多羅三藐三菩提，若不發心終不能得，是故發心是阿耨多羅三藐三菩提根本。菩薩摩訶薩見苦眾生心生憐愍，是故菩薩因慈悲心發阿耨多羅三藐三菩提心，因菩提心修三十七品，因三十七品得阿耨多羅三藐三菩提。是故發心名之為支。發菩提心故行菩薩戒，是故發心為菩薩戒支。是故發心名根、名因、名攝、名果亦名為子。菩薩發心復有二種：一者畢竟；二者不畢竟。畢竟者乃至得阿耨多羅三藐三菩提終無退失，不畢竟者則有退失。退有二種：一畢竟退；二不畢竟退。畢竟退者，終不發阿耨多羅三藐三菩提心，不能推求修集其法。不畢竟者，求菩提心、修集其法。是菩提心有四種因。何等為四？一者若善男子善女人，若見若聞諸佛菩薩不可思議，爾時則生信敬之心，作是念言：『佛菩薩事不可思議。若佛菩薩不思議事是可得者，我亦當發阿耨多羅三藐三菩提心。』是故至心念於菩提發菩提心。二者復有不見諸佛菩薩不思議事，唯聞諸佛菩薩祕藏，聞已即生敬信之心。得信心故，為阿耨多羅三藐三菩提及大智故發菩提心。三者復有不見諸佛菩薩不思議事，亦不聞法見法滅時，便作是念：『無上佛法能滅眾生無量苦惱、作大利益，唯諸菩薩能令佛法久住不滅。我今亦當發菩提心，令諸眾生遠離煩惱諸大苦事，護持佛法久住於世。』為住世故發菩提心。四者復有不見佛法滅時，唯見惡世諸眾生等，具重煩惱貪恚癡等，無慚無愧慳悋嫉妬，愁憂苦惱不信懶惰。見是事已尋作是念：『大惡世時眾生大惡不能修善，如是惡時尚不能發二乘之心，況阿耨多羅三藐三菩提心。我今當發菩提之心，發是心已乃當教化一切眾生令發阿耨多羅三藐三菩提心。』是故菩薩於此惡世惡眾生中發菩提心。
When a Great Being first awakens the resolve for enlightenment, they establish a great, proper vow, saying: "When I attain perfect, supreme enlightenment, I will greatly benefit all beings. I must settle all beings in the Great Nirvana, and moreover, I will teach and transform all beings, fully endowing them with great transcendent wisdom. This is what is called benefiting oneself and benefiting others." Therefore, one who first awakens the resolve for enlightenment is called a cause for enlightenment, a cause through beings, a cause through the true meaning, and a cause through the thirty-seven factors of awakening. This resolve gathers the roots of all good qualities. Thus the Bodhisattva is called good, greatly good, true and real. They are also called the root of goodness for all beings, able to destroy all evil deeds of body, speech, and mind. Among all worldly vows and transcendent vows in the universe, none can surpass the vow of perfect, supreme enlightenment. Such a vow is supreme and unequaled.
For a Great Being who first awakens the resolve for perfect enlightenment, there are five aspects. What are these five? First, the nature; second, the practice; third, the sphere of experience; fourth, the merit; fifth, the growth. These are the five. If a Bodhisattva can awaken the resolve for enlightenment, they are then called a Great Being and will definitely attain perfect, supreme enlightenment by cultivating the Great Vehicle path. Therefore, first awakening the resolve for enlightenment is what allows one to gather all good qualities. A Great Being, having awakened the resolve for enlightenment, gradually attains perfect, supreme enlightenment through their practice. If they do not awaken this resolve, they will never attain it. Therefore, awakening the resolve is the very foundation of perfect, supreme enlightenment.
A Great Being sees suffering beings and feels compassion for them. Thus, because of their kindness and compassion, they awaken the resolve for perfect, supreme enlightenment. Through this resolve, they cultivate the thirty-seven factors of awakening, and through these factors, they attain perfect, supreme enlightenment. Therefore, awakening the resolve is called a branch. Having awakened the resolve for enlightenment, one practices the Bodhisattva precepts; thus, this resolve is a branch of the Bodhisattva precepts. For this reason, awakening the resolve is called a root, a cause, a gathering, a fruit, and also a seed.
A Bodhisattva's awakening of resolve has two kinds: one is final, the other is not final. The final kind is such that even until attaining perfect, supreme enlightenment, there is never any backsliding. The non-final kind involves backsliding. Backsliding has two types: one is final backsliding, the other is non-final backsliding. Final backsliding means that one will never again awaken the resolve for perfect, supreme enlightenment and cannot seek out and cultivate its teachings. Non-final backsliding means one still seeks the enlightened resolve and cultivates its teachings.
This enlightened resolve has four kinds of causes. What are these four?
First, if a good man or good woman sees or hears of the inconceivable qualities of a Buddha or Bodhisattva, at that time they give rise to a mind of faith and respect, thinking: "The deeds of Buddhas and Bodhisattvas are inconceivable. If these inconceivable qualities of Buddhas and Bodhisattvas can be attained, then I too should awaken the resolve for perfect, supreme enlightenment." Thus, with sincere mind, they think of enlightenment and awaken the enlightened resolve.
Second, there are those who do not see the inconceivable deeds of Buddhas and Bodhisattvas, but only hear about the secret treasury of the Buddhas and Bodhisattvas. Having heard it, they immediately give rise to a mind of faith and respect. With this faith, they awaken the resolve for enlightenment for the sake of perfect, supreme enlightenment and great wisdom.
Third, there are those who do not see the inconceivable deeds of Buddhas and Bodhisattvas and do not hear the teachings. But when they see the Dharma vanishing, they think: "The unsurpassed Buddhadharma can eliminate the endless suffering of beings and bring great benefit. Only the Bodhisattvas can cause the Buddhadharma to remain long in the world and not disappear. I too should now awaken the resolve for enlightenment, to cause all beings to be free from afflictions and all great sufferings, and to protect and uphold the Buddhadharma so it remains long in the world." For the sake of the Dharma's endurance, they awaken the enlightened resolve.
Fourth, there are those who do not see the time of the Dharma's vanishing, but only see beings in an evil age, heavily burdened with afflictions like greed, anger, and ignorance, lacking shame and conscience, miserly and jealous, worried and suffering, without faith and lazy. Seeing this, they immediately think: "In this greatly evil age, beings are greatly evil and cannot cultivate goodness. In such an evil time, they cannot even awaken the resolve for the two lesser vehicles, let alone the resolve for perfect, supreme enlightenment. I should now awaken the enlightened resolve. Having awakened this resolve, I will then teach and transform all beings, causing them to awaken the resolve for perfect, supreme enlightenment." Thus, a Bodhisattva awakens the enlightened resolve among evil beings in an evil age.
「復有四因發菩提心。何等為四？一者性具足；二者善友具足；三者慈心具足；四者觀生死苦具足聖行，不畏菩提難行苦行。性具足者，菩薩性自具足、善友具足有四事。何等為四？一者善友諸根完具具大智慧，能示善惡不行邪道，是名善友具足。二者心不放逸，能破放逸、能閉惡道。三者自能具足菩薩禁戒轉以教他。四者不以下道轉他上道，不以小乘轉他大乘，不以修福轉他定慧。具足慈心復有四事。何等為四？一者或有世界有苦惱處，或有世界無有苦惱苦惱之處，菩薩發願往生其中，或見受苦若身自受，生於慈心為破其苦。二者生地獄中，或見受苦若身自受，亦生慈心為破其苦。三者生餓鬼中，或見受苦若身自受，亦生慈心為破其苦。四者生畜生中，或見受苦若身自受，亦生慈心為斷其苦。具足慈心復有三種，謂上中下。上者復有四事：一者觀生死苦；二者修慈悲心無有終始；三者性勇健心；四者得智慧心。復有四事。何等為四？一不放逸；二具足戒；三能忍辱；四者至心專念阿耨多羅三藐三菩提。復有四事。何等為四？一者等視眾生猶如一子；二者於怨親中無有分別；三者得堅信心；四者修行聖行。是為四。
There are also four causes for generating the mind of enlightenment. What are these four? First, the inherent nature is complete; second, good spiritual friends are present; third, loving-kindness is complete; fourth, by contemplating the suffering of birth and death, one is prepared to practice the sacred conduct, and is not afraid of the difficult and ascetic practices required for enlightenment.
What does "the inherent nature is complete" mean? It means the Bodhisattva's nature is inherently complete. Having good spiritual friends fully present involves four aspects. What are these four? First, a good spiritual friend possesses complete faculties and great wisdom, can show what is good and what is evil, and does not tread the wrong path. This is called having good spiritual friends fully present. Second, their mind is not negligent; they can break negligence and close off the paths of evil. Third, they themselves can uphold the Bodhisattva precepts completely and then teach them to others. Fourth, they do not turn others from a superior path to an inferior one, do not turn them from the Great Vehicle to the Lesser Vehicle, and do not turn them from cultivating blessings to cultivating meditative concentration and wisdom.
The complete presence of loving-kindness also has four aspects. What are these four? First, if there is a world where suffering exists, or a world where there is no suffering, the Bodhisattva makes a vow to be reborn where it occurs out of loving-kindness in order to relieve suffering. Second, if born in the hell realm, they see beings suffering and take that suffering upon themselves, generating loving-kindness to relieve it. Third, if born among hungry ghosts, they see beings suffering and take that suffering upon themselves, generating loving-kindness to relieve it. Fourth, if born among animals, they see beings suffering and take that suffering upon themselves, generating loving-kindness to end it.
The complete presence of loving-kindness also has three levels: superior, intermediate, and inferior. The superior level has four aspects: First, contemplating the suffering of birth and death; second, cultivating loving-kindness and compassion without beginning or end; third, having a courageous nature; fourth, having attained wisdom.
There are also four more aspects. What are these four? First, not being negligent; second, upholding the precepts fully; third, being able to endure insult; fourth, with total dedication, single-mindedly focusing on supreme, perfect enlightenment.
There are also four more aspects. What are these four? First, regarding all living beings equally as one's only child; second, making no distinction between enemies and relatives; third, possessing unwavering faith; fourth, practicing the sacred conduct. These are the four.
「修集慈心有四種力。何等為四？一者內力；二者外力；三者因力；四者莊嚴力。菩薩摩訶薩至心專念阿耨多羅三藐三菩提，是名內力。為欲化度諸眾生故發阿耨多羅三藐三菩提心，是名外力。能於無量阿僧祇劫修集善行，師事諸佛及諸菩薩，是名因力。菩薩摩訶薩樂近善友、聽受正法、思惟其義、如說修行，是名莊嚴力。若菩薩摩訶薩以是二力發阿耨多羅三藐三菩提心，是名正心、不動心、不退心、不轉心，所謂內力、因力。若以外力及莊嚴力發菩提心，是名不正心、動心、退心、轉心。菩薩轉心有四因緣。何等為四？一者性不具足；二者惡友具足；三者於諸眾生不具悲心；四者不能觀察生死過患。菩薩摩訶薩初發菩提心有二事不可思議。何等為二？一者於諸眾生作眷屬想；二者無眾生想。菩薩常以智慧觀察，誰是眾生，眾生屬誰？是名為二因。是二心能令菩薩無有退轉。初發菩提有二種心。何等為二？一者為施眾生安隱；二者為施眾生快樂。以諸善法化諸眾生令離惡法，是名安隱。能以財物賑給眾生令離貧窮，所謂衣食房舍臥具病瘦醫藥，是名快樂。不退菩薩有二種心。何等為二？一者性莊嚴；二者專心受持莊嚴。常念欲令眾生安樂，是名性莊嚴。終不退轉菩提之心，因是至心能施一切眾生安樂，是名受持莊嚴。不退菩薩出生福德有二處。何等為二？一者菩提之心；二者眾生受苦。如是二事名大善法聚。初發堅心菩薩又有二事，勝於一切聲聞緣覺。何等為二？一者因勝；二者果勝。菩薩摩訶薩發菩提心所修善法，是名為因。因行善法得阿耨多羅三藐三菩提，是名為果。如是因果勝於一切聲聞緣覺。不退菩薩有二大事。何等為二？一者發是心已即為一切無量眾生而作福田，為作父母師長和上生大憐愍，以憐愍故行住坐臥若眠若寤，常為諸天之所守護，如轉輪王常為五百青衣鬼神之所守護。不退菩薩亦復如是，以憐愍故若更受身無有病苦。二者發心菩薩常為眾生之所樂見猶如父母，一切眾生於菩薩所身口意業柔軟無惡。是名為二。菩薩摩訶薩發菩提心不失正念，於諸眾生不起害心，不食肉、不欺誑，常以善法教化眾生，眾生不受不廢不愁，能自調伏亦能調他，隨其所化眾生之處，皆悉能令滋長福業。若以客塵煩惱因緣，墮三惡道能速得出。雖同受苦不生楚毒，見受苦者心生悲愍。菩薩初發菩提心者，成就如是無量功德。
Cultivating a mind of loving-kindness has four kinds of power. What are the four? First, inner power; second, outer power; third, causal power; fourth, supportive power.
A Great Being who earnestly and single-mindedly focuses on supreme enlightenment possesses inner power. Arousing the determination to attain supreme enlightenment in order to transform and rescue all beings possesses outer power. Being able to cultivate wholesome actions over countless eons, and to study with all Buddhas and Bodhisattvas, possesses causal power. A Great Being who enjoys being close to spiritual friends, listening to true teachings, reflecting on their meaning, and practicing accordingly possesses supportive power.
If a Great Being awakens the determination for supreme enlightenment through the first two powers (inner and causal), this is called true-hearted, unwavering, irreversible, and unchanging resolve. If one awakens this resolve through the outer power and supportive power, this is called an unsteady heart, a wavering, reversible, and changeable heart.
There are four reasons why a Bodhisattva's resolve can change. What are the four? First, their inherent nature is not yet complete. Second, they are surrounded by harmful companions. Third, they lack compassion for all beings. Fourth, they cannot perceive the faults of worldly existence.
When a Great Being first awakens the resolve for enlightenment, there are two things that are inconceivable. What are the two? First, they regard all beings as family. Second, they have no notion of a fixed "being." The Bodhisattva always uses wisdom to examine: "Who is a being? To whom does a being belong?" These are called the two causes. These two attitudes ensure the Bodhisattva does not regress.
There are two types of mind present when first awakening resolve. What are the two? First, the mind to give peace and security to beings. Second, the mind to give happiness to beings. Guiding beings with wholesome qualities so they leave unwholesome ones is called peace and security. Providing beings with material wealth to relieve their poverty — namely food, clothing, shelter, bedding, and medicine when sick — is called happiness.
A non-regressing Bodhisattva has two kinds of mind. What are the two? First, the nature of supportive adornment. Second, the mind to earnestly uphold that adornment. Constantly wishing to bring happiness to all beings is called the nature of supportive adornment. Never turning back from the determination for enlightenment, and through this sincerity being able to give all beings peace and happiness, is called upholding the adornment.
A non-regressing Bodhisattva has two sources of merit. What are the two? First, the determination for enlightenment itself. Second, the suffering of living beings. These two things form a great collection of wholesome qualities.
There are also two things in which a steadfast beginner surpasses all Hearers and Solitary Realizers. What are the two? First, superiority of cause. Second, superiority of result. The wholesome qualities a Great Being cultivates upon awakening the resolve for enlightenment are called the cause. Practicing goodness and awakening supreme enlightenment from that practice is called the result. Both this cause and this result exceed those of all Hearers and Solitary Realizers.
A non-regressing Bodhisattva has two great matters. What are the two? First, once they have awakened this resolve, they become a field of merit for countless beings, and serve as parent, teacher, and mentor, arousing great compassion. Because of this compassion, whether walking, standing, sitting, lying down, asleep, or awake, they are always protected by heavenly beings—just like a wheel-turning king who is always guarded by five hundred blue-robed spirits. In the same way, a non-regressing Bodhisattva, because of their compassion, does not suffer from illness even when they take on a body. Second, a Bodhisattva who has awakened resolve is always pleasing to beings, like a parent. All beings are gentle and without ill intent in their actions, words, and thoughts toward the Bodhisattva. These are the two.
A Great Being who awakens the determination for enlightenment never loses mindfulness, does not harbor harmful intentions toward beings, does not eat meat, does not deceive, and always uses wholesome teachings to guide beings. Even if beings do not accept these teachings, the Bodhisattva does not give up or despair, and can discipline themselves while also disciplining others. Wherever they go to guide beings, they are able to help them grow in wholesome karma. If, due to incidental afflictions, they should fall into the three unfortunate realms, they can quickly escape. Even while experiencing hardship, they do not feel bitterness, and seeing others suffer, they feel compassion. A Bodhisattva who first awakens the enlightenment resolve accomplishes such immeasurable virtues as these.