金剛頂瑜伽中發阿耨多羅三藐三菩提心論(亦名瑜伽總持釋門說菩提心觀行修行義)
Treatise on the Awakening of Supreme Perfect Enlightenment Mind in the Vajra Peak Yoga(Also Known as the Meaning of Cultivating Contemplation and Practice of the Bodhi Mind in the Yoga Dharani School)
開府儀同三司特進試鴻臚卿肅國公食邑三千戶賜紫贈司空諡大鑑正號大廣智大興善寺三藏沙門不空奉 詔譯
Translated by the Great Master Amoghavajra, Saint of the Great Prajna, Grand Minister of State, Grand Guardian and Chief Steward, with imperial decree.
大廣智阿闍梨云：若有上根上智之人，不樂外道二乘法，有大度量、勇銳無惑者，宜修佛乘。當發如是心：我今志求阿耨多羅三藐三菩提，不求餘果。誓心決定故，魔宮震動，十方諸佛皆悉證知，常在人天受勝快樂，所生之處憶持不忘。若願成瑜伽中諸菩薩身者，亦名發菩提心。何者？謂此諸尊皆同大毘盧遮那佛身。如人貪名官者，發求名官心，修理名官行。若貪財寶者，發求財寶心，作經營財物行。凡人欲求善之與惡，皆先標其心，而後成其志。所以求菩提者，發菩提心，修菩提行。既發如是心已，須知菩提心之行相。其行相者，三門分別。諸佛菩薩昔在因地發是心已，勝義、行願、三摩地為戒，乃至成佛無時暫忘。唯真言法中即身成佛，是故說三摩地，於諸教中闕而不言。一者行願、二者勝義、三者三摩地。
The Great Vast Wisdom Master says: If there are people of superior roots and superior wisdom, who do not delight in the paths of external teachings or the Two Vehicles, who possess great capacity, courage, sharpness, and are free from doubt, they are suited to cultivate the Buddha Vehicle. They should arouse such a mind: "I now aspire to seek Anuttara-samyak-sambodhi (Unsurpassed, Perfect Enlightenment); I do not seek any other fruit." Because this vow is firmly determined, the demon palaces tremble, and all Buddhas of the ten directions bear witness and know it. They will constantly receive supreme bliss among humans and devas, and in whatever place they are born, they will remember and uphold this without forgetting. If one aspires to accomplish the forms of the various Bodhisattvas within Yoga, this is also called arousing the Bodhi-mind. Why? Because these honored ones are all identical to the body of Mahāvairocana Buddha. It is like a person who craves fame and office: they arouse a mind seeking fame and office, and cultivate conduct leading to fame and office. If one craves wealth and jewels, they arouse a mind seeking wealth and jewels, and engage in activities to manage and acquire wealth. Ordinary people, whether seeking good or evil, first set their mind on the goal, and afterward accomplish their aim. Therefore, those who seek Bodhi arouse the Bodhi-mind and cultivate Bodhi-conduct.
Having aroused such a mind, one must understand the characteristics of Bodhi-mind practice. Its characteristics are explained through three gates. All Buddhas and Bodhisattvas, formerly while on the causal ground, having aroused this mind, took the Ultimate Truth, the Vow of Practice, and Samādhi as their precept, and never forgot it for even a moment until attaining Buddhahood. It is only in the True Word (Mantra) Dharma that one attains Buddhahood in this very body; therefore, Samādhi is spoken of here, while it is lacking or not discussed in other teachings. The three are: 1) the Vow of Practice, 2) the Ultimate Truth, and 3) Samādhi.
初行願者，謂修習之人常懷如是心：我當利益安樂無餘有情界，觀十方含識猶如己身。所言利益者，謂勸發一切有情，悉令安住無上菩提，終不以二乘之法而令得度。真言行人，知一切有情皆含如來藏性，皆堪安住無上菩提，是故不以二乘之法而令得度。故《華嚴經》云：無一眾生而不具有如來智慧，但以妄想顛倒執著而不證得。若離妄想，一切智、自然智、無礙智則得現前。所言安樂者，謂行人即知一切眾生畢竟成佛，故不敢輕慢。又於大悲門中尤宜拯救，眾生所求皆與而給付之，乃至身命而不悋惜其命安存，使令悅樂。既親近已，信任師言，因其相親亦可教導。眾生愚矇不可強度，真言行者方便引進。
For those who first set out on this path, the practitioner should always hold this intention: "I will bring benefit and well-being to all sentient beings without exception, viewing the beings of the ten directions as my own self."
What is meant by 'benefit'? It is to encourage and inspire all sentient beings, to establish them all in unsurpassed, perfect enlightenment, and to never lead them to liberation through the teachings of the two lesser vehicles. The practitioner of mantra knows that all sentient beings inherently possess the Tathagata-garbha nature, that they are all capable of abiding in unsurpassed, perfect enlightenment. Therefore, one does not lead them to liberation through the teachings of the two lesser vehicles. As the *Avatamsaka Sutra* says: "There is not a single sentient being who does not possess the wisdom of the Tathagata. It is only due to deluded thoughts, inversions, and attachments that they fail to realize it. If they are free from deluded thoughts, then omniscient wisdom, spontaneous wisdom, and unobstructed wisdom will manifest immediately."
What is meant by 'well-being'? It is that the practitioner, knowing that all beings will ultimately attain Buddhahood, therefore does not dare to look down upon or slight them. Furthermore, from the gate of great compassion, one should especially strive to rescue them. Whatever beings seek, one should give and provide it to them, even to the point of one's own body and life, not begrudging or clinging to one's own life and safety, in order to bring them joy and happiness.
Once they have been drawn close and have developed trust in the teacher's words, because of this intimacy, they can then be taught and guided. Sentient beings are ignorant and confused; one cannot force them to cross over. The practitioner of mantra skillfully guides and introduces them.
二勝義者，觀一切法無自性。云何無自性？謂凡夫執著名聞利養資生之具務以安身，恣行三毒五欲。真言行人，誠可厭患、誠可棄捨。又諸外道等戀其身命，或助以藥物得仙宮住壽，或復生天以為究竟。真言行人，應觀彼等業力若盡，未離三界煩惱尚存，宿殃未殄惡念旋起。當後之時，沈淪苦海難可出離。當知外道之法，亦同幻夢陽焰也。又二乘之人，聲聞執四諦法，緣覺執十二因緣。知四大五䕃畢竟磨滅，深起厭離，破眾生執，勤修本法剋證其果，趣大涅槃以為究竟。真言行者，當觀二乘之人，雖破人執猶有法執，但靜意識不知其他。又成果位，已灰身滅智趣其涅槃，如大虛空湛然常寂，有定性者難可發生，要待劫限等滿方乃發生。若不定性者，無論劫限，遇緣便迴心向大，從化城起為。已超三界，謂宿信佛故，乃蒙諸佛菩薩而以方便遂發大心，乃從初十信下遍歷諸位，經三無數劫難行苦行，然得成佛。既知聲聞緣覺智慧狹劣，亦不可樂。又有眾生發大乘心、行菩薩行，於諸法門無不遍修，復經三阿僧祇劫，修六度萬行皆悉具足，然證佛果久遠而成，斯由所習法散致有次第。今真言行人，如前觀已，復發利益安樂無餘眾生界一切眾生心，以大悲決定，永超外道、二乘境界，復修瑜伽勝上法，能從凡入佛位者，亦超十地菩薩境界。又深知一切法無自性。云何無自性？前已指陳。夫迷途之法從妄想生，乃至展轉成無量無邊煩惱，輪迴六趣者。若覺悟已，妄想止除、種種法滅，故無自性。復次諸佛慈悲，從真起用救攝眾生，應病與藥施諸法門，隨其煩惱對治，迷津遇栰達於彼岸，法亦應捨，無自性故。如《大毘盧遮那成佛經》云：諸法無相謂虛空相，作是觀已名勝義菩提心。當知一切法空。已悟法本無生，心體自如不見身心，住於寂滅平等究竟真實之智，令無退失。妄心若起，知而勿隨。妄若息時，心源空寂，萬德斯具，妙用無窮。所以十方諸佛以勝義、行願為戒。但具此心者，能轉法輪，自他俱利。如《華嚴經》云：
The second, the supreme meaning, is to contemplate that all phenomena lack inherent nature. What does it mean to lack inherent nature? Ordinary people cling to fame, profit, support, and the means of livelihood, using them to secure their bodies, and freely indulge in the three poisons and five desires. Practitioners of the True Word should truly find this detestable and should truly abandon it. Furthermore, various non-Buddhists are attached to their bodies and lives, some aided by medicines to attain longevity in celestial palaces, or to be reborn in heavens, considering it the ultimate. Practitioners of the True Word should contemplate that when their karmic force is exhausted, not yet free from the three realms, their afflictions still remain, past calamities not extinguished, evil thoughts swiftly arise again. At that later time, they sink into the sea of suffering, difficult to escape. One should know that the methods of non-Buddhists are also like illusions, dreams, and mirages. Furthermore, people of the Two Vehicles: Hearers cling to the Four Noble Truths, Solitary Realizers cling to the Twelve Links of Dependent Origination. Knowing that the four great elements and five aggregates ultimately perish, they deeply give rise to aversion, break the clinging of sentient beings, diligently cultivate their fundamental practices to attain their fruit, and proceed to the great Nirvana, considering it the ultimate. Practitioners of the True Word should contemplate that people of the Two Vehicles, although they have broken the clinging to self, still have clinging to phenomena; they only pacify the conscious mind and do not know other aspects. Furthermore, having attained their fruit stage, they have already extinguished body and mind, proceeding to their Nirvana, like the great void, serene and eternally still. Those with fixed nature are difficult to arouse; they must wait until their kalpa limit is fully exhausted before they are aroused. Those without fixed nature, regardless of kalpa limits, encounter conditions and then turn their minds toward the Great Vehicle, arising from the transformed city. Having transcended the three realms, it is said that due to past faith in the Buddha, they then receive the skillful means of all Buddhas and Bodhisattvas, thereby giving rise to the great mind, and then from the initial ten stages of faith downward, they traverse all stages, pass through three immeasurable kalpas of difficult practices and asceticism, and then attain Buddhahood. Knowing that the wisdom of Hearers and Solitary Realizers is narrow and inferior, it is also not to be delighted in. Furthermore, there are sentient beings who give rise to the mind of the Great Vehicle, practice the conduct of Bodhisattvas, cultivating all Dharma gates without exception, again passing through three asamkhyeya kalpas, cultivating the six perfections and ten thousand practices all completely fulfilled, and then realize the Buddha fruit, achieved over a long, distant time. This is because the practices they learn are scattered, leading to having stages. Now, practitioners of the True Word, having contemplated as before, again give rise to the mind that benefits, brings peace and joy, and leaves none behind, for all sentient beings of the realm of sentient beings. With great compassion as their determination, they eternally transcend the states of non-Buddhists and the Two Vehicles. Again cultivating the supreme yoga method, those who can enter the Buddha stage from an ordinary state also transcend the states of Bodhisattvas of the ten grounds. Furthermore, they deeply know that all phenomena lack inherent nature. What does it mean to lack inherent nature? It has been pointed out before. The methods of the misguided path arise from deluded thoughts, and even further, successively become immeasurable, boundless afflictions, revolving in the six destinies. If one is already awakened, deluded thoughts cease and are eliminated, all kinds of phenomena perish, therefore there is no inherent nature. Furthermore, the compassion of all Buddhas, arising from truth to function in saving and gathering sentient beings, giving medicine according to the illness, bestowing various Dharma gates, corresponding to their afflictions for counteraction, encountering a raft at the ford of delusion to reach the other shore; the Dharma should also be relinquished, because it lacks inherent nature. As the *Mahāvairocana Sūtra* says: "The signlessness of all phenomena is called the sign of emptiness. Making this contemplation is called the supreme meaning Bodhi mind." One should know that all phenomena are empty. Having realized that phenomena are originally unproduced, the essence of mind is naturally so, not seeing body or mind, abiding in the still, extinct, equal, ultimate, true wisdom, causing it not to regress or be lost. If deluded thoughts arise, know them and do not follow them. When delusion ceases, the source of mind is empty and still, all virtues are fully possessed, wonderful functions are inexhaustible. Therefore, all Buddhas of the ten directions take the supreme meaning and the vow of practice as their precept. Merely possessing this mind, one can turn the Dharma wheel, benefiting both self and others. As the *Avataṃsaka Sūtra* says:
「悲光慧為主， 方便共相應，
信解清淨心， 如來無量力。
無礙智現前， 自悟不由他，
具足同如來， 發此最勝心。
佛子始發生， 如是妙寶心，
則超凡夫位， 入佛所行處。
生在如來家， 種族無瑕玷，
與佛共平等， 決成無上覺。
纔生如是心， 即得入初地，
心樂不可動， 譬如大山王。」
又准《華嚴經》云：從初地乃至十地，於地地中皆以大悲為主。如《無量壽觀經》云：佛心者，大慈悲是。又《涅槃經》云：南無純陀，身雖人身，心同佛心。又云：
「憐愍世間大醫王， 身及智慧俱寂靜，
無我法中有真我， 是故敬禮無上尊。
發心畢竟二無別， 如是二心先心難，
自未得度先度他， 是故我禮初發心。
發心已為人天師， 勝出聲聞及緣覺，
如是發心過三界， 是故得名最無上。」
如《大毘盧遮那經》云：菩提為因，大悲為根，方便為究竟。
第三言三摩地者，真言行人如是觀已，云何能證無上菩提？當知法爾應住普賢大菩提心。一切眾生本有薩埵，為貪瞋癡煩惱之所縛故。諸佛大悲，以善巧智說此甚深祕密瑜伽，令修行者於內心中觀白月輪。由作此觀，照見本心湛然清淨，猶如滿月光遍虛空無所分別，亦名覺了，亦名淨法界，亦名實相般若波羅蜜海，能含種種無量珍寶三摩地，猶如滿月潔白分明。何者？為一切有情悉含普賢之心，我見自心形如月輪。何故以月輪為喻？謂滿月圓明體，則與菩提心相類。凡月輪有一十六分，喻瑜伽中金剛薩埵至金剛拳有十六大菩薩者。於三十七尊中，五方佛位各表一智。東方阿閦佛，因成大圓鏡智，亦名金剛智也。南方寶生佛，由成平等性智，亦名灌頂智也。西方阿彌陀佛，由成妙觀察智，亦名蓮華智，亦名轉法輪智也。北方不空成就佛，由成成所作智，亦名羯磨智也。中方毘盧遮那佛，由成法界智為本。已上四佛智，出生四波羅蜜菩薩焉。四菩薩，即金寶法業也，三世一切諸聖賢生成養育之母。於是印成，法界體性中流出四佛也。四方如來各攝四菩薩。東方阿閦佛攝四菩薩，金剛薩埵、金剛王、金剛愛、善哉為四菩薩也。南方寶生佛攝四菩薩，金剛寶、金剛光、金剛幢、金剛笑為四菩薩也。西方阿彌陀佛攝四菩薩，金剛法、金剛利、金剛因、金剛語為四菩薩也。北方不空成就佛攝四菩薩，金剛業、金剛護、金剛牙、金剛拳為四菩薩也。四方佛各四菩薩，為十六大菩薩也。於三十七尊中，除五佛四波羅蜜及後四攝八供養，但取十六大菩薩為四方佛所攝也。又《摩訶般若經》中，內空至無性自性空，亦有十六義。一切有情於心質中有一分淨性，眾行皆備，其體極微妙皎然明白，乃至輪迴六趣變不變易，如月十六分之一。凡月其一分明相若當合宿之際，但為日光奪其明性，所以不現。後起月初，日日漸加，至十五日圓滿無礙。所以觀行者初以阿字發起本心中分明，即漸令潔白分明，證無生智。夫阿字者，一切法本不生義。
准《毘盧遮那經》疏釋阿字，具有五義：一者阿字(短聲)是菩提心，二阿字(引聲)是菩提行，三暗字(長聲)是證菩提義，四惡字(短聲)是般涅槃義，五惡字(引聲)是具足方便智義。又將阿字配解《法華經》中開示悟入四字也。開佛知見，雙開菩提涅槃，如初阿字，是菩提心義也。示字者，示佛知見，如第二阿字，是菩提行義也。悟字者，悟佛知見，如第三暗字，是證菩提義也。入字者，入佛知見，如第四惡字，是般涅槃義。總而言之具足成就，第五惡字，是方便善巧智圓滿義也。
即讚阿字是菩提心義。頌曰：
「八葉白蓮一肘門， 炳現阿字素光色，
禪智俱入金剛縛， 召入如來寂靜智。」
扶會阿字者，揩實決定觀之，當觀圓明淨識。若纔見者，則名見真勝義諦。若常見者，則入菩薩初地。若轉漸增長，則廓周法界、量等虛空、卷舒自在，當具一切智。凡修習瑜伽觀行人，當須具修三密行，證悟五相成身義也。所言三密者，一身密者，如結契印召請聖眾是也。二語密者，如密誦真言文句了了分明無謬誤也。三意密者，如住瑜伽相應白淨月圓觀菩提心。
次明五相成身者，一是通達心、二是菩提心、三是金剛心、四是金剛身、五是證無上菩提獲金剛堅固身也。然此五相具備，方成本尊身也。其圓明則普賢身也，亦是普賢心也，與十方諸佛同之，亦乃三世修行證有前後，及達悟也無去來今。凡人心如合蓮華，佛心如滿月。此觀若成，十方國土若淨若穢、六道含識、三乘行位，及三世國土成壞、眾生業差別、菩薩因地行相、三世諸佛，悉於中現證本尊身，滿足普賢一切行願故。《大毘盧遮那經》云：如是真實心，故佛所宣說。問：前言二乘之人，有法執故，不得成佛。今復令修菩提心三摩地者，云何差別？答：二乘之人有法執故，久久證理沈空滯寂，限以劫數然發大心。又乘散善門中，經無數劫，是故足可厭離、不可依止。今真言行人，既破人法二執，雖能正見真實之智，或為無始間隔，未能證於如來一切智智。欲求妙道，修持次第從凡入佛位者，即此三摩地者，能達諸佛自性、悟諸佛法身、證法界體性智，成大毘盧遮那佛自性身、受用身、變化身、等流身。等流身，為行人未證故，理宜修之。故《大毘盧遮那經》云：悉地從心生。如《金剛頂瑜伽經》說：一切義成就菩薩，初坐金剛座，取證無上道，遂蒙諸佛授此心地，然能證果。凡今之人，若心決定，如教修行，不起于座，三摩地現前，應是成就本尊之身。故《大毘盧遮那經》云供養次第法云：若無勢力廣增益住法，但觀菩提心。佛說此中具萬行，滿足清白純淨法也。此菩提心，能包藏一切諸佛功德法故。若修證出現，則為一切導師；若歸本則是密嚴國土，不起于座能成一切事。讚菩提心曰：
若人求佛慧， 通達菩提心，
父母所生身， 速證大覺位。
金剛頂瑜伽中發阿耨多羅三藐三菩提心論一卷
Treatise on the Awakening of Anuttara Samyak Sambodhi Mind in the Yoga of the Vajra Peak