般若波羅蜜多心經幽贊 1.30

1.30

將欲發心，先具十勝德，起三妙觀。十勝德者，親近善友，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。三妙觀者，一、厭離有為。謂觀生死惡趣無暇等眾苦逼迫，自身之中五蘊、四大能生惡業，九孔常流臭穢不淨，三十六物之所集起，無量煩惱燒煮身心，如沫、如泡念念遷流，癡覆造業，六趣輪迴，諦審思惟，深心厭捨。二、求菩提。謂觀佛果相好莊嚴，法身本淨，具戒等蘊、力、無畏等無量勝法，成二妙智，慈愍眾生，開導愚迷令行正路，諸有情類遇皆除惱，見是功德，修集希求。三、念眾生。謂觀眾生癡愛所惑，受大劇苦，不信因果，造惡業因，厭捨正法，信受邪道，四流所流，七漏所漏；雖畏眾苦，還為惡業，而常自作憂悲苦惱，愛別離苦見已還愛，怨憎會苦覺已彌怨；為欲起業，生苦無厭，求樂犯戒，懷憂縱逸，作無間業，頑蔽無慚；謗毀大乘，癡執生慢，雖懷聰敏，具斷善根，妄自貢高，常無改悔，生八無暇，匱法無修，雖聞不持，翻習邪業；得世妙果，謂證涅槃，受彼樂終，還生惡趣，見是等輩，深心悲慜。次應發心，如是發願，願我決定當證無上正等菩提，能作有情一切義利，或隨意樂諸佛之名，如釋迦佛初發希願。如有頌言：

Being about to generate the aspiration, one first possesses ten superior virtues and gives rise to three wondrous contemplations. As for the ten superior virtues: drawing near to spiritual friends, making offerings to all buddhas, cultivating and gathering roots of goodness, aspiring to seek the superior Dharma, having a mind that is constantly gentle, being able to endure suffering when encountered, having deep and pure kindness and compassion, possessing an impartial profound mind, having faith and delight in the Mahāyāna, and seeking the wisdom of the Buddha. As for the three wondrous contemplations: First, revulsion toward the conditioned. That is, contemplating the oppression of all kinds of suffering in saṃsāra, bad destinies, non-leisure, and so forth; within one's own body, the five aggregates and four great elements can give rise to evil karma; the nine apertures constantly discharge foul and impure matter, which is an accumulation of thirty-six substances; immeasurable defilements scorch and boil the body and mind; like foam and bubbles, changing from moment to moment; covered by delusion, one creates karma and transmigrates through the six destinies—accurately examining and pondering this, one deeply reviles and renounces it. Second, seeking bodhi. That is, contemplating the adornments of the marks and signs of the Buddha-fruit; the fundamental purity of the dharmakāya; the possession of immeasurable superior dharmas such as the aggregates of morality and so forth, the powers, and the fearlessnesses; the accomplishment of the two wondrous wisdoms; showing kindness and compassion to sentient beings, guiding the foolish and deluded to walk the correct path, so that all sentient beings who encounter it are freed from affliction—seeing these virtues, one cultivates, gathers, and aspires to them. Third, being mindful of sentient beings. That is, contemplating sentient beings deluded by ignorance and craving, undergoing extremely intense suffering; not believing in cause and effect, creating causes for evil karma; renouncing the true Dharma and believing in and accepting false paths; carried away by the four floods, leaked by the seven out-flows; although fearing all kinds of suffering, they still perform evil karma, constantly creating grief, sorrow, pain, and affliction for themselves; suffering from separation from loved ones, having seen it, they still crave; suffering from association with the hated, having perceived it, they resent it even more; creating karma for the sake of desire, they undergo suffering without weariness; seeking pleasure, they violate precepts; harboring sorrow, they indulge in dissipation; committing karma of immediate retribution, they are stubborn, blinded, and shameless; slandering the Mahāyāna, their deluded attachments give rise to arrogance; though possessing cleverness, they completely sever the roots of goodness; falsely exalting themselves, they never repent; being born in the eight states of non-leisure, they lack the Dharma and have no cultivation; though hearing it, they do not retain it, turning instead to practice false deeds; obtaining wonderful worldly fruits, they claim to have realized nirvāṇa, and when that pleasure ends, they are reborn in bad destinies—seeing such as these, one deeply pities them. Next, one should generate the aspiration and make vows like this: 'May I definitely realize unsurpassed, complete, perfect bodhi and be able to bring about all benefit and welfare for sentient beings,' or according to one's inclination, [aspire to] the name of all buddhas, just as Śākyamuni Buddha first made his aspiration. As a verse says: