[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘義章](https://indike.org/pramana/in.bauddha.taisho.1851) › 9.4 # 大乘義章 9.4 大乘義章 9.4 - **Language:** Classical Chinese ### [9.4](https://indike.org/pramana/in.bauddha.taisho.1851.9.4) 第一釋名辨其體相。發菩提心者，菩提胡語，此翻名道。果德圓通故曰菩提，於大菩提起意趣求名發菩提心。然此發心，經亦名願，要大菩提令來屬己，故名為願。名義如是。體相云何？隨義不同，略有三種：一者相發、二息相發、三者真發。言相發者，行者深見生死之過、涅槃福利，棄捨生死、趣向涅槃，隨相厭求，名相發心。言息相者，行者深悟諸法平等，知其生死本性寂滅，涅槃亦如，生死寂故無相可厭、涅槃如故無相可求，返背前相歸心正道，故名為發。良以取相違背正道，故名捨相以為發也。蓋乃廢外以歸其內，故名為發。亦可離相平等之心，始起名發，故經說言「滅諸發不發，是發菩提心。」言滅發者，滅諸相發。言不發者，不起相發。是發心者是無相發，無相心起名為發矣。言真發者，菩提真性由來己體，妄想覆心在而不覺謂之在外，向外推求。後息妄想，契窮自實，知菩提性由來己體，無異趣求。知菩提性是己體故，菩提即心；無異求故，心即菩提。捨彼異求，歸心自實，故名發心。良以外求違背正道，是故捨彼，歸心自實，說為發心。此亦廢外以歸其內，故名為發。亦可真證菩提之心，始起名發。體相如是（此一門竟）。 > First, explaining the name and identifying its essence and characteristics. Regarding "generating the bodhicitta": bodhi is a Central Asian word, translated here as "the Way". Because the fruit's virtues are perfect and pervasive, it is called bodhi; to give rise to the intention to pursue and aspire toward the great bodhi is called "generating the bodhicitta". However, this generation of the mind is also called a "vow" in the sūtras; requiring that great bodhi come to belong to oneself is therefore called a vow. Such is the meaning of the name. What are its essence and characteristics? In accordance with different meanings, there are briefly three kinds: first, generation with marks; second, generation by pacifying marks; third, true generation. Regarding generation with marks: the practitioner deeply perceives the faults of saṃsāra and the blessings and benefits of nirvāṇa, renounces saṃsāra, and aspires toward nirvāṇa; loathing and seeking in accordance with marks is called generation of the mind with marks. Regarding pacifying marks: the practitioner deeply awakens to the equality of all dharmas, knowing that the fundamental nature of saṃsāra is quiescent, and nirvāṇa is likewise tathatā; because saṃsāra is quiescent, there are no marks to be loathed, and because nirvāṇa is tathatā, there are no marks to be sought; turning away from previous marks and returning the mind to the correct path is therefore called "generation". Truly, because grasping at marks runs contrary to the correct path, abandoning marks is therefore regarded as generation. Indeed, discarding the external to return to the internal is called generation. Alternatively, when the mind of equality free from marks first arises, it is called generation; hence a sūtra says: "Extinguishing all generation and non-generation is generating the bodhicitta." "Extinguishing generation" means extinguishing generation with marks. "Non-generation" means not giving rise to generation with marks. "This generation of mind" is generation without marks; the arising of the mind without marks is called generation. Regarding true generation: the true nature of bodhi has always been one's own essence; when deluded conceptualization covers the mind, it is present yet one is unaware of it, considering it to be outside, and one pursues and seeks it externally. Later, upon pacifying deluded conceptualization, one accords with and exhausts one's own reality, knowing that the nature of bodhi has always been one's own essence, without anything different to pursue or seek. Because one knows that the nature of bodhi is one's own essence, bodhi is just the mind; because there is no different seeking, the mind is just bodhi. Renouncing that different seeking and returning the mind to one's own reality is therefore called generating the mind. Truly, because external seeking runs contrary to the correct path, therefore abandoning that and returning the mind to one's own reality is explained as generating the mind. This is also discarding the external to return to the internal, and is therefore called generation. Alternatively, when the mind that truly realizes bodhi first arises, it is called generation. Such are the essence and characteristics (this completes the first section). > — English (machine translation) (machine translation) - [Previous: 9.3](https://indike.org/pramana/in.bauddha.taisho.1851.9.3) - [Next: 9.5](https://indike.org/pramana/in.bauddha.taisho.1851.9.5) - [Up: 9](https://indike.org/pramana/in.bauddha.taisho.1851.9) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1851~en-mt.9.4) — English, machine translation ## Linked texts (1) - [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870.2.15) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1851.9.4](https://indike.org/pramana/in.bauddha.taisho.1851.9.4) · Pramāṇa