華嚴經內章門等雜孔目章 2.15

2.15

菩提心者，菩提梵語，此翻名果道。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。體性者，隨義不同，略有三種：一相發、二息相發、三真發。言相發者，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。言息相發者，深悟平等，知其生死本性寂滅，涅槃亦然。生死寂故，無相可厭；涅槃如故，無相可求。返背前相，歸正如道，故名為發。良以取相背真，故令捨相為發。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。言滅不發者，不起相發。是發心者，無相相應名為發矣。三真發者，菩提真性由來己體，妄想覆故在而不覺，名為生死。後息妄心，契窮自實，由來己體。知菩提性是己體故，捨彼異求，實相現前，故名發心。亦可真證智起名曰發心。發心六門：一信發心，所謂十信滿心；二位發心，謂十解心；三行發心，謂十行心；四方便發心，謂十迴向心；五證發心，謂初地已上心；六究竟菩提發心，所謂佛心。此之分齊，是三乘義，小乘分有。一乘究竟，有十種發心，如〈離世間品〉說。顯無盡故，其發心德有二百一十八句經，如下彌勒善知識中說。

The mind of bodhi: *bodhi* is Sanskrit, translated here as the path of fruition. Because the fruit-virtues are perfect and all-pervading, it is called bodhi. Arousing the intention to aspire to and seek great bodhi is called 'arousing the mind of bodhi'. However, this arousing of the mind is also called a 'vow' in the sūtras; demanding that great bodhi come to belong to oneself, it is called a 'vow'. As for its essence, following different meanings, there are briefly three kinds: first, arousing [the mind] through characteristics; second, arousing [the mind] through the cessation of characteristics; third, true arousing. 'Arousing through characteristics' means deeply seeing the faults of saṃsāra and the blessed benefits of nirvāṇa, abandoning saṃsāra and proceeding toward nirvāṇa, reviling and seeking according to characteristics; this is called arousing the mind through characteristics. 'Arousing through the cessation of characteristics' means deeply awakening to equality, knowing that the intrinsic nature of saṃsāra is quiescent, and nirvāṇa is likewise. Because saṃsāra is quiescent, there are no characteristics to be reviled; because nirvāṇa is suchness, there are no characteristics to be sought. Turning away from previous characteristics and returning to the correct path of suchness, this is therefore called 'arousing'. Truly, because grasping characteristics turns away from truth, renouncing characteristics is made to be 'arousal'. It may also be that the initial arising of an equal mind free from characteristics is called 'arousal'. Hence the sūtra says: 'Eliminating all arousal and non-arousal is the arousal of the mind of bodhi.' 'Eliminating arousal' means eliminating all characteristics. 'Eliminating non-arousal' means not giving rise to arousal through characteristics. 'This is the arousal of the mind' means that correspondence with the signless is called arousal. Third, 'true arousal' means that the true nature of bodhi has always been one's own substance; covered by false thoughts, it exists without being recognized, which is called saṃsāra. Later, calming the false mind, one tallies completely with one's own reality, which has always been one's own substance. Knowing the nature of bodhi to be one's own substance, one abandons alien seeking, and the true mark appears before one; hence it is called arousing the mind. It can also be called arousing the mind when true realized cognition arises. There are six gates of arousing the mind: first, arousing the mind of faith, which is the mind perfected in the ten faiths; second, arousing the mind of the station, which is the mind of the ten understandings; third, arousing the mind of practice, which is the mind of the ten practices; fourth, arousing the mind of expedient means, which is the mind of the ten dedications; fifth, arousing the mind of realization, which is the mind from the first ground upward; sixth, arousing the mind of ultimate bodhi, which is the Buddha-mind. These demarcations belong to the Triyāna meaning, and are partially present in the Hīnayāna. The ultimate Ekayāna has ten kinds of arousing the mind, as explained in the 'Chapter on Leaving the World'. To show that it is inexhaustible, the virtues of this arousal of the mind encompass two hundred and eighteen lines of sūtra [text], as explained below in the section on the good friend Maitreya.