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若於心外見有眾生。及以佛道。願度願成。功勛不忘。知見不泯。如是發心。名之為偏。若知自性是眾生。故願度脫。自性是佛道。故願成就。不見一法。離心別有。以虛空之心。發虛空之願。行虛空之行。證虛空之果。亦無虛空之相可得。如是發心。名之為圓。知此八種差別。則知審察。知審察。則知去取。知去取。則可發心。云何審察。謂我所發心。於此八中。為邪為正。為真為偽。為大為小。為偏為圓。云何去取。所謂去邪去偽。去小去偏。取正取真。取大取圓。如此發心。方得名為真正發菩提心也。
「若於心外見有眾生，及以佛道，願度願成」：「若」就是假設；「於」當個「在」字講。假設你在自己的心外邊見有眾生可度，見有佛道可成；你願意來度脫你心外的眾生，願意成就你心外的佛道。
「功勛不忘」：你就以為度眾生成佛就有了什麼功德了，總也不忘；你就想成佛，生了一個大執著。「知見不泯」：你不能把你這個邪知邪見泯，就是泯滅了它，沒有它，息滅了它。「如是發心，名之為偏」：像這樣子，你心裏總有一個東西在裏頭執著了，這就叫偏；你沒有明白那個原理，你還有偏見。
「若知自性是眾生，故願度脫」：你要知道自性就是眾生，眾生不離自性；所有的眾生都在自性裏。你自性的眾生誓願度；自性的煩惱誓願斷；自性的法門誓願學；自性的佛道誓願成，你要是能這樣子看。「自性是佛道，故願成就」：你要知道自性就是佛道；你能要成自性的佛道，所以願意成就佛，因為他不離自性。「不見一法，離心別有」：你沒有什麼法可執著的，不應該生出一個法執來；你要是覺得有法可學，你在你心外求法，這都是外道。你要怎麼樣呢？
「以虛空之心，發虛空之願」：就像那個虛空似的，自性和那虛空是一樣的。你那個願也要像虛空那麼廣大。「行虛空之行，證虛空之果」：你所行所作也像虛空似的；你證得像虛空那麼大的果位。「亦無虛空之相可得」：可是還不執著，不執著虛空有個什麼相；你若一執著有個相在，已經就執著了。所以「如是發心，名之為圓」：像這樣的發心就是圓。
「知此八種差別，則知審察」：你知道這八種的不同，你就應該知道好好地詳細審察。「知審察，則知去取」：你知道審察了，就知道應該去什麼，要什麼了。你知道應該什麼不要，什麼要，你「則可發心」：這樣才可以發心哪。
「云何審察」：怎麼樣審察呢？「謂我所發心，於此八中」：就是我所發的這個心，在這八種的發心裏頭，我是邪的？是正的呢？是真的呢？是偽的呢？或者是大的，是小的呢？是偏的，是圓的呢？問一問自己。「云何去取」：那麼你審察之後，認識了，你還要應該去什麼？應該要什麼呢？就是這個「所謂去邪」：那個邪的要去了，那個偽的要去了，那個小的要去了，那個偏的也要去了；要取這個真，取正，取這個大的，取這個圓的。
「如此發心，方得名為真正發菩提心也」：像這樣的發心，才是你真正懂得怎麼樣能發這個菩提心，將來才能圓滿你這個虛空的菩提。
待續
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Text:
If he sees living beings and the Buddha Way as existing outside of his mind and he wants to save beings and realize Buddhahood, but he does not forget his own accumulation of merit or get rid of his worldly knowledge and views, then his resolve is partial.
If he knows that his own nature is the same as living beings and therefore vows to save them; if he knows that his own nature is the same as the Buddha Way and therefore vows to realize it; if he does not see even one dharma as existing apart from the mind; if his mind is like empty space; if he makes vows like empty space; if he cultivates practices that are like empty space; if he realizes a fruition that is like empty space, and yet does not grasp at the notion of empty space, then his resolve is complete.
Having understood these eight different kinds of resolve, we know how to examine them; we know which ones to keep and which ones to discard. Knowing which ones to keep and which ones to discard, we can then resolve our minds.
How should we examine them? We must ask ourselves, "Which of these eight resolves have I made? Is my resolve deviant or proper, true or false, great or small, partial or complete?" How should we decide what to keep and what to discard? We must discard the deviant, the false, the small, and the partial, and keep the proper, the true, the great, and the complete. To resolve our minds in this way is truly to resolve the mind upon
Bodhi.
Commentary:
If he sees living beings and the Buddha Way as existing outside of his mind and he wants to save beings and realize
Buddhahood. If he sees living beings to be saved and a Buddha Way to be realized outside of his own mind, and he wants to save those external living beings and realize that external Buddha Way,
but he does not forget his own accumulation of merit. You think that there is merit in saving living beings, and you never forget about it. You also become very attached to the idea of becoming a Buddha.
Or get rid of his worldly knowledge and views. You do not do away with your deviant knowledge and views.
Then his resolve is partial. Since you have not understood the basic principle, your views are still biased.
If he knows that his own nature is the same as living beings, and therefore vows to save them. You should know that your own nature is the same as living beings'. Living beings are not apart from your nature. All living beings are within your own nature. You should vow to save the living beings of your own nature, sever the afflictions of your own nature, study the Dharma doors of your own nature, and realize the Buddha Way of your own nature. Taking that kind of view,
if he knows that his own nature is the same as the Buddha Way and therefore vows to realize it. You wish to realize Buddhahood, because it is not apart from your own nature.
If he does not see even one dharma as existing apart from the mind. You have no attachments to dharmas. You should not become attached to dharmas. If you think that there are Dharmas to be studied outside the mind, if you seek the Dharma outside the mind, you become an externalist. How should you be?
If his mind is like empty space; if he makes vows like empty space; if he cultivates practices that are like empty space; if he realizes a fruition that is like empty space, and yet does not grasp at the notion of empty space, then his resolve is complete. You ought to be like empty space; your inherent nature should be like space. The vows you make should be as enormous as space. Everything you do should be like empty space. The fruition you realize should be as great as empty space. Yet you cannot be attached to empty space as being a certain way, for if you decide that empty space has an appearance, you are already attached. Such a resolve is complete.
Having understood these eight different kinds of resolve, we know how to examine them in a detailed manner;
we know which ones to keep and which ones to discard, which ones we want and which ones we don't want.
Knowing which ones to keep and which ones to discard, we can then resolve our minds.
How should we examine them? We must ask ourselves, "Which of these eight resolves have I made? Is my resolve deviant or proper, true or false, great or small, partial or complete?" How should we decide what to keep and what to discard? After examining and identifying them, we must know what we should get rid of and what we should keep. We must discard the deviant, the false, the small, and the partial, and keep the proper, the true, the great, and the complete. To resolve our minds in this way is truly to resolve the mind upon Bodhi. This is to truly understand how to make the aspiration for Bodhi, and in the future one will perfect Bodhi which is like empty space.
To be continued
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