釋摩訶衍論 7.8

7.8

已說第一重二種門，次說第二重二種門。言復次信成就發心者發何等心者，即是發起開問總標門，謂發開問總問所為故。略說有三種者，即是總標總答焉歟。云何為三者，即是總舉總問焉歟。自此已下直明顯示答釋廣說門。就此門中即有三種。云何為三？一者正智方便門、二者福德具足門、三者安樂成就門，是名為三。於此三中初通二利，中唯自利，後唯利他。復次初二唯自利分，後一利他。復次三種皆通二故。皆悉各各具足標釋，應審思擇。言正智方便門者直心，為正體智有作方便故。如本一者直心，正念真如法故故。言福德具足門者深心，為一切功德有作方便故。如本二者深心，樂集一切諸善行故故。言安樂成就門者悲心，能善救度一切眾生無量苦惱，令得安隱廣大樂故。如本三者大悲心，欲拔一切眾生苦故故。

Having explained the two approaches of the first tier, next is explained the two approaches of the second tier. The words, "Furthermore, as for generating the aspiration upon the perfection of faith, what kind of mind is generated?" are the approach of initiating an opening question and general presentation, meaning that it initiates an opening question generally asking what is generated. "Briefly speaking, there are three kinds" is the general presentation and general answer. "What are the three?" is the general adducing and general questioning. From here down, it directly clarifies the approach of revealing, answering, explaining, and elaborating. Within this approach there are three kinds. What are the three? The first is the approach of correct wisdom as skillful means; the second is the approach of the completeness of merit; the third is the approach of the accomplishment of peace and happiness: these are the three. Among these three, the first applies to both benefits, the middle is solely self-benefit, and the latter is solely benefiting others. Furthermore, the first two pertain solely to self-benefit, and the latter one to benefiting others. Furthermore, all three apply to both [benefits]. Each of them is fully presented and explained; this should be carefully contemplated. As for the approach of correct wisdom as skillful means, it is the straightforward mind, because it serves as the skillful means that produces the wisdom of the fundamental nature. As the root text says: "First is the straightforward mind, because it correctly contemplates the phenomenon of tathatā." As for the approach of the completeness of merit, it is the profound mind, because it serves as the skillful means that produces all meritorious qualities. As the root text says: "Second is the profound mind, because it delights in gathering all good practices." As for the approach of the accomplishment of peace and happiness, it is the mind of compassion, which can skillfully rescue all sentient beings from immeasurable suffering and afflictions, causing them to attain secure and vast happiness. As the root text says: "Third is the mind of great compassion, because it desires to pull out the suffering of all sentient beings."