仁王經疏 2.165

2.165

釋曰：第二、對菩薩辨。於中有二：初標發心、後釋二利。此即初也。言發心者，《顯揚》第二有二發心：一世俗發心。謂如有一，隨智者前恭敬而住，起增上意發誓願言：「長老憶念」，或言：「聖者憶念」，或者：「鄔波柁耶！我如是名，從今日始發無上菩提心，為欲饒益諸有情故，從今已往凡我所修六波羅蜜，皆為證得無上菩提。故我今與諸菩薩摩訶薩和合出家。願尊證知我是菩薩。」第二第三亦復如是。二證法性發心。謂如有一，已過第一劫阿僧祇耶，已證菩薩初極喜地，已入菩薩定無生位，已如實知無上菩提方便，已悟自身將近等近大菩提果，解自他悉平等故。得大乘意，已至不住流轉寂滅菩薩道故，得廣大意。由如是故，於大菩提願不退轉。是證發心。《莊嚴》第七，發心有四：一信行發心，謂信地；二淨依發心，謂前七地；三報得發心，謂後三地；四無障發心，謂如來地。若依《瑜伽》七十二，說十種發心，恐繁不述。今此經文，二發心中世俗發心，四種發心當信行發心。若依《本業》，在十信位，謂十信心。信心有十，修百法門，故言行本。或十住中，初發心住。

Explanation: Second, distinguishing it with respect to bodhisattvas. In this there are two: first, designating the generation of the mind [of awakening]; afterward, explaining the two benefits. This is the first. Regarding the generation of the mind [of awakening], the second [fascicle] of the *Prakaraṇāryavācā* states there are two generations of the mind: First is the conventional generation of the mind. That is, when someone stands respectfully before a wise person, gives rise to a predominant intention, and makes the vow, saying: 'Venerable elder, remember me,' or saying, 'Noble one, remember me,' or, 'Upādhyāya! I, so-and-so, from this day forward generate the unexcelled mind of awakening (bodhicitta). In order to benefit all sentient beings, from this day onward whatever six pāramitās I cultivate are all for the sake of realizing unexcelled awakening. Therefore, I now, in harmony with all bodhisattva mahāsattvas, leave home. May the venerable one bear witness and know that I am a bodhisattva.' The second and third [repetitions] are also like this. Second is the generation of the mind realizing the nature of dharmas (dharmatā). That is, when someone has already crossed the first asaṃkhyeya kalpa, has already realized the bodhisattva's initial Pramuditā-bhūmi, has already entered the bodhisattva's definite stage of non-arising, has already known in accordance with reality the skillful means of unexcelled awakening, and has awakened to one's own self being imminent and directly proximate to the fruit of great awakening, because of understanding that self and others are entirely equal. Having attained the Mahāyāna intention, and because one has reached the bodhisattva path of not abiding in either transmigration or quiescent extinction, one attains a vast intention. Due to this, one's vow toward great awakening does not regress. This is the realization-generation of the mind. In the seventh [chapter] of the *Mahāyānasūtrālaṃkāra*, there are four generations of the mind: first, the generation of the mind of faithful practice, referring to the stage of faith; second, the generation of the mind of pure reliance, referring to the first seven bhūmis; third, the generation of the mind of retribution-attainment, referring to the latter three bhūmis; fourth, the unhindered generation of the mind, referring to the Tathāgata stage. If relying on the seventy-second [fascicle] of the *Yogācārabhūmi*, it speaks of ten kinds of generation of the mind, but fearing verbosity it is not presented. Now in this sūtra text, of the two generations of the mind, it is the conventional generation of the mind; of the four kinds of generation of the mind, it corresponds to the generation of the mind of faithful practice. If relying on the *Benye*, it is at the stage of the ten faiths, that is, the ten minds of faith. The minds of faith are ten, cultivating one hundred dharma gates; therefore it is said to be the root of practice. Or, among the ten abodes, it is the abode of initial generation of the mind.