維摩經玄疏 2.151

2.151

二、次明真正發心者，即是無緣慈悲、無作四弘誓願也。若無緣大慈，觀生死即涅槃、煩惱即菩提，與眾生此滅道之樂，名無緣大慈也；觀涅槃即生死、菩提即煩惱，欲拔眾生此虛妄之苦，名無緣大悲也。無作四弘誓願者，知涅槃即生死，未度苦諦，令度苦諦也；知菩提即煩惱，未解集諦，令解集諦也；知煩惱即菩提，未安道諦，令安道諦也；知生死即涅槃，未得涅槃，令得涅槃也。菩薩如是慈悲、誓願，無緣、無念，而覆一切眾生，猶如大雲，不加功用，如磁石吸鐵，是名真正菩提心也。

Second, next explaining the true giving rise to the mind [directed to awakening]: this is the non-objective kindness and compassion and the uncreated four vast vows. In non-objective great kindness, one contemplates birth and death as nirvāṇa and affliction as bodhi, bestowing upon beings this joy of cessation and the path; this is called non-objective great kindness. One contemplates nirvāṇa as birth and death and bodhi as affliction, desiring to pull beings out of this delusive suffering; this is called non-objective great compassion. As for the uncreated four vast vows: knowing that nirvāṇa is itself birth and death, for those who have not crossed over the truth of suffering, one causes them to cross over the truth of suffering; knowing that bodhi is itself affliction, for those who have not understood the truth of accumulation, one causes them to understand the truth of accumulation; knowing that affliction is itself bodhi, for those who are not settled in the truth of the path, one causes them to be settled in the truth of the path; knowing that birth and death is itself nirvāṇa, for those who have not attained nirvāṇa, one causes them to attain nirvāṇa. When a bodhisattva has such kindness, compassion, and vows, free from objective conditions and deliberate thoughts, they cover all sentient beings like a great cloud without applied effort, like a lodestone attracting iron; this is called the true bodhicitta.