俱舍論記 18.71

18.71

「謂於利樂至皆能荷負」者，別解無退屈。馱婆，此云奴，不用錢買名為無價。謂彼菩薩受他驅役利益有情，如不用錢買奴相似。無緣大悲者，謂彼菩薩起此大悲，不由眾生於菩薩所有恩方起，無恩亦起，故言無緣大悲。任運恒時繫屬他故。以無慢心，皆悉攝同己身相似。須眼等時即便施與，名難求事；能代眾生受種種苦，名勞迫事，顯無退屈。餘文可知。又《正理》云「何故要修妙相業位，菩薩方受住定位名？爾時人、天方共知故。先時但為諸天所知，或於爾時趣等覺定，先唯等覺位，決定非餘。」解云：修相業時、趣菩提時，定先菩提決定，非到決定。

Regarding the passage from "Meaning that regarding benefit and happiness" up to "can shoulder everything": this explains being without retreat or faltering in detail. *Dhava* here means slave; one not bought with money is called priceless. This means that the bodhisattva accepts service to others to benefit sentient beings, just like a slave not bought with money. Great compassion without external conditions means that the bodhisattva generates this great compassion not because sentient beings have shown kindness to the bodhisattva before generating it; it arises even if there is no kindness, hence it is called great compassion without external conditions. This is because he is spontaneously and constantly tied to others. Because of having no conceit, he assimilates everyone as equal to his own person. When eyes and the like are needed, he immediately bestows them, which is called difficult undertakings; being able to undergo various sufferings on behalf of sentient beings is called arduous and pressing undertakings, showing that there is no retreat or faltering. The rest of the text can be understood. Furthermore, the *Nyāyānusāra* says: "Why is it only at the stage of cultivating the karma for the wondrous marks that a bodhisattva receives the name of abiding in certainty? Because at that time humans and gods come to know it together. Previously, it was only known by the gods; or at that time one is determined to proceed toward equal enlightenment, whereas previously it was determined only for the stage of equal enlightenment and not otherwise." The explanation states: At the time of cultivating the karma for the marks and proceeding toward bodhi, the certainty of prior bodhi is determined, not the attainment of certainty.