瑜伽師地論略纂 11.89

11.89

論第七、解常察己過，不伺他非中云「諸有情所，無損害心，無瞋恚心。菩薩於彼由懷上品法大悲故」等者，舊論云：由懷上品法心、悲心。　遠師云：法心者是慧，以慧知彼是法數故，無人可瞋；悲心者，悲心救彼，恐當受苦。　今又解云：法大悲者，由懷上品法，可起大悲，意取悲救眾生，不論法也。　又論解菩薩五支中，第四、先時所作不放逸行云「若於後時當所違犯，發起猛利自誓欲樂等，乃至結文云先時所作不放逸行」者，此中意，謂如有一，前身於未來所有犯處自誓不犯，於所應行法誓行之；以過去發願，後身所有善法皆行之，惡皆息之。是此中意。

In the treatise, the seventh [division], explaining constantly examining one's own faults and not looking out for the wrongs of others, states: "Towards all sentient beings, having no thought of harm and no thought of malice. The bodhisattva towards them, by harbouring a superior Dharma great compassion..." and so forth. The older treatise states: "By harbouring a superior Dharma mind and compassionate mind." Master Yuan says: "The 'Dharma mind' is wisdom (prajñā): because by wisdom one knows they are dhārmic factors, there is no person to be angry with; the 'compassionate mind' means compassionately rescuing them, fearing they will suffer." Now it is explained again as follows: "Dharma great compassion" means that due to harbouring the superior Dharma, great compassion can arise; the intended meaning is compassionately rescuing sentient beings, not discussing Dharma. Furthermore, in the treatise's explanation of the five factors of a bodhisattva, the fourth, "heedful practice performed in prior times", states: "If in a later time there should be a violation, generating an intense vow and aspiration..." up to the concluding text stating "heedful practice performed in prior times"—the meaning here is: for example, someone in a previous life made a vow regarding all future points of transgression not to transgress, and regarding the Dharmas that should be practised, vowed to practise them; because of making the vow in the past, in subsequent lives they practise all wholesome dharmas and cease all evil ones. This is the meaning here.