成唯識論演祕 7.441

7.441

按《瑜伽》四十七，極喜住菩薩有四相發心：一者、何相發心？謂勝解行住已善積集一切善根，於菩薩行已正超出，略說是相。二者、何所緣慮？緣當來世菩提資糧，利有情事一切佛法，諸佛所作此等圓滿。三者、發心何狀？何相？何自性起？謂諸菩薩發起一切菩提資糧，隨順有情，一切菩薩成佛等事。四者、發心有何勝利？謂諸菩薩發是心已，超過菩薩凡異生地，證入菩薩正性離生，生如來家，紹如來種。又云：「又現法中能起菩薩一切精進，信增上力為前導故。」又云：引發十大願，為欲供養最勝有情，說無上法，引第一願；為欲受持彼所說法，引第二願；為欲勸請轉法輪故，引第三願；為欲順彼行菩薩行，引第四願；為欲成就彼器有情，引第五願；為往佛國見佛供養，聽聞正法，引第六願；為淨佛國，引第七願；為不離佛與諸菩薩，常同一味意樂加行，引第八願；為利有情曾無空過，引第九願；為證菩提作諸佛事，引第十願。十願者，按四十五云：若諸菩薩願於當來以一切供具供無量佛，名一大願；願於當來護佛正法，傳令不斷，名二大願；願於當來從都史下至般涅槃，名三大願；願於當來行菩薩行，名四大願；願於當來普成有情，名五大願；願於當來普示世界，名六大願；願於當來普淨佛立，名七大願；願於當來一切菩薩皆同一種，意樂加行趣入大乘，名八大願；願於當來無倒加行皆不唐捐，名九大願；願於當來速證菩提，名十大願。又四十七明初地中：有十淨修住法，由是能令極歡喜住，速得清淨。一、於佛法深生淨信；二、觀有情唯苦起悲；三、誓令脫苦得樂起慈；四、為救憂苦而行惠施；五、為利有情求世、出世法無厭倦；六、無厭倦故善知諸論；七、善知論故善解世間；八、即於如是正加行中而修慚愧；九、即於如是正加行中得無退轉；十、以妙利養及與正行供養如來。又云：又諸菩薩於此十法受學隨轉，多修習已，復於餘九增上戒等諸菩薩住，從佛菩薩專精訪求一切種道功德過失，及神通樂，無失壞道等。此即開曉餘九地也。又云：願見諸佛，願生佛國，如實稱遂。又以見佛成就有情善根，迴向無上菩提。由是三種清淨因緣，彼諸善根倍復明淨，名修善根。又云：在在生處多作輪王，王贍部洲，得大自在，得百法明門等，是生處戒等，如彼廣明。

According to the Yogācārabhūmi, fascicle forty-seven, the bodhisattva of the Joyous Abode gives rise to the mind [directed toward awakening] with four characteristics: First, with what characteristic does one give rise to the mind? It is that, having already well accumulated all roots of goodness in the abode of conduct through resolute intention, one has truly transcended the [ordinary] bodhisattva's conduct; this is briefly said to be its characteristic. Second, what is its intentional object? It takes as its object the future provisions for awakening, benefiting sentient beings, all buddha-dharmas, and the perfection of such deeds performed by all buddhas. Third, of what aspect, what characteristic, and what intrinsic nature is the arising of the mind? It means that bodhisattvas give rise to all the provisions for awakening, adapt to sentient beings, and undertake all such matters as the attainment of buddhahood by bodhisattvas. Fourth, what superior benefit does the arising of the mind have? It means that, having given rise to this mind, bodhisattvas transcend the stage of ordinary, distinct persons among bodhisattvas, realize and enter the bodhisattva's correct nature of separation from arising, are born into the Tathāgata's family, and carry on the Tathāgata's lineage. It also says: 'Furthermore, in the present life one can initiate all the vigor of a bodhisattva, because the superior power of faith acts as the forerunner.' It also says: 'It induces the ten great vows. To make offerings to the supreme sentient beings and speak the unsurpassed Dharma induces the first vow; to receive and uphold the Dharma they preach induces the second vow; to exhort and request the turning of the wheel of the Dharma induces the third vow; to practice the bodhisattva conduct in conformity with them induces the fourth vow; to mature receptive sentient beings induces the fifth vow; to go to buddha-lands, see buddhas, make offerings, and listen to the true Dharma induces the sixth vow; to purify buddha-lands induces the seventh vow; not to be separated from the buddhas and all bodhisattvas, and always to share the same taste in aspiration and application, induces the eighth vow; to benefit sentient beings without ever doing so in vain induces the ninth vow; to realize awakening and carry out all buddha-activities induces the tenth vow.' Regarding the ten vows, according to fascicle forty-five: If bodhisattvas vow to make offerings with all requisites to immeasurable buddhas in the future, this is called the first great vow; vowing to protect the Buddha's true Dharma in the future and transmit it without interruption is called the second great vow; vowing to descend from Tuṣita down to entering parinirvāṇa in the future is called the third great vow; vowing to practice the bodhisattva conduct in the future is called the fourth great vow; vowing to mature sentient beings universally in the future is called the fifth great vow; vowing to manifest universally in world-realms in the future is called the sixth great vow; vowing to purify universally that established by buddhas in the future is called the seventh great vow; vowing that in the future all bodhisattvas will share one single lineage and enter the Great Vehicle with [identical] aspiration and application is called the eighth great vow; vowing that in the future non-erroneous application will not be in vain is called the ninth great vow; vowing to swiftly realize awakening in the future is called the tenth great vow. Furthermore, fascicle forty-seven explains that in the first ground, there are ten dharmas for purifying the abode, by means of which one can cause the Joyous Abode to become pure swiftly: 1. Deeply producing pure faith in the Buddha's Dharma; 2. Observing that sentient beings have only suffering and giving rise to compassion; 3. Vowing to free them from suffering and grant happiness, giving rise to benevolence; 4. Practicing giving to rescue them from grief and suffering; 5. Seeking mundane and supramundane dharmas for the benefit of sentient beings without wearying; 6. Because of not wearying, knowing the treatises well; 7. Because of knowing the treatises well, understanding the world well; 8. Cultivating shame and conscience precisely within such correct application; 9. Attaining non-retrogression precisely within such correct application; 10. Making offerings to the Tathāgata with marvelous material requisites and correct practice. It also says: 'Furthermore, all bodhisattvas receive, learn, and comply with these ten dharmas, and after much cultivation, with respect to the other nine bodhisattva abodes of higher morality and so forth, they single-mindedly seek from buddhas and bodhisattvas the merits and faults of all manners of paths, the bliss of supernatural powers, the non-deteriorating path, and so forth.' This elucidates the remaining nine grounds. It also says: 'Vowing to see the buddhas and vowing to be born in buddha-lands will be fulfilled in accordance with reality. Furthermore, by seeing the buddhas, one matures the roots of goodness of sentient beings and dedicates them to unsurpassed awakening. Because of these three kinds of pure causes and conditions, their roots of goodness become doubly bright and pure; this is called the cultivation of the roots of goodness.' It also says: 'Wherever they are born, they mostly become wheel-turning kings, ruling over Jambudvīpa, attaining great mastery, attaining the gate of illumination into a hundred dharmas, and so forth.' These are the birthplaces, morality, and so forth, as extensively explained there.