成唯識論演祕 7.533

7.533

按《對法論》有六意樂：謂諸菩薩以殑伽沙界滿中七寶，又殑伽沙等身命剎那頃，或經殑伽沙等大劫，施一有情乃至一切，皆令彼於菩提速成修行。如是差別施時，菩薩意樂猶不厭足，名無厭意樂。又諸菩薩修行施時，展轉相續，無一剎那有退、有斷，乃至菩提，名廣大意樂。又諸菩薩修行施時，於施所攝諸有情所，生大歡喜，名歡喜意樂。又諸菩薩修行施時，觀施所攝一切有情，於我己身有大恩德，不見已身於彼有恩，由資助我三菩提故，名恩德意樂。又諸菩薩修行施時，雖於無量諸有情所興大施福，而不希報恩當來異熟，名無染意樂。又諸菩薩修行施時，所得異熟施諸有情，不自為己，又以此福共諸有情迴向菩提，名善好意樂。餘度准知。

According to the Abhidharmasamuccaya-bhāṣya, there are six intentions: Bodhisattvas, taking the seven treasures filling worlds as numerous as the sands of the Ganges, and for moments of bodily life or passing through great kalpas as numerous as the sands of the Ganges, give to one sentient being up to all sentient beings, causing them all to swiftly accomplish cultivation toward awakening. Giving with such distinctions, the bodhisattva's intention is still not satiated; this is called the unsatiated intention. Furthermore, when bodhisattvas cultivate giving, it continues successively without a single moment of retrogression or interruption up to awakening; this is called the vast intention. Furthermore, when bodhisattvas cultivate giving, they give rise to great joy toward the sentient beings gathered by the giving; this is called the joyful intention. Furthermore, when bodhisattvas cultivate giving, they view all sentient beings gathered by the giving as having great kindness toward their own person, and do not see their own person as having kindness toward them, because they assist one's own sambodhi; this is called the intention of kindness. Furthermore, when bodhisattvas cultivate giving, although they perform great giving and merits toward countless sentient beings, they do not hope for repayment of kindness or future karmic maturation; this is called the untainted intention. Furthermore, when bodhisattvas cultivate giving, the karmic maturation obtained is given to sentient beings, not kept for oneself, and they also dedicate this merit together with all sentient beings toward awakening; this is called the noble intention. The remaining pāramitās should be understood accordingly.