成唯識論演祕 7.441

7.441

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.