勸發菩提心集 1.13

1.13

發菩提心者，《瑜伽．發心品》云略有五種：一自性，二行相，三所緣，四功德，五最勝。菩薩最初發心，於諸菩薩所有正願是初正願，普能攝受其餘正願，是故發心以初正願為其自性。又諸菩薩起正願心求菩提時，發如是心，說如是言：「願我決定當證無上正等菩提，能作有情一切義利，畢竟安處究竟涅槃及以如來廣大智中。」如是發心定自希求無上菩提，及求能作有情義利。是故發心以定希求為其行相，以大菩提及諸有情一切義利為所緣境。最初發心能攝一切菩提分法，殊勝善根為上首，故是善極善，是妙極妙，能盡一切有情處所，三業功德相應。又諸菩薩最初發心所起正願，於餘一切希求世間出世間義妙善正願，最為第一。

Regarding the arousal of bodhicitta, the Cittotpādapaṭala of the Yogācārabhūmi states that there are briefly five kinds: first, svabhāva; second, ākāra; third, ālambana; fourth, guṇa; fifth, surpassing excellence. The bodhisattva's initial arousal of the mind is the first right vow among all the right vows of bodhisattvas, and it is universally able to encompass the remaining right vows; therefore, the arousal of the mind takes the first right vow as its svabhāva. Furthermore, when bodhisattvas give rise to the mind of right vows and seek bodhi, they arouse such a mind and speak such words: 'May I definitively realize anuttarā samyaksambodhi, be able to bring about all benefits for sentient beings, and ultimately establish them in ultimate nirvāṇa and in the vast wisdom of the Tathāgata.' Arousing the mind in this way definitively seeks unsurpassed bodhi for oneself, and seeks the ability to bring about benefit for sentient beings. Therefore, the arousal of the mind takes definitive aspiration as its ākāra, and takes great bodhi and all the benefits of sentient beings as its ālambana. The initial arousal of the mind can encompass all bodhipakṣadharmas, with excellent wholesome roots as their forerunner; thus it is wholesome and exceedingly wholesome, wondrous and exceedingly wondrous, able to exhaustively correspond with the guṇas of the three karmic activities regarding all realms of sentient beings. Furthermore, the right vow given rise to by the bodhisattva's initial arousal of the mind is foremost among all other wondrous and wholesome right vows that seek mundane and supramundane welfare.