勸發菩提心集 1.34

1.34

次說歎發心者。若菩薩初發大菩提心，爾時依無邊眾生，即得善護，不作諸惡。為此故，是人遠離退墮惡道畏。復次由有善及增故，於樂常喜，由有悲及增故，於苦常喜。為此故，是人遠離退失善道畏，因此發心得不作護（謂能善護不作諸惡）。偈云：「愛他過自愛，忘己利眾生。不為自憎他，豈作不善業。」菩薩愛他過於自愛，由此故，忘自身命而利於他。不為自利而損於他，由此故，能於諸眾生絕諸惡業得不退，菩薩以自功德而為自嚴，以利懷喜而為自食，以作意生處而為園地，以神通變化而為戲喜。如是四事，唯菩薩有，二乘人無。既有如是四事，云何當退。

Next, praising the arousal of bodhicitta is explained. If a bodhisattva initially arouses the great bodhicitta, at that time, by relying on limitless sentient beings, he immediately obtains good protection and does not commit any evil. On account of this, this person is far removed from the fear of regressing and falling into evil destinies. Furthermore, because he possesses and increases wholesome qualities, he constantly rejoices in joy; because he possesses and increases compassion, he constantly rejoices in suffering. On account of this, this person is far removed from the fear of losing the wholesome path, and therefore through the arousal of bodhicitta he obtains protection from non-action (meaning he can well protect [himself] and not commit evils). The verse says:
'Loving others more than loving oneself, / forgetting oneself to benefit sentient beings;
Not hating others for one's own sake, / how could one commit unwholesome actions?'
The bodhisattva loves others more than loving himself; on account of this, he forgets his own body and life to benefit others. He does not harm others for his own benefit; on account of this, he can terminate all evil actions toward sentient beings and attain non-retrogression. The bodhisattva takes his own merits as his personal adornment, takes joy in benefiting [others] as his own food, takes intentional places of rebirth as his pleasure gardens, and takes supernatural transformations as his playful delight. Such four things belong only to the bodhisattva and are absent in practitioners of the two vehicles. Since he possesses such four things, how could he ever regress?