[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862) › 1.39 # 勸發菩提心集 1.39 勸發菩提心集 1.39 - **Language:** Classical Chinese ### [1.39](https://indike.org/pramana/in.bauddha.taisho.1862.1.39) 次舉喻顯勝，云：「諸佛子！菩薩初始發菩提心，譬如大海初漸起時，當知皆為下中上價乃至無價如意寶珠作所住處，此寶皆從大海生故。菩薩發心亦復如是，為三乘人禪定智慧一切功德之所生處。復次又如三千大千世界初漸起時，當知便為二十五有其中所有一切眾生，悉皆荷負作依止處。菩薩亦爾，初漸起時，普為一切無量眾生，所謂六道四生，正見邪見，修善習惡，持戒毀戒，尊奉三寶，謗毀正法，諸魔外道，沙門梵志，乃至四姓，一切荷負作依止處。次發心相菩提，以大慈悲為本，今說菩薩修慈悲等，廣說修於慈悲喜捨所緣行相。以喻說境界，舉大地塵、大海水、一三千乃至十方難知限量等，既所緣生界遐不可盡，菩薩發心悉能遍覆如是眾生。云何諸佛子，是菩提心豈可盡耶？若有菩薩，聞如是說，不驚不怖，不退不沒，當知是人決定能發菩提之心。假令無量諸佛如來，於無量劫讚其功德，亦不可盡。何以故？以菩提心無限齊故。」 > Next, adducing similes to show its superiority, it says: 'Sons of the Buddha! When a bodhisattva initially arouses bodhicitta, it is, for example, just as when the great ocean first begins to form, you should know that it serves as the dwelling place for wish-fulfilling jewels of low, medium, high, and even priceless value, because these jewels are all produced from the great ocean. The bodhisattva's arousal of bodhicitta is also like this: it is the place from which all the merits of dhyāna and wisdom of the beings of the three vehicles are produced. Furthermore, it is just as when the trichiliocosm first begins to form, you should know that it carries and serves as the support for all sentient beings within the twenty-five states of existence. The bodhisattva is also like this: when he first begins, he universally carries and serves as the support for all limitless sentient beings—namely, those of the six destinies and four modes of birth, those of right views and wrong views, those who cultivate good and practice evil, those who keep precepts and break precepts, those who revere the Three Jewels, those who slander the true Dharma, all Māras and heterodox teachers, śramaṇas and brahmins, down to the four castes. Next, the characteristic mark of the bodhi of the arousal of the mind takes great loving-kindness and compassion as its root; now, explaining the bodhisattva's cultivation of loving-kindness and compassion, etc., it broadly explains the ālambana and ākāra of cultivating loving-kindness, compassion, sympathetic joy, and equanimity. Using similes to explain the realm, it adduces the dust of the great earth, the water of the great ocean, a single trichiliocosm, down to the immeasurable limits of the ten directions that are difficult to know: since the realm of beings that is the object of cognition is vast and inexhaustible, the bodhisattva's arousal of the mind can fully cover all such sentient beings. How then, sons of the Buddha, could this bodhicitta ever be exhausted? If there is a bodhisattva who, hearing such an exposition, is not startled, not terrified, does not regress, and does not sink down, you should know that this person is certainly capable of arousing the mind of bodhi. Even if limitless Buddhas and Tathāgatas were to praise his merits for limitless kalpas, they could never finish doing so. Why is this? Because bodhicitta is without boundary or limit.' > — English (machine translation) (machine translation) - [Previous: 1.38](https://indike.org/pramana/in.bauddha.taisho.1862.1.38) - [Next: 1.40](https://indike.org/pramana/in.bauddha.taisho.1862.1.40) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1862.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1862~en-mt.1.39) — English, machine translation ## Linked texts (1) - [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864.1.19) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1862.1.39](https://indike.org/pramana/in.bauddha.taisho.1862.1.39) · Pramāṇa