[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) › 1.40 # 勸發菩提心集 1.40 勸發菩提心集 1.40 - **Language:** Classical Chinese ### [1.40](https://indike.org/pramana/in.bauddha.taisho.1862.1.40) 次說發菩提心因緣，云：「若諸菩薩親近善知識，供養諸佛，修集善根，志求勝法，心常柔和，遭苦能忍，慈悲淳厚，深心平等，信樂大乘，求佛智慧。若人能具如是十法，乃能發阿耨菩提之心。」且親近善友有八，《大莊嚴論》第九偈云：「調靜除德增，有勇阿含富。覺真善說法，悲深離退減。」此偈明第一依親近善友具足十種功德者，應堪親近。何謂為十？一調伏，謂與戒相應，由根調故。二寂靜，謂與定相應，由內攝故。三惑除，謂信念與慧相應，煩惱斷故。四德增，謂戒定慧具不缺減故。五有勇，謂利益他時不疲倦故。六經富，謂得多聞故。七覺真，謂了實義故。八善說，不顛倒故。九悲深，絕希望故。十離退，於一切時恭敬說故（此所應親近善友相）。二物親近有三：一財，謂恭敬供養。二身，謂隨順給侍。三心，謂給侍時身心相應。三緣起親近善友，有三：一願樂，二知時，三除慢。四迴向親近，不為貪著利養，但為隨順修行故。五因親近，如所教授隨順修行為親近因。何以故？以此隨順，令彼善友心生歡喜故。六智親近，為善解三乘自乘令成故。七田親近善友，謂嚴淨土。云何名田？以自所聞法，於眾生相續中而建立故，隨所住佛土修清淨因故。八依止親近者，但以法利具足為依止。是故親近善友，不以財利具足為依止。親近善友差別者有六：一因果差別，謂過去親近為因，現在為果。現在為因，未來為果。二隨法差別，謂善知識所說法門，隨其差別而修行故。三內外差別，自親近為內，令他親近為外。四麁細差別，自聽為麁，內心思惟為細。五勝劣差別，有慢親近為劣，無慢親近為勝。六遠近差別，現趣為近，生報親近為遠，生報後報無間，隔世近遠如次。云何名最勝親近？有五：一淨信，於親近處生淨信故。二深心，此中有九：一味心，二隨喜心，三希望心，四無厭心，五廣大心，六勝喜心，七勝利心，八無染心，九善淨心。三神通，謂依虛空藏等三昧而親近故。四方便，謂依無分別智攝故。五和合者，謂大菩薩以一果入一切果故（彼十種行一一應說之）。復有四緣：一思惟諸佛發菩提心，復有五種，一者思惟十方三世諸佛初始發心具煩惱性，亦如我今，終成正覺，為無上尊，以此緣故發菩提心。二者思惟三世諸佛發大勇猛，各各能得無上菩提，若此菩提可得法，我亦應得，以此緣故。三者思惟三世諸佛發大明慧，於無明㲉建立勝心，積集苦行，皆能自拔超出三界，我亦如是當自拔濟，緣此事故。四者思惟三世諸佛為人中雄，皆度生死煩惱大海，我亦丈夫，亦當能度，緣此事故。五者思惟三世諸佛發大精進，捨身命財求一切智，我今亦當隨學諸佛，緣此事故，觀身過患，發菩提心。 > Next, the causes and conditions for the arousal of bodhicitta are explained. It is said: 'If bodhisattvas draw near to kalyāṇamitras, make offerings to the buddhas, cultivate and accumulate roots of goodness, resolutely seek the supreme Dharma, maintain an ever-gentle mind, are able to endure when meeting with suffering, possess genuine and deep loving-kindness and compassion, have an impartial profound mind, delight with faith in the Mahāyāna, and seek the wisdom of the buddhas—if one is able to possess these ten dharmas, one will then be able to arouse the mind of anuttarā \[samyak\]sambodhi.' Now, drawing near to good friends has eight \[aspects\]. The ninth verse of the Mahāyānasūtrālaṃkāra states: 'Disciplined, tranquil, \[afflictions\] dispelled, endowed with superior virtues, energetic, rich in scripture, / Awakened to reality, skilled in expounding the Dharma, deeply compassionate, and free from slackening.' This verse clarifies the first: relying on and drawing near to a good friend who possesses ten virtues, one should deem them worthy to draw near to. What are the ten? First is being disciplined, which means being in accord with śīla, because the sense faculties are tamed. Second is being tranquil, which means being in accord with concentration (samādhi), because of inward restraint. Third is dispelling delusion, which means that faith and mindfulness are in accord with prajñā, because afflictions are severed. Fourth is endowed with superior virtues, meaning that śīla, samādhi, and prajñā are complete and without deficiency. Fifth is energetic, meaning not becoming weary when benefiting others. Sixth is rich in scripture, meaning having attained extensive learning. Seventh is awakened to reality, meaning understanding the ultimate truth. Eighth is skilled in expounding, because of being non-perverted. Ninth is deeply compassionate, because of relinquishing expectations \[of return\]. Tenth is free from slackening, because of expounding with reverence at all times. (These are the marks of a good friend whom one should draw near to.) Second, drawing near with things has three \[aspects\]: first, wealth, meaning reverent offerings; second, body, meaning according with and attending upon them; third, mind, meaning that body and mind correspond when attending upon them. Third, drawing near to good friends based on conditions has three \[aspects\]: first, wishing and delighting; second, knowing the proper time; third, eliminating conceit. Fourth, drawing near through dedication, which is not done out of clinging to profit and sustenance, but solely to practice in accord \[with teachings\]. Fifth, drawing near as a cause, where practicing in accord with what is instructed serves as the cause for drawing near. Why? Because by means of this accord, joy arises in that good friend's mind. Sixth, drawing near through wisdom, in order to skillfully understand the three yānas and bring one's own yāna to fulfillment. Seventh, drawing near to good friends as a field, which refers to purifying the buddha-field. Why is it called a field? Because based on the teachings one has heard oneself, one establishes them in the mental continuums of sentient beings, cultivating the causes of purity in accordance with the buddha-land in which one resides. Eighth, drawing near through reliance: one takes reliance only upon the fullness of the benefit of the Dharma. For this reason, in drawing near to a good friend, one does not take reliance upon the fullness of material gain. There are six distinctions in drawing near to a good friend: first, the distinction of cause and effect, where drawing near in the past is the cause and the present is the effect, while the present is the cause and the future is the effect; second, the distinction according to teachings, meaning that one practices according to the differences among the Dharma gates expounded by the kalyāṇamitra; third, the distinction of internal and external, where drawing near oneself is internal and causing others to draw near is external; fourth, the distinction of coarse and subtle, where listening oneself is coarse and inward reflection is subtle; fifth, the distinction of superior and inferior, where drawing near with conceit is inferior and drawing near without conceit is superior; sixth, the distinction of distant and near, where the present rebirth is near and drawing near in the immediately subsequent rebirth is distant, the immediately subsequent rebirth and later rebirths being uninterruptedly separated by lifetimes as near and far in sequence. What is called the most supreme drawing near? There are five: first, pure faith, because pure faith arises toward the one who is approached; second, profound mind, which contains nine \[minds\]: a mind of single taste, a mind of rejoicing, a mind of hope, an untiring mind, a vast mind, a mind of superior joy, a mind of superior benefit, an unstained mind, and a purely cleansed mind; third, spiritual powers, meaning drawing near by relying on the Ākāśagarbha and other samādhis; fourth, skillful means, meaning being embraced by relying on non-conceptual wisdom; fifth, harmony, meaning that a great bodhisattva enters all fruits by means of a single fruit. (Each of those ten practices should be explained.) Furthermore, there are four conditions: First is contemplating the buddhas to arouse bodhicitta, which further has five kinds: First, contemplating that when all buddhas of the ten directions and three times initially aroused their resolve, they possessed an afflicted nature just as I do now, yet ultimately attained true awakening and became the unsurpassable honored ones; based on this condition, one arouses bodhicitta. Second, contemplating that all buddhas of the three times aroused great valor, each being able to attain anuttarā samyaksambodhi; if this bodhi is an attainable dharma, I too ought to attain it; based on this condition. Third, contemplating that all buddhas of the three times brought forth great luminous prajñā, established the supreme mind within the shell of ignorance, accumulated ascetic practices, and were all able to extricate themselves and transcend the three realms; I too in like manner ought to extricate and deliver myself; based on this matter. Fourth, contemplating that all buddhas of the three times were heroes among men, who all crossed over the great ocean of saṃsāra and afflictions; I too am a person of stature and ought likewise to be able to cross over; based on this matter. Fifth, contemplating that all buddhas of the three times aroused great vīrya, giving up body, life, and wealth to seek all-knowledge; I now ought also to train following the buddhas; based on this matter, observing the faults of the body, one arouses bodhicitta. > — English (machine translation) (machine translation) - [Previous: 1.39](https://indike.org/pramana/in.bauddha.taisho.1862.1.39) - [Next: 1.41](https://indike.org/pramana/in.bauddha.taisho.1862.1.41) - [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.1.40) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1862.1.40](https://indike.org/pramana/in.bauddha.taisho.1862.1.40) · Pramāṇa