[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) › 1.57 # 勸發菩提心集 1.57 勸發菩提心集 1.57 - **Language:** Classical Chinese ### [1.57](https://indike.org/pramana/in.bauddha.taisho.1862.1.57) 《瑜伽》四十七，謂諸菩薩有五真實菩薩之相。若成就者，墮菩薩數。何等為五？一者哀愍，二者愛語，三者勇猛，四者舒手惠施，五者能解甚深義。此各有五種：一自性，二依處，三果利，四次第，五相攝。哀愍依處略有五種：一有苦有情，二惡行有情，三放逸有情，四邪行有情，五煩惱隨眠有情。三塗八難為有苦。諸不律儀為惡行。視樂一切染污境界為放逸。依諸妄見，修行種種苦解脫行，於惡說法毘奈耶中而出家者，名為邪行。煩惱可知果利者，於諸有情，最初能斷怨害嫌恨。菩薩哀愍普於一切利有情事，皆能修作，心無怯劣。於此加行，嘗無厭倦。多住哀愍，能攝無罪。現法樂住，及饒益他。又如世尊所說修慈所得勝利，謂於現身毒藥刀仗不加害，名哀愍果利。七相憐愍，謂諸菩薩於諸有情，深心發起七相憐愍，以諸菩薩具憐愍故，名善意樂。何名七相？一無畏憐愍，二如理憐愍，三無倦，四無求，五無染，六廣大，七平等。謂諸菩薩於有情所，非怖畏故而憐愍，現行隨順身語意業，適可其心，利益安樂，名無畏憐愍。於諸有情，終不以非法、非律、非賢善法及以非處勸授有情，名如理。於諸有情，隨其所宜，發起一切饒益事業，曾無厭倦，名無倦。不待求請，自起憐愍，為作饒益，名無求。無愛染心而起憐愍，謂饒益他，不祈恩報，亦不希望當來可愛諸果異熟，名無染。謂於一切諸有情所，雖遭一切不饒益事，而不棄捨，菩薩自身寧受非愛，終不以惡欲加於彼，名廣大。普於一切諸有情類，平等平等，於有情界，無有分限，是名平等憐愍。菩薩與此七種行相憐愍相應，名善意樂、極善意樂。 > Fascicle forty-seven of the Yogācārabhūmi states: Bodhisattvas have five genuine marks of a bodhisattva. If they are endowed with them, they fall into the number of bodhisattvas. What are the five? First is compassion; second is kind speech; third is courage; fourth is giving with an outstretched hand; fifth is the ability to understand profound meaning. Each of these has five aspects: first, essential nature; second, basis; third, fruition and benefit; fourth, sequence; fifth, mutual inclusion. The bases of compassion are briefly of five kinds: first, sentient beings who have suffering; second, sentient beings of evil conduct; third, negligent sentient beings; fourth, sentient beings of wrong conduct; fifth, sentient beings with latent afflictions. The three destinies and eight difficulties are those who have suffering. All non-restraints are evil conduct. Seeing and taking pleasure in all defiled objects is negligence. Relying on wrong views, practicing various practices for liberation through austerity, and going forth into homelessness within a poorly proclaimed Dharma and Vinaya is called wrong conduct. Afflictions can be known \[by their nature\]. As for the fruition and benefit: toward sentient beings, one can initially sever enmity, harm, resentment, and hatred. In all matters of benefiting sentient beings, the bodhisattva's compassion can cultivate and perform them all without cowardice or weakness in mind. In this application, they never experience weariness. Abiding mostly in compassion, they can gather blameless abiding in happiness in the present life and benefit others. Furthermore, it is like the surpassing benefits attained through cultivating loving-kindness spoken of by the World-Honoured One: namely, that poison, swords, and staves do not harm their present body—this is called the fruition and benefit of compassion. As for compassion with seven aspects: bodhisattvas arouse compassion with seven aspects from their deep minds toward sentient beings; because bodhisattvas are endowed with compassion, it is called wholesome intention. What are the seven aspects? First is fearless compassion; second is compassion in accordance with the doctrine; third is tireless compassion; fourth is compassion without seeking; fifth is undefiled compassion; sixth is vast compassion; seventh is equal compassion. Bodhisattvas show compassion toward sentient beings not out of fear, and their currently active bodily, verbal, and mental karmas comply with sentient beings, pleasing their minds and bringing benefit and happiness—this is called fearless compassion. Toward sentient beings, never encouraging or instructing them through non-Dharma, non-Vinaya, unwholesome qualities, or improper situations is called in accordance with the doctrine. Toward sentient beings, generating all beneficial enterprises according to what is appropriate without ever tiring is called tireless. Arousing compassion on one's own without waiting for requests, and performing benefits for them, is called without seeking. Arousing compassion without a mind of affectionate attachment—meaning that in benefiting others, one does not look for gratitude or repayment, nor does one hope for future desirable fruits and retributions—is called undefiled. Even when encountering all unbeneficial matters at the hands of all sentient beings, not abandoning them, and the bodhisattva themselves would rather suffer what is undesirable than ever inflict evil desires upon them—this is called vast. Being completely equal toward all classes of sentient beings, without limits in the realm of sentient beings—this is called equal compassion. When a bodhisattva is associated with these seven aspects of compassion, it is called a wholesome intention, an utterly wholesome intention. > — English (machine translation) (machine translation) - [Previous: 1.56](https://indike.org/pramana/in.bauddha.taisho.1862.1.56) - [Next: 1.58](https://indike.org/pramana/in.bauddha.taisho.1862.1.58) - [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.1.57) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1862.1.57](https://indike.org/pramana/in.bauddha.taisho.1862.1.57) · Pramāṇa