[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) › 1.60 # 勸發菩提心集 1.60 勸發菩提心集 1.60 - **Language:** Classical Chinese ### [1.60](https://indike.org/pramana/in.bauddha.taisho.1862.1.60) 四十六，菩薩修無上菩提有五希奇：一於諸有情，非有因緣而生親愛。二唯為饒益諸有情故，常處生死，忍無量苦。三於多煩惱難伏有情，善能解了調伏方便。四於極難解真實義理能隨悟入。五具不思議大威神力。由五種相，普於有情其心平等。一者菩薩最初發心願大菩提，如是亦為利益一切有情故，起平等心。二者於諸有情，住哀愍俱平等之心。三於諸有情，深心發起一子愛俱平等之心。四知一有情所有法性，即是一切有情法性。以法性平等俱行之心，於諸有情，住平等心。五於一切有情，行利益行，亦復如是以利心俱，於諸有情住平等心。由五種相，於其有恩諸有情所，現前酬報：一者安處有情，令學己德。二者方便安處，令學他德。三者無依無怙，有苦有貧，隨力隨能，作依怙等。四者勸令供養諸佛如來。五者令於如來所說正法，受持讀誦書寫供養。菩薩於五處，常當欣讚：一值佛出世，常得承事。二於諸佛所，常聞六種波羅蜜多菩薩藏法。三者於一切種成就有情，常有勢力。四能於無上正等菩提，堪任速證。五證菩提已，諸弟子眾常和無諍。又諸菩薩隨順退法，當知有五：一不敬正法及說法師。二放逸懈怠。三於諸煩惱，親近執著。四於諸惡行，親近執著。五與餘菩薩，挍量勝劣，起增上慢。與上相違，名順勝法。 > \[Fascicle\] forty-six \[of the Yogācārabhūmi\] states: There are five marvels in a bodhisattva's cultivation of unsurpassed bodhi: first, generating love and affection for sentient beings without any prior cause or condition; second, remaining constantly in saṃsāra and enduring measureless suffering solely for the sake of benefiting sentient beings; third, being skilled in understanding the skillful means of subjugation for sentient beings who possess many afflictions and are hard to tame; fourth, being able to follow and enter into the profoundly difficult-to-understand real meaning; fifth, being endowed with inconceivable, great, awe-inspiring supernormal power. Through five aspects, their minds are universally impartial toward sentient beings: first, when the bodhisattva initially generates the mind aspiring to great bodhi, they likewise arouse an impartial mind for the sake of benefiting all sentient beings; second, toward sentient beings, they abide in an impartial mind associated with compassion; third, toward sentient beings, they arouse from deep within their mind an impartial mind associated with affection like that for an only child; fourth, they know that the reality-nature (dharmatā) of one sentient being is itself the reality-nature of all sentient beings, and with a mind that proceeds in conformity with the equality of the reality-nature, they abide in an impartial mind toward sentient beings; fifth, toward all sentient beings they practice beneficial deeds, and likewise with a mind associated with benefit, they abide in an impartial mind toward sentient beings. Through five aspects, they repay benefits to those sentient beings who have been beneficent in the present: first, establishing sentient beings and causing them to learn one's own virtues; second, through skillful means establishing them and causing them to learn the virtues of others; third, for those who are destitute and without refuge, experiencing suffering and poverty, acting as a refuge and so forth in accordance with one's strength and ability; fourth, encouraging them to make offerings to the buddhas and Tathāgatas; fifth, causing them to accept, uphold, read, recite, copy, and make offerings to the true Dharma taught by the Tathāgatas. There are five situations that a bodhisattva should constantly rejoice in and praise: first, encountering the appearance of a buddha in the world and constantly being able to serve them; second, in the presence of the buddhas, constantly hearing the Dharma of the bodhisattva basket on the six pāramitās; third, constantly possessing the power to mature sentient beings in every manner; fourth, being capable of quickly realizing anuttarā samyaksambodhi; fifth, after realizing bodhi, having their assembly of disciples always in harmony and free from dispute. Furthermore, one should know that there are five conditions leading to decline that bodhisattvas may conform with: first, disrespecting the true Dharma and the masters who teach the Dharma; second, negligence and indolence; third, associating with and clinging to afflictions; fourth, associating with and clinging to evil deeds; fifth, comparing superior and inferior with other bodhisattvas and generating haughtiness. That which is opposite to the above is called conforming to superior qualities. > — English (machine translation) (machine translation) - [Previous: 1.59](https://indike.org/pramana/in.bauddha.taisho.1862.1.59) - [Next: 1.61](https://indike.org/pramana/in.bauddha.taisho.1862.1.61) - [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.1.60) — English, machine translation ## Linked texts (1) - [金光明最勝王經疏](https://indike.org/pramana/in.bauddha.taisho.1788.3.89) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1862.1.60](https://indike.org/pramana/in.bauddha.taisho.1862.1.60) · Pramāṇa