勸發菩提心集 1.61

1.61

《發菩提心論．下》云：菩薩修習六波羅蜜，求無上菩提者，應離七法：一者離惡知識，惡知識者，所謂教人捨離上信上欲上精進，集眾雜行。二者離於女色貪著嗜欲，染習世人而專俗事。三者離於惡覺自觀形容，貪悋愛重染著守護，謂可久保。四者離瞋恚舉慢嫉忘，興起諍訟，壞亂善心。五者離於放逸憍慢懈怠，自恃小善，輕蔑於人。六離於外道書論，及世文頌綺飾文詞，非佛所說不應讚誦。七者不應親近邪見惡見。如是七法所應遠離。如來說言，不見更有餘法深障佛道如此七法。若欲速得無上菩提，當修七法，大意翻前七所修行。《文殊問經論》云：有天子，名月淨光德，問文殊師利言：菩薩初觀於何法故行菩薩行？依何法故行菩薩行？文殊師利答言：天子！諸菩薩行以大悲為本，為諸眾生。又問：大悲以何為本？答：以直心為本。又問：直心以何為本？答：以於一切眾生平等心為本。又問：於一切平等心以何為本？答：以無異離異行為本。又問：無異離異行以何為本？答：以深淨心為本。又問：深淨心以何為本？答：以阿耨菩提心為本。又問：阿耨菩提心以何為本？答：以六波羅蜜為本。又問：六波羅蜜以何為本？答：以方便慧為本。又問：方便慧以何為本？答：以不放逸為本。又問：不放逸心以何為本？答：以三善行為本。又問：三善行以何為本？答：以十善道為本。又問：十善道以何為本？答：以持戒為本。又問：持戒以何為本？答：以正憶念為本。又問：正憶念以何為本？答：以正觀為本。又問：正觀以何為本。答：以堅念不忘為本。

The second fascicle of the Treatise on the Arousal of Bodhicitta states: Bodhisattvas who cultivate the six pāramitās and seek unsurpassed bodhi should abandon seven things: first, abandon bad companions (kalyāṇamitra)—a bad companion is one who teaches people to abandon superior faith, superior aspiration, and superior vigor, and to accumulate varied worldly practices; second, abandon physical lust, greedy clinging to desires, familiar mingling with worldly people, and dedication to mundane matters; third, abandon unwholesome thoughts of scrutinizing one's own physical form, covetously begrudging, cherishing, clinging to, and protecting it under the belief that it can be preserved for long; fourth, abandon anger, arrogance, jealousy, and forgetfulness, which stir up disputes and ruin the wholesome mind; fifth, abandon negligence, conceit, and indolence, relying on minor wholesomeness and slighting others; sixth, abandon non-Buddhist texts and treatises, worldly verses, and ornate literary embellishments, which are not spoken by the Buddha and should not be praised or recited; seventh, do not draw near to wrong views and evil views. Such are the seven things to be far abandoned. The Tathāgata has said that he sees no other things that deeply obstruct the Buddha's path as do these seven things. If one wishes quickly to attain unsurpassed bodhi, one should cultivate seven things, the general meaning of which is to reverse the seven practices mentioned above. The Treatise on the Mañjuśrīparipṛcchā-sūtra states: There was a devaputra named Vimalacandraprabhāguṇa (Moon Pure Radiant Virtue), who asked Mañjuśrī: "Due to observing what Dharma does a bodhisattva initially practice the bodhisattva path? Relying on what Dharma do they practice the bodhisattva path?" Mañjuśrī replied: "Devaputra! All bodhisattva practices have great compassion as their root, for the sake of all sentient beings." He asked again: "What is the root of great compassion?" He replied: "The straight mind is its root." He asked again: "What is the root of the straight mind?" He replied: "An impartial mind toward all sentient beings is its root." He asked again: "What is the root of an impartial mind toward all?" He replied: "Conduct free from difference and departed from differentiation is its root." He asked again: "What is the root of conduct free from difference and departed from differentiation?" He replied: "A profoundly pure mind is its root." He asked again: "What is the root of a profoundly pure mind?" He replied: "The mind of anuttarā [samyak]bodhi is its root." He asked again: "What is the root of the mind of anuttarā [samyak]bodhi?" He replied: "The six pāramitās are its root." He asked again: "What is the root of the six pāramitās?" He replied: "Skillful wisdom (prajñopāya) is its root." He asked again: "What is the root of skillful wisdom?" He replied: "Non-negligence is its root." He asked again: "What is the root of a non-negligent mind?" He replied: "The three wholesome conducts are its root." He asked again: "What is the root of the three wholesome conducts?" He replied: "The ten wholesome paths of action are its root." He asked again: "What is the root of the ten wholesome paths of action?" He replied: "Maintaining the precepts is its root." He asked again: "What is the root of maintaining the precepts?" He replied: "Correct mindfulness is its root." He asked again: "What is the root of correct mindfulness?" He replied: "Correct contemplation is its root." He asked again: "What is the root of correct contemplation?" He replied: "Firm mindfulness without forgetting is its root."