勸發菩提心集 1.62

1.62

《文殊問經論．下》云：菩薩有十種對治，即十波羅蜜所對治法：對治慳貪，布施故。治破戒心，身口意業清淨故。治瞋恚心，修行清淨大慈悲故。治懈怠心，求諸佛法無疲倦故。治不善覺觀，心得禪定解脫奮迅自在故。治愚癡心，生助決定慧方便法故。治煩惱心，生道法故。治顛倒心道，集實諦道，生不顛倒道故。治不自在心法，時非時得自在故。治有我相，觀諸法無我故。如次十度，對治可知。《彌勒問經》云：菩薩摩訶薩有八法，能成不退轉地。何等為八？一者大悲。二者心安住。三者智慧。四者方便。五者不放逸。六者發精進。七者善住念。八者值善知識。初發心菩薩應速修行此八種法，如救頭然，成就八種法故，得名為入不退不轉菩薩之數。何等為八？一者觀察自過，不觀他過。二者乃至不為自身命故施惡於人。三者若得利養，其心不高，若失利養，心亦不下。四者於諸眾生，起福田想，不生惡心。五者所有財物悉與一切眾生共之。六者於諸法中，不欲獨解令他不知。七見他得樂，生歡喜心，不由自樂生歡喜心。八於愛不愛，其心平等。菩薩具此八法故，不退不轉無上菩提。有五種法，名為菩薩於無上菩提不退轉相。何等為五？一者於諸眾生，起平等心。二者於他利養，不生嫉心。三者乃至自為身命，不說法師比丘諸惡過失。四者終不貪著供養恭敬讚歎等事。五者畢竟得甚深智慧。又有五法：一者不見自身。二者不見他身。三者心不分別妄說法界。四者不見菩提。五者不以相見如來。有三十二罣礙塹路發菩提心相違之法：一求聲聞乘。二求辟支佛乘。三者求釋梵處。四倚著所生淨修梵行。五者專一德本，言是我所。六若得財寶，慳悋貪愛。七以偏黨心而施眾生。八輕易誡禁。九不念道心專精之行。十瞋恚之事以為名聞。十一其心放逸。十二馳騁。十三不求博聞。十四不察所造。十五貢高自大。十六不能清淨身口心行。十七不護正法。十八背捨恩。十九棄捨恩。二十離堅要法。二十一習諸惡友。二十二隨諸陰種。二十三不勤助道。二十四念不善本。二十五所發道意無權方便。二十六不以慇懃咨嗟三寶。二十七憎諸菩薩。二十八所未聞法聞之誹謗。二十九不覺事。三十習持俗典。三十一不肯勸化諸眾生類。三十二厭於生死。《發菩提心論．下》有十法，能令不退菩提。

The second fascicle of the Treatise on the Mañjuśrīparipṛcchā-sūtra states: A bodhisattva has ten kinds of antidotes, which are the antidotes of the ten pāramitās: to counteract stinginess, through dāna; to counteract the mind of breaking precepts, through the purity of bodily, verbal, and mental karma; to counteract the mind of anger, through practicing pure great loving-kindness and compassion; to counteract the mind of indolence, through seeking the Buddha's teachings without weariness; to counteract unwholesome thoughts and reflections, because the mind attains the mastery of the swift lion-gambol of dhyāna and liberation; to counteract the mind of foolishness, because one generates the methods of skillful means and wisdom that assist certainty; to counteract the mind of afflictions, because one generates the factors of the Path; to counteract the path of inverted minds, because one gathers the path of true realities and generates the path of non-inversion; to counteract the dharma of a non-sovereign mind, because one attains mastery in timely and non-timely matters; to counteract the mark of having a self, because one contemplates that all dharmas are without self. Thus, in order, the antidotes of the ten pāramitās can be understood. The Maitreyaparipṛcchā-sūtra states: Bodhisattva-mahāsattvas have eight dharmas that can accomplish the stage of non-retrogression. What are the eight? First, great compassion; second, mental stability; third, wisdom; fourth, skillful means; fifth, non-negligence; sixth, arousing vigor; seventh, well-established mindfulness; eighth, encountering spiritual friends (kalyāṇamitra). A bodhisattva who has newly generated the mind should swiftly practice these eight dharmas as if saving their head from burning; by accomplishing these eight dharmas, one is reckoned among the bodhisattvas who are irreversible and non-retrogressing. What are the eight? First, observing one's own faults and not observing the faults of others; second, not inflicting evil on others even for the sake of one's own body and life; third, if one receives gain, one's mind is not elated, and if one loses gain, one's mind is also not depressed; fourth, regarding sentient beings as fields of merit and not generating an evil mind toward them; fifth, sharing all of one's material possessions with all sentient beings; sixth, among all dharmas, not wishing to understand them alone while leaving others in ignorance; seventh, seeing others obtain joy, generating a joyful mind, not generating a joyful mind out of one's own joy; eighth, toward the loved and the unloved, having an impartial mind. Because the bodhisattva possesses these eight dharmas, they are non-retrogressing and irreversible from unsurpassed bodhi. There are five dharmas known as the marks of a bodhisattva's non-retrogression from unsurpassed bodhi. What are the five? First, generating an impartial mind toward all sentient beings; second, not generating jealousy toward the gains of others; third, not speaking of the evil transgressions of Dharma-teaching bhikṣus even for the sake of one's own body and life; fourth, never clinging covetously to offerings, reverence, praise, and the like; fifth, ultimately attaining profound wisdom. Furthermore, there are five dharmas: first, not seeing one's own body; second, not seeing the bodies of others; third, the mind not discriminating and falsely explaining the realm of phenomena (dharmadhātu); fourth, not seeing bodhi; fifth, not seeing the Tathāgata by marks. There are thirty-two dharmas that obstruct, block the road, and contradict the arousal of bodhicitta: first, seeking the śrāvaka vehicle; second, seeking the pratyekabuddha vehicle; third, seeking rebirth in the realms of Śakra or Brahmā; fourth, clinging to where one is born while purely practicing the brahma-faring; fifth, dedicating oneself to a single root of virtue, saying 'it is mine'; sixth, if obtaining wealth and treasures, being stingy and greedy; seventh, giving to sentient beings with a biased mind; eighth, taking the precepts lightly; ninth, not minding the single-minded practice of the mind of the Way; tenth, using acts of anger to gain fame; eleventh, having a negligent mind; twelfth, wandering restlessly; thirteenth, not seeking wide learning; fourteenth, not scrutinizing what one does; fifteenth, being haughty and arrogant; sixteenth, being unable to purify the actions of body, speech, and mind; seventeenth, not protecting the true Dharma; eighteenth, turning one's back on kindness; nineteenth, abandoning kindness; twentieth, departing from the essential and firm Dharma; twenty-first, associating with bad friends; twenty-second, following the aggregates and elements; twenty-third, not striving to aid the Path; twenty-fourth, mindful of unwholesome roots; twenty-fifth, the intention for the Way that one arouses lacking provisional skillful means; twenty-sixth, not earnestly praising the Triratna; twenty-seventh, hating bodhisattvas; twenty-eighth, slandering teachings one has not heard before upon hearing them; twenty-ninth, not being aware of affairs; thirtieth, practicing and upholding mundane texts; thirty-first, being unwilling to exhort and transform the various classes of sentient beings; thirty-second, being weary of saṃsāra. In the second fascicle of the Treatise on the Arousal of Bodhicitta there are ten dharmas that can cause one not to retrogress from bodhi.