勸發菩提心集 2.45

2.45

既知惡果，次思遠離云：我當遠離十不善業道，樂行善法，作利益眾生故。當住十善業道，亦令他人住於十善業道。以自住善法遠離彼障修行對治，亦令眾生住善法故（次思十善所有利益，廣如《十地》、《仁王》、《彌勒問論》等說）。既欲令眾生修行十善住十善法故，依增上悲，應於八種眾生生八種心：一者於惡行眾生，欲令住善行，故生安穩心。二於苦眾生，令樂具不盡，故生樂心。三於怨憎眾生，不念加報，故生慈心。四於貧窮眾生，欲令遠離彼苦，故生悲心。五於樂眾生，欲令不放逸，故生憐愍心。六於外道眾生，欲令現信佛法，故生利益心。七於因行眾生，欲令不退轉，故生守護心。八於一切攝菩提願眾生，願如己身，是諸眾生即是我身，故生我心。復作此念：是諸眾生墮於邪見，惡意惡心行惡道稠林，我應令彼眾生行真實道，住正見道如實法中。又念：是諸眾生共相破壞，分別彼我，常共鬪諍，日夜嗔恨，熾然不息，我應令彼眾生住於無上大道之中。又念：是諸眾生心無厭足，常求他財，邪命自活，我應令彼住於清淨身、口、意業正命法中。又作是念：是諸眾生因隨貪欲，嗔恚愚癡，常為種種煩惱熾火之所燒然，不能志求出惡方便，我應令彼滅除一切煩惱大火，安置清淨無畏之處。又作是念：是諸眾生為於生死，此大瀑水波浪所沒，隨順欲流、有流、見流、無明流，隨順世間漂流，沒大愛河，在大駛流，不能正觀。常有欲覺、恚覺、惱覺，惡行廣故。愛見水中羅剎所執，順入欲林，深愛著故。我慢陸地之所燋枯，無能救者。六入聚落不能動發，自離善行，無正度者。我應於彼生大悲心，以善根力而拔濟之，令得無畏不染寂靜，離諸恐怖，住於一切智慧寶洲。又作是念：是諸眾生閉在世間牢獄之處，眾多患苦多惱妄想，愛憎繫縛，憂悲共行，愛瑣所繫，入於三界無明稠林。我應令彼遠離一切三界牢獄所愛著處，令住離相無礙涅槃。

Having understood the bad fruits, one next contemplates renouncing them, saying: "I should leave far behind the ten unwholesome courses of action and delight in practicing wholesome dharmas to benefit sentient beings. I should abide in the ten wholesome courses of action, and also cause others to abide in the ten wholesome courses of action. Because by oneself abiding in wholesome dharmas, one separates from those obstacles and cultivates their antidotes, and also causes sentient beings to abide in wholesome dharmas" (next, one contemplates all the benefits of the ten wholesome actions, as explained in detail in the Daśabhūmika, the Benevolent King Sūtra, the Maitreyaparipṛcchā-śāstra, and so forth). Having the desire to cause sentient beings to cultivate the ten wholesome actions and abide in the ten wholesome dharmas, based on predominant compassion, one should generate eight kinds of minds toward eight kinds of sentient beings: First, toward sentient beings of evil conduct, desiring to cause them to abide in good conduct, one generates a mind of peace and stability. Second, toward suffering sentient beings, to cause their provisions for pleasure never to be exhausted, one generates a joyful mind. Third, toward sentient beings who are hated enemies, not thinking of retaliation, one generates a mind of benevolence (maitrī). Fourth, toward impoverished sentient beings, desiring to cause them to leave that suffering far behind, one generates a mind of compassion (karuṇā). Fifth, toward happy sentient beings, desiring that they not be heedless, one generates a mind of pity. Sixth, toward non-Buddhist sentient beings, desiring to cause them to have faith in the Buddha's Dharma in the present, one generates a mind of benefiting. Seventh, toward sentient beings practicing in the causal stage, desiring to cause them not to regress, one generates a protective mind. Eighth, toward all sentient beings who encompass the vow for bodhi, wishing that they be like one's own body, seeing that these sentient beings are none other than my own body, one generates a self-mind. Furthermore, one makes this thought: "These sentient beings have fallen into wrong views; with evil intent and evil minds they walk in the dense jungle of evil paths; I should cause those sentient beings to walk the true path and abide in the path of right view within the Dharma as it is." Again one thinks: "These sentient beings destroy one another, discriminating between self and other, constantly disputing together, their wrath and hatred burning day and night without ceasing; I should cause those sentient beings to abide in the supreme great path." Again one thinks: "These sentient beings have minds without satiety, constantly seeking others' wealth and living by wrong livelihood; I should cause them to abide in the Dharma of right livelihood with pure bodily, verbal, and mental karma." Again one makes this thought: "Because these sentient beings follow covetousness, anger, and delusion, they are constantly burned by the blazing fires of various afflictions and are unable to resolve to seek the expedients to escape evil; I should cause them to extinguish the great fire of all afflictions and place them in a pure and fearless place." Again one makes this thought: "These sentient beings are submerged in the waves of this great flood of saṃsāra, following the flood of desire, the flood of existence, the flood of views, and the flood of ignorance, drifting with the world, drowned in the great river of craving, in the great swift torrent, unable to contemplate correctly. They constantly have thoughts of desire, thoughts of malice, and thoughts of harmfulness, because their evil actions are extensive. Caught by the rākṣasa in the waters of craving and views, they enter compliant into the forest of desires due to deep attachment. Scorched and withered on the dry land of arrogance, there is no one who can save them. In the village of the six sense bases they cannot stir or arise, having severed themselves from good conduct, with no one to guide them across correctly. Toward them I should generate the mind of great compassion, and by the power of roots of goodness deliver them, causing them to attain fearlessness, unstained tranquility, freedom from all terrors, and to abide on the jewel island of all-wisdom." Again one makes this thought: "These sentient beings are locked in the prison of the world, with many troubles, suffering, much distress, and false thoughts, bound by love and hate, walking together with grief and sorrow, chained by the fetters of craving, entering the dense jungle of ignorance of the three realms. I should cause them to leave far behind all the places of attachment in the prison of the three realms, and cause them to abide in the unobstructed nirvāṇa free of characteristics."