勸發菩提心集 3.164

3.164

清淨利行，有十：依外清淨有五，一無罪利行、二不轉、三漸次、四遍行、五如應。諸惡行者於諸善中能正安處，名無罪行。於非解脫非定清淨處，求為真解脫，求為定清淨，即於其中能正勸導，名不轉行。知劣中妙，隨次為說下中上法，教誡教授，令漸次修行。一切有情隨力隨能行義利行求樂者，即於其中隨類勸導，名遍行利。於諸有情，若於自義善法三品功能差別可勸導者，及由方便功能差別可勸導者，於彼如彼方便勸導，名如應利行。依內清淨有五利行，於諸有情，起廣大悲，意樂現前，而行利行。於諸有情所作義利，雖受一切大苦劬勞，而心無倦，深生歡喜，而行利行。雖現安處最勝第一圓滿財位，而自謙下，如奴如僕，亦如孝子旃荼羅子，其心卑屈，離憍慢我執，而行利行。於諸有情，心無愛染，無有虛偽，真實哀憐，而行利行。於諸有情，生起畢竟無復退轉慈愍之心，而行利行。故總成十。同事者，若聽是義，於是善根，勸化受學，或等或增，自現受學，與他同事，所化有情知同己事，受學決定堅固不退。以作是思，定能為我利益安樂，彼自現行，無有知無利益安樂自現行者。非諸菩薩如是同事，得詰難言：「汝不受學，云何勸導教授於他？汝應從他諮受教誡。」有諸菩薩是他同事，而不自顯與他同事，謂與等力而不自顯。有非他同事而自顯現與他同事，謂現生下劣而導他故。有是他同事亦自顯現與他同事，謂見可化善根搖動，為令堅住，現與同事，或增或等，非他同事，亦不自顯，與他同事，謂自行放逸，棄捨他事。

Pure beneficial action has ten [types]: relying on external purity there are five: (1) blameless beneficial action, (2) non-reversal, (3) gradual progression, (4) all-pervading action, and (5) acting as appropriate. Correctly establishing evildoers in wholesome dharmas is called blameless action. When they seek true liberation and certain purity in states that are not liberation and not certain purity, correctly exhorting them therein is called non-reversal action. Knowing the inferior, middling, and superior, expounding lower, middling, and higher dharmas in order, instructing and admonishing them to practice gradually [is gradual progression]. For all sentient beings who seek happiness by engaging in beneficial actions according to their strength and ability, exhorting them therein according to their type is called all-pervading benefit. For sentient beings, if they can be exhorted with respect to the differentiated capacities of the three grades of wholesome dharmas for their own benefit, or if they can be exhorted through the differentiated capacities of skillful means, exhorting them by such skillful means is called beneficial action as appropriate. Relying on internal purity there are five beneficial actions: giving rise to vast compassion toward sentient beings and performing beneficial actions with the present intention; toward the beneficial work done for sentient beings, although enduring all great suffering and toil, performing beneficial actions with a mind free from weariness and deeply generating joy; although presently abiding in the supreme, foremost, and complete wealth and status, humbling oneself like a slave or servant, or like a filial son or a caṇḍāla child, with a humble and submissive mind free from arrogance and ego-grasping, performing beneficial actions; toward sentient beings, performing beneficial actions with a mind free from affectionate attachment, devoid of falsity, and with genuine pity; toward sentient beings, giving rise to an ultimate and irreversible mind of loving-kindness and compassion, and performing beneficial actions. Thus there are ten in total. As for identity of action: if, upon hearing this meaning, one exhorts and transforms them to undertake and train in these wholesome roots, and oneself presently undertakes and trains in them equally or increasingly, engaging in the same action with others, the transformed sentient beings, knowing that the action is identical to their own, will definitely, firmly, and irreversibly undertake and train in it. For they think: 'This will definitely bring me benefit, peace, and happiness; he himself is presently practicing it, for no one who knows something brings no benefit, peace, or happiness would practice it himself.' Bodhisattvas who share identical action in this way cannot be reproached with the words: 'You do not undertake and train in it yourself; how can you exhort and instruct others? You should seek and receive admonition from others.' There are bodhisattvas who share identical action with others yet do not manifest that they share identical action with others—namely, having equal power but not manifesting it. There are those who do not share identical action with others yet manifest that they share identical action with others—namely, manifesting an inferior birth in order to guide others. There are those who share identical action with others and also manifest that they share identical action with others—namely, seeing that the wholesome roots of one who can be transformed are wavering, manifesting identical action with them, either increasingly or equally, in order to make them stand firm. There are those who do not share identical action with others and also do not manifest that they share identical action with others—namely, practicing negligence themselves and abandoning the affairs of others.