勸發菩提心集 3.54

3.54

《瑜伽》三十八，云何求聞正法？謂諸菩薩於善說法，應當安住猛利愛重求聞正法。略說猛利愛重之相，謂諸菩薩為欲聽聞一善說法，假使路由猛焰熾然大熱鐵地，無餘方便可得聞是善說法者，即便發起猛利愛重，歡喜而入，何況欲聞多善言義。又諸菩薩於自身分，及於一切資身眾具飲食等事，所有愛重方後愛重，於百分中不及其一，乃至鄔波尼殺曇分亦不及一。菩薩如是於善說法生敬重心，常樂聽聞諸善說法，無有勞倦，亦無厭足，淨信深厚，其性柔和，心直見直，愛敬德故，愛敬法故。住法師所，無詰難心，有敬重心，無高慢心。專為求善，非顯己德，為欲安立自他善根，不為利養恭敬因緣。菩薩具足如是功德，往法師所，無雜染心，無散亂心，聽聞正法。云何無染心？謂聽聞時。其心遠離貢高雜染。遠離輕慢雜染。遠離怯弱雜染。由六相故離高雜染。謂聽法時，應時而聽，殷重而聽，恭敬而聽，不為損害，不為隨順，不求過失，由其四相離輕雜染。於聽法時，恭敬正法，恭敬說法。補特伽羅，不輕正法，不輕說者。又聽法時，不自輕蔑，由此一相遠離怯弱雜染。云何無散亂心聽聞正法？謂由五相：一者、求悟解心聽聞正法；二者、專一趣心；三、聆音屬耳；四、掃滌其心；五者、攝一切心聽聞正法。何故求法？謂諸菩薩求內明時，為正修行法隨法行，為廣開示利悟於他。若求因明時，為欲如實了知外道所造因明論，是惡言說，為欲降伏他諸異論，為欲於此真實聖教未淨信者令其淨信，已淨信者倍令增廣。求聲明時，為令信樂典語眾生於菩薩身深生敬信，為欲悟入詁訓言音文句差別，於一義中種種品類殊音隨說。若求醫明時，為息眾生種種疾病，為欲饒益一切大眾。若諸菩薩求工巧明，為少功力多集殄財，為欲利益諸眾生故，為發眾生甚希奇想，為以巧智平等分布饒益攝受無量眾生。求此五明，為令無上正等菩提大智資糧速得圓滿。

[The *Yogācārabhūmi*], fascicle thirty-eight: How does one seek to hear the true Dharma? It means that bodhisattvas, toward well-spoken Dharma, should dwell in fierce fondness and veneration to seek to hear the true Dharma. Briefly explaining the characteristics of fierce fondness and veneration: if, in order to hear even a single well-spoken Dharma, the path lay across a great iron ground blazing with fierce flames, and there were no other means by which this well-spoken Dharma could be heard, bodhisattvas would immediately give rise to fierce fondness and veneration and enter with joy—how much more so if they wish to hear the meanings of many good words! Furthermore, when bodhisattvas compare all fondness and veneration for their own bodies and for all necessities of bodily support such as food and drink with their fondness and veneration for the Dharma, the former does not equal one hundredth part of the latter, nor even a single upaniṣad fraction. Bodhisattvas give rise to respect and veneration for well-spoken Dharma in this way, constantly delighting in hearing all well-spoken Dharma without fatigue and without satiation; their pure faith is deep and solid, their nature gentle and compliant, their minds upright and their views upright, because they cherish and revere virtue, and because they cherish and revere the Dharma. Abiding with the Dharma master, they have no intention of cross-examination or objection; they have respect and veneration, and no arrogance or pride. They act solely to seek goodness, not to display their own virtues; they wish to establish their own and others' wholesome roots, and not for the sake of material gain, reverence, or honour. Bodhisattvas endowed with such virtues go to the Dharma master with an undefiled mind and an undistracted mind to hear the true Dharma. What is an undefiled mind? It means that when listening, their mind is free from the defilement of haughtiness, free from the defilement of contempt, and free from the defilement of faintheartedness. By virtue of six marks they are free from the defilement of haughtiness: that is, when listening to the Dharma, they listen at the proper time, listen with solemn earnestness, listen with respect, not to harm, not to flatter, and not seeking faults. By virtue of four marks they are free from the defilement of contempt: when listening to the Dharma, they respect the true Dharma and respect the person (pudgala) who teaches the Dharma, not despising the true Dharma and not despising the teacher. Furthermore, when listening to the Dharma, they do not despise themselves; by virtue of this single mark they are free from the defilement of faintheartedness. What is hearing the true Dharma with an undistracted mind? It means by virtue of five marks: first, hearing the true Dharma with a mind seeking understanding; second, with a one-pointed mind; third, listening attentively with ears bent toward the sound; fourth, sweeping clean one's mind; fifth, collecting all of one's mind to hear the true Dharma. For what reason does one seek the Dharma? Bodhisattvas, when seeking inner learning (adhyātma-vidyā), do so to correctly cultivate the Dharma in accordance with the Dharma, and to broadly expound and clarify it to benefit and awaken others. When seeking the science of logic (hetu-vidyā), they do so wishing to know in accordance with reality that the treatises on logic composed by outsiders are faulty discourses, wishing to subdue all the divergent doctrines of others, wishing to make those who have not yet had pure faith in this true and noble teaching gain pure faith, and to redouble and expand [the faith of] those who already have pure faith. When seeking the science of linguistics (śabda-vidyā), they do so to cause sentient beings who have faith and delight in refined language to give rise to deep respect and faith toward the bodhisattva's person, wishing to comprehend the distinctions among glosses, phonetics, words, and phrases, and to expound with various classes of distinct sounds based upon a single meaning. When seeking the science of medicine (cikitsā-vidyā), they do so to quell the various illnesses of sentient beings, and wishing to benefit all the great assemblies. Bodhisattvas, when seeking the science of arts and crafts (śilpakarma-vidyā), do so to amass abundant wealth with little effort, for the sake of benefiting sentient beings, to give rise to the notion of the exceedingly wondrous in sentient beings, and to equally distribute [wealth] with skillful wisdom to benefit and gather in immeasurable sentient beings. Seeking these five sciences is in order to quickly bring to full completion the vast collection of wisdom for anuttarā samyaksambodhi.