[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.13 # 大乘入道次第 1.13 大乘入道次第 1.13 - **Language:** Classical Chinese ### [1.13](https://indike.org/pramana/in.bauddha.taisho.1864.1.13) 二彰所因者，按諸經論，因不一徒，略陳梗概。故《大集經》云：「眾生成就十六種法，能發菩提心。一、常修上心，瑩磨諸根。二、勤修諸善，莊嚴功德。三、至心持戒，不生悔厭。四、修集大悲，憐愍眾生。五、信佛世尊，有大慈悲。六、為諸眾生，受行諸苦。七、能壞眾生所有苦惱。八、調伏諸根，具足正見。九、心無所畏，不求諸有。十、樂求佛智，不樂二乘。十一、受樂不慢，受苦無悔。十二、恭敬智慧，破壞憍慢。十三、知恩報恩。十四、具足身力。十五、護持正法。十六、不斷三寶。」又《瑜伽論．菩薩地》說：「菩薩發心，由四種緣、四因、四力而能發心。」言四緣者，一、見諸佛菩薩有不思議神變威力，或從可信聞如是事。既聞是已，於大菩提深生信解，因斯發大菩提心。二、雖不見聞佛及菩薩神通功德，於菩薩藏聞已深信，為得如來微妙智故，發菩提心。三、或有一類，雖不見佛及以聽說如是正法，而見一切菩薩藏法將欲滅沒，便作是念：「菩薩藏法久住世間，能拔無量眾生大苦。我應住持菩薩藏法。」發菩提心，為滅無量眾生大苦，為護菩薩藏增上力故，於如來智深生信解，而得發心。四者、或有一類，雖不覩見正法欲滅，而於末劫，見諸濁惡眾生身心，十隨煩惱之所惱亂，謂多愚癡，多無慚愧，多諸慳嫉，多諸憂苦，多諸麁重，多諸煩惱，多諸惡行，多諸放逸，多諸懈怠，多諸不信。見是事已，便作是念：「大濁惡世於今正起，諸隨煩惱之所惱亂。能發下劣聲聞心者，尚難可得，況於無上正等菩提能發心者，我當應發大菩提心，令此惡世無量有情隨學於我，起菩提願。」由見惡世發心難得增上力故，發菩提心。云何四因？一、謂諸菩薩，菩薩種姓而得具足。二、賴佛菩薩善友攝受。三、於諸眾生多起悲心。四、於極多時生死大苦、難行苦行無有怯畏。云何四力？一、謂諸菩薩由自功力，能於無上正等菩提深生愛樂。二、由他功力深生愛樂。三、宿習大乘相應善法，今得暫見諸佛菩薩，或暫得聞稱揚讚歎，即能速發大菩提心。況覩神力，聞其正法。四、於現法中親近善士，聽聞正法，諦思惟等，長時修習種種善法，由此加行發菩提心。 > Second, revealing its causes: according to the various sūtras and treatises, the causes are not singular; we shall briefly present an outline. Thus the Mahāsaṃnipāta-sūtra states: 'Sentient beings accomplish sixteen kinds of dharmas and are thereby able to generate the mind of bodhi: 1. Constantly cultivating the higher mind, burnishing the faculties; 2. Diligently cultivating all virtues, adorning their qualities; 3. Upholding the precepts with an utmost mind, without generating regret or aversion; 4. Cultivating and gathering great compassion, taking pity on sentient beings; 5. Having faith that the Buddha, the World-Honoured One, possesses great loving-kindness and compassion; 6. For the sake of all sentient beings, undergoing and practicing all sufferings; 7. Being able to destroy all the afflictions and distress of sentient beings; 8. Subduing the faculties, endowed with right view; 9. Having no fear in mind, not seeking any existences; 10. Delighting in seeking the Buddha's wisdom, not delighting in the two vehicles; 11. Experiencing pleasure without arrogance, experiencing suffering without regret; 12. Revering wisdom, destroying haughtiness and arrogance; 13. Knowing gratitude and repaying gratitude; 14. Being endowed with physical strength; 15. Protecting and maintaining the true Dharma; 16. Ensuring the continuity of the Three Jewels.' Furthermore, the 'Bodhisattvabhūmi' of the Yogācārabhūmi-śāstra states: 'A bodhisattva generates the mind through four conditions, four causes, and four powers.' Regarding the four conditions: 1. Seeing the wondrous transformations and mighty powers of the buddhas and bodhisattvas, or hearing of such matters from a trustworthy source; having heard this, they generate deep faith and understanding in great bodhi, and thereby generate the mind of great bodhi. 2. Although not seeing or hearing the supernormal powers and virtues of the buddhas and bodhisattvas, having heard the Bodhisattva Piṭaka they deeply believe it, and in order to attain the Tathāgata's subtle and wondrous wisdom, they generate the mind of bodhi. 3. Or there is a type who, although not seeing the Buddha or hearing such true Dharma expounded, sees that all the teachings of the Bodhisattva Piṭaka are about to vanish, and then reflects: 'The teachings of the Bodhisattva Piṭaka remain long in the world and are able to extract countless sentient beings from great suffering. I ought to uphold the teachings of the Bodhisattva Piṭaka.' Generating the mind of bodhi to extinguish the great suffering of countless sentient beings, through the predominant power of protecting the Bodhisattva Piṭaka, they generate deep faith and understanding in the Tathāgata's wisdom, and are thus able to generate the mind. 4. Or there is a type who, although not seeing that the true Dharma is about to vanish, in the final eon sees the bodies and minds of defiled and evil sentient beings tormented by the ten secondary afflictions—namely, great ignorance, great lack of shame, great lack of conscience, great stinginess and jealousy, great sorrow and suffering, great heaviness, great afflictions, great evil deeds, great heedlessness, great laziness, and great lack of faith. Having seen these things, they then reflect: 'The great defiled and evil age is arising right now, tormented by the secondary afflictions. Even those able to generate the inferior mind of a śrāvaka are hard to find, let alone those able to generate the mind directed toward unexcelled, perfect awakening! I ought to generate the mind of great bodhi, causing countless sentient beings in this evil age to emulate me and give rise to the vow of bodhi.' Through the predominant power of seeing that generating the mind is rare in an evil age, they generate the mind of bodhi. What are the four causes? 1. Bodhisattvas are fully endowed with the bodhisattva gotra. 2. They rely on the reception and support of good spiritual friends, the buddhas and bodhisattvas. 3. Toward all sentient beings, they frequently give rise to thoughts of compassion. 4. Through immensely long durations of the great suffering of saṃsāra, they have no cowardice or fear regarding difficult-to-practice austerities. What are the four powers? 1. Through their own power, bodhisattvas are able to give rise to deep love and delight toward unexcelled, perfect awakening. 2. Through the power of others, they give rise to deep love and delight. 3. Having habitually practiced wholesome dharmas corresponding to the Mahāyāna in past lives, when they now catch sight of buddhas and bodhisattvas for a moment, or momentarily hear praises and eulogies, they are instantly able to generate quickly the mind of great bodhi—how much more so if they witness supernormal powers or hear the true Dharma! 4. In the present life, they associate closely with good persons, listen to the true Dharma, reflect attentively, and cultivate manifold wholesome dharmas over a long period; through such preparatory application, they generate the mind of bodhi. > — English (machine translation) (machine translation) - [Previous: 1.12](https://indike.org/pramana/in.bauddha.taisho.1864.1.12) - [Next: 1.14](https://indike.org/pramana/in.bauddha.taisho.1864.1.14) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.13) — English, machine translation ## Linked texts (1) - [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862.1.18) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.13](https://indike.org/pramana/in.bauddha.taisho.1864.1.13) · Pramāṇa