大乘入道次第 1.14

1.14

三顯行相者，希求為相。希求有二：一求菩提。二求利生。故《瑜伽論》云：「菩薩起心求菩提時，發如是心，說如是言：『願我決定當證無上正等菩提，能作有情一切義利。』」又云：「最初發心，於諸眾生發起二種善勝意樂：一者利益意樂。謂欲從諸不善處拔濟眾生，安置善處。二者安樂意樂。謂於貧匱無依無怙諸眾生所，離染污心，欲與種種饒益樂具。」又《般若經》，論發心行住而有四義：一者廣大心。四生、三界，咸是慈悲所度之者。二第一心。咸令有情得無餘依涅槃勝果。三常心。雖度眾生，不見身外有眾生相，皆即我身，故能常度一切眾生。四不顛倒心。不起我執，執有自他有情我等。此等諸教，皆以決定希求二利，為發菩提心之行相。

Third, in revealing its mental mode (ākāra), aspiration is its characteristic mode. Aspiration is twofold: first, seeking bodhi; second, seeking to benefit sentient beings. Therefore, the Yogācārabhūmi-śāstra states: "When a bodhisattva gives rise to the mind that seeks bodhi, he generates such a mind and speaks these words: 'May I determinately realize unexcelled, perfect awakening and be able to bring about all welfare and benefit for sentient beings.'" It also says: "At the initial generation of the mind, one gives rise to two kinds of excellent, supreme intentions toward sentient beings: first, the intention of benefit, which means wishing to rescue sentient beings from unwholesome places and establish them in wholesome places; second, the intention of peace and happiness, which means, toward sentient beings who are destitute, destitute of refuge and protection, wishing, with a mind free of defilement, to provide them with various beneficial requisites of happiness." Furthermore, the Prajñāpāramitā-sūtra discusses generating the mind and dwelling in practice through four meanings: first, the vast mind, wherein the four types of birth and the three realms are all those to be crossed over through compassion; second, the supreme mind, which causes sentient beings all to attain the superior fruit of nirvāṇa without residue; third, the constant mind, wherein although one crosses over sentient beings, one does not see characteristics of sentient beings outside one's own body, as they are all identical with one's own body, and therefore one can constantly cross over all sentient beings; fourth, the non-perverted mind, wherein one does not give rise to the grasping at self that grasps that there are selves, others, sentient beings, a soul, and so forth. All these teachings take the determinate aspiration for the two benefits as the mental mode of generating the bodhimind.