釋禪波羅蜜次第法門 1.33

1.33

而此四法若在二乘心中，但受諦名，以其緣理審實不謬故；若在菩薩心中，即別受弘誓之稱。所以者何？菩薩雖知四法畢竟空寂，而為利益眾生，善巧方便，緣此四法，其心廣大，故名為弘。慈悲憐愍，志求此法，心如金剛，制心不退不沒，必取成滿，故名誓願。行者若能具足發此四願，善知四心，攝一切心，一切心即是一心，亦不得一心而具一切心，是名清淨菩提之心。因此心生，得名菩薩。故《摩訶衍論》偈說：

Now, if these four dharmas are in the minds of the two vehicles, they only receive the name of 'truths', because they condition the principle accurately and without error; if in the minds of bodhisattvas, they receive the distinct designation of 'universal vows'. Why is this? Although bodhisattvas know that the four dharmas are ultimately empty and tranquil, in order to benefit sentient beings, through skillful expedient means they condition these four dharmas, and their minds are vast—therefore called 'universal'. With loving-kindness and compassion, they aspire to seek this Dharma with minds like adamantine, disciplining their minds neither to retrogress nor sink, determined to achieve fulfillment—therefore called 'vows'. If a practitioner can fully generate these four vows and skillfully know the four minds, they will subsume all minds: all minds are just the single mind, yet without grasping the single mind they possess all minds. This is called the pure bodhicitta. It is because this mind arises that one attains the name of bodhisattva. Thus a verse in the Mahāyāna[-upadeśa] says: