最终目的是为了自己利益，能是菩提心么？

《最终目的是为了自己利益，能是菩提心么？–大日如来王尊佛》
“If the ultimate purpose is to benefit oneself, can it be bodhicitta?–SunGuru Buddha”

“祈请上师开示，有人表面看似菩提心，其发心最终目的是为了自己，是否违背上师所要求，最终目的应是为了利益众生而发心？”
答：我这里只说一种高证量的例外。如果有依止上师，趋入胜义谛菩提心的课程，这是开许的。因为我，分为假我与真我本性之分。真我本性具有凡夫假我，但凡夫假我境界的众生会背离菩提，迷失本性。以大菩提心证悟真我本性，假我我执已经失效，与贪嗔痴都变成佛性妙用。趋入心经：“无无明”的境界。凡夫认为的我是假我。以大菩提心，必须要心包太虚，量周沙界，善恶对错，佛魔正邪都是自己一体，指真我本性。也叫空性，也叫佛性。这样发心的众生心容万物苍生，自己已经不是假我，极其接近或达到“众生即我–我即是众生”，与众生水乳交融，无众可度的证量，或他本身就是佛菩萨倒驾慈航的示现。趋入心佛众生三无差别的境界。如同佛陀说：“天上天下唯我独尊”。这个自己和众生已经是一个意思，说是众生共有本有的本性，或认为佛陀就在说自己，说什么都可以，都一样，都是圆满的菩提心。
而有些没有升起菩提心的人，在面对恶众时错误发心，愿上师加持这些恶众都到佛土去，不要再障碍自己修行，这种为了自己才是可怕的。

“Please enlighten me, Guru. Some people may outwardly appear to have bodhicitta, but their ultimate purpose is to benefit themselves. Does this go against the Guru’s instruction that the ultimate purpose should be to benefit all sentient beings?”
Answer: Here I only speak of one high-level exception. If one relies on the Guru and enters the course of ultimate bodhicitta, this is permitted. Because “I” is divided into the false self and the true self-nature. The true self-nature contains the ordinary false self, but beings in the state of the ordinary false self will turn away from bodhi and lose their true nature. With great bodhicitta one realizes the true self-nature; the false self’s attaching to “I” has already lost its effect, and greed, hatred, and ignorance all transform into the wondrous functions of buddha-nature, entering into Heart Sutra: “beyond ignorance” state. What the ordinary person thinks of as “I” is the false self. With great bodhicitta, one must have a heart that encompasses the vast void, whose measure extends through realms as countless as the grains of sand.; good and evil, right and wrong, Buddha and demon, true and false—all are one body with oneself, pointing to the true self-nature. This is also called emptiness, also called buddha-nature. The intention generated in this way embraces all living beings; one is no longer the false self, extremely close to or having already reached “sentient beings are myself—I am sentient beings,” merging with all beings like water and milk, attaining realization where there are no sentient beings to be liberated. Or it may be that he himself is the manifestation of a Buddha or Bodhisattva returning to the path of compassion. This is entering into the state where heart, Buddha, and sentient beings are without difference. As the Buddha said: “In heaven and on earth, I alone am supreme.” This “I” and sentient beings already have the same meaning—whether said as the shared, inherent nature of all beings, or said as the Buddha speaking of himself—whatever is said, it is the same; all is the perfect bodhicitta.
Yet there are some who have not arisen bodhicitta, who, when facing evil beings, have the wrong intention: “May the Guru bless these evil beings to all go to the Buddha-land, so that they will no longer obstruct my practice.” Such a motivation for one’s own sake—this is truly frightening.

————大日如来王尊佛

上师语音开示