大方廣佛華嚴經疏 26.22

26.22

In the third section, saving and protecting by taking on suffering, the text has three parts: first, a general explanation of dedication by taking on suffering; second, from "He further has this thought: whatever I cultivate" onward, a specific explanation of the mind of dedication; third, from "Children of the Buddha, when the bodhisattva-mahāsattva dedicates all roots of goodness in this way, that is to say, in accordance with what is appropriate" onward, a concluding summary of the resulting benefits. The first part is divided into two: first, an explanation of saving from severe suffering first; second, from "The bodhisattva at that time has this thought" onward, the thought of universally saving from all sufferings. The first of these has two aspects: first, seeing suffering and giving rise to compassion, the mind remains steadfast and does not retreat. Steadfastness has seven marks: not abandoning what is practiced, not avoiding painful affairs, not being startled by sudden occurrences, not being terrified by delusion, not retreating from great compassion, not being daunted by abundant sufferings, and not tiring of prolonged sufferings. Second, from "Why is this?" onward, an inquiry followed by an explanation to establish it. The inquiry has two meanings. One says: sentient beings create suffering themselves; what does that have to do with the bodhisattva, that he should wish to take it on for them? The second says: intense suffering is difficult to endure; why does he not become weary of it? The meaning of the explanation is: because of his original vow to shoulder it. If one grows weary upon meeting suffering, how could one shoulder it? In the second part, the thought of universally saving from all sufferings, there are two points: first, saving from the eight sufferings, the eight difficulties, and other sufferings. Thus there are various statements: revolving in accordance with karma is the suffering of karmic bondage; wrong views without wisdom is the suffering of ignorance. From "I ought to" onward is the arising of the mind of rescue. Second, from "Moreover, all sentient beings" onward, saving from the suffering of confusion regarding the Four Truths. In this text there are two parts: first, mindfulness of the realm of suffering; second, from "The bodhisattva sees" onward, the direct arising of compassion to save them. In the first of these, first they do not know the truth of origination: that is, ignorance and craving are the root, which is the path of defilements. From "becoming attached to" onward explains their path of karma; because there is the creation of action, it is called attachment. Entering suffering in accordance with karma is like birds and beasts entering cages and snares on account of craving food. Cultivating demonic karma explains that there is evil karma. Merit and wisdom being utterly exhausted explains that there is no good karma. Next, constantly harboring doubt and perplexity, they lack the cause for the vision of the path of non-arising to extinguish it, and therefore they do not see peaceful and tranquil complete cessation, do not know the truth of the path of transcendence, and remain within the truth of suffering that is birth and death. In the second part, the arising of compassion to rescue them, giving rise to the mind of great compassion is in order to cause them to escape suffering and origination. The mind of great benefit is in order to cause them to attain the pure path and cessation. Therefore, he uses his roots of goodness to dedicate. As for the *Great Dedication Sūtra*, Xianshou says: "It is as explained in the Perfect Teaching, because it is the dedication of Samantabhadra." However, there is a *Great Dedication Sūtra* in the canon; this teaching is at the very beginning, so it should not refer to that. If it is an abbreviation made during compilation, then rationally that would be acceptable. The second part, specifically explaining the mind of dedication by taking on suffering, contains five "further thoughts." The first three explain the mind of taking on suffering, and the latter two explain the mind of dedication. The first part is divided into three: first, explaining universal salvation with single-minded devotion, without thoughts of self-interest; next, completely enduring all sufferings without a lax mind; third, resolutely protecting without a deceptive mind. The first text is self-evident. In the second, there are two aspects: first, the direct explanation, and second, an inquiry with an explanation. First, the direct explanation: "great abyss" refers to the abyss of Weiliu, which swallows sentient beings without a moment's cessation. In the inquiry and explanation, the meaning of the inquiry first says: Why should one solely endure all sufferings on behalf of sentient beings and further cultivate diligently? The explanation says: the suffering of one single body causes many to be liberated, and therefore he vows to endure it himself. This reveals the depth of his compassion. Question: The suffering of sentient beings is brought about by their own karma and transformed by their own minds; how can a bodhisattva take it on for them? Answer: Discussing taking on suffering generally, there are seven meanings: First, binding oneself through suffering to increase compassionate mindfulness. In fascicle forty-nine of the *Yogācāra[-bhūmi]*, it asks: "When a bodhisattva passes from the stage of conviction into the stage of pure superior aspiration, how does he transcend the evil destinies?" and so forth. This inquires how a bodhisattva personally frees himself from evil destinies. The extensive answer below means: the bodhisattva has already well-accumulated provisions in worldly pure dhyāna and cultivates compassion toward sentient beings with much suffering, without any other thoughts. Through this cultivation, he attains the aspiration of pity and the aspiration of compassion. In order to benefit sentient beings in the evil destinies, he vows to dwell in the evil destinies as if they were his own home. Even if remaining in the evil destinies allows him to realize bodhi, he can also endure it. To remove the suffering of beings, he vows to take it upon himself, causing their evil karma never to become manifest, and all good karma always to become manifest. By the power of this vow of compassion, all the crude heaviness of all defilements of the evil destinies are eliminated from his own basis, and he is able to enter the first stage. The explanation says: according to this, there is only the aspiration of the compassionate vow, but the body cannot take it on; by the certainty of compassion, he personally obtains superior benefits. Second, in terms of the bodhisattva originally enduring hardships to seek the Dharma for the benefit of beings, this is already termed taking it on; later, being able to serve as a dominant condition for beings is also called taking it upon oneself. Third, in terms of the bodhisattva retaining defilements to engage in identical actions and taking on a suffering body in existence, he expounds the Dharma for sentient beings so that they do not create the causes of suffering; when the cause is destroyed, the effect perishes, which is also termed taking it on. Fourth, if there are sentient beings who wish to create karma [leading to] the unmitigated hells or the like, and the bodhisattva attempts to dissuade them but they do not comply, he then terminates their lives, and the bodhisattva himself undergoes the painful retribution of the evil destinies, causing them to be spared the great suffering of the unmitigated hells—this is termed taking it on. This is based on the eleventh fascicle of the Liang *Mahāyānasaṃgraha*, and King Senya in the *Mahāparinirvāṇa-sūtra* also shares this meaning; it is not merely an aspiration. Fifth, because a bodhisattva, from his initial cultivation of right vows, endures suffering for beings, upon reaching the ultimate station his vows attain mastery; he always remains in the evil destinies to save and take on [suffering for] sentient beings, like the Bodhisattva Kṣitigarbha, the manifestation of King Alaṃkāra, and even becoming a great fish in times of famine—all belong to this category. Or he illuminates and touches them with light, or secretly assists them with supernatural powers; such deeds are manifold. Sixth, because this vow of the bodhisattva accords with tathatā, the suffering of those sentient beings is identical with the nature of tathatā; by means of the vow that is identical with tathatā, he secretly reaches the suffering that is identical with reality. Relying on this interpenetration, it is also termed taking it on. Seventh, because Samantabhadra takes the dharmadhātu as his body, and all sentient beings are the dharmadhātu, when sentient beings suffer, it is always the bodhisattva; therefore it is termed taking it on. Regarding the above seven meanings: the first is merely aspiration; the next two are merely in terms of being a dominant condition; the fourth and fifth genuinely involve physically taking it on; the sixth and seventh represent the interpenetration of noumenon and contemplation. Question: If based on the fourth and fifth meanings he should be able to take on [suffering] universally, why are there still sentient beings who suffer? Answer: There are three meanings here. First, because of having conditions or lacking conditions: if one has conditions with the bodhisattva, then it can be taken on. Second, because karma is either fixed or unfixed: unfixed karma can be taken on. Third, if undergoing suffering is beneficial, the bodhisattva causes them to undergo it, so that they can ultimately attain liberation from suffering. It is like parents teaching a child, handing them over to a strict teacher for discipline; such hidden benefits are not something ordinary people or followers of the small vehicle can understand.