[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) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 43.33 # 大方廣佛華嚴經隨疏演義鈔 43.33 大方廣佛華嚴經隨疏演義鈔 43.33 - **Language:** Classical Chinese ### [43.33](https://indike.org/pramana/in.bauddha.taisho.1736.43.33) 疏「故鍊磨頌」者，即三種鍊磨心，斷除四處障中之一。即無性《攝論》第六釋入現觀云「由何能入？由善根力所任持故，謂三種鍊磨心，斷除四處障故。」若《唯識論》第九明資糧位，釋於二取隨眠猶未能伏滅，云「此位二障雖未伏除，修勝行時有三退屈，而能三事鍊磨其心，於所證修勇猛不退。一聞無上正等菩提廣大深遠心便退屈，引他況己證大菩提者，鍊磨自心勇猛不退。」釋曰：即第一菩提廣大屈，引他況己鍊。廣者無邊，大者無上，深者難測，遠者時長，由斯故退，引他鍊之。《攝論》頌云「十方世界諸有情，念念速證善逝果。彼既丈夫我亦爾，不應自輕而退屈。」《唯識論》云「二聞施等波羅蜜多甚難可修，心便退屈。省己意樂能修施等，鍊磨自心勇猛不退。」釋曰：即第二萬行難修屈，省己增修鍊。頌云「汝昔惡道經多劫，無益勤苦尚能超。今行少善得菩提，大利不應生退屈。」《唯識論》云「三聞諸佛圓滿轉依極難可證，心便退屈。引他麁善，況己妙因，鍊磨自心勇猛不退。」釋曰：即第三轉依難證屈，引麁況妙鍊。頌云「博地一切諸凡夫，尚擬遠證菩提果。汝已勤苦經多劫，不應退屈却沈淪。」《唯識論》云「由斯三事鍊磨其心，堅固熾然修諸勝行。」釋曰：今是十行，正是其位，故疏引之，言「斷四處障」者，無性《攝論》但舉四云「由離聲聞獨覺作意故（一）；由於大乘諸疑離疑，以能永斷異慧疑故（二）；由離能聞所聞法中，我我所執斷法執故（三）；由於現前現住安立，一切於中無所作意、無分別斷，斷分別故（四）。」釋曰：即由此四是四處故。然三鍊磨通治四障，然皆由忍三輪故。忍三輪者，自、他、過失分別也。 > Regarding the commentary's phrase "therefore, the verse on tempering \[the mind\]": this refers to the three kinds of tempering the mind, which is one of severing the obstacles of the four places. In Asabhāva's \*Mahāyānasaṃgraha\*, fascicle 6, explaining entering direct realization, it states: "By what is one able to enter? Because one is sustained by the power of roots of goodness; that is, by the three kinds of tempering the mind, one severs the obstacles of the four places." In the \*Vijñaptimātratāsiddhi\*, fascicle 9, clarifying the stage of provisions and explaining that the latencies of the two graspings are not yet subdued or extinguished, it states: "In this stage, although the two obstacles are not yet subdued or eliminated, when cultivating superior practices there are three regressions, yet by three matters one tempers one's mind, becoming vigorous and non-regressing in what is realized and cultivated. First, hearing that anuttarasamyaksaṃbodhi is vast and profoundly distant, the mind then regresses; citing others to compare with oneself realizing great bodhi, one tempers one's own mind to be vigorous and non-regressing." Explanation: This is the first, regressing due to the vastness of bodhi, tempering by citing others to compare with oneself. "Vast" means boundless, "great" means unexcelled, "profound" means difficult to fathom, "distant" means a long time; because of these one regresses, so one cites others to temper it. The verse in the \*Mahāyānasaṃgraha\* states: "Sentient beings in the worlds of the ten directions / swiftly realize the fruit of the Sugata thought after thought. / They are already great heroes and so am I; / one should not look down upon oneself and regress." The \*Vijñaptimātratāsiddhi\* states: "Second, hearing that the pāramitās such as giving are extremely difficult to practice, the mind then regresses. Examining one's own aspirations to be able to cultivate giving and so forth, one tempers one's own mind to be vigorous and non-regressing." Explanation: This is the second, regressing due to the difficulty of practicing the myriad practices, tempering by examining oneself to increase cultivation. The verse states: "Formerly in the evil destinies you passed through many eons, / and could even transcend useless toil and suffering. / Now practicing a little goodness you attain bodhi; / facing great benefit you should not give rise to regression." The \*Vijñaptimātratāsiddhi\* states: "Third, hearing that the complete transformation of the basis of the buddhas is extremely difficult to realize, the mind then regresses. Citing others' coarse goodness to compare with one's own subtle cause, one tempers one's own mind to be vigorous and non-regressing." Explanation: This is the third, regressing due to the difficulty of realizing the transformation of the basis, tempering by citing the coarse to compare with the subtle. The verse states: "All ordinary beings on the broad earth / still intend to realize the fruit of bodhi afar. / You have already toiled through many eons, / and should not regress and sink back down." The \*Vijñaptimātratāsiddhi\* states: "By these three matters one tempers one's mind, firmly and ablaze cultivating the superior practices." Explanation: Now these are the ten practices, which are precisely this stage; therefore the commentary cites them. Regarding "severing the obstacles of the four places," Asabhāva's \*Mahāyānasaṃgraha\* merely lists four, saying: "By being free from the mental application of śrāvakas and pratyekabuddhas (1); by being free from doubts regarding the Mahāyāna, because one can permanently sever doubts of divergent intellects (2); by being free from grasping at self and what belongs to self among dharmas heard and able to hear, severing grasping at dharmas (3); regarding what is present, currently abiding, and established, having no mental application and no discrimination toward all of them, severing discrimination (4)." Explanation: It is because these four are the four places. However, the three temperings generally remedy the four obstacles, yet they all stem from tolerating the three wheels. The three wheels of patience are the discriminations of self, other, and faults. > — English (machine translation) (machine translation) - [Previous: 43.32](https://indike.org/pramana/in.bauddha.taisho.1736.43.32) - [Next: 43.34](https://indike.org/pramana/in.bauddha.taisho.1736.43.34) - [Up: 43](https://indike.org/pramana/in.bauddha.taisho.1736.43) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.43.33) — English, machine translation ## Linked texts (1) - [攝大乘論釋](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.mahayanasamgraha!bhasya*zh-xuanzang.6.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.43.33](https://indike.org/pramana/in.bauddha.taisho.1736.43.33) · Pramāṇa