[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) › 51.23 # 大方廣佛華嚴經隨疏演義鈔 51.23 大方廣佛華嚴經隨疏演義鈔 51.23 - **Language:** Classical Chinese ### [51.23](https://indike.org/pramana/in.bauddha.taisho.1736.51.23) 疏「不畏生死長遠」等者，即三種練磨心。《唯識》第九資糧位中，偈云「乃至未起識，求住唯識性，於二取隨眠，猶未能伏滅。」長行釋未能伏滅中云「此位二障雖未伏除，修勝行時有三退屈，而能三事練磨其心，於所證修勇猛不退。一聞無上正等菩提廣大深遠，心便退屈。引他已證大菩提者，練磨自心勇猛不退。」注云「第一菩提廣大屈，引他況己練。廣者無邊，大者無上，深者難測，遠者長時。由此退屈，引他已證，我同彼類何故退耶？」《攝論》頌云「十方世界諸有情，念念速成善逝果。彼既丈夫我亦爾，不應自輕而退屈。」論云「二聞施等波羅蜜多甚難可修，心便退屈。省己意樂，能修施等練磨自心，勇猛不退。」注云「第二萬行難修屈，省己增修練。」偈云「汝已惡道經多劫，無益受苦尚能超。今修少善得菩提，大利不應生退屈。」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，練磨其心勇猛不退。」即第三轉依難證屈、引麁況妙練。如行施等尚感貴樂，況我所修清淨妙善而無果耶？論偈云「博地凡夫初發心，尚擬遠趣菩提果，我已精進經多劫，不應退屈却沈淪。」論云「由斯三事練磨其心，堅固熾然修諸勝行。」今疏初不畏生死長遠、眾生難度，即通說也。「轉依難證」下，即倒牒三種練磨之心，故總說云不畏。無性《攝論》當其第六。 > In the Commentary, "not fearing that saṃsāra is long and distant" and so forth refers to the three kinds of mind-tempering. In the ninth fascicle of the \*Vijñaptimātratāsiddhi\*, under the stage of provision, the verse says: "As long as consciousness has not yet arisen / Seeking to abide in the nature of consciousness-only, / With regard to the latencies of the two graspers, / One is not yet able to subdue and extinguish them." In the prose commentary explaining the inability to subdue and extinguish them, it states: "Although the two obstacles in this stage have not yet been subdued and eradicated, when cultivating supreme practices there are three discouragements, yet one can temper one's mind through three matters, being courageous and non-regressing with regard to what is realized and cultivated. First, hearing that unexcelled, correct, and equal bodhi is vast, profound, and distant, one's mind becomes discouraged. One cites others who have already realized great bodhi to temper one's own mind, being courageous and non-regressing." The note says: "The first is discouragement at bodhi being vast, tempered by citing others to compare to oneself. 'Vast' is boundless, 'great' is unexcelled, 'profound' is hard to fathom, and 'distant' is a long duration. Becoming discouraged through this, one cites others who have already realized it: 'I belong to the same category as them; why should I regress?'" The verse in the \*Mahāyānasaṃgraha\* says: "Sentient beings in the worlds of the ten directions, / Thought after thought swiftly accomplish the fruit of the Sugata. / Since they are persons \[capable of it\], so am I; / One should not belittle oneself and become discouraged." The treatise says: "Second, hearing that pāramitās such as giving are extremely difficult to cultivate, one's mind becomes discouraged. Reflecting upon one's own inclination, being able to cultivate giving and so forth tempers one's own mind, being courageous and non-regressing." The note says: "The second is discouragement at the myriads of practices being difficult to cultivate, tempered by reflecting upon oneself to increase cultivation." The verse says: "You have already passed through many kalpas in the evil destinies, / Yet could endure and transcend such useless suffering. / Now cultivating slight good attains bodhi; / Facing such great benefit, one should not give rise to discouragement." The treatise says: "Third, hearing that the complete transformation of the basis of the Buddhas is extremely difficult to realize, one's mind becomes discouraged. One cites others' coarse goods to compare to one's own wondrous causes, tempering one's mind, being courageous and non-regressing." That is, the third discouragement at the transformation of the basis being difficult to realize, tempered by citing the coarse to compare to the wondrous. If performing giving and so forth still brings noble happiness, how could the pure, wondrous good cultivated by me fail to have a fruit? The verse of the treatise says: "When ordinary beings on common ground first bring forth the mind, / They still intend to advance far toward the fruit of bodhi; / I have already been energetic through many kalpas, / And should not become discouraged and sink back down." The treatise says: "By these three matters one tempers one's mind, solidly and blazing forth in cultivating all supreme practices." Now, in the Commentary, initially not fearing that saṃsāra is long and distant and that sentient beings are difficult to save is a general statement. From "transformation of the basis is difficult to realize" downward, it reiterates the three kinds of mind-tempering in reverse order; therefore it speaks generally of being without fear. In Asabhāva's \*Mahāyānasaṃgraha-bhāṣya\*, this corresponds to the sixth fascicle. > — English (machine translation) (machine translation) - [Previous: 51.22](https://indike.org/pramana/in.bauddha.taisho.1736.51.22) - [Next: 51.24](https://indike.org/pramana/in.bauddha.taisho.1736.51.24) - [Up: 51](https://indike.org/pramana/in.bauddha.taisho.1736.51) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.51.23) — English, machine translation ## Linked texts (4) - [成唯識論了義燈](https://indike.org/pramana/in.bauddha.taisho.1832.7.65) — Classical Chinese - [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864.1.48) — Classical Chinese - [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804.1.40) — Classical Chinese - [唯識三十論頌](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika*zh-xuanzang.1.40) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.51.23](https://indike.org/pramana/in.bauddha.taisho.1736.51.23) · Pramāṇa