大般涅槃經義記 1.65

1.65

Below, it praises benefiting others: "Skillfully adapting to the world" is transforming through worldly teachings. There are two kinds of worlds: first, the world of sentient beings; second, the container world. Here, it is skillfully adapting to the world of sentient beings. Why are sentient beings called a "world"? "World" (shi) means time; "interval" (jian) means within. The sentient beings who are transformed do not step outside of time and interval; hence they are called "the world." From "making this vow" downward is transforming through supramundane teachings. From "having already in the past" downward praises past virtues. First, it praises self-benefit: "having already in the past cultivated and maintained pure precepts" is the practice of leaving behind evil; "skillfully maintaining their practices" is the practice of gathering virtues. From "releasing those not yet released" downward praises the virtue of benefiting others: "releasing those not yet released" is transforming through Hīnayāna teachings; "perpetuating the Three Jewels" and so forth is transforming through Mahāyāna teachings. This is just as explained in the "Chapter on Illuminating the Dharma" in the Avataṃsaka Sūtra, which presents three turns. [First turn:] being able to cause sentient beings to generate the bodhicitta ensures that the Buddha-jewel is never severed; revealing and expounding the profound treasury of the Dharma in the twelve divisions of scriptures ensures that the Dharma-jewel is never severed; receiving and upholding the practices of all bodily deportments ensures that the Saṃgha-jewel is never severed. The second turn: praising the great vow ensures that the Buddha-jewel is never severed; distinguishing and revealing the twelve links of dependent origination ensures that the Dharma-jewel is never severed; cultivating the six harmonies ensures that the Saṃgha-jewel is never severed. The third turn: planting the buddha-seed in the field of sentient beings to bring forth the sprout of correct awakening ensures that the Buddha-jewel is never severed; protecting and upholding the Dharma treasury without sparing body or life ensures that the Dharma-jewel is never severed; skillfully guiding the great assembly with a mind free of sorrow and regret ensures that the Saṃgha-jewel is never severed. Within these three turns there is also a gradation. First, regarding the Buddha-jewel, to clarify its gradation: the first turn can cause the generation of the bodhicitta, raising the vow to seek buddhahood; praising the great vow in the second turn praises the vow that initiates practice, causing them to cultivate and train in it; planting the buddha-seed in the field of sentient beings in the third turn transforms it into the seed of practice. Next, regarding the Dharma-jewel, to clarify its gradation: expounding the twelve divisions of scriptures in the first turn is its teaching-dharma; revealing dependent origination in the second turn is its principle-dharma; protecting and upholding the Dharma in the third turn is its practice-dharma. Next, regarding the Saṃgha-jewel, to clarify its gradation: receiving and upholding the rules of deportment in the first turn is the expedient means of saṃgha practice; cultivating the six harmonies in the second turn is practice perfected without discord; skillfully guiding the great assembly in the third turn is virtue matured to gather others in. Below, it praises the future: "In future ages, they will turn the wheel of the Dharma" is the virtue of benefiting others; because they will achieve buddhahood in the future, they are able to turn the wheel of the Dharma; "adorned with great..." and so forth is the virtue of self-benefit, meaning adorning oneself with the adornment of merit and wisdom.