金光明經文句記 2.66

2.66

Second, from "Thirty-" downward, devas. The Chapter on the Infant's Practice of the Mahāparinirvāṇa Sūtra says: "It is like when an infant is weeping and crying, the parents take yellow willow leaves and speak to it, saying: 'Do not cry, do not cry! I will give you gold.' When the infant sees them, it gives rise to the thought of genuine gold, and then stops crying. However, these willow leaves are truly not gold. When the infant sees wooden oxen, wooden horses, wooden men, and wooden women, it also gives rise to thoughts of men, women, and so forth, and thereupon stops crying. The Tathāgata is also like this: when sentient beings create evil, he preaches to them that the Trāyastriṃśa Heaven is permanent, blissful, self, and pure, that they are upright and self-indulgent, enjoying the five sensual pleasures in wonderful palaces. When sentient beings hear this, their minds give rise to greed and pleasure; they cease committing evil and diligently perform good deeds. The Trāyastriṃśa Heaven is truly saṃsāra, without permanence, bliss, self, or purity; for the sake of saving sentient beings, it is expediently preached to exist." Zhang'an explains: "This matches the four heavenly virtues. The willow leaves analogize the false, because the pure color is bright and clear. The willow tree analogizes the false, because the permanent body is supple. The wooden oxen and wooden horses analogize the false, because pleasure can be played with. The wooden men and wooden women analogize the false, because the self resembles a human." "Subtle afflictions of neither-thought": that realm possesses ten kinds of subtle mental factors: first, feeling, meaning sensory feeling; second, perception, meaning sensory perception; third, volition, meaning mental volition; fourth, contact, meaning mental contact; fifth, intention, meaning mental intention; sixth, desire, meaning the desire to enter and emerge from absorption; seventh, liberation, meaning liberation through mental cultivation; eighth, mindfulness, meaning mindfulness of samādhi; ninth, concentration, meaning the mind abiding in accordance with the Dharma; tenth, wisdom, meaning the faculty and power of wisdom.