起信論疏筆削記 20.10

20.10

Under "Great Vows," the Commentary says: "Formulating vows because of compassion": contemplating that the suffering of sentient beings in the three periods of time is difficult to abandon, one fiercely establishes the aspiring and committed mind, delighting in being endowed with virtuous practice to rescue and cross over their suffering. As for "substance of the vow": if there is conceptual differentiation, then one cannot universally and permanently liberate them, and it becomes an inversion, not corresponding to dharmatā, because dharmatā is free from conceptual differentiation; yet this is also the non-inverted mind. As for "the mind of long duration": within it, the first three phrases are for the time being the internal cultivation of the root of virtue; if one has no virtuous practice oneself, how can one transform others? One must first sharpen the tool to make the work good; thus the Commentary on the Avataṃsaka says: "A river that has pearls does not dry up; a mountain that has jade increases in moisture. If internally there is no root of virtue, how could one preach externally?" Again, the Vimalakīrti-nirdeśa says: "If one is bound oneself, to be able to untie the bonds of another—this is impossible. If one is unbound oneself, one will surely be able to untie the bonds." The final phrase is precisely the long duration. As for "the vast mind": the text says "all," so none among the nine classes and four modes of birth are not included; hence it becomes vast. The first phrase is the expedient means capable of liberating; if there are no expedient means, how could one cause them to generate the aspiration? Therefore, through upāya skillfulness, one causes them all to follow and be transformed. As for "the supreme mind": it rises high above the realm of humans, gods, and the two vehicles, with nothing surpassing it; hence it is called supreme. Now examining the text, it completely possesses the four vows: "free from conceptual differentiation" is the vow to sever afflictions; "pervasively cultivating all practices" is the vow to study the Dharma doors; "to the end of the future, etc." is the vow to liberate sentient beings; "causing them to attain nirvāṇa" is the vow to accomplish the Buddha path. Having caused them to attain it, the merit reverts to oneself; that is, one hopes to realize it oneself.