起信論疏筆削記 20.3

20.3

The Commentary says: The first contemplation is the contemplation of dharma characteristics, within which there are also the distinctions of suffering, impermanence, non-self, and impurity. Because one sees it as impure, it cannot be loved; because it is suffering, it cannot be endured; because it is non-self, it is not autonomous; because it is impermanent, it cannot be preserved. Therefore, one deeply disdains the world and seeks departure, delighting in cultivating all virtues to prepare for the future, rising early and retiring late, not daring to be lazy. The fourth is the contemplation of vigor: once the supreme mind has arisen, being diligent and energetic from thought to thought, if one is nimble there will be merit, and thus one can bring it to completion. The second is the contemplation of great compassion: that is, seeing sentient beings adrift and drowning in the ocean of suffering, devoid of merit and wisdom, not knowing the root of suffering, indulging in the pleasures of saṃsāra, and not seeking departure, one gives rise to the intention of great compassion and pity. Thus the Lotus Sūtra says: "Seeing sentient beings of the six destinies, impoverished and devoid of merit and wisdom, entering the perilous paths of saṃsāra, continuous suffering unbroken, not seeking the Buddha of great power, nor the Dharma that severs suffering; for the sake of these sentient beings, one gives rise to a mind of great compassion." The third is the contemplation of great vows: once the compassionate mind has arisen, making solemn vows, not choosing between enemy and friend, superior and inferior, one causes all to be freed from suffering and to attain nirvāṇa; only when the realm of sentient beings is exhausted will my vows be exhausted, and thus it can be accomplished.