起信論疏筆削記 5.28

5.28

Commentary: "Now, the first..." Specific explanation of this text. "The concluding text on cultivation": that text says: "Furthermore, if a person, although cultivating faith, because from past lives they have many heavy evil karmic obstacles, is disturbed and confused by evil Māras and various ghosts, or is entangled by various worldly affairs, or is afflicted by the suffering of illness—there are many such obstacles as these. Therefore, one should be courageous and vigorous, bowing to the buddhas during the six times of day and night, sincerely repenting, requesting [the teaching], rejoicing [in merits], and dedicating [roots of goodness] toward bodhi, constantly without cessation; then one will be able to avoid obstacles and cause the roots of goodness to grow." "Heavy karma": the text says: "heavy evil karmic obstacles." "Many afflictions": the text says: "many obstacles, so that roots of goodness are difficult to generate." Since the three obstacles are heavy, goodness is not easily produced. Just as when drilling into wet wood, how could there be fire immediately? It is fitting to dry it in the wind and sun, remove its moisture, rely on a bow-drill, and guide it with tinder; then fire may perhaps be hoped for. Hence it mentions bowing, repentance, and so forth. "Internally leaving..." and so forth: because of bowing and repentance, karma becomes light; because karma becomes light, internally there are no afflictions; once internally free from afflictions, external māras naturally disappear. External māras are the obstacle of retribution. Thus we know that when there are external obstacles and afflictions, it is entirely due to internal afflictions and karma. The practitioners of today encounter many impediments in doing good and fail to keep pace in pursuing the path; this is indeed what is induced by their internal minds. Do not dislike a crooked shadow, but rather blame the concave form; if one considers cultivation and remedy, one will certainly be able to transcend and emerge. The Zuozhuan states: 'The mind not following the norms of virtue and righteousness is called stubborn (wan); the mouth not speaking words of loyalty and trustworthiness is called obstinate (yin).' Here it generally takes being wholly foolish and dark, with no wisdom or understanding arising, to be 'stubborn and obstinate.'