[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大乘入道次第](https://indike.org/pramana/in.bauddha.taisho.1864) › 1.48 # 大乘入道次第 1.48 大乘入道次第 1.48 - **Language:** Classical Chinese ### [1.48](https://indike.org/pramana/in.bauddha.taisho.1864.1.48) 問：有情沈浪，本因煩惱。此位未伏，尚住外門，云何而能進修勝行，於無上果勤求不退？答：《攝論》第六、《唯識》第九皆云：此位二障雖未伏除，修勝行時有三退屈，而能三事練磨其心，於所證修勇猛不退：一、聞無上正等菩提廣大深遠，心便退屈，引他已證大菩提者練磨自心，勇猛不退。二、聞施等波羅蜜多甚難可修，心便退屈，省己意樂，能修施等練磨自心，勇猛不退。三、聞謂佛圓滿轉依極難可證，心便退屈，引他麁善況己妙因練磨自心，勇猛不退。由此三事練磨其心，堅固熾然，修諸勝行。初二意云，彼是丈夫而能成佛，能行難行所有施等，我亦丈夫，何乃不能修行成佛？第三意者，如世間者修微小善，小善猶感人天大果，我所修行殊勝無邊，何故不能感菩提果。又，《攝論》頌云：「無量十方諸有情，念念已證善逝果。彼既丈夫我亦爾，不應自輕而退屈。」由此練磨，故不退也。 > Question: Sentient beings sink into the waves fundamentally due to afflictions. In this stage they have not yet subdued them, and still abide at the outer gate; how can they advance in cultivating the superior practices and diligently seek the unsurpassed fruit without falling back? Answer: Both the sixth fascicle of the Mahāyānasaṃgraha and the ninth fascicle of the Cheng weishi lun state: Although in this stage the two hindrances have not yet been subdued and eliminated, when cultivating superior practices there are three discouragements, yet one is able through three matters to temper one's mind, being courageous and unflagging regarding what is realized and cultivated: First, hearing that unsurpassed, complete, perfect bodhi is vast, profound, and far off, one's mind becomes discouraged; one adduces others who have already realized mahābodhi to temper one's own mind, becoming courageous and unflagging. Second, hearing that giving and the other pāramitās are extremely difficult to cultivate, one's mind becomes discouraged; examining one's own aspiration, \[seeing that\] one is able to cultivate giving and so forth, one tempers one's own mind, becoming courageous and unflagging. Third, hearing that the Buddha's perfect transformation of the basis is extremely difficult to realize, one's mind becomes discouraged; adducing others' coarse good roots to compare with one's own wondrous causes, one tempers one's own mind, becoming courageous and unflagging. Through these three matters one tempers one's mind so that it becomes firm and ablaze, and cultivates the various superior practices. The meaning of the first two is: Those beings are men and are able to attain buddhahood and practice giving and so forth which are difficult to practice; I too am a man, so why could I not practice and attain buddhahood? The meaning of the third is: Just as worldly people cultivate minute good deeds, and even small good deeds yield the great fruits of humans and devas, what I cultivate is superior and boundless; why could it not yield the fruit of bodhi? Furthermore, a verse in the Mahāyānasaṃgraha says: "Boundless sentient beings throughout the ten directions / In thought after thought have already realized the fruit of the Sugata. / Since they are men and so am I, / One should not demean oneself and fall into discouragement." By tempering in this way, one does not fall back. > — English (machine translation) (machine translation) - [Previous: 1.47](https://indike.org/pramana/in.bauddha.taisho.1864.1.47) - [Next: 1.49](https://indike.org/pramana/in.bauddha.taisho.1864.1.49) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.1864.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1864~en-mt.1.48) — English, machine translation ## Linked texts (3) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.51.23) — Classical Chinese - [成唯識論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.yogacara.trimsika!vijnaptimatratasiddhi*zh-xuanzang.9.42) — Classical Chinese - [唯識三十論要釋](https://indike.org/pramana/in.bauddha.taisho.2804.1.41) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1864.1.48](https://indike.org/pramana/in.bauddha.taisho.1864.1.48) · Pramāṇa