大乘入道次第 1.48

1.48

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.