止觀輔行傳弘決 1.80

1.80

次廣解中言「方言」者，唐梵二方言音不同。「次簡非」中，初簡心者，凡厥有情皆悉堪發，是故但簡積聚草木，二雖名心無此發故。以諸眾生無始橫計，指此橫計即可發故。「道亦有」去，次簡道也。道名既通，須以諸非簡之令是。今略為十，並是所簡。心是能行、道是能通，如世間路，人是能行、路是能通。言「通別」者，但是能通皆名為道。別而言之，如《爾雅》云「一達名道，路長遠故；二達名岐旁；三達曰劇旁；四達曰衢；五達曰康；六達曰莊；七達曰劇驂；八達曰崇期；九達曰逵。」今十非心通名道者，路長遠故。亦可趣別，如彼逵故。「若其心念念」下，別釋十非。皆云「念念」者，謂約強盛判屬彼道。初貪瞋癡其相最甚，故名為「專」；用止不息名「攝不還」；用觀不破名「拔不出」。又恣緣外境故攝不還，內心馳流故拔不出。約大分說「日增月甚」，據理應云念念增甚。境強心重，判屬「上品」。意三行七，故成「十惡」。下去準知。言「五扇提羅」等者，《未曾有經》下卷云「昔五比丘懶墮懈怠，不修經書。時世穀貴，為人所輕，不供養之。五人議曰：『夫人生計隨其形儀，人命至重不可守死，各共乞求。』辦具繩床坐曠野中，掃灑莊嚴依次而坐，外形似禪、內思邪濁。見者謂聖，因此招供飽足有餘。有一女人名曰提韋，聞之心喜，莊嚴往詣禮供請還，五人便許。提韋有十頃園林，流泉浴池堂舍供養，令住終身。五人又念：『夫人生計，種種方宜求覓財物。雖受施主如是供給，日富歲貧。』迭差一人遊諸聚落，宣告眾人：『彼四比丘成阿羅漢。』種種稱歎。諸人聞已，齎持供養，如是多年。提韋直心供養福故，經八千劫償其施主，雖復為人諸根暗鈍，無男女根名為石女，經爾所劫償施主已。佛告匿王：『時提韋者，今皇后是。五比丘者，隨從擔輿五人者是。』王曰：『何故秖四人耶？』佛告：『其一人者，常在宮中修治廁溷。』夫人聞已身毛為竪。『夫人福德所致，善者受報、惡者受殃。』佛解喻已。夫人曰：『何當罪畢？唯願說之。』佛令喚宮中除糞者來。須臾將至佛前立已，佛言：『安隱快樂無苦不耶？』五人怒曰：『佛不知時。晝夜勤苦鞭打不息，有何樂哉？佛豈不知如此事耶？為更問人？』佛言：『今身之苦，為比前世苦耶？罪猶未畢，應當懺悔修善補過。』五人聞已，忿怒背佛，不聽佛語。佛又化身向其前立，如前慰喻。如是四方四維上下皆見於佛，稱冤大喚：『何見逼耶？』佛攝化已，告眾人言：『夫罪有二種，一者業障、二者報障。提羅具二，故不受化。』夫人見已，語五人曰：『自今已後任意東西。』五人曰：『我等何愆而被驅棄？願恕使役。』再三不肯。皇后白佛，佛言：『時滿當去。』羅云聞之曰：『我是小人，不堪信施。』欲捨道還家。佛言：『不然。如飽食過度，智者詣醫，吐其宿食；無智之人謂是鬼媚，消費家財，宿食不消，命終已後生地獄中受種種苦。』佛告羅云：『汝畏罪還家，如彼無智。』」是故智者常近明師，故知無德受供如彼提羅。「行火途」者，《四解脫經》以三途名火、血、刀也。途，道也。作此「塗」者，誤。小獄通寒熱，大獄唯在熱，且從熱說，故云火途。「欲多眷屬」等者，夫畜類者多愛群聚，是故破戒兼好眷屬之所感也。「吞流」等者，欲他歸己，如海吞流；欲己攝他，如火焚薪。通具三毒，貪癡為本，今從通說故云「十惡」。餘文例說。「如調達」者，具如《大經》、《大論》及諸律文。今且略依《大論》附諸文意，謂教王害父而為新王，我當害佛而為新佛。依於修陀得有漏通，為誘王故，化為小兒坐王膝上，王因以唾飴其口中。害蓮華尼、推山壓佛。具三十相，唯少白毫、千輻而已，便以鐵輪燒令極熱，用印足下作千輻文，足熱腫痛苦不可忍。阿難白佛：「我兄如是，願為救護。」世尊憐愍，至其住房以手摩之，苦痛即除。謂世尊曰：「淨飯王種如此道術足得養身。」後平復已，從佛索眾。佛訶之曰：「癡人無知！我尚不以眾付身子及目連等，況汝癡人，食人涕唾。」因茲結恨，別構五法以誘佛眾。言五法者，《婆沙》云「一糞掃衣、二常乞食、三一坐食、四常露坐、五不受鹽及以五味。」與《正理》不同，《正理》云「一不受五味、二斷肉、三斷鹽、四不受割截衣、五不居聚落邊寺。」佛在王舍，有因緣集僧，調達從座起，行五法舍羅云：「忍此五事者是毘尼。」時有五百新學無智捉籌。阿難從座起：「誰忍此五事，非法非毘尼。」調達語五百：「不須佛及僧。」便將往伽耶，自共作羯磨。時諸比丘以此事白佛，佛言：「癡人！消滅善心，在於泥犁一劫不救。我不見彼有少善心如毛髮許。」身子、目連往伽耶山，調達慰曰：「善來弟子。先雖不忍，今者忍耶？雖後亦善。」告身子言：「為眾說法，我今背痛。」便右脅臥。目連現通、身子說法，將此五百從座起去。臥起失眾，而生瞋恚（云云）。若論造逆，罪在阿鼻；且據誘眾邊，故云畜生心。又如云難陀示欲、身子示瞋、調達示癡，且約癡邊即屬畜生。復言六畜者，以六攝盡故也。所言六者，鄭玄注禮云「牛、馬、羊、犬、豕、雞。」亦可且據家養者言之，從相噉邊，故云血途。「四遠八方」等者，《爾雅》云「四極遠者，東至泰遠、西至邠國、南至濮盆、北至祝栗。」此極遠也。《博物誌》云「東九夷、南六蠻、西七戎、北八狄。」次荒之國也。《周禮》八蠻六戎，餘同《博物》。四維四方為八方，亦名八極，亦名八荒。歎名曰稱，讚德曰揚，心推曰欽，口許曰詠。知己無德，欲他擬聖。「如摩揵提」者，《大論》第二云「是人生時作偈難佛云：『決定諸法中，橫生種種想，悉捨為內滅，云何說此道？』佛答云：『非見聞知覺、非持戒所得，亦非不見聞、非不持戒得。如是論悉捨，亦捨我我所。』又難佛云：『若非見聞等、非持戒所得，亦非不見聞、非不持戒得。如我心觀察，行瘂法得道。』佛答云：『汝依邪見門，我知汝癡道。若不見諸相，汝爾時自瘂。』」又第三云「摩揵提死，弟子移其屍著床上，向市中多人處唱：『若有眼見摩揵提屍者，是人皆得清淨道，況禮拜供養者。』時有多人信受。諸弟子聞是事已白佛，佛言：『小人眼見求清淨，如是無利無實道。諸結煩惱滿心中，云何眼見得清淨？若有眼見得清淨，何用智慧功德寶？』」從被驅逼為名，故名刀途。「不耐下人」者，下字（去聲）。「如鴟」等者，鴟，有力鳥也，俗呼為老鴟。《爾雅》云「鴞類也。」故《法華疏》譬盛壯憍。俗教尚云：高以下為基、貴以賤為本。自縱有德，何必輕他？況己無德而欲勝彼？故知此等尚欲勝彼，豈能下他？自摧己德，名之為下。豈鴟高飛而勝孔雀？不以珍己使他皆卑。而外揚仁義禮智信者，以慈育物為仁、以德推遷為義、進退合儀為禮、權奇超拔為智、言可反覆曰信。《老子》曰「失道而後德，失德而後仁，失仁而後義，失義而後禮，失禮而後智，失智而後信。」彼老子意，以道為本，信不可忘，道非出世，意存五德。此中文意，內德俱備方成人道，慢強無德判屬修羅。又據善心仍居下品，外揚五德本在輕他。修羅多種，謂海岸海底等。如婆雉等四，各於海下二萬由旬以為一宮。雖居止處殊，必兼多福方得生彼。人道中言「悅癡心」者，凡言癡者，處善惡中，既不同於四趣之惡，又不及於諸天之善，無出世因，且判屬癡。若爾，與畜生何別？答：畜兼下品十惡，癡兼誘眾邊強。若據無出世因，六道乃為一概。天道者，此欲界天也。若地居業，不必修定。今從勝說兼語空居，故關根塵不令出入。次於欲天別開欲主為魔羅道，民主心異故別開之，亦如梵王別為一有。上品十善兼一無遮報為魔王，性多嫉忌。未論身口外儀行事，意欲他從，即屬此道。然亦必須未到定力，方生彼境以為欲主。「六合」者，天地四方。「顒顒」者，仰也。詩云：萬人顒顒。「尼揵」者，外道通名。「三禪樂如石泉」者，《大論》云「樂有二種，內樂、外樂。內謂涅槃，不從外塵，猶如石泉水自中生，梵行者樂亦復如是。」論文別譬涅槃之樂，今通喻三禪樂亦內受。問：既云色無色，何獨指三禪？答：二界中樂不過三禪。夫求生天以樂為本，且舉此樂，餘皆例之。「善惡輪環」等者，善通非想、惡極無間，升而復沈故名為輪，無始無際喻之如環。「破惡由淨慧」等者，由者，藉也。《爾雅》云「助也。」三法展轉更相由藉，以淺助深推功在戒。二乘尚爾，菩薩彌然，為護他故譏嫌則急，小乘自度性重則急，是故菩薩輕重等持。戒序云「聲聞小行尚自珍敬木叉，大士兼懷寧不精持戒品？」今戒為行本猶是小乘，棄而不持，大小俱失。

Next, in the detailed explanation, where it says "regional dialects": the spoken sounds of the two regions, Tang and India (Fan), are not the same. In "Next, eliminating the incorrect," first, in eliminating minds: all sentient beings whatsoever are capable of arousing it; therefore, it only eliminates accumulations [of insentient matter] such as grass and wood, for although both are called "mind" [in conventional terminology], they do not have such arousing. Because all sentient beings have arbitrary reckonings from beginningless time, pointing to these arbitrary reckonings means [the aspiration] can be aroused right here. From "Paths also exist..." onward, it next eliminates paths. Since the designation "path" is general, one must use the various incorrect ones to eliminate them and establish the correct. Here they are summarized into ten, all of which are what is eliminated. The mind is that which can travel; the path is that which can be traversed—just as with a worldly road, a person is one who can travel, and the road is that which can be traversed. When it speaks of "general and specific": whatever can be traversed is called a path. Speaking specifically, as the Erya says: "Reaching one destination is called a dào (path), because the road is long and far; reaching two destinations is called a qípáng; reaching three destinations is called a jùpáng; reaching four destinations is called a qú; reaching five destinations is called a kāng; reaching six destinations is called a zhuāng; reaching seven destinations is called a jùshān; reaching eight destinations is called a chángqí; reaching nine destinations is called a kuí." Now, the ten incorrect minds are generally called "paths" because the roads are long and far. They can also refer to destinations specifically, like those kuí. Below "If one's mind thought after thought...", it specifically explains the ten incorrect [paths]. All saying "thought after thought" means that according to intensity, they are determined to belong to that path. First, greed, anger, and delusion have the most extreme characteristics, and so are called "exclusive"; using calming without ceasing [them] is called "gathering without returning"; using contemplation without breaking [them] is called "pulling out without emerging." Furthermore, indulging in external objects causes gathering without returning; the inner mind coursing and flowing causes pulling out without emerging. Speaking in broad divisions, it says "increasing by days and worsening by months"; according to the principle, it should say increasing and worsening thought after thought. When the object is strong and the mind is heavy, it is judged as belonging to the "superior grade." With three of mind and seven of action, they therefore constitute the "ten unwholesome deeds." The rest below are understood accordingly. Where it mentions "the five caṇḍālas" and so forth: the lower fascicle of the Adbhutadharmaparyāya-sūtra (Weicengyou jing) says: "In the past, five monks were lazy and indolent, not cultivating the scriptures. At that time, grain was expensive in the world; being disdained by people, they were not provided with offerings. The five discussed among themselves: 'Human livelihood follows one's appearance and demeanor. Human life is of paramount gravity and one cannot just sit and wait to die; let us each go begging together.' They prepared rope beds, sat in the wilderness, swept, sprinkled, adorned the place, and sat in order. Their outward appearance resembled meditation, but inwardly they thought evil and defiled thoughts. Those who saw them considered them sages, and thereby they attracted offerings to fullness and abundance. There was a woman named Tiwei who heard of this and was delighted in her heart. She adorned herself, went to pay homage, made offerings, and invited them to return; the five men agreed. Tiwei had an estate and forest of ten qǐng, with flowing springs, bathing ponds, halls, and cottages to make offerings, having them dwell there for their whole lives. The five men thought again: 'In human livelihood, one seeks wealth through various expedient means. Although we receive such provisions from this donor, we grow rich by the day and poor by the year.' They took turns dispatching one person to wander through the villages, announcing to the crowds: 'Those four monks have attained arhatship,' praising and extolling them in various ways. When the people heard this, they brought offerings, and so it went on for many years. Due to the blessing of Tiwei's sincere offerings, after eight thousand kalpas of repaying the donor—although she was reborn as a human, her sense faculties were dull and dim, and lacking male and female faculties, she was called a barren woman—after so many kalpas, she finished repaying the donor. The Buddha told King Prasenajit: 'The Tiwei of that time is the present Queen. The five monks are the five who follow and carry your palanquin.' The King asked: 'Why are there only four?' The Buddha told him: 'The one remaining is constantly in the palace cleaning the latrines.' When the Queen heard this, the hair on her body stood on end. 'This is brought about by the Queen's merit: the virtuous receive retribution, and the evil suffer calamity.' After the Buddha explained through analogies, the Queen asked: 'When will their offenses end? I only pray you will explain it.' The Buddha ordered the dung-cleaner in the palace to be summoned. Soon he was brought before the Buddha and stood there. The Buddha said: 'Are you at peace and happy, without suffering?' The five men angrily said: 'The Buddha does not know the proper time. Day and night we toil bitterly with lashes without cease—what joy is there? Does the Buddha not know such things? Why ask people again?' The Buddha said: 'Is the suffering of your present body comparable to the suffering of previous lives? Your offenses are not yet finished; you should repent, cultivate good, and make amends for your faults.' When the five men heard this, they angrily turned their backs on the Buddha and would not listen to his words. The Buddha then manifested a transformed body standing in front of them, comforting and advising them as before. In this way, in the four cardinal directions, four intermediate directions, above and below, they everywhere saw the Buddha, and cried out in grievance: 'Why are we being pressed so hard?' After the Buddha withdrew his transformation, he told the crowd: 'There are two kinds of offenses: first, karmic obstacles; second, retributive obstacles. The caṇḍālas possess both, and therefore cannot receive transformation.' When the Queen saw this, she said to the five men: 'From now on, you may go wherever you wish.' The five men said: 'What fault have we committed to be driven out and abandoned? We beg you to pardon our servitude.' They refused repeatedly. The Queen addressed the Buddha, and the Buddha said: 'When the time is fulfilled, they will go.' When Rāhula heard this, he said: 'I am a petty person, unable to endure offerings of faith.' He wished to abandon the path and return home. The Buddha said: 'Not so. Just as when someone has overeaten to excess, a wise person goes to a physician to vomit up the undigested food; an unwise person thinks it is demonic possession, spends the family wealth, and the undigested food does not digest, so that after dying he is born in hell to undergo various sufferings.' The Buddha told Rāhula: 'Your fearing offenses and returning home is like that unwise person.'" Therefore, the wise constantly stay close to clear teachers; thus we know that receiving offerings without virtue is like those caṇḍālas. Regarding "walking the path of fire": the Four Liberations Sūtra (Si jietuo jing) designates the three paths as fire, blood, and knife. Tù (途) means road (道). Writing this as tú (塗) is an error. The minor hells encompass both cold and heat; the great hells are exclusively in heat. Speaking provisionally in terms of heat, it is therefore called the path of fire. Regarding "wishing for many followers" and so forth: animals mostly love gathering in herds; therefore, this is induced by breaking the precepts while also liking followers. Regarding "swallowing streams" and so forth: wishing others to submit to oneself is like the ocean swallowing streams; wishing oneself to incorporate others is like fire burning firewood. Generally, they possess the three poisons, with greed and delusion as the root; now, speaking generally, it says "ten unwholesome deeds." The remaining passages are explained by analogy. Regarding "like Devadatta": this is fully described in the Mahāparinirvāṇa-sūtra, the Dazhidulun, and the various Vinaya texts. Now, provisionally relying on the Dazhidulun and incorporating the sense of various texts: it means he instructed the Prince to kill his father to become the new king, while [he thought]: "I shall kill the Buddha to become the new Buddha." Relying on the śraddhānusārin [state] he obtained contaminated supernormal faculties; to seduce the Prince, he transformed into a little boy and sat on the Prince's lap, and the Prince spat saliva into his mouth to feed him. He killed the nun Utpalavarṇā and pushed down a mountain to crush the Buddha. Possessing thirty marks, lacking only the white curl of hair and the thousand-spoke wheels, he then heated iron wheels until extremely hot and stamped them under his feet to make thousand-spoke patterns; his feet swelled with heat and the pain was unbearable. Ānanda addressed the Buddha: "My brother is like this; I pray you will rescue and protect him." The World-Honoured One took pity, went to his room, and rubbed him with his hand; the pain immediately ceased. He said to the World-Honoured One: "Such techniques of King Śuddhodana's clan are quite sufficient to sustain one's life." Later, after recovering, he demanded the assembly from the Buddha. The Buddha scolded him: "Foolish man, without wisdom! I do not even entrust the assembly to Śāriputra, Maudgalyāyana, and others; how much less to you foolish man who eat other people's spit!" Because of this he harboured hatred, and separately devised five dharmas to seduce the Buddha's assembly. Regarding the five dharmas: the Vibhāṣā says, "First, rag robes; second, constant alms-begging; third, eating at a single sitting; fourth, constantly sitting in the open; fifth, not accepting salt and the five flavors." This is different from the Nyāyānusāra (Zhengli lun); the Nyāyānusāra says, "First, not accepting the five flavors; second, cutting off meat; third, cutting off salt; fourth, not accepting cut and patched robes; fifth, not residing in monasteries near settlements." When the Buddha was in Rājagṛha, there was an occasion to assemble the Saṅgha. Devadatta rose from his seat, practiced the five dharmas, and abandoned Rāhula, saying: "Those who can endure these five matters are [practicing] the Vinaya." At that time, five hundred newly trained and unwise [monks] took the voting tokens. Ānanda rose from his seat: "Whoever endures these five matters—this is non-Dharma and non-Vinaya." Devadatta said to the five hundred: "There is no need for the Buddha and the Saṅgha." He then led them to Gayāsīrsa to perform the karmavācanā among themselves. At that time, the monks reported this matter to the Buddha. The Buddha said: "Foolish man! He has extinguished his wholesome mind; he will be in Niraya for a kalpa beyond rescue. I do not see in him even a slight wholesome mind as small as a hair." Śāriputra and Maudgalyāyana went to Mount Gayāsīrsa. Devadatta comforted them: "Welcome, disciples. Previously you could not endure it, but can you endure it now? Though late, it is still good." He told Śāriputra: "Preach the Dharma for the assembly; my back aches now." He then lay down on his right side. Maudgalyāyana manifested supernormal feats, and Śāriputra preached the Dharma, leading these five hundred to rise from their seats and depart. When he awoke and found he had lost the assembly, anger arose (and so forth). If discussing the commission of heinous crimes, his offense lies in Avīci; provisionally considering the aspect of seducing the assembly, it is therefore called an animal mind. Moreover, as it is said that Nanda manifested desire, Śāriputra manifested anger, and Devadatta manifested delusion, provisionally in terms of delusion it belongs to animals. Again, mentioning the six domestic animals is because the six subsume all. As for the six: Zheng Xuan's commentary on the Rites says, "Ox, horse, sheep, dog, pig, and fowl." It can also be spoken of provisionally with regard to domesticated animals; in terms of mutually devouring one another, it is called the path of blood. Regarding "the four distances and eight directions" and so forth: the Erya says, "The four furthest extremes: the east reaches Taiyuan, the west reaches the State of Bin, the south reaches Puben, and the north reaches Zhuli." These are the utmost distances. The Bowuzhi says: "The nine Yi of the east, the six Man of the south, the seven Rong of the west, and the eight Di of the north." These are the nations of the secondary wildlands. The Rites of Zhou has eight Man and six Rong, and the rest are the same as the Bowuzhi. The four intermediate directions and four cardinal directions make the eight directions, also called the eight extremes, also called the eight wildlands. To praise a name is called chēng; to extol virtue is called yáng; inward deference is called qīn; verbal assent is called yǒng. Knowing oneself to lack virtue, one wishes others to emulate one as a sage. Regarding "like Māgandiya": the second fascicle of the Dazhidulun says, "When this person was alive, he composed a verse to challenge the Buddha, saying: 'Among all determined dharmas, one arbitrarily gives rise to various conceptualizations; discarding them all for internal cessation, how do you explain this path?' The Buddha answered: 'It is not obtained through seeing, hearing, knowing, or perceiving, nor through keeping the precepts; nor is it obtained through not seeing and hearing, nor through not keeping the precepts. Discarding all such theories, one also discards self and what belongs to self.' He challenged the Buddha again, saying: 'If it is not obtained through seeing, hearing, etc., nor through keeping precepts, nor obtained through not seeing and hearing, nor through not keeping precepts, then as I observe with my mind, one attains the path by practicing the mute Dharma.' The Buddha answered: 'You rely on the gate of wrong views; I know your path of delusion. If you do not see the marks, you are yourself mute at that time.'" Fascicle three also says: "When Māgandiya died, his disciples moved his corpse onto a bed and went to a crowded marketplace, shouting: 'If anyone's eyes behold Māgandiya's corpse, this person will completely attain the pure path, how much more so those who pay homage and make offerings!' At that time many people believed and accepted this. When the disciples heard this, they reported it to the Buddha. The Buddha said: 'Petty persons seeking purity through the sight of their eyes—such a path is without benefit and without reality. With all knots and defilements filling their hearts, how could they attain purity through the sight of their eyes? If one could attain purity through the sight of one's eyes, what need would there be for the treasures of wisdom and merit?'" Taking its name from being driven and pressed, it is therefore called the path of knives. Regarding "unable to bear being beneath others": the character xià (beneath) is in the departing tone. Regarding "like a bird of prey (chī)" and so forth: the chī is a powerful bird, commonly called the old hawk (lǎochī). The Erya says: "It is of the owl category." Therefore, the Lotus Sūtra Commentary uses it as an analogy for the arrogance of vigorous prime. Even secular teachings say: the high takes the low as its foundation; the noble takes the base as its root. Even if one possesses virtue oneself, why necessarily disdain others? How much less when lacking virtue oneself and yet wishing to surpass them! Therefore we know that such people still wish to surpass others, so how could they humble themselves before others? Self-abasing one's own virtue is called "beneath." Does a bird of prey flying high surpass a peacock? One does not value oneself by making all others lowly. As for outwardly displaying benevolence, righteousness, propriety, wisdom, and trustworthiness: nurturing living beings with compassion is benevolence; deferring with virtue is righteousness; advancing and retreating according to decorum is propriety; extraordinary insight is wisdom; words that can be trusted repeatedly are trustworthiness. Laozi said: "Losing the Way, then virtue follows; losing virtue, then benevolence follows; losing benevolence, then righteousness follows; losing righteousness, then propriety follows; losing propriety, then wisdom follows; losing wisdom, then trustworthiness follows." That Laozi's intention took the Way as the root, yet trustworthiness must not be forgotten; the Way is not world-transcending, but its intention rests upon the five virtues. The meaning of the text here is: only when inner virtue is completely possessed does one accomplish the human path; when arrogance is strong and virtue is lacking, it is judged as belonging to asuras. Moreover, judged by the wholesome mind, it still resides in the lower grade; outwardly displaying the five virtues originally lies in disdaining others. There are many kinds of asuras, namely those of the seashore, the ocean bed, and so forth. For example, Bali and the other four each have a palace twenty thousand yojanas beneath the sea. Although their dwellings are different, they must certainly possess abundant merit to be born there. In the human path, where it says "gratifying the mind of delusion": whenever delusion is spoken of, it is situated between good and evil; being neither like the evil of the four wretched destinies, nor reaching the good of the heavens, and lacking world-transcending causes, it is provisionally judged as delusion. If so, what is the difference from animals? Answer: animals combine the lower grade of the ten unwholesome deeds, whereas here delusion combines with the strong aspect of seducing the assembly. If judged by lacking world-transcending causes, the six destinies are identical. As for the divine path: this refers to the heavens of the desire realm. In the case of the karma of terrestrial [deities], one does not necessarily cultivate absorption (dhyāna). Here, speaking from the superior, it also addresses the aerial [deities]; therefore, it closes the sense faculties and objects, not allowing entering and exiting. Next, among the desire heavens, the Lord of Desire is separately distinguished as the path of Māra; because the minds of the ruler and subjects are different, it is separately distinguished, just as the Brahmā King is separately a distinct existence. The superior grade of the ten wholesome deeds combined with an unhindered retribution yields a Māra king, whose nature is largely jealous. Without yet discussing bodily and verbal outward actions and deeds, if the intention is to make others follow oneself, it immediately belongs to this path. However, one must also possess the power of access concentration (anāgamya-samādhi) to be born in that realm as the Lord of Desire. "Six directions" (liùhé): heaven, earth, and the four cardinal directions. "Yóngyóng": looking upward with reverence. The Shijing says: "Ten thousand people look up with reverence." "Nigan" (Nirgranthas): the general name for non-Buddhists. Regarding "the joy of the third dhyāna is like a spring in a rock": the Dazhidulun says, "Joy is of two kinds: inner joy and outer joy. The inner refers to nirvāṇa, which does not come from external dusts, just like a spring in a rock whose water emerges from within itself; the joy of one practicing pure conduct is also like this." The treatise text specifically uses it as an analogy for the joy of nirvāṇa; here it generally compares it to the joy of the third dhyāna, which is also inwardly received. Question: Since it says form and formless [realms], why does it solely point to the third dhyāna? Answer: Among the pleasures of the two realms, none exceeds the third dhyāna. Seeking rebirth in heaven takes pleasure as the root; provisionally raising this pleasure, the rest are all exemplified by it. Regarding "wholesome and unwholesome revolve in a wheel": good extends up to Neither-Conception-nor-Non-Conception, and evil reaches its extreme in Avīci; ascending and sinking again, it is therefore called a wheel; beginningless and boundless, it is compared to an unbroken ring. Regarding "destroying evil relies on pure wisdom" and so forth: "relying on" (yóu) means depending upon (jiè). The Erya says: "It means helping." The three dharmas mutually rely on and help each other; using the shallow to aid the deep, the credit is attributed to the precepts. If the two vehicles are still like this, how much more so the bodhisattva: to protect others, avoiding criticism is urgent, while in the Hīnayāna for self-deliverance, gravity of inherent offense is urgent; therefore, the bodhisattva upholds minor and major equally. The Precept Preface says: "The lesser practices of the śrāvakas still cherish and respect the prātimokṣa; how could the Great Beings, who embrace all, not precisely maintain the categories of precepts?" Now, the precepts as the foundation of practice are still Hīnayāna; abandoning them and not upholding them, both the Mahāyāna and Hīnayāna are lost.