止觀輔行傳弘決 3.8

3.8

4. In penetrating the three virtues: the initial text first clarifies the intention of using the names. First a question is asked, and answered from "Is it to counter..." onward. Next, from "All phenomena..." onward, a question is asked again, and answered again from "The *Dazhidulun*..." onward. Regarding "self and other, beginning and end" and so forth: the bodhisattva at the initial mind always contemplates nirvāṇa—this is the initial cultivation of personal practice; they also cause sentient beings to always contemplate nirvāṇa—this is the initial cultivation of transforming others; they settle all children within the secret treasury—this is the subsequent entry of transforming others; "I also shall before long abide within it myself"—this is the subsequent entry of personal practice. Therefore, one knows that the initial mind of self and other without exception cultivates, and the subsequent mind of self and other without exception enters; this is precisely the main intention of the entire text here: from beginning to end, it is merely contemplating the three virtues and entering the three virtues. Why? In the five summaries, from initially arousing the great mind onward is the initial cultivation of personal practice; from tearing the great net onward is the initial cultivation of transforming others; from returning to the great place onward is the subsequent entry of self and other.