宗鏡錄 91.15

91.15

Answer: Masters of old have explained taking on suffering according to seven meanings: First, giving rise to the aspiration of compassion, though in actual fact one might not necessarily be able [to do so]. Second, cultivating various ascetic practices, being able to serve as an augmenting condition for living beings, which is called taking on suffering. Third, retaining defilement to moisten rebirth, accepting a suffering body of existence to expound the Dharma for beings and cause them not to commit evil; when the cause is destroyed, the effect vanishes, which is called taking on suffering. Fourth, if one sees a sentient being committing an ānantarya karma that will result in great suffering, through fearless skillful means one would rather end their life and fall into hell oneself so that they may escape suffering. Fifth, from the initial resolve, constantly abiding in the evil destinies, even taking the body of a great fish in an age of famine, which is called taking their place. Sixth, the great vows and the suffering are both identical to the true nature; now, by means of the great vows that are identical to truth, one secretly penetrates the suffering that is identical to truth. Seventh, taking the dharmadhātu as the body, self and other are without distinction; sentient beings undergoing suffering is itself the bodhisattva. The first is only aspiration; the next two are as conditions; the next two are actual substitution; the last two are contemplation on principle. However, it is only with respect to those with whom there is a connection that one is able to substitute for them. The Huanyuan guan says: 'The virtue of universally taking on suffering on behalf of sentient beings means that when a bodhisattva cultivates various practices, it is not for his own sake, but solely out of the desire to broadly benefit all living beings, regarding enemies and kin with equality, universally causing them to sever evil, fully cultivating the myriad practices, and swiftly realizing bodhi. Moreover, when the bodhisattva originally practiced the bodhisattva path, through great compassion and great vows, he used his own body as a pledge in the three evil destinies to ransom all suffering sentient beings, determined to bring them happiness, to the end of future time, his mind never retreating or faltering, harboring not even a hair's breadth of hope that sentient beings would repay his kindness.' A sūtra verse says: / 'The vast cloud of compassion pervades all; / Relinquishing immeasurable bodies equal to dust motes of kṣetras. / Having cultivated various practices over oceans of past kalpas, / He causes this world to be free from all defilements.' / This means that sentient beings' deluded attachment shifting from thought-moment to thought-moment is called suffering. The bodhisattva teaches them to comprehend that the skandhas are empty and quiescent, their self-nature originally void; hence it is called transcending suffering.