大乘起信論廣釋卷第三．四．五 5.28

5.28

The treatise states: "Furthermore, these bodhisattvas... their own nirvāṇa." Commentary: This demonstrates their actual practice. "From the moment of single resolve, etc." means they do not fall downward. Realising and entering the ten abidings is called "a single resolve." Having understood the emptiness of persons and dharmas, who would give rise to timidity? Constantly exercising compassion and wisdom, they do not fall into the Two Vehicles. Hence the New Translation says: "Cultivating all practices for benefiting self and others, they do not even fear falling into the ground of the Two Vehicles, let alone the evil destinies." "If they hear of immeasurable, etc." means they are not intimidated upward. "Attaining nirvāṇa" means becoming a buddha. Hence the New Translation says: "Hearing that only after cultivating practices for many kalpas does one first attain buddhahood, they are not startled or terrified." According to the Mahāyānasaṃgraha, there are ten difficult practices; because they are able to practice them, they are not timid. "Believing and knowing, etc." explains the reason they are not intimidated. Having known that all dharmas are originally nirvāṇa, although they remain long in saṃsāra, they are not timid. How could they be like the Two Vehicles, loathing suffering and rejoicing in cessation? Hence the New Translation says: "How much less would they give rise to the mind of the Two Vehicles and fall into evil destinies?" Thus, that sūtra is provisional, not definitive. If so, why do the Vijñaptimātratā and other texts state that there are three shrinkings back, and only through three temperings does one attain non-regression? The "three shrinkings back" are: shrinking back because bodhi is vast and distant; shrinking back because giving and the rest are difficult to cultivate; and shrinking back because the transformation of the basis is difficult to realise. The "three temperings" are: tempering by adducing what others have already realised; tempering by reflecting on one's own capacity to cultivate; and tempering by adducing the coarse followed by the subtle—acting as antidotes in that order. By becoming firm through these, only then do they not regress, and so on. The reply: That is spoken in terms of dharma-characteristics to show faults; this is discussed in terms of dharmatā to show virtues. That speaks of the time of a distracted mind grasping at marks; this speaks of the time of the determined stage free from marks. Or, it is precisely through these three temperings that they are able to achieve this lack of timidity and so on. Thus, the meaning in both places is not contradictory. Hence the Mahāyānasaṃgraha says that due to concentration they practice the ten difficult practices, and thus achieve non-regression.