大乘入道次第開決 1.74

1.74

眾生成就十六種法等者。未見本義且隨愚釋。心達本性名之為上。根不染境故因瑩磨。因行無替名勤修善。果德剋備名曰莊嚴。止惡而喜故不生悔。集善而欣故無所厭。學觀同體名修大悲。常行拔濟故云憐愍。無緣普救名大慈悲。以己方他故名信。有行非自利名為諸。難作能作名受行苦。身心逼迫名有苦惱。令永無餘故名破壞。身不起惡名調諸根。心順真理名具正見。不欣涅槃名心無畏。不樂生死名不求有。常行大道名求佛智。不視小逕故遠二乘。於樂不憍故云不慢。於苦無惡謂之無悔。崇重賢善慚名恭敬。輕拒憍慢愧名破壞。荷佛慈誨名曰知恩。感而奉行稱報恩矣。於善堪能名身有力。榮而無退名為具足。契理真宗謂之正法。自行化彼名曰護持。重佛法僧種為三寶。讚譽光顯名不斷焉。

Regarding “sentient beings accomplish sixteen kinds of dharmas,” and so forth: having not seen the original commentary, I shall provisionally offer a humble explanation. The mind penetrating the fundamental nature is called “superior.” Because the faculties are not defiled by sensory objects, they are continually polished through causes. The causal practice being without lapse is called “diligently cultivating goodness.” The resultant virtues being fully attained is called “adornment.” Stopping evil and rejoicing in it, one therefore does not produce regret. Gathering good and delighting in it, one is therefore without weariness. Learning to contemplate the identical nature is called “cultivating great compassion.” Constantly performing rescue is called “having pity.” Saving all universally without particular conditions is called “great loving-kindness and compassion.” Comparing others to oneself is called “faith.” Having practices that are not for self-benefit is called “various.” Doing what is difficult to do is called “undergoing the suffering of practice.” The oppression of body and mind is called “having suffering and afflictions.” Causing them to be forever without remainder is called “destruction.” The body not giving rise to evil is called “disciplining the faculties.” The mind according with true principle is called “possessing right view.” Not delighting in nirvāṇa is called “the mind being fearless.” Not taking pleasure in saṃsāra is called “not seeking existence.” Constantly treading the Great Way is called “seeking the Buddha’s wisdom.” Not looking at narrow paths, one therefore distances oneself from the two vehicles. Not being arrogant in the midst of pleasure is called “being without arrogance.” Being free from aversion in the midst of suffering is called “being without regret.” Venerating the worthy and good through a sense of shame (hrī) is called “reverence.” Rejecting pride and arrogance through a sense of blame (apatrāpya) is called “destruction.” Bearing the Buddha’s compassionate instruction is called “knowing kindness.” Being moved to put it into practice is called “repaying kindness.” Having competence in goodness is called “the body being powerful.” Flourishing without retrogression is called “complete.” The true principle that accords with truth is called “the true Dharma.” Practicing it oneself and transforming others is called “upholding.” Revering the lineage of the Buddha, Dharma, and Saṅgha is called “the Three Jewels.” Praising and illuminating it is called “without interruption.”