English
English version: Also. This is because those who hold different views have various reasons. Sutra: (The Buddha said) The so-called ātma-dṛṣṭi (the view of a permanent 'self'), sattva-dṛṣṭi (the view of sentient beings), jīva-dṛṣṭi (the view of long-lasting life), pudgala-dṛṣṭi (the view of an independent personality), adbhuta-dṛṣṭi (attachment to strange and unusual things), maṅgala-dṛṣṭi (the view that certain things bring good fortune), vikṣepa-samāhita-dṛṣṭi (the view of scattered or focused mind), (the Bodhisattva) because of being good at understanding these views, just like cutting down a Tala tree, clearly cuts off the planting of all roots, and in the future will attain the Dharma of no birth and no death. These two explanations are saying that the so-called adbhuta-dṛṣṭi refers to if telling about past events and singing and dancing, I (will) be happy because of it. The so-called maṅgala-dṛṣṭi refers to lying on auspicious grass, drawing three dots, or seeing milk, a bottle full of flowers, ghee, and Brahmins and other most excellent things, constellations, seasons, days of bathing, etc., considering these to be pure, and being attached to auspiciousness. The so-called vikṣepa-samāhita-dṛṣṭi is because the mind is vast or inferior. The so-called clear understanding is to (explain) that the inverted realm of us is not real. The so-called cutting off the planting of all roots is to use the sword of holy wisdom to cut off habitual tendencies so that they will never arise again. The so-called no birth and no death is to cut off the roots, if there is no birth, there is no death. The third part explains the benefits of the three insights, divided into three parts. First, explain the cause, then praise the merits, and finally reveal the result. Sutra: Venerable Śāriputra, if someone possesses such an anutpattika-dharma-kṣānti (patience with the non-arising of phenomena), and is good at distinguishing this Dharma of dependent origination, this is the first explanation of the cause. Sutra: Tathāgata, Arhat, Samyak-saṃbuddha, Vidyā-caraṇa-saṃpanna, Sugata, Lokavidū, Anuttara-puruṣa-damya-sārathi, Śāsta deva-manusyāṇām, Buddha, Bhagavān. This is the second part praising the merits. The meaning of these ten titles is as explained elsewhere. Sutra: Then he will be given the prediction of anuttarā-samyak-saṃbodhi. This is the third part revealing the result. Those who abide in this path are called those who receive the prediction. Sutra: At this time, after Maitreya Bodhisattva Mahāsattva finished speaking these words, Śāriputra and all the world's Devas, Asuras, Gandharvas, etc., hearing the Dharma spoken by Maitreya Bodhisattva Mahāsattva, all believed, accepted, and practiced it. This is the fourth part explaining that after hearing the Sutra, they believed, accepted, and practiced it. The so-called world refers to the world of sentient beings, because they are vessels of the Dharma. The Hand Mirror Notes on the Mahayana Rice Seed Sutra The later generation legal Bhikkhu Fu Jian of Yongkang Temple upholds and is proficient in rice. --------------------------------------------------------------------------------