intention  from the ancient time, and then makes

　　　　  up the  excellent  mind  in the  "avidya"  shell

　　　　  accompanied  with defilements  (sa^mkle'sa).  He

　　　　  had abandoned  his wealth  and life  for seeking

　　　　  the Buddha-praj~naa  through the highest effort,

　　　　  and   finally   he  had   gotten   the   perfect

　　　　  Enlightenment.  Therefore, I  should  encourtage

　　　　  myself  and do more practices., It means  that I

　　　　  should not despite myself and produce the shrunk

　　　　  mind."

　　　　  The above statement  in the PPHV belongs  to the

　　   First  "cittauttaapana"  (第一练磨心  ), one  of the

　　   Three   "citta-uttaapanaas"   (三练磨心   ) ,  whose

　　   technical  terms  are borrowed  by Kuei-chi  from MS

　　   Mahaayaanasa^mgraha  (摄大乘论  ),21 but he also has

　　   reconstructed  its theories  in the PPHV.  Therefore

　　   the "avalokite'svara-bodhisattva" in the above First

　　   "citta-uttaapana"  represents  not  only  the living

　　   being  (有情众生  )mentioning  in MS, but  also  the

　　   "purusa-[damya-saarathi]"  ([ 调御丈夫  ])mentioning

　　   in　　 VMSVy　　 [s-k]22.　　 It   means　　 that　　 the

　　   "avalokite'svara-bodhisattva  not  only  has already

　　   attained   the   perfect   enlightenment　　 as   the

　　   "puru.sa-damya-saarathi", one  of  the  Ten  Buddha'

　　   Synonyms, 23 but  also  always  lives  in this  evil

　　   world  to carry  out the welfare  works  for all the

　　   living beings by the power of his vow stemming  from

　　   his great compassion.  These theories  are mentioned

　　   in his commentary of Saddharma-p.u.n.dariikaa-suutra

　　   (法华玄赞 ), 24 in which Samantabhadra-[bodhisattva]

　　   (普贤  [ 菩萨 ])also  is mentioned.  And  the  other

　　   famous　　 Mu~nju'srii-bodhisattva   (文殊菩萨   )'s

　　   theories  are  introduced   in  Tun-lun  (遁伦  ) 's

　　   commentary of YCBh (瑜伽论记 ).25

　　　　  Anyway   according to the theories  of LAS,  the

　　   above　　 "avalokite'svara",   "Samantabhadra"　　 and

　　   "Mu~nju'sri" can be called the

　　　　　　　　　　　　  P.389