[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [觀音玄義記](https://indike.org/pramana/in.bauddha.taisho.1727) › 2.23 # 觀音玄義記 2.23 觀音玄義記 2.23 - **Language:** Classical Chinese ### [2.23](https://indike.org/pramana/in.bauddha.taisho.1727.2.23) 二、簡慈悲，二：初、簡慈悲名相，三：初、明與拔同異，二：初、與拔相兼問。苦除即樂，如夕盡即曉；樂至苦除，如燈來闇滅。趣舉一種即有二能，何以慈悲而分兩法？二、「答通」下，與拔不俱答。一能兼二，此就通論對境發心，實須別說，故舉二喻以彰別相。二、明喜捨闕具，二：初、問。二、答，二：初、不二是捨。四無量心，捨無別體。奢摩他觀體既是定，定能與樂；毘婆舍那觀體既是慧，慧能拔苦。二觀不二即憂畢叉，亦名平等捨，故不二而二則立慈悲，二而不二即是於捨。今既明於不二慈悲，則已含捨，故不別立。二、「喜者」下，苦在闕喜，二：初、約法釋。今明慈悲是立誓願運慈與樂，生既苦重即須運悲，二俱未遂何喜之有？福慧滿時藥珠功畢，方與眾生生乎慶喜。二、「如阿」下，引事例。阿輸加王即育王弟，不歸三寶，見兄飯僧乃生嫌謗。育王見愍，設計勸之。王入溫室，詐言已崩，策之紹位。方登御座，育王出怒，其罪當死，乃令七日受王五欲，使旃陀羅逐日唱死。過已王問：「受樂否邪？」答言：「我聞幾日當死，唯苦無樂。」王言：「沙門觀念念滅，雖受供養，寧有著心？」阿輸知已，出家修道，得阿羅漢。少痛奪樂，近事可驗。眾生若此，故菩薩心未生喜也。 > Second, discerning kindness and compassion, with two \[parts\]: first, discerning the names and marks of kindness and compassion, with three \[points\]: first, explaining identity and difference in bestowing and relieving, with two \[subpoints\]: first, the question on bestowing and relieving being mutually inclusive. When suffering is eliminated, joy immediately follows, just as when night ends, daybreak arrives; when joy arrives, suffering is eliminated, just as when a lamp comes, darkness is extinguished. Mentioning either one immediately entails both functions; why are kindness and compassion divided into two Dharmas? Second, under "Answering comprehensively," the reply that bestowing and relieving do not occur together. One function includes two; this is spoken comprehensively with respect to generating the \[compassionate\] mind towards the object, but they must indeed be stated separately, and so two analogies are presented to clarify their distinct marks. Second, explaining the omission or inclusion of sympathetic joy and equanimity, with two \[subpoints\]: first, the question. Second, the reply, with two \[points\]: first, non-duality is equanimity. Among the four immeasurable minds, equanimity has no separate essence. Since the essence of śamatha contemplation is concentration, concentration can bestow joy; since the essence of vipaśyanā contemplation is wisdom, wisdom can relieve suffering. The non-duality of the two contemplations is upekṣā, also called impartial equanimity; therefore, non-dual yet dual, kindness and compassion are established; dual yet non-dual, it is precisely equanimity. Now, since kindness and compassion are explained as non-dual, equanimity is already contained \[within them\]; therefore, it is not established separately. Second, under "As for sympathetic joy," joy is lacking because suffering still exists, with two \[points\]: first, explaining in terms of Dharma. Kindness and compassion as explained now are the setting up of vows to exercise kindness to bestow joy; since sentient beings' suffering is heavy, one must exercise compassion; when neither has yet been accomplished, what joy could there be? Only when merit and wisdom are fulfilled and the work of the medicine and jewel is complete does one give rise to celebratory joy with sentient beings. Second, under "Like Aśoka," he cites a historical event as an example. King Aśoka \[here refers to\] the brother of King Aśoka, who did not take refuge in the Three Jewels; seeing his elder brother feed monks, he gave rise to resentment and slander. King Aśoka, feeling pity, devised a plan to exhort him. The king entered the bathhouse, had it falsely proclaimed that he had died, and urged him to succeed to the throne. Just as he ascended the royal seat, King Aśoka came out in anger, declared that his crime deserved death, and then ordered that for seven days he be allowed to enjoy the five desires of a king, making a caṇḍāla proclaim each day \[the number of days until\] his execution. When this passed, the king asked, "Did you experience pleasure?" He replied, "Hearing that I would be executed on a certain day, there was only suffering and no pleasure." The king said, "Śramaṇas contemplate momentary arising and ceasing; though they receive offerings, how could they have attachment in mind?" Aśoka, having understood, went forth to cultivate the Way and attained arhatship. A minor agony strips away pleasure; this is verifiable from recent events. Since sentient beings are like this, joy has not yet arisen in the bodhisattva's mind. > — English (machine translation) (machine translation) - [Previous: 2.22](https://indike.org/pramana/in.bauddha.taisho.1727.2.22) - [Next: 2.24](https://indike.org/pramana/in.bauddha.taisho.1727.2.24) - [Up: 2](https://indike.org/pramana/in.bauddha.taisho.1727.2) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1727~en-mt.2.23) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1727.2.23](https://indike.org/pramana/in.bauddha.taisho.1727.2.23) · Pramāṇa