勝鬘寶窟 1.59

1.59

「世尊我從今日若見孤獨」下，此第三拔眾生苦。前明有苦，次辨拔苦。無父曰孤，老人無侍曰獨。重窂曰幽，謂深遠無人處也。枷鎖稱繫。患之輕者曰疾，重者稱病。不安曰危，障礙為難。數窮稱困，逼惱名苦。亦得以為五雙。孤獨一雙，據無眷屬。幽繫一雙，約罪輕重。疾病一雙，據其差甚。危難一雙，就其自他。困苦一雙，據其內外。經本不同，或云「厄難」、或云「危難」。馥法師云：「對下安隱，應云危難。對下饒益，應云厄難。」則二義俱通，但厄是災厄、危是危亡，此二皆是障難也。「終不暫捨」者，上來敘苦，今欲拔苦。初明不捨苦，必欲安隱，正明拔苦。安隱者，安隱上五雙眾生也。無二親者為作父母、無侍者為作兒息，乃至困苦者令得安樂。以義饒益者道理，非唯損彼而益此也。又安隱者，與出世樂因。饒益，與其出世樂果。脫苦已後，任其所從，不相妨礙，故名然後乃捨也。

"World-Honoured One, from this day forth, if I see the orphaned and solitary..." onwards: this is the third [precept], pulling out the suffering of sentient beings. First it explains the existence of suffering, and next it distinguishes pulling out suffering. Being without a father is called "orphaned" (gu); an elderly person without attendants is called "solitary" (du). A deep dungeon is called "dark seclusion" (you), referring to a remote and deserted place. Cangas and chains are called "fettered" (xi). A mild ailment is called "indisposition" (ji), and a severe one is called "sickness" (bing). Being insecure is called "perilous" (wei), and an obstruction is called "adversity" (nan). When one's calculations are exhausted, it is called "distress" (kun); being oppressed and tormented is called "suffering" (ku). They can also be taken as five pairs: orphaned and solitary form one pair, based on having no relatives; darkly secluded and fettered form one pair, concerning the lightness or heaviness of guilt; indisposed and sick form one pair, based on whether the condition is slight or severe; perilous and in adversity form one pair, with respect to oneself and others; distressed and suffering form one pair, based on internal and external. Sūtra manuscripts differ: some say "calamitous adversity" (e'nan), while some say "perilous adversity" (weinan). Dharma Master Fu said: "Opposite to 'pacifying' below, it should read 'perilous adversity'; opposite to 'benefiting' below, it should read 'calamitous adversity'." Thus both meanings are admissible; but "calamity" (e) is disaster, while "peril" (wei) is ruin and death, and both are obstructive adversities. "Never for a moment abandoning them": the above related the suffering, and now seeks to pull out the suffering. First, it explains not abandoning them in suffering; certainly wishing to pacify them directly explains pulling out suffering. "Pacifying" means pacifying the above five pairs of sentient beings: for those without parents, acting as their father and mother; for those without attendants, acting as their children; and even up to causing the distressed and suffering to attain peace and happiness. "Benefiting them with what is right" means according with principle, not merely harming that side to benefit this one. Furthermore, "pacifying" gives them the causes of supramundane pleasure, while "benefiting" gives them the fruits of supramundane pleasure. After they are freed from suffering, allowing them to follow their own inclinations without hindering each other, it is therefore called "only then relinquishing them".