無量壽經連義述文贊 2.30

2.30

經曰「興大悲」至「施諸黎庶」者，述云：此後、利他修。有三：此初、法也。大悲愍眾生者，即拔苦行。演慈辯授法眼者，即與樂行。辯者，即樂說之辯。以慈定心而說法，故云演慈辯。如說而行，必入聖地、得法眼淨，故云授法眼。法眼者，即慧眼，遂體之名也。悲定說法以拔三塗之苦，故云杜三趣。杜者，塞也。演慈辯而令修人天業，故云開善門。施諸黎庶，事父唯敬、於母亦愛，故慈若敬父，樂可尊故；悲如愛母，苦可愛故。於諸眾生視若自己者，此後合也。若己者，意在如自一子，即《涅槃》云「視諸眾生猶如一子」是也，慈悲怜傷皆如己子故。

On the passage in the sūtra from "arousing great compassion" to "bestowing [them] upon the multitude": The commentary states: This subsequent [part] is the cultivation of benefiting others. It has three parts: first, the doctrine. "Compassionately pitying sentient beings with great compassion" is the practice of uprooting suffering. "Expounding benevolent eloquence to bestow the Dharma-eye" is the practice of granting joy. "Eloquence" refers to the eloquence of delight in speech. Preaching the Dharma with a benevolent and concentrated mind is called "expounding benevolent eloquence." Practicing in accordance with the teaching, one will certainly enter the noble stages and attain the purification of the Dharma-eye; hence it says "bestowing the Dharma-eye." The Dharma-eye is the wisdom eye, named after its substance. Preaching the Dharma with a mind concentrated in compassion to uproot the suffering of the three paths is called "blocking the three destinies." "Blocking" means closing off. Expounding benevolent eloquence to cause them to cultivate human and heavenly karma is called "opening the gates of goodness." In "bestowing upon the multitude," one serves a father with only respect, and one also has love for a mother; thus benevolence is like respecting a father, because joy is venerable, while compassion is like loving a mother, because suffering is pitiable. "Viewing all sentient beings as oneself" is the subsequent synthesis. "As oneself" means as one's own only child, just as the Nirvāṇa-sūtra says: "Viewing all sentient beings as like an only child." This is because benevolence, compassion, and pity are all directed toward them as toward one's own child.