大般涅槃經義記 5.368

5.368

明修益中，先明修益，「是大涅槃微妙」已下還嘆所學成前修益。前中先別，「夫修」下結。別中五句，依餘經中說修慈心有十一利，謂臥安、覺安、天護、人愛、下毒不兵、水火不喪、眠無惡夢、死生梵天、在所得利；今此文中別列五種，餘總結之。初言「菩薩雖安睡眠而不眠」者是初臥安，心寂似眠而實非眠，懃精進故，釋不眠義。「雖常寤悟亦無寤」者第二覺安，內心明了故名寤寤，非是從眠始得寤寤故名無寤，「以無眠故」釋無寤義。「眠中天護」即是第三天護義也。諸天敬念故名為「護」，菩薩不假名「亦無護」，「不行惡故」釋不假護。「眠無惡夢」是第九利，「無不善」等釋無惡夢。「命終生梵」是第十利，隨化有生，實則無之，「得自在」者釋無生義。「夫修慈者成如是德」總結餘六。

In explaining the benefits of cultivation, it first clarifies the benefits of cultivation; from 'This Great Nirvāṇa is subtle' downward returns to praising what is learned as accomplishing the aforementioned benefits of cultivation. In the former, first are specific points, and from 'One who cultivates' downward is the conclusion. Within the specific points there are five sentences; according to other sūtras, it is said that cultivating the mind of loving-kindness has eleven benefits—namely, sleeping at peace, waking at peace, protection by devas, being loved by humans, poison and weapons not harming [one], water and fire not destroying [one], having no bad dreams during sleep, being reborn in the Brahmā heaven upon death, and obtaining benefit wherever one is situated; in this present text, five kinds are listed specifically, and the rest are concluded generally. The opening words 'Although the bodhisattva rests in sleep, he does not sleep' is the first, sleeping at peace: the mind is tranquil as if asleep, yet in truth is not asleep, because of diligent vigor, explaining the meaning of not sleeping. 'Although always awake, he is also without waking' is the second, waking at peace: because the inner mind is luminous and clear, it is called awake; it is not that he only begins to be awake upon emerging from sleep, hence it is called without waking; 'because of having no sleep' explains the meaning of being without waking. 'Protection by devas during sleep' is precisely the third, the meaning of protection by devas. Because the devas revere and are mindful [of him], it is called 'protection'; because the bodhisattva does not require it, it is called 'also without protection'; 'because of not practicing evil' explains not requiring protection. 'Having no bad dreams during sleep' is the ninth benefit; 'having no unwholesomeness', etc., explains having no bad dreams. 'Rebirth in Brahmā [heaven] at the end of life' is the tenth benefit; in accordance with transformation there is birth, but in reality there is none; 'attaining mastery' explains the meaning of non-birth. 'One who cultivates loving-kindness accomplishes such virtues' generally concludes the remaining six.