維摩義記 1.44

1.44

自下第三嘆佛心等。初先正嘆，「孰聞」以下結成可敬。前正嘆中，先嘆如來不為緣動，「於善」已下讚嘆如來於緣平等。此二之中各有法喻。前中初言「毀譽不動」，法說以嘆。緣有違順，毀違譽順，佛心平等不為其動。此言略少，若具論之緣有八種：利、衰、毀、譽、稱、譏、苦、樂，是其八也。利衰二種，約身以說，財榮潤己名之為利，殺縛等事說以為衰。毀譽稱譏就口而辨，過惡罵辱名之為毀，過善談讚目之為譽。當惡而噵名之為譏，當善而論謂之為稱。苦樂就心。此之八法在世同有，亦名八風，能動人心，如來於此悉皆不動。偈言要迮，且舉毀譽。「如須彌者」，喻顯不動。後中初言「於善不善等以慈」者，法說以歎。順己名善，違己不善，佛皆慈之。心等如空，喻說明等。上來別歎，下結可敬。孰謂誰也。誰聞如是人中之寶，而不尊敬而不師承？

From here, the third section praises the Buddha's mind and so forth. First, directly praising, and from "Who, having heard" onward, concluding with his being worthy of reverence. In the initial direct praise, it first praises the Tathāgata for not being moved by conditions, and from "Toward the good" onward, it praises the Tathāgata for being impartial toward conditions. In each of these two, there are both doctrinal statements and metaphors. In the first part, the initial statement "Unmoved by blame or praise" praises through a doctrinal statement. Conditions have the adverse and the agreeable: blame is adverse and praise is agreeable; the Buddha's mind is impartial and not moved by them. This phrasing is abbreviated; if fully discussed, there are eight kinds of conditions: gain, loss, blame, praise, acclaim, ridicule, suffering, and pleasure—these are the eight. The two of gain and loss are spoken of in terms of the body: material wealth and honor benefiting oneself is named gain; being killed, bound, and such matters are called loss. Blame, praise, acclaim, and ridicule are distinguished with respect to speech: reviling and insulting due to faults and evils is named blame; speaking and praising excessively regarding virtue is designated as praise. Speaking when facing evil is named ridicule; discussing when facing good is termed acclaim. Suffering and pleasure are with respect to the mind. These eight dharmas exist together in the world and are also named the eight winds; they can agitate people's minds, yet the Tathāgata is entirely unmoved by them. The verse is brief and constrained, so it merely raises blame and praise. "Like Sumeru": using a metaphor to demonstrate being unmoved. In the second part, the initial statement "Toward the good and the ungood, equally bestowing compassion" praises through a doctrinal statement. Conforming with oneself is named good, and opposing oneself is ungood; the Buddha has compassion for both. His mind is equal like space, which uses a metaphor to explain impartiality. The above has praised individually; below concludes with his being worthy of reverence. "Who" (孰) means which person. Who, having heard of such a treasure among humans, would not revere him and not take him as teacher?