維摩義記 3.39

3.39

自下第二明其成相，先辨、後結。辨中有二：一、明慈體性；二、「行羅漢」下，明慈行德。明慈體中，句別有九，相從為四。初有五句，明慈離相；次有兩句，明慈體堅；次有一句，明慈體淨；下有一句，明慈體廣。此慈佛性真心為體，真心離相常住不壞，清淨廣大慈亦如之，故此文中隨而具辨。前離相中，初句是總、後四是別。前就總中，「行寂滅慈」，列其名字。慈體無為，遠離一切煩惱業苦，故云寂滅。「無所生故」，釋顯其相。證實離妄，故無所生。就後別中，「行不熱慈」，離煩惱因。煩惱燒人名之為熱，慈行離之故曰不熱。「無煩」釋之。「行等之慈」，離煩惱果。無有三世分段果別，故名為等。「等三世故」，釋顯其相。「行無諍慈」，明離業因。善惡相違名之為諍，慈行離此故曰不諍。「無起」釋也。「行不二慈」，明離業果。「內外不合」，釋顯其相。十二入中，六根名內、六塵名外，內外和合能生六識，故名為合。菩薩真慈證實以成，契實真慈，性如虛空無內外別，是故名為內外不合。此前五句明慈離相，次有兩句明慈體堅。「行不壞慈」，不為緣沮。慈即佛性體，離相慈亦如之，故緣不壞。「畢竟盡故」，釋不壞義。離相窮極，名畢竟盡。「行堅固慈」，自體堅固。「心無毀故」，釋顯堅義。真心為體，故不可毀，無毀故堅。次有一句明慈體淨。「行清淨慈」，列其名字。「諸法性淨」，釋顯其相。如來藏中妙淨法界名諸法淨，慈即彼成，故慈淨矣。下有一句明慈體廣。「行無邊慈」，列其名字。「如空」釋也。理性平等名為虛空，慈行同彼，名如虛空。虛空界廣無有分限，慈行亦爾，故曰無邊。前明慈體，下明慈德。德義虛融行無不統，無不統故一備一切、一切成一。一備一切，慈通眾行，故《涅槃》云「我說是慈有無量門」。一切成一，萬行皆慈，故此文中遍就諸行以彰慈矣。於中初先約人分異，「行自然」下約行辨異。前約人中，從下向上次第論之。「行羅漢慈」，約人列名。「破結」釋也。羅漢專以斷結為行，故慈行中有破結義，說為羅漢。外國語中三名相逼，一阿羅漢，此云無生，亦云無者。二阿盧漢，此云殺賊。三阿羅呵，此云應供。今破結賊，當阿盧漢；而賢聖中多無此名，故就羅漢明破結賊。「行菩薩慈」，約人列名。「安生」釋也。菩薩專以安生為行，故於慈中有安生義，說為菩薩。「行如來慈」，約人列名。「得如」釋也。乘如實道來成正覺，是如來義，故慈行中有證如義，說為如來。「行佛之慈」，約人列名。「覺生」釋也。自覺覺他是其佛義，故慈行中有覺生義，說為佛慈。

From here below, the second part explains the characteristics of its accomplishment, first distinguishing them and then concluding. Within the distinguishing, there are two parts: first, explaining the essential nature of benevolence; second, from "practicing the benevolence of an arhat" downward, explaining the virtues of the practice of benevolence. In explaining the essential nature of benevolence, there are nine distinct phrases, grouped together into four [categories]. First, there are five phrases explaining that benevolence is free from signs; next, there are two phrases explaining that the essence of benevolence is solid; next, there is one phrase explaining that the essence of benevolence is pure; below, there is one phrase explaining that the essence of benevolence is vast. This benevolence takes Buddha-nature and the true mind as its essence; because the true mind is free from signs, eternally abiding, and indestructible, and is pure and vast, benevolence is also likewise, and therefore in this text it is explained accordingly in full. Among the preceding [five phrases on] freedom from signs, the first phrase is general and the latter four are specific. In the first general one, "practicing quiescent benevolence" lists its name. The essence of benevolence is unconditioned, far removed from all afflictions, karma, and suffering, and is thus called quiescent. "Because there is no arising" explains and reveals its characteristic. Realizing the real and departing from the false, there is therefore no arising. Within the latter specific ones, "practicing non-burning benevolence" departs from the cause of afflictions. Afflictions burn people and are called burning; the practice of benevolence is free from them, and thus it is called non-burning. "Absence of vexation" explains this. "Practicing equal benevolence" departs from the fruit of afflictions. Having no distinctions of fruits of portion-and-phase reincarnation in the three times, it is therefore called equal. "Because it equals the three times" explains and reveals its characteristic. "Practicing non-contentious benevolence" explains freedom from the causes of karma. The conflict between good and evil is called contention; the practice of benevolence is free from this, and thus it is called non-contentious. "Absence of arising" explains it. "Practicing non-dual benevolence" explains freedom from the fruits of karma. "Inner and outer do not unite" explains and reveals its characteristic. Among the twelve āyatanas, the six sense organs are called inner, and the six sense dusts are called outer; when the inner and outer unite, they can give rise to the six consciousnesses, which is therefore called union. The bodhisattva's true benevolence is accomplished through the realization of the real; true benevolence that accords with the real has a nature like empty space without inner and outer distinctions, and for this reason it is called inner and outer not uniting. These preceding five phrases explain that benevolence is free from signs. Next, there are two phrases explaining that the essence of benevolence is solid. "Practicing indestructible benevolence" is not thwarted by conditions. Benevolence is the essence of Buddha-nature; benevolence free from signs is also like this, and therefore conditions cannot destroy it. "Because it is utterly exhausted" explains the meaning of indestructible. Reaching the utmost in freedom from signs is called utterly exhausted. "Practicing firm benevolence" means its self-nature is firm. "Because the mind is unruined" explains and reveals the meaning of firm. Taking the true mind as its essence, it is therefore impossible to ruin, and because it is unruined, it is firm. Next, there is one phrase explaining that the essence of benevolence is pure. "Practicing pure benevolence" lists its name. "The nature of all dharmas is pure" explains and reveals its characteristic. The wondrous pure dharmadhātu within the tathāgatagarbha is called the purity of all dharmas; benevolence is accomplished through that, and thus benevolence is pure. Below, there is one phrase explaining that the essence of benevolence is vast. "Practicing boundless benevolence" lists its name. "Like space" explains it. The equality of the nature of principle is called empty space; the practice of benevolence is identical to that and is called like empty space. The realm of empty space is vast without boundaries or limits, and the practice of benevolence is also like this; hence it is called boundless. Above explains the essence of benevolence; below explains the virtues of benevolence. The meaning of virtue is empty and harmoniously blending, and its practice leaves nothing ununified; because it leaves nothing ununified, one is fully endowed with all, and all become one. One is fully endowed with all—benevolence penetrates all practices; hence the Mahāparinirvāṇa Sūtra says: "I explain that this benevolence has immeasurable gates." All become one—the ten thousand practices are all benevolence; hence in this text it takes all practices universally to manifest benevolence. Herein, first it differentiates in terms of persons; from "practicing spontaneous [benevolence]" downward, it distinguishes in terms of practices. In the former regarding persons, they are discussed sequentially from the lower to the higher. "Practicing the benevolence of an arhat" lists the name in terms of the person. "Destroying fetters" explains it. An arhat focuses solely on cutting off fetters as practice; hence in the practice of benevolence there is the meaning of destroying fetters, and it is spoken of as an arhat. In foreign speech there are three closely related names: first, arhat, which here is translated as non-arising, and also as the non-existent one; second, aruhan, which here is translated as slayer of enemies; third, araha, which here is translated as worthy of offerings. Now destroying the enemy of fetters corresponds to aruhan; but among the noble sages this name is generally not used, so the destruction of the enemy of fetters is explained in terms of arhat. "Practicing the benevolence of a bodhisattva" lists the name in terms of the person. "Pacifying sentient beings" explains it. A bodhisattva focuses solely on pacifying sentient beings as practice; hence in benevolence there is the meaning of pacifying sentient beings, and it is spoken of as a bodhisattva. "Practicing the benevolence of a Tathāgata" lists the name in terms of the person. "Attaining Suchness" explains it. Riding on the path of real Suchness to come and accomplish correct enlightenment is the meaning of Tathāgata; hence in the practice of benevolence there is the meaning of realizing Suchness, and it is spoken of as a Tathāgata. "Practicing the benevolence of a Buddha" lists the name in terms of the person. "Awakening sentient beings" explains it. Awakening oneself and awakening others is the meaning of Buddha; hence in the practice of benevolence there is the meaning of awakening sentient beings, and it is spoken of as the benevolence of a Buddha.