[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [維摩義記](https://indike.org/pramana/in.bauddha.taisho.1776) › 3.41 # 維摩義記 3.41 維摩義記 3.41 - **Language:** Classical Chinese ### [3.41](https://indike.org/pramana/in.bauddha.taisho.1776.3.41) 上來約人，自下第二約行辨異。於中合有十六句別，通論慈行俱是利他，隨相且分。初之三句自行利人，次有一句化行益物，次有七句自行利人，下有五句化行益物。就初三中，「行自然慈」，列其名字。「無因」釋也。如涅槃說：因世諦慈得第一義慈。第一義慈不從因緣，此亦如之。修時假緣，得實反望，從來無因。無因可從，故曰自然。「行菩提慈」，列其名字。菩提，胡語，此翻名道，圓通之道說為菩提。慈行圓通，故名菩提。「等一味故」，釋顯其相。證菩提時，體外無緣，故等一味，義如上辨。「行無等慈」，列其名字。下不能齊，故曰無等。「斷諸愛故」，釋顯其相。體真窮極，上無所欣，名斷諸愛。次下一句化行益物。「行大悲慈」，列其名字。分相論之，慈悲各異；今據攝相，悲亦成慈。「導以大乘」，釋顯其相。次七復明自行利人。於中初句是其證行，後六教行。前證行中，「行無厭慈」，列其名字。行常在空故曰無厭；亦可依空常化不惓，故曰無厭。「觀空無我」，釋顯其相。下教行中六度差別。「行法施慈」，就檀明慈。檀有財、法、無畏之別，今論法施，餘略不辨。「無遺惜故」，釋顯其相。有法盡施，故無遺惜。「行持戒慈」，就戒明慈。戒行教人，名持戒慈。「化毀」釋也。「行忍辱慈」，就忍明慈。忍行安他，名忍辱慈。「護彼我故」，釋顯其相。護是捨義，捨於彼我，故不親己疎礙於彼而行惱害。「行精進慈」，就進明慈。勤化眾生，名精進慈。「荷負眾生」，釋顯其相。「行禪定慈」，就禪明慈。禪行益人，故名為慈。「不受味故」，釋顯其相。得禪愛著，名為受味，味則捨他。菩薩不味，故能化益。「行智慧慈」，就慧明慈。慧行益人，名智慧慈。「無不知時」，釋顯其相。善知眾生應受化時，隨而攝取，名無不知。此前七句約就自行以論慈益，下五復明化行益物。於中初句化他身巧，中間三句化他心淨，末後一句化他行益。化他巧中，「行方便慈」，列其名字。化行善巧，故曰方便。「一切示現」，釋顯其相。巧現異化，故曰方便。如觀世音種種異現，名為方便。化他心中，「行無隱慈」，化他心直。心無諂偽，故無隱覆。「直心清淨」，釋顯其相。行深心慈，化他心慇。化心慇厚，故名為深。「不雜」釋之。以心深故，不雜懈怠。又以深故，不雜異求。「行無誑慈」，化他心實。實心饒益，故無虛誑。「不虛」釋也。化他益中，「行安樂慈」，列其名字。「令得佛樂」，釋其相。上來別論。「菩薩之慈為若此也」，總以結之。上來慈竟。 > The above was in terms of persons; from here below, the second part distinguishes differences in terms of practice. Herein there are sixteen distinct phrases in all; generally speaking, practices of benevolence all benefit others, but they are provisionally distinguished according to their characteristics. The first three phrases concern one's own practice benefiting others; the next one phrase concerns transformational practice benefiting beings; the next seven phrases concern one's own practice benefiting others; the lower five phrases concern transformational practice benefiting beings. Within the first three, "practicing spontaneous benevolence" lists its name. "Absence of causes" explains it. As the Nirvāṇa Sūtra says: Through conventional truth benevolence, one attains ultimate truth benevolence. Ultimate truth benevolence does not follow from causes and conditions, and this is also likewise. When practicing, one borrows conditions; when attaining the real and looking back, from the beginning there are no causes. Having no cause to follow, it is therefore called spontaneous. "Practicing bodhi benevolence" lists its name. Bodhi is a barbarian word, here translated as the path; the path of perfect penetration is spoken of as bodhi. The practice of benevolence is perfectly penetrating, and is thus called bodhi. "Because it is equal in one taste" explains and reveals its characteristic. When realizing bodhi, there are no conditions outside its essence, and therefore it is equal in one taste; the meaning is as distinguished above. "Practicing unequaled benevolence" lists its name. Those below cannot equal it, and therefore it is called unequaled. "Because it cuts off all cravings" explains and reveals its characteristic. Experiencing the real to the utmost, there is nothing above to delight in, which is called cutting off all cravings. The next phrase concerns transformational practice benefiting beings. "Practicing great compassion benevolence" lists its name. Differentiating characteristics, benevolence and compassion are distinct; now, based on subsuming characteristics, compassion also constitutes benevolence. "Guiding with the Mahāyāna" explains and reveals its characteristic. The next seven again explain one's own practice benefiting others. Herein the first phrase is practice of realization, and the latter six are practices of instruction. In the former practice of realization, "practicing unwearied benevolence" lists its name. Because the practice always abides in emptiness, it is called unwearied; it can also mean that relying on emptiness, one constantly transforms without fatigue, and is thus called unwearied. "Contemplating emptiness and non-self" explains and reveals its characteristic. Below, within the practices of instruction are the distinctions of the six perfections. "Practicing the benevolence of dharma-giving" explains benevolence in terms of dāna. Dāna has the distinctions of material, dharma, and fearlessness; now it discusses dharma-giving, leaving the others unelaborated. "Because there is no withholding or stinginess" explains and reveals its characteristic. Giving completely whatever dharma one has, there is therefore no withholding or stinginess. "Practicing the benevolence of keeping the precepts" explains benevolence in terms of śīla. Teaching people through the practice of precepts is called the benevolence of keeping the precepts. "Transforming the ruined" explains it. "Practicing the benevolence of forbearance" explains benevolence in terms of kṣānti. Calming others through the practice of forbearance is called the benevolence of forbearance. "Because it protects others and oneself" explains and reveals its characteristic. Protecting means letting go; letting go of others and oneself, one does not favor oneself or alienate and obstruct others to inflict harm. "Practicing the benevolence of vigor" explains benevolence in terms of vīrya. Diligently transforming sentient beings is called the benevolence of vigor. "Shouldering sentient beings" explains and reveals its characteristic. "Practicing the benevolence of dhyāna meditation" explains benevolence in terms of dhyāna. Benefiting others through the practice of dhyāna is therefore called benevolence. "Because of not experiencing attachment" explains and reveals its characteristic. Experiencing craving and attachment upon attaining dhyāna is called experiencing attachment; attachment means abandoning others. Bodhisattvas do not taste attachment, and therefore can transform and benefit. "Practicing the benevolence of wisdom" explains benevolence in terms of prajñā. Benefiting others through the practice of wisdom is called the benevolence of wisdom. "Never failing to know the right time" explains and reveals its characteristic. Well knowing the time when sentient beings ought to receive transformation, gathering them in accordingly is called never failing to know. These preceding seven phrases discuss the benefit of benevolence in terms of one's own practice; the lower five again explain transformational practice benefiting beings. Herein the first phrase concerns skillfulness in bodily transformation of others, the middle three phrases concern purity of mind in transforming others, and the final phrase concerns the benefit of actions in transforming others. Within skillfulness in transforming others, "practicing the benevolence of upāya" lists its name. Skillfulness in transformational practice is called upāya. "Manifesting all" explains and reveals its characteristic. Skillfully manifesting various transformations is called upāya. Just as Avalokiteśvara manifests various different forms, it is called upāya. Within the mind transforming others, "practicing unhidden benevolence" means the mind transforming others is straight. The mind is free from flattery and falsity, and therefore has no hiding or concealing. "The straight mind is pure" explains and reveals its characteristic. Practicing the benevolence of the profound mind means the mind transforming others is earnest. Because the transforming mind is earnest and profound, it is called profound. "Unadulterated" explains it. Because the mind is profound, it is unadulterated with indolence; furthermore, because it is profound, it is unadulterated with other pursuits. "Practicing undeceptive benevolence" means the mind transforming others is real. Benefiting with a real mind, it is therefore without emptiness or deception. "Not false" explains it. Within benefiting through transformation, "practicing peaceful and happy benevolence" lists its name. "Causing them to attain the Buddha's bliss" explains its characteristic. The above discusses them specifically. "The benevolence of a bodhisattva is like this" concludes them generally. Above, the section on benevolence is finished. > — English (machine translation) (machine translation) - [Previous: 3.40](https://indike.org/pramana/in.bauddha.taisho.1776.3.40) - [Next: 3.42](https://indike.org/pramana/in.bauddha.taisho.1776.3.42) - [Up: 3](https://indike.org/pramana/in.bauddha.taisho.1776.3) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1776~en-mt.3.41) — English, machine translation ## Linked texts (1) - [淨名經集解關中疏](https://indike.org/pramana/in.bauddha.taisho.2777.2.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1776.3.41](https://indike.org/pramana/in.bauddha.taisho.1776.3.41) · Pramāṇa