維摩義記 4.46

4.46

「功德盡施」，是第三句，喜無量也。以喜除嫉，故能盡施。「等心眾生謙下無」等，是第四句，捨無量也。捨除憎愛，名為等心。齊能卑敬，故曰謙下。絕離怨親差別之異，故言無礙。後四自利。「於諸菩薩視之如佛，所未聞經聞之不疑」，是第一句。於自學處起敬信心，於菩薩視之如佛，於人敬也。所未聞經聞之不疑，於法信也。「不與聲聞而相違背」，是第二句，於他學處去恚礙心。「不嫉彼供、不高己利，而於其中調伏其心」，是第三句，於受用事恩癡穢心。彼供己利，言之左右。有過背捨，名為調伏。「常省己過、不訟彼短，恒以一心求諸功德」，是第四句，於明行事起專精心。常省己過、不訟彼短，離過心精。恒以一心求諸功德，慕善心專。不離餘想，名為一心。有善皆欲，名求功德。以此通前，合為八也。「是為」下結。上來辨法。

"Bestowing all merits [upon others]" is the third clause, which is immeasurable sympathetic joy (muditā). By eliminating jealousy through sympathetic joy, one is able to bestow all [merits]. "Having an equal mind toward sentient beings, being humble without..." and so forth is the fourth clause, which is immeasurable equanimity (upekṣā). Eliminating hatred and attachment is called having an equal mind. Being uniformly humble and respectful is called being humble. Severing and leaving behind the distinctions between enemies and kin is called having no obstruction. The latter four pertain to self-benefit. "Looking upon bodhisattvas as Buddhas, and hearing sūtras not yet heard without doubt" is the first clause. Generating a mind of reverence and faith regarding one's own field of study: looking upon bodhisattvas as Buddhas is reverence toward persons; hearing sūtras not yet heard without doubt is faith in the Dharma. "Not conflicting with the śrāvakas" is the second clause: eliminating the mind of resentment and obstruction toward others' field of study. "Not envying others' offerings, not being proud of one's own gains, and subduing one's mind therein" is the third clause: eliminating the mind of craving and defilement toward things enjoyed. Others' offerings and one's own gains are spoken of correlatively. Having faults and turning away from them is called subduing. "Constantly examining one's own faults, not speaking of others' shortcomings, and always seeking all merits with a single mind" is the fourth clause: generating a mind of dedicated concentration regarding the clarification of practice. Constantly examining one's own faults and not speaking of others' shortcomings is purity of mind in leaving faults behind. Always seeking all merits with a single mind is devotion of mind in aspiring to the good. Not deviating into other thoughts is called a single mind. Desiring every wholesome thing that exists is called seeking merits. Combining these with the previous ones, they make eight. The conclusion begins from "These are..." below. The above clarifies the Dharma.