維摩義記 3.42

3.42

Next, [the text] clarifies the practices of compassion, joy, and equanimity. In each case, Mañjuśrī first asks in order to initiate [the dialogue], and Vimalakīrti then answers. "What is compassion?" asks about the immeasurable compassion. "Whatever merit one performs is shared with all sentient beings" explains in response to the question. In other places it is mostly said that giving joy is called benevolence (maitrī) and pulling out suffering is called compassion (karuṇā). According to the Nirvāṇa [Sūtra], eliminating what is unbeneficial and pulling out suffering is called benevolence, whereas giving benefit and joy is spoken of as compassion. What is discussed here is completely different from that: the very practice of benefiting others is spoken of as benevolence, while sharing what one has attained with others is designated as compassion. Desiring entirely to bestow whatever one has attained upon others is termed "sharing with all." "What is joy?" asks about the immeasurable joy. "Rejoicing without regret in whatever brings benefit" explains in response to the question. In other places it is mostly said that celebrating with delight upon seeing others gain benefit is joy. Here, benefiting others without regret is joy; these are [two] sides of the same meaning. "What is equanimity?" asks about the immeasurable equanimity. "Having no expectations regarding the merit and protection one produces" explains in response to the question. Bringing benefit and blessings to sentient beings and sheltering all, yet desiring neither fame nor profit, nor expecting any retribution—abandoning this craving and seeking is therefore called equanimity. In the sūtras, equanimity generally has seven kinds: first, the nature of the mind being equal and relinquishing deliberation is called equanimity. Since feelings harbor no clinging, it is called relinquishing deliberation. Second, toward sentient beings, abandoning all obstacles such as enmity or favoritism is designated as equanimity. Third, abandoning all faults such as greed and anger is called equanimity. Fourth, seeing sentient beings attain liberation and no longer fretting over them, letting go is called equanimity. Fifth, realizing the equality of emptiness and being free of signs is called equanimity. Sixth, abandoning one's own pleasure to bestow it on others is spoken of as equanimity, as the Nirvāṇa [Sūtra] explains. Seventh, benefiting sentient beings without any expectation is called equanimity. What is discussed here falls under this latter category in its meaning. The above explains benefiting others; below, [the text] clarifies one's own practice. Within this there are twelve question-and-answer pairs in all, which follow one another in three [groups]: the first one clarifies the mind seeking all-knowledge; the next one clarifies the mind being mindful of sentient beings; the final ten clarify the mind renouncing the conditioned. These three skillful contemplations mutually complete one another. In the first round, Mañjuśrī asks first. "Saṃsāra is terrifying; what should one rely upon?" asks in order to initiate [the dialogue]. Vimalakīrti below answers. "One should rely on the power of the Tathāgata's merit" means relying on the quest for the Buddha's wisdom to cross over saṃsāra. The meaning of reliance differs; generally explained, there are three kinds: first, taking refuge in different characteristics, which means relying on another Buddha to cross over saṃsāra; second, taking refuge in one's own virtues, which means personally seeking the merit of future bodhi; third, taking refuge in one's own reality, where the true nature of the three refuges is one's own essence, and putting an end to delusion and tending toward seeking is called taking refuge, as the Nirvāṇa [Sūtra] explains. What is spoken of here falls under the second meaning: personally relying on the refuge of the Buddha to be attained in the future to remedy saṃsāra. Second, regarding the mind deeply mindful of sentient beings, Mañjuśrī asks first: "If one wishes to rely on the Tathāgata, wherein should one dwell?" Vimalakīrti below answers: "One should dwell in liberating all sentient beings." Unexcelled bodhi cannot be achieved by solitary self-cultivation; therefore, to seek the Buddha's virtues one must liberate sentient beings. This adduces transforming others to accomplish the Buddha-dharmas for oneself. Third, regarding the mind weary of the conditioned, there are ten questions and answers. The first four questions and answers trace the origins of practice; the latter six questions and answers investigate the root of afflictions. Among the former four, the first two questions and answers clarify being free of defilements, and the latter two clarify being free of karma. Regarding freedom from defilements, "If one wishes to liberate sentient beings, what should be eliminated?" uses the question to initiate what follows. "Eliminate their defilements" explains in response to the question. If one possesses defilements oneself, one cannot liberate others; therefore, wishing to liberate sentient beings, one must sever defilements. "If one wishes to eliminate defilements, what should be practiced?" uses the question to initiate what follows. "One should practice right mindfulness" explains in response to the question. All defilements arise from wrong mindfulness; therefore, to sever defilements one must practice right mindfulness. Regarding freedom from karma, "How does one practice rightly?" uses the question to initiate what follows. "The answer states: one should practice non-arising and non-ceasing" briefly clarifies freedom from karma. "What dharmas do not arise and what dharmas do not cease?" uses the question to initiate what follows. "Unwholesome [dharmas] do not arise, and wholesome dharmas do not cease" extensively clarifies freedom from karma. Unwholesome dharmas not arising teaches one to be free of obstacles; wholesome dharmas not ceasing teaches one cultivation and discipline. The above four rounds trace the origins of practice; the following six questions and answers investigate the root of afflictions. First, "What is the root of the wholesome and unwholesome?" uses the question to initiate what follows. "What" means who or what; of the preceding wholesome and unwholesome, what is taken as their root? The statement, "The body is the root," explains in response to the question. The recompense-body of the five skandhas is the root. "What is the root of the body?" turns to ask the root of the body. "Desire and greed are the root" clarifies that the four-abode defilements of the skandha-body are the root. Among the four-abode delusions, greed and desire are predominant and are what receiving a body relies upon, so they are singled out. "It is further asked: what is the root of desire and greed?" turns to ask the root of greed. "The answer states: false discrimination is the root" clarifies that the preceding four abodes take false discrimination within the seven consciousnesses as their root. Discriminating differences such as opposition and compliance, or good and bad, among the dharmas produced by that deluded mind is called false discrimination. It is like the three kinds of false imagination, such as pleasing and unpleasing, in the Bodhisattvabhūmi; relying on these three false [imaginations], greed, anger, and delusion arise, so it is the root of greed. "It is further asked: what is the root of falsehood?" turns to ask the root of falsehood. "The answer states: inverted conception is the root" clarifies that false discrimination takes the mental substance of the seven consciousnesses as its root. The deluded mind of the seven consciousnesses is subsumed under the three inversions of conception and view, and is called inverted conception. It is not the four inversions; the four inversions are subsumed under four stages and are not the root of falsehood, so they should be distinguished. This inverted conception is like being subsumed under the three falsehoods of intrinsic nature, distinction, and appropriation-accumulation in the Bodhisattvabhūmi. "It is further asked: what is the root of inverted conception?" turns to ask the root of inversion. "Non-abiding is the root" clarifies that the preceding inverted conception takes the true mind of the eighth consciousness as its root. Just as when a person sleeps and dreams, the recompense-mind is the root; the true mind has no object-conditions and nothing to rely upon, hence it is called non-abiding. "It is further asked: what is the root of non-abiding?" turns to ask the root of the true. "The answer states: non-abiding has no root" clarifies that the true substance is eternal and has no further reliance, which is why it has no root. Just as form relies on space, and space has no further root. "Mañjuśrī, from the root of non-abiding all dharmas are established" clarifies that from the true mind all false dharmas are established. Therefore, the sūtra declares: "The three realms are false; they are made solely by the true mind." If one knows this root, false dharmas naturally cease and are extinguished; therefore, one must investigate it. From the beginning of the chapter up to this point clarifies what they practice.