[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) › [維摩經略疏](https://indike.org/pramana/in.bauddha.taisho.1778) › 7.41 # 維摩經略疏 7.41 維摩經略疏 7.41 - **Language:** Classical Chinese ### [7.41](https://indike.org/pramana/in.bauddha.taisho.1778.7.41) 「當識宿世無數劫苦」，以往昔苦愍於一切。如布衣登極，知人苦樂。「當念饒益一切眾生」，二、明慰喻勸發弘誓。「當念」即是從悲起誓，念欲饒益一切眾生，即是入假勝緣。「憶所修福念於淨命」，三、明慰喻令修福智。入空則無福無命，此是入假修其萬行，如空中種樹。修福即福德莊嚴，淨命即智慧莊嚴，如《大論》明四種五種正命，皆是其事。若無正見，慧命皆邪，何能愍彼勿生憂惱？四、慰喻勸生勇健心。聞生死無量劫，意而有勇，首楞嚴心乃能入假化眾生也。若怖畏憂惱，或退墮二地，故言「勿生憂惱常起精進」。五、慰喻勸修精進。有疾菩薩若欲入假，必須精進不得休息，未具佛法不應取證。又方欲荷負，不應疲怠，此即從空入假利益一切。若言空無所有不修精進，即退墮二地，豈能從空入假利益一切。「當作醫王療治眾病」，三、明用圓教慰喻。有自體緣集實疾菩薩，令修空假一心三觀，得一切種智佛眼。若諸方便教，此非大醫，不名為王。圓教發心作佛三諦圓觀，若開佛知見，是大醫王，能圓集法藥治法界病，故言當作醫王療治眾病，自疾他疾皆究竟愈。此慰喻文具明四教三觀，意略而文未顯，至下三觀釋文方具足顯。 > "One should recognise the sufferings of countless kalpas in past lives": pitying all through the sufferings of the past. It is like a commoner ascending to the throne and knowing people's suffering and joy. "One should be mindful of benefiting all sentient beings": the second clarifies consoling to exhort the generating of vast vows. "One should be mindful" means making vows based on compassion; being mindful of desiring to benefit all sentient beings is the superior condition for entering provisionality. "Recalling the blessings one has cultivated and being mindful of pure livelihood": the third clarifies consoling to cause the cultivation of blessings and wisdom. Entering emptiness, there are no blessings and no life; this is entering provisionality to cultivate the myriad practices, like planting trees in the void. Cultivating blessings is the adornment of merit; pure livelihood is the adornment of wisdom, just as the Da zhidu lun explains the four kinds and five kinds of right livelihood, which are all this matter. If one lacks right view, the wisdom life is entirely wrong—how could one pity them without giving rise to distress? Fourth, consoling to exhort the generation of a valiant mind. Hearing of birth and death for immeasurable kalpas, if the mind is valiant, with the mind of the Śūraṅgama, one can then enter provisionality to transform sentient beings. If one fears and becomes distressed, one may regress and fall into the two stages; hence it says, "Do not give rise to distress, always arouse vigor." Fifth, consoling to exhort the cultivation of vigor. If an ill bodhisattva wishes to enter provisionality, they must be vigorous and not rest; before fulfilling the buddha-dharmas, they should not realize cessation. Furthermore, just as they are about to shoulder the burden, they should not become weary or lax; this is entering provisionality from emptiness to benefit all. If one says emptiness has nothing at all and does not cultivate vigor, one will regress and fall into the two stages; how could one enter provisionality from emptiness to benefit all? "One should act as a king of physicians to cure all illnesses": the third clarifies using the perfect teaching to console. For bodhisattvas who have the actual illness of intrinsic causal aggregation, it causes them to cultivate the threefold contemplation in a single mind of emptiness and provisionality, attaining the wisdom of all modes and the Buddha eye. As for the various expedient teachings, these are not the great physician and are not called the king. In the perfect teaching, resolving to become a buddha and the perfect contemplation of the three truths, if one opens the Buddha's knowledge and vision, one is the great king of physicians, capable of perfectly gathering the medicine of Dharma to treat illnesses of the Dharma realm; hence it says "One should act as a king of physicians to cure all illnesses," so that both one's own illness and the illness of others are ultimately healed. This consoling text fully clarifies the four teachings and threefold contemplation; its meaning is summarized and the text not yet made explicit, until the commentary explaining the threefold contemplation below, where it is fully manifested. > — English (machine translation) (machine translation) - [Previous: 7.40](https://indike.org/pramana/in.bauddha.taisho.1778.7.40) - [Next: 7.42](https://indike.org/pramana/in.bauddha.taisho.1778.7.42) - [Up: 7](https://indike.org/pramana/in.bauddha.taisho.1778.7) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.7.41) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.7.41](https://indike.org/pramana/in.bauddha.taisho.1778.7.41) · Pramāṇa