維摩經略疏 7.58

7.58

「設身至大悲心」，三、明入假起悲。入假精進具學佛法本為化他，若大悲心少則精進心羸，故須加修悲心。「設身有苦」者，若是念處等出假伏惑未斷，若入生死苦來逼身或生退悔。若斷結見真，或自存己樂欲入涅槃放捨精進，故勸愍惡趣無量劫來不識真正沈淪苦海；今得念處煖頂知空，苦尚難忍，何況彼耶。乃至見諦出假，今有思惟苦猶難忍，況具縛惡趣。乃至斷見思盡出假，今止有習，苦猶難忍，況三界凡夫。如是念時，大悲節節增長，甘心受苦，荷負眾生出假精進，具如前釋。以已之疾愍於彼疾，此意同也。

From "If in the body" up to "mind of great compassion": third, explaining giving rise to compassion upon entering the provisional. Entering the provisional with diligence to master and learn the Buddha-dharma is fundamentally for the sake of transforming others; if the mind of great compassion is meager, the mind of diligence will be weak; hence one must additionally cultivate the mind of compassion. As for "if in the body there is suffering": if one emerges into the provisional at the stations of mindfulness and the like, suppressing delusions without yet severing them, when entering saṃsāra, should suffering come to oppress the body, one might give rise to regression and regret. If one has severed fetters and seen the truth, one might indulge in one's own bliss, desire to enter nirvāṇa, and abandon diligence; hence they are exhorted to pity those in the miserable destinies who for measureless kalpas have not recognized the correct and true, sinking in the ocean of suffering: now having attained the stations of mindfulness, heat, and summits and knowing emptiness, suffering is still difficult to endure, so how much more so for them! Up to: emerging into the provisional upon seeing the truth, now having the suffering of thought [delusions], it is still difficult to endure, so how much more so for those fully bound in the miserable destinies! Up to: emerging into the provisional having completely severed view and thought [delusions], now having only habitual propensities, suffering is still difficult to endure, so how much more so for worldly beings of the three realms! When contemplating in this manner, great compassion increases stage by stage, willingly enduring suffering, shouldering sentient beings, emerging into the provisional with diligence, fully as interpreted above. Using one's own illness to pity their illness—the intention here is identical.