維摩經略疏 8.20

8.20

「行無熱慈」者，入大涅槃清涼之池，則無二邊煩惱熱也。「行等之慈」者，二邊三世皆悉平等，即真法身無緣慈也。「行無諍慈」者，二邊異故有諍，諍故起煩惱生死；無二邊諍起是真慈也。「行不二慈」者，即是一道清淨之慈，名不二慈。不與界內外煩惱生死合，故言「內外不合」。「行不壞慈」者，即是無緣真慈。不可破壞，以二邊煩惱生死畢也。「行堅固慈」者，則心如金剛，成真慈心，不為界內外八風之所毀損。「行清淨慈」者，得一實諦，即知諸法本來清淨，無所染著。「行無邊慈」者，即是無邊真慈，以善入法性不滯諸邊大慈普覆，亦是見空佛性，故言「如虛空」也。

"Practicing feverless loving-kindness": entering the cool pool of great nirvāṇa, there is no heat of the defilements of the two extremes. "Practicing equal loving-kindness": the two extremes and the three times are all equal; this is the conditionless loving-kindness of the true dharmakāya. "Practicing disputeless loving-kindness": because the two extremes are distinct, there is dispute; because of dispute, defilements and birth-and-death arise; the non-arising of disputes between the two extremes is true loving-kindness. "Practicing non-dual loving-kindness": this is the loving-kindness of the purity of the single path, termed non-dual loving-kindness; it does not unite with the defilements and birth-and-death inside or outside the realms, hence it says "inner and outer do not unite." "Practicing indestructible loving-kindness": this is conditionless true loving-kindness; it cannot be broken or destroyed, because the defilements and birth-and-death of the two extremes are finished. "Practicing firm loving-kindness": one's mind is like vajra, accomplishing the true mind of loving-kindness, not damaged by the eight winds inside or outside the realms. "Practicing pure loving-kindness": attaining the one true reality, one knows that all dharmas are fundamentally pure and free from defiled attachment. "Practicing boundless loving-kindness": this is boundless true loving-kindness; by skillfully entering dharma-nature and not clinging to any extremes, great loving-kindness universally covers all; it is also seeing the empty Buddha-nature, hence it says "like empty space."