維摩經略疏 8.22

8.22

「行無比慈至為若此」此十四句，四、約眾行明慈。「行無比慈」者，若觀眾生入空見一實諦，即是絕待之慈，無二邊可比。若不著一實諦，即諸愛恚皆悉斷也。下去一一句皆如初句，若觀眾生入空見一實諦，次隨句而釋。「行大悲慈」者，能拔二邊之苦，故名大悲慈，能導二邊眾生入一實諦得大乘樂。「行無厭慈」，即知二邊畢竟不可得，無有難心苦心，故無厭也。以觀二邊不可得，即是畢竟空無我也。「行法施慈」，有師云：從此去對十地行慈。今不用此解，入空見中即具一切善法。不慳不捨名「法施慈」，以常捨行，故外化則於眾生無遺惜也。「行持戒慈」，即非持非犯名持戒慈，能化二邊毀禁也。「行忍辱慈」，即不恚不忍名忍辱慈，不惱二邊眾生即是護彼我也。「行精進慈」，即不進不怠名精進慈，能荷負眾生也。「行禪定慈」，即不受二邊真俗禪定味也。「行智慧慈」，即不智不愚名智慧慈，而能逗機赴緣不失無不知時。「行方便慈」，即善於知見得無罣礙名方便慈，故能不起滅定現諸威儀，起十界三輪不思議化。「行無隱慈」，即是法身顯現是真無隱慈。無作直心不為界內外煩惱所染，故得清淨。「行深心慈」，即是深入緣起之慈，不染二邊方便行也。「行無誑慈」，即無二邊煩惱所誑名無誑慈，不行二邊虛假法也。「行安樂慈」，即住一切法真安樂慈，能令眾生得佛涅槃。「菩薩之慈為若此也」者，菩薩觀眾生入空得見中道，成如此慈，何得問言云何行慈？

The fourteen lines from "practicing incomparable loving-kindness... to it is like this" are the fourth [part], explaining loving-kindness in terms of the various practices. As for "practicing incomparable loving-kindness": if one contemplates sentient beings, entering emptiness and seeing the one true reality, this is non-relative loving-kindness, with no two extremes to compare it to. If one does not attach to the one true reality, then all affection and resentment are severed. Each and every line below is like the first line: if one contemplates sentient beings, entering emptiness and seeing the one true reality, one then explains line by line. "Practicing great compassion loving-kindness": able to uproot the suffering of the two extremes, it is therefore named great compassion loving-kindness; it can guide sentient beings of the two extremes to enter the one true reality and attain the bliss of the Mahāyāna. "Practicing untiring loving-kindness": knowing that the two extremes are ultimately unobtainable, having no mind of difficulty or suffering, one is therefore untiring; through contemplating the two extremes as unobtainable, it is ultimate emptiness and non-self. "Practicing Dharma-giving loving-kindness": a master said: from here on, loving-kindness is practiced against the ten stages. We do not use this explanation now; entering emptiness and seeing the Middle, one is endowed with all good dharmas. Being neither stingy nor abandoning is named "Dharma-giving loving-kindness"; through the practice of constant giving, in transforming externally, one has no begrudging toward sentient beings. "Practicing precept-holding loving-kindness": neither holding nor violating is named precept-holding loving-kindness; it can transform the transgression of prohibitions in the two extremes. "Practicing forbearance loving-kindness": neither resentful nor forbearing is named forbearance loving-kindness; not distressing sentient beings of the two extremes is protecting oneself and others. "Practicing diligence loving-kindness": neither advancing nor indolent is named diligence loving-kindness; it can shoulder sentient beings. "Practicing dhyāna loving-kindness": not experiencing the taste of the dhyāna of either the ultimate or conventional two extremes. "Practicing wisdom loving-kindness": neither wise nor foolish is named wisdom loving-kindness; yet it can accord with capacities and respond to conditions without failing to know the proper time. "Practicing expedient loving-kindness": being skilled in knowledge and vision, attaining unimpededness is named expedient loving-kindness; thus without rising from the cessation absorption, one manifests all deportments, initiating the inconceivable transformations of the ten realms and three wheels. "Practicing unconcealed loving-kindness": the manifestation of the dharmakāya is true unconcealed loving-kindness; the unconditioned straight mind is not defiled by defilements inside or outside the realms, hence it attains purity. "Practicing profound mind loving-kindness": this is loving-kindness that deeply enters dependent origination, the expedient practice untainted by the two extremes. "Practicing undeluded loving-kindness": not being deceived by the defilements of the two extremes is named undeluded loving-kindness; one does not practice the false dharmas of the two extremes. "Practicing peaceful-bliss loving-kindness": abiding in the true peaceful bliss of all dharmas, it can cause sentient beings to attain the Buddha's nirvāṇa. "The bodhisattva's loving-kindness is like this": the bodhisattva contemplates sentient beings, entering emptiness and attaining sight of the Middle Way, accomplishing loving-kindness such as this; how could one ask, "How is loving-kindness practiced?"