[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) › 8.26 # 維摩經略疏 8.26 維摩經略疏 8.26 - **Language:** Classical Chinese ### [8.26](https://indike.org/pramana/in.bauddha.taisho.1778.8.26) 「文殊」下，三，研覈。窮眾生源，有十二番問答。文為二：初六番約四弘成四無量心；次六番正明窮眾生源，即成前觀眾生入空至中道。初六番者，若但起四無量心無弘誓者，如畫無膠色必脫落。文為四：初兩番成慈、次一番成悲、次一番成喜、次二番成捨。初為二：初問答正明修慈依如來功德、次問答重決依如來功德。初文，先問、次答。初文殊問意，正為成上慈無量心，問生死有畏。若新學菩薩觀眾生空即觀中道，若未發真修慈無量心、不捨眾生，既處生死生死之苦難忍，方復經劫或為惡緣阻壞，因致退沒。有此之慮，故言有畏當何所依也。二、淨名答。言「當依如來功德之力」者，或如六念初明念佛功德能除恐怖。今下文自云「欲依如來功德，當住度脫一切眾生。」慈悲喜捨是度生之法，祇指無緣之慈具一切法。如《大經》云「慈能具足十力無畏等一切功德」，是如來慈即是如來功德。此無緣慈尚不見二邊生死，豈於生死而有畏也。上文但明觀眾生空入正道即是修慈，未明有畏。今言有畏者，當知是有疾菩薩，若未斷通別惑、未發真明見真中道，故言有畏。今為欲安立眾生難心苦心，若脫有畏者，勸令依如來功德，即是用初弘誓修慈。若觀三諦空而用初弘誓修慈，當何所畏。如慈童女因緣，適發心代地獄苦，火輪即落、生忉利天，即其義也。 > From "Mañjuśrī" below is the third \[section\], an exhaustive examination. Probing the source of sentient beings consists of twelve exchanges of questions and answers. The text divides into two: first, six exchanges establish the four immeasurable minds on the basis of the four great vows; next, six exchanges directly clarify probing the source of sentient beings, which fulfills the previous contemplation of sentient beings as entering emptiness up to the Middle Way. As for the first six exchanges: if one merely arouses the four immeasurable minds without great vows, it is like painting without glue—the colours will inevitably flake off. The text divides into four: first, two exchanges establish loving-kindness; next, one exchange establishes compassion; next, one exchange establishes joy; next, two exchanges establish equanimity. The first divides into two: the first question and answer directly clarifies that cultivating loving-kindness relies on the Tathāgata's merits; the next question and answer re-resolves relying on the Tathāgata's merits. In the first passage, first comes the question, then the answer. First, the meaning of Mañjuśrī's question is precisely to complete the preceding immeasurable mind of loving-kindness, asking about having fear in birth-and-death. If a novice bodhisattva contemplates that sentient beings are empty, that is, contemplates the Middle Way, but has not yet given rise to the genuine cultivation of the immeasurable mind of loving-kindness and does not forsake sentient beings, yet dwells in birth-and-death, the suffering of birth-and-death is difficult to bear; furthermore, passing through kalpas, they may be obstructed and ruined by evil conditions, thereby bringing about retrogression. With this concern in mind, he therefore says, having fear, on what should one rely? Second, Vimalakīrti answers. As for saying "one should rely on the power of the Tathāgata's merits": this is perhaps like the six recollections, where the first clarifies that recollection of the Buddha's merits can eliminate terror. Now the text below itself says, "If one wishes to rely on the Tathāgata's merits, one should abide in delivering all sentient beings." Loving-kindness, compassion, joy, and equanimity are the methods for delivering beings; this refers solely to unconditioned loving-kindness, which is endowed with all phenomena. As the Great Scripture says: "Loving-kindness can fully possess all merits such as the ten powers and the fearlessnesses." This Tathāgata's loving-kindness is itself the Tathāgata's merits. This unconditioned loving-kindness does not even see the birth-and-death of the two extremes; how could it have fear regarding birth-and-death? The text above merely clarified that contemplating sentient beings as empty and entering the correct path is itself the cultivation of loving-kindness, but did not clarify having fear. Now, in speaking of having fear, one should know that this is a bodhisattva with illness: if they have not yet severed the shared and distinct afflictions, and have not yet aroused genuine illumination to clearly see the true Middle Way, they are therefore said to have fear. Now, wishing to stabilize the difficult and suffering minds of sentient beings, if by chance there are those who have fear, he exhorts them to rely on the Tathāgata's merits; this is precisely using the first great vow to cultivate loving-kindness. If one contemplates the emptiness of the three truths and uses the first great vow to cultivate loving-kindness, what would there be to fear? It is like the story of the Maiden Maitrī: as soon as she resolved to take on the suffering of hell on behalf of others, the iron wheel immediately fell away and she was born in Trāyastriṃśa Heaven; this is precisely that meaning. > — English (machine translation) (machine translation) - [Previous: 8.25](https://indike.org/pramana/in.bauddha.taisho.1778.8.25) - [Next: 8.27](https://indike.org/pramana/in.bauddha.taisho.1778.8.27) - [Up: 8](https://indike.org/pramana/in.bauddha.taisho.1778.8) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1778~en-mt.8.26) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1778.8.26](https://indike.org/pramana/in.bauddha.taisho.1778.8.26) · Pramāṇa