維摩經略疏 8.27

8.27

「文殊至眾生」，第二問答，重決依如來功德之力。初問意，若生死有畏，勸依如來功德。何謂功德？次答者，「當住度脫一切眾生」，即是如來功德力也。何者？慈能與樂即是度生，是初弘誓誓度眾生。眾生無邊則功德無邊，此即是如來功德。故《大經》云「發心畢竟二不別，如是二心前心難。自未得度先度人，是故敬禮初發心。」

From "Mañjuśrī" to "sentient beings" is the second question and answer, which re-resolves the power of relying on the Tathāgata's merits. First, the meaning of the question: if there is fear in birth-and-death, one is exhorted to rely on the Tathāgata's merits; what is meant by merits? Next, the answer: "One should abide in delivering all sentient beings," which is precisely the power of the Tathāgata's merits. Why? Loving-kindness can bestow joy, which is delivering sentient beings; this is the first great vow, swearing to deliver sentient beings. Sentient beings being boundless, merits are also boundless; this is precisely the Tathāgata's merits. Therefore the Great Scripture says: "The initial aspiration and the ultimate fruition are not two different things; of these two minds, the prior mind is the harder. While not yet delivered oneself, first delivering others: therefore I pay homage to the first aspiration of the mind."