維摩經略疏 8.26

8.26

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.