維摩經略疏垂裕記 8.125

8.125

二、追答第一問。經文兩句，初牒文殊問、次「菩薩」下，正答。疏分三：初、對前文標示。二、「即不」下，顯無緣正釋，二：初、約義正辨，二：初、約無緣正示。「此無心於物」者，實不緣念三土眾生，而於眾生自然現益。「大經云」下，即如來入王舍乞食時，調達教闍王放護財醉象害佛。如來即入慈定，舒手示之，即於五指出五師子。「今淨名」下，例同也，但分真極果淺深少殊耳。

Second, retrospectively answering the first question. The scripture text has two lines: first, reiterating Mañjuśrī's question; next, under "bodhisattva," properly answering. The commentary divides this into three: first, marking it in contrast to the previous text. Second, under "namely not," revealing conditionless [compassion] and properly explaining, which has two parts: first, properly distinguishing in terms of meaning, which has two parts: first, properly indicating conditionless [compassion]. Regarding "this having no mind toward beings": in truth, he does not direct his attention toward sentient beings of the three lands, yet toward sentient beings he naturally manifests benefit. Under "The Great Scripture states": that is when the Tathāgata entered Rājagṛha to beg for food, Devadatta instructed King Ajātaśatru to release the drunken elephant Dhanapāla to harm the Buddha. The Tathāgata entered the samādhi of benevolence, stretched forth his hand to show it, and from his five fingers five lions emerged. Under "now Jingming": drawing the parallel; it is merely that the distinction between the true and the ultimate fruition has a slight difference in depth.