維摩經略疏垂裕記 9.91

9.91

二、隨文釋義，四：初、兩番成慈，二：初、成上慈心，二：初、問。「惡緣阻壞」者，阻，側呂反，隔也。字或作「沮」，慈呂反，止也。並通。二、答。「或如六念」者，即念佛、法、僧、戒、施、天也。「初念至除怖畏」者，暹云：此是《大論》文。彼文明修十想，人恐怖，遂令念佛以治於怖。今文不專用於念佛，故云或如。荊溪云：或如者，不定專指，故非定義。一切當修念佛三昧，正緣如來三身功德。若六念者，立對治法以修事觀，未稱今文，下去正釋。「慈童女」者，暹云：如心論云「慈童女長者欲隨伴入海採寶，從母求去。母云：『吾唯有汝，何棄吾去？』母恐其去，便抱其足。童女便以手捉母髮，一莖落，母乃放去。至洲上，見熱鐵輪從空中下臨其頂上，便發誓言：『願法界苦皆集我身。』以誓願力火輪遂落。從慈捨命生第六天，違母拔髮成地獄心，發誓代苦即屬佛界。」然應達苦無苦，見苦真性而誓代苦者，方為佛界也。

Second, explaining the meaning following the text, has four parts: first, two turns accomplishing kindness, which has two parts: first, accomplishing the aforementioned mind of kindness, which has two parts: first, the question. In "adversely obstructed and broken," "obstructed" (zu) is the fanqie of ce and lü, meaning blocked off. The character is also written as "thwarted" (ju), the fanqie of ci and lü, meaning stopped. Both are acceptable. Second, the answer. "Or like the six recollections" means the recollections of the Buddha, the Dharma, the Saṅgha, the precepts, giving, and the heavens. Regarding "The first recollection up to eliminating terrors," Daoxian says: This is a passage from the Mahāprajñāpāramitopadeśa. That text clarifies that when practicing the ten notions, people feel terror, so they are made to recollect the Buddha in order to remedy the terror. The present text is not exclusively applied to recollecting the Buddha, hence it says "or like." Jingxi says: "Or like" does not definitely point to one exclusively, so it is not a definitive definition. Everyone should cultivate the Buddha-recollection samādhi, directly taking as object the virtues of the Tathāgata's three bodies. As for the six recollections, they establish remedies to cultivate phenomenal contemplation; they do not yet fit the present text, which will be properly explained below. Regarding the "maiden of kindness" (Maitrakanyakā), Daoxian says: As the Hṛdaya treatise says, "The elder Maitrakanyakā wished to follow companions to go into the sea to gather jewels, and asked his mother for permission to leave. The mother said: 'I have only you; why abandon me and go?' Fearing his departure, the mother then embraced his feet. The maiden (youth) then grabbed the mother's hair with his hand, pulling out a strand, and the mother then let him go. Reaching an islet, he saw a glowing-hot iron wheel descending from the sky to press upon his crown, and he then made a vow: 'May the sufferings of the dharmadhātu all gather upon my body.' Through the power of his vow, the flaming wheel then fell away. Renouncing his life through kindness, he was born in the sixth heaven. Going against his mother and pulling her hair constituted the mind of hell; making the vow to substitute for suffering belonged directly to the Buddha-realm." Yet, only one who penetrates suffering as being without suffering, sees the true nature of suffering, and vows to substitute for suffering, truly belongs to the Buddha-realm.