維摩經義疏 5.3.3

5.3.3

濟彼苦難，導以大乘，大悲之能也。 今慈欲與樂，亦導以大乘，故名大悲。 「行無厭慈，觀空無我故」。 疲厭之情生乎存我，以空無我心而起慈者，則無疲厭。 「行法施慈，無悋惜故」。 此約六度以嘆於慈。 得真慈者能施於法，故慈名法施。 「行持戒慈，化毀禁故」。 得真慈者，必不起惡，兼化毀禁，故慈名持戒。 「行忍辱慈，護彼我故」。 得真慈者，內不自累、外不傷物，故言護彼我故。 「行精進慈，荷負眾生故。 行禪定慈，不受味故。 行智慧慈，無不知時故」。 行未滿求果，名不知時。 「行方便慈，一切示現故。 行無隱慈，直心清淨故」。 其心質直，有罪必悔、不隱其過，名無隱慈。 「行深心慈，無雜行故」。 慈心未深，猶有雜行； 行慈既深，無復雜行。 「行無誑慈，不虛假故。 行安樂慈，令得佛樂故。 菩薩之慈，為若此也」。 自上已來明真慈體具一切德，故有諸名。 今總結之，示大眾也。 「文殊師利又問：何謂為悲」。 此第二次釋悲義。 前問、後答。 「答曰：菩薩所作功德，皆與一切眾生共之」。 唯一正觀說為四等，但解慈悲不同。 有文云：拔苦為悲、與樂為慈。 《涅槃經》云「除無利益、拔苦為慈，與利益為悲。 」此文明利他行體為慈、利他用為悲。 所以然者，非善法無以濟物苦，故以菩薩功德及功德果報悉與苦惱眾生。 「何謂為喜？ 答曰：有所饒益，歡喜無悔」。 釋喜不同，餘經云「慶他得樂為喜」，《智度論》云「入於善觀，見一切皆喜。 」此文明慈悲既以益之，唯喜無悔。 「何謂為捨？ 答曰：所作福祐無所希望」。 經說捨義不同，《智度論》云「但起前三行，於物無益，故捨前三心更起後苦與樂之行，故名為捨。 」又云：見眾生脫苦得樂，不復憂念放捨，故名為捨。 又云：大悲苦行，憂以之生； 慈喜樂行，喜以之生。 憂喜既生，憎愛便起。 是以行者捨於苦樂，行平等觀，無復愛憎，故名為捨。 此文所明，菩薩既具修三行，復恐持三行欲求果報，故令明現世不求恩名、未來不求果報。 捨此二事，故名為捨。 「文殊師利又問：生死有畏，菩薩當何所依」。 上辨化他，此第二章明於自行。 又上辨深行菩薩，今明淺行之人。 就文為二：初明漸捨行、次明兩捨行。 問意云：菩薩既行實四等者，必入生死。 生死諸惠離，甚可怖畏。 大士未離結業之身，何所依憑，能久處生死不以為畏？ 「維摩詰言：菩薩於生死畏中，當依如來功德之力」。 答意明如來功德深妙，念斯功德，怖畏自除。 又行四等者，必欲濟於生死，故入生死； 若起斯行，則終成佛果。 以利重推，欲求大果，豈畏小苦？ 「文殊師利又問：菩薩欲依如來功德之力，當於何依住」。 雖知依佛功德，未達標心有在，故次問住。 「答曰：菩薩欲依如來功德力者，當住度脫一切眾生」。 入生死者，必住度脫眾生也。 既建於大心，故無於小畏。 前明上所憑，今明下所濟。 「又問：欲度一切眾生，當何所除」。 既云度脫，必有所度、有所脫，故問所除。 「答曰：欲度眾生除其煩惱。 」雖有煩惱業苦，而煩惱為本，故偏說除之。 「又問：欲除煩惱，當何所行」。 眾生既有煩惱，當起何行，能得除之？ 「答曰：當行正念」。 是除煩惱術。 得此術故，能除自他煩惱。 所以然者，眾惑由邪想而生，正念藉至理而發，是以正念能除煩惱。 「又問：云何行於正念？ 答曰：當行不生不滅。 又問：何法不生？ 何法不滅？ 答曰：不善不生，善法不滅」。 不生不滅有三：一就善論不生不滅，了達善根本無生滅； 二者不善亦爾； 三者互論。 既行正念則是詣理之初，故制惡而就善，所以不善法不生、善法不滅。 「又問：善不善孰為本」。 此下第二次明兩捨行。 初問有意。

To relieve their suffering and hardships and guide them with the Mahāyāna is the capacity of great compassion. Here benevolence wishes to bestow joy and also guide them with the Mahāyāna, and hence it is called great compassion. "Practicing untiring benevolence, because one contemplates emptiness and selflessness." The feeling of weariness and fatigue arises from clinging to a self; when benevolence arises with a mind of emptiness and selflessness, then there is no weariness or fatigue. "Practicing the benevolence of dharma-giving, because one is without stinginess." Here benevolence is praised with reference to the six perfections. One who attains true benevolence is able to bestow the Dharma, and therefore benevolence is called dharma-giving. "Practicing the benevolence of upholding the precepts, because one transforms those who break the prohibitions." One who attains true benevolence will definitely not give rise to evil, and will moreover transform those who violate the precepts; hence benevolence is called upholding the precepts. "Practicing the benevolence of forbearance, because one protects both self and others." One who attains true benevolence internally brings no trouble upon oneself and externally causes no harm to beings; therefore it says "because one protects both self and others." "Practicing the benevolence of diligence, because one shoulders [the burden of] sentient beings. Practicing the benevolence of dhyāna-meditation, because one does not relish its flavor. Practicing the benevolence of wisdom, because there is no time one does not know." Seeking the fruit before one's practice is complete is called not knowing the time. "Practicing the benevolence of skillful means, because one manifests in all ways. Practicing the benevolence of non-concealment, because the straightforward mind is pure." When one's mind is candid and straightforward, upon fault one certainly repents and does not conceal one's transgressions; this is called the benevolence of non-concealment. "Practicing the benevolence of profound mind, because there are no mixed practices." When the benevolent mind is not yet profound, there are still mixed practices; once the practice of benevolence has deepened, there are no longer mixed practices. "Practicing the benevolence of non-deception, because it is without falsehood. Practicing the benevolence of peace and happiness, because it brings about the attainment of the Buddha's joy. The benevolence of the bodhisattva is like this." From the above onward, it has clarified that the substance of true benevolence is endowed with all virtues, and therefore it has these various names. Now [the text] summarizes them to show them to the great assembly. "Mañjuśrī asked further: What is called compassion?" This is the second section, explaining the meaning of compassion. First the question, then the answer. "[Vimalakīrti] replied: The merit that a bodhisattva performs is entirely shared with all sentient beings." The single correct contemplation alone is explained as the four immeasurables, but the explanations of benevolence and compassion differ. One text says: pulling out suffering is compassion, and bestowing joy is benevolence. The Nirvāṇa Sūtra says: "Removing that which is non-beneficial and pulling out suffering is benevolence; bestowing benefits is compassion." The present text explains that the substance of the practice of benefiting others is benevolence, and the function of benefiting others is compassion. Why is this? Without wholesome dharmas one cannot relieve beings from suffering; hence the bodhisattva's merit and the karmic retribution of that merit are entirely given to suffering and afflicted sentient beings. "What is called sympathetic joy? He replied: Benefiting [others], rejoicing without regret." The explanations of sympathetic joy vary; other sūtras say, "Rejoicing in others' obtaining joy is sympathetic joy," while the Mahāprajñāpāramitopadeśa says, "Entering into wholesome contemplation, seeing that all are joyful." The present text explains that once benevolence and compassion have benefited them, there is only rejoicing without regret. "What is called equanimity? He replied: Looking for no reward in the blessings and merit one creates." The sūtras explain the meaning of equanimity differently. The Mahāprajñāpāramitopadeśa says: "Simply giving rise to the previous three practices brings no ultimate benefit to beings, and therefore one relinquishes the previous three states of mind to give rise instead to the subsequent practices of [relieving] suffering and bestowing joy; hence it is called equanimity." It also says: Seeing sentient beings escape suffering and gain joy, one no longer worries over or holds onto them, and therefore it is called equanimity. It also says: Great compassion is an ascetic practice from which sorrow arises; benevolence and sympathetic joy are practices of pleasure from which joy arises. Once sorrow and joy arise, hatred and love then emerge. Thus the practitioner relinquishes both suffering and pleasure and practices the contemplation of equality, having no more love and hatred; hence it is called equanimity. What the present text clarifies is that since the bodhisattva has completely cultivated the three practices, there is further fear that clinging to these three practices might involve seeking karmic reward; hence it makes clear that in the present life one seeks no gratitude or fame, and in the future life one seeks no karmic retribution. Relinquishing these two things is called equanimity. "Mañjuśrī asked further: Saṃsāra is fearful; upon what should a bodhisattva rely?" The above distinguished transforming others; this second chapter clarifies one's own practice. Moreover, the above distinguished bodhisattvas of profound practice, while this now clarifies persons of shallow practice. With respect to the text there are two parts: first, clarifying the practice of gradual relinquishment; second, clarifying the practice of relinquishing both. The intent of the question is: Since the bodhisattva practices the true four immeasurables, he must enter saṃsāra. The various harms and separations in saṃsāra are extremely terrifying. When a mahāsattva has not yet departed from a body bound by defilements and karma, upon what does he rely so that he can dwell long in saṃsāra without considering it fearful? "Vimalakīrti said: Amidst the fear of saṃsāra, a bodhisattva should rely on the power of the Tathāgata's merit." The intent of the reply clarifies that the Tathāgata's merit is profound and wondrous; contemplating this merit, fear is naturally removed. Furthermore, one who practices the four immeasurables certainly desires to deliver others from saṃsāra and therefore enters saṃsāra; if one gives rise to this practice, one will ultimately achieve the fruit of buddhahood. Weighing the great benefit, when seeking the great fruit, how could one fear minor suffering? "Mañjuśrī asked further: If a bodhisattva wishes to rely on the power of the Tathāgata's merit, in what should he abide?" Although he knows to rely on the Buddha's merit, he has not yet understood where the mind's aim resides, so he next asks about abiding. "He replied: A bodhisattva who wishes to rely on the power of the Tathāgata's merit should abide in delivering all sentient beings." One who enters saṃsāra must abide in delivering sentient beings. Having established this great aspiration, one is free from petty fears. The former clarified what one relies upon above; this now clarifies what one delivers below. "[Mañjuśrī] asked further: If one wishes to deliver all sentient beings, what should be eliminated?" Since it says "deliver and liberate," there must be something delivered and something liberated; hence he asks what is eliminated. "He replied: If one wishes to deliver sentient beings, one should eliminate their afflictions." Although there are afflictions, karma, and suffering, afflictions are the root, so the elimination of them is specifically spoken of. "[Mañjuśrī] asked further: If one wishes to eliminate afflictions, what practice should be undertaken?" Since sentient beings have afflictions, what practice should be undertaken to be able to eliminate them? "He replied: One should practice correct mindfulness." This is the method for eliminating afflictions. Attaining this method, one can eliminate the afflictions of oneself and others. Why is this? The manifold delusions arise from erroneous thoughts, while correct mindfulness develops by relying on the ultimate truth; thus correct mindfulness can eliminate afflictions. "[Mañjuśrī] asked further: How is correct mindfulness practiced? He replied: One should practice non-arising and non-ceasing. He asked further: What dharma does not arise? What dharma does not cease? He replied: Unwholesome [dharmas] do not arise, and wholesome dharmas do not cease." Non-arising and non-ceasing has three aspects: first, discussing non-arising and non-ceasing in terms of the wholesome, thoroughly realizing that the root of the wholesome is fundamentally without arising or ceasing; second, the unwholesome is also like this; third, discussing them reciprocally. Since practicing correct mindfulness is the beginning of approaching the truth, one checks evil and approaches the good, so unwholesome dharmas do not arise and wholesome dharmas do not cease. "He asked further: Between the wholesome and unwholesome, which is the root?" Below this is the second part clarifying the practice of relinquishing both. The initial question has a specific intent.