維摩經義疏 5.3.3

5.3.3

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.