說無垢稱經疏 1.47

1.47

贊曰：上二句，三種慈悲拔濟功德。下二句，統嗣法王不斷功德。慈悲喜捨，各各有三：一有情緣，作假有情想。二法緣，不見假有情，唯見蘊等法。三無緣，於彼法中亦離分別，唯見其如。或法緣者，緣十二分教。無緣者，不見有情及法二種而行慈悲喜捨。不見身外有定眾生，眾生即己，故行慈悲，為不請友。譬之父母怜救於子，不待請故。已前諸位，或待他請方救濟之，未能任運為不請友。此皆任運，慈悲深故。《長阿含》說有四惡友：一、如親惡友，畏而伏之，實無親意。二、美言惡友，言順意違。三、敬順惡友，心雖敬順，然於所作善惡皆從，無相諫心。四者惡友，為惡事伴，或同飲酒、博戲婬逸及歌舞等。此四友中各各有四，而應遠之。有四善友：一、止非善友，惡事相止故。二、慈愍善友，苦事相怜故。三、利人善友，樂事相與故。四、同事善友，善事相同故。一一之中各有四種，皆應親近。此諸菩薩，為諸眾生此四善友。此中三寶，略有二解：一、同體三寶。種謂種子，即如來藏、佛無漏因。此諸菩薩，修此種子令不斷絕，常勤證會。二、別體三寶。有為無為、自利利他，隨其所應。三佛、四法、十地僧等，此諸菩薩修此三寶之種，及展轉教人，令不斷絕。如《花嚴經．明法品》中有三重釋：發菩提心，佛寶不斷；開說正法，法寶不斷；受持戒行，僧寶不斷。自他俱爾。

Commentary: The upper two phrases are the virtue of rescuing through the three kinds of compassion. The lower two phrases are the virtue of succeeding the Dharma King and never cutting off [the lineage]. Benevolence, compassion, sympathetic joy, and equanimity each have three types: first, conditioned by sentient beings, conceiving of nominal sentient beings; second, conditioned by dharmas, not seeing nominal sentient beings, seeing only dharmas such as the aggregates; third, unconditioned, also free from discrimination regarding those dharmas, seeing only their suchness. Or, conditioned by dharmas means conditioned by the twelve divisions of teachings; unconditioned means practicing benevolence, compassion, sympathetic joy, and equanimity without seeing either sentient beings or dharmas. Not seeing fixed sentient beings outside of themselves, sentient beings being identical to oneself, they therefore practice compassion and become unsolicited friends. It is like parents caring for and saving their child without waiting to be asked. In the previous stages, one might wait for another's request before rescuing them, not yet able to effortlessly be an unsolicited friend. Here, they are all effortless, because their compassion is deep. The *Dīrghāgama* says there are four evil friends: first, the evil friend who seems affectionate, who is feared and obeyed, but has no actual affectionate intention; second, the evil friend of flattering words, whose words comply while their intent contradicts; third, the evil friend of deferential compliance, whose mind is respectful and compliant, but goes along with all good and evil done, lacking any mind of admonishing; fourth, the evil friend who is a companion in evil deeds, such as drinking wine together, gambling, debauchery, and singing and dancing. Each of these four friends has four aspects, and one should stay away from them. There are four good friends: first, the good friend who stops wrongdoing, because they halt evil deeds; second, the good friend of compassionate empathy, because they sympathize with painful circumstances; third, the good friend who benefits others, because they share pleasant things; fourth, the good friend of shared undertakings, because they are identical in good deeds. Each of these has four aspects, and all should be approached closely. These bodhisattvas are these four good friends to all living beings. Here, 'Three Jewels' briefly has two explanations: first, the Three Jewels of identical essence. 'Lineage' (seed) means the seed, namely the tathāgatagarbha, the undefiled cause of buddhahood. These bodhisattvas cultivate this seed so that it is never cut off, constantly striving to realize and unite with it. Second, the Three Jewels of distinct essence: conditioned and unconditioned, benefiting oneself and benefiting others, as appropriate. The three buddhas, the four dharmas, the Saṃgha of the ten grounds, and so forth—these bodhisattvas cultivate the seeds of these Three Jewels and successively teach others, causing them never to be cut off. As in the 'Clarifying the Dharma' chapter of the *Avataṃsaka-sūtra*, there are three layers of explanation: generating the bodhicitta, the Buddha jewel is not cut off; expounding the correct Dharma, the Dharma jewel is not cut off; upholding the precepts and practice, the Saṃgha jewel is not cut off. It is so for both oneself and others.