說無垢稱經疏 2.144

2.144

贊曰：次第三段。一頌明佛違順不動德。八法者，一利、二衰、三毀、四譽、五稱、六譏、七苦、八樂。得財位名利、失財位名衰、背面說惡名毀、背面說好名譽、對面說好為稱、對面說惡云譏、遭逼迫名苦、得怡適名樂。由佛住三念住，八法不動。三念住者，一分隨順供養不喜、一分違背損害不嗔、一大眾中半順半違亦不憂喜，如妙高山王踞金輪上，四方猛風不能傾動。舊無八法，但有毀譽，譯家脫也。好眾生名善、惡眾生名不善，佛於此輩都無偏黨，俱慈與樂、俱愍拔苦。愍者悲也。佛心行相離所執著，如大虛空平等而住，都無憎愛。孰者誰也。誰不宗承敬仰此能仁也。梵云釋迦，此云能仁，且能且仁，佛本性故。釋此本緣，如《瑜伽論》。舊云「人寶」，人中寶珍，闕無釋迦。

Commentary: Next is the third section. One verse explains the Buddha's virtue of being unmoved by agreeable and disagreeable [conditions]. As for the 'eight conditions' (aṣṭadharmāḥ): first, gain; second, loss; third, defamation; fourth, eulogy; fifth, praise; sixth, ridicule; seventh, pain; eighth, pleasure. Obtaining wealth and status is called 'gain'; losing wealth and status is called 'loss'; speaking ill behind one's back is called 'defamation'; speaking well behind one's back is called 'eulogy'; speaking well to one's face is 'praise'; speaking ill to one's face is called 'ridicule'; suffering duress is called 'pain'; attaining ease and delight is called 'pleasure'. Because the Buddha abides in the three applications of mindfulness (smṛtyupasthāna), he is unmoved by the eight conditions. As for the 'three applications of mindfulness': toward the portion that accords with him and makes offerings, he feels no joy; toward the portion that opposes and harms him, he feels no anger; and among the great assembly, where half accord and half oppose, he also feels neither sorrow nor joy. He is like the king of Mount Meru perched upon the golden wheel, which the fierce winds from the four directions cannot shake. The older translation did not have the eight conditions, but only defamation and eulogy; the translator omitted them. Good sentient beings are called 'virtuous'; evil sentient beings are called 'unvirtuous'. Toward these groups, the Buddha has no partiality whatsoever: with both, he confers joy through benevolence (maitrī); for both, he removes suffering through compassion (karuṇā). 'Misericordia' (愍) means compassion (hī/karuṇā). The mental disposition and characteristics of the Buddha are free from grasping; like the great open sky, he abides in equality, entirely without hatred or attachment. 'Who' (孰) means 'who indeed'. Who would not revere and look up to this Capable Benevolent One (Śākyamuni)? In Sanskrit, one says 'Śākya'; here, it is translated as 'Capable Benevolent One' (Nengren). He is both capable and benevolent, because such is the Buddha's original nature. The explanation of this original cause is as in the Yogācārabhūmi. The older translation said 'Jewel among Men' (renbao), a treasure among humans, omitting 'Śākya'.