梵網經菩薩戒本疏 1.50

1.50

第九、對治行者，有二：先明起心，後明行相。前中如《十地經》第二云：「是菩薩復於一切眾生中生安限心、樂心、慈心、悲心、憐愍心、利益心、守護心、我心、師心，生尊心。論曰：集者依增上悲，復為念眾生故生十種心。復次此心為八種眾生故生：一者於惡行眾生欲令住善行故，如經安穩心故。二者於苦眾生欲令樂具不盡故，如經樂心故。三者於怨憎眾生不念加報，如經慈心故。四者於貧窮眾生欲令遠離彼苦，如經悲心故。五者於樂眾生欲令不放逸，如經憐愍心故。六者於外道眾生欲令現信佛法，如經利益心故。七者於同行眾生欲令不退轉，如經守護心故。八者於一切攝菩提願眾生取如己身，是諸眾生即是我身，如經我心故。生餘二心者，觀彼眾生乘大乘道，進趣積集具足功德，如經師心故、生尊心故。」二明行相者，明往昔菩薩緣眾生行，略舉三五。如昔二比丘過夏參佛，一亡一達。佛問達者：「汝伴何在？」答云：「為不飲虫水在路自亡，其恐不得見佛，遂犯虫水，存命至此。」佛即出金色臂看云：「汝不持戒，見我何益？其在路亡者，先已至此聞法得果。」又如鵞珠比丘，護眾生命不惜身命。又如菩薩鹿王，代鹿母命等。又如鹿王以身為橋，救濟群獸全彼自殞等。又如月上女，菩薩撿世，見女人新產飢急恐殺其子，菩薩割自乳房以救彼命等。又如薩埵王子，救餓虎捨身命等。如尸毘王，救鴿捨身。又如海中船破眾人將沒，菩薩商主告彼眾人令投我髮等，我今閉氣取死，海必漂岸以濟眾命等。如是類往昔規摸令今倣習，應善思之。

Ninth, regarding counteracting practices, there are two: first explaining the arousing of the mind, and second explaining the aspects of practice. Regarding the former, as the second fascicle of the Daśabhūmika Sūtra states: 'This bodhisattva further generates toward all living beings a secure mind, a joyful mind, a loving-kindness mind, a compassionate mind, a sympathetic mind, a beneficial mind, a protecting mind, a mind of treating them as oneself, a mind of treating them as a teacher, and generates a reverent mind. The Commentary states: The compiler, relying on predominant compassion, further generates ten kinds of minds for the sake of being mindful of living beings. Furthermore, these minds are generated for the sake of eight kinds of living beings: 1. toward living beings of evil conduct, wishing to make them abide in wholesome conduct, as the sūtra says: "a secure mind"; 2. toward suffering living beings, wishing to make their requisites of joy inexhaustible, as the sūtra says: "a joyful mind"; 3. toward living beings who are enemies and hated, not thinking of retaliation, as the sūtra says: "a loving-kindness mind"; 4. toward impoverished living beings, wishing to make them distance themselves from that suffering, as the sūtra says: "a compassionate mind"; 5. toward joyful living beings, wishing to make them not heedless, as the sūtra says: "a sympathetic mind"; 6. toward tīrthika living beings, wishing to make them presently believe in the Buddha-Dharma, as the sūtra says: "a beneficial mind"; 7. toward fellow-practicing living beings, wishing to make them not regress, as the sūtra says: "a protecting mind"; 8. toward all living beings embraced by the vow for bodhi, taking them as one's own body, [knowing] that these living beings are indeed one's own body, as the sūtra says: "a mind of treating them as oneself." Generating the remaining two minds: contemplating those living beings as mounting the Mahāyāna path, advancing, accumulating, and fulfilling virtues, as the sūtra says: "a mind of treating them as a teacher" and "generating a reverent mind."' Second, regarding explaining the aspects of practice: this explains the past bodhisattvas' practices focused on living beings, briefly citing three or five. For example, in the past, two monks, having spent the summer retreat, went to see the Buddha; one died and one arrived. The Buddha asked the one who arrived: 'Where is your companion?' He answered: 'Because of not drinking water with insects, he died on the road. Fearing that I would not be able to see the Buddha, I then violated [the precept against drinking] water with insects, preserved my life, and arrived here.' The Buddha then extended his golden arm for him to look at and said: 'You did not uphold the precept; what benefit is there in seeing me? The one who died on the road has already arrived here first, heard the Dharma, and attained the fruit.' Again, like the monk and the goose that swallowed the jewel, protecting the lives of living beings without begrudging his own body and life. Again, like the bodhisattva deer king, substituting himself for the life of a mother deer, and so forth. Again, like the deer king using his body as a bridge, rescuing the herd of beasts and keeping them safe while perishing himself, and so forth. Again, like Candrottarā; when a bodhisattva examined the world and saw a woman who had just given birth, acutely hungry and about to kill her child, the bodhisattva cut off her own breast to rescue its life, and so forth. Again, like Prince Sattva, giving up his body and life to save the hungry tigress, and so forth. Like King Śibi, giving up his body to rescue the dove. Again, like when a ship broke at sea and everyone was about to drown, the bodhisattva merchant leader told the crowd to hold onto his hair, [saying] that he would now hold his breath to die, and the sea would certainly drift [his corpse] ashore to save everyone's lives, and so forth. Past models of this kind should be imitated and practiced now; one should reflect on this well.