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# 翻譯名義集 4.108

翻譯名義集 4.108

- **Language:** Classical Chinese

### [4.108](https://indike.org/pramana/in.bauddha.taisho.2131.4.108)

【彌羅】此云慈。淨覺云：「慈名愛念。」《觀音玄義》云：「以觀性德善，愛樂歡喜，起大慈心，欲與其樂。」大經明慈有三種：一、緣眾生，觀一切眾生，如父母親想；二、緣於法，見一切法，皆從緣生；三者、無緣，不住法相，及眾生相。《智論》明三種慈：「一、生緣慈者，十方五道眾生中，以一慈心視之，如父如母，如兄弟、姊妹、子姪、知識，常求好事，欲令得利益安樂。如是心遍滿十方眾生中，如是慈名眾生緣，多在凡夫人行處，或有學人未漏盡者。二、行法緣者，諸漏盡阿羅漢、辟支佛，是諸聖人，破吾我相，滅一異相故。但觀從因緣相續生諸欲心，慈念眾生時，從和合因緣相續生。但空五眾，即是眾生。念是五眾，以慈念眾生，不知是法空而常一，心欲得樂，聖人愍之，令隨意得樂，為世俗法故，故名為法緣。三、無緣者，是慈但諸佛有，何以故？諸佛心，不住有為、無為性中；不依止過去世，未來、現在世；知諸緣不實，顛倒虛誑，故心無所緣。佛以眾生不知諸法實相，往來五道，心著諸法，分別取捨，以是諸法實相智慧，令眾生得之，是名無緣。」

> \[Maira\] Translated here as "loving-kindness" (maitrī). Jingjue says: "Loving-kindness means affectionate regard." The Guanyin xuanyi says: "By contemplating the goodness of inherent virtue, feeling delight and joy, one gives rise to great loving-kindness, wishing to bestow happiness on them." The Mahāparinirvāṇa-sūtra explains three kinds of loving-kindness: first, that directed toward sentient beings, regarding all sentient beings with thoughts like those toward parents and relatives; second, that directed toward phenomena, seeing that all phenomena arise from conditions; third, that without conditions, abiding neither in the characteristics of phenomena nor in the characteristics of sentient beings. The Zhilun explains the three kinds of loving-kindness: "First, loving-kindness directed toward beings: among sentient beings of the ten directions and the five destinies, one looks upon them with a single mind of loving-kindness, like father and mother, like brothers, sisters, children, nephews, and good friends, always seeking good things and wishing to grant them benefit and peace. Such a mind pervades sentient beings of the ten directions. Such loving-kindness is called directed toward sentient beings, and mostly belongs to the practice of ordinary people or learners who have not yet exhausted defilements. Second, loving-kindness directed toward phenomena: all arhats and pratyekabuddhas who have exhausted defilements—these noble ones have shattered the marks of self and person, and destroyed the marks of unity and difference. They merely contemplate that all desire-minds arise in succession from causes and conditions. When affectionately regarding sentient beings with loving-kindness, \[they see that\] they arise in succession from harmonious causes and conditions. It is merely the empty five aggregates that are sentient beings. Mindfulness of these five aggregates is loving-kindness directed toward sentient beings. Not knowing that these phenomena are empty and always one, their minds desire to obtain happiness; noble ones take pity on them and cause them to obtain happiness as they wish. Because this is for conventional phenomena, it is called directed toward phenomena. Third, loving-kindness without conditions: this loving-kindness belongs only to the buddhas. Why? The minds of the buddhas do not abide in the conditioned or unconditioned nature; they do not rely on the past, future, or present; knowing that all conditions are unreal, inverted, empty, and deceptive, their minds have no conditions to rely on. Because sentient beings do not know the true reality of all phenomena, wandering through the five destinies, with minds clinging to phenomena, discriminating and grasping or rejecting, the Buddha causes sentient beings to attain this wisdom of the true reality of all phenomena. This is called loving-kindness without conditions."  
> — English (machine translation) (machine translation)

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## Translations (1)

- [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2131~en-mt.4.108) — English, machine translation

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Source: [https://indike.org/pramana/in.bauddha.taisho.2131.4.108](https://indike.org/pramana/in.bauddha.taisho.2131.4.108) · Pramāṇa
