藥師經疏 1.30

1.30

經。此諸惡事至更相攝受　四咸蒙願遂。慈心者如智度論。若行慈心有五利益。一刀不傷。二毒不害。三火不燒。四水不溺。五一切瞋怒惡害眾生見皆歡喜。益心者謂不相損。無嫌恨心者。如涅槃經三十一云。我念往昔生南天竺富單那城婆羅門家。是時有王名迦羅富。其性暴惡憍慢自大。年壯色美耽著五欲。或於爾時為度眾生在彼城外。寂默禪思。爾時彼王春木花敷。與其眷屬宮人婇女出城遊觀在樹林下。五欲自娛。其諸婇女捨王遊戲。遂至我所。我時欲為斷彼貪故。而為說法。時王尋來即見我。時便生惡心而問我言。汝今已得羅漢果耶。我言不得。復言獲得不還果耶。我言不得。復作是言。汝今若未得是二果。則為具足貪欲煩惱。云何自恣觀我女人。我即答言。大王當知。我今雖未雖斷貪欲結。然我內心實無貪著王言。癡人世有諸佛服氣食菓見色猶貪。況汝盛年未斷貪欲。云何見色而當不著。我言。大王見色不著實不因於服氣食菓。皆由繫心無常不淨。王言。若有輕他而生誹謗。云何得名修治淨戒。我言。大王。若有姤心則有誹謗。我無姤心。云何言謗。王言。大德。云何名戒。大王。忍名為戒。王言。若忍是戒者。當截汝耳。若能忍者知汝持戒。即截其耳。時我被截顏容不變。時王群臣見是事已即諫王言。如是大士不應加害。王告諸臣。汝等云何知是大士。諸臣答言。見受苦時容色不變。王復語言。我當更試知變不變。即劓其鼻刖其手足。爾時菩薩無量世中修習慈悲愍苦眾生。時四天王心壞瞋忿雨沙礫石。王見是已心大怖畏。復至我所長跪而言。唯願哀愍聽我懺悔。我言。大王。我心無瞋亦如無貪。王言。大德。云何得知心無瞋恨。我即立誓。我若真實無瞋恨者。令我此身平復如故。發是願已身即平復。是故名為無嫌恨心。

Sūtra: All these evil things […] mutually support and protect one another. / Fourth, all receive the fulfillment of their wishes. Regarding "a mind of loving-kindness," as the *Da zhidu lun* says: if one practices a mind of loving-kindness, there are five benefits: first, knives do not wound; second, poison does not harm; third, fire does not burn; fourth, water does not drown; and fifth, whenever any beings who harbor anger and vicious malice see one, they are pleased. A "beneficent mind" means not harming one another. Regarding "a mind free of resentment," as the thirty-first [fascicle] of the *Mahāparinirvāṇa Sūtra* states: "I recall that in the past I was born in the city of Puṇḍra in South India into a brāhmaṇa family. At that time there was a king named Kalābhu, who was violent, cruel, arrogant, and conceited. In the prime of his youth, beautiful in appearance, he was deeply attached to the five desires. At that time, in order to cross over sentient beings, I was outside that city, silently meditating in dhyāna. At that time, when the spring trees were in full bloom, that king went out of the city with his retinue, palace attendants, and court ladies to stroll and sightsee under the grove of trees, amusing himself with the five desires. Those court ladies abandoned the king at his play and came to where I was. Wishing to sever their greed, I then preached the Dharma for them. The king soon arrived and immediately saw me. He instantly gave rise to an evil thought and asked me, saying, 'Have you now already attained the fruit of an arhat?' I said, 'I have not.' He spoke again, 'Have you obtained the fruit of a non-returner?' I said, 'I have not.' He spoke further, saying, 'If you have not yet attained these two fruits, then you are fully possessed of the afflictions of greed and desire. How can you indulge yourself in looking at my women?' I then replied, saying, 'Great King, you should know that although I have not yet severed the bonds of greed and desire, in my inner mind I am truly free of greedy attachment.' The king said, 'Foolish man! In the world there are ṛṣis who ingest qi and eat fruit, yet when they see beauty they are still greedy. How much more so you, in the prime of youth and not having severed greed and desire—how could you see beauty and not become attached?' I said, 'Great King, seeing beauty without becoming attached is truly not due to ingesting qi or eating fruit; it is entirely due to fastening the mind on impermanence and impurity.' The king said, 'If you disparage others and give rise to slander, how can you be called one who cultivates pure precepts?' I said, 'Great King, if there is a mind of jealousy, then there is slander. I have no mind of jealousy; how can you say it is slander?' The king said, 'Great Virtuous One, what is called a precept?' 'Great King, forbearance is called a precept.' The king said, 'If forbearance is a precept, I shall cut off your ears. If you can bear it, I will know that you keep the precepts.' He then cut off his ears. At that time, when I was mutilated, my countenance did not change. The king's ministers, seeing this matter, remonstrated with the king, saying, 'Such a Great Being should not be harmed.' The king addressed the ministers, 'How do you know he is a Great Being?' The ministers replied, saying, 'We saw that when he suffered pain, his countenance did not change.' The king spoke to him again, 'I shall test further to know whether it changes or not.' He then cut off his nose and chopped off his hands and feet. At that time, having cultivated loving-kindness and compassion over immeasurable lifetimes, the Bodhisattva pitied the suffering of sentient beings. At that moment the Four Heavenly Kings gave rise in their minds to furious anger and rained down sand, gravel, and stones. Seeing this, the king was greatly terrified. He came again to where I was, knelt long, and said, 'I only pray that you will take pity and allow me to repent.' I said, 'Great King, my mind is free of anger just as it is free of greed.' The king said, 'Great Virtuous One, how may it be known that your mind is free of resentment?' I immediately made a vow: 'If I am truly free of resentment, let this body of mine be restored as before.' Having made this vow, the body was immediately restored." Therefore it is called "a mind free of resentment."