維摩經義記卷第四 4.50

4.50

何謂不盡有為。第二遍釋有為。就中開為五子段。第一從不離大慈不捨大悲以下訖發行善根無有限齊以來。亂明自行外化。不離不大慈不捨大悲者。慈悲是入有之基樹德之本。故在先明。菩薩化物恒以大悲為首。常以與樂濟苦為懷。心無捨離。深發一切智心而不忽忘者。自行之體。明仰要佛果一切智惠心不忘失也。教化眾生而不厭倦者。外化之德明處生死化物情無厭怠。此之二句明上仰要佛果下變眾生。於四攝法常念順行者。成上外化正由。備於四攝故。能化物無惓。四攝物攝物無不從故言常念順行也。護持正法不惜軀命者。成上自行外化。讚若自行外化擁隔不通將護法來通故能亡身空命。種諸善根無有疲厭者。亦是自行廣殖眾善能與菩提為根故無厭倦。志常安住方便迴向者。若欲化於眾生事須善巧不著。以己功德迴向薩婆若。求法不解者。亦是自行。仰請諸佛深奧之法。情無懈慳。說法不悋者。外化之行正由。自能求法。以己所得化物無有悋惜也。懃供諸佛者。成上求法正由。翹懃供養諸佛能求法不解也。故入生死而無所畏者。成上說法無悋正由。生死無畏故能說法無悋也。於諸榮辱心無憂喜。凡夫得榮辱心動。菩薩離世八法於中不生憂喜。不輕末學敬學如佛者。學則便得故不可輕。已學必成佛。應敬如佛。墮煩惱者令發正念者。本自未出。何故名墮。但修行伏煩惱作出離之意。遇緣行退方名墮也。方宜教化。令發正念於遠離樂不以為煮者。二乘之人身遠離憒閙心離煩惱無為自安。菩薩雖復身遠離憒閙心離煩惱。假以通道不以為貴。不著己樂慶於彼樂者。凡夫見他得樂生嫉妬。自得樂則情著。見他受苦則心安。自苦則情動。菩薩不爾。不存己樂。聞他有樂心生慶悅。在諸禪定如地獄想者。禪定雖樂安之則大道不成。情無樂著如地獄想。於生死中如薗觀想者。生死雖苦大道因之而生。菩薩好遊其中如似薗觀想。見來求者為善師想者。見來求我。與其作善師想。內心歡喜。方便勸化令入正法。又解。見來求財請法為善師想師本資益我義前人來有所成化功歸已有。即資益之義故為善師想也。捨諸所有具一切智想者。知行此施具一切智。明見因果施而無悔也。見毀戒人起救護想者。見造惡毀梵之人起方宜救接之想。諸波羅蜜為父母想者。欲明菩薩諸度能生成法身如父母也。又解。子有所須資之於父母。明菩薩所須求之於六度也。道品法為眷屬想者。道品令我尊勝。其由世人有眷屬益我尊貴。發行善根無有齊限者。上亂明自行外化。今總結也。一切善法皆能行之。

"What is not exhausting the conditioned?" This second [part] comprehensively explains the conditioned. Within it, there are five sub-sections. The first is from "Not parting from great loving-kindness, not abandoning great compassion" down to "initiating and practicing roots of goodness without limitation or boundary," which presents in mixed fashion one's own practice and outward transformation. "Not parting from great loving-kindness, not abandoning great compassion": Loving-kindness and compassion are the foundation for entering conditioned existence and the root of establishing virtue; hence they are explained first. When a bodhisattva transforms beings, he always takes great compassion as primary, constantly harboring the intention to grant joy and rescue from suffering, never parting from or abandoning them in his mind. "Deeply giving rise to the mind of all-knowledge without neglecting or forgetting it" is the essence of one's own practice; it explains that looking upward and seeking the all-knowledge and wisdom of the buddha-fruit, his mind does not forget or lose it. "Teaching and transforming sentient beings without weariness or fatigue" is the virtue of outward transformation, explaining that while abiding in saṃsāra to transform beings, his feelings know no weariness or laxity. These two sentences explain looking upward to seek the buddha-fruit above and converting sentient beings below. "Regarding the four articles of attraction, constantly being mindful of complying with and practicing them" completes the outward transformation above precisely because, being fully equipped with the four articles of attraction, one can transform beings without weariness. Because the four articles attract beings and in attracting beings none fail to comply, it says "constantly being mindful of complying with and practicing them." "Safeguarding the true Dharma without sparing bodily life" completes one's own practice and outward transformation above. In praise, if one's own practice and outward transformation are obstructed and do not penetrate, taking the safeguarding of the Dharma to open passage enables one to surrender one's body and renounce one's life. "Planting various roots of goodness without exhaustion or weariness" is also one's own practice; broadly planting all kinds of goodness can serve as the root for bodhi, and therefore there is no weariness. "The aspiration constantly abiding in skillful means and dedication": If one wishes to transform sentient beings, one necessarily must be skillful and unattached, dedicating one's own merit toward sarvajñatā. "Seeking the Dharma without indolence" is also one's own practice: looking upward to request the profound and arcane Dharma of all buddhas, his feelings are free from indolence or stinginess. "Expounding the Dharma without begrudging": The practice of outward transformation precisely arises from oneself being able to seek the Dharma, using what one has attained to transform beings without begrudging or skimping. "Diligently making offerings to all buddhas" completes the seeking of the Dharma above: precisely because one diligently makes offerings to all buddhas, one can seek the Dharma without indolence. "Purposely entering saṃsāra without fear" completes expounding the Dharma without begrudging above: precisely because one has no fear of saṃsāra, one can expound the Dharma without begrudging. "Toward all glory and humiliation, the mind is free of sorrow or joy": Ordinary worldlings are moved in mind when receiving glory or humiliation; the bodhisattva is free from the eight worldly dharmas and does not give rise to sorrow or joy amidst them. "Not despising novice learners, respecting learners like buddhas": Through learning one immediately attains; thus they must not be despised. Having learned, they are certain to become buddhas; one should respect them as buddhas. "Causing those who have fallen into kleśas to give rise to correct mindfulness": Since originally they have not escaped, why are they called "fallen"? It is only that while practicing and subduing kleśas, they formed the intention to escape, but upon encountering conditions their practice regressed; only then are they called "fallen." Then it is suitable to teach and transform them, causing them to give rise to correct mindfulness. "Regarding the joy of seclusion, not considering it supreme": Persons of the two vehicles keep their bodies far from bustle and their minds free from kleśas, finding peace in unconditioned ease. Although the bodhisattva likewise keeps his body far from bustle and his mind free from kleśas, he uses this provisionally to penetrate the Path and does not consider it noble. "Not clinging to one's own joy, rejoicing in the joy of others": When ordinary worldlings see others attain joy, they give rise to jealousy; when they attain joy themselves, their feelings cling to it; when they see others undergo suffering, their minds feel at ease; when they suffer themselves, their emotions are stirred. The bodhisattva is not like this: he does not cling to his own joy, and hearing that others have joy, his mind gives rise to rejoicing and delight. "In the dhyāna concentrations, having the perception of hell": Although dhyāna concentrations are joyful, if one rests peacefully in them the Great Path will not be accomplished; with feelings free from joyful attachment, he perceives them like hell. "Amidst saṃsāra, having the perception of a pleasure park": Although saṃsāra is painful, the Great Path is generated on its account; the bodhisattva delights in roaming within it, just like perceiving a pleasure park. "Seeing those who come to beg, having the perception of a good teacher": Seeing those who come to seek from me, I have the perception of a good teacher regarding them, inwardly rejoicing, using skillful means to exhort and transform them to enter the true Dharma. Another explanation: Seeing those who come begging for wealth or requesting the Dharma, one has the perception of a good teacher because a teacher originally benefits me: the other person comes with a need, and when the merit of transforming them returns to oneself, that is precisely the meaning of benefiting; hence one has the perception of a good teacher. "Renouncing all possessions, having the perception of being equipped with all-knowledge": Knowing that practicing this giving equips one with all-knowledge, clearly discerning cause and effect, one gives without regret. "Seeing persons who break the precepts, giving rise to the thought of rescuing and protecting them": Seeing persons who create evil and violate the pure precepts, one gives rise to the thought of rescuing and receiving them with appropriate means. "Perceiving the pāramitās as parents": This seeks to explain that the bodhisattva's perfections can give birth to and complete the dharmakāya, just like parents. Another explanation: When a child has a need, he relies on his parents; this explains that what the bodhisattva needs, he seeks from the six pāramitās. "Perceiving the factors of the Path as relatives": The factors of the Path make me noble and superior; just as worldly people have relatives who enhance their honor and nobility. "Initiating and practicing roots of goodness without limitation or boundary": Above, one's own practice and outward transformation were explained in mixed fashion; now it is concluded generally: all good dharmas can be practiced.