維摩經疏 1.25

1.25

自下第三嘆佛心等。初先正嘆。孰聞已下結成可敬。前正嘆中先嘆如來不為緣動。於善已下讚嘆如來於緣平等。此二之中各有法喻。前中初言毀譽不動。法說以嘆。緣有違順。毀違譽順。佛心平等不為其動。此言略少。若具論之。緣有八種。利衰毀譽稱譏苦樂是其八也。利衰二種約身以說財。榮潤已名之為利。殺縛事等說以為衰。毀譽稱譏就口而辨。遇惡罵辱名之為毀。過善談讚目之為譽。當惡而道名之曰譏。當善而論謂之為稱。苦樂就心。此之八種名世八法。在世同有。亦名八風。能動人心。如來於此悉皆不動。偈言要迮且舉毀譽。如須彌者喻顯不動。後中初言於善不善等以慈者。法說以嘆。順己名善。違己不善。佛皆慈之心等如空。喻說明等。上來別嘆。下結可敬。孰謂誰也。聞如是人中之寶而不尊敬而不歸承。

From here below, the third [part] praises the Buddha's equanimous mind. First it properly praises him; from "Who, having heard..." downward, it concludes by establishing him as worthy of reverence. In the previous proper praise, it first praises the Tathāgata for not being moved by conditions; from "Toward the good..." downward, it praises the Tathāgata for being equal toward conditions. Within these two, each has a dharma and a metaphor. In the former, the initial phrase "Unmoved by praise or blame" is a praise spoken through dharma. Conditions have adverse and favorable [aspects]: blame is adverse, and praise is favorable. The Buddha's mind is equanimous and is not moved by them. These words are abbreviated. If fully discussed, conditions are of eight kinds: gain and loss, blame and praise, honor and ridicule, suffering and pleasure are the eight. Gain and loss are spoken with respect to the body: wealth and prosperity enriching oneself is called gain; killing, binding, and the like are called loss. Blame and praise, honor and ridicule are distinguished with respect to speech: encountering foul abuse is called blame; excessively praising is termed praise; speaking appropriately of evil is called ridicule; speaking appropriately of good is termed honor. Suffering and pleasure pertain to the mind. These eight kinds are called the eight worldly dharmas. They exist equally in the world, and are also called the eight winds, which can stir the human mind. The Tathāgata is completely unmoved by these. Because the verse is concise, it merely cites praise and blame. "Like Mount Meru" uses a metaphor to illustrate his being unmoved. In the latter, the initial phrase "Equal in loving-kindness toward the good and the unwholesome" is a praise spoken through dharma. Agreeing with oneself is called good; opposing oneself is unwholesome. The Buddha regards them all with loving-kindness. "His mind is equal like space" uses a metaphor to clarify equality. The above has individually praised him; below it concludes that he is worthy of reverence: "Who" means which person. Having heard of such a jewel among humans, who would not revere, respect, take refuge in, and uphold him?