維摩經疏 1.21

1.21

自下第二正明依觀修悲。文復有二。第一明捨小悲。第二若能離此已下明修大悲。捨小悲中初正捨。次微問解釋。作是觀時於諸眾生若起愛見大悲即應捨離者。正明捨小悲也。作前真觀已。當身及眾生病非真非有之時。若更眾生愛之欲度者。如此大悲即應捨離也。自下徵問解釋。所以者何微問也。見有眾生愛之欲度。此是好行。所以即應捨離者何。下明解釋。論其意者。為彼地前愛見小悲有兩過失。是故須捨。若不捨者則不得彼無緣大悲。若無大悲。於彼眾生不能常化能離縛。為此義故是以須捨。文中為彼小悲出兩過失。初句明其小悲有不能離縛之過。次句顯彼小悲有不能常化之失。菩薩斷除客塵煩惱而起大悲者。此明小悲不能離縛。菩薩者初地已上□□。此中斷客塵煩惱得無緣大悲。然愛見悲乃是□□煩惱所攝。以是縛故是故須捨。客塵者所謂九種客□□隨眠貪。二隨眠嗔。眠癡。四極重上心貪瞋癈。五無明□□。六見道。七修道。八不淨地惑。此之九種淨心後起依他□心。是故名客塵。坌淨故名之曰塵。此九之中六箇是界內惑。三箇是界外惑。道理為言。唯言前五攝惑品盡。但說後四攝惑品盡。但說後四攝惑品周。為分惑體及斷處差別故說九種。九種之中愛見大悲即通四種。謂隨眠貪隨眠嗔隨眠癡修道斷。為此義故愛見大悲不能離縛。自下明彼愛見大悲不能常化。愛見悲者則於生死有疲厭心者。愛見之悲用彼惑業愛身教化。惑業受生故身有輕苦則生疲厭。生疲厭故於生死中不能常化。為此義故所以須捨。上來捨小悲訖。

From here below is the second, directly explaining the cultivation of compassion based on contemplation. The text again has two parts: first, explaining the relinquishment of lesser compassion; second, from "If one can leave this behind" onward, explaining the cultivation of great compassion. Within relinquishing lesser compassion, first it directly relinquishes it, and next inquires and explains. "When making this contemplation, if one gives rise to great compassion of attachment and views toward sentient beings, one should immediately relinquish it": this directly explains relinquishing lesser compassion. Having performed the former true contemplation, when the illnesses of one's own body and of sentient beings are neither real nor existent, if one still loves sentient beings and wishes to deliver them, such great compassion should immediately be relinquished. Below inquires and explains. "Why is this?" is the inquiry. Seeing that sentient beings exist and loving them wishing to deliver them—this is good conduct. Why should one immediately relinquish it? Below explains. In discussing its import: because that lesser compassion of attachment and views prior to the stages has two faults, it must therefore be relinquished. If it is not relinquished, one will not obtain that unconditioned great compassion. If one lacks great compassion, toward those sentient beings one cannot constantly transform them and be able to leave bondage behind. For this reason it must be relinquished. In the text, two faults are set forth for that lesser compassion: the first clause explains that its lesser compassion has the fault of being unable to leave bondage behind; the second clause reveals that its lesser compassion has the defect of being unable to constantly transform [sentient beings]. "The bodhisattva severs adventitious afflictions and gives rise to great compassion": this explains that lesser compassion cannot leave bondage behind. "Bodhisattva" refers to [those on] the first bhūmi and above. Here, severing adventitious afflictions, one attains unconditioned great compassion. However, the compassion of attachment and views is subsumed under […] afflictions. Because it is bondage, it must therefore be relinquished. "Adventitious" refers to the nine kinds of adventitious [defilements]: first, latent greed; second, latent anger; [third,] latent delusion; fourth, extremely heavy dominant greed and anger; fifth, ignorance […]; sixth, [the path of] seeing; seventh, the path of cultivation; eighth, defilements of the impure stages. These nine kinds arise subsequent to the pure mind, depending on other […] minds; hence they are called adventitious. Because they defile purity, they are termed dust. Among these nine, six are defilements within the realm, and three are defilements beyond the realm. In principle, speaking only of the first five subsumes all categories of defilements; speaking only of the latter four subsumes all categories of defilements completely. In order to distinguish the substances of defilements and the differences in the loci of their severing, nine kinds are spoken of. Among the nine kinds, the great compassion of attachment and views is common to four kinds: namely, latent greed, latent anger, latent delusion, and what is severed on the path of cultivation. For this reason, the great compassion of attachment and views cannot leave bondage behind. Below explains that that great compassion of attachment and views cannot constantly transform [sentient beings]. "Compassion of attachment and views has a weary and disgusted mind toward saṃsāra": the compassion of attachment and views uses that defilement and karma, loving the body to teach and transform. Because defilement and karma take rebirth, the body suffers light misery and thus gives rise to weariness and disgust. Because it gives rise to weariness and disgust, within saṃsāra it cannot constantly transform [sentient beings]. For this reason, it must be relinquished. The above completes relinquishing lesser compassion.