維摩經疏卷第三．第六 6.38

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第二廣釋中文有四十五句。義分為二。初有二十二句明地前行。二發行善根下二十三句明地上行。初地前行中文分為三。初有兩句明根本心。教化眾生下中有十三句。明修正行。在於禪定後七句下教修正心。慈悲二行是佛道根本。二乘無故盡有住無。言不盡有為。成就佛道要由慈悲故為行首。肇云。以其慈悲積德之本住有之因。所以建初先明之也。深發一切智心而不忽忘者。志求大覺其心深固名深發一切智心。經生不失歷劫逾明不暫中忘名而不忽忘也。下十三句修正行中文分為二。初五句自分行。求法不懈下八勝進行。就自分行中初二句利他行。後三句自利行。教化眾生終不厭倦者。修道之時。惱之者眾。而能無厭。涉苦彌懃。雖魔怨逼誡心不生倦也。或可。菩薩教化眾生不雜愛見。以無愛故化生不厭。為無見故所以不倦也。於四攝法頓行者。於眾生界未發心者行施愛語攝令發心。已發心者行利他行攝化令起行。已修行者行同事攝令得解脫。菩薩錄心修行四攝故云順行。護法不惜身命者。理教行果軌持不邪名為正法。行人專守故云護持。自非亡身捨命則不能便法流行。種善不厭者。種者積也。善根者三善根。一無貪。二無嗔。三無癡。或是六波羅蜜。亦可。八萬諸善菩薩種積眾善深生愛樂故無疲厭也。志常安住方便迴向者。求心不退名為安住巧。以諸善迴趣菩提而無求相故云方便迴向也。自下八句勝進行。初明智。後明福。前智中求法不懈。是自利行。說法不悋。是利他行。菩薩為得勝果求法無懈。為成法施故無悋也。後修福中文有七句。初勤供諸佛而無所畏者是勇猛心。為供化身佛入分斷生。為供報身佛入變易生。而無畏者。不以結生故無所畏也。或可。菩薩處在生死教化眾生稱順佛心名供諸佛。雖處生死了生性空故無畏也。心無憂喜者。是不動心。凡夫住在生死多有違順。大士住空平等心無憂喜。不輕未學敬學如佛者。是離慢心。肇云。未學當學。所以不輕。已學當成。故敬如佛。墮煩惱令發正念者。是開噵心。墮者沒也。眾生沒溺煩惱三界輪迴。良由念邪興業煩惱。若發正念。煩惱自消。故令發正念也。於遠離樂不以為貴者。是隨有心。二乘智慧背於生死。名遠離樂。獨善之樂破慈悲心。菩薩所以不貴也。六著已樂者。是離著心。菩薩知樂從緣無有自性。無性即空。所以不著。七慶於彼樂者。是隨喜心。菩薩見他得樂心生歡喜。故云慶彼樂也。不同凡夫自樂即生著自苦即心動也。自下第三七句教修正心。初句不著三昧。第二句不捨生死。次有二句行施正觀。次更一句愛語正觀。下次一句利行施正觀。次更一句愛語正觀。下次一句利行正觀。後更一句同事正觀。在於禪定地獄想者。莊云。有二種禪。一凡夫禪。味著靜慮。二小乘禪。獨善求證能燒眾善壞菩提心。於諸菩薩為惡趣故想如地獄也。肇云。禪定雖樂。安之則大道不成。菩薩不樂故想如地獄。於生死中如蘭觀者。莊云。菩薩了生死性空猶如幻夢。處之無畏如蘭觀也。肇云。生死雖苦大道之所因。菩薩好遊故想如園觀。見來求為善師想者。諺云。本無施意。因彼求來發我施心。破慳成檀故如師也。肇云。乞者雖欲自資而實益我。故想為善師也。捨諸所有具一切智想者。內捨身命外捨國城給施眾生名捨。諸所有行施之時了知此施必能具足一切智果不求世報。名具一切智想也。見毀戒人起救護想者。莊云。毀戒之人必墮地獄。救彼沈沒令其護戒名救護也。又云。犯淨戒人輪迴三苦。勸修觀行息妄歸真超越生死云救護也。波羅蜜為想父母者。六波羅蜜生成法身故如父母。上經云。大智菩薩母。方便以為父。一切眾導師無不由是生。道品為眷屬想者。三十七品助成聖道。明見佛性證無上道。猶人有眷屬益其貴也。

Second, within the detailed explanation, there are forty-five phrases. In meaning, they are divided into two parts: first, twenty-two phrases explain practice prior to the grounds; second, from “generating and cultivating roots of goodness” onward, twenty-three phrases explain practice upon the grounds. In the first part on practice prior to the grounds, the text is divided into three: first, two phrases explain the fundamental mind; from “transforming sentient beings” onward, thirteen phrases explain cultivating the correct practices; and the seven phrases following “being in meditative concentration” teach cultivating the correct mental attitude. The two practices of loving-kindness and compassion are the foundation of the Buddha Way. Because the two vehicles lack them, they exhaust the existent and abide in the non-existent. [Here] it speaks of not exhausting the conditioned: to accomplish the Buddha Way one must depend on loving-kindness and compassion; hence they are placed foremost among practices. Sengzhao states: Because loving-kindness and compassion are the foundation for accumulating virtue and the cause for abiding in existence, they are established and clarified first at the very beginning. As for “deeply generating the mind of all-knowledge without ever forgetting it”: aspiring to supreme awakening with a deep and firm mind is called “deeply generating the mind of all-knowledge”; not losing it across lifetimes, growing ever brighter through kalpas, and never forgetting it even for a moment is called “without ever forgetting it.” In the following thirteen phrases that explain cultivating the correct practices, the text is divided into two: the first five phrases are practices of one's own level; from “seeking the Dharma without laxity” onward, eight phrases are practices of superior progression. Within the practices of one's own level, the first two phrases are practice benefiting others, and the following three phrases are practice benefiting oneself. As for “transforming sentient beings without ever growing weary”: while practicing the Path, those who annoy one are many; yet being able to remain free of weariness, the more one encounters suffering, the more diligent one becomes; though harried and pressed by demons and enemies, no weariness arises in one's mind. Alternatively: when a bodhisattva transforms sentient beings, it is unmixed with emotional attachment or views; because there is no attachment, in converting beings one never grows tired; because there are no views, one does not grow weary. As for “accordantly practicing the four means of embracing”: toward those in the realm of sentient beings who have not yet generated the aspiration, one practices giving and kind speech, embracing them to cause them to generate the aspiration; toward those who have generated the aspiration, one practices beneficial action, embracing and transforming them to cause them to undertake practice; toward those already practicing, one practices identity of interest, embracing them to cause them to attain liberation. The bodhisattva reins in the mind to cultivate the four means of embracing, and is thus said to practice accordantly. As for “protecting the Dharma without sparing one's body or life”: when principle, teaching, practice, and fruit uphold the correct model without deviating, that is called the true Dharma; the practitioner exclusively maintains it, hence it is said to “protect and maintain.” Unless one forgets the body and renounces life, one cannot cause the Dharma to prevail. As for “planting roots of goodness without weariness”: “to plant” means to accumulate; “roots of goodness” are the three roots of goodness: first, non-greed; second, non-anger; third, non-delusion. Or they are the six pāramitās; alternatively, the eighty-thousand good deeds; the bodhisattva accumulates the manifold goods with deep love and delight, and so has no weariness. As for “having the aspiration constantly abide in skillful means of dedication”: a mind of seeking that does not backslide is called “abiding”; skillfully dedicating all goods toward bodhi without any sign of seeking is called “skillful dedication.” From here on, eight phrases concern practice of superior progression: first, wisdom is explained; second, merit is explained. In the former regarding wisdom, “seeking the Dharma without laxity” is practice benefiting oneself; “teaching the Dharma without stinginess” is practice benefiting others. The bodhisattva, in order to attain the supreme fruit, seeks the Dharma without laxity, and in order to accomplish the gift of the Dharma, has no stinginess. In the latter on cultivating merit, there are seven phrases: first, “diligently making offerings to all buddhas without fear” is a valiant mind; to make offerings to the transformation-body Buddha one enters into segmented birth-and-death; to make offerings to the reward-body Buddha one enters into transformational birth-and-death; as for “without fear,” because one does not take birth through afflictions, one has nothing to fear. Alternatively: the bodhisattva dwells in birth-and-death to transform sentient beings in accordance with the buddhas' intention, which is called “making offerings to all buddhas”; though dwelling in birth-and-death, one understands that the nature of birth is empty, hence one has no fear. “Having neither sorrow nor joy in mind” is an unmoving mind: ordinary people dwelling in birth-and-death have many agreeable and disagreeable experiences; the great being dwells in emptiness with an equanimous mind, without sorrow or joy. “Not slighting the unlearned and respecting the learned as if they were the Buddha” is a mind free of pride. Sengzhao states: The unlearned will learn in the future, so one does not slight them; the learned will achieve [awakening], so one respects them as the Buddha. “Causing those fallen into afflictions to generate right mindfulness” is a guiding mind: “fallen” means sunken; sentient beings are submerged in afflictions, transmigrating through the three realms, precisely because wrong thoughts stir karmic afflictions; if right mindfulness is generated, afflictions naturally vanish; hence one causes them to generate right mindfulness. “Not prizing the joy of seclusion” is a mind that accords with existence: the wisdom of the two vehicles turns its back on birth-and-death, which is called the joy of seclusion; the joy of solitary goodness destroys the mind of loving-kindness and compassion, which is why the bodhisattva does not prize it. Sixth, [not] attaching to one's own joy is a mind free of attachment: the bodhisattva knows joy arises from conditions and lacks self-nature; lacking nature, it is empty, and therefore one does not attach to it. Seventh, “rejoicing in the joy of others” is an attitude of sympathetic joy: when the bodhisattva sees others attain joy, delight arises in the mind; hence it is said to “rejoice in their joy.” This differs from ordinary people, who attach to their own joy and whose minds are agitated by their own suffering. From here on, the third section consists of seven phrases teaching the cultivation of the correct mental attitude: the first phrase is non-attachment to samādhi; the second phrase is not abandoning birth-and-death; next are two phrases on the right contemplation of practicing giving; next is one phrase on the right contemplation of kind speech; next is one phrase on the right contemplation of beneficial action; next is another phrase on the right contemplation of kind speech; next is one phrase on the right contemplation of beneficial action; and lastly, one phrase on the right contemplation of identity of interest. “Regarding meditative concentration as if it were hell”: Master Zhuang says: There are two kinds of dhyāna: first, the dhyāna of ordinary people, who relish and attach to quiet reflection; second, the dhyāna of the Hīnayāna, which seeks solitary realization and can burn away all goods and destroy the bodhi-mind; for bodhisattvas, this is an evil destination, and thus they regard it as if it were hell. Sengzhao states: Although meditative concentration is joyful, if one settles in it, the Great Path is not accomplished; the bodhisattva does not delight in it, and so regards it as if it were hell. “Regarding birth-and-death as if it were a garden or a viewing terrace”: Master Zhuang says: The bodhisattva understands that the nature of birth-and-death is empty like an illusion or a dream; dwelling in it without fear, it is like a garden or a viewing terrace. Sengzhao states: Although birth-and-death is suffering, it is that on which the Great Path relies; the bodhisattva loves to roam in it, and so regards it as if it were a garden or a viewing terrace. “Seeing those who come begging and regarding them as good teachers”: A common saying goes: Originally one had no intention of giving, but because they came to beg, they aroused my mind of giving; breaking through stinginess and fulfilling dāna, they are like teachers. Sengzhao states: Although beggars wish to supply themselves, they actually benefit me; therefore one regards them as good teachers. “Relinquishing all possessions and regarding it as perfecting the mind of all-knowledge”: inwardly relinquishing body and life, outwardly relinquishing kingdoms and cities to give to sentient beings, is called “relinquishing all possessions”; when practicing giving, one understands that this giving will surely fully accomplish the fruit of all-knowledge, and one does not seek worldly recompense; this is called “regarding it as perfecting all-knowledge.” “Seeing those who break the precepts and giving rise to the thought of rescuing and protecting them”: Master Zhuang says: Those who break the precepts will surely fall into hell; rescuing them from submersion and causing them to protect the precepts is called “rescuing and protecting.” He also says: Those who violate pure precepts transmigrate through the three types of suffering; exhorting them to cultivate contemplation, quiet delusions, return to the real, and transcend birth-and-death is called “rescuing and protecting.” “Regarding the pāramitās as parents”: the six pāramitās give birth to and mature the dharmakāya, and so are like parents. An earlier sūtra says: “Great prajñā is the bodhisattva's mother, / and skillful means is the father; / among all the guides of living beings, / there is none who is not born from them.” “Regarding the factors of the Path as one's retinue”: the thirty-seven factors assist in accomplishing the noble Path, clearly seeing buddha-nature and realizing the unsurpassed Path; just as a person with a retinue increases in prestige.