[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [梵網經述記卷第一](https://indike.org/pramana/in.bauddha.taisho.2797) › 1.48 # 梵網經述記卷第一 1.48 梵網經述記卷第一 1.48 - **Language:** Classical Chinese ### [1.48](https://indike.org/pramana/in.bauddha.taisho.2797.1.48) 經。是菩薩至方便救護　釋曰。第三勸修對治有三心。一慈悲心。二孝順心。三方便救護心。慈悲心者。如花嚴經說。為一一眾生故。阿鼻地獄中無量劫燒煮。心淨如最勝。又大智論第十九言。當觀老病死一切無勉者。當起慈悲心。云何惡加物孝順心者。謂孝上順下而化眾生。言孝上者。謂於有德有恩有情恭敬供養。言順下者。隨順所化種種機宜而饒益之方便。救護者。謂四攝方便。四無量方便。救護眾生。如大乘莊嚴論第九云。如人有一子有德生極愛。菩薩於一切起梵勝過彼。（慈悲為梵勝）又彼十二云。菩薩於眾生似母於子作五饒益。一懷胎。二出生。三長養。四防害。五教語。菩薩亦爾。等心向眾生。二生之於聖地。三長養諸善根。四防護諸惡作。五教習以多聞。又似父於子五種饒益。一下種子。二教工巧。三為娉室。四付善友。五為絕債不為後償。菩薩亦爾。一令信起為聖體種子。二令學增上戒定以為工巧。三令得解脫喜樂以為娉室。四令勸請諸佛以為善友。五為遮諸障礙以為絕債。又似同侶於己作五饒益。一與樂。二與利。三恒與樂。四恒與利。五永不離。菩薩亦爾。又似健奴為主作五饒益。一極諸所作。二得不欺誑。三忍諸打罵。四作事精好。五善巧方便。菩薩亦爾。一成就眾生。二開示出要。三忍諸惡事。四與世間樂。五與出世利。乃至廣說。此中意說。臨其下類似父母恩。上順勝者同於健奴。於其同類顯同侶相。是為菩薩孝順方便救護眾生。以能救護無救有情故。言救護。言無救者。謂孤獨故。如十地論第五卷云。是中無救者。以孤獨故。孤獨無救。喻有九種。一恒常貧窮孤獨無救。二三毒之火熾燃不息孤獨無救。三閉在三有牢固之獄孤獨無救。四當為煩惱諸稠林所覆孤獨無救。五無正觀力孤獨無救。六遠離善法心無喜樂孤獨無救。七失諸佛妙法孤獨無救。八常順世流孤獨無救。九失涅槃方便孤獨無救。廣說如彼解云。菩薩能救如是九種無救有情故。言方便救護。四攝方便者。謂布施愛語利行同事。如瑜伽菩薩地說。 > Sūtra: "This bodhisattva..." down to: "expediently rescuing and protecting." / Commentary: Third, encouraging the cultivation of the antidotes, which has three minds: first, the mind of kindness and compassion; second, the mind of filial compliance; third, the mind of expedient rescue and protection. As for the mind of kindness and compassion, as stated in the Avataṃsaka Sūtra: for the sake of each and every sentient being, one is burned and boiled in the Avīci Hell for immeasurable kalpas, with a mind as pure as the supreme. Furthermore, the nineteenth fascicle of the Mahāprajñāpāramitopadeśa says: 'One should contemplate that none can escape old age, sickness, and death; one should arouse a mind of kindness and compassion. How could one inflict harm upon beings?' As for the mind of filial compliance, it means honoring those above and complying with those below to transform sentient beings. 'Honoring those above' means respectfully making offerings to sentient beings who possess virtue or kindness. 'Complying with those below' means following the various capacities and temperaments of those to be transformed so as to benefit them. 'Expedient rescue and protection' means rescuing and protecting sentient beings through the expedients of the four means of embrace and the four immeasurables. As the ninth fascicle of the Mahāyānasūtrālaṃkāra says: 'Just as a person has an only son who has virtue, giving rise to supreme love, the bodhisattva arouses toward all beings a sublime state surpassing that.' (Kindness and compassion are the sublime state.) Furthermore, its twelfth fascicle says: 'The bodhisattva acts toward sentient beings like a mother toward her child, performing five kinds of benefit: first, conceiving in the womb; second, giving birth; third, nurturing; fourth, preventing harm; fifth, teaching speech. The bodhisattva is also like this: first, turning an equal mind toward sentient beings; second, giving birth to them on the noble ground; third, nurturing all roots of goodness; fourth, guarding against all evil actions; fifth, teaching them through much learning. Furthermore, he is like a father to his child in five kinds of benefit: first, planting the seed; second, teaching arts and crafts; third, taking a wife for him; fourth, entrusting him to good friends; fifth, settling debts so that there is no future repayment. The bodhisattva is also like this: first, causing faith to arise as the seed of the noble nature; second, causing them to train in the higher precepts and concentration as arts and crafts; third, causing them to attain the joy of liberation as taking a wife; fourth, causing them to request the Buddhas as good friends; fifth, stopping all hindrances as settling debts. Furthermore, he is like a companion who performs five kinds of benefit for oneself: first, giving joy; second, giving benefit; third, constantly giving joy; fourth, constantly giving benefit; fifth, never parting. The bodhisattva is also like this. Furthermore, he is like an able servant performing five kinds of benefit for his master: first, doing all that must be done to the utmost; second, achieving non-deception; third, enduring all beatings and scoldings; fourth, doing work skillfully and well; fifth, having skillful expedients. The bodhisattva is also like this: first, bringing sentient beings to maturity; second, revealing the essential path of departure; third, enduring all evil deeds; fourth, giving worldly joy; fifth, giving supramundane benefit', and so on in full detail. What is meant here is that looking down upon the lower class resembles the kindness of parents; complying upwards with the superior resembles an able servant; and toward those of the same class, one displays the appearance of a companion. This is how the bodhisattva, through filial compliance, expediently rescues and protects sentient beings. Because he can rescue and protect sentient beings who have no protection, it is called 'rescue and protect'. 'Having no protection' means being solitary and destitute. As the fifth fascicle of the Daśabhūmika-vibhāṣā says: 'Herein, "those without protection" are so because they are solitary and destitute.' The solitary, destitute, and unprotected have nine metaphors: first, being constantly impoverished, solitary, destitute, and unprotected; second, the fire of the three poisons blazing unceasingly, solitary, destitute, and unprotected; third, being imprisoned in the firm jail of the three realms of existence, solitary, destitute, and unprotected; fourth, bound to be covered by the dense thickets of afflictions, solitary, destitute, and unprotected; fifth, lacking the power of correct contemplation, solitary, destitute, and unprotected; sixth, being far removed from virtuous dharmas with no joy in mind, solitary, destitute, and unprotected; seventh, losing the wonderful Dharma of the Buddhas, solitary, destitute, and unprotected; eighth, constantly drifting with the worldly current, solitary, destitute, and unprotected; ninth, losing the expedients of nirvāṇa, solitary, destitute, and unprotected. It is explained in full detail as in that text: the bodhisattva can rescue these nine kinds of unprotected sentient beings; hence it is called 'expediently rescuing and protecting'. As for the expedients of the four means of embrace, they are giving, affectionate speech, beneficial conduct, and shared activity, as explained in the Bodhisattvabhūmi of the Yogācārabhūmi. > — English (machine translation) (machine translation) - [Previous: 1.47](https://indike.org/pramana/in.bauddha.taisho.2797.1.47) - [Next: 1.49](https://indike.org/pramana/in.bauddha.taisho.2797.1.49) - [Up: 1](https://indike.org/pramana/in.bauddha.taisho.2797.1) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2797~en-mt.1.48) — English, machine translation ## Linked texts (1) - [勸發菩提心集](https://indike.org/pramana/in.bauddha.taisho.1862.3.86) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2797.1.48](https://indike.org/pramana/in.bauddha.taisho.2797.1.48) · Pramāṇa