觀音玄義記 2.24

2.24

三、「問禪」下，明支等前後，二：初、約前後問。今論四等慈悲喜捨，慈能與樂則樂前喜後，何故禪支喜前樂後？初禪五支，謂覺、觀、喜、樂、一心。二禪四支，謂內淨、喜、樂、一心。三禪無喜。四禪無樂。今約初二，皆喜在前、樂支在後，其意何邪？二、「答禪」下，約自他答。自證禪支從麁至細，前喜後樂。利他四等先與其樂，後方慶喜。故其次異。二、「復次」下，簡與拔有無，三：初、外道虛想。四禪、四空及四無量十二門禪，根本定也，通於內外小大聖賢而修證之。若諸外道及正信凡夫修慈悲喜捨，自證此定，虛想眾生離苦得樂，於他無益；自雖暫益，不免退失。二、「若二」下，明二乘自利。二乘修此雖不益他，自拔分段得小涅槃。三、「今菩」下，明菩薩遍益，二：初明行超凡聖。不同凡外隨禪受生，異小聖賢但自拔苦，蓋非生法二種緣慈，乃以無緣法界與拔，令諸眾生離一切苦得究竟樂。二、明同時與拔。無緣慈悲不二而二，用不異時、分別令解，故各說耳。言「前明拔苦」等者，從本懷故先標於慈，若從用次先拔後與，是故四誓從用為次。

Third, under "Question: in dhyāna," he explains the sequence of [dhyāna] factors and the immeasurables, with two [subpoints]: first, the question in terms of sequence. Now, in discussing the four immeasurables—kindness, compassion, sympathetic joy, and equanimity—kindness can bestow joy, so joy comes first and sympathetic joy comes later; why is it that among the dhyāna factors, sympathetic joy comes first and joy comes later? The five factors of the first dhyāna are vitarka, vicāra, prīti, sukha, and ekāgratā. The four factors of the second dhyāna are internal clarity, prīti, sukha, and ekāgratā. The third dhyāna lacks prīti. The fourth dhyāna lacks sukha. Now, taking the first and second, both have prīti in front and sukha behind; what is the meaning of this? Second, under "Answer: dhyāna," the reply in terms of oneself and others. The dhyāna factors of one's own realization proceed from coarse to subtle: prīti first and sukha later. The four immeasurables that benefit others first bestow joy upon them, and only later celebrate with joy. Hence their sequences differ. Second, under "Furthermore," he discerns the presence or absence of bestowing and relieving, with three [points]: first, the false imagination of outsiders. The twelve doors of dhyāna—the four dhyānas, the four formless attainments, and the four immeasurables—are fundamental concentrations, practiced and realized equally by non-Buddhists and Buddhists, Hīnayāna and Mahāyāna, ordinary beings and sages. If non-Buddhists and ordinary beings of correct faith cultivate kindness, compassion, sympathetic joy, and equanimity, realizing this concentration for themselves, they falsely imagine sentient beings being freed from suffering and attaining joy, but there is no benefit to others; though they temporarily benefit themselves, they cannot avoid retrogression. Second, under "If the two vehicles," he explains the self-benefit of the two vehicles. Although the two vehicles do not benefit others by cultivating this, they relieve themselves of fragmented samsāra and attain the lesser nirvāṇa. Third, under "Now bodhisattvas," he explains the bodhisattva's universal benefit, with two [points]: first, he explains that their practice transcends ordinary beings and sages. Unlike ordinary beings and outsiders who take rebirth according to dhyāna, and different from lesser sages who merely relieve their own suffering, this is not the two kinds of kindness conditioned by sentient beings and phenomena; rather, through unconditioned dharmadhātu bestowing and relieving, they cause all sentient beings to be free from all suffering and to attain ultimate joy. Second, he explains simultaneous bestowing and relieving. Unconditioned kindness and compassion are non-dual yet dual; their functions are not at different times, but to make [others] understand through distinction, they are explained separately. The statement "Previously explaining the relief of suffering," etc., sets out kindness first in accord with the original intention; if viewed according to the sequence of function, relieving comes first and bestowing comes later; therefore, the four vows take function as their sequence.