華嚴經探玄記 11.71

11.71

第九離瞋中，論經內有三：初攝治、二離障、三起行，此經略無後二。就攝治中，論有六心，為五眾生。此唯四心：一於怨起慈；二貧苦起悲；三於著樂眾生起潤益心，以法津潤，令離放逸故；四發菩提心，勞倦眾生起愛念心而作利益故。又論云此慈心等有六種障者，明前六心有此六障。此非分別者，非二三等障同障一治，亦非二三治同治一障，不可如此分別，故云非分別也。亦非一一各別相對，但是通障及通治也。六中，一約怨生長，是瞋力耳；二約親不生等，是恨力；三約自善不生等，是垢力；四約不善生長，是害力；五約他不愛事等，是妄想力；六約愛事不生等，是妬力矣。故云文句次第說也。無量惡行根本，釋等字也。餘如論可知。

Ninth, in "abstaining from ill-will", within the sūtra text of the treatise there are three: 1. gathering the antidotes; 2. abandoning obstacles; 3. generating practice. This sūtra omits the latter two. Regarding gathering the antidotes, the treatise has six minds for five kinds of sentient beings. Here there are only four minds: 1. generating kindness toward enemies; 2. generating compassion toward the poor and suffering; 3. generating a mind of soothing and benefiting toward sentient beings attached to pleasure, moistening them with the Dharma to cause them to leave negligence; 4. generating an affectionate mind toward sentient beings who have aroused the bodhicitta and are fatigued, in order to benefit them. Furthermore, the treatise states that this mind of loving-kindness and the others have six kinds of obstacles, clarifying that the preceding six minds have these six obstacles. That this is "without distinct differentiation" means that it is not that two or three obstacles together obstruct one antidote, nor that two or three antidotes together counter one obstacle; it cannot be differentiated like that, and hence is called "without distinct differentiation". Nor is it a one-to-one separate correspondence, but merely general obstacles and general antidotes. Among the six: 1. in terms of enemies flourishing, it is the power of anger; 2. in terms of relatives not flourishing, etc., it is the power of resentment; 3. in terms of one's own wholesome qualities not being generated, etc., it is the power of defilement; 4. in terms of unwholesome qualities flourishing, it is the power of harm; 5. in terms of another's undesirable matters, etc., it is the power of false conceptualization; 6. in terms of desirable matters not arising, etc., it is the power of jealousy. Hence it is said that they are stated in the sequence of the textual sentences. "The root of immeasurable unwholesome conduct" explains the word "etc." The rest can be known as in the treatise.