[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) › [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733) › 12.16 # 華嚴經探玄記 12.16 華嚴經探玄記 12.16 - **Language:** Classical Chinese ### [12.16](https://indike.org/pramana/in.bauddha.taisho.1733.12.16) 初中四無量義，略作四門：一釋名、二體性、三建立、四種類。初釋名者，緣無量境起無量行，名四無量，則帶數釋也。二體性者，《雜集論》第十四以定慧為體。又慈能與樂，無瞋為體。悲能拔苦，即不害為性。喜慶他樂，不嫉為性。捨令他捨惑，即善捨為體。三建立者，依《莊嚴論》及《瑜伽》第十二，有四種作意，立四無量，謂緣求樂眾生起與樂作意立慈無量，緣有苦眾生起拔苦作意立悲無量，緣有喜眾生起隨喜作意立喜無量，緣有煩惱眾生起不染污作意立捨無量。此約初教。又依《大集經》第九云「知諸眾生心性本淨是名為慈，觀於一切等如虛空是名為悲，斷一切喜是名為喜，心遠一切行故名為捨。」此約終教，頓圓準之。四種類者，諸經論中多說三種：一緣眾生、二緣法、三無緣。《智論》中二釋：一約能起，初一是凡夫慈等、次是二乘法執、三是菩薩稱真；二約所益，初一令得人天益、二令得二乘益、三令得菩提。《佛地論》中諸佛菩薩緣眾生假者，亦緣彼五蘊假法及緣二空真理而教化故。今《十地論》中眾生念等者，念則緣念也。若依圓教，如下〈離世間品〉，各有十種，具如彼說。餘義如別章。釋文中二：先釋於慈、後三類顯。初中三：初眾生念中四，先與樂。廣者與欲界樂、大者與初二禪樂，以共喜故名同也。無量者與三禪樂，不共喜俱名不同也。以此三樂與眾生時，無簡彼此故，云不二者亦是等也。第二言無瞋恨者，是二障對治。遠云於怨加損名與不愛、於親與樂名為與愛，此二是障，如經無瞋治初、無恨對治後。又釋：於不愛者授與可愛，翻己瞋嫌名為對治。三清淨，謂離五蓋令慈定淨，此經略無。四無惱害者，是攝果，謂慈定起於色界中受正果，慈行餘勢力後於欲界受於習果，故云於欲色界受正果習果，無苦惱事故。二信解力遍者明法，念涅槃中緣利生之法。《瑜伽．菩薩地》緣諸眾生五蘊等法。《地論》具二，先知凡聖眾生法；二「及眾生」下知眾生心所起分別諸法，用以化生也。三滿十方者，明無念。論中亦二，初當體無念、二分齊無盡，如論應知。餘三類慈，故云亦復如是也。 > In the first, the meaning of the four immeasurables is briefly treated in four gates: first, explaining the name; second, essential nature; third, establishment; fourth, varieties. First, explaining the name: taking immeasurable objects as conditions to give rise to immeasurable practices is called the four immeasurables; this is a compound containing a numeral (digu-samāsa). Second, essential nature: the fourteenth fascicle of the \*Abhidharmasamuccaya-bhāṣya\* takes concentration and wisdom as their essence. Furthermore, loving-kindness can bestow happiness, taking non-hatred as its essence. Compassion can eradicate suffering, taking non-harming as its nature. Sympathetic joy rejoices in the happiness of others, taking non-jealousy as its nature. Equanimity causes others to abandon defilements, taking wholesome equanimity as its essence. Third, establishment: according to the \*Mahāyānasūtrālaṃkāra\* and the twelfth fascicle of the \*Yogācārabhūmi\*, the four immeasurables are established based on four kinds of mental application: taking sentient beings seeking happiness as object and giving rise to the mental application of bestowing happiness establishes the immeasurable of loving-kindness; taking suffering sentient beings as object and giving rise to the mental application of eradicating suffering establishes the immeasurable of compassion; taking joyful sentient beings as object and giving rise to the mental application of sympathetic rejoicing establishes the immeasurable of sympathetic joy; taking defiled sentient beings as object and giving rise to the mental application of non-defilement establishes the immeasurable of equanimity. This is according to the initial teaching. Furthermore, according to the ninth fascicle of the \*Mahāsaṃnipāta Sūtra\*: 'Knowing that the mind-nature of sentient beings is fundamentally pure is called loving-kindness; observing all to be equal like space is called compassion; severing all joy is called sympathetic joy; and the mind being far removed from all conditioned formations is called equanimity.' This is according to the final teaching; the sudden and the perfect are to be understood by analogy. Fourth, varieties: in various sūtras and treatises, three kinds are mostly spoken of: first, taking sentient beings as object; second, taking phenomena as object; third, without an object. In the \*Dà zhìdù lùn\* there are two explanations: first, in terms of what can give rise to them—the first is the loving-kindness and so forth of ordinary beings, the next is the dharma-grasping of the two vehicles, and the third is the bodhisattva conforming to reality; second, in terms of what is benefited—the first causes one to attain the benefit of humans and gods, the second causes one to attain the benefit of the two vehicles, and the third causes one to attain bodhi. In the \*Buddhabhūmi-śāstra\*, the Buddhas and bodhisattvas take the conventional designation of sentient beings as object, while also taking those conventional phenomena of the five aggregates and the true reality of the two emptinesses as objects in order to teach and transform. Now, in the \*Daśabhūmika-sūtra-śāstra\*, 'attention to sentient beings' and so forth means that attention is taking them as object. If according to the perfect teaching, as in the 'Detachment from the World Chapter' below, each has ten kinds, fully as spoken there. The remaining meanings are as in the separate chapter. In explaining the text there are two parts: first, explaining loving-kindness; later, clarifying the other three by analogy. In the first there are three parts: first, within attention to sentient beings there are four, first bestowing happiness. 'Vast' means bestowing the happiness of the desire realm; 'great' means bestowing the happiness of the first and second dhyānas, called 'the same' because it is shared with joy. 'Immeasurable' means bestowing the happiness of the third dhyāna, called 'different' because it is not accompanied by joy. When bestowing these three kinds of happiness upon sentient beings, making no distinction between this and that, it says 'non-dual', which also means equal. Second, saying 'without enmity or hatred' is the antidote to the two obstacles. Master Yuan said: inflicting harm upon an enemy is called bestowing the unloved; bestowing happiness upon those close is called bestowing the loved; these two are obstacles; as in the sūtra, non-enmity remedies the first, and non-hatred remedies the latter. Another explanation: bestowing what is lovely upon the unloved, reversing one's own resentment and dislike, is called the antidote. Third, 'purification' means leaving behind the five hindrances to make the concentration of loving-kindness pure, which this sūtra omits. Fourth, 'without affliction' is the subsumed fruit, meaning that from the concentration of loving-kindness, one receives the direct fruit in the form realm, and from the remaining momentum of the practice of loving-kindness, one later receives the habitual fruit in the desire realm; therefore it says that one receives the direct fruit and the habitual fruit in the desire and form realms, because there is no suffering or affliction. Second, 'the power of conviction is pervasive' clarifies phenomena: contemplating the phenomena that benefit sentient beings within nirvāṇa. The 'Bodhisattvabhūmi' of the \*Yogācārabhūmi\* takes phenomena such as the five aggregates of sentient beings as object. The \*Daśabhūmika-sūtra-śāstra\* possesses both: first, knowing the phenomena of ordinary and noble sentient beings; second, from 'and sentient beings' downward, knowing the various discriminated phenomena arising from the minds of sentient beings, using them to transform sentient beings. Third, 'filling the ten directions' clarifies non-attention. In the treatise there are also two: first, non-attention in its own essence; second, inexhaustibility of scope, as should be known from the treatise. The remaining three are analogized to loving-kindness; therefore it says 'and likewise so'. > — English (machine translation) (machine translation) - [Previous: 12.15](https://indike.org/pramana/in.bauddha.taisho.1733.12.15) - [Next: 12.17](https://indike.org/pramana/in.bauddha.taisho.1733.12.17) - [Up: 12](https://indike.org/pramana/in.bauddha.taisho.1733.12) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1733~en-mt.12.16) — English, machine translation ## Linked texts (1) - [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736.61.73) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1733.12.16](https://indike.org/pramana/in.bauddha.taisho.1733.12.16) · Pramāṇa