華嚴經探玄記 5.78

5.78

第四知眾生欲樂校量中亦二：初明喻所不能及，十方各有十重，倍倍可知；後「何以故」下釋超過。於中初責勝所由、後釋勝所以。此中，先不為齊限等，明前不及此；後「欲悉知」下明過前之相。此中，初一句是總，謂以如來一切眾生欲樂智力，知於眾生欲樂之海，故云種種欲樂也。下別顯中有二：初約法別知、後「一一眾生」下約人通知。論名前為遍知、後名微細知，亦得前是異相、後是同相。前中有二十三句：一約眾生求心別名無量欲，同期一果名即一欲。雖同期一果，然求行恒別，故云不壞一切欲性。又以悕望之念無二，同是別境中欲數所攝，心法不殊，故云即一，而所樂差別，故云不壞等也。此約一眾生心前後欲樂多端而相即無礙耳。二樂欲繁多深廣如海。三異類眾生欲樂心海緣起無礙，故相即也。又知一眾生善惡無記，一切眾生亦爾故云也。四於一眾生隨三際中前後欲樂種種而知，一一眾生悲皆如是，故云一切等也。五於中流類同者名相似、所樂異者名不相似。六約三乘欲別名一切、同歸一乘名即一欲，實即一乘名為一欲、權開三乘名一切欲，又約緣起無礙通自他等位可知。七同佛果智，是十力中欲樂智力故也。八求三乘等名有上欲、求一乘名無上欲。九於所求處若是究竟名無餘欲、反上名有餘。十求理名等、求事名不等。十一託餘心所是有所依、獨起欲數名無所依，又依境起欲名有依、知境唯心心智無寄名無依。十二同求名共、異求名不共。十三欲在因位名有邊，至佛果位名無邊，以惑障盡故。十四順理名善欲、違理名不善。十五隨流名世、返流名出。十六求佛智德名大智欲。十七求佛斷德名淨欲。十八過凡小位名勝欲。十九求成菩薩諸地證智波若之欲。又論中釋，大智欲在種性位，淨欲是見位，勝是修位，無礙智是八地已上無功用位。二十在佛果位，大智無礙圓明解脫。二十一染而不染名清淨欲、不染而染名不清淨，又若離世名利名淨、求世名利名不淨。二十二多求名廣、少求名狹，又大悲救生名廣、專求自脫名狹。二十三求深名細、求淺為麁。下約人辨欲同相中，初舉十數，列名有八，此是減數十也。一因生死苦逼遂樂涅槃，謂因苦念樂，如囚求脫。二於善惡事中，因聞思惟而生欲樂，故名方便欲。三於可意事求，名悕望欲。四得已不捨，名味著欲。五由宿因種子生，名隨因生。又從思想生，經云「欲欲知汝本，但從思想生。我今不思汝，汝還不得生。」六外託境生名隨緣生。又為善惡發化引生，亦名隨緣生。七無法不求名盡欲，又求涅槃盡滅亦名盡欲。八廣求諸法名一切欲，又求無邊菩提亦名一切欲。下總結中，欲網者有三義：一難脫義，如世羅網魚鳥難脫，由種種欲網生死難出，此約染欲。二澇漉義，如世網澇漉，謂起淨欲漉諸有情，令出生死苦海。下文云「智慧王所說，欲為諸法本。應起清淨欲，志求無上道。」此約淨欲。三隱映義，如帝網差別，染淨等欲交涉無礙重重相入，故云網也，此約欲體。

Fourth, in the comparative measurement of knowing the desires and inclinations of sentient beings, there are also two [parts]: first, explaining that which the simile cannot reach, where each of the ten directions has ten layers, which may be understood as doubling progressively; second, below 'Why is this so?', explaining the superiority. Within this [second part], first the reason for the superiority is questioned, and then the cause of the superiority is explained. Herein, first [stating that it is] not done for a finite or limited purpose, etc., clarifies that the former does not equal this; later, below 'desiring to know completely', clarifies the aspect of surpassing the former. Herein, the first sentence is general, meaning that through the Tathāgata's power of knowledge of all sentient beings' desires and inclinations, one knows the ocean of sentient beings' desires and inclinations; thus it says 'various desires and inclinations'. Below, in the specific demonstration, there are two: first, knowing specifically in terms of phenomena; second, below 'each sentient being', knowing generally in terms of persons. The treatise names the former 'pervasive knowledge' and the latter 'subtle knowledge'; it can also be that the former is the aspect of difference and the latter is the aspect of sameness. In the former there are twenty-three clauses: 1. In terms of the differences in sentient beings' seeking minds, they are called 'immeasurable desires'; because they equally anticipate a single result, it is said that they 'are immediately one desire'. Although they equally anticipate a single result, their seeking practices are ever distinct; hence it says 'without destroying the nature of all desires'. Furthermore, because the thought of wishing is not two, and they are equally subsumed under the mental factor of desire among the particular mental states, with the mental dharma not being different, it is therefore said 'they are immediately one'; yet as what they delight in is differentiated, it says 'without destroying', etc. This is framed in terms of the mind of a single sentient being, where the many kinds of desires and inclinations earlier and later are identical without obstruction. 2. Desires and inclinations are multitudinous, deep and vast like an ocean. 3. The causal arising of the oceans of minds of desires and inclinations among distinct types of sentient beings is unobstructed, hence they are mutually identical. It also means that knowing the wholesome, unwholesome, and indeterminate in one sentient being, all sentient beings are likewise; hence it says this. 4. Regarding a single sentient being, knowing according to the various desires and inclinations earlier and later in the three periods of time; and as the compassion toward each and every sentient being is likewise, it therefore says 'all', etc. 5. Among them, those of the same category are called 'similar', and those with different objects of delight are called 'dissimilar'. 6. In terms of the desires of the three vehicles being differentiated, they are called 'all'; as they equally return to the one vehicle, they are said to 'be immediately one desire'—in reality, being the one vehicle, it is called 'one desire'; provisionally opening the three vehicles, it is called 'all desires'; and framed in terms of unobstructed causal arising, this applies across self and others and the stages, as should be understood. 7. Identical to the Buddha's fruit-cognition, this is because it is the power of knowledge of desires and inclinations among the ten powers. 8. Seeking the three vehicles, etc., is called 'surpassable desire'; seeking the one vehicle is called 'unsurpassable desire'. 9. If what is sought is ultimate, it is called 'desire without remainder'; the reverse of above is called 'with remainder'. 10. Seeking principle is called 'equal'; seeking phenomena is called 'unequal'. 11. Relying on other mental factors is 'having a support'; the desire mental factor arising alone is 'having no support'. Furthermore, arising desire by relying on objects is 'having a support'; knowing that objects are mind-only and mental cognition has nothing to cling to is 'having no support'. 12. Seeking in common is called 'shared'; seeking differently is called 'unshared'. 13. Desire in the causal stage is called 'finite'; reaching the stage of the Buddha-fruit, it is called 'infinite', because the afflictive hindrances are exhausted. 14. In accord with principle, it is called 'wholesome desire'; contrary to principle, it is called 'unwholesome'. 15. Flowing along with the current is called 'worldly'; going against the current is called 'transmundane'. 16. Seeking the Buddha's virtue of wisdom is called 'desire for great wisdom'. 17. Seeking the Buddha's virtue of severance is called 'pure desire'. 18. Surpassing the stages of ordinary beings and Hinayāna is called 'superior desire'. 19. The desire to achieve the realized wisdom of prajñā of the various bodhisattva bhūmis. Also, the treatise explains that the desire for great wisdom is at the lineage stage; pure desire is the stage of seeing; superior [desire] is the stage of cultivation; and unobstructed wisdom is the stage of effortless activity at the eighth bhūmi and above. 20. At the stage of the Buddha-fruit, great wisdom is unobstructed, completely luminous, and liberated. 21. Defiled yet undefiled is called 'pure desire'; undefiled yet defiled is called 'impure'—moreover, if it departs from worldly fame and profit, it is called 'pure'; if it seeks worldly fame and profit, it is called 'impure'. 22. Seeking much is called 'broad'; seeking little is called 'narrow'—moreover, great compassion saving sentient beings is called 'broad'; exclusively seeking one's own deliverance is called 'narrow'. 23. Seeking the profound is called 'subtle'; seeking the shallow is 'coarse'. Below, in distinguishing the common aspect of desires in terms of persons, first the number ten is raised, but only eight names are listed; this is a reduced number ten. 1. Oppressed by the suffering of saṃsāra, one consequently delights in nirvāṇa; that is, mindfulness of pleasure due to suffering, like a prisoner seeking release. 2. In matters wholesome and unwholesome, desire and inclination arise due to hearing and contemplating; hence it is called 'expedient desire'. 3. Seeking agreeable matters is called 'wishing desire'. 4. Once obtained, not letting go is called 'tasting and attaching desire'. 5. Arising due to past causal seeds, it is called 'arising in accord with causes'. Furthermore, it arises from thoughts: the sūtra says, 'Desire, I know your root; you only arise from thought. If I do not think of you now, you cannot arise again.' 6. Arising by externally relying on objects is called 'arising in accord with conditions'. Also, being initiated, transformed, and guided by good and bad is also called 'arising in accord with conditions'. 7. Leaving no dharma unsought is called 'exhaustive desire'; also, seeking the exhaustive cessation of nirvāṇa is also called 'exhaustive desire'. 8. Broadly seeking all dharmas is called 'all desires'; also, seeking boundless bodhi is also called 'all desires'. Below, in the general conclusion, 'net of desires' has three meanings: 1. The meaning of difficult release: just as fish and birds find it difficult to escape worldly nets, due to the various nets of desires, saṃsāra is difficult to escape; this is framed in terms of defiled desires. 2. The meaning of dredging and filtering: like fishing nets dredging, this means giving rise to pure desires to dredge sentient beings and cause them to emerge from the suffering sea of saṃsāra. A lower passage says: 'Spoken by the King of Wisdom, desire is the root of all dharmas. One should give rise to pure desire, with an intent to seek the unsurpassed path.' This is framed in terms of pure desires. 3. The meaning of mutual reflection: like the distinctions in Indra's net, defiled, pure, and other desires intersect without obstruction, layer upon layer entering one another; hence it is called a 'net'; this is framed in terms of the essence of desire.