大方廣佛華嚴經疏 26.23

26.23

第三決志保護中二：先正明、後徵釋。徵意云：云何不捨？何名不虛？釋有二意：一異小乘，不自為故。二「亦不為」下明異凡夫著欲過故。文中三：初正明不求。二徵釋所以。所以不求者，見多過故。文中體即是苦，復能生苦，近障天樂，況大菩提惑習雙亡。今言婬欲即是道者，善須得意。三「菩薩如是」下結成前義。第二有二復念，明迴向之心。即分為二：初念令彼得樂、後念身為保護。今初。乘前欲苦，故令得樂。文有十句，初總、餘別。別中，前八涅槃、後一菩提。於涅槃中，一住涅槃能建大事，名為利益；二滅心數；三證無為；四無能所；五相不能遷；六廣無分量；七生死真性即是涅槃故無所捨，智冥真理是以不退；八一得永常湛然不滅。依《解節經》說有五樂：一出家樂，脫家難故；二遠離樂，以斷欲得初禪故；三寂靜樂，二禪為首，覺觀息故；四菩提樂，於法如實覺故；五涅槃樂，息化入無餘故。彼通人天，今唯究竟，會釋可知。二保護中，初示安隱道令得菩提，名知實義；後「又於」下令度生死海得大涅槃，名到彼岸。第三總結成益中，初總標、「所謂」下別顯。別中，初句救護，餘皆成益。

In the third part, resolutely protecting, there are two points: first, the direct explanation, and second, the inquiry and explanation. The meaning of the inquiry says: How is it that he does not abandon them? What is meant by "not false"? The explanation has two meanings: first, differing from the small vehicle, because it is not for oneself. Second, from "nor for the sake of" onward, explaining that it differs from ordinary people because of the fault of attachment to desires. In the text there are three points: first, directly explaining that he does not seek [sensual pleasures]. Second, an inquiry explaining the reason. The reason he does not seek them is that he sees manifold faults. In the text, their essence is suffering, they can further generate suffering, and nearby they obstruct heavenly pleasures, not to mention great bodhi where defilements and habitual tendencies are both eradicated. As for the present statement that "sexual desire is identical to the path," one must properly grasp its meaning. Third, from "the bodhisattva thus" onward, concludes and establishes the preceding meaning. In the second part, there are two "further thoughts" explaining the mind of dedication. This is divided into two: first, the thought to cause them to attain bliss; second, the thought to personally serve as protection. First, the initial point. Continuing from the previous suffering of desire, he therefore causes them to attain bliss. The text has ten phrases: the first is general, the rest are specific. Among the specific, the first eight concern nirvāṇa, and the last one concerns bodhi. Within nirvāṇa: first, abiding in nirvāṇa one can establish great tasks, which is called benefit; second, extinguishing mental factors; third, realizing the unconditioned; fourth, lacking subject and object; fifth, marks cannot alter it; sixth, vast without measure; seventh, the true nature of birth and death is itself nirvāṇa, so there is nothing to abandon, and wisdom merges with true noumenon, so there is no retreat; eighth, once attained it is eternally permanent, limpid and unextinguished. According to the *Sandhinirmocana-sūtra*, there are five kinds of bliss: first, the bliss of renunciation, because of escaping the difficulties of household life; second, the bliss of seclusion, because of severing desire and attaining the first dhyāna; third, the bliss of tranquility, with the second dhyāna foremost, because reflection and investigation cease; fourth, the bliss of bodhi, because of awakening to phenomena as they truly are; fifth, the bliss of nirvāṇa, because teaching ceases and one enters the remainderless. Those encompass humans and devas, while here it is solely ultimate; understanding them by reconciliation will make it clear. In the second part, protection, first pointing out the path of peace and security causes them to attain bodhi, which is called knowing the real meaning; second, from "moreover, in" onward, causing them to cross over the ocean of birth and death to attain great nirvāṇa, which is called reaching the other shore. In the third part, the general conclusion establishing the benefits: first, the general indication; from "namely" onward, the specific presentation. Within the specific, the first phrase is saving and protecting, and the rest all establish benefits.