大方廣佛華嚴經疏 36.15

36.15

大文第四「佛子此菩薩心隨」下明其厭果。即前八定之所等引，故名為果。文分為三：初四無量，即行方便果；次五神通，即行功用果；三「此菩薩於諸禪」下總結自在。今初。所以先明者，凡夫味定三界輪迴，二乘上升多皆趣滅，菩薩因定發生慈悲，廣利有情成菩薩性。然入之所以，前論已辨。為對生死涅槃，分四為二。準《瑜伽》等，四種無量為四有情，謂緣求樂眾生興慈、有苦興悲、有喜隨喜、有惑不染。復應此四通緣一切，以智導之則無所著。此四皆緣無量境故，名四無量。若總相說，皆以定慧而為其體。若別明之，慈即與樂，無瞋為體。拔苦不害，慶他不嫉。自他捨惑，即是善捨。文中二：初別顯慈行、後「住悲」下類顯餘三。初中，有十二句。心隨於慈，此句為總。隨有二義：一心不趣寂，動皆合慈；二以此慈心隨逐於物，如犢逐母。次十句別。慈之種類，總有其三：初有七句八義，眾生緣慈、次一法緣、後二無緣。緣謂緣念。初緣假者，欲與其樂。次緣人空，但有蘊等，善惡行法以用教化。後緣眾生體空，欲令悟入。初一通凡，次一通小，後一唯大。今初八義，曲復有四：初四與樂，正顯行相。廣者與欲界樂，欲境廣多故。大者與同喜樂，謂初二禪喜受俱故，高出名大。無量者與不同喜樂，三禪已上離苦離喜故。深故名無量。不二者，三樂平等與故。上皆論意。更有一理：廣則無樂不與，大謂菩提涅槃，無量謂窮來際，不二者無一不與故。次二治障。不愛之冤亦與其樂，故無怨障；是愛之親亦與其樂，非是偏情，故無對礙；中人無愛不愛，故非障也。次一清淨，謂無身心不調五蓋等障，是行清淨慈。後一攝果，慈定起於色界正果，慈之餘勢起欲界習果，皆無苦惱之事，故《修慈經》說修慈有十五利，謂臥安覺安、天護人護、眠無惡夢、寤常歡喜、水不能漂、火不能燒、刀不能傷、毒不能害、常生善處、鎮受快樂、正報梵世、殘報人王、遠果作佛，皆慈之果。然此中有多種果：初現報果；「常生」下後報果。正報梵世，望上生報、望下正報，殘報人王即是習果。又初七用果，水不漂等是增上果，常生下異熟果，殘報等流果，作佛是離繫果。修一慈心，三報不斷、五果俱圓，無費一毫而功報無極，幸諸後學思而修之。次遍至一切處，即法緣慈。橫遍十方、豎通三界，彼中所有一切諸法皆能緣念。然法有二種：一緣聖凡五蘊之法、二者眾生所有分別作業之法。此即所化差別，故《涅槃》云「緣利眾生法，名為法緣。」後二句無緣者，無緣有二：一自體無緣。豎窮法空，云盡法界。二遍至無緣，顯空無分齊，橫盡虛空。末句云遍一切世間者，總結上慈成無量義也。類三可知。

Part four of the major division, from "Sons of the Buddha, this bodhisattva, with a mind according to [benevolence]..." onward, explains the fruit of the aversion. That is, it is that which is equipoisely induced by the preceding eight concentrations; hence it is called "fruit." The text is divided into three parts: first, the four immeasurables, which are the fruits of the practice of expedients; next, the five superknowledges, which are the fruits of the practice of functional efficacy; third, from "this bodhisattva, regarding the dhyānas..." onward, which concludes in general with mastery. Now, the first. As for why this is explained first: ordinary beings savor concentration and cycle through the three realms, while the two vehicles ascend and mostly proceed toward cessation; the bodhisattva, depending on concentration, gives rise to benevolence and compassion, broadly benefiting sentient beings and perfecting the bodhisattva nature. However, the reason for entering them has already been analyzed in the previous treatise. To correspond to saṃsāra and nirvāṇa, the four are divided into two. Following the Yogācārabhūmi and other treatises, the four immeasurables are directed toward four kinds of sentient beings: benevolence is aroused toward sentient beings who seek happiness, compassion is aroused toward those who have suffering, sympathetic joy is aroused toward those who have joy, and non-defilement is maintained toward those who have confusion. Furthermore, these four should generally take all as object, guided by wisdom so that there is no attachment. Because these four take immeasurable objects as their domain, they are called the four immeasurables. If spoken of in terms of general characteristics, they all take concentration and wisdom as their essence. If explained individually: benevolence is bestowing happiness, having non-hatred as its essence; compassion is pulling out suffering, being non-harm; sympathetic joy is rejoicing in others, being non-jealousy; letting go of confusion for oneself and others is wholesome equanimity. In the text there are two parts: first, individually revealing the practice of benevolence; later, from "abiding in compassion" onward, revealing the other three by analogy. In the first part, there are twelve clauses. "The mind accords with benevolence" is the general clause. "Accords with" has two meanings: first, the mind does not incline toward quietude, and all movement accords with benevolence; second, with this benevolent mind one follows beings, like a calf following its mother. The next ten clauses are specific. The kinds of benevolence are three in all: first, there are seven clauses with eight meanings of benevolence taking sentient beings as object; next, one clause of benevolence taking dharmas as object; later, two clauses of benevolence without object. "Object" means to cognize and keep in mind. The first takes nominal persons as object, wishing to bestow happiness on them. The next takes the emptiness of persons as object, there being only the aggregates and so forth, using wholesome and unwholesome active dharmas to instruct and transform them. The last takes the intrinsic emptiness of sentient beings as object, wishing to cause them to awaken and enter. The first extends to ordinary beings, the second extends to the Hinayana, and the last pertains exclusively to the Mahāyāna. Now, in the first eight meanings, there are again four subdivisions: The first four bestow happiness, directly revealing the modes of practice. "Extensive" means bestowing the happiness of the desire realm, because desire objects are extensive and manifold. "Great" means bestowing the happiness shared with joy, referring to the first and second dhyānas where feeling of joy is concomitant; because it surpasses, it is called great. "Immeasurable" means bestowing the happiness not shared with joy, because from the third dhyāna upward one is free from suffering and free from joy; because it is profound, it is called immeasurable. "Non-dual" means bestowing the three kinds of happiness impartially. The above are all the intent of the treatise. There is another principle: "extensive" means there is no happiness that is not bestowed; "great" refers to bodhi and nirvāṇa; "immeasurable" refers to exhausting the future limits; "non-dual" means there is not a single being upon whom it is not bestowed. The next two cure obstacles: even toward an unloved enemy one bestows happiness, hence there is no obstacle of enmity; even toward loved kin one bestows happiness, not acting with biased affection, hence there is no counter-obstruction; neutral persons are neither loved nor unloved, so they do not pose an obstacle. The next one is purification, meaning freedom from obstacles such as disharmony of body and mind and the five hindrances; this is practicing purified benevolence. The last one subsumes the fruit: the concentration of benevolence gives rise to the primary fruit in the form realm, and the residual momentum of benevolence gives rise to the habit fruit in the desire realm, both being free from suffering and affliction. Hence the Sūtra on Cultivating Benevolence states that cultivating benevolence has fifteen benefits: sleeping in comfort, waking in comfort, being protected by devas, being protected by humans, having no nightmares while asleep, always being joyful when awake, water being unable to drown one, fire being unable to burn one, blades being unable to wound one, poisons being unable to harm one, always being born in wholesome realms, constantly enjoying happiness, the primary retribution being in the Brahma world, the residual retribution being a human king, and the distant fruit being becoming a Buddha. These are all fruits of benevolence. However, herein are multiple kinds of fruit: the first are fruits of visible retribution; from "always being born..." downward are fruits of later retribution. The primary retribution of the Brahma world is a birth retribution relative to the higher, and a primary retribution relative to the lower; the residual retribution of being a human king is precisely the habit fruit. Furthermore, the first seven are functional fruits; water not drowning and so forth are dominant fruits; from "always being born..." downward are vipāka fruits; residual retribution is a fruit of conformity; becoming a Buddha is the fruit of disjunction. Cultivating a single mind of benevolence, the three retributions do not cease and the five fruits are all perfected; without expending the slightest effort, the meritorious retribution is boundless. May all later students reflect upon and cultivate this! Next, "pervading all places" is benevolence taking dharmas as object. Horizontally it pervades the ten directions, vertically it penetrates the three realms, and all dharmas existing therein can be cognized and kept in mind. However, dharmas are of two kinds: first, dharmas that are the five aggregates of nobles and ordinary beings; second, dharmas of all the differentiated actions performed by sentient beings. These are precisely the distinctions among those to be transformed. Hence the Nirvāṇa [Sūtra] states: "Taking dharmas that benefit sentient beings as object is called taking dharmas as object." The last two clauses on objectlessness: objectlessness has two aspects: first, intrinsic objectlessness, which vertically exhausts the emptiness of dharmas, expressed as "exhausting the dharmadhātu"; second, all-pervading objectlessness, revealing that emptiness has no boundary, horizontally exhausting empty space. The final clause, "pervading all worlds," sums up the preceding benevolence to establish the meaning of "immeasurable." By analogy, the other three may be known.