大方廣佛華嚴經疏 36.7

36.7

第二「菩薩如是見如來智」下，護陜劣心。有二十句，前十悲其淪溺、後十決志慈濟。前中二：先牒前標後，謂見佛智勝利傷物不得，有為過患愍物處之，此是牒前，則起悲心是為生後。二「何等」下正顯悲行。文有十句，初總、餘別。總由孤獨無依，故生哀愍。少而無父曰孤，老而無子曰獨。今眾生上遠慈尊又無方便，下不利物又闕善心，故云孤獨。既孤且獨，何所依救？別有九種孤獨無依。初二依欲求眾生。一已得心無厭足，故貧窮無依。經云「知足之人雖貧而富，不知足者雖富而貧。」未必無財方曰貧也。二未得他財，求無休息故。三毒火然，此即多欲。多欲之人多求利故，煩惱亦多。初求生貪，不遂生瞋，非理為癡。次三依有求眾生，一閉苦果獄；二集因覆障；三無觀察道，由生八難不聞法故。由上三故，安能得滅？後四依梵行求眾生行。前三小乘，一行小因，不求大因勝善之法。二保執小果，不求菩提，為失佛法。當知此輩皆是增上慢人。三不得大般涅槃，長隨變易生死。後一外道，雖求解脫，以行邪故失於方便。又上總別十句，亦可通為五對：一無親無財、二有惑有苦、三有障無治、四闕因失緣、五順流背滅。

Second, from 'When the bodhisattva thus sees the Tathāgata's wisdom' down, guarding against the narrow and inferior mind. There are twenty phrases: the first ten express compassion for their drowning, and the latter ten resolve upon compassionate rescue. In the first [ten], there are two parts: first, restating the preceding to mark the subsequent, meaning that seeing the superior benefits of the Buddha's wisdom, one is grieved that beings do not attain it; seeing the faults of conditioned phenomena, one pities beings who abide in them; this restates the preceding, and giving rise to the mind of compassion generates what follows. Second, from 'what are the' down, properly reveals the compassionate practice. The text has ten phrases, the first general, the remainder specific. Generally, because beings are solitary and without support, compassion arises. One who is young without a father is called 'solitary' (gu), and one who is old without a child is called 'destitute' (du). Now sentient beings, above, are far from the Compassionate Honored One and lack expedient means; below, they do not benefit beings and lack virtuous minds; hence they are called 'solitary and destitute'. Being both solitary and destitute, what can they rely on for salvation? Specifically there are nine kinds of being solitary and destitute without support. The first two are based on sentient beings who seek desires: (1) having already attained, their minds have no contentment, hence they are impoverished and helpless. The sūtra says, 'A content person, though poor, is rich; a discontent person, though rich, is poor.' It is not necessarily lacking wealth that is called poor. (2) Not having attained the wealth of others, they seek without rest. (3) The fire of poisons blazes, which is having abundant desires. Because people of abundant desires seek much profit, their afflictions are also many: first seeking generates greed, failing to obtain generates anger, and acting against reason is delusion. The next three are based on sentient beings who seek existence: (1) imprisoned in the jail of the fruit of suffering; (2) covered and obstructed by the causes of accumulation; (3) lacking the path of contemplation, because being born in the eight difficulties, they do not hear the Dharma. Due to the above three, how could they attain extinction? The last four are based on the practices of sentient beings seeking pure conduct (brahmacarya). The first three are Hinayana: (1) practicing small causes, not seeking the great causes and superior good dharmas; (2) clinging to and preserving small fruits, not seeking bodhi, which is losing the Buddhadharma; one should know that these are all people of excessive pride; (3) not attaining great parinirvāṇa, forever following transformational birth-and-death. The last one is non-Buddhists: although seeking liberation, because their practice is erroneous, they lose expedient means. Furthermore, the above general and specific ten phrases can also generally form five pairs: (1) lacking kin and lacking wealth; (2) having afflictions and having suffering; (3) having obstacles and lacking antidotes; (4) lacking causes and losing conditions; (5) following the flow and turning away from extinction.