大方廣佛華嚴經疏 38.13

38.13

第二利益眾生勤方便勝中二：先總起悲觀、二「佛子」下別起悲觀。總中三：初結前、次「如實」下觀過、後「菩薩」下起悲。於觀過中，先明非真、後「誑惑」下對人彰過。今初。虛妄二字，觀內五蘊，謂妄想常等不相似無故虛。此明所取非真理無，不同情有，故云不相似無也。常作我想慢事故妄，此辨能取不實，非有計有，常樂我淨皆名我想，非唯我見。我為本故，獨云我想也。詐偽二字，觀外六塵。世法牽取愚夫故詐，此顯能取迷真，謂由妄取令彼世法隱虛詐實，使其貪取也。世法盡壞故偽，此明所取不實。世法相似相續似有義利，而實速滅，無利故偽。後對人彰過者，上虛偽二境引心，總名為誑。妄詐二心迷境，皆名為惑。論云「常等相無，非有似有故。」虛事中意正取者，此解虛是誑義，謂令意正取，故是誑也。又云「我想慢，事正取故。」妄事是患，此解妄是惑義，世法利盡故。誑事牽心，此解偽是誑義，世法愚癡凡夫牽取故。詐事相現，此解詐是惑義，愚夫即是依彼正取我慢之人。三起慈悲者，憐愍故、悲勝利益故。慈不住道行勝，故云轉增。皆言大者，勝前地故。云光明者，救生方便智成故，轉增光明。俱通慈悲，文有影略。轉前慈愍分同諸佛，故名為生。

Second, within the superiority of diligent skillful means in benefiting sentient beings, there are two parts: first, generally giving rise to the contemplation of compassion; second, from 'Sons of the Buddha' onward, specifically giving rise to the contemplation of compassion. In the general part are three: first, concluding the preceding; next, from 'in accordance with reality' onward, contemplating faults; later, from 'the bodhisattva' onward, giving rise to compassion. In contemplating faults: first, clarifying that they are not real; later, from 'deceptive and delusive' onward, revealing the faults in relation to persons. Now, the first: the two words 'unreal and false' contemplate the internal five aggregates; that is, falsely imagining permanence and so forth do not resemble non-existence, and therefore are unreal. This clarifies that the grasped object is not real noumenon and is non-existent, unlike what exists in sentiment; thus it says 'do not resemble non-existence'. Constantly acting with the concept and arrogance of a self, they are false; this analyzes that the grasping [subject] is not real, reckoning what is non-existent as existent; permanence, bliss, self, and purity are all called the concept of a self, not merely the view of a self. Because the self is fundamental, it uniquely says 'the concept of a self'. The two words 'deceitful and counterfeit' contemplate the external six sense objects. Worldly phenomena entice and seize foolish commoners, and thus are deceitful; this reveals that the grasping [subject] is deluded about reality, meaning that through false grasping one makes those worldly phenomena conceal the unreal and simulate the real, causing them to greedily seize them. Worldly phenomena are completely destroyed, and thus are counterfeit; this clarifies that the grasped object is not real. Worldly phenomena in similar continuity appear to have benefit, yet in reality they quickly perish; lacking benefit, they are counterfeit. Later, revealing faults in relation to persons: the above two objects, the unreal and the counterfeit, attract the mind, and are collectively called deception. The two minds, false and deceitful, are deluded about objects, and both are called delusion. The treatise says: 'Marks of permanence and so forth do not exist; non-existent, they appear to exist.' The mind correctly grasping in unreal matters explains that unreality has the meaning of deception—meaning it causes the mind to grasp it as real, and thus it is deception. It also says: 'Due to the concept and arrogance of self, correctly grasping matters.' False matters are affliction: this explains that falsity has the meaning of delusion, because worldly benefits come to an end. Deceptive matters pull the mind: this explains that counterfeit has the meaning of deception, because worldly phenomena are enticed and seized by foolish commoners. Deceitful matters manifest marks: this explains that deceitfulness has the meaning of delusion; foolish commoners are precisely those who rely on that correct grasping and arrogance of self. Third, giving rise to kindness and compassion: out of pity, and because of compassion's superior benefit. Kindness is the superiority of practice in the non-abiding path, and therefore it says 'increasingly grow'. All are called 'great' because they surpass the previous stage. Speaking of 'radiance': because the wisdom of skillful means for rescuing sentient beings is perfected, radiance increasingly grows. Both apply to kindness and compassion, the text being complementary and elliptic. Transforming the previous kindness and pity so that one's share is equal to the Buddhas is called 'arising'.