大方廣佛華嚴經疏 38.14

38.14

第二別起悲觀中二：先明化生願、二「如實觀」下明化他心。今初，先牒前得是智力，近牒觀有為、遠牒觀諸諦，不捨眾生牒前慈悲；後常求佛智，正明起願，願救眾生義故。二化心中二：先明大悲觀、後「佛子菩薩摩訶薩復作是念此諸眾生」下明大慈觀。前中，悲有二相：一如實觀苦因緣集故，即知苦體性。二「佛子至復作是念此諸凡夫」下觀深重苦。人而多故，即就人彰過。前中四：初總標二際、二「知從」下順觀二際、三「虛妄」下逆觀二際、四「若有」下結如實知。今初，前即過去、後即未來，顯無始終流轉相故。二順觀中二：先明前際、後「如前」下類顯後際。前中復二：先顯緣集苦聚、後「無我」下顯二空無我。今初。無明有愛，顯流轉因能發能潤，此二為本故生，即是果故。《涅槃》云「生死本際凡有二種：一者無明、二者有愛，是二中間有生老死。」今菩薩觀此而起大悲，亦同《淨名》從癡有愛即我病生矣。然生果有三：一欲求眾生故流轉生死，欲貪即是受身本故；二妄梵行求眾生故，於蘊宅不能動出，外道計我常住其中故；三有求眾生故增長苦聚，三有皆苦故。後顯空無我，及類顯後際，並顯可知。三逆觀中，順即苦集；逆即道滅，虛妄斷盡即是滅也，出離是道。四結如實知，即雙結二際逆順有無三義：一約凡夫，但有苦集而無滅道。二約菩薩，順有逆無。三雙約凡聖，真滅本有，道亦符之；妄苦本空，集亦同爾。凡夫迷故不覺不知，菩薩正了名知如實。第二觀深重苦者，無始隨逐故深，種種苦事故重。文中二：初總標可愍。不知本空故名愚癡，不知厭離故云無智，亦可俱通，故為可愍。二「有無數」下釋可愍所由，由迷二苦故。初明深苦不知，故為可愍；後「如是盡」下明重苦不知，故為可愍。於中二：初牒前訶後、二「轉更」下正明重苦。於中三：初觀生苦。機關苦事即是生苦。言機關者，顯無我故，抽之則動、息手便無，若造業因生生不息。「隨生死」下明有集愛。「於諸蘊」下明離滅道。二「不知」下觀老病死四大毒蛇，是不知病苦。「不能拔」下明具彼集，文有四句：一妄梵行求眾生，不能拔出諸慢見箭，外道多起故；二欲求眾生受欲者，不能息三毒火；三欲求眾生行惡行者，不破無明，以見少利行大惡行，後受大苦，故云黑闇；四有求眾生，不竭愛欲大海，三有之愛廣無邊故。觀如實中，說彼三求以為苦果。今為集者，三求皆能為集因而受果故，二文互舉。次不求十力大聖導師，明遠彼滅，不向滅者故。「入魔意」下明遠彼道，順怨道故。三「於生死」下總結過患。舉生死海總顯於苦，覺觀波濤總明有集。此中兼顯死苦之義，略不明老。

Second, under specifically giving rise to the contemplation of compassion, there are two parts: first, explaining the vow to transform sentient beings; second, from 'contemplates in accordance with reality' onward, explaining the mind that transforms others. As for the first: it first repeats that he previously attained this power of wisdom—proximately repeating the contemplation of the conditioned, and distantly repeating the contemplation of the truths; 'not abandoning sentient beings' repeats the previous kindness and compassion. Next, 'constantly seeking the Buddha's wisdom' directly explains the giving rise to the vow, which means wishing to rescue sentient beings. Second, within the mind of transformation, there are two parts: first, explaining the contemplation of great compassion; second, from 'Disciple of the Buddha, the bodhisattva-mahāsattva further considers: these sentient beings...' onward, explaining the contemplation of great kindness. Within the former, compassion has two marks: first, contemplating in accordance with reality the accumulation through causes and conditions of suffering, which is knowing the essential nature of suffering; second, from 'Disciple of the Buddha... further considers: these ordinary people...' onward, contemplating deep and heavy suffering. Because the persons are numerous, the faults are revealed with respect to the persons. Within the former, there are four parts: first, a general indication of the two limits; second, from 'knows that from...' onward, contemplating the two limits in the forward order; third, from 'falsely...' onward, contemplating the two limits in the reverse order; fourth, from 'if there are...' onward, concluding with knowing in accordance with reality. Now, as for the first: the former is the past and the latter is the future, showing the marks of beginningless and endless transmigration. In the second, the forward contemplation, there are two parts: first, explaining the previous limit; second, from 'as before...' onward, analogously showing the subsequent limit. Within the former there are again two parts: first, showing the accumulation of the mass of suffering through conditions; second, from 'selfless...' onward, showing the two emptinesses and selflessness. As for the first: ignorance and existence-craving show the causes of transmigration that are able to instigate and able to moisten; because these two are the root, birth is the fruit. The *Nirvāṇa [Sūtra]* says: 'The fundamental limits of saṃsāra are generally of two kinds: the first is ignorance, and the second is existence-craving; between these two there are birth, old age, and death.' Now the bodhisattva contemplates this and gives rise to great compassion; this is also identical to the *Vimalakīrti*: 'From delusion there is craving, and thus my sickness arose.' However, the fruits of birth are of three kinds: first, sentient beings seeking desires, and therefore transmigrating in saṃsāra, for desire and greed are the root of receiving a body; second, sentient beings seeking false brahma-conduct, and therefore unable to move out of the dwelling of the aggregates, because non-Buddhists impute a self permanently abiding therein; third, sentient beings seeking existence, and therefore increasing the mass of suffering, because the three existences are all suffering. Next, showing emptiness and selflessness, as well as analogously showing the subsequent limit, are both evident and can be understood. In the third, the reverse contemplation: the forward order is suffering and origin; the reverse order is the path and cessation—the complete severance of false delusion is cessation, and departing from it is the path. Fourth, concluding with knowing in accordance with reality: this doubly concludes the three meanings of existence and non-existence in the forward and reverse orders of the two limits: first, in terms of ordinary beings, there are only suffering and origin, without path and cessation. Second, in terms of the bodhisattva, the forward exists and the reverse does not. Third, doubly in terms of ordinary beings and sages, true cessation fundamentally exists, and the path also accords with it; false suffering is fundamentally empty, and origin is also like this. Because ordinary beings are deluded, they do not perceive and do not know; the bodhisattva thoroughly understands, which is called knowing in accordance with reality. As for the second, contemplating deep and heavy suffering: because it has followed them from beginningless time, it is deep; because the matters of suffering are varied, it is heavy. In the text there are two parts: first, a general indication of being pitiable. Not knowing the fundamental emptiness is called foolishness; not knowing revulsion and detachment is said to be without wisdom. It can also apply to both; hence they are pitiable. Second, from 'there are countless...' onward, explaining the reasons for being pitiable, which is due to being deluded about the two kinds of suffering. First, it explains that not knowing deep suffering makes them pitiable; second, from 'in this way exhausted...' onward, it explains that not knowing heavy suffering makes them pitiable. Within that, there are two parts: first, repeating the former and rebuking the latter; second, from 'ever more...' onward, directly explaining heavy suffering. Within that, there are three parts: first, contemplating the suffering of birth. The suffering matter of the mechanism is precisely the suffering of birth. Speaking of 'mechanism' shows selflessness: pull it and it moves; rest the hand and it is gone; yet if karmic causes are created, birth after birth continues unceasingly. From 'following saṃsāra...' onward explains the presence of origin and craving. From 'with respect to the aggregates...' onward explains departing from cessation and path. Second, from 'not knowing...' onward contemplates old age, sickness, and death—the four great poisonous snakes—which is not knowing the suffering of sickness. From 'unable to pull out...' onward explains being fully endowed with that origin; the text has four clauses: first, sentient beings seeking false brahma-conduct cannot pull out the arrows of views and arrogance, because non-Buddhists mostly give rise to them; second, sentient beings seeking desires who experience desires cannot quench the fire of the three poisons; third, sentient beings seeking desires who perform bad deeds do not shatter ignorance, and because they see slight profit they perform great evil deeds, experiencing great suffering later, hence called 'black darkness'; fourth, sentient beings seeking existence do not dry up the great ocean of craving and desire, because the craving of the three existences is vast and boundless. In the contemplation of reality, those three seekings were spoken of as the fruits of suffering. Here, treated as origin, it is because all three seekings can act as origin-causes and receive fruits; the two passages present them reciprocally. Next, not seeking the Great Holy Guide of the ten powers explains being far from that cessation, because they do not tend toward cessation. From 'entering the demon's intention' onward explains being far from that path, because they accord with the enemy's path. Third, from 'in saṃsāra...' onward generally concludes the faults and perils. Adducing the ocean of saṃsāra generally shows suffering; the billows of vitarka and vicāra generally show origin. Herein the meaning of the suffering of death is also shown, while old age is omitted and not explained.