大方廣佛華嚴經疏 39.6

39.6

第二不住道行勝中分三：初總顯心境、二「作是念」下別明觀相、三「佛子菩薩至如是十種」下結成觀名。今初有二：先如是觀已結前。所以結者，由前觀察隨順，得至不住道故。後「復以」下正顯，文有四句，前三辨能觀心、後一標所觀境，前三皆悲、後一是智，由此相導故名不住。故論結云「不住生死涅槃故」。今初三中為物觀緣總稱大悲，隨觀不同故分三別：一首者初義，先起大悲而觀緣故，故論云「不捨過去現在未來，大悲攝勝故。」以雖同一切智觀觀三世流轉，厭離有為而以大悲為先，故勝二乘。二增上者，論云「一切法中智清淨故。」謂以道相智觀，不唯但觀三世而遍了諸法，故云「一切法中以此導前，令悲增上故。」下經云「大悲轉增」。三滿足者，論云「一切種微細因緣集觀故。」謂以一切種智委照無遺，故名微細，三悲為次，後後轉深，智轉勝故。據論現文，初則雙明悲智，俱護煩惱、小乘；後但唯語於智，義當但護煩惱。既三俱稱悲，即下三觀則皆雙護凡小、俱通二利，皆雙不住也。後句標所觀者，前滅後生，染生淨滅故。

In the second [major section], explaining the superiority of the practice of the non-abiding path, there are three parts: first, revealing the mind and its object in general; second, from 'he has this thought' onward, clarifying the characteristics of contemplation in detail; third, from 'O sons of the Buddha, the bodhisattva ... such ten kinds' onward, concluding by establishing the designations of the contemplation. Now, regarding the first part, there are two aspects: first, 'having contemplated thus' concludes what came before. The reason for concluding it is that through the preceding contemplation and compliance, one is able to arrive at the non-abiding path. Next, from 'further with' onward, it directly reveals [the path]. The passage has four clauses: the first three determine the contemplating mind, and the latter one marks the contemplated object. The first three are all compassion, and the latter one is wisdom; because these guide each other, it is called 'non-abiding.' Hence the commentary concludes: 'Because one abides neither in saṃsāra nor in nirvāṇa.' Now, within the first three, contemplating conditions on behalf of sentient beings is collectively termed 'great compassion'; because the contemplations differ, three distinctions are made: First, 'foremost' means the beginning: because one first gives rise to great compassion and then contemplates conditions. Hence the commentary states: 'Because one does not abandon the past, present, and future, being gathered and elevated by great compassion.' For although it shares with the contemplation of omniscient wisdom the contemplation of the transmigration through the three time periods and renunciation of the conditioned, yet by taking great compassion as foremost, it surpasses the two vehicles. Second, 'predominant': the commentary states, 'Because wisdom is purified with respect to all phenomena.' This means that through contemplation with the wisdom of the aspects of the path, one does not merely contemplate the three time periods, but completely understands all phenomena; hence it says 'with respect to all phenomena, using this to guide what came before so that compassion becomes predominant.' Later, the sūtra states: 'Great compassion grows ever stronger.' Third, 'fulfillment': the commentary states, 'Because of the contemplation of the gathering of all kinds of subtle causes and conditions.' This means that through all-aspect wisdom, one fully illumines without omission; hence it is called 'subtle.' These three compassions form a progression, each subsequent one becoming deeper as wisdom becomes superior. According to the extant text of the commentary, the first explains both compassion and wisdom together, both guarding against afflictions and the small vehicle; the later ones speak only of wisdom, the sense being that they merely guard against afflictions. Since all three are called compassion, the following three contemplations both guard against ordinary beings and the small [vehicle], both encompass the two benefits, and both abide in neither [saṃsāra nor nirvāṇa]. The final clause marks the contemplated object: the prior ceases and the subsequent arises, defilement arising and purity ceasing.