大方廣佛華嚴經疏 40.14

40.14

第二「大悲轉增」下修行勝，中二：先總明修心，悲增心中修，故是利他心為未滿。「菩提」下兼於自利，亦修所為。言悲增者，前觀十平等已起三悲，今十門觀緣，彌悲眾生纏於妄法。後「作是念」下別顯。於中二：先明修行、後「而恒」下明修勝。今初，又二：先發勇猛修行，謂勵志始修故；後「佛子」下明丈夫志修，行果決終成故。又初則悲智勇修，後則窮證性相。今初，先智、後悲。智中，先知、後厭。初中，上二句明緣有合離，謂業惑相資有為方生，如無明緣行等。後二句明緣有具闕，集即是具，謂業惑隨闕必不轉生，如雖有行無愛潤等。後「我如是」下厭。既知有為苦過，必斷和合集因。「然為」下修悲益物，不盡有為。二丈夫志修中，初厭相，見彼有為多過，是對礙法，故厭之。後「無有」下證性，由了有為自性同相，本無生滅，便能滅於對礙而與理冥。

Second, from 'Great compassion increasingly grows' below, is the excellence of cultivation, which has two parts: first, it explains the cultivated mind in summary: cultivating within a mind of increasing compassion is the altruistic mind, because it is not yet fulfilled; from 'bodhi' below, it also encompasses self-benefit, which is also the purpose of cultivation. That compassion increases means: previously, upon contemplating the ten equalities, the three compassions had already arisen; now, contemplating conditions through the ten gates, one pities sentient beings even more for being entangled in deluded phenomena. Next, from 'formed this thought' below, it explains it specifically. Within this are two parts: first explaining cultivation, and second, from 'yet constantly' below, explaining the excellence of cultivation. The first again has two parts: first, giving rise to vigorous cultivation, which refers to rousing one's resolve to begin cultivation; next, from 'Sons of the Buddha' below, explaining the cultivation with the resolve of a great person, because the practice is resolute and ultimately accomplished. Furthermore, the first is vigorous cultivation with compassion and wisdom, while the latter thoroughly realizes nature and marks. In the first, wisdom comes first, followed by compassion. Within wisdom, knowing comes first, followed by revulsion. In the first, the first two lines explain that conditions have combination and separation; that is, only when karma and afflictions assist each other do conditioned phenomena arise, as in ignorance conditioning formations, and so forth. The latter two lines explain that conditions have completeness and deficiency: 'accumulation' means completeness; that is, when either karma or affliction is missing, [becoming] will certainly not continue to arise, as when there are formations but no moistening by craving, and so forth. Next, from 'I thus...' below, is revulsion: having known the fault of suffering in conditioned phenomena, one must sever the combined causes of accumulation. From 'yet for the sake of...' below, one cultivates compassion to benefit beings, not extinguishing conditioned phenomena. In the second part, cultivation with the resolve of a great person, first is revulsion toward marks: seeing that those conditioned phenomena have many faults and are obstructive phenomena, one feels revulsion toward them. Next, from 'there is no...' below, is the realization of the nature: by comprehending that conditioned phenomena are identical in their self-nature and originally without arising or cessation, one can eliminate obstruction and merge with noumenon.