大方廣佛華嚴經疏 36.7

36.7

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.