大方廣佛華嚴經隨疏演義鈔 20.40

20.40

第四二禪中，疏「經論共說樂有五種」等者，論即《瑜伽》等，經即《善戒經》第二〈自利利他品〉釋真實義中快樂義。經云「云何名快樂？快樂義者有五種。何等為五？一者因樂、二者受樂、三者斷受樂、四者遠離樂、五者菩提樂。云何因樂？因內外觸，因觸因緣，故有受樂，是名因樂。因行善法，得他世樂，是名因樂。云何受樂？從因因緣，身得增長、心得安隱，是名受樂。受樂者，有二種。何等為二？一者有漏、二者無漏。無漏有二：一者學地、二者無學。有漏有三：欲界、色界、無色界。三有有內外入，故有六觸。六觸有二：一者身樂、二者心樂。五識共行名為身樂，意識共行名為心樂。修習聖道斷諸受故，道得增長，無有諸受，名斷受樂。永斷煩惱，身心無患，名遠離樂。受常樂故，名菩提樂。或有說言：無想定者名為斷樂。是義不然。何以故？不斷受樂故。遠離樂者，有四種：一者出家樂、二者寂靜樂、三者斷樂、四者菩提樂。世間之人多有憂苦，永斷是苦，名出家樂。斷欲界貪，名寂靜樂。永斷煩惱，名為斷樂。受常樂故，名菩提樂。菩薩常能施眾生樂，名菩提樂。菩薩摩訶薩自受常樂，轉施眾生，名菩提樂。何故名為因樂？是樂因故，名為因樂，不名受樂。受樂者，不名因樂，名為性樂。斷樂者，不名因樂、不名受樂，以斷多樂故，名為斷樂。遠離樂者，不名因樂、不名受樂、不名斷樂，以觀生死眾過患故，名智慧樂。菩提樂者，不名因樂、不名受樂、不名斷樂、不名遠離樂，無邊常故，名菩提樂、名無勝樂、名無邊樂、名無上樂，亦名常樂、名寂靜樂。菩薩摩訶薩能以如是五種之樂施於眾生，是名因樂義。」今疏望彼經，數名不同。若欲會者，果及苦對除，即是受樂。開出無惱害者，即遠離樂及菩提樂。經中遠離有四，今云出家遠離樂，含其二種出家，即第一遠離，兼得第三斷樂。復開菩提為菩提、涅槃二樂。若《瑜伽》九十六，說樂有二種：一者欲樂、二者遠離。遠離復有三種：一劣，謂無所有已下；二中，謂第一有；三勝，謂滅受定。然世尊依第一義，說有三種最寂靜樂，謂等解脫，故總攝為三：一應遠離；二應修習，即前三上中下遠離，名有上遠離；三最極究竟解脫無上住樂，即前貪等解。

Within the Fourth, the Second Dhyāna: regarding the Commentary's statement, "Sūtras and treatises jointly speak of five kinds of bliss," etc.: the treatises refer to the Yogācārabhūmi and others, and the sūtra refers to the explanation of the meaning of happiness within the explanation of ultimate truth in Chapter 2, "Self-Benefit and Benefiting Others Chapter," of the Bodhisattva-bhūmi (Shan jie jing). The sūtra says: "What is called happiness? The meaning of happiness has five kinds. What are the five? 1. Causal bliss, 2. Experiential bliss, 3. The bliss of severing sensation, 4. The bliss of detachment, 5. The bliss of bodhi. What is causal bliss? Due to internal and external contact, and with contact as condition, experiential bliss arises; this is called causal bliss. Due to practicing wholesome dharmas, one attains the bliss of other lives; this is called causal bliss. What is experiential bliss? From causes and conditions, the body increases and the mind finds peace and security; this is called experiential bliss. Experiential bliss has two kinds. What are the two? 1. Tainted, 2. Untainted. Untainted has two kinds: 1. The stage of training, 2. Beyond training. Tainted has three: the desire realm, form realm, and formless realm. The three existences have internal and external āyatanas, hence there are six contacts. The six contacts have two kinds: 1. Bodily bliss, 2. Mental bliss. Operating together with the five consciousnesses is called bodily bliss; operating together with the mental consciousness is called mental bliss. Cultivating the noble path severs sensations, so the path increases and there are no sensations; this is called the bliss of severing sensation. Permanently severing defilements, so that body and mind have no affliction, is called the bliss of detachment. Because of experiencing permanent bliss, it is called the bliss of bodhi. Some may say: the samādhi of non-conception is called the bliss of severance. This meaning is incorrect. Why? Because it does not sever the bliss of sensation. The bliss of detachment has four kinds: 1. The bliss of renunciation, 2. The bliss of quiescence, 3. The bliss of severance, 4. The bliss of bodhi. Worldly people have much sorrow and suffering; permanently severing this suffering is called the bliss of renunciation. Severing the greed of the desire realm is called the bliss of quiescence. Permanently severing defilements is called the bliss of severance. Experiencing permanent bliss is called the bliss of bodhi. A bodhisattva is always able to bestow bliss upon sentient beings; this is called the bliss of bodhi. A bodhisattva mahāsattva personally experiences permanent bliss and transmits it to sentient beings; this is called the bliss of bodhi. Why is it called causal bliss? Because it is the cause of bliss, it is called causal bliss, not experiential bliss. Experiential bliss is not called causal bliss; it is called natural bliss. The bliss of severance is not called causal bliss, nor experiential bliss; because it severs many blisses, it is called the bliss of severance. The bliss of detachment is not called causal bliss, nor experiential bliss, nor the bliss of severance; because it contemplates the manifold faults of saṃsāra, it is called the bliss of wisdom. The bliss of bodhi is not called causal bliss, nor experiential bliss, nor the bliss of severance, nor the bliss of detachment; because it is boundless and permanent, it is called the bliss of bodhi, the invincible bliss, the boundless bliss, the supreme bliss, also called permanent bliss, and quiescent bliss. A bodhisattva mahāsattva who can bestow such five kinds of bliss upon sentient beings—this is the meaning of causal bliss." Now, when comparing the Commentary to that sūtra, the numbers and names differ. If one wishes to harmonize them, the fruit and the counter-elimination of suffering correspond to experiential bliss. Unfolding the absence of affliction corresponds to the bliss of detachment and the bliss of bodhi. In the sūtra, detachment has four kinds; here, saying "the bliss of detachment through renunciation" encompasses its two kinds of renunciation, which corresponds to the first detachment and also captures the third, the bliss of severance. It further unfolds bodhi into the two blisses of bodhi and nirvāṇa. As for fascicle 96 of the Yogācārabhūmi, it states that bliss has two kinds: 1. The bliss of desire, 2. Detachment. Detachment again has three kinds: 1. Inferior, referring to from [the sphere of] nothingness on down; 2. Middling, referring to the peak of existence; 3. Superior, referring to the samādhi of cessation of sensation. However, relying on the ultimate truth, the World-Honoured One spoke of three kinds of most quiescent bliss, referring to equal liberation, so they are subsumed into three: 1. That which should be detached from; 2. That which should be cultivated, which refers to the previous three superior, middling, and inferior detachments, called detachment with a superior; 3. The supreme, ultimate, unsurpassable abiding bliss of liberation, which is the liberation from greed and the like mentioned earlier.