大方廣佛華嚴經隨疏演義鈔 21.3

21.3

疏「然則世之憂喜生乎利害」下，上顯釋經文，此下密取經意。舉世憂喜，況出世樂。即《周易．繫辭》之文，而倒用之。先具出《易》文。《易》云「剛柔雜居而吉凶可見矣。變動以利言。」註云「變而通之以盡利也。」《易》云「吉凶以情遷。」註云「吉凶無定，唯人所動。情順乘理以之吉，情逆違道以蹈凶，故曰吉凶以情遷也。」《易》云「是故愛惡相攻而吉凶生焉。」即今疏云「吉凶存乎愛惡」，則愛惡是吉凶之因也。《易》云「遠近相取而悔悋生，情偽相感而利害生。」即今疏云「憂喜存乎利害，利害存乎情偽」，是則情偽為利害因。故註云「情以感物則得利，偽以感物則致害，則有憂喜。」故利害是憂喜之因。故上《易》云「遠近相取而悔悋生。」意云：相取相資也。順之則喜，逆之則憂。順則利也，逆則害也。又次《易》云「凡易之情，近而不相得則凶。或害之，悔且吝。」今為順逆之次第，不順疏次，但曉《易》文疏文自了。「愛惡盡」下，彰滅吉凶憂喜所以。《易》雖無文，乃《易》本意。即知無憂無喜方為大喜，無苦無樂為真樂耳。

Regarding the commentary’s statement, "Thus the world’s sorrow and joy are born of benefit and harm," and so on: the above explicitly explained the sūtra text, while from here down it implicitly captures the sūtra’s intention. It cites worldly sorrow and joy to illustrate supermundane bliss. This is text from the "Xici" [appended commentary] of the *Zhouyi*, but applied in reverse order. First, to cite the *Yijing* text in full: The *Yijing* states: "Firm and yielding intermingle, and good fortune and misfortune can be seen. Changes and movements are spoken of in terms of benefit." The subcommentary states: "By changing and penetrating, benefit is exhausted." The *Yijing* states: "Good fortune and misfortune shift according to feelings." The subcommentary states: "Good fortune and misfortune are not fixed; they are moved only by humans. When feelings accord, one rides on principle and arrives at good fortune; when feelings rebel, one transgresses the Way and treads into misfortune. Hence it is said, 'Good fortune and misfortune shift according to feelings.'" The *Yijing* states: "Therefore, love and hate attack each other, and good fortune and misfortune arise therein." This is what the present commentary refers to as "Good fortune and misfortune lie in love and hate"; thus love and hate are the causes of good fortune and misfortune. The *Yijing* states: "Near and far take hold of each other, and regret and chagrin arise; truth and deceit affect each other, and benefit and harm arise." This is what the present commentary refers to as "Sorrow and joy lie in benefit and harm; benefit and harm lie in truth and deceit"; thus truth and deceit are the causes of benefit and harm. Therefore the subcommentary states: "When one affects things with truth, one gains benefit; when one affects things with deceit, it brings about harm; thus there are sorrow and joy." Hence benefit and harm are the causes of sorrow and joy. Thus the *Yijing* above states: "Near and far take hold of each other, and regret and chagrin arise." The meaning is: taking hold of each other and supporting each other. If there is accordance, there is joy; if there is discord, there is sorrow. Accordance is benefit; discord is harm. Furthermore, the *Yijing* next states: "As for the nature of the *Changes*, when things are close yet not in harmony, there is misfortune; or it harms them, causing regret and chagrin." Here, for the sequence of accordance and discord, it does not follow the commentary’s order, but once the *Yijing* text is understood, the commentary text naturally becomes clear. From "when love and hate are exhausted" down, it clarifies why good fortune, misfortune, sorrow, and joy are eliminated. Although the *Yijing* lacks this explicit text, this is the original intent of the *Yijing*. One thus knows that having neither sorrow nor joy is precisely great joy, and having neither suffering nor pleasure is true pleasure.