大方廣佛華嚴經隨疏演義鈔 35.43

35.43

疏「有悲故不為無邊所寂」下，正結歸。謂上雖多義，不出悲智，故今結之，即結上疏文及經耳。故《止觀》第五明十法成乘中第二真正發菩提心云「既深識不思議境一苦一切苦，自悲昔苦起惑耽湎，乃至云思惟彼我鯁痛自他，即起大悲興兩誓願：眾生無邊誓願度，煩惱無邊誓願斷。眾生雖如虛空，誓度如空之眾生；雖知煩惱無所有，誓斷無所由之煩惱（上二即空觀）。雖知眾生甚多，而度多多之眾生；雖知煩惱無邊底，而斷無邊底之煩惱（假觀）。雖知眾生如佛，而度如佛之眾生；雖知煩惱如實相，而斷如實相之煩惱（中觀）。何者？若但拔苦因拔苦果，此誓雜毒，故須觀空。若偏觀空，則不見眾生可度，是名著空者，諸佛所不化。若偏見眾生可度，則墮愛見大悲，非解脫道。今則非毒非偽，故名為真；非空邊非有邊，故名為正。如鳥飛空終不住空，雖不住空跡不可尋，雖空而度、雖度而空，是故誓與虛空共鬪，故名真正發菩提心。」釋曰：此上釋須三觀所以。又云「又識不思議心、一樂心、一切樂心，我及眾生昔雖求樂因，不知樂因，如執瓦礫謂如意珠、妄指螢光呼為日月，今方始解，故起大悲興兩誓願，謂法門無盡誓願知、無上佛道誓願成。雖知法門永寂如空，誓願修行永寂；雖知菩提無所有，無所有中吾故求之（上即空觀也）。雖知法門如空無所有，而有誓願畫繪莊嚴虛空；雖知佛道非成所成，如空中種樹使得華果（名假觀也）。雖知法門及佛果非修非不修、非證得非不證得，以無所證而證而得（中觀也）。是名非偽非毒，名之為真；非空非愛見，名之為正。如是慈悲誓願，與不思議境智，非前非後同時俱起。慈悲即智慧、智慧即慈悲，無緣無念普覆一切，任運拔苦自然與樂，不同毒害、不同但空、不同愛見，是名真正發菩提心。」釋曰：但觀上所引之文，疏文居然易了，即撮其大意而為此疏顯經深玄。然此經上下菩提心義，文理淵博，見其撮略故取而用之、引而證之。

Regarding the commentary's: "Because of having compassion, one is not silenced by the limitless," this properly concludes and reverts [to the authentic bodhicitta]. It means that although there are many meanings above, they do not go beyond compassion and wisdom; hence it now concludes them, which concludes both the commentary above and the sūtra. Thus the fifth [fascicle] of the Zhiguan, in explaining the second of the ten dharmas constituting the vehicle, "authentically giving rise to bodhicitta," states: "Having deeply recognized the inconceivable object, where one suffering is all suffering, one feels pity for one's own past suffering in generating delusions and indulging [in them], and so on, down to: reflecting that the piercing anguish of oneself and others affects both self and others, one immediately arouses great compassion and raises two vows: 'Sentient beings are limitless, I vow to deliver them; afflictions are limitless, I vow to sever them.' Although sentient beings are like space, one vows to deliver sentient beings who are like space; although knowing that afflictions are non-existent, one vows to sever afflictions that have no provenance (the above two are the contemplation of emptiness). Although knowing sentient beings are extremely numerous, one delivers the exceedingly numerous sentient beings; although knowing afflictions are bottomless and boundless, one severs bottomless and boundless afflictions (the contemplation of provisionality). Although knowing sentient beings are like the Buddha, one delivers sentient beings who are like the Buddha; although knowing afflictions are like the true mark, one severs afflictions that are like the true mark (the contemplation of the middle). Why is this? If one merely eradicates the causes of suffering and eradicates the fruits of suffering, these vows are tainted with poison; therefore one must contemplate emptiness. If one one-sidedly contemplates emptiness, then one does not see sentient beings who can be delivered; this is called being attached to emptiness, which the Buddhas do not convert. If one one-sidedly sees sentient beings who can be delivered, then one falls into great compassion of affectionate views, which is not the path of liberation. Now, being neither poisoned nor false, it is called 'true'; being neither on the extreme of emptiness nor the extreme of existence, it is called 'correct'. Like a bird flying in space that never abides in space, yet though not abiding in space its tracks cannot be traced; though empty, one delivers; though delivering, it is empty. Therefore one vows to contend with space; hence it is called authentically giving rise to bodhicitta." Explanation: The above explains the reason why the three contemplations are required. It further states: "Moreover, recognizing the inconceivable mind, the one joyful mind, and all joyful minds: although sentient beings and I formerly sought the causes of happiness, we did not know the causes of happiness, like grasping rubble and calling it a wish-fulfilling jewel, or falsely pointing at a firefly's glow and calling it the sun and moon. Only now do we first understand; hence we arouse great compassion and raise two vows, namely: 'The Dharma gates are endless, I vow to know them; the unexcelled Buddha path, I vow to accomplish it.' Although knowing the Dharma gates are eternally quiescent like space, one vows to practice eternal quiescence; although knowing bodhi is non-existent, within the non-existent I still seek it (the above is the contemplation of emptiness). Although knowing the Dharma gates are non-existent like space, yet one makes vows to paint and adorn space; although knowing the Buddha path is not accomplished through anything accomplished, like planting a tree in space to make it flower and bear fruit (this is called the contemplation of provisionality). Although knowing that the Dharma gates and the Buddha fruit are neither cultivated nor uncultivated, neither attained nor unattained, through having nothing to attain one attains and realizes them (this is the contemplation of the middle). This is termed being neither false nor poisoned, and is called 'true'; being neither empty nor of affectionate views, it is called 'correct'. Such compassionate vows and the cognition of the inconceivable object arise simultaneously without being before or after. Compassion is wisdom, and wisdom is compassion; free from conditions and free from thoughts, they universally cover all, spontaneously eradicating suffering and naturally bestowing happiness. Not being identical to poisonous harm, not being identical to mere emptiness, and not being identical to affectionate views: this is called authentically giving rise to bodhicitta." Explanation: Merely by observing the text quoted above, the commentary's text is naturally easy to understand; it simply extracts its main meaning to compose this commentary and manifest the deep and profound nature of the sūtra. However, the meaning of bodhicitta throughout this sūtra is vast and profound in text and principle; seeing its summary extraction, it is adopted and used, cited and verified.