大方廣佛華嚴經隨疏演義鈔 59.92

59.92

疏「生三昧故」者，總出所以。前則聞時不喜、憶時不樂；今聞順三昧法喜適神、憶其正受輕安怡暢。而言多人愛樂者，論云「怨親中人無不愛樂。以言順三昧，何厚何薄？」論又云「此語能作二種益：一他未生瞋恨令其不生故。」聞愛樂復生三昧，即是悅樂。「二者未生親友令生故。」即下身心踊悅，由自身心歡喜敬信，亦令他聞歡喜敬信。歡喜敬信即是踊悅故。疏云「自身他身生親善故，翻前失於相知之樂故。」古詩云「悲莫悲兮生別離，樂莫樂兮新相知。」世俗之樂尚爾，況出世善友之樂哉。

Regarding the Commentary's statement, "Because it generates samādhi": this gives the overall reason. Previously, one was unhappy upon hearing it and displeased when remembering it; now, hearing [speech] that accords with samādhi, Dharma joy refreshes the spirit, and remembering that correct absorption brings light ease and cheerful solace. As for stating that "many people love and delight in it," the treatise says: "Enemies, loved ones, and neutral persons all love and delight in it. Because the speech accords with samādhi, how could there be partiality?" The treatise also says: "This speech can bring two kinds of benefit: first, for others who have not yet given rise to resentment, it prevents it from arising." Hearing it with love and delight, they further give rise to samādhi, which is joy and delight. "Second, for those who have not yet formed friendships, it causes friendship to arise." This corresponds to the physical and mental exultation below; through the joy, reverence, and faith in one's own body and mind, one also causes others who hear it to have joy, reverence, and faith. Joy, reverence, and faith constitute exultation. Thus the Commentary states: "Because intimacy and friendliness are generated between oneself and others, overturning the previous loss of the joy of mutual understanding." An ancient poem says: "No sorrow is greater than the parting of the living; no joy is greater than newly acquired mutual understanding." If worldly joy is still like this, how much more so the joy of supramundane good spiritual friends!