大方廣佛華嚴經隨疏演義鈔 60.31

60.31

疏「論就別相為八種眾生」者，此之十心與離瞋中六心有同有異，故論解釋亦小不同。前六心者，一慈心、二利益心、三哀愍心、四歡喜心、五利潤心、六攝受心。望此十心有四差別：一離合不同，前惡行眾生，此分為二，所謂惡行及外道故。前攝菩提願眾生，此分為二，謂同行眾生。及攝菩提願眾生故同。二通別不同，前於貧乏及苦眾生共起二心，所謂憐愍及與樂心。今此別與，謂於苦眾生生安樂心，於貧生悲。三起心不同，前於貧所起憐愍，憐貧苦故。今於非貧所起於悲心，欲拔苦故。又復前者於樂眾生起利潤心，令捨放逸，住善法故。今起憐愍心，念其當受眾苦報故。四前後不同，前第二惡行眾生，此為第一；彼第四苦惱眾生，此為第三；彼前第一怨讎眾生，此為第三；彼前第三貧窮眾生，此為第四。除此四異，餘皆相似。疏「於貧苦眾生」者，前但言苦即違緣逼迫，今言貧苦者順緣不足。言「愍其放逸」者，當受苦故。故經云「福德力故生多放逸，生放逸故即無持戒心，以是因緣故墮地獄。」然十句為八者，後三通為菩提，有下中上：下劣於己者，攝如己心；等於己者，推如師心；勝於己者，同於佛也。

Regarding the Commentary's statement, 'The treatise distinguishes particular aspects into eight kinds of sentient beings': these ten minds have both similarities and differences with the six minds in [the section on] abandoning anger, so the treatise's explanation is also slightly different. The previous six minds were: first, the mind of loving-kindness (maitrī); second, the mind of benefiting; third, the mind of compassion; fourth, the mind of joy; fifth, the mind of enrichment; sixth, the mind of taking in. Compared to these ten minds, there are four distinctions: First, the difference in dividing and combining: the sentient beings of evil conduct previously [mentioned] are divided into two here, namely those of evil conduct and non-Buddhists. Sentient beings who embrace the vow of bodhi previously mentioned are divided into two here, namely fellow practitioners and those who embrace the vow of bodhi, hence they are equivalent. Second, the difference in general and specific: previously, toward impoverished and suffering sentient beings, two minds were aroused together—namely compassion and giving joy. Here, they are given separately; that is, toward suffering sentient beings one gives rise to a mind of peace and joy, and toward the impoverished one gives rise to compassion. Third, the difference in how the mind arises: previously, toward the impoverished, one aroused compassion because one pitied the suffering of poverty; here, toward the non-impoverished, one arouses a mind of compassion because one wishes to pull them out of suffering. Furthermore, previously, toward sentient beings experiencing pleasure, one aroused the mind of enrichment to make them abandon negligence and abide in wholesome dharmas; here, one arouses a mind of compassion, considering that they will suffer multiple painful retributions in the future. Fourth, the difference in order: the former second [class], sentient beings of evil conduct, is the first here; that former fourth [class], suffering and afflicted sentient beings, is the third here; that former first [class], hostile sentient beings, is the third [sic: second] here; that former third [class], impoverished sentient beings, is the fourth here. Except for these four differences, the rest are similar. As for the Commentary's 'toward impoverished and suffering sentient beings': previously it only said 'suffering,' which meant the oppression of adverse conditions; now it says 'impoverished and suffering,' meaning that favorable conditions are deficient. As for 'pitying their negligence': it is because they will suffer. Hence a sūtra says: 'Due to the power of merit, they are born with much negligence; because negligence arises, they lack the mind that maintains the precepts; due to these causes and conditions, they fall into hell.' However, the reason the ten phrases become eight is that the last three are generally oriented toward bodhi, having lower, middling, and superior levels: toward those inferior to oneself, one takes them in as [one would] oneself; toward those equal to oneself, one defers to them as a teacher; toward those superior to oneself, one regards them as identical to a Buddha.