[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經隨疏演義鈔](https://indike.org/pramana/in.bauddha.taisho.1736) › 61.75 # 大方廣佛華嚴經隨疏演義鈔 61.75 大方廣佛華嚴經隨疏演義鈔 61.75 - **Language:** Classical Chinese ### [61.75](https://indike.org/pramana/in.bauddha.taisho.1736.61.75) 疏「若別明」下，二別出體兼舍行相。此有四句，句皆有二。「慈即與樂」此明行相，「無瞋為體」即是出體。「拔苦」悲相，「不害」出體。「慶他」喜相，「不嫉」出體。「自他捨惑」是捨行相，「即是善捨」是出捨體。《俱舍》頌云「無量有四種，對治瞋等故。慈悲無瞋性，喜喜捨無貪。此行相如次，與樂及拔苦，欣慰有情等，緣欲界有情。喜初二靜慮，餘六或五十，不能斷諸惑，人起定成三。」釋曰：初句標、次句辨治。治有四種：一瞋、二害、三不欣慰、四欲貪。言瞋等者，等取下三。次二句出體，慈悲以無瞋為性，喜即喜受，捨即無貪。此即《婆沙論》意。若《俱舍論》云「悲以不害為體」，故疏依之，捨以無貪無瞋共為其體。今言行捨，是《雜集》意。次三句行相，與樂是慈行相；拔苦是悲行相；欣慰是喜行相；有情等是捨行相，怨親平等故。次句明所緣，唯緣欲界，上界無瞋等故。次兩句明所依喜，初二靜慮，餘六者謂三無量依於六地，謂四靜慮及未至、中間。或五者，有餘師說：唯依五地，除未至定。謂修無量者是定與德，已離欲者乃能修故。或十者，欲令此四通依十地，謂欲界定、四靜慮、根本及四近分并中間禪。有二義故不能斷惑：一有漏根本緣故、二勝解作意相應故。斷惑要須真實作意故。今遍緣一切有情境界故，斷惑要緣法作意故。次句明處及成唯在人中，成一即成三種。 > In the Commentary, from "If distinguished specifically" onwards, is the second part: specifically identifying the essence while also including the mental aspects. This has four lines, each containing two parts. "Loving-kindness is bestowing joy" reveals the mental aspect; "Non-hatred is its essence" identifies its essence. "Uprooting suffering" is the aspect of compassion; "Non-harming" identifies its essence. "Rejoicing in others" is the aspect of sympathetic joy; "Non-jealousy" identifies its essence. "Self and others relinquishing affliction" is the aspect of equanimity; "is wholesome equanimity" identifies the essence of equanimity. A verse in the Abhidharmakośa states: / "The immeasurables are four, / because they counteract hatred and so forth. / Loving-kindness and compassion have non-hatred as their nature; / joy is joy, and equanimity is non-greed. / Their mental aspects are in order: / bestowing joy and uprooting suffering, / delight in sentient beings being equal, / taking sentient beings of the desire realm as their object. / Joy belongs to the first two dhyānas, / the remaining are in six, or five, or ten; / they cannot sever afflictions; / when humans give rise to them, attaining one accomplishes three." / Explanation: The first line marks them; the next line distinguishes their remedies. The remedies are of four kinds: 1. hatred, 2. harm, 3. lack of delight, 4. desire-greed. Saying "hatred and so forth" includes the lower three. The next two lines identify the essence: loving-kindness and compassion have non-hatred as their nature; sympathetic joy is the feeling of joy; equanimity is non-greed. This is the intent of the Mahāvibhāṣā-śāstra. But if we take the Abhidharmakośa-śāstra, which says "Compassion has non-harming as its essence", the Commentary follows it; and equanimity takes both non-greed and non-hatred as its essence. Now mentioning mental equanimity (upekṣā-saṃskāra) follows the intent of the Abhidharmasamuccayavyākhyā. The next three lines state the mental aspects: bestowing joy is the mental aspect of loving-kindness; uprooting suffering is the mental aspect of compassion; delight is the mental aspect of sympathetic joy; equality of sentient beings is the mental aspect of equanimity, because enemies and relatives are equal. The next line clarifies the object: they take solely the desire realm as their object, because in the higher realms there is no hatred and so forth. The next two lines clarify the basis: joy is based on the first two dhyānas; the "remaining in six" means the three immeasurables rely on six stages, namely the four dhyānas, the preliminary stage (anāgamya), and the intermediate dhyāna (dhyānāntara). "Or five" means other masters say: they rely only on five stages, excluding the preliminary stage, because those who cultivate the immeasurables possess concentration and virtue, and only those who are already detached from desire can cultivate them. "Or ten" means wanting these four to be universally based on ten stages: namely, the desire-realm concentration, the four fundamental dhyānas, the four access concentrations (sāmantaka), and the intermediate dhyāna. Due to two reasons they cannot sever afflictions: first, because they take the fundamental defilements of the defiled realm as their object; second, because they are associated with conceptual resoluteness (adhimukti-manaskāra). For severing afflictions necessarily requires realistic mental engagement (tattva-manaskāra). Here, they universally take the realm of all sentient beings as their object, whereas severing afflictions requires mental engagement regarding the Dharma. The next line clarifies the realm and accomplishment: only among humans, accomplishing one accomplishes three kinds. > — English (machine translation) (machine translation) - [Previous: 61.74](https://indike.org/pramana/in.bauddha.taisho.1736.61.74) - [Next: 61.76](https://indike.org/pramana/in.bauddha.taisho.1736.61.76) - [Up: 61](https://indike.org/pramana/in.bauddha.taisho.1736.61) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1736~en-mt.61.75) — English, machine translation ## Linked texts (3) - [阿毘達磨順正理論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!nyayanusara*zh-xuanzang.79.13) — Classical Chinese - [阿毘達磨俱舍論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!bhasya*zh-xuanzang.29.5) — Classical Chinese - [阿毘達磨藏顯宗論](https://indike.org/pramana/in.bauddha.sanskrit.darsana.abhidharma.abhidharmakosa!abhidharmakosasastrakarikabhasya*zh-xuanzang.40.5) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1736.61.75](https://indike.org/pramana/in.bauddha.taisho.1736.61.75) · Pramāṇa