大方廣佛華嚴經隨疏演義鈔 61.76

61.76

疏「慈之種類總有其三」者，疏依常義，經論大同。《涅槃》十五更有一義，云「眾生緣者，緣於五蘊，願與樂故。法緣者，緣諸眾生所須之物。無緣者，緣於如來，是名無緣。慈者，多緣於貧窮眾生。如來大師永離貧窮，受第一樂，若緣眾生則不緣佛。法亦如是。以是義故，緣如來者名曰無緣。」次更有義，即是今疏所明。於中三：初囑經文、次「初一」下料揀、後「今初」下釋文。言「與欲界之樂」，即五欲樂，同喜之樂。二禪之中一切因果。三禪亦然，非唯樂受。三禪已上以喜為患，離故名樂。「不二者，三樂平等與故」者，論云「不二者，亦是廣大無量。」即重牒前三。以此三樂遍與眾生，不揀彼此，云平等與。疏「次二治障」者，即經無怨無對，慈行平等，不等是障。怨應與苦，今皆與樂，故無慈障。怨與其樂，可名治障。親與其樂，何名治障？不以親故偏與之也。故疏云無「偏情」也。與前不二有何別耶？前唯就樂以明不二，今就苦樂相對遣也。

As for "The kinds of loving-kindness broadly have three": the Commentary relies on the common meaning, in which the sūtras and treatises largely agree. In fascicle 15 of the Mahāparinirvāṇa-sūtra, there is another meaning, saying: "That which has sentient beings as object: taking the five aggregates as object, wishing to bestow joy. That which has dharmas as object: taking the necessities of all sentient beings as object. That which is objectless: taking the Tathāgata as object, this is named objectless. Loving-kindness mostly takes impoverished sentient beings as object; the Great Master, the Tathāgata, is forever free from poverty and experiences supreme bliss; if one takes sentient beings as object, one does not take the Buddha as object; the same applies to dharmas. For this reason, taking the Tathāgata as object is called objectless." Next there is another meaning, which is precisely what the present Commentary explains. Within this are three: first, entrusting to the sūtra text; next, from "The first one" onwards, distinguishing and analyzing; finally, from "Now the first" onwards, explaining the text. The words "bestowing the joy of the desire realm" refer to the five desire-joys, identical with the joy of sympathetic joy; all causes and fruitions within the second dhyāna; and likewise for the third dhyāna, not merely the feeling of pleasure. Above the third dhyāna, joy is regarded as a flaw, and departure from it is called joy. As for "Non-dual: because the three joys are bestowed equally": the treatise says: "Non-dual is also vast and immeasurable." This repeats the previous three. Because these three joys are bestowed universally to sentient beings without discriminating between self and others, it is called "bestowing equally." In the Commentary, "The next two counter obstacles" refers to the sūtra's "without enmity and without hostility." The practice of loving-kindness is equal; inequality is an obstacle. To enemies, one should inflict suffering, but now one bestows joy on all; therefore, there is no obstacle to loving-kindness. Bestowing joy upon enemies may be called countering obstacles. Why should bestowing joy upon kin be called countering obstacles? It is because one does not give partially out of affection for kin. Hence the Commentary says there is no "partiality." How does this differ from the previous "non-dual"? The previous explains non-duality solely with respect to joy; the present eliminates them in terms of the mutual opposition of suffering and joy.