大方廣佛華嚴經隨疏演義鈔 20.40

20.40

Within the Fourth, the Second Dhyāna: regarding the Commentary's statement, "Sūtras and treatises jointly speak of five kinds of bliss," etc.: the treatises refer to the Yogācārabhūmi and others, and the sūtra refers to the explanation of the meaning of happiness within the explanation of ultimate truth in Chapter 2, "Self-Benefit and Benefiting Others Chapter," of the Bodhisattva-bhūmi (Shan jie jing). The sūtra says: "What is called happiness? The meaning of happiness has five kinds. What are the five? 1. Causal bliss, 2. Experiential bliss, 3. The bliss of severing sensation, 4. The bliss of detachment, 5. The bliss of bodhi. What is causal bliss? Due to internal and external contact, and with contact as condition, experiential bliss arises; this is called causal bliss. Due to practicing wholesome dharmas, one attains the bliss of other lives; this is called causal bliss. What is experiential bliss? From causes and conditions, the body increases and the mind finds peace and security; this is called experiential bliss. Experiential bliss has two kinds. What are the two? 1. Tainted, 2. Untainted. Untainted has two kinds: 1. The stage of training, 2. Beyond training. Tainted has three: the desire realm, form realm, and formless realm. The three existences have internal and external āyatanas, hence there are six contacts. The six contacts have two kinds: 1. Bodily bliss, 2. Mental bliss. Operating together with the five consciousnesses is called bodily bliss; operating together with the mental consciousness is called mental bliss. Cultivating the noble path severs sensations, so the path increases and there are no sensations; this is called the bliss of severing sensation. Permanently severing defilements, so that body and mind have no affliction, is called the bliss of detachment. Because of experiencing permanent bliss, it is called the bliss of bodhi. Some may say: the samādhi of non-conception is called the bliss of severance. This meaning is incorrect. Why? Because it does not sever the bliss of sensation. The bliss of detachment has four kinds: 1. The bliss of renunciation, 2. The bliss of quiescence, 3. The bliss of severance, 4. The bliss of bodhi. Worldly people have much sorrow and suffering; permanently severing this suffering is called the bliss of renunciation. Severing the greed of the desire realm is called the bliss of quiescence. Permanently severing defilements is called the bliss of severance. Experiencing permanent bliss is called the bliss of bodhi. A bodhisattva is always able to bestow bliss upon sentient beings; this is called the bliss of bodhi. A bodhisattva mahāsattva personally experiences permanent bliss and transmits it to sentient beings; this is called the bliss of bodhi. Why is it called causal bliss? Because it is the cause of bliss, it is called causal bliss, not experiential bliss. Experiential bliss is not called causal bliss; it is called natural bliss. The bliss of severance is not called causal bliss, nor experiential bliss; because it severs many blisses, it is called the bliss of severance. The bliss of detachment is not called causal bliss, nor experiential bliss, nor the bliss of severance; because it contemplates the manifold faults of saṃsāra, it is called the bliss of wisdom. The bliss of bodhi is not called causal bliss, nor experiential bliss, nor the bliss of severance, nor the bliss of detachment; because it is boundless and permanent, it is called the bliss of bodhi, the invincible bliss, the boundless bliss, the supreme bliss, also called permanent bliss, and quiescent bliss. A bodhisattva mahāsattva who can bestow such five kinds of bliss upon sentient beings—this is the meaning of causal bliss." Now, when comparing the Commentary to that sūtra, the numbers and names differ. If one wishes to harmonize them, the fruit and the counter-elimination of suffering correspond to experiential bliss. Unfolding the absence of affliction corresponds to the bliss of detachment and the bliss of bodhi. In the sūtra, detachment has four kinds; here, saying "the bliss of detachment through renunciation" encompasses its two kinds of renunciation, which corresponds to the first detachment and also captures the third, the bliss of severance. It further unfolds bodhi into the two blisses of bodhi and nirvāṇa. As for fascicle 96 of the Yogācārabhūmi, it states that bliss has two kinds: 1. The bliss of desire, 2. Detachment. Detachment again has three kinds: 1. Inferior, referring to from [the sphere of] nothingness on down; 2. Middling, referring to the peak of existence; 3. Superior, referring to the samādhi of cessation of sensation. However, relying on the ultimate truth, the World-Honoured One spoke of three kinds of most quiescent bliss, referring to equal liberation, so they are subsumed into three: 1. That which should be detached from; 2. That which should be cultivated, which refers to the previous three superior, middling, and inferior detachments, called detachment with a superior; 3. The supreme, ultimate, unsurpassable abiding bliss of liberation, which is the liberation from greed and the like mentioned earlier.