大方廣佛華嚴經隨疏演義鈔 21.3

21.3

Regarding the commentary’s statement, "Thus the world’s sorrow and joy are born of benefit and harm," and so on: the above explicitly explained the sūtra text, while from here down it implicitly captures the sūtra’s intention. It cites worldly sorrow and joy to illustrate supermundane bliss. This is text from the "Xici" [appended commentary] of the *Zhouyi*, but applied in reverse order. First, to cite the *Yijing* text in full: The *Yijing* states: "Firm and yielding intermingle, and good fortune and misfortune can be seen. Changes and movements are spoken of in terms of benefit." The subcommentary states: "By changing and penetrating, benefit is exhausted." The *Yijing* states: "Good fortune and misfortune shift according to feelings." The subcommentary states: "Good fortune and misfortune are not fixed; they are moved only by humans. When feelings accord, one rides on principle and arrives at good fortune; when feelings rebel, one transgresses the Way and treads into misfortune. Hence it is said, 'Good fortune and misfortune shift according to feelings.'" The *Yijing* states: "Therefore, love and hate attack each other, and good fortune and misfortune arise therein." This is what the present commentary refers to as "Good fortune and misfortune lie in love and hate"; thus love and hate are the causes of good fortune and misfortune. The *Yijing* states: "Near and far take hold of each other, and regret and chagrin arise; truth and deceit affect each other, and benefit and harm arise." This is what the present commentary refers to as "Sorrow and joy lie in benefit and harm; benefit and harm lie in truth and deceit"; thus truth and deceit are the causes of benefit and harm. Therefore the subcommentary states: "When one affects things with truth, one gains benefit; when one affects things with deceit, it brings about harm; thus there are sorrow and joy." Hence benefit and harm are the causes of sorrow and joy. Thus the *Yijing* above states: "Near and far take hold of each other, and regret and chagrin arise." The meaning is: taking hold of each other and supporting each other. If there is accordance, there is joy; if there is discord, there is sorrow. Accordance is benefit; discord is harm. Furthermore, the *Yijing* next states: "As for the nature of the *Changes*, when things are close yet not in harmony, there is misfortune; or it harms them, causing regret and chagrin." Here, for the sequence of accordance and discord, it does not follow the commentary’s order, but once the *Yijing* text is understood, the commentary text naturally becomes clear. From "when love and hate are exhausted" down, it clarifies why good fortune, misfortune, sorrow, and joy are eliminated. Although the *Yijing* lacks this explicit text, this is the original intent of the *Yijing*. One thus knows that having neither sorrow nor joy is precisely great joy, and having neither suffering nor pleasure is true pleasure.