起信論疏筆削記 20.9

20.9

大悲中，論　如是等者，以悟自身非常既爾，當念眾生亦復如是，無明迷故，不自覺知故，起大悲也。三界九類故云一切，從無始下窮其苦源，蓋是無明所作，故前文云：以有無明染法因故，則熏習真如，以熏習故則有妄心，乃至造業，受於一切身心等苦。已受下，明三世皆苦也。難捨等者，無明未盡已前，不能免故，故《法華》云：一切眾生為生老病死憂悲苦惱之所燒煮，亦以五欲財利故受種種苦，又以貪著追求故現受眾苦，後受地獄餓鬼畜生之苦。若生天上，及在人間，貧窮困苦、愛別離苦、怨憎會苦，如是等種種諸苦，眾生沒在其中，歡喜游戲，不覺不知、不驚不怖，亦不生厭，不求解脫。疏　無心厭背等者，反知厭背，苦則有邊，故前文說：染法得佛，後則有斷故。《十地經》云：有無數身已滅今滅，如是生滅不能於身而生厭離，轉更增長機關苦事，隨生死流不能還反。深發悲心者，眾生與己性無二源，真樂本有而背之不求，妄苦本空而愛之不捨，迷頭認影，枉此艱辛。行者觀之，必生悲濟。

Under "Great Compassion," the Śāstra says: "Such, etc.": because one realizes that one's own body is not permanent in this way, one should reflect that sentient beings are also like this; because they are deluded by ignorance, they do not consciously realize it, and therefore one gives rise to great compassion. Because of the three realms and nine classes of beings, it says "all." From "from beginningless" downward, it traces the source of their suffering, which is indeed produced by ignorance; thus the earlier text says: "Because of the cause of the defiled dharma of ignorance, it perfumes tathatā, and because of this perfuming, there is the deluded mind, up to creating karma and undergoing all sufferings of body and mind, and so on." From "having already undergone" downward, it clarifies that all three periods of time are suffering. "Difficult to abandon, etc.": before ignorance is exhausted, one cannot escape it; thus the Lotus Sūtra says: "All sentient beings are burned and boiled by birth, old age, sickness, death, worry, sorrow, suffering, and distress; they also undergo various sufferings because of the five desires and wealth; and because of greedy clinging and seeking, they presently undergo all sufferings, and later undergo the sufferings of hells, hungry ghosts, and animals. If born in the heavens or among humans, there are the sufferings of poverty and hardship, the suffering of parting from what is loved, the suffering of meeting what is hated; such various sufferings as these, sentient beings are submerged in them, yet rejoice and play, not perceiving or knowing, neither alarmed nor terrified, nor do they give rise to disgust or seek liberation." The Commentary says: "Having no mind to loathe and turn away, etc.": conversely, if one knows to loathe and turn away, suffering will have an end; thus the earlier text says: "Defiled dharmas attain Buddhahood, and afterward they are severed." The Daśabhūmika-sūtra says: "There are countless bodies already ceased and now ceasing; with such arising and ceasing, they cannot give rise to disgust and detachment toward the body, but increasingly multiply the suffering affairs of the bodily mechanism, following the flow of saṃsāra and unable to turn back." "Deeply generating a mind of compassion": sentient beings and oneself have no two sources in nature; true bliss is fundamentally present yet they turn their backs on it and do not seek it; false suffering is fundamentally empty yet they cling to it and do not abandon it. Confusing the head and recognizing the shadow, they vainly suffer these hardships. When the practitioner contemplates this, they must give rise to compassion and rescue.