華嚴略疏卷第三 3.33

3.33

三界地已下果中十句有三種。一自相從復有牙生。乃至於有二同相。謂生老病死等。三顛倒相離我我所等。自相者有三種。一者報相。色一名共阿梨耶識生。二者彼因相。如經不離故。三者彼果相。從六入乃至於有。如經名色增長已從是中我已下空觀也。云何於彼二顛倒。如經然諸眾生不覺不知而受苦惱故。即釋彼二菩薩。於此已下訖則生大悲智慧已來。即釋悲能拔苦。慈應在前乘勢故即明悲也。是諸眾生已下訖畢竟樂已來。則釋大慈與樂意。慈悲行已訖。以深妙心已下釋第四施門。是中一切物有二。一外財。二顯自已下內財。論釋八句者不出此內外財也。復有二。一所用。二貯積。謂一切財穀庫藏等。廣說有八種。從金銀乃至一切所愛事。初捨是總餘九是別。依二種喜。一藏攝喜二利益喜。藏攝喜者。謂金銀等。利益喜有八種。一嚴飾利益。寶莊嚴等。二代步利益。象馬等。三戲樂。謂國土觀。四代苦。奴婢。五自在。國土聚落。六眷屬。妻子。七堅著。一切所愛等。八稱意利益。頭目耳鼻等。上諸句下皆云利益喜也。

From 'the grounds of the three realms' onwards, the ten clauses on the fruits have three aspects: (1) individual characteristics, from 'further having sprouts arise' down to 'existence'; (2) common characteristics, namely birth, old age, sickness, death, and so forth; (3) characteristics of inversion, being apart from self and what belongs to a self, and so forth. The individual characteristics are of three kinds: first, the retributive characteristics, where form and name are born together with the ālayavijñāna; second, their causal characteristics, as the sūtra states, 'not being separated from...'; third, their resultant characteristics, from the six sense bases down to existence, as the sūtra states, 'name-and-form having increased...'. From 'herein, self' onwards is the contemplation of emptiness. Why are they inverted regarding the two? As the sūtra states, 'Yet all sentient beings, neither perceiving nor knowing, undergo suffering and affliction.' This explains the two. From 'The bodhisattva, regarding this...' down to 'then generates great compassion and wisdom' explains that compassion can eradicate suffering. Compassion ought to come after, but taking advantage of the momentum [the text] immediately elucidates compassion. From 'these sentient beings' down to 'ultimate joy' explains the intention of great love to bestow joy. The practice of love and compassion is concluded. From 'With a profound and wonderful mind...' onwards, [the text] explains the fourth, the gate of giving. Herein, all things are of two kinds: (1) external wealth; (2) from 'manifesting self' onwards, internal wealth. The eight clauses explained in the treatise do not go beyond this internal and external wealth. Furthermore, there are two kinds: (1) what is used; (2) what is accumulated, namely all wealth, grain, storehouses, and so forth. In detail there are eight kinds: from gold and silver down to all cherished things. The first, giving away, is general; the remaining nine are specific. They rely on two kinds of joy: (1) the joy of storing and gathering; (2) the joy of benefit. The joy of storing and gathering refers to gold, silver, and so forth. The joy of benefit has eight kinds: (1) the benefit of adornment: jewel adornments, etc.; (2) the benefit of conveyances: elephants, horses, etc.; (3) amusement: observing one's realm; (4) substitute for hardship: male and female servants; (5) mastery: realms and settlements; (6) retinues: wives and children; (7) firm attachment: all cherished things, etc.; (8) agreeable benefit: head, eyes, ears, nose, and so forth. Under each of the above clauses, it is said to be the joy of benefit.