華嚴經疏 1.25.3

1.25.3

通論俱有與樂。 如三地中慈有廣大無量者與樂。 謂廣與欲界樂大與色界同。 喜樂無量與色界不同。 喜樂悲喜捨亦爾。 故知。 同與樂也。 又如三地為苦眾生入慈悲。 故知同拔苦也。 此文亦是故知同也。 九求集。 謂與眾生求一切智智故。 云好求佛智慧。 依論經此句攝在第七信集中。 別有第六淨心集。 謂出世真證心無垢染故。 云善清淨心故。 又此九中初五護煩惱行。 謂一戒學。 二定學。 餘三慧學。 即聞思修三慧。 依論有四。 加淨心集出世智故。 後四護二乘行。 於中初二護二乘心。 謂廣護狹心信護小心。 後二護二乘行。 謂慈護狹行求護小行。 又此十中初一總相。 謂統括諸行成一厚集故。 餘九皆是集中開出故是別相。 九中皆有集義是同相。 或定等別名為異相。 成壞同前可知。 依此諸集集成之身。 乃能發此真證之心。 住於初地故。 此諸集總在地中。 初分所攝故。 云如是眾生乃能發阿耨等心。 此心即是本分中願善決定。 彼文指此也　第二為何義生如是心者。 如經為得一切種智故。 此顯佛無上智。 具知斷證修究竟滿故。 此為總句。 佛智業用利益眾生差別有九。 為求彼故生如是心。 一力佛智能作同記業。 此是如來處非處智隨諸眾生。 同因果等義悉能記莂。 此義廣如餘修羅多說。 故云為得十力故。 二無畏佛智能作破邪業。 以四無畏破外道說故。 云為得大無畏故。 三平等佛智能作教授業。 謂得二空具足。 佛法轉教眾生令同證入故。 云為得具足佛法故。 四救佛智能作救濟業。 謂以四攝巧化眾生故。 云為救一切世間故。 五淨佛智能作救攝因業。 以大慈悲為救生因故。 云為淨大慈悲心故。 六無餘智佛智能作普觀之業。 謂常以佛眼普觀十方世間眾生無不窮盡故。 云無向十方無餘無礙智故。 七無染佛智能作嚴土攝生為業。 謂莊嚴一切世界令無障礙無有雜染。 不待功力以土應機令生信入法故。 云為淨一切佛國令無餘故。 論中智心無礙者。 智無礙顯前無障心。 無礙顯前無染。 又初慧解脫。 後是心解脫故也。 八覺佛智能於一念頓覺三世眾生心數。 以為業用故。 云為於一念中知三世事故。 九轉法輪佛智於諸眾生能令解脫善巧為業故。 云為自在轉乃至佛神力故。 生如是心者。 即是前發阿耨菩提心也。 論云。 何故唯言生心不言生智為一問也。 及餘心數法。 謂念定等為二問也。 理實此時諸德皆生何獨心邪。 釋云。 心是總主。 舉此即攝智等心故。 云心中即攝知斷證修答初問也。 亦攝一切助道法者答後問也　第三以何因生如是菩提心者。 如經是心以大悲為首故。 前說為何義中顯所求果。 今此以因何顯能成因。 謂以何因求大菩提。 以大悲為首。 濟眾生故。 求此菩提非為自安。 何以故。 若非如是大菩提法。 無以究竟救眾生故。 是故諸行大悲為首。 此悲大有九種。 一增上大。 緣微細苦生增上智故。 云智慧增上。 論釋智與慧二差別者。 然此智慧有通有別。 通而言之所知無別。 開別有二門。 一智知俗諦慧照真諦。 如十度中第六名慧。 以照理故。 第十名智。 以鑒事故。 二智能決斷因果逆順染淨差別。 慧能照達諸法假實體性有無。 此中約後義辨。 又觀眾生十二緣起。 前能起後。 皆名為因。 後依前起。 悉名為果。 逆順觀之有染有淨。 染逆順者。 無明緣行乃至老死。 是名順觀。 何緣老死。 謂由生故乃至無明。 是名逆觀。 淨順逆者。 無明滅故行滅乃至老死。 是名順觀。 何緣老死滅。 由生滅故乃至無明。 是名逆觀。 是觀名智決斷義故。 觀一切法。 但名無實名自相觀。 觀一切法真如一味名同相觀。 是觀名慧照察義故。 二攝大。 謂前既知苦。 今以四攝方便善巧救苦眾生故。 云方便所攝。

Generally speaking, both involve bestowing joy. For instance, in the third bhūmi, loving-kindness is extensive, great, and immeasurable in bestowing joy—meaning that 'extensive' bestows joy identical to the desire realm, 'great' corresponds to the form realm, and 'joy and bliss immeasurable' is distinct from the form realm. Joy, bliss, compassion, sympathetic joy, and equanimity are also like this. Hence, one knows that they equally bestow joy. Furthermore, just as in the third bhūmi one enters loving-kindness and compassion on account of suffering sentient beings, one knows that they equally eradicate suffering. This text also has this meaning; therefore, one knows they are identical. Ninth is the accumulation of seeking. This means seeking the cognition of all cognitions (sarvajñatā) for sentient beings; hence it says: 'Eagerly seeking the Buddha's wisdom.' According to the Śāstra's sūtra text, this phrase is subsumed under the seventh, the accumulation of faith. There is separately a sixth, the accumulation of the purified mind, meaning that in the supramundane authentic realization the mind is without defilement; hence it says: 'Because the mind is completely purified.' Furthermore, among these nine, the first five protect against defiled practice: the first is the training in morality; the second is the training in concentration; and the remaining three are the training in wisdom, which are the three wisdoms of hearing, thinking, and cultivation. According to the Śāstra there are four, adding the accumulation of the purified mind because it is supramundane wisdom. The latter four protect against the practice of the two vehicles. Among them, the first two protect against the mind of the two vehicles—'extensive' protects against a narrow mind, and 'faith' protects against a small mind. The latter two protect against the practice of the two vehicles—'loving-kindness' protects against narrow practice, and 'seeking' protects against small practice. Furthermore, among these ten, the first one is the universal characteristic: it comprehensively unifies the various practices to form a single solid accumulation; the remaining nine are unfolded from within this accumulation, and are therefore specific characteristics. That all nine contain the meaning of accumulation is the common characteristic. Morality, concentration, and so forth being distinct are the difference characteristics. Integration and disintegration are like before and can be understood accordingly. It is through the embodiment formed by the accumulation of these various accumulations that one can give rise to this mind of authentic realization and abide in the first bhūmi. Therefore, all these accumulations are comprehensively included in the initial section of the bhūmi. Hence it says: 'Such sentient beings can then give rise to the anuttara-[samyak-saṃbodhi] mind.' This mind is precisely the vow's good resolve in the basic section; that text points to this. Second, as for 'for what purpose one gives rise to such a mind': as the sūtra says, 'in order to attain the cognition of all modes'—this reveals the Buddha's unexcelled cognition, fully knowing abandonment, realization, and cultivation in ultimate completion; hence this is the overarching sentence. The activity and function of the Buddha's cognition in benefiting sentient beings has nine distinctions; it is for seeking these that one gives rise to such a mind: 1. The Buddha's cognition of the powers can perform the activity of common prediction. This is the Tathāgata's cognition of what is possible and impossible (sthānāsthāna-jñāna): according with sentient beings, he can predict their identical causes and effects, and so forth. This meaning is explained at length in other sūtras; hence it says: 'In order to attain the ten powers.' 2. The Buddha's cognition of fearlessness can perform the activity of refuting heterodoxy. With the four fearlessnesses, he refutes the doctrines of non-Buddhists; hence it says: 'In order to attain the great fearlessnesses.' 3. The Buddha's cognition of equality can perform the activity of instruction. That is, having fully attained the two emptynesses, he transmits and teaches the Buddha-dharma to sentient beings to make them enter into identical realization; hence it says: 'In order to attain the complete Buddha-dharma.' 4. The Buddha's cognition of rescuing can perform the activity of delivering and aiding. That is, by means of the four means of attraction (saṃgraha-vastu), he skillfully transforms sentient beings; hence it says: 'In order to rescue all the world.' 5. The Buddha's cognition of purification can perform the causal activity of rescuing and gathering. Taking great compassion as the cause for rescuing sentient beings; hence it says: 'In order to purify the mind of great compassion.' 6. The Buddha's cognition of non-remainder can perform the activity of universal observation. That is, he constantly observes universally with the Buddha-eye the sentient beings of the worlds of the ten directions without leaving any out; hence it says: 'Cognition unobstructed and without remainder facing the ten directions.' 7. The Buddha's cognition of non-defilement can perform the activity of adorning buddha-fields and gathering sentient beings. That is, adorning all worlds so that they are unobstructed and free of defilement; without waiting for effort, he responds to capacities with the land, causing them to generate faith and enter the Dharma; hence it says: 'In order to purify all buddha-lands without remainder.' In the Śāstra, 'cognition and mind unobstructed': 'cognition unobstructed' reveals the aforementioned absence of obstruction, and 'mind unobstructed' reveals the aforementioned absence of defilement. Furthermore, the former is liberation through wisdom, and the latter is liberation of the mind. 8. The Buddha's cognition of awakening can, in a single thought-moment, suddenly awaken to the mental factors of sentient beings of the three times as its activity; hence it says: 'In order to know the affairs of the three times in a single thought-moment.' 9. The Buddha's cognition of turning the wheel of Dharma has skillful means to cause sentient beings to attain liberation as its activity; hence it says: 'In order to turn [the wheel of Dharma] with sovereignty, up to the Buddha's spiritual powers.' Giving rise to such a mind is precisely the aforementioned generation of the anuttara-bodhicitta. The Śāstra asks: 'Why is it only said that one gives rise to the mind, and not to cognition?' This is the first question. 'And the remaining mental factors, meaning mindfulness, concentration, and so forth?' This is the second question. In truth, at this time all virtues are generated—why only the mind? The explanation says: 'The mind is the overarching master; by raising this, cognition and the other mental factors are gathered in.' Thus, 'within the mind, knowing, abandonment, realization, and cultivation are gathered' answers the first question; 'it also gathers in all dharmas that aid the Path' answers the second question. Third, as for 'by what cause one gives rise to such a bodhicitta': as the sūtra says, 'this mind has great compassion as its foremost.' The preceding 'for what purpose' revealed the sought-after fruit; this 'by what cause' reveals the cause capable of accomplishing it. That is, by what cause does one seek great bodhi? Taking great compassion as foremost, in order to deliver sentient beings, one seeks this bodhi, not for one's own peace. Why? Because without such great bodhidharmas, there would be no way to ultimately rescue sentient beings. Therefore, among all practices, great compassion is foremost. This great compassion has nine kinds: 1. Predominant greatness: by taking subtle suffering as object, it gives rise to predominant wisdom; hence it says: 'wisdom being predominant.' The Śāstra explains the difference between jñāna and prajñā: these two wisdoms have both a general and a specific sense. Generally speaking, their object of cognition is not different. When unpacked specifically, there are two approaches: First, jñāna knows conventional truth, while prajñā illuminates ultimate truth. As among the ten pāramitās, the sixth is named prajñā because it illuminates principle, and the tenth is named jñāna because it scrutinizes phenomena. Second, jñāna can resolve the differences between cause and effect, progressive and reverse, defiled and pure; prajñā can illuminate and comprehend whether the intrinsic nature of all dharmas is conventional or real, existent or nonexistent. Here it is distinguished according to the latter meaning. Furthermore, observing the twelve links of dependent origination of sentient beings: the preceding can give rise to the succeeding, all of which are called causes; the succeeding arise dependent on the preceding, all of which are called effects. Observing them in progressive and reverse order, there are defilement and purity. Defiled progressive and reverse: ignorance conditions mental formations, up to old age and death—this is called progressive observation. By condition of what are old age and death? By birth, up to ignorance—this is called reverse observation. Pure progressive and reverse: through the cessation of ignorance, mental formations cease, up to old age and death—this is called progressive observation. By condition of what do old age and death cease? Through the cessation of birth, up to ignorance—this is called reverse observation. This observation is called jñāna because of its meaning of decisive determination. Observing all dharmas as merely names without substantial reality is called observation of specific characteristics; observing all dharmas as having the single flavor of tathatā is called observation of common characteristics. This observation is called prajñā because of its meaning of illuminating discernment. 2. Gathering greatness: that is, having already known suffering, one now rescues suffering sentient beings with the skillful means of the four means of attraction; hence it says: 'gathered by skillful means.'