華嚴經探玄記 10.24

10.24

初釋名者，唯《識論》第九云「一極喜地，初獲聖性具證二空，能益自他生大喜故。」解云：此有三義，一得位、二證理、三成行，皆初獲得，故生歡喜也。《攝論》中唯依第三成行義釋故。無性及世親各第七卷云「由此最初得能成辨自他義利勝功能故。」謂如菩薩入現觀時，得成辨自他義利最勝功能生極歡喜。非聲聞等入現觀時，唯得成辨自利功能生如是喜，故不說彼名極喜地。依《十住毘婆沙論》，唯約證理釋。彼論云「始得法味生大歡喜。」依《瑜伽》七十八及《解深密經》第四，同約二義釋。彼云「成就大義，得未曾得出世間心，生大歡喜故。」解云：大義，即是二利行成。出世間心，是得聖位，同《十地論》成就二行及得聖位，如本分中釋。餘義如下釋名分辨。

First, explaining the name: The Cheng weishi lun, fascicle 9, says: 'First is the bhūmi of extreme joy (pramuditā-bhūmi). Having first obtained noble nature and fully realized the two kinds of emptiness, one can benefit self and others, thereby generating great joy.' To explain: this has three meanings: first, attaining the stage; second, realizing the principle; third, accomplishing practice. Because these are all obtained for the first time, one generates joy. In the Mahāyānasaṃgraha, it is explained solely based on the third meaning, accomplishing practice. Thus, in the seventh fascicle of both Asvabhāva's and Vasubandhu's [commentaries], it says: 'Because one thereby first attains the superior function of being able to accomplish benefit and welfare for oneself and others.' This means that when a bodhisattva enters direct realization (abhisamaya), obtaining the supreme function of being able to accomplish benefit and welfare for oneself and others gives rise to extreme joy. It is not like the śrāvakas and others who, when entering direct realization, only attain the function of accomplishing benefit for themselves and give rise to such joy; therefore their [state] is not called the 'bhūmi of extreme joy'. According to the Daśabhūmika-vibhāṣā, it is explained solely in terms of realizing the principle; that treatise says, 'First obtaining the taste of the Dharma generates great joy.' According to the Yogācārabhūmi, fascicle 78, and the Saṃdhinirmocana Sūtra, fascicle 4, it is explained jointly in terms of two meanings. They say: 'Accomplishing great welfare and attaining a supramundane mind never attained before, one generates great joy.' To explain: 'great welfare' is the accomplishment of the practice of the two benefits; 'supramundane mind' is attaining the noble stage. This is identical to the Daśabhūmika-śāstra's accomplishing the two practices and attaining the noble stage, as explained in the primary section. The remaining meanings are discerned below in explaining the names.