華嚴經探玄記 10.32

10.32

第二釋名分中有三：初十句明多喜、次十句念當得生喜、後十念現得生喜。又釋：此三中，初一明歡喜差別、後二明喜因差別。又前一正是此地行相之喜、後二明於此地舉緣方喜。又初一對前依何身生喜，以厚集善根得此位故；次對前為何義生喜，以所求佛果定當得故；後對有何相生喜，以現離凡得聖位故。何因中不對辨喜？謂悲心惻愴，喜相隱故。初中言多喜者，謂適悅眾多故。論中三種：一心喜者，入觀之心，心則適悅故；二體喜者，出觀喜，受相應故；三根喜者，由前心體喜故，令所依身色根調暢、輕安適悅，故云多喜。此是總句。別有九種：一敬喜，於三寶中得不壞信故、云多信故、此如小乘入見道得不壞淨相似故。二愛喜，樂觀離染真如法故、云多清淨故、論經名多愛念故。上二是心喜。三慶喜，自覺所證校量勝過於地前故、云多踊悅故。四調柔喜，身心安適遍增益故。論經第五有踊躍喜，此中略無。五堪受喜，自見至菩提近故、云多堪受故。此與念當得何別？謂念當得，念果預喜；今此念因，能受故喜。上來自行喜，下三明化他喜。六不壞喜，由於自心先已調伏，是故或他論義自解說時、或自論義他解說時，皆心調無諍，離諸擾動故、云不好鬪諍故。七不惱喜，以心慈悲身口調柔，設見惡人以道漸化，不惱他故、云不好惱亂眾生故。八不瞋喜，謂見眾生不如說行心乖法也，威儀不正身違道也，見之生愍故、忍不瞋故、云不好瞋恨故。此前二句不惱壞他，此句能受他惱。又前二不令他惱，此句自不起瞋。第二念當得故生歡喜中，初句總，此中欲明己當得義，何故乃念他佛耶？論釋：如佛所得我亦當得，如是念故心生歡喜。此即念他成己也。別有九種：一念佛法者，正是念法，但以總該別，於念佛門開出餘九，是故九種皆名念佛。此是念佛所得之法及所說法，己亦當成，故云念佛法生歡喜心。二念佛菩薩。有人釋云：此念佛過去為菩薩時，我亦同彼故生喜。今解：念佛成道有菩薩眷屬，我亦當有，故生歡喜。文意在此，故云念諸菩薩等。三念佛行，此中正是念菩薩行，何故名念佛行？釋：以諸菩薩行佛所行行故、從佛有故。四念佛淨，謂念佛所有諸度離染故、云念諸波羅蜜清淨故。五念佛勝，謂念佛菩薩勝餘眾故、云念諸菩薩與眾殊勝故。六念佛不退之力，故云不壞也。七念佛教化之法。八念佛能廣利益眾生。九念佛所入之門、謂善巧智門也。問：看此十句，唯初一句念佛，餘念別事，論主何故總稱念佛？答：此依一乘無盡緣起無礙相成，即一一緣中無不皆攝一切諸緣。論主依此例故，迴九入一俱名念佛。如初句攝九，餘一一句皆亦如是，此即句句之下悉皆無盡，以此地法是陀羅尼法。如上舉悉曇章為喻，是此義也。依此例故，上十信為總，乃至十地及佛悉為別。攝別入總，無不在信中具足，餘位亦然，是此義也。又此十句，論主更作一番解釋。論云「於中初二念共念佛者，謂於十中初二念共，同是所念。」今還分為二，謂念佛、念佛法故，云佛佛法二故。此意欲簡成於三寶。言念佛菩薩二者，還將念佛簡念佛菩薩，故為二也。言念諸菩薩故，直舉菩薩，以念佛前簡法處已顯故，是故佛中具足三寶。餘七皆是念佛行攝，此行為總，餘下六句顯此行故。言隨所顯彼菩薩行者，謂此六句隨彼所顯菩薩行故，是故得在行中所攝。言以何顯如是諸念者，謂前言隨所顯，未辨以何法顯，下出能顯行體，故云如是諸念應知。此中菩薩行有二種：一離染行、二勝進行。六中初句別顯離染行，故云復何顯彼波羅蜜淨行；二餘五句別顯勝進行，故云云何顯彼菩薩行乃至轉去故。於中，初二句勝及不退顯勝轉去，以後地望前皆名轉勝，前地望後趣入不退皆名轉去。後之三句顯其盡去，十地位窮名為盡，上入佛果稱之曰去。三句中，初二顯盡，謂法雲地中能受法雨，及能注雨利益群生；後一句受職成佛故，云上入佛地。此初念佛行，該攝後六，因之為總；歸初念佛，說以為別，故云亦總亦別也。第三念現得生歡喜中，初總中離世境，論釋離凡夫取著事。此六塵境是世凡所取，又未入初地，所取不亡。如論云「現前立少物等，非入地故。」今入出世證真如法，離所取著世間境事，故云我轉離一切世間境界生歡喜心。此轉離有九種：一入轉離，謂入諸佛所行法中故、云入一切佛平等中故。此九種與前八過既少相似，有何別耶？釋：前中舉此正顯發之相，此文念此現得生於歡喜，理實初住所得無別。二遠，捨地前凡夫位故。三近，到出世聖智地故。四斷，離分別煩惱惡趣業果故。五依止，堪與眾生作依止故。六近見，自念行成趣佛不遙，故云近見。七生，得生佛諸受用土中，淨土是佛分齊境界。八平等轉離，與諸菩薩同證真如，入在彼數。九轉離捨，勝報自在故，云捨離恐怖。此文有二：初直說、後重分別。又此十中，初二句顯所行事不相似，此以佛法為所行事，不似凡夫取六塵事。次二句顯自身不相似，謂此以聖慧為身，不似凡地妄識身故。後六句顯六種不相似：一斷轉得出世淨行，不似凡夫習惡道行，故言行不相似。二菩薩大悲依眾生起，還為物依，不似凡夫自不濟，不能作依故。三菩薩見佛得力助行，不似凡夫非器不得。四菩薩生於淨佛國土，不似凡夫生於五趣，故云處不似。五證知正智以資慧，不似凡夫雜業所生。六內心純熟所作無怖畢定成就，不似凡夫帶障恒怖，由此不似故名轉離也。言怖畏者不愛等者，謂不活等五令心憎惡，名為不愛。所畏不定便生疑慮，所畏定者即生憂想。此是心法與心俱起故名相應，此是畏體以心畏故現相於身，故有毛竪等事也。第二重分別怖中二：先徵問標二章門，一怖、二離；後釋前二門。先釋怖章，釋此五怖作六門：一出體，有四法，一疑；二慮、慮猶思也；三憂；四想，如前可知。二明說意。所以者何，徵其意。理實初地斷除煩惱等障，何故此中乃說離畏？論釋：此五怖畏是初地障故，偏在此說。若爾，何唯在釋名處說？論云「復說地利益勝故。欲明歡喜利益與怖畏相反，故此舉之。」三依三業分別者，論云「第一第二第五依身口意」者，此有二義：一別、二通。別中，不活依身、惡名依口，惡名雖發他口，以性是口業故。眾畏依意，意無智德故生眾畏。二通，不活三業，衣不蓋形、食不充口、苦困逼意。餘二通可知。三四唯依身者，善道可愛，捨故生畏，此是死畏。惡道可憎，得故生畏，此墮惡道畏。捨得在身，非餘業故。四建立者，論云「何故但說五怖畏？打縛等諸畏皆五攝故。」五出因者，論說二因：一邪智妄取想，見愛著故；二善根微少故。初為三畏因，邪智是不活因，由邪智計我，懼己不活。追求資財妄取想，是惡名畏因，以妄想悕取美名，遂起此畏。見愛著是死畏因，由見我故，愛著自身懼其死也。此三同是惡法，故合為一。善根少是餘二因，功德善少畏墮惡道，智慧善少畏於大眾。又過去善少，今畏大眾；現在善少，畏當惡道。此二俱是善少，合為一因。六對治者，離此因故，怖畏隨盡，並如經可知。釋名分竟。

In the second section, on explaining the name [of the bhūmi], there are three parts: first, ten phrases explaining an abundance of joy; second, ten phrases on mindfulness of what will be attained generating joy; and third, ten phrases on mindfulness of what is presently attained generating joy. Another explanation says: among these three, the first clarifies distinctions in joy, while the latter two clarify distinctions in the causes of joy. Furthermore, the former directly concerns the joy of the practice-aspect of this bhūmi, whereas the latter two clarify that joy arises only upon citing the conditions in this bhūmi. Again, the first corresponds to the preceding [section on] 'relying on what body' generates joy, because this stage is attained through the dense accumulation of roots of goodness; the second corresponds to the preceding [section on] 'for what aim' joy is generated, because the sought-after fruit of buddhahood is definitively to be attained; the third corresponds to [the section on] 'having what marks' joy is generated, because one is presently separated from ordinary beings and attains the noble stage. Why is joy not distinguished in correspondence with 'by what cause'? Because the compassionate mind is sorrowful, so the mark of joy is latent. In the first part, stating 'an abundance of joy' means that agreeable delights are many. In the commentary, there are three types: first, joy of the mind, because when the mind enters contemplation, it is joyful and agreeable; second, joy of the essence, because upon emerging from contemplation, joy is associated with sensation (vedanā); third, joy of the sense faculties, because through the prior joy of mind and essence, the physical sense faculties of the supporting body become harmonious and smooth, relaxed and joyful; therefore, it says 'an abundance of joy'. This is the general phrase. Distinctly, there are nine types: First, reverent joy, because one attains indestructible faith in the Triratna; it says 'abundant faith'; this is similar to the small vehicle entering the path of seeing and attaining indestructible purity. Second, beloved joy, because one delights in contemplating the immaculate true suchness of phenomena; it says 'abundant purity'; the commentary's sūtra calls it 'abundant affectionate mindfulness'. The above two are joy of the mind. Third, celebratory joy, because one consciously evaluates what one has realized as surpassing the stages prior to the bhūmis; it says 'abundant jubilation'. Fourth, pliant joy, because body and mind are comfortable and universally enriched. The fifth in the commentary's sūtra has leaping joy, which is omitted here. Fifth, receptive joy, because one sees oneself nearing bodhi; it says 'abundant capacity to receive'. What is the difference between this and mindfulness of what will be attained? Mindfulness of what will be attained is anticipating the fruit and rejoicing beforehand; here, one is mindful of the cause and rejoices because one can receive it. The above concerns joy in one's own practice; the following three explain joy in transforming others. Sixth, indestructible joy: because one's own mind was already subdued previously, therefore, whether others debate and one explains for oneself, or one debates and others explain, the mind is always harmonious, free from dispute, and separated from all turmoil; hence it says 'not fond of contention'. Seventh, non-vexing joy: because with a compassionate mind and pliant body and speech, even upon seeing wicked people one gradually transforms them with the Path and does not vex others; hence it says 'not fond of perturbing sentient beings'. Eighth, non-anger joy: seeing sentient beings not practicing in accordance with the teaching, their minds going against the Dharma, or their deportment being improper, their bodies disobeying the Path, upon seeing them one gives rise to pity, endures, and does not get angry; hence it says 'not fond of anger and resentment'. The preceding two phrases mean not vexing or harming others; this phrase means being able to endure vexation from others. Again, the former two mean not causing others to be vexed; this phrase means oneself not giving rise to anger. In the second part, on generating joy through mindfulness of what will be attained, the first phrase is general. Here, one wishes to clarify that oneself will attain it; why then does one contemplate other buddhas? The commentary explains: 'As what the Buddha attained, I also will attain'; being mindful in this way, joy arises in the mind. This is contemplating others to fulfill oneself. Distinctly, there are nine types: First, being mindful of the Buddha's Dharma directly means being mindful of the Dharma, but because the general encompasses the particular, the remaining nine are unfolded from the gateway of mindfulness of the Buddha; therefore, all nine types are called mindfulness of the Buddha. This means being mindful of the Dharma attained by the Buddha and the Dharma spoken [by the Buddha], which oneself will also accomplish; hence it says 'being mindful of the Buddha's Dharma generates a joyful mind'. Second, being mindful of the Buddha's bodhisattvas. Someone explains: 'This is contemplating the Buddha when he was a bodhisattva in the past, thinking