華嚴經探玄記 10.32

10.32

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