[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 33.20 # 大方廣佛華嚴經疏 33.20 大方廣佛華嚴經疏 33.20 - **Language:** Classical Chinese ### [33.20](https://indike.org/pramana/in.bauddha.taisho.1735.33.20) 大文第二釋名分，中二：一總標、二「成就」下別顯。於中分二：初正明喜相、後「佛子」下出喜所因。然其喜相對依何身？以深種善根得此位故。後喜因中有念當得喜，對為何義，以所求果定當得故。有念現得喜，對有何相，以現離凡得聖故。其第三以何因，悲心惻愴喜義不顯，故不對之。今初正明喜相中十句，初總、餘別。總有三喜，云多歡喜。一心喜，謂入觀之心適悅；二體喜，出觀喜受相應；三根喜，由前心體歡喜內充，外及五根輕安調暢，故此喜者亦名為樂。又內及觀心即無喜之喜，不同二禪浮動之喜，故梵本、他經多名極喜，喜之極故。別中九：一敬喜，證三寶體，得不壞信，增恭敬故。二愛喜，樂觀真如法故。上二即喜行之心，即是心喜。次三正是喜之體相。三調柔喜，身心遍益皆適悅故，即諸根喜。四慶喜，自覺所證勝地前故。此句論當第三，前覺後悅，義甚次第。五踊躍喜，身心遍益增上滿足故。增上過前是踊躍義。六勇猛喜，自知堪受菩提，去果不遙，故云勇猛。此一喜能。上六皆自行喜，下三化他離於喜障。七無鬪諍喜，自心調伏故，論義解脫時不令自他心擾動故。八無惱喜，化攝眾生時但以慈柔不惱他故。九不瞋恨喜，見不如說行，當時不瞋、後無恨故。此句不為他惱。第二彰喜所因，中二：先念當得故喜、後念現得故喜，各有十句。今初，初總、餘別。總云念諸佛者，論云「如佛所得，我亦當得故」者，文中雖皆念他，並是以他類己，故判為念當得也。以總該別，皆屬己當。別有九種：一念佛法、二念佛菩薩、三念佛行、四念佛淨、五念佛勝、六念佛不壞、七念佛教化、八念佛利益、九念佛入。以總該別皆名佛者，為成佛故、六相融故。若別顯義相，統收十句不出因果、人法。一佛、二法是果中人法。論云「初二念共」者，佛及佛法二事通二乘念，故名為共，則顯餘八不共二乘。後八皆因，初一是人，謂二地已上乃至普賢之位。餘七是法，於中更有總別，菩薩行為總，別中六句次第顯前菩薩行：一以何法為所顯？謂波羅蜜淨，以是行體故。二彼之行體顯相云何？謂一地去一垢、淨一度，即菩薩地殊勝故。三何謂此行全顯？謂第十菩薩地盡，去障盡故，則行不可壞。上三自利，餘三利他，皆法雲之行。一能受諸佛法明為教化法。二能雲雨說法，則眾生得利益。三受佛智職入大盡等，是一切智行。亦可後三通於諸地。又上十句，初佛、次法、餘皆是僧。僧中有人有德，可知。第二念現得中二：初正明所念、二「何以故」下隨難徵釋。前中十句，初總、餘別。總云我轉離一切世間境界者，轉離一切凡夫取著事故。然事有麁細，麁則外六塵境，通是一切凡夫取著境故；細謂現前立少物，謂是唯識性，亦為地前凡夫取著境故。別有九種轉離。然此九種，對前有何相中總別九句，文雖不次，法體全同，以是念前福利相故。故論二段之中皆以相似不相似揀，謂與地前不相似故。九中，一入轉離，經云「親近一切佛，以了法如常見佛故。」此顯事不相似，謂即前生如來家，以佛法為事，不似凡夫六塵事故。二遠轉離、三近至轉離，此二示自身不相似，謂初即過凡夫地，識為身故；後即入菩薩位，智為身故。四斷轉離，即行不相似，謂離世間趣行，行出世淨行故。五依止轉離，即迭相依止不相似，謂得菩薩法，大悲為體，依眾生起，還與眾生為依，不同凡夫不起悲心、不為他依故。六近見轉離，是他力不相似，謂以大乘行成種性無過，見佛得助道力，不似凡夫非器不得故。七生轉離，即處不相似，謂不住道是佛境界，亦菩薩住處，依之起行名生其中。八平等轉離，即生業不相似，謂證三世平等之性，以資慧命而生智業，不同凡夫雜染業也。九捨轉離，即成就不相似，謂成就離障畢定勝位，捨約離障、成約得位。即前第八畢定過，成就相似法故。由離怖畏，決得無上菩提。前就行位，此就斷位。言怖畏者，論云「不愛疑慮憂，想共心相應故。」不愛是所畏事，不活等五令心憎惡故。疑慮憂想正是畏體，所畏不定便生疑慮。所畏決定便生憂想，由心畏故相現在身，名毛豎等。然此九句與有何相文同符契，皆已義引不得異解。由上諸義不相似故名為轉離，非唯離障名轉離也。 > In the second major section, the explanation of the name, there are two parts: first, a general designation; second, from 'endowed with' onward, the specific demonstration. Within this there are two parts: first, directly explaining the marks of joy; second, from 'Sons of the Buddha' onward, setting forth the causes of joy. Now, what does its mark of joy correspond to? It corresponds to 'relying on what body', because one attains this stage by having deeply planted roots of goodness. In the subsequent causes of joy, there is the joy of mindfully anticipating what will be attained, which corresponds to 'for what meaning', because the sought-after fruit will definitely be attained; and there is the joy of mindfully considering what is presently attained, which corresponds to 'what marks are there', because one has presently transcended ordinary mortals and attained sagehood. Its third \[category\], 'by what cause', is not corresponded to, because in the pained sorrow of the compassionate mind the meaning of joy is not manifest. Now, regarding the ten phrases that first directly clarify the marks of joy, the first is general and the rest are specific. Generally, there are three types of joy; thus it says 'much joy': First, joy of the mind, meaning the mind that enters contemplation is pleased and delighted. Second, joy of essence, \[meaning\] upon emerging from contemplation it is conjoined with joyful sensation. Third, joy of the faculties: because the joyful essence of the previous mind fills within, outwardly it extends to the five faculties with pliancy, lightness, and ease; therefore this joy is also called pleasure. Furthermore, that which is inwardly within the contemplative mind is the joy without \[ordinary\] joy, not like the fluctuating joy of the second dhyāna; hence in the Sanskrit text and other sūtras it is mostly called 'extreme joy' (pramuditā), because it is the extreme of joy. Among the specific \[phrases\], there are nine: 1. Joy of reverence: because one realizes the essence of the Triratna, attains indestructible faith, and increases in reverence. 2. Joy of love: because one delights in contemplating the dharma of tathatā. The above two are the mind of joyful practice, which is the joy of mind. The next three are precisely the essential marks of joy. 3. Joy of pliancy: because body and mind are universally benefited and all are delighted; this is the joy of the various faculties. 4. Joy of exultation: because one personally awakens to the fact that what one has realized surpasses \[what came\] before the stages. In the commentary this phrase corresponds to the third; awakening comes first and delight comes later, so the meaning is very sequential. 5. Joy of leaping up: because body and mind are universally benefited, increasing to fulfillment. Increasing beyond what was prior is the meaning of leaping up. 6. Joy of courage: because one personally knows one is capable of receiving bodhi and is not far from the fruit, hence it is called courageous. This is an ability of joy. The above six are all joy of one's own practice; the three below are transforming others and abandoning obstacles to joy. 7. Joy without disputation: because one's own mind is subdued, so when liberating through the meaning of doctrine, one does not cause the minds of oneself or others to be agitated. 8. Joy without vexation: because when transforming and gathering sentient beings, one uses only loving-kindness and gentleness and does not vex others. 9. Joy without anger or resentment: because when seeing someone not practicing in accordance with the teaching, at that moment one does not become angry, and afterwards has no resentment. This phrase \[means\] not being vexed by others. In the second part, illuminating the causes of joy, there are two: first, joy from mindfully anticipating what will be attained; second, joy from mindfully considering what is presently attained, each having ten phrases. In the first, the first is general and the rest are specific. In the general, it says 'mindfully recollecting all Buddhas', which the commentary explains as: 'Just as what the Buddhas have attained, I shall also attain.' Although the text mentions others throughout, it is completely taking others as a model for oneself; therefore it is judged as mindfully anticipating what will be attained. Taking the general to encompass the specific, they all belong to one's own future. Specifically there are nine kinds: 1. mindfully recollecting the Buddhadharma; 2. mindfully recollecting the Buddhas and bodhisattvas; 3. mindfully recollecting the Buddha's practices; 4. mindfully recollecting the Buddha's purity; 5. mindfully recollecting the Buddha's superiority; 6. mindfully recollecting the Buddha's indestructibility; 7. mindfully recollecting the Buddha's edification; 8. mindfully recollecting the Buddha's benefit; 9. mindfully recollecting the Buddha's entry. Taking the general to encompass the specific, all are named 'Buddha' because of the attainment of Buddhahood and because the six marks are interfused. If we specifically reveal the marks of their meaning, the ten phrases encompass nothing outside of cause and effect, person and dharma. The first, the Buddha, and the second, the Dharma, are the person and dharma within the fruit. The commentary says: 'The first two mindfulnesses are shared.' The Buddha and the Buddhadharma are two matters common to the mindfulness of the two vehicles; therefore they are called shared, thereby revealing that the remaining eight are not shared with the two vehicles. The latter eight are all causes. The first one is a person, meaning from the second stage on up to the station of Samantabhadra. The remaining seven are dharmas, within which there are further general and specific aspects: the bodhisattva's practice is the general, and the six specific phrases sequentially manifest the preceding bodhisattva practice: 1. By what dharma is it manifested? It means the purity of the pāramitās, because this is the essence of practice. 2. What are the manifested marks of that essence of practice? It means that each stage removes one defilement and purifies one pāramitā, which is the superiority of the bodhisattva stages. 3. How is this practice said to be fully manifested? It means that at the end of the tenth bodhisattva stage, because obstacles are completely removed, the practice cannot be destroyed. The above three are for one's own benefit; the remaining three are for benefiting others, and all are practices of the Cloud of Dharma (Dharmameghā). 1. Being able to receive the illumination of all Buddhas' dharmas as the teaching dharma. 2. Being able to preach the Dharma like clouds and rain, whereby sentient beings attain benefit. 3. Receiving the investiture of the Buddha's wisdom and entering the Great Culmination and so forth; this is the practice of all-knowledge. It is also possible that the latter three extend to all stages. Furthermore, among the above ten phrases, first is Buddha, next is Dharma, and the rest are all Sangha. Within the Sangha there are persons and virtues, as can be understood. In the second part, mindfully considering what is presently attained, there are two: first, directly explaining what is recollected; second, from 'why is that' onward, following the difficult points to interrogate and explain. In the first, among the ten phrases, the first is general and the rest are specific. The general \[phrase\] says 'I turn away from and leave behind all worldly realms', because one turns away from and leaves behind all matters of ordinary mortals' grasping and attachment. However, matters have coarse and subtle aspects: coarsely, they are the outer realms of the six dusts, being universally the realms grasped and attached to by all ordinary mortals; subtly, it means setting up a slight object before oneself and calling it the nature of consciousness-only, which is also a realm grasped and attached to by ordinary mortals before the stages. Specifically, there are nine kinds of turning away and leaving behind. However, these nine kinds correspond to the nine general and specific phrases under 'what marks are there' above; although the phrasing is not in the same order, the dharmic essence is completely identical, because they are mindful recollections of the previous marks of benefit and blessing. Therefore, in both sections the commentary distinguishes them by 'similarity and dissimilarity', meaning they are not similar to \[those\] before the stages. Among the nine: 1. Turning away and leaving behind through entry: the sūtra says 'drawing near to all Buddhas, because by comprehending the tathatā of dharmas one constantly sees the Buddhas.' This shows dissimilarity of activity, meaning that as previously \[mentioned\], one is born into the Tathāgata's family and takes the Buddhadharma as one's activity, which is not similar to the ordinary mortals' activity of the six dusts. 2. Turning away and leaving behind through distance, and 3. turning away and leaving behind through drawing near: these two indicate the dissimilarity of one's own body. The former means transcending the stage of ordinary mortals, taking consciousness as body; the latter means entering the station of a bodhisattva, taking wisdom as body. 4. Turning away and leaving behind through severance: this is dissimilarity of practice, meaning leaving behind worldly realms and practices, and practicing supramundane pure practice. 5. Turning away and leaving behind through reliance: this is mutual dissimilarity of reliance, meaning attaining the bodhisattva dharma, with great compassion as its essence, arising in reliance on sentient beings, and turning around to serve as a reliance for sentient beings, unlike ordinary mortals who do not give rise to compassion and do not serve as a reliance for others. 6. Turning away and leaving behind through proximate vision: this is dissimilarity of other-power, meaning through Mahāyāna practice one's lineage becomes faultless, and seeing the Buddha one attains the power of auxiliary aids to the path, unlike ordinary mortals who are not vessels and do not attain it. 7. Turning away and leaving behind through birth: this is dissimilarity of abode, meaning the non-abiding path is the Buddha's realm and also the bodhisattva's dwelling place; giving rise to practice relying on it is called being born within it. 8. Turning away and leaving behind through equality: this is dissimilarity of the karma of birth, meaning realizing the nature of the equality of the three periods of time, thereby nourishing the life of wisdom and generating karmic actions of wisdom, not like the defiled karma of ordinary mortals. 9. Turning away and leaving behind through relinquishment: this is dissimilarity of accomplishment, meaning accomplishing the definitely superior station that is free of obstacles; relinquishment concerns leaving behind obstacles, while accomplishment concerns attaining the station. This is the eighth \[mark\] previously, the definitely transcendent, because of accomplishing similar dharmas. Due to abandoning fear and terror, one definitely attains unsurpassed bodhi. The previous \[discussion\] took up the stations of practice; this takes up the stations of severance. As for 'fear and terror', the commentary says: 'Dislike, doubt, and sorrowful thoughts are conjoined with the mind.' Dislike is the matter feared; the five \[fears, such as fear of\] non-livelihood, cause the mind to loathe. Doubt and sorrowful thoughts are the very essence of fear: when what is feared is indeterminate, doubt arises; when what is feared is determinate, sorrowful thoughts arise. Because the mind fears, signs appear in the body, termed horripilation and so forth. Now, these nine phrases match the text of 'what marks are there' like tally and covenant; both have already drawn out the meaning and cannot be interpreted otherwise. It is because all the above meanings are dissimilar that it is called 'turning away and leaving behind', not that merely leaving behind obstacles is called 'turning away and leaving behind'. > — English (machine translation) (machine translation) - [Previous: 33.19](https://indike.org/pramana/in.bauddha.taisho.1735.33.19) - [Next: 33.21](https://indike.org/pramana/in.bauddha.taisho.1735.33.21) - [Up: 33](https://indike.org/pramana/in.bauddha.taisho.1735.33) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.33.20) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.33.20](https://indike.org/pramana/in.bauddha.taisho.1735.33.20) · Pramāṇa