大方廣佛華嚴經隨疏演義鈔 58.5

58.5

釋名分，此中論有生起，云「已說住義，次說釋名。云何多歡喜示名歡喜（此問得名）？以何歡喜（此問喜相為身為心？下答具二）？此地中菩薩歡喜，復以何念（此問喜因）？初說十句（此答喜相），後說二十句（此答喜因）。」釋曰：上論疏已摘用，故不併舉。恐尋論者怪不見文，故此具出。疏「總有三喜」者，論主但云「歡喜者，名為心喜、體喜、根喜。」疏便開釋，但直下彰名。據其體性即是下九，此是論主攝別入總，謂下九中前六自利，喜行之體；後三化他，顯於喜能。前中初二敬之與愛，是喜行心，非正喜體，今攝入總名為心喜。次三正是喜心之體，攝之入總名為體喜。後一明其喜行功能，出生之義說以為根，攝之入總名為根喜。備此三喜，故名多喜。今雖直釋，至下別中結歸此三。言「三根喜，由前心體歡喜內充」者，心即初一、體即第二，二皆為內。然五受明義，在五根為樂，在意地為喜。二禪心喜亦名為樂，此地身樂亦名為喜，就通義故。「輕安」之言即是善數，亦輕安樂。「調暢」之言即是受樂，所以結云「故此喜者亦名為樂」。疏「又內及觀心」下，重會前三，揀異凡小。觀心是初，內通前二，謂雙證二空離憂喜相，名為無喜；冥契寂靜唯證能知，故云之喜。二禪喜相，三地當知。疏「一敬喜」，別九喜中已如總中之科，下疏便結之。今初，尊敬三寶名為敬喜。由證同體，信不可壞，恭敬轉增。然總具下九，故名為多。當句言多復有何義？遍敬三寶即是多義，餘可類取。疏「上二即喜行」下，結成總中心喜。「次三即喜之體相」者，即總中體喜。疏「前覺後悅義甚次第」者，論經先慶喜，但心自覺勝於地前。次調柔喜，離諸鑛強，是故身心悉皆適悅。後踊躍者，遍益逾前，故名踊躍。是為三句，作初中後之次第也。疏「此一喜能」者，喜行成就能攝菩提，故名為能。此與念當得喜有何異耶？答：念當逆念當果，此念念之自能，故不同也。疏「下三化他」，即口身意離三業障。故下論云「鬪諍於言中」等，論義通於自他。問：此等解釋唯約自行。又此三句，初句自他無擾、次句不惱於他、後句不為他惱。

Regarding the section explaining the name, the treatise here has an introductory transition, saying: "The meaning of 'abiding' having already been explained, next the explanation of the name is explained. Why does showing manifold joy give it the name 'joyful' (this asks how it obtains its name)? By what does he rejoice (this asks about the characteristics of joy: is it bodily or mental? The answer below has both)? Joyful bodhisattvas on this ground furthermore reflect upon what (this asks about the cause of joy)? First ten phrases are spoken (this answers the characteristics of joy), and afterward twenty phrases are spoken (this answers the cause of joy)." The subcommentator explains: The treatise above has already been extracted and used in the Commentary, so it was not cited in full. Fearing that those studying the treatise would wonder why the text is not seen, it is set forth completely here. As for the Commentary's "in sum there are three joys," the author of the treatise simply says: "Joy means mental joy, essential joy, and foundational joy." The Commentary then unpacks and explains it, simply declaring their names directly. Relying on their essential nature, they are precisely the nine [joys] below; this is the author of the treatise subsuming the specifics into the general. That is to say, among the nine below, the first six are self-benefit, the essence of the practice of joy; the latter three are converting others, showing the efficacy of joy. Among the former [six], the first two—reverence and affection—are the mind practicing joy, not the primary essence of joy; now subsumed into the general, they are called "mental joy." The next three are precisely the essence of the joyful mind; subsuming them into the general, they are called "essential joy." The last one clarifies the efficacy of the practice of joy; the meaning of giving rise [to further virtues] is termed a "root" [or foundation], and subsuming it into the general, it is called "foundational joy." Possessing these three joys, it is therefore called "manifold joy." Although now explained directly, when arriving at the particulars below, they are concluded by returning to these three. Regarding the statement, "The third, foundational joy, arises from the former mind and essence being internally replete with joy," "mind" is the first, and "essence" is the second; both are internal. However, when clarifying the meaning according to the five feelings, it is pleasure in the five sensory faculties, and joy on the mental ground. The mental joy of the second dhyāna is also called pleasure, and the physical pleasure of this ground is also called joy, based on the common meaning. The expression "pliancy" is a wholesome mental factor, and is also pliant pleasure. The expression "harmonious and smooth" is feeling-pleasure; therefore it concludes: "Hence this joy is also called pleasure." Regarding the Commentary's "Furthermore, internal and contemplative mind" onwards: it re-synthesizes the previous three to distinguish them from ordinary persons and the Hinayana. Contemplative mind is the first; "internal" permeates the previous two: namely, mutually realizing the two kinds of emptiness and leaving behind the characteristics of sorrow and joy is called "non-joy"; tacitly coinciding with stillness, which only direct realization can know, it is therefore called the joy of it. The characteristics of the joy of the second dhyāna should be known on the third ground. As for the Commentary's "1. Reverent joy": among the specific nine joys, they are already arranged as in the section of the general [three], and the Commentary below will conclude them. Now, first, venerating the Three Jewels is called "reverent joy." Because of realizing identical essence, faith cannot be broken, and respect increasingly grows. Still, it completely possesses the nine below, so it is called "manifold." What meaning is there in saying "manifold" within this clause itself? Universally revering the Three Jewels is precisely the meaning of "manifold"; the rest can be analogously understood. As for the Commentary's "The above two are the practice of joy" onwards: it concludes them as "mental joy" in the general. "The next three are the essential characteristics of joy": this is the "essential joy" in the general. As for the Commentary's "Awakening first and joy afterward is very orderly in meaning": the sūtra translated in the treatise first has "celebratory joy," which is simply the mind self-awakening to surpassing the pre-ground stages. Next is "supple joy," being free from all coarseness and hardness, and therefore body and mind are both thoroughly delighted. Afterward, "exultant": universal benefit exceeds what came before, hence it is called "exultant." These are the three clauses, making the sequence of initial, middle, and final. As for the Commentary's "This one is the efficacy of joy": the accomplishment of the practice of joy can embrace bodhi, hence it is called "efficacy." How is this different from the joy of reflecting on what is to be attained? Answer: Reflecting on what is to be attained anticipates the future fruit, whereas this reflects on the intrinsic power of reflection; hence they are not the same. As for the Commentary's "The latter three are transforming others": this means mouth, body, and mind being freed from the three karmic hindrances. Therefore, the treatise below says: "Contention in speech," etc.; the meaning of the treatise applies to both self and other. Question: These explanations only relate to self-cultivation. Moreover, among these three clauses, the first clause is free from disturbance of self and others; the next clause is not distressing others; the latter clause is not being distressed by others.