大方廣佛華嚴經隨疏演義鈔 58.5

58.5

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.