華嚴略疏卷第三 3.28

3.28

已說多喜。次說以何念故生歡喜。念有二種。初十句念當得。後十句念現得。初十句者。念佛一句總。餘九句別。論云。如佛所得我亦當得。是故歡憙。二念佛法。三念菩提。四念菩薩所行。五念佛淨波羅蜜是。六念佛勝。七念不可壞。八念佛教化。九念佛利益。十念佛入。於中初二念共如佛所得。我亦當得故。佛佛法二故。三四菩薩及行此二念佛菩薩。及菩薩行如是次第。餘六句皆念佛淨。舊解云。初十句明外法緣中生憙。次十自念得勝功德生憙。初有三句。於三寶上生憙。次七於佛菩薩所行法中生憙。亦云初十得生憙。後十離故生憙。後初之中有五對十句。就世出世相對。二凡聖相對。三際礙以相對。四據現生二報相對。五據入離以相對。論釋有十句。一轉離一切世間。二近入如來所。三離凡夫地。四近到智惠地。五斷惡道。六與眾生作依止。七見一切佛。八生諸佛。九入菩薩真如法。十捨一切怖畏。此十皆云轉離。於中初轉離是總。餘九是別離。一切凡夫取著事釋初總轉離。於中入轉離者顯事不相似故。三遠四近。此二轉離示自身不相似故。餘有六句斷依生入捨止。此六轉離如是次第行不相似故。依止他力生果成就。此等六句皆云不相似故住歡喜地。所有怖畏即皆遠離。第十捨中遂顯離五怖畏。謂不佸畏。惡名畏。三死畏。四墮惡道畏。五大眾威德畏。離如是等一切諸畏。論云。此五怖畏是初地障。復說地利益勝。是五怖畏第一第二第五依身口意。第三第四依身。依身者愛增善道惡道捨得依身故。何故但說五怖畏。打縛等諸畏皆五所攝故。此五怖畏因略有二種。一邪見妄取想見愛著故。二善根微少故。此對治如經離相故。尚不貪身乃至無有大眾威德畏毛竪等事。何故二處說前說身怖畏。後說異身怖畏。上三十五句已顯釋名分大悲為首。已下三十句釋第三安住章門。亦名第四淨地行也。亦可就中總別三十句。論云。前總中唯有三句也。別中有三種成就信成就總別顯十句皆云增上。次修行成就。總別顯九句皆云集。次迴向成就。總別顯十二句皆云求一切智。初十句中信心者總餘九別。九者一敬信增上。二淨信增上。三分別信。四悲信。五慈信。六不疲惓信。七暫愧信。八安樂信。九柔和敬順。此九皆云信增上。敬信增上。尊敬三寶多行是。淨者證真如智。如解心清淨是。分別者令他證淨智多以信分別是。悲者除苦。慈者與樂。不疲惓者久處利益眾生故。暫愧者於慳等波羅障深暫愧故。安樂者於同法者不惱亂故。敬順者增益敬信殊勝心故。已說信成就。次說修行成就。善根無休息常修也。大本第二句。一親近集釋第二智識大本經初句也。論義解釋心苦樂法集多聞正觀不著集。此三是聞思修惠不貪者不求名聞故不求名不求利養句。是如實心者常實故二經相同。

Having explained abundant joy, next it explains by mindfulness of what joy is generated. There are two kinds of mindfulness: the first ten phrases are mindfulness of what will be attained in the future, and the latter ten phrases are mindfulness of what is attained in the present. Regarding the first ten phrases: the single phrase "mindfulness of the Buddha" is general, and the other nine phrases are particular. The Treatise states: "Just as what the Buddha has attained, I also shall attain; therefore there is joy." Second is mindfulness of the Buddha-Dharma; third is mindfulness of bodhi; fourth is mindfulness of the practices performed by the bodhisattvas; fifth is mindfulness of the Buddha's pure pāramitās; sixth is mindfulness of the Buddha's excellence; seventh is mindfulness of indestructibility; eighth is mindfulness of the Buddha's teachings; ninth is mindfulness of the Buddha's benefit; tenth is mindfulness of the Buddha's entry. Among these, the first two kinds of mindfulness together are because "just as what the Buddha has attained, I also shall attain," so there are the two: the Buddha and the Buddha-Dharma. The third and fourth are the bodhisattvas and their practices; these two are mindfulness of the Buddhas and bodhisattvas, as well as the bodhisattva practices, in such an order. The remaining six phrases are all mindfulness of the Buddha's purity. The older explanation states: the first ten phrases clarify the generation of joy in the conditions of external dharmas; the next ten are the generation of joy from mindfully reflecting on one's own attainment of superior merits. The first has three phrases generating joy regarding the Three Jewels, and the next seven generate joy regarding the practices performed by Buddhas and bodhisattvas. It is also said that the first ten generate joy from attainment, while the latter ten generate joy from relinquishment. Between the latter and the former, there are five pairs of ten phrases: first, contrasting the worldly and world-transcending; second, contrasting the ordinary and the noble; third, contrasting the limited and the unobstructed; fourth, contrasting on the basis of the two retributions of present life; fifth, contrasting on the basis of entering and relinquishing. The Treatise's explanation has ten phrases: (1) turning away and departing from all worldly things; (2) drawing near to the Tathāgata's presence; (3) departing from the ground of ordinary beings; (4) drawing near to the ground of wisdom; (5) severing the evil destinies; (6) acting as a reliance for sentient beings; (7) seeing all Buddhas; (8) giving birth to all Buddhas; (9) entering the bodhisattvas' tathatā-dharma; (10) abandoning all fears. These ten all speak of "turning away and departing." Therein, the first turning away and departing is general, while the remaining nine are particular departures. Relinquishing all ordinary beings' grasping and attachments explains the initial general turning away and departing. Therein, entering and turning away display the dissimilarity of phenomena. Departing far from the third and nearing the fourth: these two turnings away and departures show the dissimilarity of one's own body. The remaining six phrases are: severing, relying, giving birth, entering, abandoning, and stopping. These six turnings away and departures are in such order because practices are not similar. By relying on other-power, the production of the fruit is accomplished. Because all these six phrases speak of dissimilarity, abiding in the Pramuditā-bhūmi, whatever terrors there are are completely left far behind. In the tenth, "abandoning," it consequently reveals the departure from the five fears: namely, fear of not living, fear of bad reputation, third, fear of death, fourth, fear of falling into evil destinies, and fifth, fear of the majesty of assemblies. One is separated from all such fears. The Treatise states: these five fears are obstructions to the first ground. It also speaks of the excellence of the ground's benefits. As for these five fears: the first, second, and fifth rely on body, speech, and mind; the third and fourth rely on the body. Relying on the body means that, due to the increase of craving, the abandoning and attaining of the good destinies and evil destinies rely on the body. Why are only five fears mentioned? Because all fears such as being beaten and bound are encompassed within these five. As for the causes of these five fears, there are briefly two kinds: first, because of erroneous views, falsely grasping at concepts, views, and craving attachments; second, because roots of goodness are slight and few. Their antidotes, as in the sūtra, are due to being free from marks, such that one does not even begrudge the body, up to having no horripilation or such matters from the fear of the majesty of assemblies. Why are they stated in two places? Earlier it stated bodily fear; later it stated non-bodily fear. The above thirty-five phrases have already made clear the section on explaining the name, with great compassion as foremost. The thirty phrases below explain the third chapter-heading, "peaceful abiding"; it is also called the fourth, "purifying the practice of the ground." One may also take them as thirty general and particular phrases. The Treatise states that in the preceding general part there are only three phrases. In the particular part there are three kinds of fulfillment: for the fulfillment of faith, the general and particular reveal ten phrases, all speaking of "predominance"; next, for the fulfillment of cultivation, the general and particular reveal nine phrases, all speaking of "collection"; next, for the fulfillment of dedication, the general and particular reveal twelve phrases, all speaking of "seeking omniscience." In the first ten phrases, "mind of faith" is general, while the remaining nine are particular. The nine are: (1) predominance of reverent faith; (2) predominance of pure faith; (3) differentiating faith; (4) compassionate faith; (5) benevolent faith; (6) untiring faith; (7) shame and modesty faith; (8) peaceful and joyous faith; (9) gentle, reverent, and compliant faith. These nine all speak of predominance of faith. Predominance of reverent faith is abundantly practicing reverence for the Three Jewels; pure [faith] is wisdom that realizes tathatā, where the mind of understanding is pure; differentiating [faith] is using faith abundantly to differentiate so as to cause others to realize pure wisdom; compassionate [faith] eliminates suffering; benevolent [faith] bestows joy; untiring [faith] is because of long dwelling to benefit sentient beings; shame and modesty [faith] is having deep shame and modesty regarding the pāramitā obstructions such as stinginess; peaceful and joyous [faith] is because of not distressing those who share the Dharma; reverent and compliant [faith] is because of augmenting the extraordinarily excellent mind of reverent faith. Having explained the fulfillment of faith, next the fulfillment of cultivation is explained: it is constantly cultivating the roots of goodness without rest. In the second phrase of the larger recension: (1) "assembling through drawing near" explains the second, "wise companion" (kalyāṇamitra), which is the first phrase in the larger recension sūtra. The Treatise's interpretation explains: assembling in mental suffering and happiness regarding dharmas; assembling in extensive hearing and correct contemplation without attachment. These three are the wisdoms of hearing, reflection, and cultivation. "Non-greed" is because of not seeking fame, which is the phrase "not seeking reputation and not seeking gain." "True mind" is because of being constantly true; both sūtras agree on this.