華嚴略疏卷第三 3.28

3.28

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.