華嚴經疏 1.26

Second, within the section explaining the name [of the ground], there are three [parts]: first, ten phrases clarify manifold joy (pramudita); next, ten clarify the generation of joy from recollecting what will be attained; and last, ten clarify the generation of joy from recollecting what is presently attained. Furthermore, explaining these three: the first clarifies the distinctions of rejoicing with praise, and the latter two clarify the distinctions in the causes of joy. Moreover, the first is precisely the joy of the practice and retribution of this ground, while the latter two clarify joy only upon taking up conditions in this ground. Moreover, the first corresponds to the preceding [question of] based on what body joy arises, because having richly accumulated roots of good one attains this stage. The next corresponds to the preceding [question of] for what purpose joy arises, because the sought-after fruit of buddhahood will definitely be attained. The last corresponds to [the question of] having what characteristics joy arises, because one is presently separated from ordinary beings and attains the noble stage. Why is joy not discussed in correspondence to [the question of] through what cause? Because when the mind of compassion is sorrowfully moved, the characteristic of joy is hidden.

In the first [part], "manifold joy" means that rejoicings are manifold. In the treatise there are three kinds: first, mental joy, because the mind entering contemplation is immediately rejoiced; second, bodily joy, because upon emerging from contemplation it is associated with joyful feeling; third, joy of the faculties, because due to the preceding joy of mind and body, it causes the physical sense faculties of the supporting body to be harmoniously unblocked, pliant, and thoroughly delighted; hence it is called "manifold joy." This is the general phrase. Distinctly there are nine kinds:
1. Joy of reverence: having attained indestructible faith in the Three Jewels, hence it says "manifold faith." This is similar to [a practitioner of] the Lesser Vehicle entering the path of vision and attaining indestructible purity.
2. Joy of affection: delighting in contemplating the defilement-free Dharma of tathatā, hence it says "manifold purity." In the treatise-sūtra it is called "affectionate recollection." The above two are mental joy.
3. Joy of celebration: by self-awareness, that which is realized is assessed to be far superior to [what was attained] before the grounds, hence it says "manifold leapings with joy."
4. Joy of pliancy: body and mind are comfortable, with all-pervading increase and benefit.
5. Joy of capability: seeing oneself that one is near to bodhi, knowing that one's own practice is established and taking up bodhi is near, hence it says "manifold capability." How does this differ from recollecting what will be attained? Recollecting what will be attained is recollecting the fruit and rejoicing in advance; here, recollecting the cause and being capable of receiving it brings joy. The above are joys of one's own practice. The following three clarify joy in transforming others:
6. Joy of indestructibility: because one's own mind has previously been subdued, therefore whether others explain one's own doctrinal tenets or oneself explains others' doctrinal tenets, the mind is harmonized and without dispute, free from all agitation; hence it says "not fond of quarrelling and disputing."
7. Joy of non-harassment: because with a mind of loving-kindness and compassion, body and speech are gentle and pliant, even if seeing evil persons one gradually transforms them with the Path without harassing others; hence it says "not fond of harassing sentient beings."
8. Joy of non-anger: seeing sentient beings not practicing as taught, their minds going against the Dharma, and their deportment not being proper, their bodies violating the Path—seeing this, one generates pity and thus endures without anger; hence it says "not fond of wrath and resentment." These preceding two phrases do not harass or harm others. This phrase is being able to endure harassment from others. Furthermore, the preceding two do not cause others to be harassed; this phrase is not generating anger oneself.

In the second, generating joy from recollecting what will be attained, the first phrase is general. In this, wanting to clarify what oneself will attain, why does one instead recollect other buddhas? The treatise explains: "Just as what is attained by the buddhas, I too will attain"; by recollecting in this way, joy is generated in the mind. This is recollecting another to fulfill oneself. Distinctly there are nine kinds:
1. Recollecting the Buddha's Dharma: this is precisely recollecting the Dharma; but because the general covers the distinct, the remaining nine are opened up from the gate of recollecting the Buddha, and therefore all nine kinds are named recollecting the Buddha. This is the Dharma attained by the Buddha and the Dharma taught [by him]; knowing that oneself will also accomplish it, it says "generating a joyful mind from recollecting the Buddha's Dharma."
2. Recollecting the Buddha and bodhisattvas: someone explains, "This is recollecting the Buddha when he was a bodhisattva in the past, and that I too will be like him, thus generating joy." Now I explain: recollecting the Buddha accomplishing the Path, having bodhisattvas as his retinue, and that I too will have them, thus generating joy. The meaning of the text lies here; hence it says "recollecting all the bodhisattvas, and so forth."
3. Recollecting the Buddha's practices: here it is precisely recollecting the practices of bodhisattvas, hence it is called recollecting the Buddha's practices. It is explained as: because all bodhisattvas practice the practices practiced by the Buddha, practice originates from the Buddha.
4. Recollecting the Buddha's purity: recollecting that all the pāramitās possessed by the Buddha are free from defilement, hence it says "recollecting the purity of the pāramitās."
5. Recollecting the Buddha's supremacy: recollecting that the Buddha and bodhisattvas surpass the other assemblies, hence it says "recollecting that all bodhisattvas are extraordinary compared to the assembly."
6. Recollecting the Buddha's power of non-retrogression, hence it says "indestructible."
7. Recollecting the Buddha's teaching methods.
8. Recollecting that the Buddha can extensively benefit sentient beings.
9. Recollecting the gate entered by the Buddha, which is the gate of skillful wisdom.

Question: Looking at these ten phrases, only the first phrase is recollecting the Buddha, while the rest recollect distinct matters; why does the author of the treatise call them generally 'recollecting the Buddha'?
Answer: This is based on the inexhaustible dependent origination of the One Vehicle being unobstructed and mutually accomplishing; that is, within each individual condition, there is none that does not subsume all conditions. The author of the treatise, based on this principle, turns the nine into the one, and all are named recollecting the Buddha. Just as the first phrase subsumes the nine, each of the remaining phrases is also like this. That is to say, under phrase after phrase, all are inexhaustible. Because the dharmas of this ground are dhāraṇī-dharmas, as exemplified above by citing the Siddhaṃ alphabet; such is this meaning. Based on this principle, the ten faiths above are general, and up to the ten grounds and the Buddha are all distinct; subsuming the distinct into the general, there is none that is not complete within faith, and the other stages are likewise. Such is this meaning.

Furthermore, regarding these ten phrases, the author of the treatise makes another interpretation. The treatise states: "Among them, the first two recollect what is common": within the ten, the first two recollections are commonly what is recollected, and are now again divided into two—recollecting the Buddha and recollecting the Buddha's Dharma—hence it says "two: the Buddha and the Buddha's Dharma." This intention is to differentiate and accomplish the Three Jewels of identical characteristics. Saying "two: recollecting the Buddha and the bodhisattvas" is again taking recollecting the Buddha to differentiate the Buddha and the bodhisattvas, thus making two. Saying "recollecting all the bodhisattvas" directly brings up the bodhisattvas because recollecting the Buddha was already clarified earlier where it differentiated the Dharma. Therefore, within the Buddha, the Three Jewels are complete. The remaining seven are all subsumed under recollecting the Buddha's practices. This practice is general; the remaining six phrases below reveal this practice. Saying "in accordance with what reveals those bodhisattva practices" means that because these six phrases reveal bodhisattva practices according to what is shown, they are therefore subsumed under practice. Saying "By what are they revealed? By such recollections" means: earlier it said "in accordance with what reveals," but had not yet discerned by what dharma they are revealed; below it brings out the essence of the practices that can reveal, hence saying "by such recollections." One should know that here bodhisattva practices are of two kinds: first, practice free from defilement; second, practice of superior advancement. The first phrase among the six distinctly reveals practice free from defilement, hence it says "how is that pāramitā purity further revealed? It is revealed by two [aspects]"; the remaining five phrases distinctly reveal practice of superior advancement, hence it says "how do they reveal those bodhisattva practices up to their progression?"

Among them, the first two lines, [on] "surpassing" and "irreversibility", reveal the supreme progress onward. For looking from later grounds to previous ones, all are called "progressively surpassing"; looking from previous grounds to later ones, entering irreversibility, all are called "progressing onward". The last three lines reveal "going to the end". The culmination of the ten grounds' positions is called "the end"; ascending into the fruit of buddhahood is called "going". Among the three lines, the first two reveal the end: namely, in the Ground of the Dharma Cloud, being able to receive the rain of Dharma and being able to shower down rain to benefit sentient beings. The last line [refers to] receiving the accession and becoming a buddha, hence it is said, "ascending into the buddha-ground". This first [line on] recollecting the practices of the buddhas encompasses the subsequent six, designating it as general; returning to the initial recollection of the buddhas, it is spoken of as specific; hence it is said to be "both general and specific". In the third section, on recollecting what is currently attained and generating joy: first, in the general [statement], leaving worldly objects behind, the treatise explains it as leaving behind the affairs of ordinary beings' grasping. These six sense-object realms are what worldly ordinary beings grasp. Furthermore, before entering the first ground, what is grasped does not disappear; as the treatise says, establishing even the slightest thing before oneself is not entering the grounds. Now, entering the supramundane and realizing the phenomenon of suchness, one leaves behind the affairs of the worldly realms that were grasped; hence it says, "I progressively leave behind all worldly realms and generate a joyful mind." There are nine kinds of this progressive leaving behind: First, progressive leaving behind through entering: namely, entering into the Dharma practiced by all buddhas; hence it says, "because of entering into the equality of all buddhas." Since these nine kinds bear some similarity to the previous eight surpassings, why are they taken and explained separately? In the previous [passage], adducing this directly revealed the marks of generating the mind; this text [concerns] recollecting this current attainment and generating joy. In actual principle, what is attained in the first abidance is not different. Second, because of far abandoning the ordinary beings' rank prior to the grounds. Third, because of closely arriving at the ground of supramundane noble wisdom. Fourth, because of severing and leaving behind the karmic fruits of conceptual afflictions and evil destinies. Fifth, because of being capable of serving as a refuge for sentient beings. Sixth, because of oneself recollecting that practice is accomplished and approaching the Buddha is not far off; hence it says, "closely seeing". Seventh, because of attaining birth in the various enjoyment lands of the Buddha; a pure land is the domain of the Buddha's determination. Eighth, progressive leaving behind through equality: realizing suchness together with all bodhisattvas and entering into their number. Ninth, sovereign in supreme retribution, hence it says, "abandoning fear". This text has two parts: first, a direct explanation; later, repeated distinctions. Furthermore, among these ten [lines], the first two lines reveal that the activities undertaken and the affairs manifest are dissimilar: this takes the Buddha-Dharma as the affairs undertaken, dissimilar to ordinary beings grasping the affairs of the six sense-objects. The next two lines reveal that one's own body is dissimilar: namely, this takes noble wisdom as the body, dissimilar to the body of deluded consciousness of the ordinary ground. The subsequent six lines reveal six kinds of dissimilarity: 1. Having severed and transformed, one attains supramundane pure practice; not resembling ordinary beings who habituate practices of evil paths, hence it is said, "practices are dissimilar." 2. The bodhisattva's great compassion arises on the basis of sentient beings and turns back to become a reliance for beings; not resembling ordinary beings who cannot save themselves and cannot serve as a reliance. 3. The bodhisattva sees the Buddha, obtains power, and aids practice; not resembling ordinary beings who, not being fit vessels, cannot obtain it. 4. The bodhisattva is born in pure buddha-lands; not resembling ordinary beings who are born in the five destinies, hence it is said, "places are dissimilar." 5. Realizing suchness through correct cognition to nurture wisdom; not resembling that which is born of ordinary beings' defiled karma. 6. The inner mind is fully ripened, what is done is without fear, and accomplishment is definite; not resembling ordinary beings who carry hindrances and are constantly fearful. Because of these dissimilarities, it is called "progressive leaving behind". As for "fear" and "unpleasant", etc.: this means the five, such as [fear of] lack of livelihood, cause the mind to loathe, hence called "unpleasant". When that which is feared is uncertain, one becomes suspicious and apprehensive; when that which is feared is certain, one gives rise to distressing thoughts. This is a mental factor arising together with the mind, hence called "associated with ideation". This is the essence of fear; because the mind fears, it manifests physically, discarding the body, hence there are occurrences such as hair standing on end. Second, the repeated distinction of fears has two parts: first, posing questions and setting forth the two chapter headings: 1. fear; 2. leaving behind; later, explaining the previous two headings. First, explaining the chapter on fear: explaining these five fears through six sections. 1. Pointing out the essence: there are four factors: 1. suspicion; 2. apprehension—apprehension is like cogitation; 3. distress; 4. ideation. As before, this can be understood. 2. Clarifying the intention of the exposition. "Why is that?" inquires into its intention. In actual principle, the initial [ground] severs and eliminates hindrances such as afflictions; why then is leaving behind fear spoken of here? The treatise explains that these five fears are hindrances to the first ground, hence they are uniquely spoken of here. If so, why are they spoken of only under the explanation of the name? The treatise states that it is to further speak of the surpassing benefit of the ground. Wishing to clarify that the benefit of joy is contrary to fear, this is adduced. 3. Making distinctions based on the three karmas: The treatise states that the first, second, and fifth rely on body, speech, and mind. This has two senses: specific and general. In the specific, lack of livelihood relies on the body; ill repute relies on speech—although ill repute is uttered from another's mouth, by nature it is vocal karma; fear of assemblies relies on the mind, because the mind lacks the virtue of wisdom and thus generates fear of assemblies. In the general, lack of livelihood relies on the three karmas: clothing not covering the form, food not filling the mouth, and misery pressing in; the remaining two can be understood as general. The fourth and fifth rely solely on the body: fear arises because of abandoning the lovable good destinies—this is the fear of death; fear arises because of obtaining the detestable evil destinies—this is fear following upon evil destinies; discarding and obtaining pertain to the body and not other karmas. 4. Establishment: The treatise says, why are only five fears spoken of? Beatings, bindings, and all such fears are all subsumed under the five. 5. Pointing out the causes: The treatise speaks of two causes: 1. erroneous cognition and falsely grasping ideations, views, and affection/attachment; 2. paucity of roots of goodness. The first serves as the cause for three fears: erroneous cognition is the cause of [the fear of] lack of livelihood—due to erroneous cognition reckoning a self, one fears one's own lack of livelihood and pursues resources; falsely grasping ideations is the cause of the fear of ill repute—falsely ideating and fearing, one grasps after a good reputation and consequently gives rise to this fear; views and affection/attachment are the cause of the fear of death—due to viewing a self, one is affectionate and attached to one's own body and fears its death. These three are equally unwholesome factors, hence combined into one. Paucity of roots of goodness is the cause for the remaining two: paucity of merit and goodness brings fear of falling into evil destinies; paucity of wisdom and goodness brings fear of great assemblies. Furthermore, paucity of past goodness brings fear of great assemblies in the present; paucity of present goodness brings fear of future evil destinies. Both being paucity of goodness, they are combined into one cause. 6. Countermeasures: Because of leaving behind these causes, fear is accordingly extinguished. All can be understood as in the sūtra. The section explaining the name is concluded. Third, in the section on securely abiding in the ground, there are three parts: first, a general clarification of securely abiding; second, thirty lines from "the so-called" onward that specifically distinguish securely abiding; third, one line from "accomplishing" onward that generally concludes securely abiding. In the first, there are also three: 1. Great compassion as the foremost: this is the cause of securely abiding. The practices undertaken by bodhisattvas are entirely for sentient beings; compassion is the foundation of practice, hence called "compassion as foremost". 2. The mind having no resentment or hatred toward sentient beings, etc.: this is the contemplation of securely abiding. In this, there are two: first, having no resentment or hatred in mind when sentient beings contravene and harass.

Seeing wrongdoing without disdain, and being touched [by offenses] without harboring resentment: because these cannot be corrupted by defilements, they are called 'firm.' Second, as for the 'straight mind': possessing deep compassion and pity for sentient beings and seeking bodhi, it cannot be broken down by the Hīnayāna, and therefore is called 'firm.' Because neither of these two can be corrupted, it is said to be 'naturally pure.' Third, 'further diligently cultivating all roots of good' refers to the practice of abiding securely. Just as the roots of good such as faith and the rest are explained below, all of them are comprehended by and comprehensively, diligently cultivated in this bhūmi. This diligent cultivation has three [parts]: first, the faithful mind, which is that upon which practice relies; second, the cultivation of practice, which is the practice accomplished relying on the mind; third, dedication, which is the dedication of practice to accomplish virtue. First, the ten phrases clarify the accomplishment of the faithful mind. 'Superiority of faithful mind' means that regarding all matters, one accomplishes superior faith therein. The explanation says: this is the general phrase; according to the distinct phrases below, regarding all objects and matters such as the Three Jewels, deep and decisive faith is called 'superior.' Among the distinct ones, there are nine kinds of superior faith. Therein, the first six are the initial arising of the faithful mind, and the latter three are the increase of faith to become aspiration. In the former [group], the first two are personal practice, and the latter four benefit others. In the former [pair], the first phrase concerns the pure, faithful, and reverent practice of believing in the Three Jewels from above, hence it says 'abundantly practicing a pure mind.' The latter phrase is faith verified in the principle; namely, true cognition opening the spirit, hence it says 'the understanding mind is pure.' Among the four on benefiting others, the first is the practice of converting others; namely, explaining what one has personally realized and conferring it upon sentient beings is called 'the discrimination of faith.' The latter three are the mind for converting others: namely, loving-kindness and compassion constitute the greatness of the converting mind; being unwearied constitutes the permanence of the converting mind. In the latter three, the first is freedom from faults in practice: namely, not being tainted by or attached to the world is the function of shame and conscience. Below 'regarding stinginess and the rest,' the aspects of shame and conscience are distinguished: adducing stinginess and the rest takes in the other five hindrances; because through deep shame and conscience the six hindrances do not operate, it says 'adornment.' Second is safeguarding persons. Third is revering and complying with the Dharma. Faithful mind is finished. Second, in the accomplishment of cultivation, the Śāstra's sūtra text has nine phrases; here there are eight phrases. When the Śāstra speaks of ten phrases, it rounds up to ten as the name. The first phrase is generally collecting all roots of good without rest. Because it is without rest, it is constant cultivation. 'All roots of good' is sudden cultivation. Within the eight distinct ones, the first seven are practices of the āgama, and the latter one is the practice of realization and entry. In the former [seven], the first two are skillful means for gathering the Dharma: first, associating with good spiritual friends—this phrase is omitted in the abbreviation; second, loving and delighting in the Dharma. That is, direct inquiry and direct response constitute questioning and answering; explaining difficulties and resolving them constitutes debating; analyzing the primary text constitutes interpreting. At these three times, fitting and delighting the mind and giving rise to joy in it, it says 'constantly loving and delighting in the Dharma.' The next three accomplish the three wisdoms: among the correct practices, [the wisdoms of] hearing and thinking can be known; as for cultivation, it is because one does not relish attachment within meditation. The latter two are practices of freedom from attachment following conditions: regarding fame and regarding gain, having obtained them, not being greedy is the practice of contentment. Not having obtained them, not seeking after them is the practice of having few desires. For those who have not taken the precepts, having this greed and seeking prevents them from being received, and is thus called 'hindering the bodhisattva precepts.' For those who have already taken the precepts, giving rise to these two causes the precepts to degenerate and be lost. The above were practices of the āgama. The statement 'constantly [guarding] the jewel-mind' and so forth is the practice of realization: the practice of realization is precious; taking its name as 'jewel' from the metaphor, the practice of realization surpasses [others] and is constantly manifest moment to moment, hence there is 'no satiety.' Cultivation is finished. Third, in the accomplishment of dedication, four explanatory turns are made in the Śāstra: first, explaining by revealing the intention; second, explaining generally and distinctly; third, distinguishing according to the essentials; fourth, explaining in terms of practice. In the first, it first asks in order to initiate: 'In seeking the ground of sarvajñā and so forth, what matter is spoken of?' Why is there this question? Because the text contains no word for 'dedication.' Making this question to manifest the accomplishment of dedication, it replies in order to reveal it; for seeking the fruit of buddhahood is the meaning of dedication. Second, general and distinct explanations: should be known according to the Śāstra. Third, distinguishing according to the essentials: here it is divided into three. First, seeking what matter? 'Because of seeking the ground of sarvajñā'—this is the first phrase, the fruit-Dharma that is sought; 'seeking' is still 'delighting.' Second, by means of what contemplation does one seek? 'Because of contemplating the powers, fearlessnesses, and so forth of all buddhas'—this reveals the contemplative understanding that can seek, and is the second phrase. Third, how does one seek? 'Because of seeking the unattached dharmas of all pāramitās'—this reveals with what practice one seeks, using the pāramitās to seek free from the attachment of the six hindrances and so forth; this also encompasses and exhausts the ten phrases below. Among these three seekings, 'home' concludes the ground of sarvajñā: it is the place that is sought, hence called 'home.' 'Relying on home' concludes the contemplative understanding that can seek: the contemplated powers, fearlessnesses, and so forth are distinct virtues within sarvajñā, hence called 'relying on home.' 'Seeking without obstacles' concludes that the practice that can seek is free from hindrances. Fourth, in explaining in terms of practice, the first two phrases are not the correct practices cultivated here, and thus are not explained distinctly. This only explains the practice that can seek from before. 'How does one seek' and so forth in the Śāstra broadly takes the prior third gate as this general phrase; below it opens into distinctions, hence it speaks of distinct seekings: Giving: among the two stains, first, seeing a petitioner and falsely pretending [generosity] is speech that is flattery; having no intention to promise and give is a mind that is crooked. Remedying this, as the sūtra says, 'free from flattery and crookedness,' this is categorically refusing to promise. Second, promising but not giving has three meanings: first, first promising and later not giving; second, promising much and giving little; third, promising the superior and giving the inferior. All are not following one's previous words. Remedying this, as the sūtra says, 'being able to act as one speaks.' Second, Precepts has one stain, not guarding truthful speech, which has two [aspects]: first, violating the precepts so as to breach the word of being able to maintain them when originally receiving them; second, concealing and not exposing the violation, silent false speech, and so forth. Remedying this, as the sūtra says, 'constantly practicing truthful speech.' The Bodhisambhāra-śāstra verse says: 'Even if on account of truthful speech one dies, or falls from being a Cakravartin king, or from being all heavenly kings, one ought only to speak truthful speech.' Third, Patience has one stain: the house of the Buddha takes solely the benefiting of others as its enterprise; opposite to this, afflicting others defiles the house of the Buddha. Remedying this, as the sūtra says, 'not defiling the house of the Buddha.' Fourth, Vigor has one stain: namely, giving rise to retreat regarding the precepts. This has three kinds: first, retreat because the dharma is vast—the Śāstra says 'the bodhisattva precepts are immeasurable'; second, retreat because the time is long—the Śāstra says 'the number of kalpas is long and distant'; third, retreat because they are profound and subtle—the Śāstra says 'difficult to maintain and difficult to practice.' Because they are vast, it is difficult to maintain them completely; because the time is long, it is difficult to maintain them constantly; because they are profound and subtle, it is difficult to maintain them well. Furthermore, within the prātimokṣa precepts, there is no evil that is not abandoned, hence they are difficult to maintain; within the other two collections [of precepts], there is no good that is not gathered and no sentient being that is not delivered, hence they are difficult to practice. On account of this, one gives rise to a mind of slackness and falling back; this is this stain.

Remedying this, as the sūtra says, 'not abandoning the bodhisattva precepts'; because through the spurred cultivation of vigor, one is able to practice what is difficult to practice. Fifth, Meditation has two stains: within a matter, raising conditions is called 'a distracted mind'; within the internal disposition, falsely grasping is called 'conceptual recollecting.' Furthermore, the former is coarse and the latter is subtle; and the former fails to attain śamatha, while the latter fails to attain vipaśyanā. In the remedies, unmovingness remedies distraction, and generating sarvajñā remedies conceptual recollecting. Sixth, Wisdom has three stains: first, obstructing the practice of the unstaying path: either exclusively manifesting the mundane and not manifesting nirvāṇa, assimilating to ordinary beings; or exclusively manifesting nirvāṇa and not manifesting the mundane, assimilating to the One Vehicle. This lacks skillful means, and is a stain on prajñā; the remedy is knowable as in the sūtra. Second, obstructing the practice of the aiding path. Third, obstructing the practice of the path of realization. Both can be known […]. 'Like this' below generally concludes abiding securely. Through these thirty phrases of practice, purifying and thoroughly maturing this bhūmi, it is called the 'pure Dharma.' The Śāstra […] desire refers to fearing the destinations.