[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.2755) › 1.26.1 # 華嚴經疏 1.26.1 華嚴經疏 1.26.1 - **Language:** Classical Chinese ### [1.26.1](https://indike.org/pramana/in.bauddha.taisho.2755.1.26.1) 第二釋名分中有三。 初十句明多喜。 次十明念當得生喜。 後十念現得生喜。 又釋此三中初一明歎喜差別。 後二明喜因差別。 又前一正是此地行報之喜。 後二明於此地舉緣方喜。 又初一對前依何身生喜。 以厚集善根得此位故。 次對前為何義生喜。 以所求佛果定當得故。 後對有何相生喜。 以現離凡得聖位故。 何故以何因中不對辨喜。 謂悲心惻愴喜相隱故。 初中言多喜者。 謂適悅眾多故。 論中三種。 一心喜者。 入觀之心心即適悅故。 二體喜者。 出觀喜受相應故。 三根喜者。 由前心體喜故。 令所依身色根調暢輕安遍悅故云多喜。 此是總句。 別有九種。 一敬喜。 於三寶中得不懷信故云多信故　此如小乘入見道得不壞淨相似故。 二愛喜。 樂觀離染真如法故云多清淨故。 論經名愛念故。 上二是心喜。 三慶喜。 自覺所證校量勝過於地前故云多踊悅　四調柔喜。 身心安適遍增益故。 五堪受喜。 自見至菩提近者知已行立取菩提近故云多堪受故。 此與念當得何別。 謂念當得念果預喜。 今此念因能受故喜上來自行喜。 下三明化他喜。 六不壞喜。 由於自心先已調伏。 是故或他論義自解說時。 或自論義他解說時。 皆心調無諍。 離諸擾動故云不好鬪諍。 七不惱喜。 以心慈悲身口調柔。 設見惡人以道漸化不惱他故。 云不好惱亂眾生。 八不瞋喜。 謂見眾生不如說行心乖法也。 威儀不正身違道也。 見之生愍故忍不嗔故。 云不好嗔恨。 此前二句不惱懷他。 此句能受他惱。 又前二不令他惱。 此句自不起瞋　第二念當得故生歡喜中。 初句總。 此中欲明己當得義。 何故乃念他佛邪。 論釋如佛所得。 我亦當得如是念故心生歡喜。 此即念他成己也。 別有九種。 一念佛法者。 正是念法。 但以總該別。 於念佛門開出餘九。 是故九種皆名念佛。 此是念佛所得之法及所說法。 已亦當成故云念佛法故生歡喜心。 二念佛菩薩。 有人釋云。 此念佛過去為菩薩時。 我亦同彼故生喜。 今解念佛成道。 有菩薩眷屬。 我亦當有故生歡喜。 文意在此。 故云念諸菩薩等。 三念佛行。 此中正是念菩薩行故名念佛行。 釋以諸菩薩行佛所行行故行從佛有故。 四念佛淨。 謂念佛所有諸度離染故。 云念波羅蜜清淨故。 五念佛勝。 謂念佛菩薩勝餘眾故。 云念諸菩薩與眾殊勝故。 六念佛不退之力故云不壞也。 七念佛教化之法。 八念佛能廣利益眾生。 九念佛所入之門。 謂善巧智門也。 問。 看此十句。 唯初一句念佛餘念別事。 論主何故總稱念佛。 答。 此依一乘無盡緣起無礙相成。 即一一緣中無不皆攝一切諸緣。 論主依此例故。 迴九入一俱名念佛。 如初句攝九。 餘一一句皆亦如是。 此即句句之下。 悉皆無盡。 以此地法是陀羅尼法故。 如上舉悉曇章為喻。 是此義也。 依此例故。 上十信為總。 乃至十地及佛悉為別。 攝別入總。 無不在信中具足餘位亦然。 是此義也。 又此十句。 論主更作一翻解釋。 論云。 於中初二念共者。 謂於十中初二念共同是所念今還分為二。 謂念佛念佛法故云佛佛法二故。 此意欲簡成同相三寶。 言念佛菩薩二者。 還將念佛簡佛菩薩故為二也。 言念諸菩薩故。 直舉菩薩以念佛前簡法處已顯故。 是故佛中具足三寶。 餘七皆是念佛行攝。 此行為總。 餘下六句顯此行故。 言隨所顯彼菩薩行者。 謂此六句隨彼所顯菩薩行故。 是故得在行中所攝。 言以何顯者。 如是諸念者。 謂前言隨所顯未辨。 以何法顯下出能顯行體故。 云以如是諸念。 應知此中菩薩行有二種。 一離染行。 二勝進行。 六中初句別顯離染行故。 云復何顯彼波羅蜜淨顯二。 餘五句別顯勝進行故。 云云何顯彼菩薩行乃至轉去故。 > 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?" > — English (machine translation) (machine translation) - [Previous: 1.25.4](https://indike.org/pramana/in.bauddha.taisho.2755.1.25.4) - [Next: 1.26.2](https://indike.org/pramana/in.bauddha.taisho.2755.1.26.2) - [Up: 1.26](https://indike.org/pramana/in.bauddha.taisho.2755.1.26) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.2755~en-mt.1.26.1) — English, machine translation ## Linked texts (1) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.10.32) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.2755.1.26.1](https://indike.org/pramana/in.bauddha.taisho.2755.1.26.1) · Pramāṇa