大方廣佛華嚴經搜玄分齊通智方軌 1.27

Fourth, dividing and explaining the text has two [aspects]: first, according to the assemblies; second, following the chapters. This "Vairocana Chapter" has extensive results and concise causes, so it belongs to the virtues of the fruition. Second, from "Names" onwards, the causes are extensive and the results concise, so it is determined as causal practices. There are further distinct determinations, as explained at the beginning of the second assembly. Second, dividing according to the chapters has three [parts]: First, up to [the chapter on] "Enlightenment by Light" and so forth, is the section that adduces the results to encourage delight and generate faith. Second, from "Clarifying Difficulties" downwards, is the section that clarifies cultivating causes to accord with results and generate understanding. Third, from "Transcending the World" downwards, is the section that explains relying on conditions to cultivate practice and accomplish virtue. The reason why it must be so is that because sentient beings' roots of goodness are slight and few, faith is difficult to arouse; therefore, in this chapter the Buddha empowers Samantabhadra to expound the dependent results of the pure land. In the second assembly, Mañjuśrī relies on [the Buddha's] power to expound the Buddha's three karmas and clarify his direct retribution, using these supreme dependent and direct [retributions] to arouse faith. Once faith has arisen, one must next explain the Dharma for them to cause understanding to arise; hence from the "Clarifying Difficulties Chapter" downwards, it extensively analyzes the marks of practice and encourages reliance on them. Having seen the Dharma clearly, one must next encourage relying on it to give rise to practice so that returning [to it] yields attainment; hence from "Transcending the World" downwards, it clarifies the section on relying on conditions to accomplish virtue. It can also be settled by dividing the text according to the assemblies; the remaining meanings may be understood. Furthermore, relying on the Yingluo jing, it says: The first assembly clarifies the world and the ocean of the dharmadhātu; the second assembly clarifies the pure land. This division, relying on the sūtra, is extremely subtle; the text contains this intention and it must truly be reflected upon and examined; it will be understood when arriving at the text. Next, second, adducing proofs: like the "Buddha Land Chapter" of the Vimalakīrtinirdeśa-sūtra being placed first, cases like this are more than one, as can be known. This chapter is broadly divided into two: first, a general comprehensive explanation; second, a specific analysis with reference to the text. First, the general [explanation] has three [parts]: first, the teaching that is the signifier; second, the dharmas that are signified; third, the meanings that are signified. Its dharmas and meanings are not fixed, being extensively explained as in the forty unhindered forms of eloquence and so forth. Second, the specific analysis with reference to the text has two [parts]: first, the great assembly giving rise to thoughts and stating their doubts; second, from "At that time the World-Honoured One knew the thoughts of the bodhisattvas" downwards, clarifying the manner of its answer. Because of the initial request, we examine the eight assemblies; the various questions are not the same, which is the fourth among the ten topics. This briefly has three [aspects]: first, analyzing presence and absence; second, clarifying the breadth, brevity, preceding, and succeeding of the Dharma gates; third, analyzing the disparity in the number of questioners. First, regarding presence and absence: at the beginning of the first two assemblies and the last three assemblies, there are questions. The reason for the first is to make a general inquiry into the two dharmas of cause and effect. The reason for the second is to ask again about the beginning of the dharmas of practice. The reason for the last three is to ask about the similarities and differences within the cultivation of practice; the rest is analyzed with reference to the text. Next, explaining according to the text. The inquiry into doubts is divided into two: first, prose; later, verses. The prose has three [parts]: first, adducing the persons who can question giving rise to thoughts; second, from "What is..." downwards, the formal request; third, from "We only pray..." downwards, the concluding request. Within the request there are twenty-three sentences of inquiry. Furthermore, with "the Buddha" serving as the head, they make fourteen sentences, divided into two: first, twenty-one sentences asking about the dharmas of attained results; next, from "all bodhisattvas" downwards, asking about causal dharmas. Regarding the text on the results, according with the five oceans and ten wisdoms below, the text of the answer has five subsections: First, twelve sentences clarify the distinctions of the fruition-body of the three bodies. Also, if relying on the One Vehicle, they are the essence, virtues, and functions; the rest are modeled on this. Next, the one sentence on "the ocean of worlds" explains the dependent results of the pure land. Third, the one sentence on "the ocean of sentient beings" explains the beings who are transformed. Fourth, the one sentence on "dharmadhātu-upāya" explains the Dharma-medicine for transforming beings. Fifth, the six sentences from "the ocean of buddhas" downwards explain the meaning of the functions of gathering and transforming by the virtues of the fruition. The initial twelve passages are divided into three: first, four explain the virtues of the dharmakāya; second, the five sentences from "the Buddha's powers" downwards explain the virtues of the reward buddha; third, the three sentences from "the Buddha's eyes" downwards clarify the virtues of the transformation body; this settles the text according to the three vehicles. "The Buddha-ground" is because the fruition stage produces the manifold virtues. "The Buddha's realm" is the divisions and scopes. "The Buddha's upholding" is the dharmakāya upholding the manifold virtues. "The Buddha's conduct" is the karmic activities. In the text on the transformation body, the eyes, ears, and so forth explain bodily karma; the Buddha's light, voice, and so forth explain vocal karma; the ocean of the Buddha's wisdom explains mental karma. Within the text on transformative functions from the six sentences below "the ocean of buddhas", the first three explain the transformative functions of the reward buddha, and the latter three explain the functions of the transformation buddha. Regarding the inquiry into causes, it is divided into two: first, "the ocean of practices cultivated by all bodhisattvas" is the general; next is the specific. The specific text is divided into two: first, "the mind of the Great Vehicle" and so forth explains the seeds of faith, joy, and so forth prior to the bhūmis as the causes; second, from "producing the pāramitās" downwards, it explains the practices on the bhūmis, which subsumes the ten pāramitās. "Pāramitā" is the six pāramitās; "vow" is vow and upāya; "wisdom" is power and jñāna. The verse text has two: first, prose; next, verses. There are eighteen verses; according to the Daśabhūmivyākhyāna, these are called vocal karma. Within this, it is divided into three: first, six verses generally praise and request; next, eleven and a half verses versify the preceding text of the request; next, half a verse versifies the preceding conclusion. Within the preceding six passages of request, they are divided into three: first, one is the perfection of virtues of benefiting oneself; next, three are the fulfillment of benefiting others; the last two are the capacity of the faculties delighting in hearing [the Dharma]. Regarding the eleven sentences, because of skilful brevity they cannot be completely exhaustive: the first eight versify the twelve sentences on the three bodies; the next one versifies the three sentences below "the ocean of worlds"; the next two versify the six sentences on "the ocean of buddhas" and so forth above as well as the two sentences on causal practices and so forth. Next, second, clarifying the manner of the answer: the text is divided into seven: first, explaining the emitting of light to gather the assembly to clarify its introductory section; second, from "At that time Samantabhadra entered the pure repository samādhi" downwards, the samādhi section; third, from "After Samantabhadra entered samādhi" downwards, explaining the empowerment section; fourth, from "The great assembly with one voice" downwards, the request section; fifth, from "At that time Bodhisattva Samantabhadra, having received the Buddha's spiritual power" downwards, clarifying the fundamental section; sixth, from "At that time Samantabhadra arose from samādhi" downwards, explaining the arising section; seventh, from "At that time Bodhisattva Samantabhadra, wishing to cause the assembly to rejoice" downwards, clarifying its exposition section. The text is divided into two: first, extensively gathering the protocol of exposition; second, from "In this four-continent world, and so on" downwards, concluding by extending it universally. The first text has four [parts]: first, emitting light; second, gathering the assembly; third, showing to the assembly to let them know the expounder of the Dharma; fourth, from "There a lotus arose" downwards, revealing the protocol of exposition. Next, emitting light has two intentions: first, manifesting signs to express reality; second, giving rise to their faith. These two intentions of the text apply throughout the assemblies below. Taking occasion of this emission of the initial light, it explains that across the assemblies the three meanings of emitting light, gathering the assembly, and reciting verses are different; this is the fifth round among the ten [topics]. Gathering the assembly and reciting verses will be analyzed with reference to the text. Within the prefaces of the various assemblies, they reveal the differences in depth of the dharmas of understanding and practice and the stages of virtue; but the sixth, seventh, and eighth assemblies have no emitting of light or gathering of the assembly. The reason why the sixth does not emit light is that generally, emitting light expresses coming and going, the gathering of assemblies, and so forth; because the stages prior to the bhūmis belong to the mundane world, there is coming and going; on the bhūmis, one realizes the unconditioned essence and exhausts its nature, so there is no place to gather them in a different location; it is only by joint empowerment revealing profundity that it can then be expounded.

The reason light is not emitted in the seventh and eighth assemblies is that emitting light originally served to assemble the retinue and manifest the teaching; these latter two teachings had already been manifested earlier, and now one relies on cultivation and practice, so it is not required. However, emitting light during the main exposition in that eighth assembly is to clarify the scope of the fruition-virtues' gathering and benefiting, not for the sake of assembling the retinue. Furthermore, the teaching of the realm of realized practice in the seventh assembly is determined solely through mutual resonance, and faith cannot be verified and established through worldly matters [of speech], so there is neither light nor the assembly of a retinue. Furthermore, the light of the first assembly was for gathering the retinue and verifying the sūtra; second, the chapter “Illumination and Awakening” manifests the depth and shallowness of that upon which one relies, universally serving as a standard for what follows; third, the light in the three assemblies from the third assembly onward is to reveal the scope of attaining the principle corresponding to the respective stages. Question: Why is it that in the sixth assembly there is neither the emitting of light nor the assembling of a retinue? It is because one wishes to show that the stage of uncontaminated virtue cannot be manifested through phenomenal affairs. The text on emitting light is divided into two: first, from the face, which is bodily karma; second, producing sound within the light to speak verses, which is verbal karma. The ocean of the Lotus Treasury cannot be reached by those on the causal stage; therefore, it requires the empowerment of light before it can be seen. The reason it is emitted from the face is to signify facing directly toward the path of teaching, so that it is vastly spoken. Saying “the face” refers to the upright countenance of the face, not specifically the mouth. The reason it comes from each individual tooth is to signify that the capacity to respond assists in establishing success. Within the text on emitting light, there are five parts: first, distinguishing that upon which it relies; next, generally enumerating the ten gates; third, from “such as these” onward, setting forth the practices of the retinue of the light; fourth, from “thereafter, each ray of light” onward, explaining their functions; fifth, revealing the benefits gathered by the light. The ten gates of the light are divided into three: the first six are the marks of the primary reward of the dharmakāya; the next two clarify the marks of the dependency of the pure land; the next two clarify the marks of gathering and converting. The verse text of nineteen gāthās has three parts: the first ten praise the Buddha’s virtuous practices as being skilled at opening awakening; the next seven encourage going to the Guide, raising offerings to him, and proceeding to the Buddha’s place; the next two re-praise the Buddha’s virtuous functions, internally realizing the ocean of truth and generating sublime aspirations in sentient beings. Regarding the second text on assembling a new retinue, first it clarifies presence and absence across the assemblies; next, dividing the text into presence and absence, there are four points: first, presence and absence; second, the distance of the places from which they come; third, the varying Buddha names and bodhisattva names in their original places; fourth, the quantity of offerings. As for presence and absence, only when the ten bhūmis are spoken in the Heaven of Free Enjoyment of Others' Emanations and in the repeated assembly—these two have no new retinue. There are four purposes for the retinue gathering: first, to represent the capacities to be gathered; second, to bear witness to the Dharma; third, to make offerings; fourth, to show the perfect assembly of the retinue, and so forth, the reasons for which can be understood. That which gathers after the samādhi in the eighth assembly represents the skillful means of the spiritual companions causing oneself and others to enter the dharmadhātu, not for the purpose of manifesting the Dharma. Alternatively, it can be to manifest the function of gathering others, not to verify one's own meaning; it is still a gathering of the retinue to bear witness to the Dharma. Second, distinguishing the distance of the arriving retinue: tens, hundreds, thousands, etc., are as in the text; the remaining meanings are explained against the text. The assembly of the retinue has four marks: first, the name of the place manifests the marks of the Dharma; second, the Buddha’s name reveals understanding; third, the bodhisattvas’ names clarify the beginning and end of the stages; fourth, the names of the seats explain the beneficial functions of gathering the teaching. These are restricted to the new retinue; the rest are general. Regarding the new retinue from the ten directions, the text has five parts: first, the complete retinue arrives here; second, from “such as these” onward, a general conclusion; third, from “the bodhisattvas sat in sequence” onward, each displays the Dharma-gates they have attained, showing that they possess the virtues of conversion; fourth, from “in thought after thought, in each world” onward, clarifying the sovereign conversion of beings through the power and function of dependent origination; fifth, speaking verses. In the first text, among the ten directions, each has seven parts: first, the ocean of places; second, the buddha-kṣetra; third, the Buddha’s name; fourth, that bodhisattva’s name being awakened by that Buddha; fifth, coming together with attendants; sixth, bringing offering implements to make offerings to the Buddha; seventh, each taking a seat according to their respective direction. Second, in the concluding text, where ten billion bodhisattvas arrive from ten billion buddha-kṣetras and so on, this is because the substance of the ocean of lands is identical and not distinct. That the names of these sentient beings and lands are different is to represent that the fruition-virtues are universal, and the manifested phenomena of gathering and benefiting differ. The third has six: first, having sat; second, light emitting from the pores; third, bodhisattvas emerging from the light; fourth, the bodhisattvas pervading all dust motes through skillful means; fifth, in each dust mote there being a buddha-kṣetra; sixth, in each kṣetra there being a buddha manifested. These are actual occurrences, not provisional transformations. Next, the fourth text has three parts: first, distinguishing the sentient beings to be converted; second, from “through the sovereign Dharma-gate of dreams” onward, distinguishing the methods capable of converting, first distinguishing and next concluding; third, from “in a single thought-moment” onward, distinguishing the resulting benefits of conversion. Regarding the resulting benefits, the text has six clauses: first, benefiting humans and devas; second, benefiting internal ordinary beings; third, benefiting by bringing about the ten orientations to fruition; fourth, benefiting by causing the fulfillment of the ten dedications and below; fifth, benefiting by causing the attainment of the seventh bhūmi and below; sixth, benefiting by bringing about the eighth bhūmi and above. Fifth, the verse text has two parts: the first ten verses praise the aforementioned bodhisattvas of the ten directions for having long cultivated sublime practices and arriving here; the latter ten verses praise the previous text from “sitting in sequence” downward and that on benefiting beings. In the first ten, there are three divisions: the first two verses distinguish the bodhisattvas’ own virtues; next, five verses distinguish their ability to pull sentient beings out of suffering; next, three verses show that because virtue is perfected, they can universally roam to the Buddhas' places in the ten directions, displaying their extraordinary capabilities; the latter ten verses universally praise the Dharma-gates attained and conversion virtues in the text from “having sat” onward; the remaining marks can be understood. Third, the Buddha showing Samantabhadra and causing him to know how to expound the Dharma is to cause the assembly to respectfully request it; the text has four parts: first, distinguishing the intent of the benefit of emitting light; next, the actual emitting of light, which has five clauses that can be understood; third, directly showing the places illuminated by the light; fourth, entering from under the feet and gathering functions back to the source, revealing the interpenetration of cause and fruit. Fourth, within bringing forth the lotus flower and the bodhisattvas to show the ritual of exposition, there are three parts: first, the flower emerging at the site, which can also be the wheel of marks, having seven clauses, manifesting the scope of gathering and converting; second, a great bodhisattva emerging from between the Buddha’s eyebrows, manifesting the teaching in reference to persons; third, speaking verses of praise, clarifying the scope of the teaching. Within the second part on the emergence of the bodhisattva, there are seven points: first, distinguishing the place; second, clarifying the person who emerges; third, listing the name; fourth, the retinue; fifth, having emerged, respectfully circumambulating and sitting; sixth, withdrawing and sitting, having two parts; seventh, from “accomplished” onward, praising the virtues of the person who emerges, which has four clauses. The third, the verses, has two parts: first, Victorious Voice speaks six verses praising the sovereign responsiveness of the Buddha’s transformation body to capacities and revealing the scope of the teaching, which manifests the virtuous sound of the teaching. Second, Lion Flame Light Swift speaks seventeen verses, generally praising Vairocana and Samantabhadra as able to be identical with all buddhas and explaining the marks of turning the wheel of the Dharma, which manifests the awe-inspiring majesty of the teaching. The first verses are divided into three: the first two clarify the transformation body filling the dharmadhātu and appearing before sentient beings; the next two present functions to expound the Dharma, also the scope of the teaching; the next two are inconceivable majesty and virtue. Within the second set of verses by the Bodhisattva Swift Sound, the first three distinguish Vairocana’s sovereign turning of the wheel of the Dharma; the next fourteen verses clarify the turning through the three karmas, which is the completeness of conditions, clarifying the manifestation of the three kinds of Dharma wheels in reference to conditions.

The first text has four [parts]: first, half [a verse] generally reveals [it]; second, half [a verse] analyzes the substance of the wheel; third, one verse explains turning it in accordance with the suitable directions and locations; fourth, one verse explains the characteristics of its meaning. There are four kinds of wheels of Dharma: first, teaching; second, practice; third, principle; fourth, phenomena. Question: How does this turning of the wheel of Dharma differ from the three turnings of the twelvefold wheel of the three vehicles? Answer: This [text] has only one turning that completes its ten practices, the so-called single turning that is an inexhaustible turning, as is extensively explained below. Furthermore, the Abhiniṣkramaṇa-sūtra says: 'Within the first fifteen days of the month of the Mūla nakṣatra, when the sun had declined past noon by half a man's shadow at the irresistible hour (durjayā-muhūrta), the Buddha sat facing north, and at the time of the Puṣya and Anurādhā nakṣatras turned the pure wheel of Dharma.' In the second [part], the first six verses explain the transformation by mental action; the next four verses analyze the transformation by physical action; the next four verses analyze the transformation by vocal action. Another explanation has seven [parts]: the first two generally analyze the measure of initiating transformations through cause and effect; the second has two [verses] analyzing physical action; the third has two explaining vocal action; the fourth has two explaining mental action; the next two re-examine the scope of the body; the next two re-examine the voice; the next two re-examine the mind. Second, explaining the section on the samādhi as the substance of the Dharma, namely, reverently receiving the Buddha's power and being endowed with empowerment so as to initiate it. Within this there are two [parts]: first, distinguishing among the various assemblies; second, explaining the text. The distinguishing has four [points], which is the sixth topic. First, presence and absence: entering absorption serves to express the depth of the Dharma; only in the second assembly the capacity of those addressed was shallow and the Dharma could not be deep, and furthermore, because it is an expedient of the stages (vihāra) and lacks an intrinsic stage-nature, [the speaker] did not enter samādhi, because the Dharma corresponds to the station of the capacity. Second, entering again or not entering again: in the first assembly the meaning is double, but in the other assemblies this is absent; or it may be not double because it was spoken within the fundamental samādhi, which is why it is explained separately below. Third, the difference in substance between cause and effect: the first, seventh, and eighth clearly are the Buddha's samādhis, while the third, fourth, fifth, and sixth are bodhisattva samādhis. Why is this? The first is because the taintless tathāgatagarbha is a pure substance, and so he enters the pure-womb samādhi (viśuddhagarbha-samādhi). In the seventh assembly, the fruitional practice of self-benefit is mature, and so he enters the Buddhāvataṃsaka-samādhi. These words look to the transformational host (the Buddha). But regarding the practitioner cultivating the cause to achieve the Avataṃsaka fruit, because cultivation proceeds from the beginning, [the setting] returns to Universal Light. In the eighth [assembly], the fruitional benefit to others through liberation into the dharmadhātu is complete, so the Buddha himself enters the siṃhavikrīḍita-samādhi; this is also with respect to the transformational host. Regarding cultivation, it expresses the causal person taking hold of the realm, establishing resolve, and establishing oneself. Moreover, because the Dharma revealed in these three assemblies equally pervades cause and effect, they enter fruitional samādhis. The intermediate four assemblies enter causal samādhis, to be explained when facing the text. Fourth, differences in the persons who can enter: among the seven places of entering samādhi, in the first six assemblies it is bodhisattvas who enter, in order to display partial accord with principle, and also to gladden the causal person. That the Buddha himself enters samādhi in the eighth assembly demonstrates that the ultimate fruitional substance of dharmadhātu-liberation can only be fathomed by a Buddha; or it may be to highlight the limit of Dharma by adducing the Buddha, or to display against the Buddha the measure of what the others know. The remaining points will be analyzed below. Next, explaining according to the text, there are three [parts]: first, analyzing Samantabhadra entering the pure-womb samādhi; second, illuminating the non-obstruction of all Buddhas, in which wisdom and severance are divided into two; third, from 'beyond this' onwards, analyzing samādhis attained that are equal to all Buddhas, which may also be concluded generally. Third, from 'having entered this samādhi' onwards explains the section on the Buddha's empowerment, with two [parts] in the text: first, by taking this occasion to distinguish the differences of empowerment among the various assemblies, which is the seventh topic; second, explaining the text. The distinguishing has two [points]: first, discerning presence and absence; second, discerning the differences in the distance, number, and names of the various Buddhas. Regarding presence and absence: why do the second, seventh, and eighth assemblies not make clear the empowerment of the various Buddhas? Generally speaking, empowerment is meant to gather and benefit through the fruit, causing those of lower stations and lower wisdom to gain power, so that they are capable of expounding superior Dharmas and initiating practice for supreme advancement. The second [assembly] analyzes capacities: initially they are unfixed, and to guard against their advancing and retreating, [the speaker] does not enter samādhi, in order to express that the Dharma is definitively deep; furthermore, because the person does not enter samādhi to examine and perceive the Dharma thoroughly, there is no empowerment. The seventh assembly has two [reasons]: first, because the Dharma on which the practice of this assembly relies is not different from the preceding; second, to clarify that the practitioner's initiation of cultivation is unfixed in terms of coarseness or subtlety. The eighth assembly analyzes the Buddha himself entering samādhi: the fruit of dharmadhātu-liberation is vastly complete and ultimate, and so does not rely on empowerment. Next, the different names of the Buddhas display the differentiation of their virtues. Next, explaining according to the text, there are three [parts]: first, vocal empowerment, which bestows eloquence and explains what the empowerment is for; second, from 'At that time all Buddhas gave' onwards, explains mental empowerment, which bestows wisdom; third, from 'At that time the ten directions' onwards, explains physical empowerment, which rubs the crown of the head and bestows fearlessness. Furthermore, this text is divided into two: first, analyzing the empowerment given because of entering samādhi; second, from 'so-called' onwards, analyzes what the empowerment is for, which is the characteristic of empowerment. The first text has three [parts]: first, for the sake of empowerment, the Buddhas manifest their bodies; second, from 'those tathāgatas' onwards, praises the entry into deep samādhi as possessing the power to explain; third, from 'these are all' onwards, explains the reason for the empowerment and praise. In the text on vocal empowerment there are three [parts]: first, a general [statement]; next, two clauses analyzing the substance of practice for oneself and others; next, seven clauses explaining the application of practice for benefiting others. The mental empowerment is divided into three: first, one general [statement]; next, distinct analysis of the ten wisdoms; third, from 'Why is this?' onwards, an explanation that confirms it. In the text on the ten wisdoms, the first three are for self-benefit and the latter seven are for benefiting others; these are mostly identical to the ten wisdoms below. Why is it that, since the fruitional virtues are being expounded, the Buddha does not speak them himself? This is to show that lower causes are capable of attaining the superior fruit; also because Samantabhadra has attained samādhi, is the eldest son, is the head of the assembly, has reached the depth of Rocana Buddha's vows, and because of his fundamental vows; and also through the power of his own roots of goodness. By analogy with what follows, here there should have been an emergence immediately after rubbing the crown of the head, but now it is omitted without an emergence, which is only explained below, and the intention of benefiting can be known. Taking this occasion to clarify the differences among the assemblies in emerging from samādhi to speak the Dharma, this is the eighth topic. First, discerning the differences in arising from samādhi. The preaching of Dharma in the various assemblies will be analyzed when facing the text. The eighth has entry without emergence, symbolizing that entering the dharmadhātu has no turning back. The second assembly lacks both emergence and entry. The text of the first assembly is indeterminate; or it may be dual contemplation of the absolute and the conventional, or an intertwining by the composer of the text; the other assemblies possess both emergence and entry. The fourth section is the bodhisattvas entreating Samantabhadra again in unison, which is the entreaty section. The text is divided into two: first, a short prose passage wondering about the intention of not speaking, which gives rise to the subsequent text of entreaty. Samantabhadra previously was entreated only by his own assembly, not yet by the new and old assemblies together; because the entreaty was not yet complete, he did not speak. The verse entreaty in twenty verses is divided into two: first, an entreaty praising virtues; second, the two verses below conclude the entreaty. The former text has five [parts]: the first two analyze that Samantabhadra has long cultivated various vows and practices in the presence of Buddhas, and should immediately speak for the assembly in accordance with his great vows; the next four analyze that Samantabhadra constantly sees the Buddhas amid the paths of dust, and should show and speak likewise, and therefore should speak now; the next six analyze that Samantabhadra has long perfected the power of samādhi and comprehensively knows the ocean of vessels, being able to speak extensively, and should be like them, praying that he speak for the assembly;

the next four analyze that Samantabhadra's three modes of action are able to shower clouds and rain to benefit others, so why does he not speak; the next two directly adduce that the two lands of nature and retribution are cultivated and attained through the ten powers, urging him to speak in accordance with capacities; the two below conclude the entreaty. The reason why only within the ten grounds empowerment and entreaty are fully present is to accomplish the Dharma of causal realization and practice; the others are simply not like this.