大方廣佛華嚴經搜玄分齊通智方軌 3.7

3.7

第四釋文者，問：此會共上二三四五會何異者？答：且有四異，一漏無漏別；二本末別；三共不共別，十地人天聲聞等共採故。《地論》云「亦能生成人天道行，餘則不然。」可准之。四位別，如是一切。問：何故此會獨不顯別處及彼體用二融放光往來集眾嚴具者，何也？答：欲顯此會是證了法無二，體用遠近並無別異故，不須表顯別處等也。又此會等是證法，不可以事別標玄趣，但得總相顯耳。准上思之。此會有十一品，大分有二：初有九品，辨緣成德用；次有二品，明性起體用，以為諸會所學法也。初九品內，大分有二：初有六品，辨因行滿足；次〈不思議品〉下有三品經，辨因成所得果。問：何故果不別處說？答：此經上下顯法盡理，推高佛地不可說為正也。此中說者為彰同證，略為舉果顯因故說也。就初六品內有二：初一辨行位體、次五品辨德用。就體門有三，或復為六、或分為九、或判為十、或復離為四十八。又此中所辨，通解論中難文。所以然者，為此釋共論合成一疏故也。三者所謂序、正、流通。就此三中所辨之法要唯證教，證教既殊，三分亦異。就教三者，初至起分是其由序，以此起發正說故也；本文已去是其正宗，於中雖復有廣有略，同說地法，判為正宗。地利益下勸信傳持，津及末代，判為流通。亦可分四，後分重頌偈。就證三者，初一序分判為由序；入三昧是證正宗，因入三昧正顯實證故。《地論》言此三昧是法體也。流通之義，釋有二種：一以己德流被信地說為流通。若從是義，加分已去皆是流通，以說自得令信菩薩證入地故。二流末代名曰流通。若從是義，地利益分名曰流通。言為六者，隨所行以分。初至起分，起化之由，為生物信。第二本分，略說地法，歎其殊勝，起眾樂欲。第三請分，彰地出言，令生正解。第四說分，廣明修相，令物起行。第五影像分，寄喻顯德。第六地利益，明德既成，契證地法故。《地論》言「以得法力大地動」等。言為九者，始從序分乃至請分則以為六，說分已去判為第七，地影像分說為第八，地利益分是其第九。亦可分十，增其重頌。就此十中所辨有三：一就化相通為起說、二就化意通為顯證、三隨宗要證教雙辨。言起說者，如來將說，先託時處，現相集眾，發起所說，以之為序。由序既興，將為眾說，時金剛藏默入三昧，顯己自證能為眾說，又為受加，故次第二明三昧分。由入三昧，十方諸佛讚歎與力，故次第三明其加分。既得聖力，欲為眾說，但定無言宜從寂起，故次第四明其起分。從定起已，略宣地相起後廣說，故次第五明其本分。然彼本中略說地名、不廣分別，大眾渴仰聞名欲義，相與稽請，故次第六明其請分。眾既請已，正為廣陳，故次第七明其說分。乃至十地，通亦是說法難解，宜以喻顯，故次第八明地影像分。為說既竟，宜顯勝益勸信傳通，故次第九明地利益分。顯其法已，宜以偈述，故次第十偈讚結前。言顯證者，為化之意，宗為顯證。於中初分顯證由序，後九正顯。九中前三就相顯證，次有四分就說顯證，次有一分就所攝化顯證利益，次有一分重述證德。前三之中，初三昧分寄入顯證。第二加分因加以顯得證之相，故《地論》言「以何故加？由得大乘光明法故。」第三起分寄出顯寂，說必宜起，即顯所入寂滅離言，故《地論》云「定無言說，是故宜起。」次四之中，初本分者略說顯證；第二請分拂相顯寂，說及影像寄相表德，說分之中寄修表德、地影像分借喻顯德；地利益分就所攝化顯地利益，故下文言「以得法力，動地雨華。」偈頌同前。此等差別同為顯證。言隨宗要證教雙辨者，此品之要無出證教。九中初一是其由序，後八正顯證教之相。八中初一入三昧分顯示正證，後七次第明起言教。言次第義，如初門。所言十者，隨地不同分為十也。已上三會並同此，准可用思攝也。言四十八者，初地八分，二地兩分，乃至十地八分差別，一品合有四十八分也。此經文與《地論》經本多有增減，就不同文中以四法簡之，後至文當知。一諸文內漏少者當增，左相安竪畫；脚中點少，句數記之；諸文背而意順者，句中第一字間點之；諸十句中與論前後者，當句左相齊等，點數記之；諸句多增者，左相上下相拘之。此並約論取定耳。若論不辨者，諸亦不論。又論中增者，依此知之。又此四十八段文者，但一地即成四十八，餘地類然，如是准之。所以知者，其論主自分諸地前後隱沒、廢興不同，以義推之，理合俱有也。就初序分四：一明說時、二辨化主、三明說法所栖託處、四辨同聞。就住處有二：一明通處、二「摩尼寶殿」下明其別處。四明同聞中有六：一簡定其人、二「此諸菩薩」下嘆其人德、三「其名曰」下列德者之名、四「無量」下辨名者之數、五明來處、六標列上首，經脫第五句。前中有四：一簡大異小、二「於阿耨」下簡終異始、三簡住異退、四「從他方」下簡新異舊。前中先定所列之人，次明諸經辨人之意。人者，汎釋有二：一聖化所被當機之眾，如論所說信地人等；二聖化所對影響之人，如此所列諸菩薩等。辨人意者，諸經列人，凡有四意：一彰化所益，如《涅槃經》辨列無常諸學人輩；二為對人顯說決定，故經說言「雖於空地多有所說，不得名為真師子吼。今於如是大智人中有所宣說，方得名為真師子吼。」三為寄人彰別其法，如說十信廣對諸首等；四舉同聞證成可信。今此列眾，義兼後三也。簡住異退者，汎論退有三：一者得退，謂先所得後還退失；二未得退，謂於勝進退住不入；三習行退，先習多行同成在已，後一現時餘則不現，所不現處名之為退。今以此三准約地位，非無斯義。解行已前分未堅固，隨其所得容可退失，具有三退；初地已上盡於六地，次第修道不能頓起，故有習行及未得退；七地已上位分未窮，有未得退。退相如是。隨所離處，即是不退。然彼三退廣分為五：就初得退，隨義分三：一是滅退，謂外凡夫所有善根，為彼邪見所斷滅故。二是失退，善趣之人信未成者，容可退失起二乘心，如舍利弗等，雖不退滅作一闡提，而菩提心不復能顯。三是廢退，種性已上，或時暫起煩惱業跡，廢其所習不令現前，名為廢退。以此三種通餘二退，合說為五。此之五種，外凡具有。善趣信位，唯無滅退，得有餘四，以不斷善作闡提故。種性已上，無滅無失，得有餘三。初地已上，無前三種，得有餘二。七地已上，唯有未得，餘四悉無。第十地中，剋就因位五退悉無，若望佛果由有未得。退相如是，不退可知也。又若依此經，信行及解位已去，但有未得退，餘者並無也，此約一相也。若約普賢自體，並無諸退，准上思攝。地法深密，非麁智知。所以然者，為地教法託彼諸乘及世間善事，以顯《阿含》法義分齊。雖託顯一乘理，仍三乘小乘當宗自住，不失自宗。如鹽成羹，鹽自住性，而羹義得成。下之文義，應准此知之。菩提有三種：一入性地名得菩提、二初地、三佛地。故《涅盤》中說須陀洹八萬劫到，乃至辟支佛十千劫到，謂到性地。問：阿耨菩提在果，何故通因？答：此亦不定故。《大品經》說五菩提，所謂發心、伏心，與明、出到、無上菩提也。一乘有十菩提，如下〈離世間〉說。生者五種：一法性生，六入殊勝，無始法爾；二實報生，謂從先來修善所得；三者生滅變易法身，所謂緣照無漏所得；四分段身，謂彼凡時三界業所得；五應化身，隨物現受。此等並約三乘解，非一乘也。何故此會首多約三乘明者？為〈地品〉通三乘信向故。就歎德，文有二：一別、二總。菩薩功德不可頓彰，故先別歎；非別能盡，故須總結。別中復二：一者略歎、二「善能化」下隨德廣歎。菩薩廣德非可頓彰，故先略歎；非略能具，故須廣歎。略中有二：一歎自分、二「諸佛如來」下歎其勝進。二廣歎，文有二十句：前十二句廣上自分、二有八句廣前勝進。廣自分中攝以為二：初六明其行修具足、次有六句明德用圓備。行修具中，初三利他、後三自利。前文，初句是總、後二是別。依經，二中脫一句。二自利，文中有三：初願、次修、後明成行。第二圓備文中有六句：前三利他、後三自利。利他之中，初明身業、次明意業、後彰口業。第二自利中三：一行修殊勝、二諸德圓備、三「諸所」下妙用自在。第二廣前勝進文句別有八：前四明其殊勝三業攝修所行、後四明其廣大三業備具諸德。前中，初三明勝三業、後一明其攝修所行。後四亦爾，初三明其廣大三業、後一彰其備具諸德。初殊勝三業之中，初明身業、次口、後意。就後四句文，初有三句明廣三業，其身普現是廣身業、其音遍聞是廣口業、其心通達是廣意業，第四一句備具諸德。此處感果者，感是根、果是欲也，又下地人果決能成耳。餘如論辨。又明不共者，一外道不共、二二乘不共也。又二法喻金剛中，法前是能破、後是堅也。喻即前樹取心堅，孕子取子能破也。三昧分中，承力入定有三：一為推化在於如來，故現承力；二雖自得，對佛勝人不得自在，必須仰承；三於此定雖分得證，窮滿在佛。今此欲為佛之勝化，故須承力。科文可知。

Fourth, regarding the explanation of the text: Question: How does this assembly differ from the second, third, fourth, and fifth assemblies above? Answer: There are for now four differences: First, the distinction between tainted and untainted. Second, the distinction between root and branches. Third, the distinction between common and uncommon, because humans, devas, śrāvakas, and others all alike draw upon the ten grounds. The Daśabhūmivyākhyāna says: "It is also able to generate the practice of the paths of humans and devas, while other [teachings] do not." This may serve as a standard. Fourth, the distinction of stages. Everything is like this. Question: Why is it that this assembly alone does not reveal a distinct location, nor the mutual merging of substance and function, nor the emission of light, coming and going, assembling of the multitude, and ornaments? Why is this? Answer: Because it intends to reveal that this assembly is the realization of the non-duality of phenomena, and that substance and function, far and near, are without difference; hence, there is no need to manifest a distinct location and so forth. Furthermore, this assembly and its contents concern the realized Dharma, which cannot be indicated in its subtle purport by distinctive phenomenal matters, but can only be revealed in its general characteristics. Ponder this according to the above. This assembly contains eleven chapters, which broadly divide into two: First, there are nine chapters explaining the virtuous functions accomplished through conditions. Next, there are two chapters clarifying the substance and function of nature-origination (dharmatā-samutpāda), which serve as the Dharma to be studied in all assemblies. Within the first nine chapters, there are broadly two parts: First, there are six chapters explaining the fulfillment of causal practices. Next, from the "Inconceivable Chapter" onward, there are three chapters of scripture explaining the fruits attained through the accomplishment of causes. Question: Why is the fruit not explained in a distinct location? Answer: Throughout this sūtra, above and below, the Dharma is fully revealed and principle is exhausted; venerating the high Buddha-ground as unexplainable is considered standard. That it is explained here is to demonstrate identical realization, briefly raising the fruit to reveal the cause; hence it is explained. Within the first six chapters, there are two parts: The first one explains the substance of the stages of practice. The next five chapters explain the virtuous functions. Regarding the section on the substance, it has three [parts], or again it makes six, or divides into nine, or is judged as ten, or again is split into forty-eight. Furthermore, what is explained here comprehensively resolves difficult passages in the treatise (Daśabhūmivyākhyāna). The reason for this is that this commentary combines with the treatise to form a single sub-commentary. The three parts are the so-called preface, the main body, and the dissemination. Regarding the Dharma explained within these three, it essentially consists solely of realization and teaching. Since realization and teaching differ, the three divisions are also different. Regarding the three of teaching: From the beginning up to the Section on Arising is its preface, because this initiates the main teaching. From the primary text onward is its main body; within it, although there are extensive and brief [treatments], because they identically teach the Dharma of the grounds, it is judged as the main body. From "Benefits of the Ground" downward, which encourages faith and transmission so that its benefit reaches future generations, it is judged as dissemination. It can also be divided into four, taking the final section of reiterative verses (gāthā). Regarding the three of realization: The initial one, the preface section, is judged as the preface. Entering samādhi is the main body of realization, because by virtue of entering samādhi, actual realization is directly revealed. The Daśabhūmivyākhyāna states that this samādhi is the substance of the Dharma. As for the meaning of dissemination, there are two explanations: First, extending one's own virtues to permeate the stage of faith is termed dissemination. If according to this meaning, everything from the Section on Empowerment onward is dissemination, because teaching what one has attained oneself causes bodhisattvas of faith to realize and enter the grounds. Second, flowing into future generations is called dissemination. If according to this meaning, the Section on the Benefits of the Ground is termed dissemination. As for making six [parts], they are divided according to what is practiced: From the beginning up to the Section on Arising is the reason for initiating transformation, meant to generate faith in beings. Second is the Root Section, which briefly teaches the Dharma of the grounds and praises its excellence, giving rise to joy and aspiration in the assembly. Third is the Section on Request, which expresses the ground in words to cause right understanding to arise. Fourth is the Section on Explanation, which extensively clarifies the characteristics of cultivation, causing beings to give rise to practice. Fifth is the Section on Reflection, which uses metaphors to reveal virtues. Sixth is the Benefits of the Ground, which clarifies that when virtues are perfected, one accords with and realizes the Dharma of the grounds. The Daśabhūmivyākhyāna states: "By obtaining the power of the Dharma, the great earth shook," and so forth. As for making nine [parts]: Beginning from the preface section up to the Section on Request constitutes six; from the Section on Explanation onward is judged as the seventh; the Section on the Reflection of the Ground is the eighth; and the Section on the Benefits of the Ground is the ninth. It may also be divided into ten by adding the reiterative verses. Within these ten, what is explained has three aspects: First, in terms of the characteristics of transformation, they collectively serve to initiate teaching. Second, in terms of the intent of transformation, they collectively serve to reveal realization. Third, following the essentials of the doctrine, realization and teaching are both explained. Regarding the initiation of teaching: When the Tathāgata is about to speak, he first relies on time and place, manifests signs to assemble the multitude, and initiates what is to be spoken; this constitutes the preface. The preface having been set forth, when he is about to speak for the assembly, Vajragarbha silently enters samādhi, revealing that by his own realization he is able to speak for the multitude and also to receive empowerment; hence the second part clarifies the Section on Samādhi. Because he enters samādhi, the buddhas of the ten directions praise him and bestow power upon him; hence the third part clarifies his Section on Empowerment. Having obtained the holy power, he wishes to speak for the assembly, but concentration is without speech and it is fitting to arise from quiescence; hence the fourth part clarifies his Section on Arising. Having arisen from concentration, he briefly proclaims the characteristics of the grounds to initiate the subsequent extensive explanation; hence the fifth part clarifies his Root Section. However, in that root section, he only briefly states the names of the grounds without extensive distinction; the great assembly, thirsty and yearning, upon hearing the names desires the meaning and mutually bows and requests; hence the sixth part clarifies his Section on Request. The assembly having requested, he now properly and extensively presents it; hence the seventh part clarifies his Section on Explanation. Up to the tenth ground, all of this is teaching; because the Dharma is difficult to understand, it is fitting to reveal it through metaphors, hence the eighth part clarifies the Section on the Reflection of the Ground. The teaching having concluded, it is fitting to reveal the superior benefits to encourage faith and transmission; hence the ninth part clarifies the Section on the Benefits of the Ground. Having revealed the Dharma, it is fitting to express it in verse; hence the tenth part concludes the preceding with verses of praise. Regarding the revealing of realization: The intention behind the transformation essentially aims at revealing realization. Among them, the first section reveals the preface to realization, and the subsequent nine directly reveal it. Among the nine, the first three reveal realization in terms of characteristics; the next four sections reveal realization in terms of teaching; the next one section reveals the benefits of realization in terms of those gathered and transformed; and the next one section reiterates the virtues of realization. Among the first three, the initial Section on Samādhi relies on entry to reveal realization. The second, the Section on Empowerment, uses empowerment to reveal the marks of attaining realization; hence the Daśabhūmivyākhyāna says: "Why is empowerment bestowed? Because of attaining the Dharma-light of the Mahāyāna." The third, the Section on Arising, relies on emerging to reveal quiescence; since teaching requires arising, this reveals that what was entered is quiescent and beyond words; hence the Daśabhūmivyākhyāna says: "Concentration is without speech, therefore it is fitting to arise." Among the next four, the first Root Section briefly speaks to reveal realization; the second Section on Request brushes away characteristics to reveal quiescence; the explanation and reflection rely on marks to express virtues—within the Section on Explanation, it relies on cultivation to express virtues, and the Section on the Reflection of the Ground borrows metaphors to reveal virtues. The Section on the Benefits of the Ground addresses those gathered and transformed to reveal the benefits of the grounds; hence the lower text says: "By obtaining the power of the Dharma, the earth shook and flowers rained down." The verses are the same as before. These differences identically serve to reveal realization. Regarding the dual explanation of realization and teaching according to the essentials of the doctrine: The essentials of this chapter do not go beyond realization and teaching. Among the nine, the first one is the preface, and the subsequent eight directly reveal the characteristics of realization and teaching. Among the eight, the first one, the Section on Entering Samādhi, shows direct realization, and the subsequent seven sequentially clarify the arising of verbal teaching. The meaning of the sequence is as in the first section. What is referred to as ten is divided into ten according to the differences among the grounds. The three assemblies above are all the same as this; this can be used as a guideline to reflect on and encompass them. As for forty-eight: the first ground has eight sections, the second ground has two sections, up to the tenth ground having eight sections of difference; altogether one chapter has forty-eight sections. Between this sūtra text and the root text of the Daśabhūmivyākhyāna, there are many additions and omissions; regarding the differing texts, they are distinguished by four methods, which will be understood when reaching the text below: First, where passages omit or lack text, it should be added, placing a vertical stroke on the left side; dots at the base signify the missing number of phrases; where passages differ in wording but agree in meaning, a dot is placed between the first characters of the phrase; where sets of ten phrases differ in order from the treatise, they are aligned on the left of the phrase and marked with dot numbers; where phrases have excessive additions, they are bracketed top and bottom on the left. These are all established based on the treatise. What the treatise does not distinguish is likewise not discussed. Furthermore, additions in the treatise are known according to this. Moreover, regarding these forty-eight sections of text, a single ground comprises forty-eight, and the remaining grounds are analogous; they should be understood in this way. How is this known? The author of the treatise himself distinguished the varying prominence, omission, abrogation, and flourishing of the grounds; inferring by principle, reasonably they should all possess them. In the initial preface section there are four [parts]: First, clarifying the time of the teaching; second, distinguishing the master of transformation; third, clarifying the dwelling place relied upon for teaching the Dharma; fourth, distinguishing those who heard it together. Regarding the dwelling place, there are two: First, clarifying the general place; second, from "palace of mani gems" downward, clarifying its specific place. In the fourth part, distinguishing those who heard it together, there are six: First, determining the persons; second, from "all these bodhisattvas" downward, praising their virtues; third, from "their names were" downward, listing the names of the virtuous ones; fourth, from "immeasurable" downward, distinguishing the number of those named; fifth, clarifying the places they came from; sixth, indicating and listing the leaders—the sūtra lacks the fifth clause. Within the former there are four: First, distinguishing the Mahāyāna from the Hīnayāna; second, from "in anuttara" downward, distinguishing the final from the initial; third, distinguishing abiding from retrogressing; fourth, from "from other regions" downward, distinguishing the new from the old. Within the former, first determine the persons listed, and next clarify the purpose of the sūtras in distinguishing persons. As for persons, a general explanation yields two types: First, the assembly of primary capacity whom the holy transformation reaches, such as the people of the stage of faith mentioned in the treatise; second, the people of reflected influence confronting the holy transformation, such as the bodhisattvas listed here. As for the purpose of distinguishing persons, the sūtras list persons with four intentions: First, to manifest the benefit of transformation, as the Mahāparinirvāṇa-sūtra lists the learners subject to impermanence; second, to reveal the definitive nature of the teaching in the presence of [great] persons, as the sūtra states: "Although one may speak much in an empty place, it cannot be called a true lion's roar. Only when one proclaims in the presence of such people of great wisdom can it be called a true lion's roar"; third, to use persons to distinguish the Dharma, such as using the ten faiths to extensively correlate with the leaders; fourth, to cite those who heard it together to establish credibility. Here, listing the assembly combines the latter three meanings. Distinguishing abiding from retrogressing: Generally speaking, retrogression has three types: First is retrogression from attainment, meaning that what was previously attained is subsequently lost; second is retrogression from the unattained, meaning retrogressing, abiding, and not entering into superior progress; third is retrogression in practiced conduct, meaning that when multiple practices previously cultivated were all integrated into oneself, later when one practice becomes manifest the others do not, and where they do not manifest is termed retrogression. Now, applying these three to the stages, this principle is not absent. Before understanding and practice, one's share is not yet firm, and whatever has been attained can easily be lost; thus one possesses all three retrogressions. From the first ground up through the sixth ground, one cultivates the path sequentially and cannot arise all at once; hence there is retrogression in practiced conduct and from the unattained. From the seventh ground upward, one's stage is not yet consummate, so there is retrogression from the unattained. Such are the characteristics of retrogression. That from which one is separated is non-retrogression. However, those three retrogressions are extensively divided into five: Regarding the first, retrogression from attainment, it is divided into three according to meaning: First is retrogression by extinction, meaning the wholesome roots of external ordinary beings are severed and extinguished by wrong views. Second is retrogression by loss, meaning those in wholesome destinies whose faith is not yet established can retrogress and lose it, giving rise to the mind of the two vehicles—like Śāriputra and others, who, though not retrogressing to the point of becoming icchantikas, could no longer manifest the bodhicitta. Third is retrogression by suspension, meaning that from the gotra stage upward, one may temporarily give rise to traces of affliction and karma, suspending what one practiced so that it does not manifest; this is called retrogression by suspension. Connecting these three with the other two retrogressions, they are collectively stated as five. External ordinary beings possess all five of these. In the stage of faith in wholesome destinies, they only lack retrogression by extinction, but have the other four, because they do not sever wholesome roots to become icchantikas. From the gotra stage upward, they lack extinction and loss, having the remaining three. From the first ground upward, they lack the first three, having the remaining two. From the seventh ground upward, they only have the unattained, lacking all other four. In the tenth ground, strictly speaking in terms of the causal stage, they lack all five retrogressions, yet with respect to the fruit of Buddhahood they still have the unattained. Such are the characteristics of retrogression; non-retrogression can be known accordingly. Furthermore, if relying on this sūtra, from the stage of faith-practice and understanding onward, there is only retrogression from the unattained, and none of the others; this is according to one aspect. If according to Samantabhadra's own essence, there are no retrogressions at all; ponder and encompass this according to the above. The Dharma of the grounds is deep and secret, not known by coarse intellects. Why is this? Because the Dharma of the teaching of the grounds relies on the various vehicles and worldly good deeds to reveal the scope of the doctrinal meaning of the Āgamas. Although it relies on these to reveal the principle of the Ekayāna, the Triyāna and Hīnayāna still abide in their own traditions without losing their own tenets. Just as salt makes soup, the salt abides in its own nature while the reality of the soup is accomplished. The text and meaning below should be understood according to this standard. There are three kinds of bodhi: First, entering the nature-ground is called attaining bodhi; second, the first ground; third, the Buddha-ground. Therefore, in the Mahāparinirvāṇa-sūtra it is said that a srotāpanna arrives after eighty thousand kalpas, up to a pratyekabuddha who arrives after ten thousand kalpas, meaning they arrive at the nature-ground. Question: Anuttarā [samyaksaṃbodhi] resides in the fruit; why does it extend to the cause? Answer: This is also not fixed; hence the Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra speaks of five bodhis, namely: generating the mind, subduing the mind, clarity, emerging and arriving, and unexcelled bodhi. The Ekayāna has ten bodhis, as explained below in "Leaving the World". There are five kinds of birth: First, birth from the dharmatā, where the six sense faculties are superior, beginningless and naturally so; second, birth from actual retribution, meaning that which is obtained from cultivating wholesome [actions] in the past; third, the dharmakāya of arising, perishing, and change, meaning that obtained by conditionally illuminating the untainted; fourth, the body of fragmentary birth and death, meaning that obtained by karma in the three realms during ordinary states; fifth, the transformation body, manifested and received in accordance with beings. All of these are explained in terms of the Triyāna, not the Ekayāna. Why does the beginning of this assembly mostly explain in terms of the Triyāna? Because the "Ten Grounds Chapter" is common to the faith and aspiration of the Triyāna. Regarding the praise of virtues, the text has two parts: first, specific; second, general. The bodhisattva's merits cannot be revealed all at once, so they are first praised specifically; yet specific praise cannot exhaust them, so they must be concluded generally. Within the specific there are again two: First, a brief praise; second, from "well able to transform" downward, an extensive praise according to virtues. The bodhisattva's vast virtues cannot be revealed all at once, so they are first praised briefly; yet a brief praise cannot be complete, so they must be praised extensively. Within the brief there are two: First, praising their own share; second, from "the buddhas, the tathāgatas" downward, praising their superior progress. The second, the extensive praise, has twenty phrases: The first twelve phrases expand upon the own-share above; the second has eight phrases expanding upon the superior progress preceding it. Within the expansion of the own-share, it is subsumed into two: The first six clarify the fulfillment of their practice and cultivation; the next six clarify the complete endowment of virtuous functions. Within the fulfillment of practice and cultivation, the first three benefit others, and the latter three benefit oneself. In the former text, the first phrase is general, and the latter two are specific. According to the sūtra, one phrase is missing among the two. In the second, benefiting oneself, the text has three: first, vows; second, cultivation; third, clarifying the accomplishment of practice. In the second part, complete endowment, the text has six phrases: The first three benefit others, and the latter three benefit oneself. Among those benefiting others, the first clarifies bodily action, the next clarifies mental action, and the last reveals vocal action. In the second, benefiting oneself, there are three: First, excellence in practice and cultivation; second, complete endowment with all virtues; third, from "all that is" downward, sovereign marvelous function. In the second part, which expands upon the preceding superior progress, there are eight distinct phrases: The first four clarify their superior three actions subsuming what is cultivated and practiced; the latter four clarify their vast three actions completely possessing all virtues. Among the former, the first three clarify the superior three actions, and the latter one clarifies subsuming what is cultivated and practiced. The latter four are also like this: the first three clarify their vast three actions, and the latter one reveals their complete possession of all virtues. Among the initial superior three actions, the first clarifies bodily action, the next vocal, and the last mental. In the latter four phrases of text, the first three phrases clarify the vast three actions: their bodies appearing universally is vast bodily action, their voice being heard everywhere is vast vocal action, and their minds penetrating thoroughly is vast mental action; the fourth, single phrase is the complete possession of all virtues. Here, responding to the fruit means that the response is the faculties and the fruit is the desire; furthermore, beings of lower grounds are definitely able to accomplish the fruit. The rest is as distinguished in the treatise. Furthermore, clarifying what is uncommon: First, uncommon with non-Buddhists; second, uncommon with the two vehicles. Furthermore, in the two dharmas and metaphors of the vajra: regarding the Dharma, the former is able to break and the latter is solid. Regarding the metaphor, the former takes the heartwood of a tree as solid, and pregnancy takes the fetus as able to break. In the Section on Samādhi, receiving power to enter concentration has three [meanings]: First, to attribute transformation to the Tathāgata, thus manifesting the receiving of power; second, although attained by oneself, in the presence of the superior person of the Buddha one does not possess independence and must respectfully receive [empowerment]; third, although one has partially realized this concentration, its ultimate fulfillment resides in the Buddha. Now, wishing to perform the Buddha's superior transformation, he must receive power. The structural divisions of the text can be known.