[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) › [大方廣佛華嚴經搜玄分齊通智方軌](https://indike.org/pramana/in.bauddha.taisho.1732) › 3.8 # 大方廣佛華嚴經搜玄分齊通智方軌 3.8 大方廣佛華嚴經搜玄分齊通智方軌 3.8 - **Language:** Classical Chinese ### [3.8.1](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.1) 就加分中有三：一入三昧故諸佛同加、二「欲宣一切」下明加所為、三「金剛藏汝當說」下示現加相。 初文有三：一諸佛為欲加讚同皆現身； 二「同聲讚」下諸佛同讚，應前入定顯證能說； 三「如是十方」下佛彰已加，應前入定為受佛力，又釋得加所以。 又顯示多佛故者，多佛同證此法也。 餘文如論應知。 二所為文：一對地法明加所為、二「所謂令入智慧」下對所化人明加所為。 又見智得證者，前二觀解、後二行解。 見始智終，得始證終也。 又信樂得證者，亦同前，但為未得向得，故安信樂名。 對人明所為中有二十句，前之十入是自利行、後十始終是利他行。 何故自利名之為入，利他之行說為始終？ 答：但入、始終義一無別，語入其必從始至終，論其始終必有所入，為分兩行各隨一義。 就入及始終二十句內，各初一總、餘句別。 第七中復有善根能為出世間因者，地中加行善根等也。 又始終內，經脫第二句。 又論言阿含者，有九種：一行教相對。 音聲言教名為阿含，一切功德說以為證，猶下說中字義兩藏是也。 二位地相對。 解行已前依教修行名為阿含，初地已上說之為證，猶下解脫第二請中歎眾是也。 地前所起聞思修等名阿含淨，初地已上一切行德通名證淨。 三修成相對。 一切地中聞思修慧報生識智，此等四心緣照之解名曰阿含，真智出言說以為證，故下論言「聞思修等是則可說，以可說故名為阿含； 地智離文，名之為證。 」四真偽相對。 一切地真偽合修名曰阿含，捨偽契實名之為證，猶下所明義說二大，說大阿含，方便修也； 義大是證，行成就也。 五相實相對。 世間修中得彼證相名阿含，契本實相名之為證，猶下所說增上妙法光明法門，增上是證、光明是教也。 六體德相對。 就彼離相所成行中，無始法性本隱今顯名之為證，依本所成方便行德，依教修生名為阿含，猶下文中鍊金所況，金體喻證、環釧嚴具喻於阿含。 七體用相對。 前體及德相從為證，依此所起隨順世間教智之用名為阿含，猶下文中珠光明等所況法是，珠輪等淨喻於證體、光焰等喻於阿含。 八自分勝進相對。 自分所成體德及用皆名為證，能受佛教稱曰阿含，猶下文中歎金剛藏二力是也，妙智及辯名為證力、於佛教法念堅淨慧名阿含力。 九約詮就實相對。 真智之體說以為證，即此證體約言分十名為阿含，猶下文中虛空跡處所況法是，虛空平等喻地證智，故下論言「字身住處證智所攝。 」空中之跡喻地阿含，故下論言「非無地智名句字身，名句字身是阿含法也。 」此之阿含及證，通上及下，可准思攝。 餘相知之。 第三加相文內謂口意身，口則勸說以增力、意則冥被以加威、身則摩頂而令覺。 何故先口次意後身？ 乘前諸佛顯加所為，因則勸說，故先明口，身摩則起理宜在後，意無此義據中而說。 口加中有二：初總、次別。 又身淨中，經脫佛盡一句。 第二意加，文有二十句：初之十句正明意加、後十解釋偏加所以。 何故就意解釋偏加，餘不如是？ 意是加本，故就釋之。 又前口加有其自他二力辯才，意加亦爾。 前十正加明其他力，後十釋加顯其自力，故此釋之。 就前文內，初無畏身亦總亦別，通攝十句為無畏身，所以通是總別。 於中別分，初之一句顯色身勝是故名別，餘之九句一向是別。 又此中論法成者，依《相續解脫經》中有四種成：一以有成，因緣名相言說諸法得成； 二所作成，一切所作各有成辦； 三者法成，一切諸法性相成立； 四者助成，以智言說助成諸法。 今言緣者，是彼以有成也。 以有因緣諸法得成，故名為緣。 法者，即是彼中法。 成作者，是彼所作成也。 成者，即是彼中助成也。 又三種同相智者，釋不一種。 依《金剛仙論》，知一切法皆無常苦及與無我也。 依別翻論，知一切法自相同相不二相，謂世諦真諦一實諦也，又知空無相願也。 > Within the section on the empowerment, there are three parts: first, because he enters samādhi, all buddhas simultaneously bestow empowerment; second, from "desiring to proclaim all..." onwards, the purpose of the empowerment is explained; third, from "Vajragarbha, you should speak..." onwards, the characteristics of the empowerment are manifested. / Within the first part, there are three sections: first, the buddhas, wishing to bestow empowerment and praise, all manifest their bodies; / second, from "with one voice praised..." onwards, the buddhas simultaneously praise him, responding to his prior entry into absorption and revealing his realization and capability to teach; / third, from "in this manner, in the ten directions..." onwards, the buddhas show that they have already empowered him, responding to his prior entry into absorption so that he receives the buddhas' power, and also explaining the reason he received the empowerment. / Furthermore, the phrase "because of displaying multiple buddhas" means that multiple buddhas have identically realized this Dharma. / The rest of the text should be understood in accordance with the Treatise. / Second, the text on the purpose: first, explaining the purpose of the empowerment with respect to the bhūmi dharmas; second, from "namely, to cause them to enter wisdom..." onwards, explaining the purpose of the empowerment with respect to the persons to be transformed. / Furthermore, "seeing, knowing, attaining, and realizing": the first two are understanding through contemplation, and the latter two are understanding through practice. / Seeing is the beginning, and knowing is the end; attaining is the beginning, and realizing is the end. / Furthermore, "faith and delight, attaining and realizing" is also the same as above; however, because it concerns those who have not yet attained and are heading toward attainment, the name "faith and delight" is assigned. / In explaining the purpose with respect to persons, there are twenty phrases: the first ten "entries" are practices for one's own benefit; the latter ten "from beginning to end" are practices for benefiting others. / Question: Why are those for self-benefit called "entry," while the practices for benefiting others are described as "from beginning to end"? / Answer: Simply because the meanings of entry and of beginning-to-end are one and not different: speaking of entry, it must proceed from beginning to end; discussing its beginning and end, there must be something entered. To differentiate the two practices, each follows one meaning. / Within the twenty phrases of entry and of beginning-to-end, each first phrase is general, and the remaining phrases are specific. / In the seventh, that there are again roots of good that can serve as causes for transcendence of the world refers to the preparatory roots of good within the bhūmis and so forth. / Furthermore, within "from beginning to end," the sūtra text omits the second phrase. / Furthermore, when the Treatise speaks of āgama, there are nine pairs: / First, the contrast between practice and teaching. / Vocal teachings are called āgama, while all virtues are said to be realization; this is just like the two treasuries of letters and meanings spoken of below. / Second, the contrast between stations and stages. / Cultivating practice based on teaching prior to the stage of understanding and practice is called āgama, while from the initial bhūmi upward is spoken of as realization; this is just like the praise of the assembly in the second request of Mokṣa below. / The hearing, contemplation, cultivation, and so forth that arise before the bhūmis are called the purity of āgama; all virtuous practices from the initial bhūmi upward are collectively called the purity of realization. / Third, the contrast between cultivation and accomplishment. / In all bhūmis, the understanding of the reflective illumination of these four minds—the wisdoms of hearing, contemplation, and cultivation, and the karmically born conscious knowledge—is called āgama, while true wisdom transcending speech is realization. Therefore the Treatise below says: "Hearing, contemplation, cultivation, and so forth are indeed preachables, and because they are preachables they are called āgama; / the wisdom of the bhūmis transcends letters, and this is called realization." / Fourth, the contrast between the real and the provisional. / The combined cultivation of the real and the provisional in all bhūmis is called āgama, while abandoning the provisional to accord with the real is called realization; this is just like the two great aspects of meaning and teaching explained below, where the great aspect of teaching is āgama, the practice of skillful means; / and the great aspect of meaning is realization, the accomplishment of practice. / Fifth, the contrast between characteristics and reality. / In mundane cultivation, attaining those characteristics of realization is called āgama, while according with the fundamental true reality is called realization; this is just like the illuminated Dharma-gate of the supreme wondrous Dharma explained below, where "supreme" is realization and "illumination" is teaching. / Sixth, the contrast between essence and virtue. / In that practice accomplished by transcending characteristics, the beginningless Dharmatā, originally concealed and now revealed, is called realization; the virtuous practices of skillful means accomplished based on the fundamental, cultivated and produced based on teaching, are called āgama. This is just like the metaphor of refining gold in the text below, where the gold essence illustrates realization and the bracelets and ornaments illustrate āgama. / Seventh, the contrast between essence and function. / The preceding essence and virtue taken together are realization; the function of teaching and wisdom that accords with the mundane world arising based on this is called āgama. This is just like the dharmas illustrated below by the light of the wish-fulfilling jewel, where the purity of the jewel wheel and so forth illustrates the essence of realization, and the radiance and flames illustrate āgama. / Eighth, the contrast between one's own share and superior progress. / The essence, virtue, and function accomplished within one's own share are all called realization, while being able to receive the Buddha's teaching is designated āgama. This is just like the praise of Vajragarbha's two powers below, where wondrous wisdom and eloquence are called the power of realization, and the resolute and pure wisdom of mindfulness regarding the Buddha's teaching is called the power of āgama. / Ninth, the contrast between following designation and approaching reality. / The essence of true wisdom is spoken of as realization; dividing this very essence of realization into ten according to words is called āgama. This is just like the dharma illustrated by traces in empty space in the text below, where the equality of empty space illustrates the realized wisdom of the bhūmis. Therefore the Treatise below says: "The locus where the bodies of syllables abide is subsumed under realized wisdom." / The traces in empty space illustrate the āgama of the bhūmis; therefore the Treatise below says: "It is not that there are no names, phrases, and bodies of syllables of the bhūmi wisdom; names, phrases, and bodies of syllables are the dharma of āgama." / This āgama and realization run through above and below, and can be understood and subsumed accordingly. / The remaining aspects should be understood. / Within the third text on the characteristics of empowerment, they refer to mouth, mind, and body: the mouth exhorts him to speak so as to augment his power; the mind secretly protects him so as to bestow authority; the body touches his head so as to make him awaken. / Why first the mouth, next the mind, and then the body? / Availing himself of the preceding buddhas' display of the purpose of empowerment, he accordingly exhorts him to speak; therefore the mouth is explained first. When the body touches him he then arises, which in principle should come after; the mind has no such sequence and is explained in the middle. / Within the oral empowerment, there are two parts: first, general; second, specific. / Furthermore, in "purity of body," the sūtra text omits the phrase "exhaustion of buddhas." / The second, mental empowerment, contains twenty phrases: the first ten phrases directly explain the mental empowerment; the latter ten explain the reason for the specific empowerment. / Why is the specific empowerment explained with respect to the mind, while the others are not like this? / The mind is the root of empowerment, therefore it is explained here. / Furthermore, the preceding oral empowerment possesses the two powers of eloquence, one's own and the other's; the mental empowerment is also like this. / The first ten on direct empowerment explain the other's power; the latter ten explaining the empowerment reveal one's own power; therefore it is explained here. / Within the preceding text, the initial "fearless body" is both general and specific: collectively subsuming the ten phrases constitutes the fearless body, and this is why it is both general and specific. / In dividing it specifically: the first phrase reveals the excellence of the form body and is therefore called specific; the remaining nine phrases are strictly specific. / Furthermore, concerning the Treatise's "accomplishment of dharmas," according to the Sandhinirmocana-sūtra, there are four kinds of accomplishment: first, accomplishment through existence, where all dharmas are accomplished through causes, conditions, names, and verbal conventions; / second, accomplishment of what is to be done, where all deeds are each achieved; / third, accomplishment of dharmas, where the natures and characteristics of all dharmas are established; / fourth, accomplishment through assistance, where through wisdom and speech one assists in accomplishing all dharmas. / Now, "conditions" refers to that accomplishment through existence. / Because all dharmas are accomplished through causes and conditions, it is called "conditions." / "Dharmas" is precisely "dharmas" therein. / "Accomplishment of action" is that accomplishment of what is to be done. / "Accomplishment" is that accomplishment through assistance. / Furthermore, regarding the "wisdom of the three identical characteristics," the explanations are not uniform. / According to the Commentary of Vajrarṣi, it is knowing that all dharmas are impermanent, suffering, and non-self. / According to another translated treatise, it is knowing the self-characteristic, common characteristic, and non-dual characteristic of all dharmas, which refers to saṃvṛti-satya, paramārtha-satya, and the one true reality; or again, knowing emptiness, signlessness, and wishlessness. > — English (machine translation) (machine translation) ### [3.8.2](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.2) 又六正見者是能知智，依《金剛仙》論：一真實義正見，能知理法； 二行正見，能知行法。 此二教旨。 三教正見，能知教法； 四離二邊正見，知前理法不同情取； 五不思議正見，知前行法成德出情； 六根欲性正見，知前教法說隨物心也。 第二釋所為中，初何以故責； 次答，文有二：初一總、後九別。 又佛法欲壞時假餘尊法誦持者，隨壞時何尊教也。 第三身加，文有四句：一不離本、二以神力、三申右手、四摩頂。 經闕初二句。 就釋本分文內有二：初告、次述。 第二文有三：初明願善以為地體、二列十名顯其地相、三舉佛同讚顯地要勝。 此三之中皆各有二。 初地體內，初一句總、二「無有過」下別，餘如論辨。 第二相中文別有二者，初問； 次答，文有三：初立，有二； 次列，有二； 三結。 第三段文別二者，初我不見者，舉佛同歎，顯地要勝； 二「何以故」下彰地要勝，釋顯諸佛同歎所由。 此文有二：初問、次答。 答文有四句：初句舉此證行釋佛同歎； 第二句非但是彼出世所證，亦是世間方便所行； 三所謂一句顯前第二光明法門； 四「諸佛子」下顯前第一增上妙法。 此約論中經本科也，餘文可知。 又論云決定者，依《地持》有三種：一種性決定為定佛種、二解行決定定發心、三證決定定得法故，此即第三也。 又善決定者，初辨善決定隨來。 次決定者，辨決定義，善字隨來，就善釋決定義也。 三勝善決定中，依論合有四義釋：初一總、後三別。 三中謂證、助、不住也。 又解：初理、次智、第三位及教法、四約相即無漏亦即助道，准思攝也。 依《大品經論》有三乘十地名：一乾慧地、二性地、三八人地、四見地、五薄地、六離欲地、七已作地、八辟支佛地、九菩薩地、十佛地，此十地是一乘所用，是三乘所入也。 此中本分依自義阿含說也。 就請分文中大判有二：一金剛藏說已默住，菩薩及佛咸皆共請； 二「觀察」下示說分齊令眾正知。 前中隨人，分請為三：一解脫月請、二大眾請、三佛加請。 就此三中，初解脫月請內文別三對，皆初說者默違不說、後明啟請。 第一對中，初金剛藏說已默住，後解脫月知眾心疑，為之問請：「仁者堪說，大眾能聞。 何故不說？ 」第二對中，初金剛藏乘前請問，顯己默意以為酬答，以法難說、證信難得故我不說。 解脫乘此，歎眾重請：「我謂仁者更有何意，乃云證信難得不說？ 今此菩薩善淨眾集，有證有信，仁者宜說。 」此第二對。 上來兩對歎人以請。 第三對中，初金剛藏乘前請言舉損以違：「雖此眾淨，餘樂小者聞生疑惑，長受衰惱。 有斯兩損，故我不說。 」解脫月乘此歎法重請：「仁者但說，莫慮眾疑。 諸佛護念令人易解，有說多益，勿懼衰惱。 」然解脫月請義有餘，彼金剛藏違請理盡，於斯絕言，但為重法默待餘請。 初對經中初金剛藏說已默住。 「是時一切」已下明眾心疑解脫為請。 前中兩句，初金剛藏說地名已，牒前起後； 二默不說，正待後請，下眾對此生欲生疑。 就下請中，初明大眾聞名欲義、覩默生疑； 「時大菩薩」下明解脫月知疑為請。 復就前中，初對說名聞已欲義； 「各作是念」下對不分別覩默生疑。 何因者，對彼說人以生疑念。 言何緣者，對其聽眾以生疑念。 第二解脫知疑請中，句別有三：一標請主解脫菩薩、二知眾疑為之啟請、三舉請辭。 請辭偈中文分有五，兩門分別，徵、請分別。 徵者徵默，拂遣眾疑。 請者請說，遂眾心欲。 偈中初二徵問默意； 第三一偈請其宣說； 後之兩偈略無徵請，理應齊有。 二就所歎，說、聽分別。 初偈歎彼說者堪說，為遣大眾何因之疑； 後之四偈歎眾堪聞，為遣大眾何緣之疑。 就聽者四偈中，初之兩偈歎同法眾、次有一偈歎異法眾、後之一偈總歎二眾。 然此亦名同生異生。 > Furthermore, the six right views are the wisdom capable of knowing. According to the \*Vajra-ṛṣi-śāstra\*: First is the right view of real meaning, which can know the phenomena of principle. Second is the right view of practice, which can know the phenomena of practice. These two are the import of the teaching. Third is the right view of teaching, which can know the phenomena of teaching. Fourth is the right view of leaving the two extremes, which knows that the previous phenomena of principle are not grasped through subjective sentiment. Fifth is the right view of the inconceivable, which knows that the previous phenomena of practice achieve virtue and transcend sentiment. Sixth is the right view of faculties, desires, and natures, which knows that the previous phenomena of teaching are spoken in accord with the minds of sentient beings. > > In the second section, which explains the purpose, it begins with an interrogation of "why?" Next comes the answer, the text having two parts: the first is general, and the subsequent nine are specific. Furthermore, "at the time when the Buddha-Dharma is about to be destroyed, borrowing the Dharma of another venerable one to recite and uphold" refers to following whatever venerable one's teaching corresponds to the time of destruction. > > In the third section, the bodily empowerment, the text has four phrases: first, not departing from the original; second, by spiritual power; third, extending the right hand; fourth, rubbing the crown of the head. The sūtra lacks the first two phrases. > > Within the text explaining the fundamental division, there are two parts: first, addressing; next, narrating. In the second text, there are three parts: first, clarifying that the goodness of vows constitutes the substance of the bhūmis; second, listing the ten names to reveal the marks of the bhūmis; third, citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis. Within these three, each has two parts. > > Within the first, the substance of the bhūmis, the first phrase is general, and from "without fault" onward is specific; the rest is distinguished as in the \*\[Daśabhūmivyākhyāna\]\* commentary. In the second, the marks, the text is divided into two: first, the question; next, the answer. The answer text has three parts: first, the positing, which has two parts; next, the listing, which has two parts; third, the conclusion. In the third section, the text is divided into two: first, "I do not see...", citing the Buddhas' identical praise to reveal the essential superiority of the bhūmis; second, from "why?" onward, revealing the essential superiority of the bhūmis and explaining the reason why the Buddhas identically praise them. This text has two parts: first, the question; next, the answer. The answer text has four phrases: the first phrase cites this realization-practice to explain the Buddhas' identical praise; the second phrase indicates that it is not only what is realized by that supramundane \[wisdom\], but also what is practiced through worldly expedients; the third, the phrase "namely...", reveals the second luminous Dharma gate mentioned earlier; fourth, from "Sons of the Buddha" onward reveals the first superior and marvelous Dharma mentioned earlier. This aligns with the outline of the root text of the sūtra in the commentary; the remaining text can be understood accordingly. > > Furthermore, the commentary states that regarding "certainty," according to the \*Bodhisattvabhūmi\*, there are three kinds: first, certainty of lineage, which determines the Buddha-lineage; second, certainty of understanding and practice, which determines the arousal of the thought \[of enlightenment\]; third, certainty of realization, because one definitively attains the Dharma; this is the third. Furthermore, regarding "good certainty": first, explaining "good certainty" follows along; next, regarding "certainty," explaining the meaning of certainty, the word "good" follows along, interpreting the meaning of certainty with respect to "good." Third, within "supremely good certainty," according to the commentary there are four meanings combined in the explanation: the first is general, and the latter three are specific. Among the three, they refer to realization, auxiliary \[factors\], and non-abiding. Another explanation: the first is principle, the next is wisdom, the third is stage and teaching-phenomena, and the fourth is in terms of marks, which is the uncontaminated, and also the auxiliary path; it should be considered and subsumed accordingly. > > According to the commentary on the \*Pañcaviṃśatisāhasrikā-prajñāpāramitā-sūtra\*, there are the names of the ten bhūmis of the triyāna: first, the bhūmi of dry wisdom; second, the bhūmi of nature; third, the bhūmi of the eight persons; fourth, the bhūmi of seeing; fifth, the bhūmi of thinning; sixth, the bhūmi of separation from desire; seventh, the bhūmi of what has been done; eighth, the bhūmi of the pratyekabuddha; ninth, the bhūmi of the bodhisattva; tenth, the bhūmi of the Buddha. These ten bhūmis are utilized by the ekayāna and entered by the triyāna. Here, the fundamental division is spoken according to the āgama of its own meaning. > > In the text of the division of request, there are broadly two divisions: first, Vajragarbha speaks and then remains silent, and the bodhisattvas and Buddhas all request together; second, from "observing" onward, showing the boundaries of what is to be spoken so that the assembly rightly knows. In the former, dividing according to the person, the request is twofold: first, the request of Mokṣacandra; second, the request of the great assembly; third, the request of the Buddhas' empowerment. Within these three, in the first request of Mokṣacandra, the text is divided into three pairs, in all of which the speaker is initially silent and declines to speak, and afterward the making of the request is clarified. > > In the first pair, first, Vajragarbha speaks and then remains silent; afterward, Mokṣacandra knows the doubt in the minds of the assembly and inquires and requests on their behalf: "The benevolent one is capable of speaking, and the great assembly is able to hear. Why do you not speak?" > > In the second pair, first, Vajragarbha relies on the previous inquiry and reveals the intention behind his silence as a reply: because the Dharma is difficult to speak, and realization and faith are difficult to attain, therefore I do not speak. Relying on this, Mokṣacandra praises the assembly and requests again: "I thought what other intention the benevolent one might have, that you say realization and faith are difficult to attain and therefore do not speak? Now this bodhisattva assembly gathered here is purely good, possessing realization and possessing faith; the benevolent one should speak." This is the second pair. The two pairs above praise the persons in order to make the request. > > In the third pair, first, Vajragarbha relies on the words of the previous request and cites the detriments to decline: "Although this assembly is pure, other sentient beings who delight in the lesser, hearing it, will give rise to doubts and long suffer decline and distress. Because there are these two detriments, therefore I do not speak." Mokṣacandra relies on this to praise the Dharma and repeat the request: "The benevolent one should simply speak, and do not worry about the assembly's doubts. The Buddhas protect and consider them, causing people to understand easily; speaking brings many benefits, so do not fear decline and distress." However, Mokṣacandra's request still leaves room for meaning, while Vajragarbha's declining the request has exhausted reason; here speech is cut off, and he merely remains silent waiting for other requests out of reverence for the Dharma. > > In the sūtra for the first pair, first, Vajragarbha speaks and then remains silent. From "At that time, all..." onward, it clarifies the doubts in the minds of the assembly and Mokṣacandra making the request. In the former, there are two phrases: first, Vajragarbha finishes speaking the names of the bhūmis, summarizing what came before and introducing what follows; second, remaining silent and not speaking, precisely waiting for subsequent requests, in response to which the lower assembly gives rise to desire and gives rise to doubt. In the lower request, it first clarifies that the great assembly hears the names and desires the meaning, sees the silence, and gives rise to doubt; from "At that time the great bodhisattva..." onward, it clarifies that Mokṣacandra knows the doubt and makes the request. Furthermore, within the former, first, in response to the speaking of the names, having heard them, they desire the meaning; from "each formed this thought..." onward, in response to the lack of analysis, seeing the silence, they give rise to doubt. "For what cause" refers to giving rise to doubtful thoughts regarding that speaker. Saying "for what reason" refers to giving rise to doubtful thoughts regarding the listening assembly. > > In the second section where Mokṣacandra knows the doubt and makes the request, there are three distinct phrases: first, identifying the requester, Bodhisattva Mokṣacandra; second, knowing the assembly's doubt and making the request on their behalf; third, citing the words of the request. The verse of the request is divided into five parts, distinguished through two gates: the distinction of questioning and requesting. Questioning refers to questioning the silence and dispelling the assembly's doubts. Requesting refers to requesting the speaking to satisfy the desire of the assembly's minds. In the verses, the first two verses question the intention of the silence; the third verse requests his proclamation; the latter two verses omit questioning and requesting, though in principle both should be present. Second, in terms of what is praised, it distinguishes between speaker and listener. The first verse praises the speaker as capable of speaking, to dispel the great assembly's doubt regarding the cause; the latter four verses praise the assembly as capable of hearing, to dispel the great assembly's doubt regarding the reason. Within the four verses for the listeners, the first two verses praise the assembly of identical Dharma; next, one verse praises the assembly of different Dharma; the final verse generally praises both assemblies. However, these are also called identical birth and different birth. > — English (machine translation) (machine translation) ### [3.8.3](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.3) 又論云「有非現前決定無現前等者，證教二決定非現欲決定也。 」又第一行慧字，當論中覺也。 第四行中瑕字，即論不欲也。 穢字，即論中威儀濁也。 實者，即除論中異想也。 餘准可知耳。 就第二請內有二：初金剛藏乘前啟請顯己默意，後解脫月乘言重請。 前文有二：初長行，生後說意。 第二偈釋，偈有六偈：初之二偈明法難說、次有二偈彰法難聞、次有一偈喻難說聞、後之一偈舉難結默。 又喻中文意者，空喻證地體，風畫喻字句言說，風畫住處喻所說差別十地。 問：此與下喻何別？ 答：下取鳥跡處為喻，況之以證。 此中宣說動筆之畫飄忽之風以為喻故，況之以說，有此左右耳。 又此畫及鳥足，并下悉曇章喻，及下〈普賢品〉總為一類，是言顯證十地下鳥跡處等，以不言顯證十地為己許說十地名故。 此亦可准解之。 所以故十地總名，亦可是三乘熟教名故。 前二偈中，法有四重：一總舉法難、二第一等顯其難相、三菩薩行出難法體、四「微難見」下彰難所以。 此依論經可准取思攝也。 第二解脫乘請文中有二：初長行、次偈頌。 長行有三：一解脫月聞違重請、二「是大菩薩眾直心清淨」下廣歎眾淨、三「是故」下結請令說。 二廣歎眾淨文中，初總、次別。 阿含淨內，別經文中第二句在論第四句，經中第五句在論第二句，亦可依文定，仍須思准。 二重頌文內有二：初長行生起、第二偈頌。 偈中初一頌上結請、次有一偈頌上請文。 第三請內，初金剛藏舉損以違、後解脫月歎益重請。 初文分二：初長行、次偈頌。 初文有二：初領前所歎舉得兼失、二「其餘樂小」下簡所不歎舉損以違。 此文有三：一敗善之損、二「是人」下長受衰惱失樂之損、三「我愍」下結默所以。 二重頌文，初明說意、二正頌。 此文有二：初一行半結牒前文、次一偈半結上彰失。 第二解脫請中，初長行、次偈頌。 長行有三：一自宣己心彰欲重請、二「願承佛力」下正請令說、三「是故」下結請令說。 就初段中可知。 二正請，文有二：初立宗請說不思議法、二「佛所護念」下辨諸佛法應護念。 此文有四：初護，然有三可知； 二「何以故」下辨要勝； 三「譬如」下喻況； 四「如是佛子」下法合。 第二重頌，文有五：初一半明頌請說文、二一偈頌前第一護、次一頌第二要勝、次半頌喻、次半頌第四合喻。 第二大眾請文，上來解脫為眾先請，請雖言眾堪，未知虛實，大眾宜須自彰己能成前請辭。 又為起說顯法尊重，故下共請。 請文有二：初同聲生起、二正偈。 諸偈文有五行半，初四行半歎人以請、後一歎法。 就初段中，初二歎其說者、後二半歎眾堪聞。 初有五句，歎金剛藏自成證力及阿含力； 下之三句，歎金剛藏能令聽者入證及阿含。 初文有二：一有四句歎成證力、次有一句歎成阿含。 就歎聽者中，初一偈半大眾自歎具智斷德及先有根、次有一偈歎堪思持。 第三佛加請內，上來雖復菩薩眾請，率感由微顯法未極，故次佛請。 又菩薩請顯法未勝，故須佛加請。 此文有二：初明身加、後明口加。 身加，經中有五：一釋迦放光普照十方、二十方佛放光照此、三此大眾尋光見彼、四彼大眾尋光見此、五光臺說偈。 光臺說偈應屬口加，何故在此？ 然所出聲口加所攝，今此正取能發聲業判屬身矣。 若依經本，無此見彼及彼見此，二俱無。 又經脫第五降伏業也。 又此光為顯佛力分齊及加說者，不為集眾等，餘文如論。 就第二口加，文有二：初長行生起、第二偈頌。 偈中有七偈半，於中有二：一教、請分別，前六偈是其請說、後之一偈半是其教說。 請彰法勝令人重敬，教顯說真使眾深信。 二加、請分別。 就此偈前六偈內有三：初一偈半正加、二有一偈加所為、三有三偈半彰得益。 此文三：初一聞益、次半修時益、次二轉生益。 又此轉生文中，偈迮難解。 > Furthermore, when the Treatise says, “There are those that are determined not to be in the present, those that are determined to be in the present, etc.,” this means the two determinations of realization and teaching, not the determination of present desire. Furthermore, the word “wisdom” (慧) in the first line corresponds to “awakening” (覺) in the Treatise. The word “flaw” (瑕) in the fourth line is precisely “disinclination” (不欲) in the Treatise. The word “defilement” (穢) is precisely the “turbidity of deportment” in the Treatise. “Real” (實) precisely removes the “divergent notions” in the Treatise. The rest can be understood by analogy. > > Regarding the second request, there are two parts: first, Vajragarbha avails himself of the preceding request to make clear his intention to remain silent; second, Mukticandra avails himself of \[Vajragarbha’s\] words to repeat the request. > > The first section has two parts: first, the prose, which gives rise to the intention of the subsequent explanation; second, the verse exposition. There are six verses: the first two verses clarify that the Dharma is difficult to preach; the next two verses demonstrate that the Dharma is difficult to hear; the next one verse uses a simile for the difficulty of preaching and hearing; the last verse adduces the difficulty to conclude with silence. Furthermore, regarding the meaning of the text of the simile: space illustrates the essence of the bhūmi of realization; drawing in the wind illustrates the words and phrases of the verbal teaching; the dwelling place of the drawing in the wind illustrates the distinct ten bhūmis that are preached. Question: How does this differ from the simile below? Answer: Below, the tracks of a bird are taken as a simile to illustrate realization. Here, preaching is compared to the drawing of a moving brush and the fluttering wind; taking these as a simile illustrates preaching. Thus there is this distinction between the two. Moreover, this drawing and the bird’s tracks, together with the simile of the Siddhaṃ syllabary below and the “Samantabhadra Chapter” below, altogether belong to one category: these use words to reveal the ten bhūmis of realization; below, the tracks of a bird and so forth use non-verbal means to reveal the ten bhūmis of realization, because he had promised to preach the names of the ten bhūmis. This can also be understood by analogy. Therefore, the general name of the ten bhūmis may also be the name of the mature teaching of the three vehicles. > > In the first two verses, the Dharma has four tiers: 1. generally raising the difficulty of the Dharma; 2. “supreme,” etc., revealing the characteristics of its difficulty; 3. the bodhisattva practices presenting the essence of the difficult Dharma; 4. from “subtle and difficult to see” downward, demonstrating the reason for the difficulty. This can be understood and grasped by consulting the Treatise and the sūtra. > > In the second section, where Mukticandra avails himself \[of the words\] to make the request, there are two parts: first, the prose; next, the verses. The prose has three parts: 1. Mukticandra, hearing the refusal, repeats the request; 2. from “this great assembly of bodhisattvas is upright of mind and pure” downward, extensively praising the purity of the assembly; 3. from “therefore” downward, concluding the request by asking him to preach. > > In the second part, extensively praising the purity of the assembly, there is first a general statement and then the particulars. Within the purity of the āgama, the second line in the particular sūtra text corresponds to the fourth line in the Treatise, and the fifth line in the sūtra corresponds to the second line in the Treatise; this may also be determined according to the text, yet requires careful consideration. > > Within the second part, the verses, there are two parts: first, the prose introduction; second, the verses. In the verses, the first one verse summarizes the concluding request above; the next one verse summarizes the request text above. > > In the third request, first Vajragarbha adduces the harm to refuse, and afterwards Mukticandra praises the benefit to repeat the request. > > The first section is divided into two parts: first, the prose; next, the verses. The first section has two parts: 1. accepting the previous praise, adducing gain along with loss; 2. from “the rest who delight in the lesser” downward, selecting those not praised and adducing harm to refuse. This text has three parts: 1. the harm of ruining good roots; 2. from “these people” downward, the harm of long enduring decline and affliction and losing joy; 3. from “I have pity” downward, concluding with the reason for silence. Second, the verses: first, clarifying the intention of preaching; second, the actual verses. This text has two parts: first, one and a half lines summarizing and referring to the preceding text; next, one and a half verses concluding the above demonstration of loss. > > In the second part, Mukticandra’s request, there are first the prose and next the verses. The prose has three parts: 1. declaring his own mind to show the desire to repeat the request; 2. from “we pray that, relying on the Buddha’s power” downward, properly requesting him to preach; 3. from “therefore” downward, concluding the request by asking him to preach. The first section is clear. In the second part, the proper request, there are two parts: first, establishing the thesis to request the preaching of the inconceivable Dharma; second, from “protected and remembered by the Buddha” downward, explaining that all Buddha-dharmas should be protected and remembered. This text has four parts: 1. protection, which has three aspects that are clear; 2. from “what is the reason?” downward, explaining the vital supremacy; 3. from “just as” downward, using a simile; 4. from “in this way, sons of the Buddha” downward, applying the simile to the Dharma. > > Second, the verses have five parts: first, half a verse summarizes the request to preach; second, one verse summarizes the first protection above; next, one verse summarizes the second vital supremacy; next, half a verse is the simile; next, half a verse is the fourth application of the simile. > > Second, the request by the great assembly: above, Mukticandra requested first on behalf of the assembly; although his request said the assembly was capable, it was not yet known whether this was true or false, so the great assembly had to manifest their own capacity to fulfill the previous request's words. Moreover, to initiate the preaching and show respect for the Dharma, they make a joint request below. The request text has two parts: first, the simultaneous introduction; second, the actual verses. The verses have five and a half lines: the first four and a half lines praise the persons to make the request; the last one praises the Dharma. > > In the first section, the first two praise the speaker, and the latter two and a half praise the assembly’s capacity to hear. In the first part, there are five lines praising Vajragarbha’s own accomplishment of the power of realization and the power of āgama; the lower three lines praise Vajragarbha’s ability to cause the listeners to enter realization and āgama. The first text has two parts: 1. four lines praising the accomplishment of the power of realization; next, one line praising the accomplishment of āgama. In praising the listeners, the first verse and a half has the great assembly praise themselves as possessing the virtues of wisdom and eradication and having prior faculties; the next one verse praises their capacity to reflect and maintain. > > In the third section, the request through the Buddha’s empowerment: although the bodhisattva assembly has made the request above, their stimulus was slight and could not reveal the Dharma to the utmost, so next comes the Buddha’s request. Moreover, the bodhisattvas’ request does not show the Dharma to be supreme, which is why the request through the Buddha’s empowerment is required. This text has two parts: first, clarifying the bodily empowerment; next, clarifying the vocal empowerment. > > Regarding the bodily empowerment, the sūtra has five aspects: 1. Śākyamuni emits light universally illuminating the ten directions; 2. the buddhas of the ten directions emit light illuminating this place; 3. this assembly traces the light to see those places; 4. those assemblies trace the light to see this place; 5. from the platform of light, verses are spoken. The verses spoken from the platform of light should belong to vocal empowerment; why are they here? While the sound emitted is subsumed under vocal empowerment, what is taken here is the action that produces the sound, so it is classified under the bodily. If one relies on the sūtra text, it lacks both “this \[assembly\] seeing that” and “that \[assembly\] seeing this”; both are absent. Furthermore, the sūtra omits the fifth, the action of subduing. Moreover, this light reveals the scope of the Buddha’s power and empowers the speaker, not for gathering the assembly, etc. The rest of the text is as in the Treatise. > > Regarding the second part, the vocal empowerment, there are two parts: first, the prose introduction; second, the verses. In the verses, there are seven and a half verses, which contain two parts: 1. distinguishing between instruction and request—the first six verses are the request to preach, and the last one and a half verses are the instruction to preach. The request reveals the supremacy of the Dharma to cause people to venerate it; the instruction shows that the preaching is true to cause the assembly to have deep faith. 2. Distinguishing between empowerment and request. Within these first six verses, there are three parts: first, one and a half verses are the proper empowerment; second, one verse is the purpose of the empowerment; third, three and a half verses demonstrate the acquisition of benefit. This text has three parts: first, one \[verse on\] the benefit of hearing; next, half a verse on the benefit at the time of practice; next, two \[verses on\] the benefit in future rebirths. Furthermore, in this text on future rebirths, the verses are compressed and difficult to explain. > — English (machine translation) (machine translation) ### [3.8.4](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.4) 文意趣者，其經法勝力加其聞者，乃至若火劫盡時由得聞經。 論言等者，等餘二災並得聞也。 問：彼云何聞？ 答：彼天先從佛聞，今為說也。 此在極為言，非局此時也。 龍中先有經，故引之耳。 又三漸次者，即加行正體，後得三智也。 此可准思攝之。 亦可教證不住耳。 第二「爾時金剛藏菩薩」下示說分齊令眾正知。 就此經中，初集經者明金剛藏將說之相并顯說意，後正明其所說偈辭。 就前文中，初示說相，觀察表說。 內心照察名之為觀，亦可目眄說之為觀。 顯己無偏，故觀十方。 下明說意可知。 金剛藏有二意故說偈：一自顯有智堪說，拂遣大眾何因之疑； 二彰己不畏大眾不堪聽聞，拂去大眾何緣之疑。 問：眾有何益？ 答：有二義故益。 一義大益，彰實出言唯深是樂，所以獲益。 二說教大，得聞在今，是以歡悅深生正信。 就偈文內，有十三偈半：初七偈半明其義大、後有六偈明其說大。 就義大文中，文分為二：初三偈半顯其佛法、次四行偈舉彼佛法顯地出言。 今為明地，何須顯彼佛法微妙？ 以地在因，辨深義隱； 佛法在果，彰深義顯。 故明佛法，顯地深微。 因之與果高下天殊，云何相顯？ 然此雖復隨人高下，法體不別。 其猶虛空，約尺分異，異即是空，地法像此。 就初文內，初一偈半直彰法微，後之兩偈出微體相，謂二涅槃。 初文有二：初總辨微、二「唯智者」下釋相也。 初文有四：一者是微； 二難知之道； 三非思量，論名非分別； 四名無垢濁，經無此句。 下三句有。 又無垢濁下有四義亦可，難得屬上，無垢向下。 又二向並屬，可思准之。 初觀解清淨、二「智者」下行證契真、三「自性」等下體性清淨。 四「不滅」等下德用自在。 此依論辨，經亦同然也。 又有世間智慧，隨聞明了知； 下舉世智隨文，顯真智不隨聞也。 又論結云：觀解甚微，結不濁。 二依止，結智者等。 理與智為依耳。 三清淨甚微，結自性滅等。 功德等，結不滅不生等。 又第一出世，故不同世間定也； 第二實成，故不同外道； 第三本淨，故不同始淨尊者； 第四即靜恒用，故不同聲聞等也。 餘義可知。 就下兩偈出微體相，文分有二：初有兩句是其同相、後一偈半是不同相。 不同相有二：一何處脫，謂離諸趣； 二有五句，是云何脫。 五句即分為五：一觀解入如，所謂等同涅槃相也； 二對治離障； 三明體德圓備； 四是其法身，常故出矣； 五有一句是其解脫，自體無礙。 又論云非唯初中後前中後取故者，此約智義，非約智事。 義言智起惑次滅耶？ 又智生惑滅耶？ 同時耶？ 此名中耳。 又惑滅次智成耶？ 此悉不可，並有恒生恒不生、恒滅恒不滅等過故。 初中後如緣起性取也。 又如是觀智等者，次第結前不同相方便壞涅槃，五義可知也。 二舉前佛法顯地離言內，於中有四偈：初一偈半舉前二種涅槃以類地法、次一偈半正明地體難說難聞、次有一偈喻難說聞。 前中三句牒前佛法寂滅出言，下有三句顯地難說又復難聞。 又論云地者境界觀者，或名分齊或是所緣耳。 第二說大，文中有六行偈，義分有五：初之一偈三句彰說分齊、次之三句彰已無過勸眾除失、次一偈半顯其說相略而非廣、次有一偈勸眾敬聽彰已善說生眾敬愛、次有一偈顯已得力結說分齊。 又論云但說一分者，謂因分也。 地有二分：一因、二果。 因謂世間方便行修，即加行智分齊也； 果謂出生離相真證，即正證分齊。 真證出言，因相可論，今唯說因故說一分。 又亦可約位也。 因漸成者，謂聞思等非頓漸成故云也。 又約資成之義，此有二義：一資成其因、二資成其證。 教說修中有二者，一真心究竟成德滿足故云也、二者觀修者真心離妄內照法界故名也。 此二與後得正說相應，故名教說也。 不相應義屬義大耳。 餘文可知。 > As for the purport of the text, the superior power of the Dharma of this sūtra empowers those who hear it, even to the extent that when the fire kalpa is exhausted, one can still hear the sūtra. When the treatise says "and so forth," it means that through the other two disasters, one is also able to hear it. Question: How do they hear it? Answer: Those devas previously heard it from the Buddha, and now it is expounded for them. This is spoken with regard to the extreme limit and is not restricted to this time alone. Among the nāgas there was already the sūtra, hence it is cited. Furthermore, the "three gradations" are precisely the three jñānas: the preparatory, the fundamental, and the subsequently attained. This may be inferred and understood accordingly. Alternatively, they may simply be the doctrinal, the realized, and the non-abiding. Second, from "At that time Vajragarbha Bodhisattva" onward, he demonstrates the scope of the exposition to cause the assembly to have right knowledge. In this sūtra, first, the compiler of the sūtra clarifies the indications that Vajragarbha is about to speak and reveals the intention of the exposition; thereafter, he directly clarifies the verse utterances spoken by him. In the former text, first, he demonstrates the mode of exposition, where observing signifies exposition. Inner illumination and scrutiny are called "observation"; looking around with the eyes can also be called "observation." To manifest his own lack of bias, he observes the ten directions. Below, the clarification of the intention of the exposition can be understood. Vajragarbha speaks the verses with two intentions: first, to demonstrate personally that he possesses the wisdom capable of speaking, thereby dispelling the assembly's doubt as to "by what cause"; second, to show that he does not fear that the assembly is incapable of listening and hearing, thereby dispelling the assembly's doubt as to "by what condition." Question: What benefit does the assembly have? Answer: They benefit on account of two meanings. First, the great benefit of the meaning: demonstrating that reality transcends words, and that only the profound is delightful; therefore they obtain benefit. Second, the greatness of the taught doctrine: that they are able to hear it now, and so they rejoice and deeply give rise to right faith. Within the verse text, there are thirteen and a half verses: the first seven and a half verses clarify the greatness of its meaning; the subsequent six verses clarify the greatness of its exposition. Within the text on the greatness of the meaning, the text is divided into two: the first three and a half verses reveal the Buddha-Dharma; the subsequent four verses adduce that Buddha-Dharma to reveal that the bhūmis transcend speech. Now, in order to clarify the bhūmis, why is it necessary to reveal the wondrous subtlety of that Buddha-Dharma? Because while the bhūmis are in the cause, articulating their profound meaning is concealed; whereas the Buddha-Dharma is in the fruit, demonstrating its profound meaning is manifest. Therefore, clarifying the Buddha-Dharma reveals the profundity and subtlety of the bhūmis. Between cause and fruit, the high and the low are as different as heaven and earth; how could they reveal each other? However, although this accords with the high and low of persons, the fundamental nature of the Dharma does not differ. It is just like empty space, which is differentiated according to feet and inches: the difference is itself empty space, and the dharmas of the bhūmis are like this. Within the first text, the first one and a half verses directly manifest the subtlety of the Dharma; the subsequent two verses bring out the nature and characteristics of this subtlety, namely the two nirvāṇas. The first text has two parts: first, a general explanation of subtlety; second, from "Only the wise" onward, an explanation of its characteristics. The first text has four points: first, it is subtle; second, it is a path difficult to know; third, it is beyond conceptualization, which the treatise calls non-conceptualizing; fourth, it is called untainted and undefiled, though the sūtra lacks this phrase. The lower three phrases possess it. Furthermore, it is also permissible that below "untainted and undefiled" there are four meanings: "difficult to attain" belongs to the preceding, and "untainted" faces downward. Or both directions may apply; this may be reflected upon and determined. First is the purity of contemplative understanding; second, from "the wise" onward, the practice and realization accord with the real; third, from "own-nature" and so forth downward, the intrinsic nature is pure; fourth, from "neither ceasing" and so forth downward, the virtuous functions are unimpeded. This is distinguished according to the treatise, and the sūtra is likewise the same. Furthermore, there is worldly wisdom, which clearly understands in accordance with what is heard; below, worldly wisdom is adduced as following the text to reveal that true wisdom does not follow what is heard. Moreover, the treatise concludes: contemplative understanding is extremely subtle, concluding "not defiled." Second, reliance concludes "the wise" and so forth; the principle and wisdom serve as mutual reliance. Third, purity is extremely subtle, concluding "intrinsic cessation" and so forth. Merits and so forth conclude "neither ceasing nor arising" and so forth. Furthermore, the first is supramundane, and thus unlike worldly absorption; the second is genuinely accomplished, and thus unlike the non-Buddhists; the third is fundamentally pure, and thus unlike the venerable ones whose purity is newly initiated; the fourth is quiescence with constant function, and thus unlike the śrāvakas and so forth. The remaining meanings can be understood. Regarding the subsequent two verses that bring out the nature and characteristics of subtlety, the text is divided into two: first, two phrases are its common characteristics; subsequently, one and a half verses are the uncommon characteristics. The uncommon characteristics have two parts: first, from where is one liberated, meaning departure from the destinies; second, five phrases that show how one is liberated. The five phrases are divided into five: first, contemplative understanding entering into suchness, the so-called state equal to the characteristics of nirvāṇa; second, applying antidotes to abandon obstacles; third, clarifying the complete perfection of the virtues of the essence; fourth, the dharmakāya, which transcends because it is eternal; fifth, one phrase that is its liberation, intrinsically unobstructed. Furthermore, regarding what the treatise says about "not being grasped solely by beginning, middle, and end, or prior, middle, and posterior": this pertains to the principle of wisdom, not the phenomenal functioning of wisdom. In terms of principle, does wisdom arise and affliction then cease? Or does wisdom arise as affliction ceases? Or are they simultaneous? This is called the "middle." Or does affliction cease and wisdom then become accomplished? None of these is acceptable, for all entail errors such as eternal arising, eternal non-arising, eternal cessation, or eternal non-cessation. The beginning, middle, and end are grasped like the nature of dependent origination. Furthermore, regarding "such contemplative wisdom" and so forth: it sequentially concludes the previous five meanings of nirvāṇa destroyed by upāya among the uncommon characteristics, which can be understood. Second, within the adducing of the Buddha-Dharma to reveal that the bhūmis transcend speech, there are four verses: the first one and a half verses adduce the previous two kinds of nirvāṇa to assimilate them to the dharmas of the bhūmis; the subsequent one and a half verses directly clarify that the essence of the bhūmis is difficult to speak of and difficult to hear; the next verse uses an analogy for the difficulty of speaking and hearing. Within the former, three phrases reiterate the aforementioned Buddha-Dharma as quiescent and transcending speech, and below are three phrases revealing that the bhūmis are difficult to speak of and difficult to hear. Furthermore, when the treatise says "the bhūmi is the contemplation of the sphere," it is either called the division or the objective referent. Second, the greatness of the exposition: in the text there are six verses, which in meaning are divided into five: the first verse and three phrases manifest the scope of the exposition; the next three phrases manifest that he himself is without fault and exhort the assembly to eliminate errors; the next one and a half verses reveal that the mode of exposition is abridged and not broad; the next verse exhorts the assembly to listen respectfully, manifests that he expounds well, and generates respect and love in the assembly; the next verse manifests that he has obtained power and concludes the scope of the exposition. Furthermore, when the treatise says "only speaking one portion," it refers to the causal portion. The bhūmis have two portions: first, the cause; second, the fruit. The cause refers to the cultivation of worldly upāya practices, which is the scope of preparatory wisdom; the fruit refers to the true realization arising transcendent of marks, which is the scope of right realization. When true realization transcends words, the causal characteristics can be discussed; now, because only the cause is spoken of, it says "speaking one portion." Moreover, it may also be understood in terms of stages. Being "gradually accomplished through causes" means that hearing, contemplating, and so forth are not accomplished suddenly but gradually; hence it is so stated. Moreover, in terms of the meaning of supporting accomplishment, this has two meanings: first, supporting the cause; second, supporting its realization. In the cultivation of the taught exposition, there are two aspects: first, the true mind ultimately achieving fulfillment of virtues, hence it is so called; second, the contemplation-cultivator's true mind departing from delusion to inwardly illuminate the dharmadhātu, hence the name. These two correspond to the true exposition of subsequent attainment; thus they are named the taught exposition. What does not correspond belongs to the greatness of the meaning. The remaining text can be understood. > — English (machine translation) (machine translation) ### [3.8.5](https://indike.org/pramana/in.bauddha.taisho.1732.3.8.5) 就說分，文內六門分別：一釋名、二明所除障、三辯所顯理、四明所成行、五所得果、六釋文諸地同此。 一釋名者，初名歡喜，成就無上自利利他行，初證聖處多生歡喜，故名歡喜地。 二所除障者，依《地論》名凡夫我相障，依《攝論》名凡夫性無明。 又分二障：一法我分別、二惡道業。 又治二種業及一種報，謂方便生死也。 云何治？ 如虛空等，廣如論釋。 三明所顯者，謂顯法界遍滿義。 四明所成者，成檀度及十願等。 五明所得果者，若局取果，唯通達障空義，得一切障滅果及地位等； 若通判果，則得唯識三無性理，及得奢摩他、毘鉢舍那等。 六釋文者，有二：初長行、後偈頌。 長行有二：初結前生後、二「若眾生」下辨地體相。 此文相二：初辨說分、二「菩薩如是安住」下校量勝分。 說分文有一百句：初四十句名為住分、次三十句名釋名分、後三十句說為安住。 前四十句如論應知。 又初十句中，經脫淨心集。 就釋名三十句中，初十多喜，此中經脫慶喜文。 依論中云心喜者，心體非喜，攝喜從心也。 體喜亦如是。 根喜者，以體成後為根，非喜根也。 次十念當得，後十念現得。 就念現中有二：第一正明所念現得、二「何以故」下廣釋遠離五種怖畏，亦可就第十中分之。 就釋怖畏文內有二：初責、次答。 答內有三：初明所離果、二「何以故」下釋成離相、三「如是菩薩」下總以結之。 又論云「前說身畏後異身畏」者，前總明、後別辨，故云異身也，非身外耳。 就安住分，文有三：一總明安住； 二「所謂信心」下有三十句，別明安住； 三「菩薩成就如是」下總結安住。 就廣辨三十句中，初十信、次十修行、次十迴向，餘文如論。 第二願校量，文有三：一願校量勝、二行校量勝、三果校量勝。 言十願者，一供養佛願、二護正法願、三攝法上首願、四知眾生心、五名化眾生、六名知世界、七是淨土、八同心行、九三業不空、十成菩提。 依《攝論》有十願：一供養願，願供養勝緣福田師法主； 二受持願，願受持勝妙正法； 三轉法輪願，願於大集中轉未曾有法輪； 四修行願，願如說修行一切菩薩正行； 五成就願，願成就此器世界眾生三乘善根； 六承事願，願往諸佛土常見諸佛，恒得敬事聽受正法； 七淨土願，願清淨自土安住正法及能修行眾生； 八不離願，願於一切生處恒不離一切諸佛菩薩，得同意行； 九利益願，願於一切時恒作利益眾生事無有空過； 十正覺願，願與一切眾生同得無上菩提，恒作佛事。 又此十願與前十願義同不別也。 > Regarding the section of the exposition, it is differentiated through six headings: first, explaining the name; second, clarifying the obstacles abandoned; third, distinguishing the principle revealed; fourth, clarifying the practices accomplished; fifth, the fruits obtained; sixth, explaining the text—all the bhūmis are identical in this. First, explaining the name: the first is named Joyous, for having accomplished the unsurpassed practice of benefiting oneself and others, and upon first realizing the stage of the noble ones, one generates immense joy; hence it is named the Joyous Bhūmi. Second, the obstacles abandoned: according to the Daśabhūmivyākhyāna, it is named the obstacle of ordinary beings' mark of self; according to the Mahāyānasaṃgraha, it is named the ignorance of the nature of ordinary beings. Furthermore, they are divided into two obstacles: first, discrimination of a dharma-self; second, karma of the evil destinies. Moreover, it cures two kinds of karma and one kind of retribution, namely upāya saṃsāra. How does it cure them? Like empty space and so forth, as explained at length in the treatise. Third, clarifying what is revealed: it refers to revealing the meaning of the dharmadhātu's omnipresence. Fourth, clarifying what is accomplished: accomplishing the dāna-pāramitā and the ten vows, and so forth. Fifth, clarifying the fruits obtained: if taken narrowly, the fruit is solely the realization of the emptiness of obstacles, obtaining the fruit of the extinction of all obstacles and the bhūmi stages, and so forth; if judged comprehensively, one obtains the principle of consciousness-only and the three non-natures, as well as obtaining śamatha, vipaśyanā, and so forth. Sixth, explaining the text: there are two parts: first, prose; later, verses. The prose has two parts: first, concluding the preceding to introduce the following; second, from "If sentient beings" onward, distinguishing the essence and characteristics of the bhūmi. These textual characteristics are twofold: first, distinguishing the section of the exposition; second, from "When the bodhisattva abides in such a way" onward, the section evaluating superior excellence. The text of the section of the exposition has one hundred phrases: the first forty phrases are called the abiding portion; the next thirty phrases are called the portion explaining the name; the final thirty phrases are spoken of as peaceful abiding. The first forty phrases should be known according to the treatise. Moreover, within the first ten phrases, the sūtra omits the assembly of pure mind. Within the thirty phrases explaining the name, the first ten are abundant joy; here the sūtra omits the text on celebrating joy. According to what is stated in the treatise, "joy of the mind" does not mean the essence of the mind is joy; it subsumes joy under the mind. Joy of the essence is also like this. As for "joy of the faculties," because the essence becomes the faculty after accomplishment, it is not the faculty of joy. The next ten are recollecting what will be obtained, and the subsequent ten are recollecting what is currently obtained. Within recollecting what is currently obtained, there are two parts: first, directly clarifying what is recollected as currently obtained; second, from "Why is that?" onward, extensively explaining the departure from the five kinds of fear; it may also be divided within the tenth. Within the text explaining fear, there are two parts: first, questioning; next, answering. Within the answer there are three parts: first, clarifying the fruit that is abandoned; second, from "Why is that?" onward, explaining the accomplishment of the marks of abandonment; third, from "Such a bodhisattva" onward, concluding generally. Furthermore, regarding the treatise saying, "Previously it spoke of bodily fear, and later of different bodily fear": the former clarified generally and the latter distinguished specifically, hence it is called "different bodies," not outside the body. Regarding the section on peaceful abiding, the text has three parts: first, generally clarifying peaceful abiding; second, from "namely faithful mind" onward, there are thirty phrases specifically clarifying peaceful abiding; third, from "The bodhisattva accomplishes such" onward, generally concluding peaceful abiding. Within the thirty phrases broadly distinguished, the first ten are faith, the next ten are practice, and the next ten are dedication; the remaining text is as in the treatise. Second, the evaluation of the vows: the text has three parts: first, evaluating the superiority of the vows; second, evaluating the superiority of practice; third, evaluating the superiority of the fruits. The ten vows are: first, the vow to make offerings to the buddhas; second, the vow to uphold the true Dharma; third, the vow to be foremost in embracing the Dharma; fourth, knowing the minds of sentient beings; fifth, named transforming sentient beings; sixth, named knowing the world systems; seventh, purifying the land; eighth, having identical mind and practice; ninth, making the three karmas not in vain; tenth, accomplishing bodhi. According to the Mahāyānasaṃgraha, there are ten vows: first, the vow of offering, vowing to make offerings to the supreme conditions, the field of merit, the master, and the Dharma Lord; second, the vow of upholding, vowing to accept and uphold the supremely wondrous true Dharma; third, the vow of turning the wheel of Dharma, vowing to turn the unprecedented wheel of Dharma within the great assembly; fourth, the vow of practice, vowing to practice all bodhisattva right practices according to what has been taught; fifth, the vow of accomplishment, vowing to accomplish the three-yāna roots of goodness of sentient beings in this receptacle world; sixth, the vow of attendance, vowing to go to all buddha-lands to constantly see the buddhas and always be able to respectfully attend them and listen to the true Dharma; seventh, the vow of the pure land, vowing to purify one's own land to settle the true Dharma and the sentient beings capable of practice; eighth, the vow of non-separation, vowing never to be separated from all buddhas and bodhisattvas in all places of birth, and to attain identical intentions and practices; ninth, the vow of benefiting, vowing to constantly perform deeds benefiting sentient beings at all times without ever letting them be in vain; tenth, the vow of right enlightenment, vowing to attain unsurpassed bodhi together with all sentient beings and constantly perform buddha-work. Furthermore, these ten vows are identical in meaning and not distinct from the previous ten vows. > — English (machine translation) (machine translation) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1732~en-mt.3.8.1) — English, machine translation ## Linked texts (2) - [華嚴經探玄記](https://indike.org/pramana/in.bauddha.taisho.1733.9.14) — Classical Chinese - [華嚴經內章門等雜孔目章](https://indike.org/pramana/in.bauddha.taisho.1870.3.10) — Classical Chinese --- Source: [https://indike.org/pramana/in.bauddha.taisho.1732.3.8](https://indike.org/pramana/in.bauddha.taisho.1732.3.8) · Pramāṇa