大方廣佛華嚴經搜玄分齊通智方軌 4.95

Fourth, explaining the text: from here below there are two sections: the first chapter explains the section on advancing in cultivation by relying on the Dharma; second, from "Entering the Dharmadhātu" below, it explains the section on entering realization by relying on persons. Question: Why in relation to the Dharma is entering realization not explained, and only below, in terms of persons, does one begin to enter realization? Answer: The Dharma is that upon which one relies, while skillfulness arises from wisdom. If one does not rely on supreme persons who thoroughly comprehend the capacities and manners [of beings], although one may personally possess the Dharma, one cannot yet attain realization; hence the sūtra says: "The spiritual friend is the whole of the holy life (brahmacarya)." Question: In the Dharma above and in this fulfilling of practice there are no śrāvakas, but among the spiritual friends in "[Entering the] Dharmadhātu" below it comprehensively treats śrāvakas—why is this? Answer: The Dharma above is sudden, and this practice is also sudden; therefore there are no śrāvakas. In "[Entering the] Dharmadhātu" below there are two purposes: first, because the persons possess supreme skillfulness, leading the small to fulfill the great, in order to clarify the persons' virtues, the small is spoken of; second, to reveal that the initial aspiration of the dharmadhātu generally applies to the two kinds of turning [of the mind]. Why are these two chapters taught in two different places? Answer: Because the two-storied pavilion in the Jetavana is the beginning of gathering and transforming, whereas the Hall of Universal Light is the beginning of giving rise to practice. Therefore above it clarifies that the bodhisattva gives rise to practice beginning from Universal Light, and below it clarifies that Mañjuśrī's teaching and transforming begins from the two-storied pavilion. How do we know this? Because of this second assembly, an alternate version says: "[He] was then able to restate this query of meaning"; thus we know it. This text has seven parts: first, the preface; next, entering concentration; third, arising [from concentration]; fourth, requesting; fifth, from "At that time, Samantabhadra addressed..." below, the actual explanation; sixth, the confirmation of realization at the end of the chapter; seventh, the verses. The first text has four parts: first, the time; second, the Buddha; third, the place; fourth, the assembly who heard it together. Within the place there are two parts: first, identifying the place; second, fulfilling the Buddha's virtues by relying on the place. Why are virtues praised here? Because the cause and fruition are fully ripened, and the achievement reverts to the transformational master. Furthermore, it is because the characteristics of practice should be respected. The text on virtues has three parts: first, a general identification; second, practices of his own share; third, from "able to bestow upon all..." below, practices for benefiting others. Fourth, those who heard it together has two parts: first, generally listing their number and praising their virtues. This first text has four parts: first, mentioning their gathering; second, briefly praising their virtues, which has two: first, refining the beginning to distinguish the end, and second, refining the new to distinguish the old; third, from "fully endowed and accomplished..." below, distinct praise of virtues; fourth, from "fully endowed with such..." below, the conclusion. Within the third, distinct praise of virtues, there are two parts: first, virtues of their own share; second, from "in a single thought-moment..." below, virtues of other shares. Within their own share: first, self-benefit; second, from "skillfully gathering sentient beings..." below, benefiting others. Second, listing names and praising virtues has two parts: first, listing names—this is a brief listing. Why in this text do the bodhisattvas' names all share "Universal" (samanta-)? Because the essence of practice accords with the principle to form unconditioned characteristics without difference. Next, praising virtues has four parts: first, general; second, from "following all worlds..." below, practice taking the gathering of dharmas as foremost; third, from "all able to accept and uphold..." below, practice protecting and upholding the correct Dharma; fourth, from "following all..." below, practice manifesting the accomplishment of the great matter. Second, entering concentration has three parts: first, entering concentration; second, listing the name; third, explaining the power of concentration. Why is this named the Flower Ornament concentration? To signify that practice adorns the fruit. Third, explaining arising from concentration is the same as before and may be known. Fourth, regarding requesting questions: why does Universal Wisdom alone ask first for the Dharma? To reveal that now wisdom alone guides practice; it also reveals that his capacity is vast. Wisdom solely issues from the essence; therefore, Universal Wisdom briefly asks two hundred phrases. Skillful practice accords with conditions; therefore, Samantabhadra extensively answers with two thousand phrases. From this point below there are ten purposes for the emergence of the teaching of practice: 1. Because of practicing together with superior persons; 2. Because of the Buddha's mindful protection; 3. Because of accomplishing inconceivable roots of goodness; 4. Because of being fully endowed with bodhisattva roots; 5. Because of being born in the Buddha's family; 6. Because of obtaining the power of spiritual friends; 7. Because of being sustained by the supernatural power of all buddhas; 8. Because of the power of Vairocana Buddha's original vows; 9. Because roots of goodness are mature; 10. Because of being capable of receiving Samantabhadra Bodhisattva's practice. This text is precisely where the meaning of the spiritual friend extends through this chapter; this should be reflected upon and modeled. Within the questioning there are three parts: first, generally addressing; second, the actual questioning; third, from "Excellent!" below, the concluding request. Why Samantabhadra answers signifies that practice is vast. This text has six divisions, which are the six stages: first, twenty phrases on the stage of the ten faiths; next, from "What is giving rise to the mind of Samantabhadra?" below, twenty phrases on the stage of the ten abodes; third, from "What is upholding?" below, thirty phrases on the stage of the ten practices; fourth, from "What is the jewel abode?" below, twenty-nine phrases on the stage of the ten dedications; fifth, from "What are bodily karmas?" below, fifty phrases on the stage of the ten bhūmis; sixth, from "What is contemplating?" below, fifty-one phrases asking about the distinctions of the fruition stage; hence an alternate version says: "I pray you will explain the bodhisattva practice from beginning to end so that there is no doubt." As for the fifth, the explanation section, from "At that time Samantabhadra addressed..." below, it extensively answers the above six stages. Within the first, the stage of the ten faiths, there are three parts: first, ninety phrases, the fulfillment of the practice of one's own share; second, from "ten kinds of entering" below, eighty phrases, practices of the superior share; third, from "ten indestructible wisdoms" below, thirty phrases, practices for benefiting others. Within the first ninety: first, fifty are self-benefiting practices; second, from "correct aspiration" below, twenty are other-benefiting practices; third, from "ten precepts" below, twenty are the cause being fulfilled and the fruit being perfected in the corresponding stage. First, as for dependent fruition (vipāka-phala), generally speaking there are four kinds: 1. The dependent fruition of lands and so forth; 2. Habit energy arising dependent upon prior fruition; 3. Habit-cause and habit-fruition; 4. Dependent cause and fruition based on the mutual dependence of causal essences and characteristics. Here the first two are not mentioned; alternatively, it may be said to be identical to the first; this should be reflected upon. This text has two parts: the first eight are one's own share, and the latter two are superior advancement, which may be known. In these texts, each set of ten has four parts: 1. Stating the number; 2. Listing the names and explaining; 3. Concluding; 4. Adducing benefits to encourage study—only excluding the buddha-stage and practices of common dharmas, because there are no other fruits or dharmas to learn. Once cause and effect are established, if the capacity to understand is not superior, wisdom will not be accomplished; hence the ten extraordinary conceptions are clarified. Herein, the first eight are one's own share, and the next two are the other share. Since there is great understanding, one must give rise to great practice; next, the ten practices are clarified. In the course of cultivation, one must rely on good companions; hence the ten spiritual friends are clarified: the first stabilizes the bodhicitta; the next three, relying on the mind of the Way, accomplish self-benefiting practice; the next four, relying on the mind, accomplish other-benefiting practice; the next one, relying on the mind, accomplishes Samantabhadra's practice; the next one, relying on great practice, enters the dharmadhātu. If one is not diligent, there is no way to advance on the Way; next, the ten vigors are clarified. Desiring to clarify that vigor accords with principle, the ten aspirations are clarified: the first eight are one's own share, and the latter two are superior advancement. Departure from bias is called "correct". Relying on correct aspiration, one has power; hence the ten ways of maturing sentient beings are distinguished: the first is gathering through giving; the next two, through loving speech; the next two, through beneficial conduct; the next five, through sharing the same tasks. Because of benefiting beings, there is no evil not departed from and no good not accumulated; hence the ten precepts are clarified.

Since the preceding virtues are accomplished, [the text] therefore explains the ten bestowals of prophecies. Second, there are eighty superior-part practices, which have three parts: first, twenty are one's own practice; next, forty enter into the practice of benefiting others; next, twenty enter into the cause and fruit of benefiting others. Since one's own practice is accomplished, one next enters superior realms. Because one's practice is superior, one enters the ten realms of the Tathāgata. The first demonstrates the attainment of bodhi; the next eight benefit sentient beings through the three karmas; the last one enters nirvāṇa. Among the eight, the first four are speech, the next two are body, and the next two are mental functions. Since one has entered superior functions, one must recognize the nature of the faculties of beings; therefore [the text] explains the ten [ways of] entering the mental actions of sentient beings. Having recognized the faculties, [the text] next explains the places where they dwell; therefore it explains the ten [ways of] entering worlds. Having obtained their places of reliance, one must recognize the length and shortness of time; therefore it differentiates the ten [ways of] entering kalpas. Although there is mastery over time, if the explanation and demonstration are not clear, the principle will also be difficult [to grasp]; therefore it distinguishes the ten explanations of the three periods of time. Having recognized time, next the phenomena within time are explained; therefore it next distinguishes the three realms. When the text speaks of entering the realms: first, because one knows the three phenomena manifested within time; second, because one enters the power of the linguistic Dharma that communicates meaning—furthermore, establishing [conventions] that communicate feelings is called the path; third, because one enters the essential nature of the meanings of words; fourth, because one enters the provisional establishment of the meanings of words according to regions; fifth, because one enters the notions of the meanings of words of spiritual friends; sixth, because one enters the causes of speech; seventh, because one knows the limits of speech; eighth, because one enters the inexhaustible mutual transformation of words and meanings; ninth, because one knows that within time, words and meanings freed from defilement are also like this; tenth, because one knows that within time nature is pure, words and meanings are also like this. Having penetrated the phenomena within time, one obtains the benefit of understanding the Dharma; therefore the eighth [group of] ten is renouncing sorrow and distress, with a mind free of weariness or regret. The first four are self-benefit, the next five are other-benefiting practices, and the last one is a practice of both self and other. Within the third, benefiting others, the first accomplishes actions without regret, with a firm mind. Next it explains the ten [powers of] benefiting; other-directed wisdom cannot be destroyed: the first two benefit others, and the next eight are self-benefit. Since having wisdom enables one to uphold the Dharma, next are the ten dhāraṇīs: the first nine uphold causal dharmas, and the last one upholds fruition dharmas. Because upholding accomplishes the analytical understanding of fruition dharmas, next the third part explains the manifestations of the ten Buddhas extending to others: the first three are the reward body (saṃbhogakāya) Buddhas, the next three are transformation bodies (nirmāṇakāya), and the next four are Dharma body (dharmakāya) Buddhas. This is merely an explanation according to one aspect; if according to this sūtra, they all mutually encompass one another. Second, below 'the mind of Samantabhadra', [the text] answers the question regarding the ten stages of understanding, having three parts: first, fifty lines explain the skillful means of understanding; second, below 'ten purities', seventy lines explain the correct cultivation of counteractive practices for the stages of understanding; third, below 'ten explanations of the Dharma', eighty lines are the practice of benefiting others. In the first part, the great mind is the root; therefore one gives rise to the mind of Samantabhadra. The first three are the mind protecting sentient beings, the next three are the mind of wisdom tending toward the fruit, and the next four are the mind weary of the conditioned. Since the great mind is accomplished, one next accomplishes great practice. The second ten are the practices of Samantabhadra: the first nine are practices of one's own part, and the next one is a superior progressing practice. With great practice already prepared, [the text] next explains the compassionate salvation of beings: the third ten are the great compassion. With the compassionate mind already complete, next based on compassion [the text] explains the equipment for generating the mind: the fourth ten are the causes and conditions for generating the bodhicitta. Since the great mind is already accomplished, one must next rely on good friends to cause it to increase: the fifth is drawing close to spiritual friends. The first eight initiate causal practices, and the next two initiate fruition practices. The second part, on the stages of understanding, has seventy lines, divided into three: first, twenty explain cultivation through skillful means; second, below 'accordant awakening', thirty explain the accomplishment of understanding; third, thirty explain the distinctions among the dharma-gates of the known. Because one draws close to good friends, one is able to stay far from all defilements: the first is the ten purities. Since one is freed from hindrances, one ascends high to the other shore: the second is the ten pāramitās. Since the substance of practice is accomplished, within the known one accords with and awakens to penetration: the third is the ten accordant awakenings and knowledges. Having understood accordingly, knowledge is established with precision: the fourth is the ten decisive knowledges. Having become decisive, there is abundant capability: the fifth is the ten powers. Since the power of wisdom has capability, the sixth explains the ten equalities. Having attained the contemplation of principle, one must give rise to the functions of wisdom: the seventh explains the ten phrases of skillful Buddha-dharmas. Regarding the third part, the eighty lines on benefiting others, it is further divided into three: first, forty directly explain the Dharma in response to conditions, showing that the virtues of eloquence are complete; next, below 'ten non-attachments', thirty explain the accomplishment of non-attached wisdom; next, ten lines explain that the virtues of transformation are complete and sufficient. In the beginning, since one has already understood, one must give rise to speech: the first explains the ten ways of explaining the Dharma. Having explained the Dharma, one must next receive and uphold it; therefore the second ten are the methods of receiving and upholding. The first seven uphold causal practice, and the next three uphold fruition dharmas. Having received, upheld, and recited it, one requires the third: the ten eloquences. Because eloquence is unobstructed, the characteristics of virtue are extraordinary and outstanding; the fourth explains the ten superior dharmas: the first eight are superiority in cultivation through skillful means, and the next two are superiority in sovereign functioning. Precisely because virtue gives rise to superior capability, there is no clinging to objects and conditions; the fifth explains the ten non-attachments. Because of non-attachment, equal realization is accomplished; the sixth explains the ten equal minds: the first eight are equality within practices of one's own part, and the next two are equality within superior-part practices. Since the mind has attained equality, based on realization one gives rise to subsequent wisdom; the seventh explains the ten generated wisdoms. Arising into function from subsequent wisdom, the eighth explains the ten transformations. Third, below 'ten upholdings', the three hundred lines answer the above question on the ten practices, having three parts: first, sixty lines superiorly enter the realm of the Buddha, with hindrances exhausted and purified; second, below 'ten inconceivables', ninety lines explain that the counteractive path is accomplished and the virtues of practice are pure; third, below 'ten park-groves', one hundred and fifty lines are the fulfillment and satisfaction through cultivation in the corresponding stage. Within the first, there are three: the first ten explain the substance of practice; the next twenty enter the realm of the Buddha; the lower thirty lines accomplish practice and remove hindrances. The first, upholding, has four aspects: first, the cause upholds the fruit, as the gotra upholds; second, the fruit upholds the cause, as the bhūmi-upholding, empowering, and so forth; third, the benefit of the power of dwelling and upholding; fourth, the mutual upholding of mind and objective realm, as in the treatise. Here it applies to all. Since the upholding by the gotra is accomplished, one aspires for the Dharma without weariness; the second explains the ten correct aspirations. Precisely because the wisdom aspiring to the Dharma is accomplished, the mind penetrates without obstruction; the third explains the ten [ways of] penetrating deeply into the Buddha-dharma: the first four explain the Buddha-dharma in terms of the receptacle world, the next two in terms of the world of sentient beings, the next three in terms of the truly awakened one of wisdom, and the last one takes the entire dharmadhātu as the Buddha-dharma. Having entered the Buddha-dharma, no condition fails to be real, and all are that upon which the arising of practice relies; the fourth explains the ten reliances. Since one has something to rely upon, one is fearless in the face of conditions; therefore the fifth explains the ten fearless minds. Precisely because one is fearless in the face of conditions, knowing oneself to have attained certainty, the sixth explains the ten doubt-free minds: the first three are one's own practice, the next four benefit others, and the next three accomplish both self and other.

The second subordinate section consists of ninety lines, treating the consummation of counteractive practices, which has three parts: first, thirty lines on the counteractive practices of skillful means; next, thirty lines beginning with the 'ten correct-reception samādhis' on the equality and unobstructed nature of the essence of practice; next, thirty lines beginning with the 'ten supernatural powers' on the function of consummated practice. Precisely because there is no doubt regarding the profound Dharma and wisdom is able to comprehend and penetrate it, the ten unfathomables are distinguished. Alternatively, one may also say that entering the profound Dharma without doubt is unfathomable. Having obtained profound wisdom, skillful comprehension arises accordingly; therefore, the second distinguishes ten skillful means that can speak subtle and secret words. Having obtained secret words and also skillfully knowing that which is entered, the third distinguishes ten skillful means of discriminative wisdom, of which the first two explain wisdom with reference to the container world, the next six with reference to the world of sentient beings, and the next two with reference to the world of correct awakening. Being constantly quiescent, the fourth distinguishes ten correct-reception samādhis. Arising from concentration to attain supernatural powers and wisdom, there being nothing they do not penetrate, the fifth distinguishes the ten all-pervading places. Precisely because there is nowhere they are not present and their essence pervades unobstructed, the sixth distinguishes the ten Dharma gates. Because the arising of function is sovereign, the seventh distinguishes the ten supernatural powers. Precisely because supernatural powers are sovereign and there is no condition they do not reach, the eighth distinguishes the ten clarities. Because bright wisdom arises and the bonds of ignorance are exhausted, the ninth treats the ten liberations. From 'parks and groves' downward, the third part treats the full endowment of the virtues of practice in one hundred and fifty lines, which has three parts: first, forty lines explain the full endowment of the marks of recompense; second, forty lines beginning with the 'ten immovable minds' distinguish true understanding as the root of practice; third, seventy lines beginning with the 'ten undefiled' treat the consummation and fulfillment of the great function. First, as the sphere traversed by the wisdom upon which the function of practice relies, the ten parks and groves are distinguished, of which the first seven are practices of skillful means and the next three are the virtues of the fruit. Having roamed outside, one must furthermore be peacefully settled inside; therefore, the second distinguishes the ten palaces. Because supreme subtlety can give rise to the benefits of the path and is rejoiced in by sentient beings, the third distinguishes the ten joys. When the joyful mind is consummated, virtue expresses the dharmakāya; therefore, the fourth distinguishes the ten adornments, of which the first eight are adornments of practices of skillful means and the next two are adornments of fully ripened practices. In the second group of forty lines, after virtues adorn the body, the virtues of practice are steadfast; therefore, the first explains the immovable mind. Because the essence of practice is steadfast and within the supreme principle the mind is able to exhaustively penetrate, the second distinguishes the ten deep minds that do not abandon. Being deep, hard to destroy, and skillfully able to attain the principle, the third explains contemplation through wisdom. Penetrating without omission and skillfully able to distinguish phenomena, the fourth distinguishes the ten discriminations of phenomena. In the third group of seventy lines there are two parts: first, thirty lines explain purity free from obstructions; next, forty lines treat the consummation of the virtues of practice. First, because the ten undefiled wisdoms are distinguished, the practices of wisdom are firmly settled; therefore, the second distinguishes the ten wisdom seals. Question: As the text says, 'Knowing that the Tathāgata's teaching is the seal of textual wisdom,' in terms of what meaning is this spoken? Answer: The bodhisattva and the Buddha each know that phenomena are boundless. When these two sages are contrasted with each other, the bodhisattva does not measure up to the Buddha, and the Buddha surpasses the bodhisattva. Why is this? Because it is the inherent nature of the essence of the dharmatā to be fully endowed with these two gates. This is explained in terms of the Ekayāna. Practice being indestructible, its illumination and function are unobstructed; therefore, the third distinguishes the ten lights of wisdom. With the light of wisdom unobstructed, there is no purport with which it does not accord; therefore, the fourth distinguishes the ten immeasurable abidings. Because the essence of practice is hard to conquer, vigorous and uninterrupted, the fifth explains the ten arousals of an untiring mind. Because urging on consummates the great mind and resolves toward correct orientation, the sixth distinguishes the ten Sumeru king minds and straightforward minds. Because the correct mind is inwardly and decisively immovable, and within the world the fruits of benefiting others are accomplished, the seventh distinguishes the ten deep entries into the great ocean of wisdom accomplishing sambodhi, of which the first eight are one's own practice and the latter two are benefiting others. Fourth, the two hundred and ninety lines beginning with 'ten jewel abodes' answer the question on the ten dedications above, having three parts: first, one hundred and ten lines explain that the essence of the practice of the ten dedications is consummated and free from obstructions; second, one hundred and twenty lines beginning with the 'ten sovereignties' distinguish the sovereign and unobstructed nature of the characteristics of practice; third, seventy lines beginning with the 'ten roamed supernatural powers' distinguish the ultimate culmination of the function of practice. The first part has two sections: first, forty lines on practices consummated, dwelling lofty on the other shore; second, seventy lines beginning with the 'ten faiths' on the path of counteraction consummated, purified and free from obstructions. First, practice is accomplished in accord with principle, and non-abiding is called jewel abodes. Once practice unites with principle and the station of virtue is steadfast, the second distinguishes the ten arousals of the vajra mind. The Mahāyāna being manifested and the stage of the fruit fully complete, the third distinguishes the ten arousals of the great matter, of which the first three are for one's own benefit, the next three for benefiting others, and the next four for the fulfillment of the fruit of bodhi. Precisely because the Buddha-work is fulfilled and all practices are fully complete, the fourth distinguishes the ten ultimate great matters. It is merely that the former explains the arousal of practice and the latter distinguishes its ultimate culmination; such is the difference. The first eight are the consummation of one's own portion of practice, and the next two are the ripening of the other portion of practice. In the second group of seventy lines, the first thirty lines explain the essence of the practice of dedication, and the next forty lines are able to generate supramundane practices. First, regarding the ten indestructible faiths: the first three are indestructible faith in the Three Jewels, the next two are toward fellow practitioners, the next one is toward sentient beings, and the next four are consummated indestructible faith toward the Dharma. Faith having been consummated, one is born into the Buddha's family; therefore, the second distinguishes the ten bestowals of prophecies. The seed of the path having been consummated, directing toward the fruit is inevitable; therefore, the third distinguishes the ten roots of good, of which the first four dedicate toward bodhi, the next four dedicate toward sentient beings equally with all bodhisattvas, and the next two dedicate toward bodhi. The stage of dedication being consummated, the function of wisdom is sovereign; therefore, the fourth distinguishes the ten wisdoms, of which the first four are sovereignty in one's own portion of practice, and the next six are sovereignty in the other portion of practice. With the function of wisdom illuminating vastly throughout the dharmadhātu, the fifth distinguishes the ten immeasurable broad minds, of which the first seven are cause-practices of one's own portion, and the next three are practices of the superior portion. With the function of wisdom universally pervading and its essence encompassing without exterior, its virtues exhausting the ocean's depths, the sixth distinguishes the ten treasuries, of which the first seven are practices of one's own portion, and the latter three are practices of the superior portion. Accumulating virtues to full completion, stubborn coarseness is completely extinguished; therefore, the seventh distinguishes the ten compliances, of which the first four are compliance within the sphere of the superior portion, and the next six are compliance within the practice of one's own portion. Second, the one hundred and twenty lines beginning with the 'ten sovereignties' distinguish sovereignty in the characteristics of practice. Therein, the first ten broadly distinguish sovereignty, and the second is one hundred and ten lines distinguishing sovereignty in detail. In the first part, the first five are practices of one's own portion, and the latter five are practices of superior progress. These sovereignties are shared across the six stages, differing only with respect to the superiority or inferiority of generated faith. In the one hundred and ten lines below, first, ten section headings are established separately; second, they are explained in accordance with the headings. In the initial headings there are five: the first two distinguish sovereignty in terms of the dependent and primary [recompenses]; the next two with reference to persons and dharmas; the next two with reference to spheres and wisdom; the fourth with reference to the function of wisdom; the fifth revealed by contrasting power and function. In the detailed explanation, first is the explanation, and next is the conclusion. First: one, sentient beings; two, realms; three, dharmas; four, bodies; five, vows;

six, realms; seven, wisdoms; eight, supernormal knowledges; nine, supernormal powers—this concerns form alone; ten, masteries of power. In the third [group of] seventy phrases, from the first two onward—under "the ten practices are universally supreme"—are fifty [phrases on] fearlessnesses, unshared dharmas, and so forth, explaining the culmination of the virtues of practice. The first ten playful supernormal knowledges explain skilful transformation without hindrance. Because using wisdom in playful conversion is itself supreme and marvelous in essence, the second explains the ten supreme practices. Because their virtues are supreme and their powers of wisdom are more than sufficient, the third explains the ten powers: the first seven are causal practices, and the latter three are fruit fruitions. Because the effectiveness of wisdom power is strong and there is nothing to fear externally, the fourth explains the ten fearlessnesses. Because wisdom and eradication are complete and unlike the two vehicles, the fifth explains the ten unshared dharmas. Because being unshared differs from the small [vehicle] and can serve as the cause for pure lands, the sixth explains the ten karmas. Because virtuous practice is firm, the seventh explains the ten bodies. Under the fifth, "ten bodily karmas," five hundred phrases answer the above-asked marks of the causal stages of the ten bhūmis. There are four parts: first, one hundred and twenty phrases explain the essence of correct cultivation, assigned to the first bhūmi; second, under "ten expedient means," ninety phrases explain engaging in cultivation to leave behind hindrances, on the second bhūmi and above; third, under "ten departures from birth," ninety phrases explain the virtues of ripe cultivation, on the fourth bhūmi and above; fourth, under "ten feet," two hundred phrases explain the completeness of the retributive marks, on the eighth bhūmi and above. The first text has three parts: the first twenty phrases explain bodily karma; the next forty phrases explain verbal karma; the lower sixty phrases explain mental karma. In the first twenty phrases on the body, the first ten concern the essence, and the next ten concern the specific functional marks. In the second, verbal karma, the first ten explain the essence; the next ten explain the causal practices of verbal karma, the first four being benefit for oneself and the next six being benefit for others. Because verbal karma is wholesome, one obtains the protection of the gods, hence the next ten protections. Because protection matures inner virtue and enables outer conversion, the fourth explains the ten great affairs. In the third, sixty phrases on mental karma, the first ten are the essence of mental karma, and the lower fifty explain the function of mental karma. In the initial essence, the first three are benefit for others, and the next seven are practices benefiting oneself. Once the essence is obtained, one must cultivate in accordance with principle, hence the second explains the ten aspirations. When the practice of aspiration is accomplished, it culminates in the dharmadhātu, hence the third explains the ten fulfilled minds. Because correct wisdom can generate subsequent faculties such as faith, the fourth explains the ten faculties. Once the essence of practice is established and the understanding mind accords with principle, the fifth explains the ten upright minds. Since the contemplation of principle is illuminating and accords thoroughly with the limit of reality, the sixth explains the ten deep minds: the first nine are practices for oneself, and the next one is for others. In the second [group of] ninety phrases, the first thirty phrases explain practices for oneself; second, under "ten entries into sentient beings," thirty phrases concern benefit for others; and later, under "ten destinies," thirty phrases explain the accomplishment of practice for both oneself and others. At first causal practices are skillfully cultivated, hence it explains the ten expedient means. Because through skillful expedient means one can joyfully seek all practices, the second explains the ten joyful cultivations. Because of joyful cultivation, hindrances and burdens perish, and the flavor of the path gradually manifests, hence the third explains the ten liberations. Because of liberation, one deeply knows the natures of beings, hence the fourth explains the ten entries into natures. Because through deep entry into natures the flavor of the path becomes gradually subtle, the fifth explains the ten latent habit-energies. As the flavor of the path gradually increases, it accomplishes its great functioning, hence the sixth explains the ten blazings, which is blazing cultivation. Unmoving and supremely advancing, reaching everywhere, all accord with the noble destiny, hence the seventh explains the ten destinies. Relying on correct destinies, virtuous practice manifests externally, hence the eighth explains the ten things complete with the Buddha-dharma. Having attained the Buddha-dharma, one must recognize faults of falling away, hence the ninth explains the ten regressions from the Buddha-dharma: the first four are non-accomplishment of practices benefiting others, and the next six are non-accomplishment of practices benefiting oneself. In the third [group of] ninety phrases there are three parts: the first thirty phrases explain the essence of causal practice; the next twenty phrases under "ten epithets" explain differences in practical function; the forty phrases under "thirty immeasurable paths" explain the accomplishment of causal virtues. The first ten departures from birth mean that hindrances of expedient saṃsāra are exhausted. Because one accords with non-arising and practice is accomplished firmly, the second explains the ten definitive dharmas: the first five are own-share, and the latter five are supreme-share practices. Because their own essence is firm, the third explains the ten generations of the Buddha-dharma. Because practice is accomplished, virtue manifests in its time, hence the fourth explains the ten epithets. Because complete virtues are revealed and manifest, blockages are all exhausted, and their own essence is open and penetrating, the fifth explains the ten paths; this explains the essence of the path through increasing numbers. The preceding essence of the path explains that the realm of the path is immeasurable, hence the sixth explains the ten immeasurable paths, which clarifies their divisions. Precisely because the observed realm of the path is immeasurable, the observing path dharmas are also immeasurable, with no distinct dharma apart from them. It can also refer to the number of paths. Once path dharmas are accomplished, next the causes able to accomplish them are explained, which is the seventh. The eighth, the ten cultivations of the path, completes the number, which explains the expedient means for urging cultivation. The ninth, the ten adornments of the path, is because virtue is manifested through the preceding urging of cultivation. Also, "immeasurable requisites of the path" are the causes and conditions that give rise to the path. Further, because gathering them in oneself can support the path, they are called requisites. "Immeasurable cultivations of the path" means gathering dharmas in oneself and being capable of progressing and attaining, hence called cultivation of the path. "Immeasurable adornments of the path" is because the manifold practices mutually adorn one another. From beginning to end, these flow from suchness and are jointly accomplished by dependent origination; therefore, raised together in one place, they are explained in sequence. If taken from what is seen, these are the path of path-dharmas; if gathered in oneself, they are the path of path-practices. Under the fourth, "ten feet," in two hundred phrases, there are four parts: the first twenty explain the external expedient functioning of the fully ripened faculties and practices on the eighth bhūmi and above; second, under "ten bellies," sixty phrases explain differences in the retributive essence; third, under "ten eyes," sixty phrases explain differences in retributive marks; fourth, under "ten having practiced," sixty phrases explain differences in retributive function, because on the eighth bhūmi and above they are identical with the Buddha's bodily karma and so forth. First, the ten feet are the foundation for moving the retribution and the beginning of setting forth. Creating functional expedient means to give and receive between oneself and others, the second explains the ten hands. In the second [group of] sixty on the retributive essence, the first, the ten bellies, can completely contain and gather; moreover, they can store and accumulate, hence the second explains the ten treasuries. The dependent origination of practical functioning is established from this fundamental reality, hence the third explains the ten minds. Because virtuous karmas are accomplished, mutually adorning and developing the dharmakāya, the fourth explains the ten adornments. Virtuous practice naturally adorns itself and prevents and extinguishes all faults, hence the fifth explains the ten weapons, subduing the māras and so forth. When manifold practices gather and arise, their virtue becomes supreme, hence the sixth explains the ten heads. Next, under "ten eyes," sixty phrases explain differences in retributive marks.

First, the virtues of practice are pure and supreme, illuminating dependent origination; hence they are named the 'ten eyes'. The first five are the five eyes; the latter five take their names from their functions. The Mahāprajñāpāramitopadeśa states: 'The impermanent physical eye, because it fears the wind element, does not see other directions. This permanent physical eye freely sees forms in other directions. Second, the divine eye sees the phenomena of the two times [past and future]. Third, the wisdom eye sees the faculties such as faith. Fourth, the Dharma eye sees the true mark of all phenomena. Fifth, the Buddha eye sees the ten powers.' These also vary among different sūtras. The next five can be understood [by extension]. Having illumination and application, one can further comprehend all sounds and teachings; hence second, the ten ears are explained. Because the ten virtues are complete, practice receives the fragrance of the precepts; hence third, the ten noses are explained. The assembly of virtues being accomplished, one can proclaim the guidelines; hence fourth, the ten tongues are explained. Practice being firm and free, there is no form that is not manifested; hence fifth, the ten bodies are explained. Since physical forms are displayed externally, the luminous mind arises internally; hence sixth, the ten minds are explained, the first nine being causal practice and the next one being fruition practice. In the fourth [section of] sixty lines on the application of retribution, because the dharmakāya is established, its virtuous functions are extraordinary, and its deportments are fully equipped, the four deportment practices are clarified. The expedients of cultivated practice must progress without abiding; hence first, the ten practicing dharmas are explained. When advancing in expedient cultivation, one's own stage is established; hence second, the ten abiding practices are explained. Having become stable and immovable, third, the ten seats are explained; the first four are virtues of self-benefit, and the next six are virtues of benefiting others. Progressing in equanimity, all characteristics are permanently eradicated; hence fourth, the ten layings down are explained. The manifold practices being complete, there must be a corresponding realm; hence fifth, the ten abidings are explained. The former was able to abide in this, clarifying the phenomena in which one abides; having that on which to rely, one's practice is never lacking; hence sixth, the ten practicing dharmas are explained. The former practice was initial cultivation, thus referring to hearing and so forth; this refers to final fulfillment, thus taking mindfulness and so forth as practice, also named practice. Next, the sixth [section], from 'Observation' downward of five hundred and ten lines, answers the sixth question above on the meaning of the cause being rounded, the fruition being fulfilled, and the virtues of practice being completely equipped. It has two parts: first, three hundred and twenty lines explain the culmination of causal practice, the exhaustion of hindrances, and purity; second, from 'Ten abidings in the Tuṣita Heaven' downward, there are one hundred and ninety lines explaining the culmination of fruition virtues, wherein equal enlightenment and sublime enlightenment are clarified together. The first text has three parts: first, one hundred and forty lines clarify the accomplishment of causal practice; second, from 'Ten meanings' downward, eighty lines explain the meaning of expedient cultivation following supreme advancement; third, from 'Ten māras' downward, one hundred lines explain that when causal practice is accomplished, hindrances are exhausted and pure. The first one hundred and forty lines have three parts: first, forty explain the expedients of practice; second, sixty lines are the substance of the six pāramitās as self-benefit practices; next, from 'Ten benevolences' downward, forty lines explain the substance of the four immeasurables as practices of benefiting others. In the first, the ten observations, whenever discerning the characteristics of practice, one must thoroughly master what hinders and what penetrates; the first four are practices of one's own stage; the next six are dharmas of practice for other stages. As a single pass is not exhaustive, second, the ten comprehensive observations are explained. That which is observed being comprehensive, no practice is not established; possessing awe-inspiring presence and valor, third, the ten rapidities are explained. Valiant, healthy, and fearless, one can speak determinately; hence fourth, the ten lion's roars are explained. Having the ability to proclaim, if one lacked virtue oneself, there would be no way to benefit beings; hence next, the ten givings are explained. The subsequent sequence of the substance of the six pāramitās as self-benefit practice is as in the Mahāyānasaṃgraha: first, giving; second, morality; third, forbearance; fourth, diligence, which has three aspects: the first four are energetic courage, the fifth is preparatory application, and the bottom from 'five unfailing' downward is indestructible and insatiable diligence; fifth, concentration; sixth, wisdom. Next, from 'Ten benevolences' downward, forty lines present the substance of practices for benefiting others. The first ten are benevolence, because the intention to bestow joy comes first; the first two encompass all equitably; the next three cause beings to leave hindrances behind; the last five cause practice to be accomplished. Next, the second ten are compassion. The third ten are joy. The fourth ten are equanimity. Next, from 'Ten meanings' downward, the second section of eighty lines explains expedient supreme advancement, with two parts: first, forty lines on the accomplishment of practice of one's own stage; next, forty lines on the cultivated accomplishment of supreme advancement. The first ten accomplish practice through meaning; the first seven are one's own stage, and the next three are supreme advancement. The meaning of Tathāgata is 'coming in accordance with suchness'. The second ten are dharmas, accomplishing practice through the Dharma. The third ten are the completion of merit, discerning the causes and conditions of practice. Afterward, the causes and conditions for accomplishing wisdom are clarified; hence the fourth ten explain the completion of wisdom. Regarding the next forty lines, the first ten clarify the mind of sufficient understanding, wandering through all dharma-doors. Having the expedients for progress, one will certainly have no satiety regarding the teachings of the three vehicles and so forth; hence second, the ten practices of seeking the Dharma are explained. Having attained the Dharma within oneself, one understands it skillfully and clearly; hence third, the ten clear comprehendings are explained. The practice of wholesome dharmas being accomplished, one progresses toward the unsurpassable path; hence fourth, the ten dharmas of dedication are explained. The third section explains the exhaustion of hindrances to causal practice; the text has two parts: first, fifty lines explain that practice of seeing the Buddha is accomplished, entering the Buddha realm; second, from 'Ten haughtinesses' downward, fifty lines explain entering the Buddha realm and receiving the Buddha's empowerment. The first fifty contain three parts: first, twenty clarify the hindrances to the path presenting themselves; next, ten are antidotes to eliminate hindrances; next, twenty show hindrances exhausted and seeing the Buddha. The first, the ten māras, exist because they hinder the path. Next, the second, the ten māra-actions: the former was the substance, while this is the power and application; it has eleven lines, the first seven being the non-accomplishment of self-benefit, the next three being the non-establishment of benefiting others, and the next one being the non-fulfillment of fruition virtues. However, while hindrances to the path contest each other, without being eradicated they naturally perish; hence third, the ten relinquishments of māra-actions are explained: the first seven establish practice of one's own stage, and the latter three establish practice of supreme advancement. Substantial obstacles being exhausted, practice enters the Buddha realm; hence fourth, the ten seeings of the Buddha are explained. Previously, at the stage of faith, there was only understanding; now, because practice is accomplished, one sees [the Buddha]. Having attained the substance and characteristics, one should display great function without limits; hence fifth, the ten Buddha-actions are explained. In the latter fifty lines on the Buddha's empowerment, there are three parts: first, twenty lines explain the accomplishment of expedient practice that counteracts hindrances to the supreme stage; next, thirty lines explain that subsequent hindrances arise again, absorbing practice within the hindrances; third, there are twenty lines on fruition virtues entering the Buddha realm. First, regarding the actions of haughtiness, because one is deluded about the characteristics of the path regarding the supreme stage, it comes first. Hindrances of consciousness not arising, one reveres the principle and values the Dharma; hence second, the ten wisdom-actions are explained. If one does not recognize the characteristics of the path, one follows conditioned things and cannot escape entanglement; hence third, being grasped by māra is explained. Because one accurately penetrates the characteristics of the path, correct enlightenment opens and becomes luminous; hence fourth, being grasped by the Buddha is explained. Because one accords with reality, the Dharma covers oneself; hence fifth, being grasped by the Dharma is explained. Next, the second section, the one hundred and ninety lines on the Buddha abiding in the Tuṣita Heaven and so forth, explains the fulfillment of fruition virtues, containing four parts: first, forty clarify the supreme advancement of causal practice, according with the dharma-door of prajñā;