大方廣佛華嚴經搜玄分齊通智方軌 4
English (machine translation) 4
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Contents
- 4.95 — 7 parts
4.1
Exounded by the Śramaṇa Zhiyan of Zhixiang Monastery on Mount Zhongnan.
4.2
The Seventh Ground: the six aspects are the same as above.
4.3
First, explaining the name: skillfully cultivating signless practice, exertion reaches its culmination, capable of surpassing the mundane paths and the supramundane paths of the two vehicles; therefore it is named the Ground of Far-Reaching (Dūraṅgamā-bhūmi).
4.4
Second, what is remedied: according to the text of the Daśabhūmivyākhyāna, it is the obstacle of the subtle habituation of characteristics; if according to the Mahāyānasaṃgraha, it is the ignorance of coarse active characteristics—this text applies to the sixth ground. Furthermore, there are two ignorances: first, the ignorance arising from the activity of subtle characteristics, which is delusion regarding the conventional; second, the expedient contemplation exclusively on signlessness, which is delusion regarding the ultimate. In addition, among the two karmic obstacles, there is one retributive obstacle: saṃsāra of causes and conditions.
4.5
Third, what is manifested: the meaning of the non-differentiation of various dharmas.
4.6
Fourth, what is perfected: perfecting the expedient means pāramitā (upāya-pāramitā).
4.7
Fifth, the fruit attained: penetrating the merit of the non-differentiation of various dharmas, attaining the extinction of all characteristics, and constantly abiding in the fruit of signlessness.
4.8
Sixth, in explaining the text, the sūtra text has three parts: first, verses praising [the preceding] and introducing the subsequent; second, clarifying the essence of the bhūmi; third, verses summarizing the preceding. The first part has fourteen verses: the first thirteen concern the three karmic offerings by the great assembly, and the next one is the request by Vimukticandra. The first passage has two parts: the first twelve properly praise and request, and the next one concludes the offerings and gathers the practices to enter the superior stage. The first passage is divided into two: in the first three verses, the devas collectively practice the offerings of the three karmas, which are the three requests of body, speech, and mind; the next nine verses are specific. Within the specific, there are three: the first one is the offering by the deva king of that very realm; next, one and a half clarify that the other deva kings desire to hear the benefit of the Dharma; the next six and a half verses clarify that the devānganās and others rely on spiritual power to praise the superior functions of the Buddha's three karmas—two and a half verses on the body, the next one on speech, and the next three on mind. Second, in distinguishing the essence of the bhūmi, it is broadly divided into five: first, the distinction of the antidote of delighting in unconditioned practice, which remedies the mind delighting in emptiness of the previous stage; second, the distinction of the antidote to its obstacles, which remedies the mind with characteristics of this stage; third, the distinction of dual practice, which is the mark of accomplished practice; fourth, the distinction of superiority over preceding and subsequent stages, which is comparative evaluation; fifth, the distinction of its fruits, which is pure maturity. In [the section on] delighting in the unconditioned, the sūtra has three: first, a general introduction; second, the proper explanation; third, concluding the benefits. The second text has twenty phrases gathered into ten pairs: in each pair, the initial phrase clarifies that its realm is immeasurable, and the subsequent phrase clarifies the Buddha's immeasurable virtues and activities. One may also take the initial phrase as the wisdom of upāya in emptiness, and the subsequent phrase as the superior practice in existence. Furthermore, as the Treatise states, 'There are four obstacles, as explained in the Fifth Stage,' this refers to: matters of not vexing sentient beings, and matters of bringing peace and happiness to sentient beings, emerging out of compassion to gradually lead them into the Dharma. The four obstacles are stated corresponding to the four transformative practices. Furthermore, the four obstacles in other texts and commentaries are as found in the Treatise. The rest of the text is as in the Treatise. Regarding the text on the superior cultivation of the antidote to its obstacles, the sūtra has two: first, clarifying the bodhisattva's contemplative understanding of upāya. In this upāya, the Treatise has six questions: first, asking about the beings benefited; second, asking about the world relied upon; third, asking what wisdom—since within the dharmadhātu dharma the two phrases are difficult to inquire into separately, it inquires in terms of the wisdom that can cognize it; fourth, asking with what mind, which inquires into the root mind; fifth, asking with what practice, which inquires into the mind initiating practice, which will be brought together and distinguished in the explanation below because it applies to both senses; sixth, asking what vehicle is mounted. Second, from 'A bodhisattva thus...' downward, it properly clarifies cultivation. It has five phrases: first, what is indicated; second, distinguishing the intent; third, clarifying the division; fourth, bringing out the essence; fifth, establishing the meaning of the antidote. In the text on dual practice, there are four: first, the uninterrupted duality of the two practices; second, superior faith; third, being able to accomplish the great purpose. This text has four: first, positing; second, challenging; third, brief answer; fourth, extensive distinction. Fourth, the distinctions of the factors of bodhi; here, the sūtra text lacks one phrase on the 'four abodes', and the rest of the text is as in the Treatise. Regarding its superiority over preceding and subsequent [stages], the text has two: first, superiority over the preceding six stages; second, from 'Why is that?' downward, clarifying superiority over the subsequent, being superior to the three subsequent stages. In the former, it first briefly distinguishes the marks, forming Vimukticandra's question. Second, Vajragarbha answers. In the answer, first it generally points out that this [stage] is superior in contrast to all stages; second, from 'Why is that?' downward, it specifically shows that this is superior in contrast to all stages. This specific answer has two: first, the question; next, the answer. The answer is divided into two: first, general; next, specific. Second, in explaining superiority over the subsequent, there are two: first, clarifying that this stage is superior to the subsequent; second, from 'Vimukticandra' downward, based on the vehicle discussed previously, clarifying the aspects of defilement and purity of the stages. In the former, it is divided into two: first, the challenge; next, the answer. The answer is divided into three: first, the dharma; next, the metaphor; finally, the application. The rest of the text can be known. Second, on the vehicle clarifying defilement and purity, there are two: first, the question; next, the answer. The answer has two: first, general distinction; second, specifically clarifying the division with respect to the Seventh Stage. In the first general one, there are three, namely dharma, metaphor, and application, which three texts can be known. The second, specific distinction, has three texts: positing, challenging, and answering. Regarding the text on the superiority of its fruit, first, the superiority of karma has three texts: first, general; next, specific; third, conclusion. The conclusion of this sūtra lacks one phrase; the specific text has four, as in the Treatise. Second, in the superiority of samādhi, first is general, next specific, third summarizing it. The sūtra lacks the general phrase; the rest is as in the Treatise. Third, in the superiority of surpassing the stages, the text is divided into three: first, surpassing because cultivation of practice is skillful; second, surpassing because the karma performed is vast; third, surpassing because cultivation of practice enters superiorly. In the first, there are two: first, taking up the preceding to introduce the subsequent; second, specifically explaining the meaning. In the second surpassing, first it properly distinguishes the meaning of surpassing; second, from 'Vimukticandra' downward, it reveals the division of surpassing. This has two: first, the question; next, the answer. The answer has three: dharma, metaphor, and application. The rest of the text can be known. Obtaining superior practice has two texts: first, clarifying superiority of samādhi; next, superiority of initiation. The first text has two: first, the question; next, the answer. The answer has three texts: dharma, metaphor, and application. In superiority of initiation, first it concludes the preceding to introduce the subsequent; next, it properly clarifies the initiation of superior practice. Furthermore, in the text of this Treatise, there are eight phrases in total: the first is practice for one's own benefit. Manifesting the body in the world is the superior practice, while having a deep mind in nirvāṇa is the wisdom of upāya. In the subsequent practice of benefiting others, the first three accord with ordinary beings; the next one converts the hīnayāna; the next two conform with māras; the last one converts ordinary beings. Being surrounded by a retinue is the superior practice, while the mind being constantly detached is the wisdom of upāya; the other phrases are similar. 'Vowing to take up existence' means that transformation at the forefront must stem from vows. 'The household being uninterrupted' shows the matter of having attachment. 'Distant from the contaminants (anuśaya)' means departing from the nature of the anuśaya. 'Entering practice' means being able to convert the two vehicles so that they advance into the Buddha's knowledge. 'Practices of supporting life' shows having food, drink, sleep, and the like. 'Declining practice' shows having old age, sickness, and the like. Saying 'transformative practice' means transforming the great afflicted minds of ordinary beings. 'Transforming the view of greed' means transforming the delusion of views. 'Transforming obstacles' means that non-cognition through ignorance is called an obstacle, which is now transformed and eradicated; it is remedied by the wisdom of the five sciences. 'Transforming greed' means transforming the bond of greed. The bodhisattva manifests receiving superior realms of the five desires without clinging, in order to make the devas and others abandon their own desires. In the text on the fruit of the stage, the three fruits are as above. In the fruit of pliancy, the text also has four: first, the mark of pliant practice; second, the purity of teaching and wisdom; third, the virtues of the specific stage; fourth, concluding the marks of the stage. In pliant practice, there is again first the exposition of dharma, next the metaphor, and finally the application. In the dharma, first is seeing many buddhas, next being able to smelt practice, and last what is smelted and purified; the rest of the text can be known. Third, the reiterative verses have two: first, clarifying the intention of the exposition; second, the proper verses. There are forty-two verses, divided into seven parts: the first nine versify unconditioned practice; the next three, the antidote to its obstacles; the next six versify dual practice; the next eleven versify superiority over preceding and subsequent stages; the next eight, the fruit of dual practice; the next four versify pliancy and so forth; the next one is the concluding praise.
4.9
Regarding the Eighth Stage, from here downward it is named the mundane-transcending wholesome dharma. Accordingly, we distinguish the higher and lower stages, the One Vehicle and the Three Vehicles, as well as the dharma gates of gradual similarities and differences in the arising of faith and the generation of understanding among humans and devas. In the First Stage, the ten vows are a practice common to the One Vehicle and the Three Vehicles, while the ten dharmas such as faith are the distinct practices of the Three Vehicles and what humans and devas rely upon. The practice of morality in the Second Stage is relied upon by the Three Vehicles, the Hīnayāna, humans, and devas. The dhyāna-concentration of the Third Stage is practiced by the Three Vehicles, the Hīnayāna, humans, and devas. The factors of the path (bodhipakṣa-dharma) and so forth of the Fourth Stage are attained by the Three Vehicles and the Hīnayāna. The four noble truths of the Fifth Stage are a practice common to the One Vehicle, the Three Vehicles, and the Hīnayāna. The dependently arisen of the Sixth Stage is a practice common to the One Vehicle, the Three Vehicles, and the Hīnayāna. The upāya and dual practice of the Seventh Stage are practices performed by the Mahāyāna. The Eighth, Ninth, and Tenth Stages are practices cultivated by the One Vehicle and the Mahāyāna. If these are spoken of generally in terms of seeing, hearing, cultivating, and realizing, they are equal and without difference; but if discussed in terms of distinct marks, then there are these distinct divisions. Furthermore, in all the stages, the fruit of pliancy is the gate of practice, the fruit of advancement is the gate of understanding, the fruit of received retribution is the gate of retribution, and the fruit of vow-wisdom is the gate of virtuous function; these are also practices common to the One Vehicle and the Three Vehicles. Appraising by this, the ten stages are skillfully, perfectly unimpeded and vastly encompass [all], wherefore they obtain the name 'storehouse'. Therefore, Cui Guang said: 'The Daśabhūmika-sūtra is indeed the mysterious park of spiritual awakening, the marvelous dwelling of luminous wisdom, the fundamental carriage of myriad goods, and the overarching guideline of ten thousand pāramitās; its principle embraces the secrets of all pitakas, and its meaning surpasses the profundities of all scriptures. By accumulating gradual mental practices, it exhausts the source of the study of patience; by exalting and expanding the virtues of the abodes, it reaches the pinnacle of the treasury of the wisdom of the Path.' Now, in this stage, the six gates are the same as above.
4.10
First, in explaining the name: the karmic practice is purely mature, signless and uninterrupted; hence it is named the Immovable Stage (Acalā-bhūmi).
4.11
Second, regarding what is remedied: according to the text of the Daśabhūmivyākhyāna, there is the obstacle of active practice regarding the signless; according to the Mahāyānasaṃgraha, it is the ignorance of exerting effort regarding the signless. Moreover, there are two kinds of ignorance: first, exerting effort regarding the signless; second, being sovereign in practicing amidst signs. There are two karmic obstacles and one retributive obstacle, [namely] the saṃsāra of conditioned existence.
4.12
Third, regarding what is revealed: it is through the meaning of neither increasing nor decreasing.
4.13
Fourth, regarding what is accomplished: it accomplishes the vow-pāramitā (praṇidhāna-pāramitā).
4.14
Fifth, regarding the fruit obtained: if one thoroughly penetrates the virtue of neither increasing nor decreasing, one obtains the fruit of karmic majesty and wisdom equal to that of all buddhas, and obtains the fruit of the dharmakāya.
4.15
Sixth, in explaining the text, the major division has three parts: first, the introductory verses; second, explaining the essence of the bhūmi; third, concluding with verses. The first has fifteen verses: first, fourteen verses where the devas and bodhisattvas praise, request, and make offerings; next, one verse where [Muktirāja] makes a request. Within the first fourteen: first, two verses where heavenly kings and devas and bodhisattvas rejoice in the Dharma and shower flowers in offering to the assembly of Buddhas; next, twelve verses where devīs sing praises of the Buddha's virtues. This text has three parts: first, one verse on making offerings with music; next, ten verses praising the Buddha's virtues; next, one verse on entering into contemplation of principle after having made offerings. Within the second group of ten verses, there are two parts: first, one verse where a devī praises the Buddha; next, nine verses where the Buddha's power causes the bodhisattvas' offering-articles to emit sounds, praising the Buddha's virtues and his mastery over the three realms: the first three verses on the container world, the next one verse on the sentient-being world, the next four verses on the enlightened-wisdom world, and the next one verse concluding with praise of their inexhaustibility. Within the passage on the enlightened-wisdom world: the first one praises the Buddha's vocal karma; the next two, physical karma; the next one, mental karma. The essence of the bhūmi has seven parts: 1. Generally explaining the section on the preparatory accumulation for the bhūmi, which is the remote expedient, having two parts: first, the general announcement, and next, the explanation, which can be understood. 2. The section on the practice of obtaining pure endurance, which is the proximate expedient. Both of these are preliminaries for approaching the bhūmi. 3. The section on obtaining supreme practice, which is the practice upon first entering the bhūmi. 4. The section on purifying Buddha-lands, and 5. the section on obtaining mastery; these two are the sections on abiding steadily in the bhūmi. 6. Great supremacy, and 7. the section on explaining the name; these two are fulfilling [the practices] within the bhūmi. The rest of the text can be understood. The second section, on pure endurance, has fifteen phrases and three parts: first, ten phrases explaining the endurance of the non-arising of dharmas; next, the subsequent four phrases explaining the purity of that endurance; last, one phrase summarizing. According to the sūtra, it is incomplete, omitting the phrase 'the non-arising of intrinsic nature' and the phrase 'pervading the characteristics of all dharmas'; the rest of the text is as in the treatise. Within the section on supreme practice, there are two parts: first, the supreme practice; next, the practice of instigation. The first has two: first, general; subsequent, specific. In the specific, first is the teaching, then an analogy. In the teaching, there are seven phrases, grouped into three: the first three explain the extraordinary transcendence of the objective realm in this bhūmi; the next two explain the vastness of the correct practice, where the sūtra omits the phrase 'the profundity of cultivation'; the next two explain quietude free from obstructions. In the analogy, it illustrates them in reverse order from the last to the first. Within the instigation of supreme practice, there are two parts: first, explaining that due to this original vow, he abides, and the Buddhas instigate [him to advance]; from 'If not granted' below, it explains the benefit of the instigation. First, it explains abiding through the power of the original vow; from 'Moreover, the Buddhas' below, it is due to abiding that he is instigated. This text has two parts: first, generally explaining the Buddhas granting the door of arising wisdom within the water of the Dharma; second, from 'Excellent!' below, specifically explaining that by granting mutual reliance, the instigation is able to be accomplished. In the second specific part, first it praises the door of the endurance of the non-arising of dharmas he has attained, and later reveals what has not yet been attained, exhorting him to cultivate it. This text has seven [points], subsumed into two: the first six exhortations cite the many things not yet done to reverse his mind of abiding; the last one explains that by doing a little, he can accomplish it, increasing his mind to advance. Furthermore, the first six are divided into three pairs of self-benefit and benefiting others. Within the first pair: the first explains that his own virtues are not yet completed; the latter reveals that those to be transformed have not yet escaped; here the sūtra omits one phrase. In the second pair: the first explains that his vows to transform are not yet fulfilled; the latter reveals that his own virtues are not yet supreme. In the third pair: the first explains that his activities of transformation are not yet extensive; the latter reveals that the Dharma-doors he himself has attained are not yet exhausted; here the sūtra omits one phrase; the rest of the text is as in the treatise. Second, explaining the benefit of the instigation: the text has three parts: first, the teaching; next, the analogy; last, the application. In the teaching, there are three parts: 1. explaining that the Buddhas grant the door of arising wisdom; 2. from 'In a single thought' below, explaining that due to the instigation, his arising of practice is swift; 3. from 'Why is this?' below, question-and-answer explanation; the rest of the text is as in the treatise. Within the section on the Buddha-land, there are three parts: 1. the practice of mastery over the container world; 2. the sentient-being world; 3. the enlightened-wisdom world. The first text has two parts: first, the general statement; second, from 'knows the arising of worlds' below, specifically revealing it. This text has two parts: first, knowing the divisions of dharmas, which has two: first, knowing; next, concluding. The first text has five parts: first, 'knows the arising of worlds' explains according with the desires of the mind; second, from 'knows by what karma' below, explains according with what kind of desire; third, the sūtra omits according with the desires of the times; fourth, from 'this bodhisattva' below, explains according with the desires of breadth or narrowness; fifth, from 'this bodhisattva enters such' below, explains according with how much the mind desires. Second, from 'skillfully distinguishes' below, explains the ritual forms of mastery; this text has four: teaching, analogy, application, and conclusion. The rest of the text is as in the treatise. In explaining the sentient-being world, there are four parts: 1. generally explaining mastery; 2. from 'If among śramaṇas' below, specifically explaining mastery; 3. discerning the intention behind manifestations; 4. from 'All the ineffable' below, concluding on mastery. Alternatively, in the specific discernment and within the intention: first, transforming to match the bodies of beings; second, from 'by means of the śrāvaka' below, transforming to match the minds of beings. In the text on the enlightened-wisdom world, first it explains the wisdom of ultimate truth. The reason for explaining this is to establish the rationale behind the dharmic characteristics of worldly wisdom. Second, from 'this bodhisattva skillfully knows' below, it is the wisdom of conventional truth. Here, according with what is subsumed by those to be transformed, there are ten bodies, and including oneself there are eleven bodies, having three parts: first, citing the number; second, discerning their characteristics and functions; third, identifying their essence. The explanation of the meaning can be understood. Question: Why is it that, when explaining the container world, all three worlds are discerned? Answer: Because the three dharmas are intermingled and difficult to recognize, so in order to distinguish them, they must be explained. Here, many phrases are omitted; one should compare with the treatise to understand them. In 'great supremacy', there are three parts: first, greatness of wisdom; second, greatness of karma; third, greatness of the virtues of their abiding. The rest of the text is as in the treatise. In explaining the name, there are two parts: 1. explaining the name of the bhūmi; 2. explaining the name of the wise one. The rest of the text can be understood. The wise one is broadly divided into two: first, directly explaining immovability; second, from 'because of the characteristic of non-turning' below, summarizing it. The former contains twenty-five phrases in total: the first fifteen are definitively immovable; the second ten phrases from 'this bodhisattva enters' below are of one identical essence and immovable. In the text on the fruits of the bhūmi, the three fruits are as before. Conditioning and softening has four parts: 1. practices of conditioning and softening; 2. purity of teaching and wisdom; 3. practices distinct to this bhūmi; 4. concluding the characteristics of the bhūmi. In the former: first, the teaching; next, the analogy; last, the application. First it explains the conditions for arising practice through seeing many Buddhas; next, arising the practice that can refine; last, the purity that is refined. In teaching and wisdom, there is also first the teaching, next the analogy, and last the application. The rest of the text is as in the treatise. Third, in the verses, the text is divided into two parts: first, the intention of speaking the verses; second, the verses proper. This text has forty-four verses: the first three praise the preparatory accumulation; the next three praise pure endurance; the next fifteen praise obtaining supreme practice; the next twelve praise purifying the land; the next one praises mastery; the next two praise great supremacy; the next two praise the explanation of the name; the next five praise conditioning, softening, and so forth; the next one presents the brief to reveal the extensive, concluding the preceding meaning. Within supreme practice: the first five verses praise the essence of supreme practice; the next six praise the seven exhortations, without versifying the fifth and sixth exhortations; the next four cite the exhortations to reveal the supremacy of practice. In benefiting and purifying the land: the first four verses praise the container world; the next five, the sentient-being world; the next three, the enlightened-wisdom world.
4.16
In the ninth bhūmi, the six headings are the same as above.
4.17
First, explaining the name: because through the power of unhindered speech in preaching the Dharma he accomplishes the practice of benefiting others, it is called the Bhūmi of Good Wisdom (Sādhumatī-bhūmi).
4.18
Second, the obstacles to be eliminated: according to the Daśabhūmivyākhyāna, it is the obstacle of being unable to skillfully benefit sentient beings; according to the Mahāyānasaṃgraha, it is [the obstacle of] not acting spontaneously without effort in matters of benefiting sentient beings. Furthermore, there are two kinds of ignorance: 1. the obstacle to self-benefit consisting of [inability regarding] the immeasurable correct preaching of the Dharma, the immeasurable names, phrases, and syllables that are difficult to answer, and the dhāraṇī of skillful and unimpeded speech; 2. the obstacle to benefiting others consisting of resolving doubts and generating understanding by relying on the four unhindered knowledges. There are two karmic obstacles and one retributive obstacle: saṃsāra in existence.
4.19
Third, what is revealed: through the meaning of the locus of mastery in concentration, the locus of mastery in lands, and the locus of mastery in wisdom, the dharmadhātu should be known.
4.20
Fourth, what is perfected: the strength pāramitā (bala-pāramitā) is perfected.
4.21
Fifth, the fruit obtained: if one thoroughly penetrates the locus of mastery in lands and wisdom, one obtains the fruit of the nirmāṇakāya. The common fruits are the same as in the preceding bhūmi.
4.22
Sixth, explaining the text: broadly divided, there are three [parts]: first, verses giving rise to what follows; second, explaining the essence of the bhūmi; third, concluding what precedes with verses. The first has nineteen verses: the first two explain the benefit of having spoken of the preceding bhūmi; next, seventeen distinguish the four assemblies' praise and request, wherein the first [verse] is the bodhisattvas' offering, the next one is the Brahmā king's presenting offerings and uttering praise, the next fourteen are the devīs' praise and request, and the final one is the request by Vimukticandra. Among the devīs' [verses] there are three [parts]: first, half a verse generally praises the Buddha's virtues; next, eleven and a half verses praise the bodhisattvas and others as fully possessing the virtues of benefiting others, and in this second section there are two parts: the first three and a half generally praise the excellence of their own causes, and the next eight verses individually praise their fruit and function of benefiting others; third, gathering distraction into serenity. Within the eight individual verses: the first is bodily karma, the next six are vocal karma, and the next one is mental karma. In the vocal karma there are two: first, generally praising sovereignty in exposition; second, distinguishing characteristics in terms of faculties. The next one uses the body as a simile for revelation; this text has four: śrāvaka, pratyekabuddha, gradual, and sudden, divided into four; or they may be divided into four by ekayāna and triyāna. In the second [part], the essence of the bhūmi, there are four distinctions: first, the Dharma master's accomplishment of upāya; second, the accomplishment of wisdom; third, the accomplishment of entering into practice; fourth, the accomplishment of exposition. The first section has three: first, taking up what precedes to introduce what follows; second, properly distinguishing and explaining; third, concluding the characteristics of entering the bhūmi; the rest of the text is as in the treatise. In the second, the accomplishment of wisdom: first, taking up what precedes to introduce what follows and generally distinguishing it; second, from "contaminated" onwards, specifically elaborating on wholesome dharmas. In the third, the text on entering into practice, there are three: first, a general eleven gates; second, individual distinctions; third, concluding them generally; the rest of the text is as in the treatise. In the first general gate, where the treatise master says "relying on the common," it is because the dense forest of mind is where the multitude of dharmas dwell together. It is named "common reliance" simply because one knows by relying on this. As for next "further common," faculties, desires, natures, and resolute intentions—these four are of the same category, hence named "common." In the sūtra text, under the difficulty regarding defilements, where is a missing fourth line? Under the difficulty regarding birth, the sūtra misses the second line; under the difficulty regarding latent impressions, the sūtra misses the ninth line; the other characteristics can be known. In the accomplishment of exposition there are two sections: the beginning of the sūtra generally clarifies the accomplishment of exposition; second, from "this bodhisattva transforms sentient beings" onwards, it is specific. In the specific distinction, the meaning is threefold, while the sūtra text has four meanings. The three are: first, accomplishment of wisdom; second, accomplishment of vocal karma; third, accomplishment as a Dharma master. As for the four in the sūtra text, it divides the text according to the treatise. Furthermore, the second section on the profound and wondrous meaning of the Dharma master in the sūtra text also enters into wisdom and into vocal karma; this can be known by contemplation. The text on vocal karma has four: first, establishing the thesis; second, from "this bodhisattva" onwards, clarifying firmness of speech; third, listing the names; fourth, specifically explaining traversing the dharmas; the rest of the text should be known as in the treatise. In the accomplishment as a Dharma master, four matters are demonstrated: first, accomplishment of retention, which has four: 1. establishing the thesis, 2. explanation, 3. conclusion, 4. revealing the concise through the broad; second, from "this bodhisattva in the presence of one Buddha" onwards, accomplishment of exposition, which has ten phrases that can be known; third, from "this bodhisattva, of three thousand" onwards, accomplishment of questions and answers, which has four phrases that can be known; fourth, from "wherein being born" onwards, accomplishment of receiving and upholding, which has one phrase. Question: What is the difference between this "receiving and upholding" and the former "retention"? Answer: The former retention is at the time of approaching exposition, while the latter retention is at the time of first receiving it. In the text on the fruits of the two bhūmis, the two fruits are as above. The pliancy section has four parts, the same as before: first, pliancy practice; second, purification of teaching and wisdom; third, distinctive virtues of the bhūmi; fourth, concluding the characteristics of exposition. In the former, first is the dharma, next the simile, and last the application. In the first, seeing the Buddha immediately gives rise to the conditions for practice; second, the ability to smelt practice; third, that which is smelted is purified; the rest of the text can be known. In the third, the restatement in verse: first, clarifying the intent of exposition; second, the verses proper. In the verses there are forty-two and a half [verses]: the first four versify the Dharma master's upāya; the next four, accomplishment of wisdom; the next twelve, the text on entering into practice; the next fourteen and a half versify the accomplishment of exposition; the next seven, the three fruits; the next one, concluding praise. Within the accomplishment of exposition: the first one is accomplishment of wisdom; the next four are accomplishment of vocal karma; the next nine and a half are accomplishment as a Dharma master; within these, the first two are accomplishment of retention, the next one is accomplishment of exposition, the next one is questions and answers, and the next five and a half are accomplishment of receiving and upholding.
4.23
Tenth Bhūmi: the six gates are the same as above.
4.24
First, explaining the name: because one attains the great dharmakāya and is fully endowed with sovereignty, it is called the Cloud of Dharma Bhūmi (Dharmameghā-bhūmi).
4.25
Second, that which is cured: according to the Daśabhūmivyākhyāna, it is the obstacle of not attaining sovereignty in all dharmas; according to the Mahāyānasaṃgraha, it is the same as the Daśabhūmivyākhyāna, and furthermore there are two obstacles: 1. six supernormal knowledges and wisdom, and 2. entering into the subtle, secret Buddha-Dharma; there are two karmic obstacles and one retribution obstacle belonging to conditioned saṃsāra. This is present at the initial and abiding minds. Furthermore, there are two obstacles: 1. subtle attachment to all realms of the knowable, and 2. subtle hindrance regarding all realms of the knowable; there are two karmic obstacles and one retribution obstacle belonging to non-conditioned saṃsāra. This is at the culminating mind of the bhūmi.
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Third, that which is revealed: by relying on sovereignty of karma, one relies on dhāraṇī-mukhas and samādhi-mukhas to dwell sovereignly in the knowable dharmadhātu.
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Fourth, that which is perfected: one perfects the wisdom pāramitā (jñāna-pāramitā).
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Fifth, the fruit obtained: by penetrating the basis of karma, one attains the fruit of the transformation body (nirmāṇakāya). The common fruit is the same as before.
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Sixth, in explaining the text, broadly dividing it, there are three parts: first, the verses arising; second, clarifying the essence of the bhūmi; third, concluding with verses. Within the initial twenty-five verses there are five sections: first, two [verses where] the Śuddhāvāsa gods produce offerings and praises, praising [the bodhisattva] at the Peak of the Form Realm (Akaniṣṭha) because the practice of this bhūmi is fulfilled; next, one [verse of] praise and offering by bodhisattvas; next, two [verses of] joint praise and offering by the heavenly kings of the various heavens; next, eighteen [verses of] praise and offering by the devīs; after that, two [verses of] request for liberation. The devīs' [verses] have five [sections]: first, two generally presenting musical offerings; next, five praising the reward buddha (saṃbhogakāya); next, six praising the transformation buddha (nirmāṇakāya); next, three praising the essence of the dharmakāya; next, two encouraging practice—the first encouraging entry into the contemplation of the essence, and the next concluding with the benefits and returning to the fundamental. In the second [part], the text on the essence, it is broadly divided into eight sections: 1. the section on the preparatory practices fulfilling the bhūmi; 2. the section on attaining samādhis; 3. the section on attaining the stage of consecration (abhiṣeka); 4. the section on entering great exhaustion; 5. the section on explaining the name of the bhūmi; 6. the section on supranormal powers, unsurpassable and surpassable; 7. the section on the reflections of the bhūmi; 8. the section on the benefits of the bhūmi. The initial text has three parts: first, general; next, specific; third, conclusion. The section on samādhi has three parts: first, reviewing what came before to introduce what follows; second, the correct doctrine; third, concluding what is accomplished. In the consecration [section] there are six parts: first, the seat has three—namely, host, retinue, and conclusion; the body has two; the retinue has three; the marks have six. In the initial text on the seat, within the ten virtues, the sūtra omits the phrase on the eighth virtue and omits the third concluding text. In [the section on] places of emission, the text on the crown light has eight segments, as can be known. The sixth text, on consecration, has three parts: first, explaining awakening; second, distinguishing marks; third, conclusion. The concluding text has three parts, as can be known. The second text has three parts: namely, doctrine, simile, and application. Within doctrine there are three: 1. offerings by the bodhisattvas of the ninth bhūmi, having two parts, as can be known; 2. empowerment by those of equal stage, having two parts, as can be known; 3. the Buddha directly conferring the office; this text has three parts: namely, explaining the light, second, equalling other buddhas, and third, concluding. The first text has three parts: first, emitting light; second, the place of return having two phrases; third, distinguishing the benefits. The first, the light, has eight activities, as can be known. The light entering the crown has three [aspects]: 1. in terms of phenomena, entering the phenomenal crown; 2. in terms of practice, entering the crown of practice; 3. in terms of reality, the future fruit manifesting and entering the mind of practice. This may be inferred, as should be known from the treatise (Daśabhūmivyākhyāna). In the section on great exhaustion, it should be known from the treatise. Furthermore, after this great exhaustion, the limits of attaining the fruit of buddhahood according to the ekayāna, sudden teaching, triyāna, hīnayāna, and so on, may be understood by inferring from the principles. There are also additions and omissions among the sūtra's sentences therein, which should be verified against the treatise. In the section on explaining the name, it is broadly divided into three parts: 1. being able to receive the buddha's cloud of rain expounding the Dharma, hence named the Dharma Cloud Bhūmi (Dharmameghā-bhūmi); 2. from 'Disciples of the Buddha, further, from the power of vows arising in compassion...' downward, being able to pour down the Dharma rain and extinguish the dust and flames of all sentient beings' afflictions, hence named the Dharma Cloud Bhūmi—this text initially explains and then concludes, as can be known; 3. from 'Furthermore, disciples of the Buddha, when a bodhisattva abiding in the Dharma Cloud Bhūmi from Tuṣita...' downward, being able to equal the virtues of the fruit, pouring down a great Dharma rain to give rise to the roots of goodness in sentient beings, resembling a cloud, hence named the Dharma Cloud Bhūmi. The initial text has two parts: 1. generally clarifying that the power of mindfulness can preserve the Buddha's Dharma; 2. from 'able in a single thought-moment to reach immeasurable buddhas in the ten directions' downward, specifically clarifying the reception of the Dharma. Within the specific, there are three parts: 1. hearing and receiving many dharmas at the places of buddhas; 2. from 'Just as the great ocean...' downward, hearing and receiving the correct Dharma at the places of many buddhas, which has three texts: simile, application, and conclusion; 3. from 'Liberation Moon said... up to: in a single thought-moment, how much can be sustained and received?' downward, a question and answer clarifying the scope of the previous two types; within the former, first doctrine, next simile, and finally application. In the third [part], the question and answer on the scope of the two types, the text has two aspects: first, question; next, answer. Within the answer there are four parts: first, stating the thesis; second, a provisional question and answer, adducing the brief to reveal the extensive; third, revealing its real meaning; fourth, concluding, as can be known. In the section on supranormal powers, unsurpassable and surpassable, there are six: 1. based on the internal; 2. based on the external; 3. own-characteristic; 4. maintaining; 5. causing joy; 6. called greatly superior. Among these six, the first single gate conceptually runs through the first four, though the text is absent here. Next, there is a section running through the lower four. The reason it is so is that the treatise master (Vasubandhu) well knew that the text encompasses many meanings, and wishing to interweave them to reveal the Dharma, he made this rubric. The remaining four gates have both text and meaning. The remaining text is as in the treatise. In the fourth, maintaining, it is divided into two: external and internal; within these two, each has two, as can simply be known. In the fifth, causing joy, the text has six parts: first, the question, which has two, namely the division into thought and request; next, adducing the matter of samādhi to answer; third, clarifying the activity of samādhi, having two parts, as can be known; fourth, subsuming activity to rely on the origin; fifth, concluding praise, having two parts, as can be known; sixth, question and answer revealing the scope of the samādhi. This text has two parts: first, the cause; next, the fruit; each has question and answer. Within the first, the cause, first question, next conclusion, having two parts, as can be known; first has name and function, second is question and answer on the fruit. Within the answer there are four, as can be known. The greatly superior section is as in the previous bhūmis. The explanations of the three fruits, such as pliancy, can be known, and are detailed as distinguished in the treatise. In the reflections of the bhūmi, it should be known as in the treatise. The above was recorded according to the doctrinal limits of the ekayāna perfect and penetrating Buddha-Dharma; now we further clarify its two stages according to the triyāna, as in the sūtra: the first is called the stage of equal awakening (samyak-saṃbodhi), and the second is called the stage of wondrous awakening. Equal awakening means: within the vajra-like unobstructed path of the tenth bhūmi, entering the mind of the dharmadhātu, which is called the 'samādhi of the courageous-subduing constant Dharma-light'. Relying on this samādhi, one cultivates ten dharmas: 1. learning the Buddha's inconceivable transformations and penetrations; 2. gathering the bodhisattva retinue; 3. re-cultivating the Dharma gates previously practiced; 4. complying with all buddha lands to inquire after all buddhas; 5. parting from the parents of ignorance; 6. entering the gate of profound mysteries; 7. manifesting equally as the Buddha manifests all physical forms; 8. being fully endowed with the two kinds of dharmakāya; 9. being free of the two kinds of residual habits; 10. ascending the mountain peak of the Middle Way's ultimate truth (paramārtha-satya). This stage is explained at the third dhyāna. If in terms of external marks, it corresponds to the bodhisattva in the stage of succession, also displaying the subtle eight marks, transforming like a buddha across hundreds or myriads of kalpas, where bodhisattvas see a buddha, and the buddha knows it is a bodhisattva. Due to attaining the vajra-samādhi, manifestations are sovereign, differing only in arising and ceasing, detailed as in the Yingluo jing. The stage of wondrous awakening is explained by the sūtra pointing to the fourth dhyāna; its doctrinal marks are mostly identical, so they are not examined here. Question: Why does this sūtra not speak of the two stages of equal awakening and wondrous awakening? Answer: If considered according to the distinct doctrinal approach of the triyāna, because it takes distinguishing marks based on stages as primary, equal awakening and wondrous awakening are mutually compared and divided into two marks. If based on this sūtra, perfectly penetrating and sovereign, it does not compare marks; taking the fixed Dharma as primary, they are subsumed within the two principles of cause and fruit. In [the section on] the benefits of the bhūmi, the text is divided into five parts: 1. directly revealing the benefits of the bhūmi; 2. from 'After this world's four heavens...' downward, displaying the vast benefits of the bhūmi; 3. from 'Bodhisattvas of the ten directions, through the Buddha's power...' downward, clarifying that the bodhisattvas gather like clouds as witnesses to show and establish credibility; 4. from 'Vajragarbha spoke, the Tathāgata was pleased...' downward, clarifying that what he expounded conformed above to the noble mind and the Tathāgata rejoiced accordingly; the four verses from 'Satisfied below...' downward are the fourth virtue. The remaining text can be known.
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Chapter Twenty-Three: The Ten Clarities
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The four sections are the same as above.
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First, distinguishing the name: 'ten' is number, 'clarity' is function; it derives its name from these two meanings.
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The five chapters from here downward come next in order to clarify the scope of the superior functions of the bhūmi's virtues. This is the second [section], clarifying the rationale for its placement.
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Third, the central purport: this comprehensively explains the sequence, central purport, and essence of the five chapters. Why this is clarified first is: previously, the essence having already been attained, next the sovereignty of giving rise to function based on the essence is clarified, hence it is explained next. To clarify that function does not arise on its own, by what is it authenticated? Because of the principle-Dharma. Next, the ten patiences are distinguished, which are precisely the function of principle. The causal practices of the great fruit cannot be measured by the number ten, hence the 'Asaṃkhyeya' [Chapter] is clarified next, using number to practice the Dharma. Since the vast virtues are already accomplished, they cannot be shifted or altered in a brief time, hence the 'Lifespan' Chapter is clarified next. Since virtue has no fixed location and manifests according to conditions, the 'Abodes of Bodhisattvas' [Chapter] is clarified next. The initial ten clarities are the characteristics of the function of virtue, directly answering the previous single question on the ten sovereignties. It may also be said to be answered within the bhūmis; this comprehensively answers the previous question. The next, the ten patiences, directly answers the previous single question on the ten samādhis. The ten vows are answered in the first bhūmi; next, the ten phrases including the ten summits and the rejoicing mind are comprehensively answered by the three chapters following the 'Asaṃkhyeya' [Chapter]. They may also be answered through the previous two chapters. Question: Since the five chapters below belong to the preceding ten bhūmis, why are they not spoken by Vajragarbha? Answer: If the essence of virtue is difficult to clarify, it must be expounded by relying on persons and lodging in matters. The five marks below lodge in distinct meanings to be revealed. The reason why the clarities and patiences are expounded by Samantabhadra is to represent that the superior virtues and great functions are vast and lofty.
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Fourth, regarding the explanation of the text: first, on the ten clarities, the text has four [sections]: first, a general introduction of their number; second, a simulated question; third, an analysis of the virtue and function; fourth, from "having settled into" onward, a general concluding praise. The third section divides the six superknowledges (ṣaḍ-abhijñā) into the ten clarities. Question: What is the difference between "clarity" (vidyā) and "superknowledge" (abhijñā)? Their essence is one, but their senses differ without obstruction. The sun penetrates sensory capacities because of the sun's clarity. Among the ten, the first is the superknowledge of others' minds (paracitta-jñāna); the second and fourth are the divine eye (divya-cakṣus), which are divided into present and future; the third is the superknowledge of past lives (pūrvenivāsānusmṛti); the fifth and seventh are the divine ear (divya-śrotra), or alternatively the seventh is subsumed under mental dharma-objects; the sixth and eighth are the psychic power (ṛddhi-sākṣātkriyā), namely the superknowledge of the body; the ninth and tenth are universally the knowledge of the exhaustion of outflows (āsravakṣaya-jñāna). How is this known? Because both of these penetrate [ultimate] nature, they are thus known [to be such]. The seventh, sound, and the eighth, form, can be divided into the seen and the unseen. Furthermore, the tenth is the cessation absorption (nirodha-samāpatti). Moreover, distinguishing six superknowledges and three clarities belongs to the triyāna teaching, whereas the ten clarities and ten superknowledges belong to the ekayāna teaching; they cannot subsume each other, because their depth, shallowness, and boundaries differ. Within the first, [the knowledge of] others' minds, there are three: first, the question; next, the analysis of characteristics; third, from "this is named" onward, concluding with the name; the remaining nine are all likewise. The second section has two: first, explaining the knowledge of this realm; second, from "and so forth" onward, encompassing its extension to other directions. In the first explanation, dividing the multitude of faculties and the great assembly who rejoice together in the five Buddhas below generally concludes it; this is analyzed according to the treatise (śāstra). According to the sūtra, there are three: first, a general praise; second, from "when this chapter was spoken" onward, revealing the excellence of the bhūmi in terms of events; third, from "through the Buddha's spiritual power" onward, bodhisattvas serving as witnesses. The first section has three: first, a general praise; second, two questions and answers revealing the supreme meaning; third, concluding the supreme meaning. In the second section, on events, there are five: first, the shaking of the earth; second, revealing the cause; third, raining flowers and so forth; fourth, the great sound praising the virtues of the bhūmi; fifth, equally extending to other directions. The third, bodhisattvas providing confirmation, has six: first, the bodhisattvas arriving here; second, praising the virtues of the bhūmi; third, revealing their concurrence as confirmation; fourth, adducing multiple preachings as confirmation; fifth, examining the cause of the confirmation; sixth, their equal identity. According to the treatise, the first section has two: first, benefit in terms of Dharma; second, benefit in terms of events. The text on Dharma has three: first, revealing by negation; second, analyzing by direct affirmation; third, concluding. The direct text has four: namely, question, answer, refutation, and explanation, as can be known; the sūtra text is concise and not fully detailed. In the third section, the reiterative verses (geya), first, explaining the intention of the verses and displaying the appearance of the verses giving rise to the subsequent text; second, directly setting forth the verses. Before this, there are two: first, contemplating phenomena; second, revealing the intention. This text has two: first, for the sake of benefiting sentient beings; second, from "demonstrating the inconceivable" onward, desiring to reveal the principle. The first text has three: first, praising the person's virtue; next, from "demonstrating to bodhisattvas" onward, bestowing self-benefit; third, from "conforming to sentient beings" onward, bestowing the function of knowledge and abandonment that benefits others. The second, revealing the principle, has three: one, generally demonstrating; two, demonstrating characteristics; three, analyzing the intention of the exposition. In the second, the verses themselves, there are ninety verses: first, sixty-nine directly versify the Cloud of Dharma bhūmi and so forth; next, from "in order to obtain the Buddha's wisdom" onward, twenty-one verses versify the reflection section; the rest are omitted and not versified. In the first section, there are twenty-nine verses on the bhūmi of the assemblage of skillful means. Alternatively, the first twenty-six can generally versify the preceding nine bhūmis, and the next three verses versify the text of the section on the fulfillment of the bhūmi. The next two verses versify the samādhi section; the next ten verses versify the reception of the station section; the next seven verses versify the great exhaustion section; the next six verses versify the explanation of the name section; the next thirteen verses generally versify the text on the unsurpassed, the surpassed, and so on; the next two verses of Vajragarbha generally conclude. It is also permissible for these texts to generally versify the ten bhūmis; this can be known by considering the outline and explanation accordingly. Within the bhūmi of the assemblage of skillful means, the first two verses versify the text on assembling virtues, the aspects of the practice of knowledge and wisdom, and cultivating the Buddha path; the next twenty-seven verses versify the text on common characteristics and distinct characteristics; in this text, the distinct come first, followed by the common. Within the distinct, the first six stanzas minus one line versify the characteristics of the first bhūmi; the next verse and one line versify the second bhūmi; the next verse versifies the third bhūmi; the next two verses versify the fourth bhūmi; the next two verses versify the fifth bhūmi; the next two verses versify the sixth bhūmi; the next two verses versify the seventh bhūmi; the next three verses versify the eighth bhūmi; the next three verses versify the ninth bhūmi; next, from "the foremost and wondrous" onward, three verses versify the common characteristics; the three paths are also fine. In the reflection [section], the first nineteen verses versify the reflection section; the latter two conclude the inexhaustibility of the virtues of the bhūmi. In the first [part], eleven verses versify the second superior virtue; the next four verses versify the third virtue. Second, first, directly knowing minds and knowing differences among dharmas have two [parts], as can be known; second, from "the minds of śrāvakas" onward, analyzing the extraordinary capacity of the function of wisdom in terms of the classes of retribution of ordinary beings and āryas. This text has two: first, from "conforming to practice and skillful means, next the minds of devas" onward, analyzing the wisdom of skillful means conforming to classes; second, within the divine eye, first the explanation, next the conclusion. The first text has two: first, explaining the knowledge of differences according to distinct retributions; next, from "bodhisattvas, through unobstructed clarity" onward, knowing the sphere of creating karma and completing deportment. Third, past lives has two: first, the explanation; next, the conclusion. The first text has two: first, knowing the sphere of the lower stations of oneself and others, which has two: first, general; next, specific. Under the next specific [part], from "moreover recollecting the past" onward, knowing the sphere of the higher station of the Buddhas. Fourth, the clarity of wisdom regarding the future has two: first, the explanation; next, the conclusion. The first text has two: first, knowing the persons and dharmas of good and evil in the lower stations, which has two: first, general; next, specific; second, from "knowing the future immeasurable" onward, knowing the practice and dharma of the higher station of the Buddhas. Fifth, the divine ear has three: first, positing; next, explaining; third, concluding. In the second text, there are two: first, analyzing the virtue of the divine ear in hearing and retaining, which has four lines; second, from "far and near in the ten directions" onward, explaining the functional activity of the divine ear, wherein there are three: first, general; next, from "in the eastern direction" onward, specific; third, from "just as in the eastern direction" onward, analogizing the nine directions. In the second, the specific analysis of the eastern direction, there are three divisions: first, the Buddha; next, analyzing the essence of the Dharma; third, from "skillfully understanding immeasurable" onward, teaching the Dharma to persons. In the second, the essence of the Dharma, the spoken [teachings] of the two teachings of principle and practice are brought forth to analyze the teaching of principle; second, from "that which is proscribed" onward is the teaching of practice. The Dharma has ten items in brief: one, the characteristics of the teaching's essence; two, the characteristics of generating faith; three, the characteristics of showing the essential doctrine; four, the characteristics of explanation; five, the characteristics of instituting study; six, the characteristics of receiving study; seven, the characteristics of adducing cases to exhort and advance; eight, the guidelines of hearing; nine, the guidelines of contemplating; ten, the guidelines of cultivating. Next, the third, concerning persons, has three: first, the capacity for the principle Dharma; next, from "the virtues obtained" onward, the capacity for the practice Dharma; third, from "extensively explaining" onward, the capacity for the teaching. The meaning of this text is difficult to grasp, but can be understood upon contemplation; these all praise the clarity and virtue of the divine ear. Sixth, within psychic power there are three: first, positing the name and meaning; next, explaining; third, concluding. The second text has three: first, the essence of bodily action; second, from "if hearing the ten directions" onward, analyzing the essence and function of action, which has two, as can be known; third, from "all thoroughly knowing themselves" onward, concluding the boundaries of action. Furthermore, this superknowledge concerns formidable power, whereas the eighth concerns manifesting form. Seventh, the clarity of knowing distinctions in speech and sounds has two: first, the explanation; next, the conclusion. The first has two: first, knowing sounds; second, from "the bodhisattva, conforming to their, and so forth" onward, analyzing the reason for knowing. The first text has two: first, analyzing the knowledge of the retribution voices of sentient beings, which has first, general; next, specific; third, concluding the knowledge; next, from "skillfully discerning and knowing" onward, knowing the teaching of the two truths as well as spiritual faculties and vessels. Eighth, the clarity of wisdom that manifests the adornment of the physical body has two: first, the explanation; next, the conclusion. The first text has three: first, penetrating the nature of form; second, from "the bodhisattva enters the deep dharmadhātu and abides and upholds" onward, analyzing conditions assembling to become form, which is to explain its function; third, from "disciples of the Buddha, the bodhisattva enters the formless dharmadhātu" onward, analyzing the reason why superknowledge accomplishes the characteristics of function. Second, manifesting form has three: first, explaining the excellence of the physical essence of one's own practice; second, from "forms of great compassion" onward, explaining the manifestation of pure forms for the sake of benefiting others; third, from "giving rise to the tathāgata" onward, analyzing the accomplishment of the great function of causal and fruitional forms. The forms of Samantabhadra have one hundred and ten items in general and specific; these forms have essence and function, because the twenty-five forms of ordinary fools are identical to emptiness. Ninth, within the clarity of true wisdom there are two: first, the explanation; next, the conclusion. The first text has two: first, revealing the essence of the clarity of wisdom in terms of the principle to be known; second, from "the bodhisattva knows such" onward, analyzing the skillful function of wisdom, which is to clarify its characteristics. The preceding text has two: first, in terms of the signless sphere; second, from "knowing the distinction of all dharmas" onward, in terms of the unarisen sphere. The second, the text on function, has two within it: first, restating the preceding object of knowledge; second, from "not attached" onward, analyzing the skillful function of wisdom. Within function there are three: first, explaining that function is sovereign and unattached; second, from "not abandoning all" onward, explaining the characteristic of conforming to quiescence to accomplish function; third, from "observing all dharmas" onward, explaining that function is sovereign. Tenth, within the clarity of wisdom of the right attainment (samāpatti) of the samādhi of all dharmas, there are two: first, the explanation; next, the conclusion. Within the first text there are three: first, analyzing the name and essence of abiding in quiescence, which has two, as can be known; second, from "also not abandoning" onward, constant functioning while identical to quiescence; third, below the text "the bodhisattva in the right attainment of the cessation of all dharmas", analyzing the boundaries. The second concluding text has three: first, concluding; next, praising the profound and vast virtue and function of the practice of absorption; third, looking up and deferring to those who know. In the fourth major division, the concluding text has two: first, concluding; next, explaining the measure of virtues, as can be known.
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- 大方廣佛華嚴經搜玄分齊通智方軌 — Classical Chinese