華嚴經探玄記 12.57

12.57

於初分中二：先地加行、二初住地。前中三：初結前舉後、二正顯十心、三結能入地。就正顯內，於平等中心得清淨，故云平等心。中此十平等，與後六地平等何別？釋：以前地中取淨法為慢故，此地中偏觀淨法平等、後地通觀染淨平等，此等並是地背修捨差別法矣。十中，論分為二：初三名諸佛法，即果法也，謂三世十力悉皆平等。又釋：舉力等取餘功德法。後七名隨佛法，即因法也，於中前六自利、後一利他。前六中，就行合為三學：初一戒行、次一定行、餘四慧行。離為七淨：一戒淨、二定淨、三見淨、四度疑淨，上二同一句。五道非道淨。此前五種大小名同。後二名異，小乘中六名行淨、七名行斷淨，以彼宗趣盡滅故；大乘中六名行斷、七名思量菩提分法上上淨，以此宗依其行斷起勝求故。二就位辨者，若小乘，初二在見道前、次三在見道、行淨在修道、行斷無學道。若大乘中，行斷思量菩提分俱在修道，餘悉同前。何故初二在道前？謂要依戒定方能發彼無流聖慧。何故次三在於見道中？斷身見故得見淨，斷疑故得度疑淨，斷戒取故得道非道淨。入見道時十使俱斷，何故言三？《涅槃經》說此三重故。謂十使中五見及疑局障見道，餘四通見修。就六中，三本、三隨，謂身見為本、邊見隨，戒取為本、見取隨，疑為本、邪見隨，是故三結三隨。轉斷此三結，立三淨。後二在修者，以修道中斷障成德，故有二也。餘文如論可知。第二「菩薩住五地」下明初住地，論名如道行。初總顯中，善修菩提分者，牒前四地所修覺分，依起此地十深淨心，後依此心希求此地。不住道行勝即能得佛者，即能證佛所證真如，論經名隨順如道行。又論云「如是不住道行勝破彼慢者，謂前四地取道生慢，即淨心為治。又彼淨心希此勝道復以為慢，如道為治，以如道行於如法中不取著故，亦名不住道行勝也。」二「是菩薩」下別辨中八句。初二起行心，一大願力習菩提心，是起自利行心；二慈心不疲，是起利他行心。餘六所起之行，前三自分、後三勝進。三得福慧善根力，故云得念等也。又釋：得念等三慧之力故。四修福智常不休息，故云不捨。五正修善巧方便之行，故云出生等。六勝進之始，上求無厭，故云欲得轉勝等。七行修轉勝，得他佛力加持故云也。八德成在己名自身得勝力，故云生定不退。論中有三慧，可知。又以緣平等真如，令心不退故也。第二「如實知」下明不住道行勝，有二：一所知法中智清淨勝即為自利，護煩惱行不住世間；二利益眾生勤方便勝即為利他，護小乘行不住涅槃。此二說有前後，理實合行，故名不住。若不爾者，初應住涅槃、後應著世間，故知俱也。就初中，先明四諦實法分別、後明十諦化眾生差別。有此十種，即是於前四諦作十門觀察，亦同下文十門觀察十二因緣相似也。故《瑜伽．住品》此地中云「於四聖諦，由十行相如實了知故」也。前中苦集二諦有佛無佛體，是世間雜染因果；滅道二諦，性是出世清淨因果，故名實法也。就後十諦中，依《地論》及遠公作四句分別：一制立者，謂四諦門中義合法界。菩薩於中窮照無遺，隨智異論廣別難窮，且就一周圓數以辨十門。然並是菩薩自知知相難明，故寄所化以顯其異。此乃約化顯自所知，故論名所知法中智清淨也。二開合者，或總為一，謂化眾生分別。或隨所化大小分二，初九化小、後一化大。或隨化所起分以為三，前五化生令其生解、次四化令起行、後一化令入證。或約人不同離以為七，初一化根未熟、二化根已熟、三化疑深法者、四化謬解法者、五化離正念者、六七八九化正見者、十化於大乘可化眾生。或隨法不同分以為十，如文。若廣分別，數別無量。三對實法相辨通別者，此之十門於前四諦一一皆通。一世諦者通觀四諦法相差別、二觀四諦體空、三通觀四諦非有非無、四通觀四諦有無各異、五通觀四諦緣起集成、六通觀由迷四諦成於苦事、七由迷四諦起作集也、八通達四諦得證滅也、九通解四諦得成道智、十窮達四諦緣起實性清淨法界，故成大乘菩薩因果。四釋文中二：先列十名、後次第釋。論中小乘可化眾生者，非是化眾生令入小乘，謂化小乘眾生令入大故云也。初一根未熟，不堪入大，為說四諦十六行等，名知世諦。此是四重二諦中第三重內世諦也。《瑜伽》云「依曉悟他故。」解云：經及《瑜伽》通諸根器，《地論》偏約未熟可知。二為根熟小乘堪入大故，為說第一義法空。經云「一乘者，令小入大，更無餘乘故。」又理無二故，亦名一相。《瑜伽》云「依自內智。」解云：此釋不約所化也。三有人不解第一義諦，一向斷滅，名為疑惑深法眾生。知相諦者，為知諸法非有非無一實相也，故云相諦。又釋：既聞真諦，將謂斷滅於俗，故名疑惑深法。今為分別諸法自相歷然，故云相諦。《瑜伽》依俱處所名，為此說。解云：即前真俗名俱處所。四為謬解等者聞一實諦，謂定是一，名謬解等。今知二諦差別非一，前即疑一、此即迷異。五既聞諦差別，謂各有體，乖違正道，名為離正念者。知說成諦者，知前差別四諦諸法，但隨言說因緣集成無有自性，故云說成。《瑜伽》云「於契經調伏本母，名由此說。」六為正見眾生者，令得知苦斷集證滅修道。《瑜伽》云「依於現在眾生苦自性、依於未來苦因生性、依於因盡無生性、依於修習彼斷方便性。經云至不二法者，謂道諦智能至無二滅理故也。」七為大乘可化者，謂直進菩薩，不從二乘來者，知菩薩因果。於果位而知者，但是信解力，顯影像觀智非是佛果無盡智知。此簡定分齊，下〈離世間品〉亦如是。簡彼約行，此中就解。餘文可知。第二「菩薩如是」下明利益眾生勤方便。於中二：先總、後別。初總中亦二：先觀有為過。虛偽者，觀內五蘊，謂妄想常等，不相似無故虛，此明所取非實也。常作我想，慢事故偽，此顯能取不真，是妄是偽。謂於前虛相妄取為我等。二誑詐者，觀外六塵，謂世法盡壞故誑，此明所取不實，但是誑也。世法似續，似若有利，而實速滅。無利可得而言有者，是誑也。世法牽取愚癡凡夫故詐，此顯能取迷真，謂由妄取令彼世法隱虛詐實，令其貪取。言假住須臾誑惑凡夫者，總結內外，就人彰過。謂妄境引心名之為誑、心迷前境目之為惑。於前有為內外之中各境為誑、心為其惑，論中牒釋可知。凡夫依止彼，正取我慢身，新名異生，會釋可知。下明正起慈悲。於中悲者，憐愍彼眾生故。大者，勝前地悲故。轉勝者，不住道行勝故。慈者，勝利益示現故。光明者，救眾生方便智成就故。二「得如是智慧力」下別辨中二：先牒前起後。智力牒前，知有為過。不捨牒前。悲慈轉勝求佛智，正明為物求大義利。下正別顯中，先悲、後慈。就悲觀中有二：先觀緣集苦、二「又作是念」下觀深重苦。前中言觀有為先後際者，總觀先際因、後際果也。「知眾生等」下，別中先觀先際，於中初觀流轉、後顯無我。前中，但言無明有愛者，顯流轉因是凡非聖。理實亦有業等餘緣，何故不說？以無明發業、愛能潤業，業感報由此癡愛為本，故偏舉之。三求報起故云生，即先際果也。流轉生死者，是欲求眾生也。於五陰等者，是妄梵行求。是外道，非小乘，故云妄也。增苦惱聚者，是有求。「眾生」下顯無我中，言無我無我所者，是中自身無我及彼無我事，第一義故無也。然世俗假立依命根力住，釋命者也。數數受生，釋眾生也，謂眾多生死是眾生義，數數即是眾多義也。又釋：數數受生，釋人也。以梵名補特伽羅，此云數取趣，即數數取諸趣受生故也。眾生身心相續非常非斷，故說有命有眾生，此釋明世俗假有也。破彼慢取意，故說無命無眾生，此釋就破病說無，假法不待破也。遠離能取等，釋離我我所也。下類顯後際中，謂如前際。以何因牒彼癡愛？隨所有眾生牒前果也。隨所有苦行牒前無我，謂但有苦果及苦因行，本無我也。經中究竟，是論中盡字。不知究竟有出者，離滅道也。不知無出者，明不知有苦集也。二「又作是念」下明觀深重苦，謂無量世隨逐是其深苦，種種苦事是其重苦。初觀眾生受苦不厭離，故云可怪。又於無所有中而生貪著，故云可怪。下明可怪所由，謂無明癡故。已今當滅者，是無量世隨逐苦也。二「如是生死」下牒前可怪，後明種種苦也。謂不生厭可怪，況更造集令苦轉增。五道苦輪者，是身生苦。生死水漂等者，是集愛也。歸五陰等者，明離彼滅道也。不知不畏等者，明有病苦，謂四大相違故。似毒蛇不能拔出等者，明具彼集故。釋有四句：一妄梵行求眾生，不能拔出憍慢見箭。二欲求眾生受欲者，不能滅除貪恚癡火。三欲求眾生行惡行者，不能破壞無明黑闇，謂為見少利行大惡行，後受大苦名為黑闇。四有求眾生，不竭愛海、不求十力等者，遠離滅諦，謂佛果大涅槃稱為滅也。下明離道諦。隨魔意者，失道緣也。惡覺轉者，乖道因也。悲觀竟。第二「如是苦」下明大慈觀。於中二：初愍眾生修善、二發願益生。前中，先牒前苦眾生處之孤獨無救，謂於已現受苦無有能救，於未受苦無所依得免，此明在苦無救。經欠無依。下明於惡無治，此經有二句，論經有四句，謂近友、聞法、思惟、修行。初善友陰人事等，如舍不能親近，故云無舍也。二聞法如洲，依之即免四流水所漂；不能聽聞，故云無洲。三靜思窮義，名為究竟；不能思故，名無究竟。四修慧正見事等，如目不能修，故名無目。唯我一人等者，諸佛菩薩充滿法界，何故言孤獨？不欲復待彼助。已度，顯示勇猛勝事故也。增長福智，依向所化，令近成人天因、遠作涅槃因。畢竟淨者，令得涅槃果。無礙智力者，得菩提果。餘如論釋。二「如是思惟」下明發願益生。初句總，謂上文於苦無救。今明與善皆為拔苦，故云皆為度故。下別辨九種：一已住善者，不令生退失於樂果。二不善眾生令得修善。又此利樂不同，如前具釋。三濟貧乏，是順緣不足苦。經欠此句。四救繫囚，是違緣所逼苦，於中先外緣所繫苦。五病等，是內因所發苦。六化令正住。七斷疑令解。八三學令行。九令得滅果。不住道行勝竟。

In the first part there are two: first, the preparatory path of the bhūmi; second, the initial abiding in the bhūmi. In the former there are three: first, concluding the preceding and introducing the subsequent; second, directly revealing the ten minds; third, concluding that one can enter the bhūmi. Regarding the direct revelation: because in equanimity one's mind attains purity, it says "equanimous mind". How do these ten kinds of equanimity differ from the equanimity of the subsequent sixth bhūmi? Explanation: Because in the preceding bhūmi one seized upon pure phenomena as conceit, in this bhūmi one particularly contemplates the equanimity of pure phenomena; in the subsequent bhūmi one comprehensively contemplates the equanimity of both defiled and pure phenomena. All these are distinctive phenomena regarding cultivation and abandonment corresponding to the bhūmis. Among the ten, the commentary divides them into two: the first three are called "dharmas of the buddhas", which are the result-dharmas, meaning that the ten powers of the three times are all equanimous. Another explanation: mentioning the powers encompasses the remaining meritorious dharmas. The latter seven are called "dharmas that follow the buddhas", which are the cause-dharmas; among them, the first six are the benefit of oneself, and the latter one is the benefit of others. Among the first six, in terms of practice they are combined into the three learnings: the first is the practice of morality; the second is the practice of concentration; the remaining four are the practice of wisdom. Differentiated, they make seven purities: 1. purity of morality; 2. purity of concentration; 3. purity of view; 4. purity of transcending doubt (the above two are in the same phrase); 5. purity of knowledge of path and non-path. These first five share the same names in both the Hīnayāna and Mahāyāna. The latter two have different names: in the Hīnayāna, the sixth is called purity of practice and the seventh is called purity of cessation of practice, because its doctrinal intent is complete cessation; in the Mahāyāna, the sixth is called cessation of practice and the seventh is called purity of the supreme contemplation of the factors of bodhi, because this school takes supreme aspiration based on the cessation of practice. Second, distinguishing them according to stages: in the Hīnayāna, the first two are prior to the path of seeing, the next three are in the path of seeing, purity of practice is in the path of cultivation, and cessation of practice is in the path of the adept (aśaikṣa). In the Mahāyāna, cessation of practice and contemplating the factors of bodhi are both in the path of cultivation, while the rest are the same as before. Why are the first two prior to the path? Because one must rely on morality and concentration before being able to give rise to that outflow-free noble wisdom. Why are the next three in the path of seeing? Because by severing the view of self, one attains purity of view; by severing doubt, one attains purity of transcending doubt; by severing adherence to precepts and vows, one attains purity of path and non-path. When entering the path of seeing, the ten fettering passions (anukāra) are all severed; why are only three mentioned? Because the Nirvāṇa Sūtra explains these three as the primary ones: among the ten fettering passions, the five views and doubt are specifically obstacles to the path of seeing, while the other four apply to both seeing and cultivation. Among these six, three are primary and three are secondary: the view of self is primary and the extreme view is secondary; adherence to precepts is primary and adherence to views is secondary; doubt is primary and wrong view is secondary. Therefore there are three fetters and three secondary [passions]. By completely severing these three fetters, three purities are established. The reason the latter two are in [the path of] cultivation is that in the path of cultivation one severs obstacles and accomplishes virtues, hence there are two. The rest of the text can be understood from the commentary. Second, from "The bodhisattva abiding in the fifth bhūmi" onward clarifies the initial abiding in the bhūmi, which the commentary names "practice in accordance with the path". In the initial general revelation, "skillfully cultivating the factors of bodhi" resumes the factors of awakening cultivated in the preceding four bhūmis, relying on which the ten deeply pure minds of this bhūmi are generated, and subsequently relying on these minds one aspires to this bhūmi. "The supremacy of practice in the non-abiding path, namely being able to attain buddhahood", means being able to realize the tathatā realized by the buddhas; the commentary-sūtra calls it "practice following in accordance with the path". The commentary also states: "Such supremacy of practice in the non-abiding path crushes that conceit: namely, in the preceding four bhūmis, seizing upon the path gave rise to conceit, so the pure mind serves as the antidote. Furthermore, that pure mind aspiring to this supreme path again constitutes conceit, so the path of suchness serves as the antidote; because practice in the path of suchness does not seize upon or adhere to phenomena of suchness, it is also called the supremacy of practice in the non-abiding path." Second, from "this bodhisattva" onward, there are eight phrases in the detailed differentiation. The first two generate the mind of practice: 1. the power of great vows cultivating the bodhimind is generating the mind of practice for the benefit of oneself; 2. untiring compassion is generating the mind of practice for the benefit of others. The remaining six are the practices that are generated; the first three belong to one's own stage, and the latter three are supreme advancements. 3. Attaining the power of the roots of goodness of merit and wisdom, hence it says "attains mindfulness", and so forth. Another explanation: it is because of attaining the power of the three wisdoms of mindfulness and so forth. 4. Cultivating merit and wisdom constantly without resting, hence it says "not abandoning". 5. Correctly cultivating the practice of skillful means, hence it says "producing", and so forth. 6. The beginning of supreme advancement, seeking above insatiably, hence it says "desiring to attain ever-greater superiority", and so forth. 7. The cultivation of practice becoming ever more supreme, hence it says attained through the empowerment of the power of other buddhas. 8. When virtue is established within oneself, it is called one's own person attaining supreme power, hence it says "generating samādhi without regress". In the commentary there are the three wisdoms, which can be understood. Furthermore, it is because taking equanimous tathatā as an object causes the mind not to regress. Second, from "knowing in accordance with reality" onward clarifies the supremacy of practice in the non-abiding path, which has two aspects: 1. the supremacy of purity of wisdom regarding knowable phenomena, which is for the benefit of oneself, guarding against defiled practices and not abiding in the worldly realm; 2. the supremacy of diligent means in benefiting sentient beings, which is for the benefit of others, guarding against Hīnayāna practices and not abiding in nirvāṇa. These two are explained sequentially, but in principle they are actually practiced together; hence it is called "non-abiding". Were it not so, the former would abide in nirvāṇa and the latter would cling to the worldly realm; thus we know they are simultaneous. In the first of these, it first clarifies the differentiation of the real dharmas of the four truths, and subsequently clarifies the differences among the ten truths for transforming sentient beings. Possessing these ten kinds constitutes making ten approaches of observation regarding the preceding four truths, which is also similar to the ten approaches of observing the twelve links of dependent origination below. Thus the chapter on bhūmis in the Yogācārabhūmi states regarding this bhūmi: "Because regarding the four noble truths, one knows them in accordance with reality by means of ten aspects." In the former, the two truths of suffering and origination—whether a buddha exists or does not exist—are in essence the causes and effects of worldly affliction; the two truths of cessation and the path are by nature the causes and effects of world-transcending purity; hence they are called "real dharmas". In the subsequent ten truths, following the Daśabhūmika-śāstra and Master Yan, four approaches are distinguished: 1. Establishment: within the approach of the four truths, the meaning harmonizes with the dharmadhātu. The bodhisattva illuminates it exhaustively without remainder; since expanding the distinctions according to different doctrinal treatises is difficult to exhaust, we provisionally discern the ten approaches in terms of a single round of complete numbers. However, these are all difficult to clarify in terms of the marks of the bodhisattva's own knowing; therefore, they are expressed by relying on those who are transformed to reveal their differences. This is revealing one's own knowledge with reference to transforming others; hence the commentary calls it "purity of wisdom regarding knowable phenomena". 2. Combination and division: or they are combined into one, namely, the differentiation of transforming sentient beings. Or they are divided into two according to whether those transformed are Hīnayāna or Mahāyāna: the first nine transform Hīnayāna, and the last one transforms Mahāyāna. Or they are divided into three according to what is generated by the transformation: the first five transform beings to cause them to generate understanding; the next four transform them to cause them to generate practice; the last one transforms them to cause them to enter realization. Or they are separated into seven with reference to different people: 1. transforming those whose faculties are not yet mature; 2. transforming those whose faculties are already mature; 3. transforming those who doubt profound phenomena; 4. transforming those who erroneously interpret phenomena; 5. transforming those who have departed from right mindfulness; 6, 7, 8, 9. transforming those with right views; 10. transforming sentient beings transformable through the Mahāyāna. Or they are divided into ten according to different phenomena, as in the text. If differentiated extensively, the numbers would be measureless. 3. Distinguishing general and specific in comparison with the characteristics of real dharmas: these ten approaches apply universally to each of the preceding four truths. 1. The conventional truth comprehensively contemplates the differences in the phenomenal characteristics of the four truths; 2. contemplates the emptiness of the essence of the four truths; 3. comprehensively contemplates the four truths as neither existent nor non-existent; 4. comprehensively contemplates the existence and non-existence of the four truths as individually distinct; 5. comprehensively contemplates the four truths as formed through dependent origination; 6. comprehensively contemplates the formation of the realities of suffering due to delusion regarding the four truths; 7. that due to delusion regarding the four truths, origination is enacted; 8. that by thoroughly penetrating the four truths, one attains the realization of cessation; 9. that by thoroughly understanding the four truths, one attains the wisdom of the path; 10. exhaustively penetrating the true nature of the dependent origination of the four truths, the pure dharmadhātu, thereby completing the causes and effects of the Mahāyāna bodhisattva. 4. Explaining the text, in which there are two: first, listing the ten names; next, explaining them sequentially. In the commentary, "sentient beings transformable through the Hīnayāna" does not mean transforming sentient beings to make them enter the Hīnayāna; it means transforming Hīnayāna sentient beings to make them enter the Mahāyāna, which is why it is phrased thus. For the first, because their faculties are not yet mature and they are incapable of entering the Mahāyāna, one explains for them the sixteen aspects of the four truths, which is called knowing the conventional truth. This is the conventional truth within the third tier of the four tiers of two truths. The Yogācārabhūmi says: "Because it is based on awakening others." Explanation: the sūtra and the Yogācārabhūmi apply universally to all faculties and capacities; the Daśabhūmika-śāstra refers specifically to the immature, which can be understood. Second, because for mature Hīnayāna practitioners who are capable of entering the Mahāyāna, one explains the emptiness of phenomena of ultimate truth. The sūtra says: "The One Vehicle causes the small to enter the great, with no other vehicle remaining." Moreover, because principle has no duality, it is also called the "single mark". The Yogācārabhūmi says: "Based on one's own internal wisdom." Explanation: this explanation is not based on those who are transformed. Third, there are people who do not understand the truth of the ultimate reality and hold exclusively to annihilationism; they are called "sentient beings who doubt profound phenomena". Knowing the truth of characteristics means knowing that all phenomena are the single true characteristic, neither existent nor non-existent; hence it is called "truth of characteristics". Another explanation: having heard the ultimate truth, they take it to mean the annihilation of conventional reality, hence called "doubting profound phenomena". Now, to differentiate for them that the specific characteristics of all phenomena are distinctly clear, it is called "truth of characteristics". The Yogācārabhūmi says it is named based on the "abode of both". Explanation: this refers to the aforementioned conventional and ultimate truths as the "abode of both". Fourth, "for those who erroneously understand": having heard the single real truth, they consider it to be definitively one, which is called erroneous understanding, and so forth. Now knowing that the differences between the two truths are not one—the former doubted the oneness, while this one is deluded about the differences. Fifth, having heard the differentiation of the truths, they think each has a substantial essence, conflicting with the right path; they are called "those who have departed from right mindfulness". Knowing the truth of establishment by designation means knowing that the aforementioned distinct phenomena of the four truths are merely assembled through causes and conditions following verbal designations and have no self-nature; hence it is called "established by designation". The Yogācārabhūmi says: "In the sūtras, vinaya, and mātṛkā, it is named as established through this." Sixth, for "sentient beings with right views", causing them to be able to know suffering, sever origination, realize cessation, and cultivate the path. The Yogācārabhūmi says: "Based on the self-nature of suffering of sentient beings in the present; based on the nature of arising from causes of suffering in the future; based on the unarisen nature when causes are exhausted; based on the nature of the means for cultivating their abandonment." The sūtra saying "reaching the non-dual dharma" means that the wisdom of the truth of the path can reach the non-dual principle of cessation. Seventh, for "those transformable through the Mahāyāna", this refers to direct-progress bodhisattvas, those who do not come from the two vehicles, knowing the causes and effects of a bodhisattva. To know them at the stage of fruition is merely through the power of faith and understanding, revealing an image-reflective contemplation-wisdom, and is not knowing through the inexhaustible wisdom of the fruit of buddhahood. This defines and delimits the boundaries; the "Chapter on Transcending the World" below is also like this. In distinguishing that, it is based on practice; here, it is based on understanding. The rest of the text can be understood. Second, from "The bodhisattva thus..." onward clarifies the diligent means of benefiting sentient beings. In this there are two: first, general; second, specific. In the initial general part there are also two: first, contemplating the faults of conditioned phenomena. "False and deceptive": contemplating the inner five aggregates, meaning that falsely conceptualized permanence and so forth are false because unlike [reality] they do not exist; this clarifies that the object grasped is unreal. Constantly generating the conception of a self is deceptive because it is a matter of conceit; this reveals that the grasping subject is not genuine, being deluded and deceptive. This means falsely grasping the preceding false characteristics as self and so forth. Second, "deluding and fraudulent": contemplating the outer six dust-objects, meaning that worldly dharmas are deluding because they all decay; this clarifies that the grasped object is not real, being merely deluding. Worldly dharmas appear continuous and seem beneficial, but in reality they swiftly perish. To claim that something exists when no benefit can be attained is delusion. Worldly dharmas are fraudulent because they lure and seize foolish ordinary beings; this reveals that the grasping subject is deluded regarding reality, meaning that through false grasping, those worldly dharmas conceal their falsity and feign reality, inducing greedy grasping. The statement that they "provisionally abide for a moment, deluding and confusing ordinary beings" summarizes the internal and external, revealing the faults with reference to persons. That is, false objects drawing the mind is called "deluding"; the mind being confused by the objects before it is termed "confusing". Among the aforementioned conditioned internal and external factors, each object is the delusion and the mind is the confusion; this is cited and explained in the commentary and can be understood. Ordinary beings rely on them and seize upon a body of conceit; their new name is "so-many-born" (pṛthagjana); the harmonizing explanation can be understood. Below clarifies the direct generation of compassion and loving-kindness. Therein, "compassion" is because of pitying those sentient beings. "Great" is because it surpasses the compassion of the preceding bhūmi. "Ever-greater superiority" is because of the supremacy of practice in the non-abiding path. "Loving-kindness" is because of manifesting supreme benefit. "Radiance" is because of the accomplishment of wisdom in skillful means for saving sentient beings. Second, from "attaining such power of wisdom" onward, there are two in the detailed differentiation: first, resuming the preceding to introduce the subsequent. "Power of wisdom" resumes the preceding knowledge of the faults of conditioned phenomena. "Not abandoning" resumes the preceding. Ever-greater superiority of compassion and loving-kindness seeking the wisdom of the Buddha directly clarifies seeking great and meaningful benefit for sentient beings. Below, in the direct specific revelation, compassion comes first, followed by loving-kindness. In the contemplation of compassion there are two: first, contemplating suffering arising from conditions; second, from "again having this thought" onward, contemplating deep and severe suffering. In the former, "contemplating the prior and subsequent extremities of conditioned phenomena" comprehensively contemplates the causes of the prior extremity and the fruits of the subsequent extremity. From "knowing that sentient beings..." onward, in the specific differentiation, one first contemplates the prior extremity, wherein one first contemplates transmigration and subsequently reveals non-self. In the former, only mentioning ignorance and existence-craving reveals that the causes of transmigration pertain to ordinary beings and not noble ones. In principle, there are also other conditions such as karma; why are they not mentioned? Because ignorance initiates karma and craving can moisten karma, and karma's induction of retribution takes this delusion and craving as its root; hence they are singled out. The arising of retributions from the three quests is why it says "arising", which is the fruit of the prior extremity. "Transmigrating in saṃsāra" refers to sentient beings of the quest for sensuality. "Regarding the five aggregates, etc." refers to the quest for false brahma-conduct. These are non-Buddhists and not Hīnayāna, hence called "false". "Increasing the accumulation of suffering and affliction" is the quest for existence. In revealing non-self from "sentient beings" onward, the statement "no self and no mine" means that herein there is no self in one's own body and no items belonging to that self; they do not exist because of the ultimate truth. However, conventionally and nominally established, they abide relying on the power of the life-faculty; this explains the "living being" (jīva). Taking birth repeatedly explains "sentient being" (sattva), meaning that multiple lives and deaths is the meaning of sentient being, "repeatedly" being the meaning of multiple. Another explanation: taking birth repeatedly explains "person" (puruṣa), since the Sanskrit name is pudgala, translated here as "frequently taking destinies", meaning frequently taking birth in various destinies. The continuity of body and mind of sentient beings is neither permanent nor annihilated, so one speaks of there being a living being and a sentient being; this explanation clarifies conventional provisional existence. To shatter the intent of their conceited grasping, it is said that there is no living being and no sentient being; this explanation speaks of non-existence to crush illnesses, while provisional dharmas do not await destruction. Being far removed from the grasping subject and so forth explains being free from self and mine. Below, in analogously revealing the subsequent extremity, it is said to be like the prior extremity. By what cause resumes that delusion and craving? "In accordance with whatever sentient beings there are" resumes the preceding fruit. "In accordance with whatever painful practices there are" resumes the preceding non-self, meaning there are only painful fruits and practices of painful causes, with no original self. "Ultimate" in the sūtra is the word "exhaustion" in the commentary. "Not knowing that the ultimate has an escape" means being separated from cessation and the path. "Not knowing that there is no escape" clarifies not knowing that there are suffering and origination. Second, from "again having this thought" onward clarifies contemplating deep and severe suffering: that which pursues one through immeasurable lifetimes is its deep suffering, and the various painful affairs are its severe suffering. First, contemplating sentient beings undergoing suffering without revulsion is why it says "it is astonishing". Furthermore, giving rise to greed and attachment in the midst of nothingness is why it says "it is astonishing". Below clarifies the reason it is astonishing, which is due to the delusion of ignorance. "Having ceased, now ceasing, and will cease" is the suffering pursuing one through immeasurable lifetimes. Second, from "such saṃsāra" onward resumes the preceding astonishment, and subsequently clarifies the various kinds of suffering: that not giving rise to revulsion is astonishing, not to mention further creating origination to make suffering multiply. The wheel of suffering of the five destinies is the physical suffering of birth. Being swept away by the waters of saṃsāra and so forth is the craving of origination. Taking refuge in the five aggregates and so forth clarifies being separated from cessation and the path. Not knowing, not fearing, and so forth clarifies the suffering of illness, meaning the conflict among the four great elements. Being like poisonous serpents that one cannot extract and so forth clarifies possessing that origination. The explanation has four phrases: 1. sentient beings on the quest for false brahma-conduct cannot extract the arrow of pride and views; 2. sentient beings on the quest for sensuality who experience desires cannot extinguish the fires of greed, hatred, and delusion; 3. sentient beings on the quest for sensuality who practice evil deeds cannot shatter the darkness of ignorance, meaning that for the sake of seeing slight gain they practice great evil deeds and later undergo great suffering, which is called darkness; 4. sentient beings on the quest for existence who do not dry up the ocean of craving and do not seek the ten powers and so forth are far removed from the truth of cessation, meaning that the great nirvāṇa of the Buddha's fruit is called cessation. Below clarifies separation from the truth of the path: following the intent of Māra is losing the conditions for the path; the occurrence of evil thoughts conflicts with the cause of the path. The contemplation of compassion concludes. Second, from "such suffering" onward clarifies the contemplation of great loving-kindness. In this there are two: first, pitying sentient beings and cultivating goodness; second, making vows to benefit sentient beings. In the former, it first resumes the preceding suffering sentient beings dwelling in loneliness without rescue, meaning that regarding suffering currently being experienced there is no savior, and regarding suffering not yet experienced there is nothing to rely upon to attain escape; this clarifies being in suffering without rescue. The sūtra lacks "without reliance". Below clarifies that against evil there is no remedy; this sūtra has two phrases, while the commentary-sūtra has four phrases: approaching good friends, hearing the Dharma, contemplating, and practicing. First, good friends who shelter people and affairs are like a house that one cannot draw near to, hence it says "without a house". Second, hearing the Dharma is like an island, relying on which one escapes being swept away by the four currents; being unable to listen, it says "without an island". Third, quietly reflecting to exhaust the meaning is called "ultimate"; being unable to contemplate, it is called "without ultimate". Fourth, the cultivation of wisdom, right view, and related affairs are like eyes that one cannot cultivate, hence called "without eyes". "Only I alone..." and so forth: buddhas and bodhisattvas fill the dharmadhātu, so why say "alone"? It means not wishing to wait any longer for their assistance; having crossed over oneself, it displays heroic and supreme deeds. Increasing merit and wisdom relies on those transformed, causing it immediately to become the cause for humans and devas, and remotely to become the cause for nirvāṇa. "Ultimately pure" causes them to attain the fruit of nirvāṇa. "Unobstructed power of wisdom" attains the fruit of bodhi. The rest is as explained in the commentary. Second, from "contemplating thus" onward clarifies making vows to benefit sentient beings. The first phrase is general, meaning that the text above spoke of suffering without rescue. Here it clarifies that giving goodness is entirely for the sake of uprooting suffering, hence it says "all for the sake of delivering". Below, nine kinds are specifically distinguished: 1. for those already abiding in goodness, not letting them regress and lose the fruit of bliss; 2. causing non-virtuous sentient beings to be able to cultivate goodness (furthermore, this benefit and bliss differ, as fully explained earlier); 3. relieving poverty and deprivation, which is the suffering of insufficient favorable conditions (the sūtra lacks this phrase); 4. rescuing the imprisoned, which is the suffering of being oppressed by adverse conditions, wherein the suffering of being bound by external conditions comes first; 5. illness and so forth, which is suffering initiated by internal causes; 6. transforming them to abide correctly; 7. severing doubts to cause understanding; 8. the three learnings to cause practice; 9. causing them to attain the fruit of cessation. The supremacy of practice in the non-abiding path concludes.