華嚴經探玄記 14.13

14.13

第三「入不動」下明得勝行分。於中有二：初明深行勝，謂對前彰出；二發起勝，對後顯入。前中二：先總明深行，謂入此位行玄奧故。下別有七，相從為三：初三一分明此地中境分殊絕、次二一分明此地中正行廣大、後二一分明此地中離障寂滅。喻中有三，從後向前喻此三分。七中，一難入深，故名深行菩薩。二同行深，諸淨地菩薩同故，謂純無漏位名為淨地。與此位人同，故云世不能測。不能測者，如麥在麥聚，不測其差別故。論經名無能分別。三境界深，能取所取不現前，故云離一切相等。言護一切障想者，謂防護一切障法之想。為簡治法想，故名離貪著。四修行深，自利利他行廣大故。此經略無。五不退深，謂彼二乘不能形奪壞其勝，故云一切聲聞等。六離障深，謂離功用障，故云深大遠離。七對治現前深，謂能治之行常現在，故云而現前。論經名為寂靜現前，即真如寂靜非事靜也。下釋三喻，喻前所說。滅盡喻者，示彼行。寂滅故者，釋現喻意。釋喻中，言無彼依止故者，明滅盡定中心王不行，想等心數無所依故亦不行也。以得無功用自然行者，釋懃方便，三業行息滅也。論經報行成，有二釋：一約教道，故云得彼相違法。二約證道，故云善住阿梨耶識真如法中者。但本識有二分：凡時唯住妄染分，今此住真淨分。若至佛地，單住真如，不云梨耶真如。今此為有變易報苦，是故雙舉也。言住大遠離者，是論中住報行成也。釋第二夢寤喻中，示此行中護彼過想。有正智想者，如從夢寤，雖無夢想而有寤想，所況如是。雖捨前地妄修過想，非無此地正智之想。言此行寂滅者，顯此正智即用常寂，故不同前，顯此深行故也。「是中」下重分別依清淨。世間涅槃二心不行者，此釋經中不行二心。謂夢中渡河，此岸喻世間、彼岸喻涅槃，既覺寤已，此彼俱亡，名依清淨，故云不行二心也。言依境界受用念想不行者，釋諸所憶想不復現前，謂於夢中受用船栰等境想不復現也。釋第三生梵天喻中，「如生色界」下結不行。此地如是，下地心一向不行，望下彰出。得報地者，對此彰得。此說離勝結明喻意。下重分中，順行是世間心、不順行是出世間心，故名二分也。心等者，舉心等取意之與識及憶想等，即是順行也。佛等者，舉佛等取菩提涅槃等，即是不順行也。下就不順行分中更開三門，經中但就大乘，論主對辨大小。一言差別者，非是大小不同名為差別，但是大小乘中生法兩異名差別。二言大小乘中眾生法差別者，非生法異名為差別，明此大小乘中生生自異、法法自別。三言無學學差別者，就小乘中辨人差別，非是學與無學不同名為差別，但明學學不同，無學亦爾。上開門竟。佛等涅槃差別說者，舉經對顯，謂佛是第一句、佛心等取中間二句、涅槃是第四句應知也。何故世間行中而不開異，出世行中開此差別？以出世是大人所求，恐有染取，故委釋令離。下釋顯中，先釋順行可知。後釋不順行中，言大小差別是總舉。下別中，大乘內佛菩薩是人、涅槃是法，小乘中涅槃是法、羅漢等是人。二釋人法各差別，論釋可知。小乘羅漢差別者，如《毘曇》中六種不同，謂退、思、護、住、勝進、不動。《成實》有九，並廣如彼說。餘文可知。二「佛子」下明發起勝行。於中二：初明本願力住諸佛勸發、二「若不與」下明勸利益。前中亦二：初本願住、二「又諸佛」下明勸發。前中，隨順是地者，是論經中住義。以本願者，釋住所由，謂從前地來，同求此地無生忍門，名為本願。得已以息，故名為住。然住義，釋有二門：一顯義、二說意。初中明諸菩薩住與不住，汎釋有四：一觀入分別，謂始時不住、終即樂住。從前地來求趣無生，以未得故是以不住；今此得之，樂寂故住。二起行分別，始時樂住、終即不住。今此地中始得無生，樂寂故住；後以佛勸發起勝行，所以不住。三就寂分別，始終常住，謂佛菩薩隨所證入無暫時捨。四起用分別，諸佛菩薩一切不住，常隨世間利益眾生。今此文中約前二說。二明說住意，亦有四義：一為漸悟菩薩有樂寂習，故云本願力住。二為引定性二乘，明菩薩此地大寂滅處猶有動起，況彼所得豈為究竟？三為顯此地甚深玄奧，難捨故住。四但有此深奧法流之處，必有諸佛作七勸橋，是故無有一人墜墮。下明勸發中三：先總勸、二「諸佛」下別勸、三「是菩薩」下結勸。初中，流水者，在無生忍，不起功用任運起行，趣於佛果。如大河水，不待人力流赴大海。何不前地與智？以得法未深故。何不後地與？以依此勸發修不住故。何故與智？理實通餘行，以智是行主故。何故在此位與？以此忍門攝德本故。下文云「亦莫捨此忍門，依此力能成大行故。」何故與如來智？以約果說故。作因緣者，論云「此與如來智慧力，轉彼深行樂足心故。」下別勸中，先歎其所得第一，是上法也；後「我有」下彰其未得，勸云修習。於中七勸，攝以為二：前六舉多未作，轉其住心；後一明其少作能成，增其去心。凡勸法如是。前六中攝為三對：自利利他初對中，一明自德未成、後一所化未出；第二對中，一化願未滿、後一自德未勝；第三對中，一明化業未廣、後一明自得法未窮。初中句別有三：初舉力等彰其未得。二「為得」下正勸修習。論云「不得修教授故。」解云：不得，釋上句。修教，釋此句。三亦莫捨等，明起行所依。論云若不捨此等，明反釋可知。依彼有力能作者，順釋。第二勸中，汝雖得此等，明自所得。「一切凡夫」下明他未出，於中亦三：初就凡夫總勸，名依彼眾生無利益事。二顯其過失。現起煩惱者，不善也。使者，釋離寂滅。在家煩惱，出家覺觀。三「汝當」下勸其愍念可知。第三勸中，汝應念本願者，總勸。「憶念本所弘願」下別，二句：一欲利益眾生者，是廣心，願下化眾生。二欲得不思智者，是大心，願上求佛智。論中依願化眾生釋上句，智行廣釋後句。能轉者，依前二義勸轉，名依名轉故。第四勸中三句：初一切法性等，舉所得法性自爾，不令生著。二「一切如來」下明上未同佛，謂佛具大用，非但一寂。三「聲聞」等明下齊二乘，謂定性二乘亦住寂捨化，此是抑挫之辭。論中不共義者，釋第二句。功行疲倦者，釋第三句。有此二過，名為彼垢。依此勸轉，名依名轉。第五勸中二：初汝觀我等者，舉佛六種化業；二「汝今」下結勸起修。論中先釋化業。言無量身等者，牒舉經文。彼佛法成就有力者，彼身等佛法修成之時，明此有能化眾生力。言示現依利益眾生者，辨定其行，謂此六皆依利他而說。次「此利益眾生事」下廣釋六種皆為化眾生。於中攝伏者，善者以光攝之；惡者以輪伏之，謂三輪也。二「如來作無量」下釋結勸起修之文。第六勸中亦二：初汝今適得等，明所得未廣。二「我等」下舉所未得勸之令起。論中一入是所入法門，二作是法門業用，三轉是業用不斷。餘文可見。第七勸中明少作，在增其去心。於中先舉三種無量。「汝應」下勸盡通達。論中少作者，望佛果不遙，故云少在。隨所見等，釋三無量也。少觀即成，釋如實通達。以此增其去心，故云轉也。二「是菩薩」下結勸可知。第二「諸佛子」下明因勸成益。於中二：先對上本願住，彰不勸之損，論釋即入涅槃者與智慧示現者，此釋經意，謂舉此滅，為顯佛與智故。二「以諸佛」下對上佛勸，彰勸之益，於中有法、喻、合。法中亦三：初明佛與智門者，論釋彼行中攝功德因勝者，明與智所依，謂彼發起行之中，無生法忍攝功德因最為殊勝，故佛與智也。同作教授說者，正解與智。諸佛共勸，名同教授。二「於一念」下明由勸故起行速疾，論釋可知。三「所以者何」下問答辨釋。謂向前二大僧祇所修，比此一念所起之行不及者何。下釋中，先以一身等，明前不及今。此無量，辨此過前。問：前初地百身、二地千等，何故言一？答：實報唯一，變化百等，故非異也。於中有十一句。初無量身者，論釋一切菩薩身信解如自身故者，勝解力故，以自身令同一切菩薩身故，是故一切所修是自修也，此是同體智力故也。此非文意。又釋：以勝解力令自身無量，如一切菩薩數量齊等，此豈非是變化身耶？釋：以此菩薩既不出觀，即稱法界而起身雲，實德非化。此是文意。音聲起等，類身應知。言此十句。一依教化眾生者，是十句中初六利他。二依助道者，其次二句自利行。三依障淨者，明後二句德用淨也。應知。十句有此三義，下別顯之。隨身任者，是無量身，謂隨所住法當現彼身，如觀音住大悲身等。二隨說者，是無量聲，謂隨所說法，音聲亦無量。三隨依智者，無量智也，隨所知故。四隨所取生者，無量生處形類不同，即種類俱生無行作意生身也。五隨何國土者，無量淨國。六得教化眾生者，無量化眾生。次釋二句自行中，一供佛集德、二順佛集智。下二句明德用淨，一神通障淨、二無量大會明正覺障淨。以於大會知根說法等，故言此一切處隨順無量身口意業等。此釋結文。無間不斷，釋不動義。二釋喻中，船喻行疾應知。因勝者，顯行疾所因，以無生忍是行勝因，令行疾。三「善集」下釋合文。善集等，是前七地中所修諸行，助發於此，故曰資糧。餘文可知。

Third, the section from "enters the Immovable" onward explains attaining superior practice. Within this there are two parts: first, explaining the superiority of deep practice, meaning revealing its emergence in contrast to what precedes; second, the superiority of stirring into action, showing entrance in contrast to what follows. In the first part there are two: first, generally explaining deep practice, meaning that upon entering this stage the practice is abstruse and profound. Below, there are seven distinct [aspects], grouped into three [divisions]: the first division of three explains that the sphere of objects in this bhūmi is extraordinary; the next division of two explains that the correct practice in this bhūmi is vast; the final division of two explains that in this bhūmi [practice] is quiescent, free from obstacles. In the metaphors there are three, which from last to first illustrate these three divisions. Among the seven: 1. Deep in being difficult to enter, hence named a bodhisattva of deep practice. 2. Deep in shared practice, because the bodhisattvas of all pure bhūmis share it, meaning that purely undefiled stages are called "pure bhūmis." Because one is identical with people of this stage, it says "the world cannot measure it." "Cannot measure it" is like wheat in a heap of wheat, where its differences cannot be distinguished. The treatise text calls it "incapable of being distinguished." 3. Deep in sphere of cognition, because grasper and grasped do not appear before one, hence it says "transcending all marks," etc. The statement "safeguarding against all notions of obstacles" refers to thoughts of guarding against all obstructive dharmas. In order to distinguish thoughts of antidotal dharmas, it is called "transcending craving and attachment." 4. Deep in cultivation, because the practices of benefiting oneself and benefiting others are vast; this is omitted in this sūtra. 5. Deep in non-retrogression, meaning that the two vehicles cannot surpass or destroy its superiority, hence it says "all śrāvakas," etc. 6. Deep in freedom from obstacles, meaning free from the obstacle of effort, hence it says "deep, vast, and far removed." 7. Deep in the presence of antidotes, meaning the practice that can serve as an antidote is constantly present, hence it says "and manifests before one." The treatise text calls it "quiescence manifesting before one," which is the quiescence of tathatā, not worldly quiescence. Below, the three metaphors are explained, illustrating what was stated before. The metaphor of cessation reveals that practice. "Due to quiescence" explains the intent of presenting the metaphor. In explaining the metaphor, the words "because it lacks that support" clarify that in the absorption of cessation the mind-king does not function, and mental factors such as ideation also do not function because they have nothing to rely upon. "By obtaining effortless, spontaneous practice" explains diligent upāya, where the actions of the three karmas cease. In the treatise text, the fulfillment of retributive practice has two explanations: first, in terms of the path of teaching, hence it says "attaining dharmas contrary to that"; second, in terms of the path of realization, hence it says "well-abiding in the tathatā-dharma of the ālayavijñāna." For the fundamental consciousness has two parts: when ordinary, it abides solely in the erroneous defiled part; now here, it abides in the true, pure part. If reaching the Buddha-bhūmi, one abides singly in tathatā, not called "ālayatathatā." Here, because there is the suffering of transformation-retribution, both are mentioned together. The phrase "abiding in great detachment" corresponds to "abiding in the fulfillment of retributive practice" in the treatise. In explaining the second metaphor of awakening from a dream, it shows guarding against faulty notions within this practice. Regarding having notions of correct wisdom: just as upon awakening from a dream, although there are no dream-notions, there are notions of being awake; what is illustrated is like this. Although one abandons the faulty notions of erroneous cultivation of the previous bhūmis, it is not that there are no notions of correct wisdom of this bhūmi. The phrase "this practice is quiescent" reveals that this correct wisdom is constantly quiescent even in its functioning, hence unlike what precedes, thus revealing this deep practice. From "herein" onward, it re-analyzes the purity of the basis. "The two minds of the worldly and of nirvāṇa do not function" explains the sūtra's non-functioning of the two minds. That is, crossing a river in a dream, this shore exemplifies the world and the other shore exemplifies nirvāṇa; once awakened, both this and that perish, which is called purity of the basis, hence it says "the two minds do not function." The phrase "notions and thoughts of enjoyment based on objective spheres do not function" explains that recollections no longer appear, meaning that notions of spheres such as using a boat or raft in a dream no longer appear. In explaining the third metaphor of being born in the Brahmā heaven, from "just as being born in the form realm" onward concludes their non-functioning. In this bhūmi it is like this: the minds of lower bhūmis do not function at all, revealing emergence in contrast to what is below. "Attaining the stage of retribution" reveals attainment in contrast to this. This speaks of the superiority of detachment, concluding and clarifying the intent of the metaphor. In the re-analysis below, conforming practice is the worldly mind, and non-conforming practice is the supramundane mind, hence they are called two parts. "Mind, etc." mentions mind to include thought (manas), consciousness (vijñāna), recollection, and so forth, which is conforming practice. "Buddha, etc." mentions Buddha to include bodhi, nirvāṇa, and so forth, which is non-conforming practice. Below, within the part of non-conforming practice, three more gates are opened. The sūtra addresses only the Mahāyāna, while the author of the treatise contrasts and differentiates the Mahāyāna and Hīnayāna. 1. The word "difference" does not mean that the distinction between Mahāyāna and Hīnayāna is called difference; it merely means that sentient beings and dharmas in the Mahāyāna and Hīnayāna are distinct, which is called difference. 2. The phrase "differences of sentient beings and dharmas in the Mahāyāna and Hīnayāna" does not mean that the difference between sentient beings and dharmas is called difference; it clarifies that within these Mahāyāna and Hīnayāna teachings, sentient beings differ among themselves and dharmas are distinct among themselves. 3. The phrase "differences between non-learners (aśaikṣa) and learners (śaikṣa)" differentiates persons within the Hīnayāna; it does not mean that learners and non-learners being different is called difference, but merely clarifies that learners differ among learners, and non-learners likewise. This concludes opening the gates. The statement "Buddha, etc. and nirvāṇa are explained differently" cites the sūtra to show this: Buddha is the first phrase, Buddha-mind and so on include the middle two phrases, and nirvāṇa is the fourth phrase, as should be understood. Why is there no distinction opened in worldly practice, while this difference is opened in supramundane practice? Because the supramundane is what great people seek, and fearing that there might be defiled attachment, it is explained in detail to cause detachment. In the explanation below, first explaining conforming practice is understandable. Later, in explaining non-conforming practice, the phrase "differences between Mahāyāna and Hīnayāna" is a general statement. In the specific points below: within the Mahāyāna, Buddhas and bodhisattvas are persons, and nirvāṇa is the dharma; in the Hīnayāna, nirvāṇa is the dharma, and arhats, etc. are persons. Second, explaining the respective differences of persons and dharmas is understandable from the treatise's explanation. The differences among arhats in the Hīnayāna are, as in the Abhidharma, six different types: retrogression, thought, safeguarding, abiding, progressive advancement, and immovability. The Satyagiddhi has nine, all explained extensively as in those texts. The remaining text is understandable. Second, from "Disciples of the Buddha" onward explains stirring into superior practice. Within this there are two parts: first, abiding through the power of original vows and being exhorted by all Buddhas; second, from "if not given" onward explains the benefit of exhortation. In the first part there are also two: first, abiding through original vows; second, from "moreover, all Buddhas" onward explains the exhortation. In the first part, "conforming to this bhūmi" is the meaning of abiding in the treatise text. "Through original vows" explains the reason for abiding, meaning that from previous bhūmis onward, jointly seeking the entrance to the endurance of the non-arising of dharmas of this bhūmi is called the original vows. Having attained it, one rests, hence it is called "abiding." However, the meaning of abiding has two explanations: first, revealing the meaning; second, the intention of the teaching. In the first, clarifying the abiding and non-abiding of bodhisattvas, generally speaking, has four [aspects]: 1. Differentiation in terms of entering contemplation: at the beginning one does not abide, but in the end one delights in abiding. Coming from previous bhūmis seeking to proceed toward non-arising, because one had not yet attained it, one did not abide; now having attained it, because one delights in quiescence, one abides. 2. Differentiation in terms of initiating practice: at the beginning one delights in abiding, but in the end one does not abide. Now in this bhūmi, having just attained non-arising, one delights in quiescence and abides; later, because the Buddhas exhort one to arouse superior practice, one therefore does not abide. 3. Differentiation in terms of quiescence: constantly abiding from beginning to end, meaning that whatever Buddhas and bodhisattvas realize and enter, they do not abandon for even an instant. 4. Differentiation in terms of initiating function: all Buddhas and bodhisattvas do not abide at all, constantly conforming to the worldly realm to benefit sentient beings. Here in this text it is explained according to the first two. Second, clarifying the intention of speaking of abiding also has four meanings: 1. Because gradually awakening bodhisattvas have the habit of delighting in quiescence, it says "abiding through the power of original vows." 2. To guide those of the two vehicles of fixed nature, showing that even in this bodhisattva's place of great cessation there is still a stirring, how much less could what they have attained be ultimate? 3. To reveal that this bhūmi is extremely deep and abstruse, and hard to abandon, hence one abides. 4. Wherever there is this deep and abstruse Dharma-current, there are necessarily all Buddhas constructing the bridge of seven exhortations, so that not a single person falls into ruin. In explaining the exhortation below there are three parts: first, general exhortation; second, from "all Buddhas" onward, specific exhortations; third, from "this bodhisattva" onward, concluding exhortation. In the first, "flowing water" refers to the endurance of the non-arising of dharmas: without initiating effort, one spontaneously arouses practice and proceeds toward the fruit of Buddhahood. It is like the water of a great river flowing toward the ocean without waiting for human effort. Why was wisdom not given in the previous bhūmis? Because the attainment of dharma was not yet deep. Why not given in later bhūmis? Because it relies on this exhortation to cultivate non-abiding. Why give wisdom? In reality it applies to the other practices, but because wisdom is the master of practice. Why give it in this stage? Because this gate of endurance gathers the root of virtues. The text below says: "Also do not abandon this gate of endurance, for relying on this power one is able to accomplish great practice." Why give the wisdom of the Tathāgata? Because it is spoken in terms of the fruit. "Serving as causes and conditions": the treatise says, "Giving this power of the Tathāgata's wisdom transforms their mind that delights in contentment with deep practice." In the specific exhortations below, first praising what has been attained as supreme is the superior dharma; later, from "I have" onward, revealing what has not yet been attained, exhorts one, saying to cultivate it. Within this there are seven exhortations, grouped into two: the first six cite much that has not yet been done, turning away their abiding mind; the final one clarifies that with little effort it can be accomplished, increasing their mind to advance. The method of exhortation is generally like this. Among the first six, they are grouped into three pairs: in the first pair of benefiting oneself and benefiting others, the first clarifies that one's own virtues are not yet completed, and the latter that those to be transformed have not yet escaped; in the second pair, the first is that the vow of transformation is not yet fulfilled, and the latter that one's own virtues are not yet superior; in the third pair, the first clarifies that the karmic activity of transformation is not yet vast, and the latter clarifies that one's own attained dharmas are not yet exhausted. In the first, there are three distinct phrases: first, citing powers, etc. to reveal what has not yet been attained. Second, from "in order to attain" onward directly exhorts cultivation. The treatise says, "Because of not attaining, cultivation is instructed." Explanation: "not attaining" explains the upper phrase; "instruction in cultivation" explains this phrase. Third, "also do not abandon," etc. clarifies what the initiation of practice relies upon. The treatise says "if not abandoning this," etc., showing the contrary explanation, as is understandable. "Relying on that which has power and is capable of acting" is the direct explanation. In the second exhortation, "although you have attained this," etc. clarifies what oneself has attained. From "all ordinary beings" onward clarifies that others have not yet escaped, in which there are also three: first, a general exhortation regarding ordinary beings, termed "relying on the absence of benefit for those sentient beings." Second, revealing their faults. "Manifestly arising afflictions" are non-virtuous. "Latent tendencies (anuśaya)" explains separation from quiescence. Afflictions in household life, and gross and subtle thought (vitarka-vicāra) in leaving home. Third, from "you should" onward exhorts them to have compassion, as is understandable. In the third exhortation, "you should remember your original vows" is a general exhortation. From "recalling the vast vows originally made" onward is specific, with two phrases: 1. "Wishing to benefit sentient beings" is the vast mind, vowing to transform sentient beings below. 2. "Wishing to attain inconceivable wisdom" is the great mind, vowing to seek Buddha-wisdom above. In the treatise, "transforming sentient beings according to vows" explains the former phrase, and "vast practice of wisdom" explains the latter phrase. "Able to turn": exhorted to turn based on the two preceding meanings, it is called turning based on meaning. In the fourth exhortation there are three phrases: first, "the nature of all dharmas," etc. cites the nature of dharmas attained being naturally so, in order not to let attachment arise. Second, from "all Tathāgatas" onward clarifies that above one is not yet equal to Buddhas, meaning that Buddhas are endowed with great function, not just a single quiescence. Third, "śrāvakas," etc. clarifies that below one is equal to the two vehicles, meaning that the two vehicles of fixed nature also abide in quiescence and abandon transformation; this is speech meant to humble them. In the treatise, "unshared meaning" explains the second phrase. "Weariness of meritorious practice" explains the third phrase. Having these two faults is called "their defilement." Exhorting to turn based on this is called turning based on meaning. In the fifth exhortation there are two: first, "look at my," etc. cites the Buddha's six kinds of transformative activities; second, from "you now" onward concludes the exhortation to arouse cultivation. In the treatise, the transformative activities are explained first. The words "immeasurable bodies," etc. cite the sūtra text. "Those Buddha-dharmas being accomplished and powerful" clarifies that when those Buddha-dharmas of bodies and so forth are cultivated to completion, one has the power to transform sentient beings. The statement "manifestation relies on benefiting sentient beings" determines their practice, meaning that these six are all spoken based on benefiting others. Next, from "this matter of benefiting sentient beings" onward extensively explains that the six kinds are all for transforming sentient beings. Within this, "gathering and subduing": the good are gathered with light; the evil are subdued with the wheels, referring to the three wheels. Second, from "the Tathāgata performs immeasurable" onward explains the text that concludes the exhortation to arouse cultivation. In the sixth exhortation there are also two: first, "you have now just attained," etc. clarifies that what has been attained is not yet vast. Second, from "we," etc. cites what has not yet been attained to exhort one to arouse it. In the treatise, 1. "Entering" is the Dharma-gate entered; 2. "performing" is the karmic function of this Dharma-gate; 3. "turning" is this karmic function being uninterrupted. The rest of the text can be seen. In the seventh exhortation, explaining "little to do" lies in increasing their mind to advance. Within this, it first cites three kinds of immeasurability. From "you should" onward exhorts them to thoroughly penetrate them. In the treatise, "little to do" means not being far from the fruit of Buddhahood, hence saying little remains. "In accordance with what is seen," etc. explains the three immeasurables. Accomplishing with little contemplation explains penetrating in accordance with reality. Using this to increase their mind to advance, it is called turning. Second, from "this bodhisattva" onward concludes the exhortation, as is understandable. Second, from "all disciples of the Buddha" onward explains the benefit resulting from the exhortation. Within this there are two: first, in contrast to the abiding through original vows above, it shows the loss if not exhorted; the treatise's explanation, "that is, entering nirvāṇa" and "manifesting with wisdom," explains the sūtra's intent, meaning that citing this cessation is to reveal the Buddha's bestowing of wisdom. Second, from "because of all Buddhas" onward, in contrast to the Buddhas' exhortation above, it reveals the benefit of the exhortation, within which there are the doctrine, the metaphor, and the application. In the doctrine there are also three: first, clarifying the Buddhas' bestowing of the gate of wisdom; the treatise's explanation, "among those practices, the cause of gathering merit is superior," clarifies that which the bestowing of wisdom relies upon, meaning that within those initiated practices, the endurance of the non-arising of dharmas gathers the cause of merit most supremely, hence the Buddhas bestow wisdom. "Jointly making instructions" directly explains bestowing wisdom. The Buddhas mutually exhorting is called jointly instructing. Second, from "in a single moment of thought" onward explains that due to the exhortation, practice is aroused swiftly, which is understandable from the treatise's explanation. Third, from "why is that?" onward discriminates and explains through questions and answers. That is, why is what was cultivated during the previous two great asaṃkhyeyas inferior when compared to the practice aroused in this single moment of thought? In the explanation below, first using "a single body," etc., it clarifies that the former does not equal the present. This "immeasurability" discriminates this exceeding the former. Question: In the previous first bhūmi there were a hundred bodies, in the second bhūmi a thousand, etc., so why say "one"? Answer: In true retribution there is only one, whereas transformations are a hundred, etc., hence they are not different. Within this there are eleven phrases. First, regarding "immeasurable bodies," the treatise explains: "because of resolving with conviction that all bodhisattva bodies are like one's own body"; through the power of resolute conviction, because one causes one's own body to be identical with all bodhisattva bodies, therefore everything cultivated is one's own cultivation; this is due to the power of wisdom of identical essence. This is not the intent of the text. Another explanation: through the power of resolute conviction, causing one's own body to be immeasurable, equal in number to all bodhisattvas—how could this not be a transformation body? Explanation: because this bodhisattva does not emerge from contemplation, he raises clouds of bodies according with the dharmadhātu, which are real virtues, not transformations. This is the intent of the text. The arising of sounds and so on should be understood as analogous to the body. Regarding these ten phrases: 1. Relying on transforming sentient beings refers to the first six phrases of benefiting others among the ten phrases. 2. Relying on aids to the path refers to the next two phrases of practice benefiting oneself. 3. Relying on purity from obstacles clarifies the purity of virtuous function in the final two phrases. It should be known that the ten phrases have these three meanings, which are shown separately below: depending on what the body assumes is "immeasurable bodies," meaning that in accordance with the dharma one abides in, one manifests that body, such as Avalokiteśvara abiding in the body of great compassion, and so forth. 2. In accordance with what is spoken is "immeasurable sounds," meaning that in accordance with the dharma spoken, the voices are also immeasurable. 3. In accordance with relied-upon wisdom is immeasurable wisdom, because it accords with what is known. 4. In accordance with births taken is immeasurable birthplaces of different shapes and kinds, which are mind-made bodies born together with kind without intentional activity. 5. In accordance with which land is immeasurable pure lands. 6. Attaining the transformation of sentient beings is immeasurable transformation of sentient beings. Next, explaining the two phrases of one's own practice: 1. Making offerings to Buddhas to gather merit; 2. According with Buddhas to gather wisdom. The lower two phrases clarify purity of virtuous function: 1. Purity from obstacles to supernormal powers; 2. Immeasurable great assemblies clarifies purity from obstacles to right awakening. Because in great assemblies one knows faculties and preaches the Dharma, etc., it says "in all these places, according with immeasurable bodily, verbal, and mental karma," and so forth. This explains the concluding text. "Uninterrupted and continuous" explains the meaning of "immovable." Second, in explaining the metaphor, the boat exemplifies swiftness of practice, as should be known. "Superiority of the cause" reveals the cause of the swiftness of practice; because the endurance of the non-arising of dharmas is the superior cause of practice, it causes practice to be swift. Third, from "well gathering" onward explains the application text. "Well gathering," etc. refers to all practices cultivated in the previous seven bhūmis aiding and stimulating this [bhūmi], hence called "provisions." The rest of the text is understandable.