華嚴經探玄記 17.19

17.19

初二百句，答前二十信問。明信位行中，於中分三：初九十句，明自分行滿；二從「十種入」下八十句，明勝進行圓；三從「十種不可壞智」下三十句，明二行究竟。就初中，何故最初明依果者？以是行起所依寂居首故。文中有四：一舉數總標、二列名釋義、三結說分齊、四歎勝勸學。下諸文中多皆具此，亦有不具，至文當知。言依果者，簡非從因所生之果，亦非世界依報之果。但是諸行，或依前起後、或互相依，各得增長，故以為名。即相依之果名為依果。又釋：如世界依果是眾生所依。依果若增，即失所依，正報不立。今菩薩亦爾，以此十法為所住依果。此若斷絕則失所依，非為菩薩，如忘失菩提心即非菩薩，是故文中取不忘失以釋成也。十中，皆先標名、後義。初句是總，以菩提心是萬行之本，是故二千之首唯此建初，謂依此不忘菩提之心，方令餘行悉得生長。二雖內有勝心，若外無善友，行亦無成。若不順同，善友無功，即非依果。是故要以隨順和合釋成依果也。三雖遇善友，若宿無善根不能順修，又亦病等餘障礙故，是故要依宿善更增新行。四雖有宿善，若不得所行諸度之法，無所造修。五雖得行法，若不達於理法虛通，即觸途皆礙，是故依一切法皆得出也。六雖得理法，若無大願即便滯寂不增菩提。七雖有自分之行，若不勝進廣修無由究竟。八雖內具二行，要須外依勝侶，以一生菩薩於餘菩薩為兄為長，方堪為依，此據極說。九雖依菩薩，理宜興供於佛，以成堅信。十要唯如來是究竟所依，以於菩薩能正教授令離倒故、又能正教授故、離倒教授故。第四歎勝勸學中，佛以無上果智為所依果，菩薩住此十法當亦得彼故云也。又釋：菩薩未曾不依菩提之心，以恒不忘故。二菩薩未曾不依善友，以常隨順與和合故。三菩薩未曾不依善根，以常長養故。餘亦如是準之。第二、十奇特想者，前依因緣以成諸行，今依勝想以攝善根。十中，初以隨喜他善根作己善根，故云奇特。二凡小等善皆堪成佛，故云種子。三下至闡提皆菩提器，以悉有佛性故。四以一切菩薩願同己願故。五以一切法性淨，非生死故。六他同己體，他行即己行。又他所行是己行法，故生自想。七一切法即是真如故。又一切法悉堪成覺，故云佛法。八一切語言皆堪作法輪，故云道也。九知菩薩善根皆是諸佛慈悲體分，故云慈父也。十知一切如來悉同一體，故云無二。此十皆超意外之想，故云奇特。若得此想，即得能轉一切法之想，以一切法皆隨想轉，此是佛德也。第三、十種行者，以依勝想之解，起此大行，故次明之。十中，初四戒行，於中，初二攝眾生戒、次一律儀、後一攝善；次一三昧行；次二智慧行，一加行、二正證；次一嚴佛土行；後二報恩行。第四、十善知識者，以行起必依善友，故次明也。初一令發堅心、二令習修善、三令滿度行、四令得智行、五令成悲行、六具辯才行、七無染著行、八無厭倦行、九成普行、十入佛智。第五、有十精進者，雖遇善友，若不策懃無由進行，故次明也。此中意為：何義故修此精進？為欲作此十種所作。於中入一切法者，智證入也。令眾生滅惡者，滅其苦因也。餘如文顯。第六、有十正悕望者，由前精進，悕欲自他，令行究竟，故次明也。於中，初一約行本；次二約離過；次二約成行，一行因、二行果；次三約證入，一證位、二證法、三證道，謂由證法故離謗也；後二約勝進佛果，一佛願滿、二佛智圓。言無上平等大智悕望者，是佛地無功用，故云平等。攝生無盡，亦云悕望。第七、有十法成就眾生者，此有二義：一以此十法通用成就一切眾生、二各別成就一類眾生。別中，一成慳貪貧窮眾生、二憍慢眾生、三愚癡眾生、四佷悷眾生、五貪愛眾生、六樂二乘眾生、七不厭世間眾生、八不欣佛果眾生、九邪歸依眾生、十邪智狡滑眾生。以此十法如次教化，令其入道，故云成就。第八、有十戒者，依前十法成就眾生，故惡無不離、善無不積，故次明也。此十中，初者若失壞菩提心即是破菩薩戒，乃至第十若取著如來身即是犯戒，餘亦如是准之。此十隨其所應，三聚所攝。第九、有十種自知受記者，依前離過德成，自驗己行必當得果決定無疑，故云自知受記。一自驗菩提心一向不迴故；二自驗所修菩薩苦行無厭足故；三設多劫修謂若須臾故；四自驗不違佛教法故；五自知於佛所說深法決定信故；六自知所修善根悉具足故；七自知能令眾生住菩提心故；八自知於善友不違其教，同善根故，如善財等；九自知於善友起佛想成故；十守大菩提願常不忘故。於此十行自驗有一，即知定當得佛受記。又《瑜伽．菩薩地》中，菩薩由六相佛受記：一安住種姓未發心位；二已發心位；三現前住；四不現前住；五有定時限，謂爾所時證菩提；六無定時限，謂不說時限與授記。又《善戒經》云「非但種姓人得受記，非種姓亦得受記。」解云：如不輕菩薩敬四眾與受記者，約非種姓人遠亦當得，故亦受記。如十信中記是種姓人，以約種姓決定故。如發心已去決定不退故，是三賢位。如梁論第六「十行菩薩名受記者」是也。初地已上證理成就故受記，如《地論》。如第八地中受記是無功用行成故，如燃燈佛邊得記等。此中十種，約圓教，通諸位；據始，在十信中。餘義如別說。上來九十句明自分行竟。下第二從「十種入」下即八十句辨勝進行。於中初十入者，既自分行成，次明勝進，入諸所入之處。入猶證也得也。初二入大願行、三入八萬四千法聚等、四入十度等、五入行位圓滿故云具足、六入差別大願、七證入真性、八入嚴剎、九隨心現神力、十入於一切世界示現出生。第二、十種深入如來者，前明入因境，今明轉勝入果境也。初一示成菩提、次八以三輪攝化、後一示入涅槃。前八中，初四語業，一總舉法輪、二所轉巧便法、三能轉之妙音、四正調眾生；次二身業，一依身現通、二現多異身；後二意業，一定、二慧。又以三世諸佛悉亦同作如是作用，故云亦共入也。此中信內亦得此法者，是圓教中普賢行相故也。第三、有十種入眾生心行者，前即上入佛境，此辨下入眾生故也。初三總明入三世眾生心行；次二別入善不善眾生；六明入欲樂心行；七入根利鈍；八入其種姓差別；九煩惱輕重；十起治不同，謂根未熟者待時故、已熟者不待時。又釋：時者待其熟時調伏故，非時者方便開覺不待時故。又因此十入，則普入一切同佛果也。第四、有十種入世界者，前知眾生正報，今知其依報故也。於中，初二約染淨；次四約麁細；次二約形狀，謂伏者向下、仰者向上；後二約佛有無。又普入一切者，以不離此十故。第五、有十種入劫者，前明入處，今辨入時故也。於中，前五入別劫、後五入相攝劫。前中，初三別入三際劫、次二別入多少劫。後五相攝中，一以少攝多，故云可數不可數；二以多攝少；三以會事入理，劫入非劫；四從理起事，非劫入劫；五二事相即，謂前可數等約緣起相由門，非劫等約法性融通門。此一切劫即一念者，通約二門無礙自在故。又由皆是數識所現，故得自在也。第六、有十種說三世者，前約劫，此約世，故明也。於中，前九別說、後一總顯。別中，未來說未來既是無盡，過去說過去何不亦同耶？釋：以未來續起，故云無盡；過去不起，故不云也。又現在說現在，即與現不殊，故云平等；過未說過未，何不亦同耶？釋：以過未之過未是無故，現在是有，故不同也。餘義如十世章辨。第七、有十種入三世間者，前既達時劫無礙，今明入時中之法，故次明也。於中，初一總明所入、餘九別明所入。此中，一以語言為道，顯所詮義故。二性者文字性，類即字界等。三施設者，言教假施設故。四想者，依想立名等，即名等異名，如論云「阿毘達摩想為標幟」等。五名字者，正顯名句字身體等。六語言者，明音聲語業。與前何別者，前成能詮、此中通舉，如惡阿等聲。七無盡者，明上諸門並是虛假施設，無有盡故。八離欲者，體不可得故。九寂滅者，性清淨故。明此十法皆通過未等三世之中，故云入三世間也。又釋：前語言道是所詮法，以是語言所遊路故；二性是理性亦是所詮，此義理世間；次四是言說世間；後三是實相世間。又釋：十中初一器世間、次六眾生世間、後三智正覺世間。雖有三釋，初釋順文。第八、有十種捨離憂惱等者，前既達解時法，起行攝心，故離憂等。謂行成遂志，捨離憂惱，時無空過、心無厭悔。於中，初四供佛、近友、求法、聞法，此四自利行；次三攝生，一說法、二調令離過、三令住佛道；次一重明自行廣；次一重辨化他廣；後一明二行滿足出生佛果。上來八十句明信中勝進行竟。

The first two hundred phrases answer the previous twenty questions on faith. In explaining the practices of the stage of faith, it is divided into three sections: first, ninety phrases explain the fulfillment of one's own share of practice; second, eighty phrases from 'ten kinds of entries' downward explain the perfection of the practice of superior progress; third, thirty phrases from 'ten kinds of indestructible knowledge' downward explain the culmination of both practices. In the first section, why is the support-fruit explained at the very beginning? Because it is that upon which the arising of practice relies, and so it comes first in quiet abidance. The text has four parts: first, stating the number as a general indicator; second, listing the names and explaining their meanings; third, concluding by stating the boundaries; fourth, praising the excellence and encouraging study. Most of the passages below also possess these [four], though some do not, as should be known when reaching those texts. Regarding the 'support-fruit,' it excludes fruits produced from causes, nor is it the fruit of the objective receptacle of the world. It is simply all the practices: either relying on the preceding to arise the succeeding, or mutually relying on each other, each attaining increase; hence it is so named. That is to say, the fruits of mutual reliance are called 'support-fruits.' Another explanation: just as the support-fruit of the world is that upon which sentient beings rely, if the support-fruit were destroyed, that which is relied upon would be lost, and the direct fruition could not be established. Now, the bodhisattva is also like this: these ten dharmas are taken as the support-fruit in which they abide. If these were severed, the support would be lost and one would not be a bodhisattva—just as forgetting the bodhicitta means one is not a bodhisattva. Therefore, the text takes 'not forgetting' to explain and establish it. Among the ten, the name is always stated first, followed by the meaning. The first phrase is general: because the bodhicitta is the root of the ten thousand practices, only this is established first at the head of the two thousand. That is to say, relying on this unforgotten mind of bodhi, one can cause all other practices to be born and grow. Second, although one inwardly has the superior mind, if externally there are no good friends, the practice will not be accomplished either. If one does not accord with and harmonize with them, the good friend will be of no efficacy, and thus it would not be a support-fruit. Therefore, one must explain and establish the support-fruit by means of according with and harmonizing. Third, although one encounters a good friend, if one has no past roots of goodness, one cannot practice in accordance, and there are also other hindrances such as sickness; therefore, one must rely on past goodness to further increase new practice. Fourth, although one has past goodness, if one does not obtain the dharmas of the various pāramitās to be practiced, one will have nothing to cultivate. Fifth, although one obtains the dharmas of practice, if one does not penetrate the unobstructed openness of the principle-dharmas, one will encounter obstacles at every turn; therefore, by relying on all dharmas, one can attain emergence. Sixth, although one attains the principle-dharmas, if one lacks the great vow, one will become stagnant in quiescence and not increase bodhi. Seventh, although one has the practice of one's own share, if one does not make superior progress and cultivate extensively, there is no way to reach the culmination. Eighth, although one inwardly possesses both practices, one must externally rely on superior companions; since a bodhisattva of a single lifetime is an elder brother and senior to other bodhisattvas, only then are they fit to be a support—this is spoken in terms of the ultimate. Ninth, although one relies on bodhisattvas, in principle one should raise offerings to the Buddha in order to accomplish firm faith. Tenth, necessarily only the Tathāgata is the ultimate support, because he is able to correctly instruct the bodhisattva to abandon inverted views, because he can correctly instruct, and because his instruction is free from error. In the fourth part, praising excellence and encouraging study, the Buddha takes the unsurpassed fruit-wisdom as his support-fruit; because the bodhisattva abiding in these ten dharmas will also attain that, it is spoken of in this way. Another explanation: the bodhisattva has never failed to rely on the bodhicitta, because it is constantly unforgotten. Second, the bodhisattva has never failed to rely on good friends, because of constantly according with and harmonizing with them. Third, the bodhisattva has never failed to rely on roots of goodness, because of constantly nurturing them. The rest are to be understood in the same manner. Second, regarding the ten extraordinary perceptions: previously, practices were accomplished relying on causes and conditions; now, roots of goodness are gathered relying on superior perceptions. Among the ten: first, taking rejoicing in others' roots of goodness as one's own roots of goodness, hence called 'extraordinary.' Second, the goodness of ordinary persons, the small [vehicles], and so forth are all fit to accomplish Buddhahood, hence called 'seeds.' Third, down to icchantikas, all are vessels of bodhi, because all possess Buddha-nature. Fourth, because the vows of all bodhisattvas are identical with one's own vows. Fifth, because the nature of all dharmas is pure and not saṃsāra. Sixth, others share the same essence as oneself, so others' practices are one's own practices; furthermore, what others practice is the dharma of one's own practice, hence generating the perception of oneself. Seventh, because all dharmas are just suchness; furthermore, all dharmas are fit to accomplish awakening, hence called 'Buddha-dharmas.' Eighth, all speech is fit to act as the dharmacakra, hence called 'the Path.' Ninth, knowing that the bodhisattva's roots of goodness are all portions of the essence of the Buddhas' compassion, hence called 'compassionate father.' Tenth, knowing that all Tathāgatas share one identical essence, hence called 'non-dual.' These ten are all perceptions that transcend expectations, hence called 'extraordinary.' If one attains these perceptions, one attains the perception capable of transforming all dharmas, because all dharmas transform in accordance with perception; this is the virtue of a Buddha. Third, regarding the ten kinds of practices: because of the understanding based on superior perceptions, one gives rise to these great practices, which are therefore explained next. Among the ten: the first four are moral discipline practices, in which the first two are the discipline of gathering sentient beings, the next one is the code of precepts, and the last is gathering wholesome qualities; the next one is samādhi practice; the next two are wisdom practices, the first being preparatory practice and the second being direct realization; the next one is the practice of purifying Buddha-lands; the last two are practices of repaying kindness. Fourth, regarding the ten good spiritual friends: because the arising of practice must rely on good friends, they are explained next. The first causes one to give rise to a firm mind; the second causes one to train in cultivating good; the third causes one to fulfill the practices of the pāramitās; the fourth causes one to attain the practice of wisdom; the fifth causes one to accomplish the practice of compassion; the sixth is endowed with the practice of eloquence; the seventh is the practice free from defiled attachment; the eighth is the practice free from weariness; the ninth is the accomplishment of universal practice; the tenth is entry into the Buddha's wisdom. Fifth, there are ten diligences: although one encounters good friends, if one does not exert effort, there is no way to advance practice, so they are explained next. The intention here is: for what purpose does one cultivate these diligences? In order to perform these ten kinds of tasks. Therein, entering all dharmas refers to entry through wisdom's realization. Causing sentient beings to extinguish evil refers to extinguishing the causes of their suffering. The rest are clear from the text. Sixth, there are ten correct aspirations: through the preceding diligences, one aspires for oneself and others to bring practice to culmination, so they are explained next. Therein: the first is in terms of the root of practice; the next two are in terms of leaving faults behind; the next two are in terms of accomplishing practice, one being the practice-cause and the other the practice-fruit; the next three are in terms of realization and entry—first, realizing the stages, second, realizing the dharmas, and third, realizing the Path, meaning that through realizing the dharmas one abandons slander; the last two are in terms of superior progress toward the Buddha-fruit, one being the fulfillment of the Buddha's vows, and the second being the perfection of the Buddha's wisdom. As for 'the aspiration for unsurpassed, equal, great wisdom,' it refers to the stage of Buddhahood being non-effortful, hence called 'equal'; gathering sentient beings without end is also called 'aspiration.' Seventh, there are ten dharmas for maturing sentient beings: this has two meanings: first, these ten dharmas are universally used to mature all sentient beings; second, they individually mature specific classes of sentient beings. Regarding the individual: first, maturing sentient beings of stinginess, greed, and poverty; second, arrogant sentient beings; third, foolish sentient beings; fourth, stubborn sentient beings; fifth, greedily attached sentient beings; sixth, sentient beings delighting in the two vehicles; seventh, sentient beings not weary of the mundane world; eighth, sentient beings not seeking the Buddha-fruit; ninth, sentient beings with wrong refuges; tenth, sentient beings with crooked wisdom and craftiness. Using these ten dharmas to teach and transform them in sequence, causing them to enter the Path, is called 'maturing.' Eighth, there are ten precepts: relying on the preceding ten dharmas to mature sentient beings, evil is entirely abandoned and good is entirely accumulated, so they are explained next. Among these ten, the first is that if one loses and ruins the bodhicitta, that is breaking the bodhisattva precepts, up to the tenth, where if one grasps at the Tathāgata's body, that is violating the precepts; the rest are to be understood in like manner. These ten are subsumed under the three clusters [of precepts] according to how they correspond. Ninth, there are ten kinds of self-knowing of receiving prediction: relying on the preceding abandonment of faults and accomplishment of virtues, one self-verifies one's own practice as definitely bound to attain the fruit without doubt, hence called 'self-knowing of receiving prediction.' First, self-verifying that the bodhicitta is single-minded and never turns back; second, self-verifying that in cultivating the bodhisattva's austerities one is insatiable; third, even if cultivating for many kalpas, regarding it as like an instant; fourth, self-verifying that one does not contravene the Buddha's teachings; fifth, self-knowing that one has definitive faith in the profound Dharma spoken by the Buddha; sixth, self-knowing that the roots of goodness one cultivates are fully complete; seventh, self-knowing that one is able to cause sentient beings to abide in the bodhicitta; eighth, self-knowing that toward good friends one does not contravene their instructions, sharing the same roots of goodness, like Sudhana and others; ninth, self-knowing that toward good friends one's perception of them as Buddhas is established; tenth, guarding the great vow of bodhi, constantly never forgetting it. In these ten practices, if one verifies in oneself that one possesses even one, one knows that one is certain to receive the Buddha's prediction. Furthermore, in the Bodhisattvabhūmi of the Yogācārabhūmi, a bodhisattva receives the Buddha's prediction by means of six aspects: first, abiding in the gotra but not yet having generated the mind; second, the stage of having already generated the mind; third, abiding face-to-face; fourth, not abiding face-to-face; fifth, having a fixed time limit, meaning that at such a time one will realize bodhi; sixth, having no fixed time limit, meaning receiving prediction without stating a time limit. Furthermore, the Shan jie jing states: 'Not only do persons of the gotra receive prediction; non-gotra [persons] also receive prediction.' It is explained: as when Bodhisattva Sadāparibhūta reverenced the fourfold assembly and gave them predictions, in terms of non-gotra persons who will also attain it in the distant future, they also receive prediction. Just as predictions in the ten faiths are for persons of the gotra, because it is determined in terms of the gotra; just as from the generation of the mind onward one definitely does not regress, which is the stage of the three grades of worthies—as in the sixth fascicle of the Liang Treatise, where it says 'bodhisattvas of the ten practices are named those who receive prediction.' Above the first bhūmi, because realization of the principle is accomplished, they receive prediction, as in the Daśabhūmikā-śāstra. Just as receiving prediction in the eighth bhūmi is because non-effortful practice is accomplished, as in receiving prediction in the presence of Dīpaṃkara Buddha, and so forth. The ten kinds here, according to the round teaching, pervade all stages; in terms of the beginning, they reside in the ten faiths. The remaining meanings are as explained elsewhere. The above ninety phrases explaining one's own share of practice are concluded. Next, the second [part], from 'ten kinds of entries' downward, consists of eighty phrases that distinguish the practice of superior progress. Therein, regarding the first ten entries: since one's own share of practice is accomplished, it next explains superior progress, entering into the various places entered. 'Entering' is like realizing and attaining. The first two enter great vow-practices; the third enters the eighty-four thousand dharma-aggregates and so forth; the fourth enters the ten pāramitās and so forth; the fifth enters the fulfillment of the stages of practice, hence called 'complete'; the sixth enters distinct great vows; the seventh directly enters the true nature; the eighth enters the purification of lands; the ninth manifests spiritual powers according to the mind; the tenth enters all worlds to manifest birth. Second, regarding the ten kinds of profound entries into the Tathāgata: the preceding explained entry into the causal realm; now it explains transforming to a superior level to enter the fruit realm. The first one manifests the accomplishment of bodhi; the next eight gather and transform by means of the three wheels; the last one manifests entry into nirvāṇa. Among the previous eight: the first four are verbal karma: first, generally raising the dharmacakra; second, the skillful dharmas turned; third, the wondrous sound that turns it; fourth, properly subduing sentient beings. The next two are physical karma: first, manifesting supernormal faculties relying on the body; second, manifesting many diverse bodies. The last two are mental karma: first, concentration; second, wisdom. Furthermore, because all Buddhas of the three times also together perform such functions, it says 'also enter together.' Here, that one also attains this dharma within the [stage of] faith is because it is the mode of practice of Samantabhadra in the round teaching. Third, there are ten kinds of entries into the mental activities of sentient beings: the preceding was entering the Buddha-realm above; this distinguishes entering sentient beings below. The first three generally explain entering the mental activities of sentient beings of the three times; the next two specifically enter wholesome and unwholesome sentient beings; the sixth explains entering mental activities of desire and joy; the seventh enters the sharpness and dullness of faculties; the eighth enters their differences of gotra; the ninth, the lightness and heaviness of afflictions; the tenth, differences in arising antidotes, meaning that for those whose faculties are not yet ripe, one awaits the time, while for those already ripe, one does not await the time. Another explanation: 'time' means subduing them awaiting their ripening; 'not time' means opening their awakening through expedients without awaiting the time. Furthermore, because of these ten entries, one universally enters all, identical with the Buddha-fruit. Fourth, there are ten kinds of entries into worlds: the preceding was knowing sentient beings' direct fruition; now it is knowing their objective receptacle. Therein: the first two are in terms of defilement and purity; the next four are in terms of coarseness and subtlety; the next two are in terms of shape, meaning prone faces downward and supine faces upward; the last two are in terms of the presence or absence of a Buddha. Furthermore, universally entering all is because it is not separate from these ten. Fifth, there are ten kinds of entries into kalpas: the preceding explained the places entered; now it distinguishes the times entered. Therein, the first five enter distinct kalpas; the last five enter mutually subsumed kalpas. Among the former: the first three specifically enter kalpas of the three intervals of time; the next two specifically enter few and many kalpas. In the latter five of mutual subsumption: first, subsuming the many with the few, hence called 'countable and uncountable'; second, subsuming the few with the many; third, integrating phenomena into principle, kalpas entering non-kalpas; fourth, giving rise to phenomena from principle, non-kalpas entering kalpas; fifth, mutual identity of two phenomena: that is to say, the preceding 'countable' and so forth are in terms of the gate of dependent co-arising and mutual reliance, while 'non-kalpas' and so forth are in terms of the gate of the interpenetration of the dharmatā. That all these kalpas are identical to a single thought is unhindered and sovereign in terms of both gates. Furthermore, because they are all manifested by numerical consciousness, sovereignty is attained. Sixth, there are ten kinds of explanations of the three times: the preceding was in terms of kalpas; this is in terms of the time periods, hence explained. Therein, the first nine are specific explanations, and the last one is a general manifestation. Among the specific: since explaining the future in the future is endless, why is explaining the past in the past not also the same? Explanation: because the future continues to arise, it is called 'endless'; the past does not arise, so it is not spoken of as such. Furthermore, explaining the present in the present is not different from the present, hence called 'equal'; why are explaining the past and future in the past and future not also the same? Explanation: because the past of the past and the future of the future do not exist, whereas the present exists, so they are not the same. The remaining meanings are distinguished as in the Chapter on the Ten Time Periods. Seventh, there are ten kinds of entries into the three realms: having previously penetrated time and kalpas without hindrance, it now explains entering the dharmas within time, so it is explained next. Therein, the first one generally explains what is entered, and the remaining nine specifically explain what is entered. Here: first, taking the path of language to reveal the signified meaning. Second, 'nature' is the nature of written words, their categories being root elements and so forth. Third, 'designations' are provisional designations of verbal teachings. Fourth, 'perceptions' are the establishment of names and so forth based on perception, which are alternative names for names and so forth, as the treatise says: 'Abhidharma takes perception as its sign,' and so forth. Fifth, 'names' directly reveals the bodies of names, phrases, syllables, and their essences. Sixth, 'speech' explains the verbal karma of vocal sounds. How is this distinguished from the former? The former constitutes signifiers; here it refers generally, such as the sounds a, ā, and so forth. Seventh, 'endless' explains that the above gates are all provisional designations without end. Eighth, 'free from desire' is because essence cannot be apprehended. Ninth, 'quiescence' is because the nature is pure. Explaining that these ten dharmas all run through the three times of past, future, and so on is called 'entering the three realms.' Another explanation: the former 'path of language' is the signified dharma, because it is the path traversed by language; second, 'nature' is the nature of principle, which is also the signified: this is the realm of meaning and principle; the next four are the realm of verbal expression; the last three are the realm of true reality. Yet another explanation: among the ten, the first one is the vessel realm; the next six are the sentient being realm; the last three are the enlightened wisdom realm. Although there are three explanations, the first conforms to the text. Eighth, there are ten kinds of abandoning grief and distress and so forth: having previously understood times and dharmas, one initiates practice to collect the mind, and therefore leaves grief and so forth behind. That is to say, when practice is accomplished and intentions fulfilled, one abandons grief and distress, time does not pass in vain, and the mind has no weariness or regret. Therein: the first four are making offerings to Buddhas, drawing close to good friends, seeking the Dharma, and hearing the Dharma—these four are practices for the benefit of oneself; the next three gather sentient beings: first, preaching the Dharma, second, subduing them to leave faults behind, third, causing them to abide in the Buddha-path; the next one re-explains the vastness of one's own practice; the next one re-distinguishes the vastness of transforming others; the last one explains the fulfillment of both practices bringing forth the Buddha-fruit. The above eighty phrases distinguishing the practice of superior progress in faith are concluded.