華嚴經探玄記 17.25

From here below, the third major section, from the "ten kinds of upholdings" onward, consists of three hundred phrases that answer the thirty-phrase question concerning the practices within the stage of the ten practices. Within this there are three parts: first, sixty phrases elucidate the practice of vast aspiration and boundless expanse; second, ninety phrases from the "ten kinds of inconceivabilities" onward elucidate the practice of the karmic functions of meditative concentration and wisdom; third, one hundred and fifty phrases from the "ten kinds of groves and gardens" onward elucidate the practice of fully endowing and perfecting merit. Within the first, there are two parts: first, twenty phrases elucidate the practice of generating great desire based on [upholding]; subsequent, forty phrases elucidate the practice of generating superior mindfulness based on [it]. In the former, the first ten upholdings indicate what practice relies upon—meaning that only by relying on this sustaining power can one give rise to vast aspiration. This comprehensively incorporates the three upholdings in the Bodhisattvabhūmi (*Dìchí*) and the ten upholdings in the Chapter on the Bhūmis, which should be recognized by analogical discrimination. Within this, the first three are upheld by the power of the Triratna, sentient beings being the Saṅgha jewel; the fourth, that which is wrought by great compassion, is called upholding by karma; the fifth is the power of the ten great vows causing practices to continue unbroken, and also, because of being upheld by the Buddha's power, the transformative functions of the Buddha's fruit exhaust the bounds of the future; the sixth is the power of the practices of the ten pāramitās, sustaining what remains; the seventh takes sentient beings and bodhi as the upholding cognitive object, giving rise to the bodhisattva's practice-mind of compassion and wisdom; the eighth takes the principle of suchness to be subtle; the ninth is merit and the tenth is wisdom, each having superior power, hence they are called upholdings. Question: How do these upholdings differ respectively from the previous ten dhāraṇīs and ten kinds of receiving and upholding? Answer: Dhāraṇī is the total retention of texts and meanings, etc.; receiving and upholding relates to accepting and recollecting, etc.; whereas here it is based on empowering sustaining (*adhiṣṭhāna*), etc., hence they are not the same. Second, regarding the ten kinds of great right aspirations: relying on the preceding power of upholding, one gives rise to this vast and boundless desire and joy, termed 'great right aspiration'. How does it differ from the earlier right aspiration? The former was explained in terms of one's own level, hence 'great' was not stated; here it is based on superior advancement, hence they are not the same. Why give rise to these great desires and vows? Because the completion of practice depends on this. As the text above says: 'As spoken by the King of Wisdom, desire is the root of all dharmas. One should give rise to pure desire, aspiring to seek the unsurpassed path.' This is what it means. Within this: (1) definitely aspiring to accord with the Buddha and bring [him] joy; (2) definitely aspiring to make offerings to the buddhas completely; (3) definitely aspiring to cultivate practice equally with the Dharma; (4) definitely aspiring to practice over a long time; (5) definitely aspiring to be free of fear; (6) definitely aspiring to cause sentient beings to have already attained buddhahood first; (7) definitely aspiring to completely adorn the ocean of lands; (8) definitely aspiring to cause sentient beings to extinguish evil causes and effects and accomplish good causes and effects; (9) definitely aspiring to see the Buddha and hear the Dharma with an upright mind; (10) definitely aspiring to turn the great dharmacakra to the utter exhaustion of future bounds. Third, regarding the ten kinds of penetrating deeply into the Buddha-Dharma: this explains that when aspiring is unceasing, one can then penetrate deeply; therefore, relying on the preceding great desire, one can reach the deep and far reaches of the Buddha-Dharma, hence the name. Among the forty phrases below, the first twenty are that which is relied upon, and the latter twenty are that which arises. In the former, these first ten are penetrating deeply into inner realization. Within this: the first four enter the Buddha-Dharma of the receptacle world—all worlds individually and distinctly enter all worlds, hence it says that all worlds are completely, discriminatively entered into all worlds; the next two enter the Buddha-Dharma of the world of sentient beings; the next three enter the Buddha-Dharma of the wisdom-fully-enlightened ones; the last one, taking the dharmadhātu comprehensively, enters the Buddha-Dharma: since principle is distinguished according to practice, it says that in the absence of unity and diversity one speaks of unity and diversity—meaning that the stages of the five vehicles are diverse, but their attainment of buddhahood is one, and practice equally returns to principle, hence it speaks of 'entering that which has no entering'. Second, regarding the ten kinds of reliances: the preceding revealed deep penetration of practice, while this now discriminates the conditions on which one relies. Within this: (1) relying on the instruction of good spiritual friends; (2) relying on the perfuming power of extensive learning; (3) relying on dwelling in good abodes where supporting requisites are not lacking; (4) relying on the power of compassion; (5) deeply realizing great practice; (6) relying on the power of fulfilling fundamental vows; (7) relying on the fundamental bodhicitta; (8) relying on the Buddha-fruit, because it is what is sought (the ninth and tenth are missing and must be checked in other editions). Third, regarding the ten kinds of giving rise to a fearless mind: since there is already a path to rely upon, causing the practicing mind to be deep and superior, one can be fearless in the face of fearful things, because there is no difficult deed that one cannot do. Within this: (1) because of rousing great heroism, one is able to completely perform the ten kinds of difficult deeds: (i) evil karma is difficult to eradicate; (ii) the bequeathed Dharma is difficult to protect; (iii) evil Māras are difficult to subdue; (iv) body and life are difficult to renounce; (v) non-Buddhists are difficult to overcome; (vi) the minds of beings are difficult to satisfy; (vii) the great assembly is difficult to gladden; (viii) the eight classes of beings are difficult to attune; (ix) the lower vehicles are difficult to abandon; (x) the superior practice is difficult to cultivate. In the face of these ten difficulties, one is utterly fearless. Furthermore, the sixth fascicle of the *Dà zhìdù lùn* says: 'A bodhisattva has four fearlessnesses: (1) by retaining what was heard, preaching well; (2) knowing faculties and desires, preaching to cause them to attain liberation; (3) in all directions, not seeing any difficulty that cannot be answered; (4) not seeing any doubt that cannot be resolved.' Fourth, regarding the ten kinds of giving rise to a doubt-free mind: previously, one had no dread in the face of difficulties, and because of this, personally knowing that what one does is all easy, one is free of doubt. Within this: (1) gathering beings through the ten pāramitās; (2, 3) making offerings to buddhas and adorning lands; (4) the great mind being free of weariness; (5) fulfilling fundamental great vows; (6) definitely acting as a lamp for the world; (7) skillfully explaining that all dharmas are capable of gathering sentient beings and all are the Buddha-Dharma; (8) definitely attaining samyaksaṃbuddha; (9) converging phenomena into principle; (10) extinguishing delusion and revealing wisdom. The preceding sixty phrases elucidating the practice of vast aspiration and boundless expanse are concluded. Below, the second part, from the 'ten kinds of inconceivabilities' onward, consists of ninety phrases that elucidate the practice of the karmic functions of meditative concentration and wisdom. Within this there are three parts: first, thirty phrases elucidate the practice of harmonizing wisdom that transcends sentiment; next, twenty phrases from the 'ten samādhis' onward elucidate the practice of deep concentration universally pervading; finally, forty phrases from the 'ten dharma-gates' onward elucidate the practice of sovereign mastery of karmic functions. Within the first, the first ten relate to practice, the next ten relate to speech, and the latter ten relate to wisdom. Regarding practice, there are the ten kinds of inconceivabilities: because the previous mind was decisive and free of doubt, what one cultivates is made unfathomable. Within this: (1) even a single thought of good roots completely reaches the Buddha-fruit, hence it is called inconceivable, like the nyagrodha tree—its seed is tiny, yet the tree is vast; (2) due to the power of fundamental vows, without contrivance and naturally, fruit-functions are inexhaustible, like the vow-power before the concentration of cessation; (3) like illusory dharmas, they exist without existing; (4) relying on non-abiding, one does not lose the good; (5) attaining principle, one does not abandon phenomena; (6) while in the cause, one can manifest the fruit; (7) attaining the fruit, one does not abandon the cause—these are all inconceivable; (8) understanding dharmas without obstruction, within which there are five pairs of ten phrases: (i) regarding the realm of delusion and awakening: meaning that ordinary beings falsely see characteristics where there are no characteristics, while the noble ones awaken to and see the unconditioned characteristic where ordinary beings see existence; furthermore, characteristics are themselves unconditioned, and the unconditioned is itself characteristics, a single matter being dual-free, hence it is difficult to conceive—the remaining pairs are to be understood analogously; (9) understanding that giving rise to the mind [of bodhi] equals bodhi, matching the end with the beginning; the next phrase matches the beginning with the end;

Later, [it says that] mind, Buddha, and sentient beings—these three are without distinction; because the understanding mind is not mistaken, there are no three inversions. The three inversions are explained as before in the 'Chapter on the Arousal of the Mind'. Among the ten [phrases], there are four lines: first, exhausted flows and unexhausted flows are without duality; second, the Buddha-Dharma and worldly phenomena are one without confusion; third, gathering phenomena to be identical with principle, entering and yet without entering; fourth, explaining how they are without duality and unchanging, because being of one taste, they are without duality; therefore, both are difficult to conceive. Second, regarding the 'ten kinds of skillful and subtle, esoteric speech', it is precisely because internal practice is hard to fathom that it causes uttered words to be skillful and esoteric. Generally speaking, there are five kinds of esoteric speech: 1. It is called esoteric speech because it explains that profound and esoteric Dharma, as in the 'Nature Manifestation' [chapter] above where it is called the Tathāgata's esoteric treasury and so forth; 2. It is esoteric speech to explain all phenomena with a single word; 3. Being near yet not hearing, as Śāriputra was like one deaf, or being far without limit, as Maudgalyāyana traced the voice, is called esoteric speech; 4. Words that are proximate while the intent is distant, as in explaining the three vehicles as ultimate, are also called esoteric speech; 5. Using different words to explain different phenomena, such as speaking of realizing what is not firm as firm. Now in this text, it is spoken of only in terms of the first meaning. Within it: the first one is in terms of the teaching, because one realizes the profound intent and harmonizes sameness and difference; the second shows identity with nirvāṇa while esoterically manifesting taking birth; the third is like entering samādhi in the east and esoterically arising in the west; the fourth skillfully speaks of beings having bad within good, suffering within joy, and so on; the fifth skillfully speaks of beings being defiled without defilement as defilement, and being pure though defiled without defilement as purity; the sixth skillfully speaks of having all within one, and so on; the seventh is having construction where there is destruction, as in the Saddharmapuṇḍarīka Sūtra where 'gods and humans see the kalpa end, but this land is always peaceful'; the eighth is uttering words by seeing this esoteric place in the Buddha's pervasive manifestation of birth and entering into extinction; the ninth understands that sentient beings are precisely nirvāṇa and are not extinguished again, yet without abandoning the great vow to gather sentient beings, which is considered skillful and esoteric; the tenth awakens on one's own without relying on others, yet seeks good friends without ceasing, which is considered skillful and esoteric. Third, regarding the 'ten kinds of skillful, expedient, discriminative wisdoms', having previously skillfully spoken of esoteric points, now wisdom penetrates with clarity, hence this is said. The first two know the worlds, one pure and one defiled; the next three know the capacities of sentient beings; the next three know the behavioral marks of the three vehicles; the last two know worldly and supramundane phenomena. Another explanation: the first two are the vessel-world; the next seven are the world of sentient beings; the last is the wisdom of the truly awakened. Another explanation: the first two are where to transform; the next three are who is transformed; the next three are where those transformed are established; the last two are by what Dharma they are transformed. The above thirty lines explaining the practice of fused wisdom surpassing ordinary thought are concluded. Second, the twenty lines below 'there are ten kinds of samādhis' explain the practice of deep concentration pervading everywhere. Within this, the first ten explain the essence of concentration, and the latter ten explain its karmic function. Furthermore, the first explains deep concentration, and the latter reveals pervasive scope. In the former: 1. It explains the place of entering concentration, meaning pervading all the various kṣetras; 2. It explains the body that enters concentration, meaning entering concentration with the bodies of all sentient beings, as when a youth's body enters right absorption; 3. It explains concentration illuminating the reality of phenomena; 4. Seeing the Buddha within concentration; 5. Concentration maintaining for many kalpas, as explained in the tenth wisdom-illumination of the 'Chapter on the Ten Clarities'; 6. Concentration producing clouds of bodies, as in the case of the bhikṣu Sāgaradhvaja; 7. Or manifesting the entry into concentration with the Buddha's body; 8. Entering concentration for the sake of awakening sentient beings; the last two each attain all bodhisattva samādhi and wisdom in a single thought-moment, entering concentration with both practices complete. Also, the first one is the place of entering concentration; the next one is the body that enters concentration; the next six are the functions of entering concentration; the last two are the time of entering concentration. Second, regarding the 'ten kinds of all-places', the previous [part] explained entering concentration, and now it discerns arising from concentration to apply functions pervading all places: 1. The place to which compassion is entrusted; 2. The place upon which the body relies; the next three are places where understanding arises: one understands the root nature of the direct retribution, and the latter two understand the kalpa destruction of the dependent retribution, the wind disaster being omitted among the three disasters; the next one is the place of making offerings; the next two are the places of accomplishment, one dependent and one direct; the last two are the places of action, one wisdom and one merit. The above practice of deep concentration pervading everywhere is concluded. Third, the forty lines below 'there are ten kinds of Dharma-gates' explain the practice of mastery of karmic function. Within this, the first ten explain the Dharma-gates of manifesting with mastery: first, one body pervading everywhere; second, manifesting diversely in multiple places; third, causing the many to enter the one; fourth, not losing maintenance; fifth, manifesting upward in identity with the fruit; sixth, nowhere unpervaded; seventh, no time unpervaded; eighth, manifesting multiple bodies in one kṣetra; ninth, manifesting in multiple places with one body; tenth, universally manifesting in a single thought-moment. These are all the gates of the interpenetration of dharmatā, hence they are called Dharma-gates. Second, regarding the 'ten kinds of supernormal powers', it is precisely because manifesting the Dharma-gates with the body has boundless karmic function that this is stated: 1. Past lives; 2. Divine ear; 3. Others' minds; 4. Divine eye; the next five are psychic transformation: first, manifesting psychic power; second, showing multiple bodies; third, traveling swiftly back and forth; fourth, being able to adorn kṣetras; fifth, manifesting transformation bodies; the last one, ending the flows and showing the attainment of bodhi. These ten all have supernormal wisdom as their essence, hence they are called wisdom supernormal powers. All arise from concentration, equally termed 'producing'. Third, regarding the 'ten kinds of clarities', previously, because of being unimpeded, it was called supernormal power; now, being elaborated in detail, it is clarity. Within this: the first one knows the differences in beings' karma and retributions; the second knows beings arising pure faith toward the realm of cessation; the third knows beings realizing and entering principle and wisdom—the above three know those who are transformed. The fourth is vocal karma; the fifth is mental karma; the sixth is bodily karma—these three reveal the transformer. The seventh transforms discriminative thinking regarding objects into the cause of correct wisdom. The eighth knows that the equality of principle gives rise to unimpeded practice: first knowing the principle of the three natures does not impede arising practice to attain Buddhahood. The ninth knows that beings' true mind conforms to principle, manifesting phenomena according to conditions without losing transformative function. Within this: first, knowing that conforming to principle and manifesting phenomena does not lose transformative function; second, 'why is this?' explains and establishes non-obstruction. Within the first, moreover: the first one is directed toward transforming others; the second does not lose one's own practice; the third, below 'why', explains and establishes it. In the former: the first four lines know the true essence of sentient beings; the eight lines below 'knows causes' know the conditioned phenomenal facts of sentient beings, which are retributions born from causes and conditions; the six lines (three pairs) below 'knows ignorance' know beings' differences of defilement and purity; the eight lines (four pairs) below 'knows saṃsāra' know beings' non-obstruction of principle and phenomena; the eight lines (four pairs) below 'knows transformation' know beings' differences in capacity for the Path: first, knowing whether the transformation of the basis has occurred or not; second, knowing whether the path of remedy has arisen or not; third, knowing the eradication of affliction and the establishment of the Path; fourth, knowing the fruition of practice and the distinctions of faculties and retribution. The line below concludes the transformation, meaning contemplating in accord with dependent origination. Within the tenth, there are seven; the first is being well able to separate from attachment.

Second, from "does not see" onwards, skillful arising of practices and vows; third, from "sees all" onwards, skillful planting of roots of virtue; fourth, from "at will" onwards, skillful arising of superior supernormal knowledges; fifth, from "knows diverse explanations" onwards, skillful capacity to illuminate spheres of cognition; sixth, from "permanently cuts off" onwards, skillful benefiting of oneself and others; seventh, from "eradicates" onwards, skillful capacity to attain the fruit—all can be understood accordingly. The remaining meanings are as explained previously in the "Chapter on the Ten Clarities". Fourth, the "ten kinds of liberations": previously, great wisdom and clarity arose, and now the exhaustion of the hindrances of ignorance is distinguished, hence they are called "liberations". There are two kinds of liberation: first, sovereignty of function is called liberation, as in the ten kinds of inconceivable liberations in the "Chapter on Inconceivable Phenomena" above; second, freedom from bonds and fetters is called liberation, as spoken of here. Within this, the first four are obtaining liberation regarding ordinary beings: the first two are liberation from the hindrance of defilement—the first being the dull fetters and the second the acute fetters; the next one is liberation from the hindrance of karma; the last one is liberation from the hindrance of retribution. The fifth is obtaining liberation regarding the Hīnayāna. The sixth is obtaining liberation regarding [the stages] prior to the bhūmis. The seventh is obtaining liberation regarding the causal stages above the bhūmis. The eighth is obtaining liberation regarding subtle attachments and subtle obstructions, which is also sovereignty beyond worldly burdens, hence called liberation, freeing one from the latter two gates. The preceding forty phrases explaining practice sovereign in karmic function are concluded. Below, the third section, the one hundred and fifty phrases from "ten gardens and groves" onwards, explains practice replete with virtues and fully accomplished. Within this, there are four divisions: first, forty phrases explaining the practice in which reward virtues are complete; second, twenty phrases from "ten kinds of generating an immovable mind" onwards explaining practice in which the mind abides firmly and deeply; third, fifty phrases from "ten kinds of wisdom contemplation" onwards explaining practice in which wisdom virtues are exceptional; fourth, forty phrases from "ten kinds of immeasurable" onwards explaining practice in which virtues are momentous, lofty, and deep. In the first part, practice in which reward virtues are complete, the first ten are roaming in and enjoying gardens and groves; the next ten are residing in palaces; the next ten are rejoicing therein; and the last ten are binding the girdle upon departing, which is called adornment. In the first ten gardens and groves, each first presents the name and substance of the garden and grove, and subsequently explains it with its meaning, which means roaming, viewing, and delighting. The first seven are causal practices of one's own level, and the last three are superior advancing fruitional practices. In the former, the first two are practices benefiting others; the latter five are practices benefiting oneself: first, time; second, place; third, adversity; fourth, conformity; and fifth, cultivation; because the limbs of the path and so forth flow forth from the Buddha, it is called the sphere of the compassionate father; in the latter three, the first is mindfulness of fruitional dharmas, the second is manifesting the dharmacakra, and the third is demonstrating samyaksaṃbodhi. Second, the "ten kinds of palaces": previously, gardens and groves were wandering without, and now palaces are resting within, hence they are explained next. Each also first designates the name and substance, and subsequently explains and reveals the characteristics of meaning, meaning that if one errantly loses the bodhicitta, it causes correct practice to have nowhere to reside, hence it is stated thus. This is the root of practice. The next seven explain practices benefiting others: the first four transform sentient beings of the three realms, because the form realm is divided into two. The "four Brahmās" are the four immeasurables. The formless realm is a difficult place; in order to eliminate those difficulties, the bodhisattva is born therein. In the next three: the first is general transformation, the second is transforming retinues, and the third is transforming arrogance. The last two are the complete fulfillment of one's own practice: the first is cultivating the cause, and the second is attaining the fruit. Third, the "ten kinds of joys": having resided in the palaces, the mind delights in superior benefits, hence they are called joys. Within this, the first eight are joy in causal dharmas, and the last two are joy in fruitional dharmas. In the former, the first six are dharmas benefiting oneself, and the latter two are dharmas benefiting others. Fourth, the "ten kinds of adornments": the joyful mind having been accomplished, one adorns oneself with superior virtues, hence they are explained next. Within this, the first two are powers and fearlessnesses; the next two are eloquence regarding meaning and dharma; the next two are vows and practices as adornments; the next two are gathering lands and raining dharmas; the last two are maintaining practice and manifesting transformations. The preceding reward practices are concluded. Second, there are twenty phrases explaining the practice in which the mind abides firmly and deeply. Within this, the first ten are firmness of mind, and the latter ten are deep entry. In the first: first, firmness of mind in relinquishing existence; second, directed toward the Dharma; third, making offerings to the Buddha; fourth, compassionate observation; fifth, loving-kindness gathering; sixth, dedicated seeking; seventh, constant cultivation; eighth, firmness of faith—faith with roots because it gives rise to the Buddha-fruit; faith without turbidity because it is unmixed with ignorance; faith free from defilement because it does not seek worldly existence; clear and pure faith because it directly realizes principle; faith offering to the Buddha because it is directed toward the fruit; non-retrogressing because causal practice is firm; indestructible because external conditions cannot shake it; ninth, fathoming the fruit; tenth, perfection of practice. Second, the "ten kinds of not abandoning the profound mind": because practice is firm and immovable, one thoroughly fathoms the profound principle, hence it is stated thus. Furthermore, it causes this mind not to depart from utmost sincerity, hence called "not abandoning the profound mind". Within this: first, wisdom; second, compassion; third, revealing the intent of transformation; fourth, drawing close to good friends; fifth, making offerings to the Buddha; sixth, seeking the Dharma; seventh, upholding pure precepts; eighth, gathering fellow practitioners; ninth, upholding the Buddha-Dharma; tenth, cultivating vows and practices. Below, the third section, the fifty phrases from "ten kinds of wisdom contemplation" onwards, explains practice in which the virtue of wisdom has exceptional capacities. Within this, the first ten: because the mind can be earnest and not abandon [them], it causes wisdom to skillfully contemplate what is done. Within this: first, contemplating the teaching Dharma; second, contemplating the practice Dharma; third, contemplating the Dharma of supernormal power; fourth, contemplating the Dharma of skillful means; fifth, Buddha's upholding: if explained according to function, it is the empowerment of the Buddha's divine power; if explained according to essence, it is the dharmakāya upholding the myriad virtues; the above are sovereignty in contemplating dharmas; sixth, inward retention; seventh, outward exposition; the above are sovereignty in expounding the Dharma; eighth, contemplating depth; ninth, contemplating breadth; tenth, contemplating multiplicity; eleventh, contemplating unobstructedness; the above are contemplating the depth and breadth of dharmas; since this is an augmented decade, there is one surplus gate. Second, the "ten kinds of discriminations": having been able to contemplate, one consequently is able to select among all dharmas, hence called "discrimination". Within this, the first two discriminate the dependent nature (paratantra-svabhāva), one by dharma and one by analogy; the next one knows that the fully conceptualized nature (parikalpita-svabhāva) has no existence, hence there is nothing to dispute; the last seven discriminate the fully perfected nature (pariniṣpanna-svabhāva): first, knowing the virtues as numerous as the sands of the Ganges; second, that its substance is truly without dependence; third, firm as diamond; fourth, that it is the dharmakāya Tathāgata; fifth, that the dharmakāya substance is tranquil; sixth, subsumed by the path of realization; seventh, that substance and characteristics are of one taste. Third, the "ten kinds of undefiledness": through selecting profound dharmas, one eliminates hindrances and departs from defilement. Here one departs from ten kinds of defilement: first, defilement of disparate seeking; second, defilement of doubt; third, defilement of wrong view; fourth, defilement of the cognitive hindrance (jñeyāvaraṇa); fifth, defilement of not desiring the Buddha-fruit; sixth, defilement of halting speech; seventh, defilement of timidity; eighth, defilement of hindering great compassion, because compassion is where the bodhisattva abides; also, ignorance that hinders the ten bhūmis, because the ten bhūmis are where the bodhisattva abides; ninth, defilement of distraction; tenth, defilement of subtle obstruction and attachment.

Another explanation: The first three are in terms of purity of mind: first, the deep mind; second, the mind of faith; third, the mind of understanding. The next one is in terms of purity of the objective sphere. The next five are in terms of purity of practice. The last one is in terms of purity of the fruit. Fourth, "there are ten kinds of seals of wisdom": because by leaving behind defiled hindrances, they make virtue firm, settled, and immovable, they are explained next. Therein: 1. In the objective sphere of patiently enduring suffering, patience and wisdom are immovable, hence it is explained as a seal. Suffering of change is suffering due to decay. 2. Towards others who are not beneficial, the practice of patience is definitive. 3. Towards the profound Buddha-dharma, faith and patience are definitive; that is, the patience of reflection on phenomena. 4. One definitively attains buddhahood to deliver sentient beings. 5. One definitively understands the teachings to equal all buddhas. 6. Great aspiration is definitive; there are eleven phrases: the first, wholesome aspiration, is general, and the remaining ten are particular. 7. One definitively does not begrudge body or life in seeking the fruit of buddhahood. 8. Towards sentient beings whose roots of goodness are not yet mature, one causes them to grow. 9. For sentient beings already mature, one causes them to enter the Dharma. 10. Causes are perfected and the fruit is fulfilled. Fifth, "there are ten kinds of wisdom-lights": since practice can be definitive, it thereupon causes illumination and function to be unhindered. Therein, all first explain what is illuminated and subsequently reveal that which illuminates. The first two: seeking the fruit and seeing the Buddha; the next two: discerning capacities and conferring the Dharma; the next two: relying on spiritual friends and pointing out the Buddha; the next two: gathering sentient beings and preaching the Dharma; the next two: buddhas uphold and practices are fulfilled. Below, fourth, the forty phrases from "there are ten kinds of immeasurables" onward explain the practice of weighty, exalted, and profound virtue. Therein, the first ten explain the practice of reverence; the next ten, the practice of courageous cultivation; the next ten, the practice of lofty supremacy; the last ten, the practice of depth and vastness. In the first ten, it explains that the functions of practice are difficult to fathom, such that ordinary beings and those of the Small Vehicle cannot peek into them, hence they are described in this way. Therein: 1. Abiding in the real without realizing it is difficult. 2. Accomplishing the good without grasping at it is difficult. 3. Understanding the principle without doubting phenomena is difficult. 4. Having no remissness through long kalpas is difficult. 5. Attaining extinction without abiding [in it] is difficult. Another explanation: 4 is not being weary of saṃsāra, and 5 is not abiding in nirvāṇa. 6. Speaking of kalpas where there are no kalpas is difficult. 7. Arising practices where there is no practice is difficult. 8. Comprehending mind-only is difficult. The three realms are consciousness of place; the three times are consciousness of number. That mind is boundless comprehensively gathers all other phenomena. 9. Compassion being vast and limitless is difficult. 10. Attaining the fruit without receiving [it] is difficult. Because they are thus difficult to fathom, they surpass ordinary beings and those of the Small Vehicle; words cannot express them, and wisdom cannot measure them, hence it is so stated. Second, "there are ten kinds of generating a mind without indolence": since the functions of practice surpass [others], they thereupon bring about vigour without interruption. Therein, the first three refute the heterodox and impart the correct; the next two fulfill practice and gather sentient beings; the next two accomplish the fruit and harmonize beings; the next one manifests buddhas in many lands; the next one broadly bestows all things; the last one, in a single thought-moment, suddenly understands. Therein are five [parts]: first, adducing the phenomena understood, there are nine portals; second, from "such as these" onward, comparatively discerning the characteristics of what can understand; third, from "in all" onward, briefly explaining that understanding is not inverted; fourth, from "wisdom without duality" onward, extensively revealing the characteristics of non-inverted understanding; fifth, from "equal to the dharmadhātu" onward, discerning the karmic function of non-inverted wisdom. Third, "there are ten kinds of straightforward minds like Mount Sumeru, King of Mountains": precisely because in vigour one accomplishes definitive resolve of the great mind, directly facing bodhi without being shaken, it is so stated. Therein, the first one: the wisdom capable of realization is definitive. 2. Contemplating the principle to be realized is definitive. 3. It is definitive in causing this merit and wisdom to enter into the realized undefiled, pure tathatā. 4. Definitively maturing the practice of seeking the Dharma. Leaving behind theft of the Dharma refers to hearing the Dharma from another, yet claiming "I understood it myself," without praising the teacher; according to the Guan Fo sanmei jing, one falls into hell as swiftly as a shot arrow. Arousing the mind of giving all things means intending to give the Dharma to all sentient beings. 5. The practice of delivering sentient beings with great patience is like relinquishing tathatā, because one contemplates the characteristic of relinquishing tathatā. The dharma of great patience is because great wisdom manifests before one. 6. The practice of accomplishing the sphere transcending Māra; therein are four: first, accomplishing supreme dharmas; second, not savoring this supremacy; third, only seeking the true Dharma; fourth, adducing the cause to explain and establish it. 7. The practice of courageous cultivation with diligence; the Mahāyānasaṃgraha says: "When the foolish cultivate for even a short time, / in their indolent minds they suspect it has already been long. / For the Buddha through immeasurable kalpas, / diligent courage seems but an instant." 8. The practice of not abandoning evil people. 9. The practice of courageous cultivation like an orphan. 10. The practice of actualizing existence on the basis of emptiness. Therein, first, "there is not a single dharma," etc., directly explains seeing that the principle is truly non-existent. Second, from "and the bodhisattva" onward, it explains not abandoning compassionate vows. Third, adducing phenomena to explain and establish [it], meaning that directly from this non-existence, bodhi is produced. Fourth, from "and this bodhisattva" onward, it explains cultivating in accord with principle, and also not giving rise to such fear as: "If all is empty, what meaning is there for me to seek the unsurpassed path?" Fourth, "there are ten kinds of entering the great ocean of profound wisdom," etc.: previously it explained that the mountain of resolve stands firm and lofty; now it reveals that the ocean of wisdom is vast and profound, hence it is explained next. That is to say, with wisdom like a great ocean, one deeply awakens and enters these ten kinds of dharmas, accomplishing unsurpassed bodhi, hence the name; it is not entering into this ocean of wisdom, because in the particular explanations it says "entering the immeasurable realm of sentient beings," etc., whereby this can be known. 1. Entering the immeasurable realm of sentient beings. 2. Entering the immeasurable realms of worlds. 3. Entering the realm of space. 4. Entering the dharmadhātu. 5. Entering the realm of the boundless roots of goodness of the buddhas of the three times. 6, 7, 8. Entering the realms of all buddhas of the three times. 9. Being able to make offerings to many buddhas. 10. Being able to seek many dharmas. The above overall answers the third [question], concluding the characteristics of practice of the ten practice stages.