華嚴經探玄記 17.34

Within the first part, there are three subdivisions: first, one hundred and forty items explain the essential nature of causal practice; second, from the "ten kinds of meanings" down, eighty items explain the cultivating and practicing through skillful means; third, from the "ten kinds of māras" down, one hundred items explain the elimination of hindrances in causal practice. Within the first of these, there are two subdivisions: first, forty items explain the skillful means for initiating practice; second, from the "ten kinds of giving" down, the items explain the essential substance of the practices of the ten pāramitās. Within this first part, the first twenty items explain the contemplation of mental karma; the next ten explain the vigorous actions of physical karma; the last ten explain the roaring of verbal karma. Within the first of these, the first "ten kinds of contemplation" are because of the skillful means of contemplative understanding, and because of thoroughly penetrating the aspects of openness and obstruction in what is practiced. Therein, the first three contemplate those who are to be transformed: 1. knowing karma; 2. knowing retribution; 3. knowing spiritual faculties—meaning that one is able to not be deluded about the fact that the noumenal nature is devoid of faculties, while yet being able to contemplate the distinctions of faculties in accordance with phenomena. The next six awaken to the treasures of the Dharma: 1. the Dharma of principle; 2. the Dharma of fruit; 3. the Dharma of teaching; 4. the Dharma of practice; 5 and 6 contemplate the Dharmas of stages, namely: [5.] eliminating hindrances, and [6.] receiving prediction. The last one is the Dharma of samādhi, which is also the functioning of the fruit that is achieved. Second, as for the "ten kinds of pervasive contemplation," this means examining thoroughly to the utmost, and that understanding is able to initiate practice. Another explanation: it is also acceptable to say that the former was careful consideration and deliberation, while this explains raising one's eyes and pervasively examining. The first six are to cause sentient beings to attain the practices of the six pāramitās. The last four cause others to attain the four dharmas of a great person: 1. drawing near to good friends; 2. hearing the Dharma; 3. contemplation, meaning not abandoning compassion; 4. cultivation, causing them to attain bodhi. Another explanation: the last four are for the benefit of oneself: 1. respecting others; 2. according with the Dharma; 3. compassion; 4. wisdom. Third, as for the "ten kinds of vigorous actions," this means that real practice is inwardly abundant and majestic virtue overflows outwardly. Furthermore, establishing merit at the profound utmost, being awe-inspiring, solemn, brave, and robust, is therefore called vigorous action. 1. Excellence of body; 2. greatness of mind; 3. majesty of teaching; 4. practice and function; 5. crushing the heterodox; 6. eradicating afflictions; 7. penetrating phenomena; 8. broad retention; 9. complete eloquence; 10. perfect fruition. Fourth, as for the "ten kinds of lion's roars," since one is brave, robust, and fearless, one is then able to definitely proclaim; hence the name. Relying on the Nirvāṇa Sūtra, a lion's roar has eleven matters, fully as explained there. Here: 1. roar of the awakened mind; 2. roar of great compassion; 3. roar of repaying kindness; 4. roar of great vows; 5. roar of pure precepts; 6. insatiably accumulating virtues; 7. insatiably accumulating wisdom; 8. certainty in realizing the principle; the last two are the certainty of the fruition being achieved. These all first reveal the certainty of what is achieved, and later conclude with the practices capable of achieving it, as can be known. Second, from the "ten kinds of pure giving" down, one hundred items explain the practices of the ten pāramitās. The first, the ten givings, are because of giving up what is one's own to bestow upon others: 1. giving with a renouncing mind; 2. fulfilling wishes; 3. singleness of mind; 4. understanding the field; 5. without selection; 6. non-attachment; 7. giving up body and wealth; 8. seeking the great fruit; 9. benefiting sentient beings; 10. purifying the three wheels. Second, as for the "ten kinds of precepts," they guard against the faults of the three karmas, fully possessing cessation and action. Therein, within the first seven of one's own portion: the first three are the precepts of moral discipline; the next three are the precepts of gathering wholesome qualities: 1. surpassing ordinary people, 2. turning away from the Hinayāna, 3. according with the Mahāyāna; the next one is the precept of gathering sentient beings, meaning skillfully rescuing those who have broken prohibitions, hence called subtle and secret; the last three pertain to superior advancement, which can also be known as the three clusters [of precepts]. Third, as for the "ten kinds of patience," it is because the mind rests securely in the Dharma. The first three are the patience of enduring resentment and harm, because of enduring harassment caused by others' three karmas; the next five are the patience of accepting suffering: 1. not harming others, 2. not sparing one's life, 3. not disparaging the minor, 4. enduring mutilation, 5. enduring suffering and evil; the last two are the patience of examining the Dharma: 1. separating from afflictions, 2. attaining the Dharma. Fourth, as for the "ten diligences," they are due to diligently spurring oneself on in accordance with principle. The first five explain diligence of the three karmas: the first two are body and speech; the mental karma has three minds, which are also zealous and courageous diligence; 6. insatiable diligence; 7. diligence hard to destroy; 8. diligence that accomplishes tasks; 9. diligence entering the principle; 10. diligence in function. Fifth, as for the "ten dhyānas," they gather the mind so it is not scattered. The first four are skillful means: 1. leaving the secular; 2. drawing near to good friends; 3. abiding in quietude; 4. leaving behind commotion; the next two are proper absorption: 1. initial attainment, 2. firm accomplishment; the next two give rise to wisdom: 1. generating wisdom, 2. severing afflictions; the above eight are dhyāna of dwelling happily in the present Dharma; 9. dhyāna benefiting sentient beings; 10. dhyāna inducing supernormal knowledges and the like. Sixth, as for the "ten wisdoms," correct understanding illumines principle. The first three are wisdom understanding phenomena: 1. understanding that cause is not identical to fruit; 2. understanding that conditions are not separate from fruit; 3. understanding that fruit is neither severed nor permanent; the next four are wisdom gathering sentient beings: 1. eradicating the heterodox; 2. knowing capacity; 3. bestowing the Dharma; 4. subduing māras; the last three are wisdom realizing principle: 1. seeing the dharmakāya; 2. gathering superior virtues; 3. awakening to equality. Another explanation: the first three are preparatory, the next four are subsequent, and the last three are the fundamental nature, as can be known. Seventh, as for the "ten benevolences," they are due to the intention to grant joy: 1. separating from resentment and affection; 2. causing [others] to attain real benefit, not merely verbal words, meaning causing them to leave the causes of suffering; 3. rescuing from the fruit of suffering; 4. bestowing the cause of joy; 5. causing them to attain the fruit of severance; 6. causing them to seek the fruit of wisdom; 7. the body radiating benevolent light; 8. the mind being as vast as empty space; the above eight are benevolence with sentient beings as object; 9. with dharmas as object; 10. without object. All can be known. In the Buddhabhūmi-śāstra, benevolence with dharmas as object takes the conventional dharmas of the five aggregates as its object, which is different from this. Eighth, as for the "ten compassions," they are due to the intention to relieve suffering. Therein, the first generally reveals, and the remaining nine distinguish individually. Among the individual ones, the first six give rise to compassion toward beings; the last three bestow what benefits them: 1. pitying their harboring of delusion and thus extinguishing it for them; 2. lamenting that their true nature is hidden and thus manifesting it for them; 3. being mindful that they do not know and thus causing them to awaken. Ninth, as for the "ten joys," they rejoice that beings obtain benefit. Therein: 1. rejoicing in one's own generation of the mind [of bodhi]; 2. rejoicing in relinquishing what one possesses; 3. rejoicing in rescuing those who violate precepts; 4. rejoicing in reconciling disputes; 5. rejoicing in protecting the true Dharma; 6. rejoicing in delighting in the true Dharma; 7. rejoicing in beings practicing together; 8. rejoicing in oneself making offerings to the Buddha; 9. rejoicing in others attaining samādhi; 10. rejoicing in others' wisdom being perfected. Tenth, as for the "ten equanimities," it is because the mind has no grasping or attachment: 1. relinquishing greed and anger. 2. Relinquishing worldly dharmas: among the eight dharmas, gain and decline depend on the body; praise and blame, defamation and eulogy depend on speech; suffering and joy depend on the mind. Furthermore, gain and praise/eulogy are causes generating joy; decline and blame/defamation are causes generating suffering; being generally spoken of in terms of causes and effects, there are therefore eight. 3. Relinquishing those who are not fit vessels: meaning knowing the proper time to bestow the Dharma on sentient beings who are vessels of the Dharma, and relinquishing without resentment those who are not vessels of the Dharma. 4. Relinquishing the two vehicles. 5. Relinquishing afflictive defilements. 6. Relinquishing turning one's back on existence. 7. Relinquishing discordant words. 8. Relinquishing what is untimely, meaning when faculties are not yet ripe, waiting for the proper time and temporarily letting go.

"Ninth, renouncing those without conditions: this means there are sentient beings who ought to be converted by a buddha, not converted by a bodhisattva; nor does one force their conversion; hence one renounces them. Tenth, renouncing heterodox views." The preceding has concluded the explanation of the essential nature of the causal practices. Second, the eighty headings from "ten kinds of meanings" onward explain the practices of cultivation through upāya. Therein, the first forty explain practices belonging to one's own stage, and the forty from "ten kinds of fulfillment in clarity" onward reveal practices of superior advancement. In the former, as for the initial "ten kinds of meanings," because they are the intended tenets that are signified, and practices are accomplished by relying on meanings, they are therefore explained. First, accordance with the scriptural tenets; second, understanding conventional truth; the remaining eight understand ultimate truth: first, freedom from marks; second, freedom from defilement; third, severance from speech; fourth, equality; fifth, a single taste; sixth, realization and attainment—meaning that correct wisdom realizes the principle and comes in accord with suchness, hence termed "tathāgata"; seventh, reality; eighth, cessation. These can all be understood. Second, as for the "ten dharmas," because their intrinsic nature maintains [them], practices are accomplished by means of dharmas. The first one is the dharma of actual practice; the next four are dharmas of leaving obstacles behind; the next three are dharmas of being free from marks; the final two are the dharmas of the fruition. Third, as for the "ten requisites of merit," they are the conditions for accomplishing merit, hence called "requisites." First, it refers to not letting the Triratna be severed. By what are these dharmas of merit accomplished? This is accomplished by exhorting sentient beings to generate the bodhicitta; therefore, this exhortation is called the requisite condition of merit. The remaining clauses are analogous to this. Second, skillful dedication. Third, correctly instructing others with wisdom. Fourth, not tiring in the compassionate mind. Fifth, being able to renounce body and wealth. Sixth, diligently cultivating the major and minor marks. Seventh, not making light of minor virtues. Eighth, not disparaging lesser people. Ninth, respectfully supporting great people. Tenth, the vastness of the mind of renunciation. Fourth, as for the "ten requisites of wisdom," they are the causes and conditions for accomplishing wisdom, hence called "requisites." Therein, first, drawing close to superior persons allows one to attain wisdom, hence called a "requisite"; the following are all based on this. Second, internally subduing the mind. Third, abiding in mindfulness and wisdom: the ten wisdoms reveal the inexhaustible, as explained before. Fourth, delighting in the joy of the true Dharma. Fifth, the six pāramitās and the four immeasurables, because one humbles oneself. Sixth, leaving home and guarding the mind: desire, ill-will, and delusion constitute the three [defiled] thoughts. Seventh, contemplating the emptiness and purity of dharmas: "like the battle array of Indra" refers to when Śakra fought with the asuras, deploying soldiers in the sky, their shadows appearing in the great ocean. Eighth, deeply understanding the two emptinesses. Ninth, reaching the other shore of signlessness. Tenth, gradually attaining wisdom due to causes, meaning attainment through the mutual fostering of the fivefold gradual sequence. The practices belonging to one's own stage are concluded. Second, among the forty explaining practices of superior advancement from "ten kinds of fulfillment in clarity" onward, as for the first ten, "fulfillment in clarity": detailed understanding is called "clarity"; comprehensive completeness is called "fulfillment." Furthermore, it is because the darkness of defilements is exhausted, and the functions of wisdom are fulfilled. The first seven pertain to understanding and practice; the final three specifically reveal the three clarities, which can be understood. Second, as for the "ten kinds of seeking the Dharma," one relies on seeking the true Dharma to accomplish superior practices. The first five pertain to seeking the Dharma with a profound mind: that is, some naturally have a genuine mind but cannot diligently seek; some are diligent but cannot renounce life; some can renounce life but cannot renounce it for others' sake; a bodhisattva is not like this, and is thus capable in all these. The latter five pertain to seeking the Dharma with a broad mind: the first two are so that wisdom may be profound and the Dharma may abide; the next two are for bestowing the Dharma and cutting off doubts; the final one is for fulfilling the true Dharma. Third, as for the "ten kinds of lucidly understanding the Dharma," having sought and obtained the Dharma, detailed understanding illuminates and penetrates it, hence this is said. Therein, through the Dharma of Samantabhadra, one clearly understands the distinct dharmas of ordinary beings and sages of the three vehicles: the first one concerns the dharma of outer ordinary beings; the second, the beginning of inner ordinary beings, is called practice through faith; the third, the end of inner ordinary beings, is called practice through Dharma; the fourth, the beginning of abiding sages, is called the eight persons. Some explain: based on the eight pati-prasannas, they are the eight persons. Now it is explained: in the *Mahāprajñāpāramitā Sūtra*, it is called the "eighth person," meaning counting backward from arhat to candidate for srotāpanna as the eighth. Fifth, correctly attaining the first fruition and extinguishing all fetters: extinguishing the eighty-eight fetters of defilements abandoned by seeing, severing the stream of birth-and-death in evil destinies. Sixth, attaining the second fruition: contemplating that the relish of desire is an affliction has exhausted [gross desires], but because the remaining three grades of defilements are not yet exhausted, they moisten a single rebirth, hence it says "returning again to undergo rebirth." Seventh, attaining the third fruition: the third fruition renounces only the desire realm; this is in terms of the actual Dharma, which generally frees one from the three realms. Eighth, arhat. Ninth, pratyekabuddha. Tenth, bodhisattva. Fourth, as for the "ten kinds of orienting toward the Dharma," it means according with and orienting toward the dharmadhātu of Samantabhadra. First, if one disobeys a good friend, one turns away from the Dharma gate; therefore, the opposite of this is called "orienting toward the Dharma," and the rest are all based on this. Second, awakening the devas so as not to let them attach to pleasure is called orienting toward the Dharma. Third, constantly harboring shame and conscience, perpetually orienting toward the Dharma gate. Fourth, turning one's back on the two vehicles is called orienting toward the Dharma. Fifth, managing affairs with a sincere mind. Sixth, renouncing the lesser. Seventh, renouncing the heterodox. Eighth, turning away from defiled causes and conditions. Ninth, explaining the Dharma according with faculties. Tenth, internally abiding in the dharmadhātu. The practices of cultivation have been concluded above. Third, the one hundred headings from "ten kinds of māras" onward explain the practice of leaving obstacles behind, divided into two: the first fifty explain accomplishing practice by leaving obstacles behind; the latter fifty explain empowerment through leaving obstacles behind. In the former, the first twenty explain the essence of the obstacles to be left behind; the next ten explain the upāya of leaving obstacles behind; the final twenty reveal seeing the Buddha and accomplishing practice. In the former, as for the initial ten māras, they are obstacles to the path. The first one selects out and excludes the undefiled five aggregates, hence it says "greedily attached," because those are not māra; the second selects out non-defiled ignorance and the like, hence it says "defiled," because cognitive obstacles and the like are not māra; the third selects out good karma, hence it says "obstructive"; the fourth is the mental conceit of the sixth consciousness, not the other consciousnesses; fifth, the destruction of the aggregates is called death, hence it says "abandoning and undergoing rebirth"; sixth, it is because the māras of the Paranirmitavaśavartin heaven are jealous; seventh, committing transgressions without repenting causes all goodness to be lost; furthermore, falling back and losing roots of goodness without remorse arising in the mind is therefore called māra; eighth, relishing dhyāna and abandoning the path; ninth, bending one's intentions to conform, such as relying on persons rather than relying on the Dharma; tenth, being confused about what is sought and failing to generate great vows. These ten kinds of māras are all karmadhāraya compounds, meaning the aggregates are themselves māras, and so forth, down to ignorance being itself māra. Question: Do these ten māras subsume the four māras? Answer: They may subsume them: the skandha, devaputra, and mṛtyu māras each correspond to one, and the rest are all gathered under kleśamāra. Or they may not subsume them: those four and the [other] six are each distinct gates, to reveal the inexhaustible; those are based on a specific gate, while these concern the universal. Second, as for the "ten kinds of māra-karma," the previous was based on the essence of māras, while this now distinguishes their causes, hence it is stated. Furthermore, these ten karmas attract and induce the heavenly māras. First, since one forgets the bodhicitta, the roots of goodness one cultivates only induce [rebirth among] humans and devas—how could this not be māra-karma? This is because they are heterodox roots of goodness. Second, seeking worldly retribution is called bad giving; the *Karmavipāka Sūtra* says: "If someone practices giving, but has an irritable disposition and much anger, upon death they become a naga of great strength." Third, loathing and renouncing evil persons, because one discards great compassion. Fourth, internally it has four headings: first, begrudging the Dharma; second, scolding Dharma vessels and causing them to regress in study; third, explaining for the sake of profit; fourth, explaining profound teachings to non-vessels.

Fifth, not practicing in accordance with what one has heard; sixth, taking joy in the Hīnayāna; seventh, anger in mind, speech with the mouth, evil deeds with the body, and hateful looks with the eyes; eighth, slandering the Dharma and disparaging others; ninth, [indulging in] literary expressions and worldly discourses; tenth, abandoning danger and seeking safety; eleventh, slighting the Dharma with a scattered, agitated [mind]—the extra one constitutes an augmented ten. Third, 'there are ten kinds of renouncing māra-actions': one cultivates antidotes against obstructions; hence it is called 'renouncing'. 1. Renouncing through other-power; 2. renouncing through self-power; 3. the power of sincere faith; 4. the power of recollecting the original [vow]; 5. leaving behind negligence; 6. seeking the fundamental Dharma; 7. delighting in the profound Dharma; 8. taking refuge in the Buddha; 9. mindfulness of the Buddha. As for the bodhi tree, it is because one dedicates roots of goodness, resolving that at this tree one must realize bodhi. 10. Roots of goodness having the same nature, or also having the same fruit. Fourth, 'there are ten [ways of] seeing the Buddha': when the obstructions to practice have been eliminated, the realm of the Buddha appears; hence it is called 'seeing the Buddha'. Among the ten, each states a title and explains its meaning. First, 'dwelling securely in the world' indicates non-attachment to nirvāṇa. 'Realizing right awakening' indicates non-attachment to the world; hence it is called the Buddha of non-attachment. Another explanation: 'non-attachment' means not stagnating—namely, not stagnating in the quiescence of essence, but manifesting in the world and displaying the realization of right awakening. This is the general phrase. The nine below are distinct manifestations: 1. Appearing on account of the power of vows; as stated above, 'due to the power of the Buddha's vows, all see.' 2. Displaying past good karma that attains this wondrous fruit, causing others to have faith and know that karma is not in vain. Another explanation: using supreme meritorious karma to induce this body with marks and characteristics, thereby inspiring faith in beings. 3. The essence of the pure consciousness sustains roots of goodness in accord with realizing right awakening, and also sustains pure lands and the like. 4. Although manifesting in the world, ever dwelling in nirvāṇa. The former sustains so as to make it arise in accordance [with conditions]; this one desires to deliver while remaining ever extinct, on account of non-obstruction. Question: Does this not serve as the explanation for the general phrase? If not so, how could right awakening be realized? 5. This is the ultimate dharmadhātu, and thus pervades everywhere conditioned practices occur. Moreover, this body of manifested awakening pervades all places; hence it is called the dharmadhātu Buddha, like the Buddha who unifies and pervades all places. As above, it is the Buddha-body filling all dharmadhātus. 6. Although the Buddha is omnipresent, it is in the minds of those whose capacities resonate that he then securely abides; the mind itself is the Buddha. As stated above, 'receptacles to be transformed are completely filled.' It is also gathered and formed through the conditioned arising of the pure mind; hence it is said to 'securely abide.' 7. Although appearing within the mind, he is ever in deep samādhi, because across many places he is without attachment to any. 8. Because the essence does not change, it is called 'determinate'; this extends to when it is within defilement, etc.; on account of this and the like, right awakening is realized; if not, then it would not be so. 9. Just as the intent of the one who transforms universally covers the host of capacities. Also, just as the intent of those who are transformed is universally covered. Also, like a cintāmaṇi jewel, it universally covers in response to capacities without deliberation. Another explanation: 'as one wills' refers to the unhindered great function. The ten Buddhas here should be understood in accordance with the six characteristics of general and particular, etc. Furthermore, these ten Buddhas are subsumed into five pairs: The first two are the pair of active and passive: the first is that which emerges; the second is that which brings about the emergence. The next two are the pair of the dependent and primary [retributions]: the first is the primary retribution; the subsequent sustaining is the dependent retribution. The next two are the pair of the eternal and the all-pervasive: nirvāṇa is eternal; the dharmadhātu is all-pervasive. The next two are the pair of manifesting and abiding: responding and appearing within the mind; abiding in samādhi without attachment. The last two are the pair of essence and function: the first has an immovable essence; the second has a function filling the dharmadhātu. Other approaches are as explained separately. Furthermore, the Dharmasaṃgīti Sūtra states: 'A bodhisattva who enters into ten kinds of dharmas can know all Buddhas. What are the ten? Namely: the Buddha of latent dispositions, the Buddha of karmic retribution, the Buddha of samādhi, the Buddha of vows, the Buddha of mind, the Buddha of truth, the Buddha of identity, the Buddha of transformation, the Buddha of offerings, and the Buddha of images'—and so on at length. Fifth, 'there are ten kinds of Buddha-actions': the preceding explained the essence of the Buddha seen; now it determines the causes for attaining Buddhahood. Furthermore, this initiating of practice accords with the Buddha, and is therefore called 'Buddha-action'. Each has a title and an explanation. The first generally concerns transforming sentient beings; the next two reveal practices for the benefit of oneself; the next two concern transforming sentient beings particularly: first, transforming those fettered by regret; second, transforming ordinary and small minds; the next two are practices of protecting the Dharma in evil times: first, when the true Dharma is in difficulty; second, when māra-affairs arise; 8. not taking a small fruit; 9. not severing the original vow; 10. accomplishing unhindered practice. Within this are seven clauses: 1. seeking the Path without obstructing detachment; 2. from 'with respect to the Tathāgata' downward, stainlessness without obstructing seeking; 3. from 'causing all' downward, adorning lands without obstructing emptiness; 4. from 'transforming' downward, converting sentient beings without obstructing non-existence; 5. from 'all supernormal powers' downward, being complete with fruits without abandoning causes; 6. from 'manifesting' downward, showing perfection without abandoning fractions; 7. from 'manifesting great' downward, manifesting quiescence without obstructing birth. The above fifty clauses explaining the accomplishment of practice by leaving behind obstructions are concluded. Second, from 'there are ten kinds of actions of conceit' downward, fifty [clauses] explain practice supported by empowerment through leaving behind obstructions. Within this, the first twenty internally accomplish practices that leave behind obstructions; the latter thirty distinguish practices of external empowerment. In the former, the first ten present obstructions; the latter ten show antidotes. Among the former, 'actions of conceit' take grasping onto the self and elevating oneself while demeaning others as their activity: first, despising others; next two, slighting the Dharma; 4. elevating oneself; 5. envying others; 6. slandering the Dharma; 7. self-reliance; 8. seeking faults in the teacher; 9. inability to inquire; 10. explains conceit obstructing the Path. Second, 'there are ten kinds of actions of wisdom' reveals practices of antidotes: namely, having recognized obstructing defilements and not allowing them to increase, turning one's feelings to accord with principle, and revering the practice of the Dharma; hence they are called 'actions of wisdom'. The first two are having faith in the Dharma and mindfulness of the Buddha; the next two are drawing near to others and delighting in the Dharma; the next two are revering others and purifying oneself; the next two are according with principle and valuing practice; the last two are accomplishing virtues and extinguishing defilements; all are called so because they are the functions of this wisdom. Second, from 'there are those sustained by ten māras' downward, thirty distinguish practices of external empowerment. The first ten explain empowerment by hostile obstructions, which are the obstructions to be eliminated; the latter twenty explain empowerment by Buddhas and Dharmas, which are the practices capable of serving as antidotes. In the former, because internal practice contravenes principle, external māras find an opening; hence it is called 'sustained'. Furthermore, practice contravening principle is itself being sustained by māra. The first two are a lazy mind abandoning the Dharma; the next two are giving rise to greed and saving oneself; the next two are abandoning vows and giving rise to [the view of] annihilation; the next two are accomplishing the small and abandoning the great; the last two are abandoning compassion and slandering the Dharma. Second, 'there are ten sustainments by the Buddha': once separated from sustainment by māra, there is empowerment by the Buddha; turning away from the heterodox and entering the orthodox is logically fitting. The first two are sustainment in terms of mind; the next two are sustainment in terms of initiating practice; the next two are sustainment in terms of compassion and wisdom: 1. compassion, 2. wisdom; the next two are sustainment in terms of skillful wisdom: 1. skillfulness, 2. wisdom; the last two are sustainment in terms of wisdom and eradication: 1. eradication, 2. wisdom. All these are sustained by the Buddha's power, causing one to accomplish these practices. Third, 'there are ten kinds of sustainment by the Dharma': abandoning faults and following the Dharma, hence it constitutes sustainment. The first four are the four dharmamudrās; the next two are the twelvefold dependent arising; the next two are the three vehicles;

the last two are these pure dharmas: 1. purity of nature, 2. purity through eradication. All these practices are accomplished through the power of the Dharma; hence it is called 'sustainment'. The above total of three hundred and twenty gates explaining the perfection and culmination of causal practice is concluded.