華嚴經探玄記 6.76

6.76

五釋文辨相內有二：先明自分行、後「彼菩薩」下顯勝進行。前中有三：初明行起所依，謂諸善根。善是順理義，根是增上義、生長義。於中九句：初一總、餘八別。別中，一起行心堅、二高出情表、三行深難測、四生德廣多、五證寂難動、六行妙無對、七取捨心息、八廣行同佛，具此諸義故名尊重。第二正顯行相，於中有四：一內心堅，謂起願行二念；二外緣勝，謂逆順二緣，魔是逆緣亦能成行；三行成尊重，謂淨苦二行；四願成不退。第三「此菩薩」下明行成利益。於中安住尊重行已者，結此自分行已成也。「念念」下正明二利，先自利中於患轉離、於德轉增，理實通增一切行願。約願顯者，以此是願度位故也。下明利他，由此菩薩內具實德，令外見聞皆不虛也。第二勝進行中三：初修成尊重心行、二依心修成尊重慧行、三依慧修成尊重悲行。初中亦三：先明修無礙心行；二「菩薩如是」下明修無盡心行；三「而菩薩」下雙結二行。初中二：先依理起化明無礙行、二「於眾生數」下明理事混融無礙之行。初中，法、喻、合。問：既不趣生死、不趣涅槃，應言不住此二中流，云何偏言不住生死中流？答：遠法師釋云：「前不趣二處，是離有也。不住中者，是離無也。謂生死無處名斷中流，不住此無，故云不住中流。」今更釋：如東流水，不住南岸、不住北岸，亦得說言不斷北岸中流，以中無別體，約岸分故。若爾，南岸亦得，何以不言涅槃中流？釋：以所度眾生在此岸故，是故偏就生死而論；約彼亦得。問：何以離岸無別中耶？答：如於一切眾生，以如水之如來藏為彼岸，以如波之妄心為此岸，以即波之水非動故，彼岸非此；以即水之波非靜故，此岸非彼。由此義故，兩岸俱存。又以非動之水即波故，彼非彼岸；非靜之波則水故，此非此岸。非此非彼，是謂中流。是故菩薩居中未嘗不即岸，凡小在岸未甞不即中。依此義故，菩薩是能化，終是不能；眾生是所化，終亦無化。以中邊相即、能所圓融無礙思之。二理事混融中作二釋：一約相、二就實。前中，初句是總，通於一切。「心無所著」下別顯中，先直辨，有五對十句：一上云無著者，非是於一眾生無著、餘皆有著，亦非是多離一，蓋以一切俱不著故也。二益以修善不增、化令斷惡不損，此望因位未成果說。三善滿果起不生、惑障永盡不滅，又功德果滿不生、住大涅槃不滅，此望初成果說。四縱皆成果，生界不盡、果位不長，此望已成果後說。五雖如上說無增損等，然此化事成益不虛；化事雖復不虛，然不違前說，故亦無二，此都結前也。下釋中二：初中徵問。現化眾生有增有損，何故乃言無二？釋：以生界同法界，是故無增損生。滅等無倚著，釋前不著一多等。後釋中，先徵問。設同法界，豈得無二？釋：以法界無二故，令生界亦無增損等二也。二約實釋者，初句顯菩薩自心無染，以有著之智不能照此無礙法故；下顯無礙相。初五對中分三：初二為一，會事令融，一多無礙，初標、後釋。著猶置也，謂於一眾生置多眾生，於一不增、於多不損；於多置一，返上可知。眾生界者，是如來藏也。以性通相融故，得事隨理而無礙。次二為一，明事已同理起盡無礙，亦一標一釋可知。後一雙結前二，明理事無礙，謂同真理而不失事故云不虛，現事相而即真是故無二。下釋中二：先釋事同理、後釋以理攝事。《不增不減經》云「眾生界、法界，無二無別。」即此法身以惑污故，流轉五道，名為眾生。又云「法身則眾生，眾生則法身，法身、眾生，義一名異。」又云「若有言眾生界法界有二有別者，我說彼人名一闡提也。」第二「菩薩如是」下依無盡心修無盡德。於中二：先直顯、後釋成。前中，先依理起行；後勝德自嚴，初顯福勝、「善能分別」下明慧深。以照法原際，名到彼岸。二「悉分別」下明外化普應，初身業普現、次意業無染、後語業廣說。二釋成中，法、喻、合。法中謂雖於一切法離諸欲際，而不斷自行之道、不捨化他之行，是故依寂起行，行德無盡，令前二利德相殊勝故也。言功德無盡者，德廣也。入淨法界者，證深也。合中二利可知。三雙結者，謂融前二心為一行故，是故形奪兩相俱泯。於中五對十句：初對約行修，謂究竟是無礙心行，以入理息求故非究竟。是無盡心行，以生德無窮故。以生德則入理，入理恒生德，是故雙非，下並準此。二約斷惑，謂照惑性空，無可斷離；異本末照，故非不離。三約證理，謂由理無相，非是可依，則由照此無依之理，令智圓明，非是不依。四約所成，謂證理之時，約染空無可捨故非世間，淨非斯有故非佛法。又無染可厭、無淨可欣。五約位非凡少，謂得果是二乘四果等。自下第二依心修成尊重慧行。於中初句牒前起後，謂成就重心是牒前心也。修習菩薩行者，正明依前修習智慧之行。於中二：初明照行入理智、二「譬如虛空」下理行雙融智。前中，初明化行無教、二自行無念。前中，初五對十句，正顯可知；二「何故」下釋成。於中無受無轉者，無正法可領受、無邪惑可轉滅。又不納異緣故無受、正行堅住故無轉。又於上五對二乘等法而能不受、於不教正理而能不轉，秤理起行而無退歇，故云不退也。二自行無念中二：先正顯、後釋成。前中行是寂滅時者，牒前也。不念等，正顯無念，此同八地無功用行，故無念也。不為十法動念，謂三時、三科、三位內是正報，外是依報，內外具二。又根、境、識三亦得。後一就位結，以此位中雖修大願而亦無念。下釋中二：先釋何以無念者，以了達諸法平等之中，無有智行而能趣向所緣所成，故無念也。後釋何以無向者，以能向所向無二，故無二亦離，故云無不二也。又此亦是釋前起後，謂理行不二，釋前也；雖合而無二，然能所宛然，故云無不二，此起後文也。二理行雙融智中二：初正明理行無礙、二「此菩薩」下明功成德立。前中二：初法喻標起，謂無差別，顯行同於理，行相泯也；非不成等，明理同於行，行功存也，此二是一行。准喻中只非無此無差別之虛空，非謂有餘物，是則法中非不成此無差別之正覺。非謂無別約理成等約行，此明以無成為成，思之。下釋中，先釋無行之行、後釋行即無行。又初明理不違行、行攬理而成功；後明行不違理，理泯行而歸寂。先釋初義，謂攬理之行雖萬行而恒寂，此是八地之行也。於中，初一句正顯真理不違正行。下彰即理之行相，先自利行；二「調伏」下利他行。不壞因果，結二行，謂不礙存故、不待壞故也。下釋行不違理，可知。二明功成德立中有二：初於佛能等，謂三世如來皆同成此無礙之行，今亦得彼，是故同也，此是總。下別辨，初顯內本覺，故云不斷佛性；二行雖即理，而造修恒起，故云不壞正法，是故等佛。二於法能興，初句總。「辯才」下別顯，有三：初興法之辯無染；二「安住」下明興法之智無畏；三「不捨」下明興法之行無著。第三依慧修習尊重悲行，於中初明牒前起後。菩薩如是成就尊重智慧者，牒前所成深智慧也。修菩薩行者，依彼修此大悲行也。下正顯中二：先總標悲行之意，謂先化令出障教化成，下化令住道。又前令出惡難，得人天益；後令出生死，得解脫益。二「如是教」下以事考心顯成悲行。於中有二：初明心無異求、二「但欲調伏」下唯為益生。前中，先直辨、後釋。前中，先惡人、後善人。謂設彼惡人各有明慧善友滿世間，我終不為名利等故競化為修。又釋：菩薩終不於邪見惡人捨化，以彼不顧恩、不得名利故。於明慧善人而攝化，以彼顧恩、得名利故，云我不為善人得名利處修菩薩行。下釋無異求。一縷是利中極少，一愛言是名中極少，少尚不為，況多也。二唯為益生中，亦先直辨。為他調者，授三學。淨者，令斷惑。度者，令得果。下釋中，先徵。何以不求己安，但為益生？釋云：一切諸佛法如是者，舉佛類己。下彰己同佛，於中初化心同、二「欲令」下化益同。

Fifth, within 'explaining the text and discerning the aspects,' there are two parts: first, explaining the practices of one's own stage; second, from 'that bodhisattva' onward, revealing the practices of superior progress. Within the former, there are three parts: first, explaining that upon which practice arises, which refers to the various roots of goodness. 'Good' means according with principle; 'roots' has the meaning of superior condition and the meaning of producing and growing. In this, there are nine phrases: the first one is general, and the remaining eight are specific. Among the specific ones: first, the resolve that arouses practice is firm; second, it loftily surpasses emotional conception; third, the practice is deep and difficult to fathom; fourth, the generated virtues are vast and manifold; fifth, realizing quiescence is difficult to perturb; sixth, the practice is wondrous and without peer; seventh, the mind of taking and relinquishing is stilled; eighth, the vast practice is identical with the Buddha. Possessing these various meanings, it is therefore called 'veneration.' Second, directly revealing the aspects of the practice, within which there are four: first, the inner mind is firm, which refers to producing the two thoughts of vow and practice; second, the external conditions are superior, which refers to the two conditions of adversity and favor, Māra being an adverse condition that can also bring practice to completion; third, the practice becomes venerated, which refers to the two practices of purification and suffering; fourth, the vows become irreversible. Third, from 'this bodhisattva' onward, explaining the benefits of the completion of practice. In this, 'having stably abided in the practice of veneration' concludes that this practice of one's own stage has already been accomplished. From 'in thought after thought' onward directly explains the two benefits: first, within benefit of oneself, one increasingly departs from afflictions and increasingly increases in virtues; in terms of principle, this actually thoroughly increases all practices and vows. Its being revealed in terms of vows is because this is the stage of the pāramitā of vow. Below, explaining the benefit of others: because this bodhisattva internally possesses actual virtues, it causes those outside who see or hear them not to be in vain. Second, within the practices of superior progress, there are three: first, cultivating and accomplishing the mental practice of veneration; second, relying on the mind to cultivate and accomplish the practice of wisdom of veneration; third, relying on wisdom to cultivate and accomplish the practice of compassion of veneration. Within the first, there are also three: first, explaining cultivating the mental practice of unobstructedness; second, from 'the bodhisattva like this' onward, explaining cultivating the mental practice of inexhaustibility; third, from 'and the bodhisattva' onward, jointly concluding the two practices. Within the first, there are two: first, relying on principle to give rise to transformation, explaining unobstructed practice; second, from 'regarding the number of sentient beings' onward, explaining the practice in which principle and phenomena are interblended and unobstructed. Within the first, there are the doctrine, the simile, and the application. Question: Since one neither proceeds toward saṃsāra nor proceeds toward nirvāṇa, it should be said that one does not abide in the midstream between these two; why does it specifically say not abiding in the midstream of saṃsāra? Answer: Master Yuan explains: 'Previously not proceeding toward the two places is departing from existence. Not abiding in the middle is departing from non-existence. That is, the place where there is no saṃsāra is called cutting off the midstream; not abiding in this non-existence is why it is said "not abiding in the midstream."' Now I further explain: It is like water flowing east, which neither abides on the south bank nor abides on the north bank, yet one may also speak of it as not cutting off the midstream of the north bank, because the middle has no distinct substance and is demarcated in relation to the banks. If so, then the south bank would also be permissible; why does it not speak of the midstream of nirvāṇa? Explanation: Because the sentient beings to be liberated are on this shore, it is therefore discussed specifically with regard to saṃsāra; it would also be permissible with regard to that. Question: Why is there no distinct middle apart from the banks? Answer: For example, with regard to all sentient beings, taking the tathāgatagarbha, which is like water, as the other shore, and taking the deluded mind, which is like waves, as this shore: because the water that is identical with the waves is non-moving, the other shore is not this; because the waves that are identical with the water are non-static, this shore is not that. For this reason, both shores exist together. Furthermore, because the non-moving water is identical with the waves, that is not the other shore; because the non-static waves are identical with the water, this is not this shore. Neither this nor that: this is called the midstream. Therefore, when the bodhisattva resides in the middle, they are never not identical with the shore; when ordinary beings and followers of the small [vehicles] are on the shore, they are never not identical with the middle. Relying on this meaning, the bodhisattva is the transforming agent, yet ultimately there is no ability [to transform]; sentient beings are those who are transformed, yet ultimately there is also no transformation. Contemplate this through the mutual identity of the middle and the extremes, and the perfect interpenetration and unobstructedness of subject and object. Second, within the interblending of principle and phenomena, two explanations are made: first, in terms of characteristics; second, in terms of reality. Within the former, the first phrase is general and applies to all. From 'the mind has no clinging' onward, in the specific revelation, first it directly discerns [it], having five pairs and ten phrases: First, what was said above about having no clinging does not mean having no clinging to one sentient being while having clinging to all the rest, nor is it that the many are separated from the one; it is simply because there is no clinging to anything at all. Second, 'benefiting' means that through cultivating good there is no increase, and transforming them to sever evil causes no decrease; this is spoken with respect to the causal stage when the fruit is not yet accomplished. Third, 'good being full and the fruit arising' is non-arising, and 'delusive hindrances being eternally exhausted' is non-cessation; furthermore, 'virtuous fruit being full' is non-arising, and 'abiding in great nirvāṇa' is non-cessation; this is spoken with respect to when the fruit is first accomplished. Fourth, even if all accomplish the fruit, the realm of sentient beings is not exhausted, and the state of the fruit is not prolonged; this is spoken with respect to after the fruit has already been accomplished. Fifth, although there is no increase or decrease and so forth as spoken above, yet these deeds of transformation accomplish benefits that are not in vain; although the deeds of transformation are not in vain, yet they do not contradict what was previously spoken, and therefore are also non-dual; this concludes all that precedes. In the explanation below, there are two: in the first, it questions: Transforming sentient beings at present involves increase and decrease; why then say there is non-duality? Explanation: Because the realm of sentient beings is identical with the dharmadhātu, there is therefore no increase, decrease, arising, cessation, and so forth, and no reliance or clinging, which explains the previous non-clinging to one or many and so forth. In the latter explanation, first it questions: Even if identical with the dharmadhātu, how could there be non-duality? Explanation: Because the dharmadhātu is non-dual, it causes the realm of sentient beings to also be free of the two [aspects] of increase, decrease, and so forth. Second, regarding the explanation in terms of reality: the first phrase reveals the bodhisattva's own mind being free of defilement, because wisdom with clinging cannot illuminate this unobstructed Dharma; below reveals the unobstructed aspects. In the first five pairs, they are divided into three: the first two form one [group], unifying phenomena to make them harmonious, where the one and the many are unobstructed, with the initial heading and subsequent explanation. 'Clinging' (zhuo) is like 'placing' (zhi): that is, in one sentient being placing many sentient beings, there is no increase in the one and no decrease in the many; placing one in many may be understood inversely from the above. The 'realm of sentient beings' is the tathāgatagarbha. Because the nature is pervasive and characteristics are interblended, phenomena can accord with principle and be unobstructed. The next two form one [group], clarifying that phenomena are already identical with principle, and their arising and ending are unobstructed, which can also be understood as one heading and one explanation. The last one jointly concludes the previous two, clarifying the unobstructedness of principle and phenomena: that is, being identical with the true principle without losing phenomena is why it is called 'not in vain'; manifesting phenomenal characteristics while being identical with the true is why there is 'non-duality.' In the explanation below, there are two: first, explaining phenomena being identical with principle; second, explaining principle subsuming phenomena. The Sūtra of Neither Increase Nor Decrease states: 'The realm of sentient beings and the dharmadhātu are non-dual and without distinction.' This very dharmakāya, being defiled by afflictions, transmigrates in the five destinies and is called 'sentient beings.' It also says: 'The dharmakāya is sentient beings; sentient beings are the dharmakāya. Dharmakāya and sentient beings are one in meaning and different in name.' It also says: 'If anyone says that the realm of sentient beings and the dharmadhātu are dual and distinct, I say that person is called an icchantika.' Second, from 'the bodhisattva like this' onward, relying on the inexhaustible mind to cultivate inexhaustible virtues. In this, there are two: first, directly revealing; second, explaining and establishing. In the former, first, relying on principle to give rise to practice; second, superior virtues adorning oneself, where the first reveals superior merit, and from 'skillfully able to distinguish' onward clarifies deep wisdom. Because it illuminates the original limit of phenomena, it is called 'reaching the other shore.' Second, from 'completely distinguishing' onward clarifies that external transformation universally responds: first, bodily karma universally manifests; next, mental karma is undefiled; finally, verbal karma expounds extensively. In the second part, explaining and establishing, there are the doctrine, the simile, and the application. In the doctrine, it means that although one departs from the limit of all desires regarding all phenomena, one does not sever the path of one's own practice, nor abandon the practice of transforming others; therefore, relying on quiescence, one gives rise to practice, and the virtuous practices are inexhaustible, causing the virtuous aspects of the previous two benefits to be remarkably superior. Saying 'virtues are inexhaustible' refers to the vastness of virtues. 'Entering the pure dharmadhātu' refers to the depth of realization. In the application, the two benefits can be understood. Third, the joint conclusion means that because the previous two minds are blended into one practice, therefore, through mutual comparison and elimination, both characteristics are extinguished. In this, there are five pairs and ten phrases: The first pair is in terms of the cultivation of practice: 'ultimate' refers to the mental practice of unobstructedness, which, because of entering principle and resting seeking, is not ultimate. It is the mental practice of inexhaustibility, because of producing virtues boundlessly. Because producing virtues entails entering principle, and entering principle constantly produces virtues, both are therefore negated; the rest below are all on this model. Second, in terms of severing delusions: illuminating the delusion-nature as empty, there is nothing to sever or depart from; yet as the illumination of root and branch differs, it is therefore 'not non-departing.' Third, in terms of realizing principle: because principle is signless, it is not something that can be relied upon, yet by illuminating this principle of non-reliance, it causes wisdom to be completely luminous, so it is 'not non-relying.' Fourth, in terms of what is accomplished: at the time of realizing principle, in terms of defilement being empty, there is nothing to be abandoned, hence it is 'not worldly'; purity does not exist herein, hence it is 'not the Buddhadharma.' Furthermore, there is no defilement to be loathed and no purity to be desired. Fifth, in terms of the stage not being ordinary or small: 'attaining the fruit' refers to the four fruits of the two vehicles and so forth. From here down is the second: relying on the mind to cultivate and accomplish the practice of wisdom of veneration. In this, the first phrase restates the preceding to introduce what follows: 'accomplishing the mind of veneration' restates the preceding mind. 'Cultivating the bodhisattva practices' directly explains relying on the preceding to cultivate the practice of wisdom. In this, there are two: first, clarifying the wisdom that illuminates practice and enters principle; second, from 'just as space' onward, the wisdom in which principle and practice are mutually blended. In the former, first, clarifying that transforming practice is without instruction; second, one's own practice is without thought. In the former, first, the five pairs and ten phrases can be understood from the direct revelation; second, from 'for what reason' onward, explaining and establishing. In this, 'without reception and without turning' means there is no correct Dharma to receive, and no evil delusion to turn away and extinguish. Furthermore, because one does not accept extraneous conditions, there is no reception; because correct practice is firmly established, there is no turning. Furthermore, one is able not to receive the dharmas of the two vehicles and so forth in the above five pairs, and able not to turn away from the correct principle of non-instruction, giving rise to practice according with principle without retreating or resting, hence it says 'irreversible.' Second, within one's own practice being without thought, there are two: first, directly revealing; second, explaining and establishing. In the former, 'when practice is quiescent' restates the preceding. 'Not thinking' and so forth directly reveals non-thought; this is identical with the effortless practice of the eighth bhūmi, hence it is non-thought. 'Not having thoughts moved by the ten dharmas' refers to the three times, the three categories, and the three stages: internally there is direct retribution, and externally there is dependent retribution, with both being complete internally and externally. Alternatively, the three of faculties, objects, and consciousnesses are also permissible. The last one concludes with respect to the stage, because in this stage, although one cultivates great vows, one is also without thought. In the explanation below, there are two: first, explaining why there is non-thought: because in completely penetrating the equality of all dharmas, there is no practice of wisdom that can proceed toward an object or accomplishment, hence there is non-thought. Second, explaining why there is non-proceeding: because that which proceeds and that which is proceeded toward are non-dual, non-duality is also departed from, hence it says 'there is no non-duality.' Furthermore, this also explains the preceding to introduce what follows: 'principle and practice being non-dual' explains the preceding; although united and non-dual, that which does and that which is done are clearly distinct, hence it says 'there is no non-duality,' which introduces the subsequent text. Second, within the wisdom in which principle and practice are mutually blended, there are two: first, directly clarifying the unobstructedness of principle and practice; second, from 'this bodhisattva' onward, clarifying the completion of work and establishment of virtue. In the former, there are two: first, the doctrine and simile mark the beginning: 'no distinction' reveals that practice is identical with principle, and the characteristics of practice are extinguished; 'not unaccomplished' and so forth clarifies that principle is identical with practice, and the efficacy of practice is preserved; these two are one single practice. In accord with the simile, it is only that this space of non-distinction is not non-existent, not that there are other things; thus, in the doctrine, it is not that this samyaksaṃbodhi of non-distinction is unaccomplished. It does not mean that having no distinction is in terms of principle, and accomplishment and so forth is in terms of practice; this clarifies taking non-accomplishment as accomplishment—contemplate this. In the explanation below, first, explaining the practice of non-practice; second, explaining practice being identical with non-practice. Furthermore, first, clarifying that principle does not contradict practice, and practice gathers principle to achieve success; second, clarifying that practice does not contradict principle, and principle extinguishes practice to return to quiescence. First, explaining the initial meaning: practice that gathers principle, although it consists of ten thousand practices, is constantly quiescent; this is the practice of the eighth bhūmi. In this, the first single phrase directly reveals that true principle does not contradict correct practice. Below shows the aspects of practice that are identical with principle: first, the practice of the benefit of oneself; second, from 'taming' onward, the practice of the benefit of others. 'Not destroying cause and effect' concludes the two practices, meaning that because it does not obstruct their preservation, it does not wait to be destroyed. Below, explaining that practice does not contradict principle can be understood. Second, within clarifying the completion of work and establishment of virtue, there are two: first, being able to equal the Buddhas, which means that the tathāgatas of the three times all equally accomplish this unobstructed practice, and one now also attains that, hence they are equal; this is general. Below specifically discerns it: first, revealing the inner original enlightenment, hence saying 'not severing the Buddha-nature'; second, although practice is identical with principle, cultivation constantly arises, hence saying 'not destroying the correct Dharma,' and therefore equalling the Buddhas. Second, being able to promote the Dharma: the first phrase is general. From 'eloquence' onward specifically reveals it, having three: first, the eloquence that promotes the Dharma is undefiled; second, from 'stably abiding' onward clarifies that the wisdom that promotes the Dharma is fearless; third, from 'not abandoning' onward clarifies that the practice that promotes the Dharma is non-clinging. Third, relying on wisdom to cultivate the practice of compassion of veneration. In this, first, explaining the restatement of the preceding to introduce what follows: 'the bodhisattva like this accomplishing the wisdom of veneration' restates the deep wisdom previously accomplished. 'Cultivating bodhisattva practices' relies on that to cultivate this practice of great compassion. In the direct revelation below, there are two: first, generally indicating the intent of the compassionate practice, meaning that first transforming them to emerge from obstacles completes the teaching and transformation, and below transforming them to abide in the path. Furthermore, the former causes them to emerge from evil difficulties and attain the benefit of humans and gods; the latter causes them to emerge from saṃsāra and attain the benefit of liberation. Second, from 'teaching like this' onward, examining the mind through phenomenal events to reveal the accomplishment of compassionate practice. In this, there are two: first, clarifying that the mind has no extraneous seeking; second, from 'only desiring to tame' onward, being solely for the benefit of sentient beings. In the former, first, directly discerning; second, explaining. In the former, first, evil persons; second, good persons. That is, supposing those evil persons each had clearly wise good friends filling the world, I would never, for the sake of fame and gain, compete to transform them as my cultivation. Another explanation: The bodhisattva never abandons transforming persons of wrong views and evil, because they do not consider gratitude and one attains no fame or gain from them. As for gathering and transforming clearly wise good persons, because they consider gratitude and one attains fame and gain from them, it says 'I do not cultivate bodhisattva practice in places where one attains fame and gain from good persons.' Below explains having no extraneous seeking: a single thread is the absolute least among gains; a single loving word is the absolute least among fame; if one does not act even for the least, how much less for the much. Second, within being solely for the benefit of sentient beings, it also first directly discerns [it]: 'Taming' for others means imparting the three trainings; 'purifying' means causing them to sever delusions; 'liberating' means causing them to attain the fruit. In the explanation below, first, it questions: Why not seek one's own peace, but solely benefit sentient beings? The explanation states: 'The Dharmas of all Buddhas are like this' adduces the Buddhas to assimilate oneself to them. Below shows that oneself is identical with the Buddhas, within which, first, the transforming mind is identical; second, from 'desiring to cause' onward, the transforming benefits are identical.