華嚴經探玄記 10

English (machine translation) 10

Language: English

10.1

Composed by Śramaṇa Fazang of the West Temple of the State of Wei

Below, in the second request by Vimukticandra, there are two parts: first the prose, and second the verses. Within the former there are three: first the general address of request; second, from "these great bodhisattvas" onward, praising the assembly and making the actual request; and third, from "therefore" onward, the concluding request. Within the actual request there are ten clauses. First, "direct mind and pure" is the general clause; that is, right mindfulness of the profound Dharma is called "direct mind," and being free from all defilements is called "pure." The subsequent nine clauses are specific: the first five are purity of the scriptural transmission (āgama), and the latter four are purity of realization. That is, practicing in accord with the teaching is named purity of the scriptural transmission; giving rise to practice by realizing the principle is named purity of realization. Furthermore, what is practiced prior to the bhūmis is named purity of the scriptural transmission; what is accomplished above the bhūmis is named purity of realization. Among the five of the scriptural transmission: First is purity of aspiration. "In accord with whatever scriptural transmission is recollected" means that the dharmas sought are not one, and hence it is called "whatever." "Attaining the upāya" and so forth is the mind capable of seeking. What the sūtra calls "skillfully cultivating the bodhisattva path" means recollecting the dharmas heard and practicing in accord with the teaching. Second is the fourth in the treatise, "purity born of birth," meaning that the superior, supramundane retribution is called "highest birth." Prior to the bhūmis, one initiates practices that aid the path and vows to attain that birth, which is termed "mindfulness of the superior"; hence it says, "skillfully gathering the dharmas that aid the path." Third is purity of seeking: seeking the Dharma with body and speech through reverence is named "reverent practice." By this, one accords with the buddhas to seek the Dharma, which is named "accordanse"; hence it says, "skillfully capable of revering and making offerings to all buddhas." Fourth, within "receiving and upholding," first "receiving" is explained: "Throughout immeasurable lifetimes" means the hearing has been longstanding; "great learning" means what is heard is extensive. Next, "upholding" is explained: "recollecting and upholding" means not entirely forgetting; "words without error" means not having the slightest mistake, as in the sūtra. "Having planted numerous roots of good under immeasurable buddhas" means drawing close to many buddhas and planting the roots of good of hearing and upholding the true Dharma. Fifth, within purity of practice: in order to seek the true dharma of realization above the bhūmis, one trains in and practices fewness of desires, the dhūta austerities, and detachment, accumulating and accomplishing many virtues so that one is subsequently able to enter the bhūmis; hence it says, "accomplishing immeasurable, deep, and thick virtues." Below, the purities of realization are explained as four: First, purity of attainment: that is, realizing the real on the first bhūmi is named "attainment"; because the true wisdom on the initial path of seeing directly observes, discerns, and correctly realizes, it says, "because present wisdom is skillfully decisive." Another explanation is: the Dharma becoming evident in the mind is named "present wisdom"; the mind resting securely in the Dharma is named "decisive." In the sūtra, freedom from delusion is "present wisdom"; freedom from doubt and regret is "skillfully decisive." Second, purity of non-occurrence: on the stage of the path of cultivation, one extinguishes all those afflictions, great and small, so that they never function again; hence it says, "free from greed and the like." However, on the stage of the path of seeing, it is not that defilements are not severed, but the sense of seeing the principle is predominant; on the stage of the path of cultivation, repeatedly contemplating the true principle and eliminating obstacles is predominant, so it is spoken of specifically. Third, within purity of insatiability: looking down to contrast with what is abandoned, it is named "taking no delight in the Hīnayāna"; looking up to show entry, it is named "aspiration for the highest and most superior attainment." In the re-explanation, "further, because of recollecting and upholding those virtues": that is, recollecting those virtues of the buddha fruition, remembering and holding them without forgetting, which explains "abiding securely" in the sūtra. Furthermore, it is because the virtues capable of countering [defilements] are constantly present. Fourth, purity of not following another's teaching: that is, being on the stage of the ultimate path is named "proceeding to the path of culmination," because the bodhisattva path reaching its utmost limit is called "culmination." That which is realized in one's own mind opening and awakening, becoming evident, is named "one's own correct practice"; hence it says, "not following another's teaching."

10.3

Below is the third, the concluding request. Within this are two clauses: first, requesting that he speak relying on the power of the Buddha; second, praising the assembly as capable of realizing and knowing. Within the second, the verses: the first verse raises the Dharma to make the request—the first half raises the Dharma wishing for it to be spoken, and the second half clarifies that speaking it is beneficial. The latter verse praises the assembly to make the request—the first half versifies the purity of the scriptural transmission, and the second half versifies the purity of realization, as can be known.

10.4

In the third request, there are two parts: first, explaining that Vajragarbha pointed out the harm in order to decline; second, explaining that Vimukticandra praised the benefit to request again. In the former, there are two: first, prose; second, verses. In the former [prose], there are two: first, accepting what was praised previously, putting forward virtues along with the [potential] loss, hence saying "although"; second, from "The rest delight in the small" downwards, putting forward the harm in order to decline. Here there are three clauses: 1. the harm of ruining good roots; 2. from "These people" downwards, the harm of losing bliss—alternatively, the former constitutes a cause of suffering, and the latter obtains the result of suffering; 3. from "I have pity" downwards, concluding his intention to remain silent. Furthermore, it refers to those inferior assemblies in other places and later times as "the rest"; it does not mean there were such inferior assemblies present within this assembly. Moreover, they are those of indefinite lineage prior to the bhūmis who cannot exclusively cultivate the bodhisattva path, hence it says "delight in the small." In the treatise's explanation, within the three clauses, it first explains the intention to remain silent, meaning he does not see that beings delighting in the small have this vessel for the Dharma; because they lack the vessel for the Dharma, hearing it would increase doubts. Second, it explains the first clause: wherein doubts hinder correct practice, and minds bewildered by the meaning means confusion obstructing understanding. Next, it reveals the faults: because having doubt ruins what was previously cultivated, it is called "destroying good dharmas"; because having confusion makes them utterly fail to practice, it is called "being distant from good dharmas." From "Like this" downwards, it explains the second clause: because of doubt, they do not accept correct practice; because of confusion, they accept retrogressive practice. Taking this as a cause, they consequently experience wandering in the long night of saṃsāra; lacking bliss, there is decline; having suffering, there is torment. In the second part, the verses, there are two: the first verse and a half versify the previous acceptance of what was praised, meaning that following the Āgama their faith is firm as Sumeru, and with settled minds realizing the truth they are undisturbed like the ocean; the latter verse and a half versify the previous putting forward of harm to decline. The first four lines versify the harm of ruining good roots; the sūtra states, "Grasping characteristics is called consciousness; not grasping characteristics is called gnosis." Furthermore, conceptual discrimination is called consciousness, because it grasps meanings following words; non-discrimination is called gnosis, because it profoundly understands the Dharma free from words. The next line versifies decline and torment. The final line versifies the intention to remain silent, as can be understood. In the second part, Vimukticandra's request, there are two, namely prose and verse. In the former, there are also two: first, the main request; second, the concluding request. In the former, there are three: first, "May you, relying on the power..." and so on, generally encouraging speech, reversing the previous intention to remain silent; second, from "Protected and mindful of by the Buddhas" downwards, explaining the empowerment and protection of the Buddha's power to cause people to have faith and understanding, reversing the previous doubt; third, from "All bodhisattvas" downwards, explaining that the bhūmi teachings are essential and supreme, so expounding them will certainly bring great benefit, reversing the previous decline and torment. In the first, encouraging expounding by relying on the power is to explain that because the great assembly relies on the power, they are capable of hearing. "Well distinguishing" is to cause him to speak in accord with truth. "Inconceivable dharmas" explains that even if one comes to hear this bhūmi teaching due to slandering it, one will still obtain benefit; hence it is hard to conceive. In the second passage, there are two: first, the heading; second, the explanation. In the heading, it explains that although this bhūmi teaching is inconceivable, the protection and empowerment of the Buddha's power will surely make it easy to believe. In the explanation, [it gives] the reason why this bhūmi teaching is called an affair protected and cared for by the Buddhas: it explains that throughout the worlds of the ten directions, whenever the ten bhūmis are taught, the Buddhas of the ten directions naturally protect and care for them, as with the empowerment mentioned above. In the third passage, there are four: 1. establishing the thesis, meaning that all bodhisattvas diligently exert vigor to protect and maintain such affairs of the ten bhūmis, as with the confirmations from other directions below; 2. presenting the cause: why do the bodhisattvas together protect this Dharma? Because it is the supreme practice of bodhisattvas. "Supreme" has the sense of "head," and "head" has the sense of "initial"; the treatise and sūtra call it "the initial practice," because it is the Āgama practice. "Because it leads to all Buddha-dharmas" is because it is the practice of realization. 3. In presenting the simile: the "initial syllabus" refers to the twelve vowels such as a, ā, etc., in the Siddham syllabus, or with the addition of ṛ, ṝ, etc., making fourteen vowels, which are the vocalic conditions, and the thirty-six consonants such as ka, kha, etc., which are the radicals. Because combining vowels with consonants transforms and produces all names, phrases, and syllables, it is said that the initial syllabus is the root. However, all these syllables thus produced are not separate from the original initial syllabus, hence it says "all are subsumed by the initial syllabus." 4. From "In this way" downwards, the application and conclusion, meaning the ten bhūmis correspond to the initial syllabus, and all Buddha-dharmas correspond to all syllables. The request above is finished. 2. From "Therefore" downwards, the concluding request is understandable. In the treatise, why is it requested yet again? It had already been requested again before, and now it is repeated once more; hence it is called "requesting yet again." Doubts are of two kinds: 1. indefinite ones, which can be avoided; 2. definite ones, which cannot be avoided. This is spoken with respect to the definite, hence it says "cannot be avoided." As for "not speaking entails many faults," briefly there are four faults: 1. beings with indefinite doubts cannot be transformed to attain faith and understanding; 2. those who have already attained faith and understanding cannot accomplish the Āgama practice; 3. those who have accomplished the Āgama practice cannot enter realization; 4. those who have attained realization cannot attain the Buddha-dharmas. Possessing these four detriments, it is said to have "many faults." "Failing to accomplish all Buddha-dharmas" means that all four above are unaccomplished. Below, in resolving doubts, first it asks: the Buddhas have the power to cause faith to arise; why would slanderous thoughts still arise? This asks based on the aforementioned "cannot be avoided." In the explanation below: because beings have two kinds of determinacy, it cannot be avoided. Having already performed determinate karma, experiencing the retribution is inevitable; this is called "determinacy of incurring retribution." Past transgressions perfuming the mind, causing them inevitably to commit evil; this is called "determinacy of creating karma." Even with the Buddha's sovereignty, if He wishes to alter those two determinacies by lacking conditions so that they do not come to fruition, in the end they still cannot be gathered in. The treatise states, "The character si has the form of a lion, because in Sanskrit manuscripts the character si resembles a lion crouching." The remaining meanings are understandable. In the verse, the first verse and a half versify the first section above, the text of general encouragement to speak. Therein, the first two lines praise the speaker. The next four lines versify the previous well-distinguishing of the inconceivable dharmas, etc., meaning the practice of the ten bhūmis is the practice, and the Dharma of the ten bhūmis entered is the stage entered. Furthermore, the bhūmi practice is preparatory gnosis (prayogāvasthā-jñāna), and the bhūmi Dharma is fundamental gnosis (mūla-jñāna). Furthermore, the bhūmi practice is the wisdom of giving, morality, etc., and the bhūmi Dharma entered is the dharmadhātu of the ten bhūmis, such as omnipresence. Furthermore, the first is the Āgama practice, and later, the two lines from "entering the realized Dharma" downwards show the cause perfected to obtain the fruit. From "All in the ten directions" downwards versifies the second passage above, that the dharmas of all Buddhas should naturally be protected and cared for. The latter two verses versify the third passage above, within which there are the Dharma, the simile, and the application. In the Dharma, the first two lines versify the supreme practice, the Āgama practice; the next two lines versify the practice of realization that attains the Buddha-dharmas; the rest of the text is understandable. Vimukticandra's request is finished. Second, the common request of the great assembly: first prose, then verse. Among the verses, five and a half verses are divided into two: the first four and a half praise persons to make the request; the last one praises the Dharma to make the request. In the former, there are two: the first two praise the speaker to make the request; the rest praise the listeners. In the former request, the first five lines praise Vajragarbha as possessing the virtue of realization and the virtue of the Āgama; the latter three lines praise Vajragarbha's ability to cause listeners to enter realization and enter the Āgama. In the former, the first four lines praise the accomplishment of eloquence through the power of realization; the last line praises the accomplishment of eloquence through the power of the Āgama. Only with these two powers can there be expounding; hence they are particularly praised. Therefore, the treatise states, "Because of the power of realization, etc., he is therefore praised." In the first, "supreme" is general, having two senses: 1. broad, meaning it encompasses both powers, showing that both are supreme; the treatise states, "'Supreme' is general." 2. Narrow, meaning it exclusively displays excellence in terms of the power of realization; the treatise states, "Moreover, 'supreme' reveals the power of realization, etc." "Wondrous wisdom" is authentic wisdom, namely fundamental gnosis. "Boundless delight in speech" is subsequent wisdom (pṛṣṭhalabdha-jñāna), which serves as the root for expounding the Dharma; hence it is called "the essence." "Virtue heavy as the king of mountains" reveals the venerated aspect of the two wisdoms above. "Compassionately expounding the ten bhūmis" is that subsequent wisdom skillfully speaking in response to conditions; hence it is called "the fruit." These three all arise sequentially based on the former, as can be understood. Words and meanings have two aspects: 1. expressing meaning; 2. adorning phrases. The treatise states, "Accomplishment of words and meanings is the first sense, explaining that in the sūtra it accords with true meaning. Being smooth and fluent, etc., is the second sense, explaining the beautiful words in the sūtra." Speech being fluent and lustrous is called smooth; speech being skillful is called supreme. In the sūtra, "precepts, mindfulness, and wisdom are pure": this line praises the virtue of the Āgama, meaning that precepts restrain the mind, and guarding mindfulness corresponds to the firm mindfulness in the treatise and sūtra. Being able to receive the Buddha's Dharma teaching like cloud and rain and holding it without loss is called receiving and upholding. Furthermore, expounding it for others to make it distinct and clear is called manifest explanation; this explains firm mindfulness. "This bodhisattva has pure wisdom without doubt regarding the Āgama" explains pure wisdom. From here, the three lines below show causing the listeners to enter the teaching and realization. Therein, "expounding the meaning of these ten bhūmis" means causing the listeners to attain the Āgama practice; the two lines below cause them to enter realization. "Root of the ten powers" causes those who have already entered the bhūmis to attain the fruit of Buddhahood. "Original practice of unobstructed gnosis" causes those who have not yet entered the bhūmis to enter the unobstructed gnosis of the bhūmis. Because the gnosis of the ten bhūmis can remedy the ten obscurations, it is called unobstructed. Below, praising the assembly as capable of hearing: therein, the first verse and a half praise the assembly as having faculties; the latter verse praises the assembly as having desire [for Dharma]. In the former, precepts mean well abiding in external deportment to counteract arrogance; concentration means leaving behind grasping and clinging, subduing the inner mind to counteract selfhood. That is, due to clinging to self, one lacks respect for the Dharma; due to giving rise to arrogance, one lacks reverence for the teacher; precepts and concentration eliminate these, making them capable of hearing the Āgama; hence it says "pride and arrogance have already been extinguished." Wisdom means right view and good reflection on meaning, counteracting wrong views. Merit means joy with a right mind, counteracting doubt and torment. By means of these two practices they are capable of attaining realization, hence it says "all wrong views have ended" and "this assembly is without doubt." However, that the great assembly possesses such practices and virtues has long been known by Vajragarbha beforehand, hence it says "gathered in the benevolent one's mind"; "benevolent one" refers to Vajragarbha. The remaining lines are understandable. In the treatise, "delusion is being associated with afflictions among false views": this explains the word "delusion" in that sūtra, meaning delusion is false discrimination; hence above it states there are two false discriminations incapable of attaining realization. Question: False discrimination is fundamental, not views or doubts; how can it be said that there are two false discriminations? Explanation: Because they are likewise underlying afflictions (anuśaya) within inverted views, they are subsumed under views. In the treatise, "profound means good contemplation with subtle intention": because of contemplating the principle of true suchness and counteracting the former delusion, it says "subtle intention," etc. From "Like a sick person longing for a good physician" downwards, one verse praises the assembly as having supreme desire to seek the Dharma. The treatise and sūtra list four kinds; here there are only two, fully explained as in the treatise. But worldly amṛta has four meanings: 1. dispelling thirst like water; 2. eliminating hunger like food; 3. curing disease like medicine; 4. producing pleasure like honey; therefore it is used as a metaphor for the heard Dharma. Namely hearing, reflecting, cultivating, and realizing, as should be known according to the treatise. From here, one verse explains praising the Dharma to make the request. Here, "vast mind" is the pure wisdom in the treatise; this is subsequent wisdom, the basis upon which Dharma is expounded. The three lines below are the essence, which is the essence of the expounded Dharma. 3. Relying on this exposition, one attains the Buddha's ten powers and bodhi, which is called the fruit. In the sūtra, this line is omitted, as can be understood. The three meanings here differ from before: previously, fundamental wisdom, subsequent wisdom, and the expounded were taken as three; here, subsequent wisdom, the expounded, and what is accomplished relying on the Dharma are taken as three, hence they differ. The treatise text is understandable.

10.5

Third, the empowerment and request by the Buddhas has two parts: first, the prose explains the empowerment through light; second, the verses explain the request for exposition. However, distinguishing empowerment and request involves four permutations: 1. It is empowerment and not a request, as in the empowerment section above; 2. It is a request and not empowerment, as in the request by the bodhisattvas above; 3. It is both empowerment and a request, as in this present passage; 4. It is neither request nor empowerment, as in other passages. Furthermore, the body of radiant light is empowerment and not a request; the verses producing vocal sounds are both empowerment and a request; in relation to the listeners, it is empowerment and not a request. Regarding the prose, in accordance with the Śāstra, there are five meanings in the sūtra: 1. This Buddha emits light illuminating those [realms]; 2. Those Buddhas emit light illuminating this [realm]; 3. This assembly follows the light and sees those [realms]; 4. Those assemblies follow the light and see this [realm]; 5. The dais of light speaks verses. These verses from the dais of light should pertain to oral empowerment; why are they here? Because the sounds produced are subsumed under oral empowerment, but identifying the locus capable of emitting the sounds assigns them to the body. Emitting light from between the brows indicates that the teaching path flows forth from the middle-way dharmadhātu. The white ūrṇā hair indicates that the ten bhūmis are uncontaminated dharmas. Therefore, in these five sections of the sūtra, the text describing mutual sight between here and there (the third and fourth) is briefly omitted. Furthermore, three gateways are established here: 1. Explaining the eight activities, which should be known as in the Śāstra, within which the activity of rolling up and unfurling and the activity of subjugation are briefly omitted. 2. Regarding bodies, among the eight activities, the three types—rolling up and unfurling, reverence, and manifestation—constitute the substance of the light; coming and going is named the meteor body; the eighth, remaining motionless in the sky, is named the sun body. 3. Correlating activity and body involves four permutations: (1) It is activity and not a body, which refers to awakening, cause, subjugation, and cessation; (2) It is a body and not an activity, which refers to the dais of light in the sky; (3) It is both body and activity, which refers to rolling up and unfurling, reverence, and manifestation; (4) It is neither body nor activity, which refers to the third and fourth sections among the previous five sections, merely causing them to see each other by following the light, which is not an activity-body. The remaining points are as explained in the Daśabhūmika-śāstra and the Mahāyānasaṃgraha. Second, within the verses there are seven and a half verses, treated through three gateways: 1. Distinguishing instruction and request: The first six verses are requesting exposition, in order to display the supremacy of the Dharma and cause people to revere it; the latter one and a half verses instruct exposition, in order to reveal that the exposition is true and cause the assembly to have deep faith. 2. Distinguishing empowerment and request: Among the six verses, the first two and a half verses, in relation to the speaker, are both empowerment and request, meaning giving power is called empowerment and encouraging exposition is called a request. Among the latter three and a half verses, the first one gives power to the listeners so that they are capable of hearing, in order to complete the request; the latter two and a half verses cite the benefits of the Dharma, in order to complete the empowerment and request. 3. Explaining the text: The first one and a half verses explain those who can empower; the next verse reveals the purpose of the empowerment; the next three verses display the benefits of the Dharma; the last two verses explain the scope of instructing the exposition. In the first part, two explanations are made: first, according to the sūtra; second, regarding the Śāstra. According to the sūtra, six lines reveal the six superiorities of the Buddha: 1. Superiority of the ultimate rank, because he is the unequalled one; 2. Superiority of taintlessness, because he is undefiled like space; 3. Superiority of awesome power, because he possesses the ten powers and so forth; 4. Superiority of retinue, because bodhisattvas are revered by the world and the Buddha is their master; 5. Superiority of the host of the assembly, because Śākyamuni Buddha is the host of this assembly, and the Buddhas emit light before this Buddha to assist in propagating the transformation; 6. Superiority of performing empowerment, because he manifests spiritual power to empower the speaker and listeners. Second, regarding the Śāstra: the spiritual power here is their performing empowerment. 'Appearing herein' is that which can appear, namely above devas and humans. Furthermore, 'appearing before Śākyamuni Buddha' here: Śākyamuni is the family name, and appearing is like taking birth. The explanation is clearly as in the Śāstra. Furthermore, these four meanings constitute the Dharma King: 1. Sovereignty, not being subdued by others; 2. Superiority of power, being able to destroy and subdue others; 3. Retinue, assistants who are powerful and noble; 4. Lineage, relying on an exalted ancestry. In the first part there are two lines: 1. Wisdom without compare; 2. Mind without obstruction; therefore the two obscurations along with their latencies are permanently exhausted. Why is it not merely said 'without equal'? Regarding 'manifesting samyaksaṃbuddha', there are two meanings here: 1. In relation to lower stages, all the noble ones and sages are also without equal, yet they do not necessarily match the Buddha fruit above; thus it is necessary to explain 'equal' to show that they match above. 2. If one merely explains that the Buddha is without equal, then one might think that other Buddhas are also not equal to this; therefore it reveals that Buddha and Buddha are equal without superiority or inferiority, and thus it says 'equal to the unequalled' (asamasama). The remaining meanings should be known as in the Śāstra. Second, regarding the purpose of the empowerment: opening through the Buddha's power causes one to rely on the Buddha's power to dispel the doubts of the assembly, namely the doubt that the Buddha cannot speak. As for 'the treasury of fearlessness of the Dharma King': text and meaning are accumulated, and so it is called a treasury. The text and meaning correspond to principle and cannot be broken by anyone, and so it is called fearlessness. This treasury is solely the realm of the Buddha's sovereignty, and thus he is called the Dharma King. The above is a general revelation. In the two lower lines distinguishing specifically: expounding the practices of the bhūmis is the fulfillment of the treasury of characters; the distinct meanings of the bhūmis is the fulfillment of the treasury of meanings. Below, explaining the benefits of expounding the Dharma, there are benefits at three times. The one verse starting with 'Relying on the spiritual power of the Buddhas' explains the benefit at the time of hearing, meaning that because the Dharma is superior, when hearing it, one attains the empowerment and protection of the Buddhas, leaving behind all demonic affairs. Because the first half is empowerment, one is able to hear; being able to hear is definitive, so it says 'none can destroy it'. Because of hearing in the second half, one has already attained protection; above, Vimukticandra said: 'The matter guarded and recollected by the Buddhas causes people to easily have faith and understanding'—this is this meaning. The two lines starting with 'Gradually' explain the benefit at the time of cultivation, meaning that through gradual cultivation, the bhūmis are fully perfected, and one is certain to attain the fulfillment of unexcelled bodhi. That is, the upper line is the cause perfected, and the lower line is the fruit fulfilled. The subsequent one and a half verses explain the benefit at the time of subsequent rebirth: the first verse directly explains that there is benefit; the latter half excludes others who have no benefit. 'If a person is capable of hearing' refers to having the bodhisattva gotra and having once planted the roots of goodness of this One Vehicle, being capable of hearing this Dharma and able to faithfully accept it correctly. Therefore, even if born into the long life in the dragon world of the great ocean, one also attains the hearing of this sūtra. This refers to the long-lived in the difficult situation of an unfortunate realm. As it is said, in the time when the right side lies on the ground without moving, already a thousand Buddhas of the Bhadrakalpa have appeared in the world; when turning over once more, another such duration passes; just a temporary rest lasts so long, so how could an entire lifetime be calculated? Being therein, one does not hear the Buddha-dharma, so it is called a difficult situation. If one is a vessel for this Dharma, even if born there, one also attains the hearing, in order to reveal that the Dharma follows the faculties without abandoning them, without excluding difficult situations. Question: If they are capable of hearing this, why are they born there? Answer: Due to other past karma, like the dragon girl hearing the Dharma and so forth. Also, because there are sūtras in the dragon palace. Question: If they attain hearing when born there, why is it called a difficult situation? Answer: Because those who do not hear are many and those who attain hearing are few; following the majority, it is called difficult. The Śāstra sūtra states: 'Those who have definitive faith without doubt attain hearing.' This sūtra states: 'Due to folly and doubt, they do not attain hearing.' As for 'and amidst the fire at the end of the kalpa': these words conform to Western grammar; if conforming to this [Chinese syntax], one should say 'amidst the end of the kalpa fire'. These words are incomplete; if fully stated, it should say 'at the time the kalpa fire ends, being in the Ābhāsvara [heaven]'. Because verses are constricted, it is skillfully abbreviated. This is because the Ābhāsvara is the second dhyāna and escapes the disaster of fire. In the Śāstra, saying 'and so forth' includes the third dhyāna escaping water and the fourth dhyāna escaping wind; these are all difficult situations among long-lived devas in fortunate realms. Question: Generally speaking, the entire form realm consists of difficult situations; why does it not speak of the first dhyāna, but directly mentions the second dhyāna and so forth? Answer: Because that first dhyāna possesses vitarka and vicāra, the difficulty is light and not mentioned. Question: If this entire form realm consists of difficult situations, why do sūtras such as the Brahmajāla have expositions in those places? Answer: This is based on the realm of the noble ones, so there is the exposition of the Dharma, causing sentient beings who are vessels of the Dharma there to also attain hearing the sūtra, as is expounded here; if taken in terms of actual retributive fruition, it is subsumed under difficulties. Also, it is subsumed under difficulties following the majority. Question: The formless [realm] is also a difficulty; why does it not mention that? Answer: Because bodhisattvas are not born in the formless devas. Another explanation: In truth they also hear it, but following appearances, they have no form and cut off auditory reception, so hearing is not displayed. The lower two lines exclude the non-benefited: meaning that although born in the non-difficult realm among humans, yet lacking wisdom and lacking faith, they ultimately cannot attain the hearing. Question: Not hearing among humans, why is it not subsumed under difficulties? Answer: It also follows the majority. Due to doubt they do not have faith; because they do not have faith, they do not accept it. Due to folly they do not understand; because they do not understand, they disparage and discard it. There are naturally those who accept but do not understand, or understand but do not accept; therefore, one must arouse faith to overturn this folly and doubt, and thus attain hearing. Regarding instructing the exposition in the two verses starting with 'Therefore': the first verse instructs exposition relying on three gradualities; the latter cites the two benefits to encourage exposition. In the former, 'the path of wisdom of the bhūmis': this is the graduality of contemplation, meaning that inquiring through preparatory wisdom is called contemplation. It leads to generating and entering realization, so it is said to be the path of wisdom of the bhūmis. The Śāstra states: 'Whether contemplating or relying, it can generate the wisdom of the bhūmis.' This explains the meaning of graduality within contemplation. Contemplating refers to mental-discourse contemplation; relying on this predominant power generates the correctly realizing wisdom of the bhūmis, so it says 'whether relying, it can generate...', and so forth. Second, 'entering the contemplation of dharmas with vigor' is the graduality of realization. This means that fundamental wisdom correctly realizes tathatā; this wisdom can sever delusion and realize principle, and based on it arises subsequent attainment; possessing these three powers, it is called graduality. 'Cultivating in sequence' is graduality in the Śāstra. 'Attaining arrival at other bhūmis' is the previous line's 'progressive succession' in the Śāstra. The two lines starting with 'Each attaining' explain the graduality of cultivation, which is subsequent-attainment wisdom, re-contemplating what was previously realized and hearing and receiving the methods of progressive cultivation of higher bhūmis to accomplish practice for the benefit of oneself, so it says 'attains benefit'. Furthermore, expounding for others and so forth, it benefits all the world. The Śāstra states: 'This practice has various scopes of distinct practice.' 'Scope' means measure. These three are accomplished sequentially, so it says 'graduality'. Furthermore, among these three, each individually has graduality, so it is also named thus. Also, these three are adjacent gradualities, saying 'Please expound it without letting it be interrupted'.

10.6

Second, within [the section on] the scope of assenting to teach, there are two parts: first, prose introduces the intention behind assenting to teach; second, verses reveal the scope of what is taught. In the former, "gazing around" and so forth clarify the manner of teaching; "wishing that" and so forth clarify the intention in teaching. In the former, the treatise states: "Why did he gaze around the ten directions? To show that he was without ego-conceit and without partiality." This has a particular and a general [meaning]. Under the particular, there are two points: First, observing the Buddhas of the ten directions, he wished to teach relying on their power; hence it is said, "to show that he was without ego-conceit." Second, examining the faculties [of sentient beings] in the ten directions, he wished to lead them to enter the ten bhūmis alike; hence it is said, "to show that he was without partiality." Under the general, there are two points: first, in terms of relying on power; second, in terms of conferring the teaching. Under the first, why did he gaze around at the Buddhas of the ten directions? Wishing to rely on their power, he thus showed freedom from conceit. If relying on power would have been sufficient by gazing around at just one Buddha, why did he need the ten directions? To show freedom from partiality. Under the second, in terms of conferring the teaching, why did he gaze around the ten directions? In order to display the appearance of teaching. That is, having already [received] five requests across three positions, all diligence was exhausted; if he were not to teach now, that would constitute ego-conceit. Therefore, he gazed around the ten directions to display the teaching, making all in the assembly aware, and demonstrating that he himself had no conceit. If so, observing a single assembly would suffice to display the appearance of teaching; why was it necessary to observe the assemblies of the ten directions in full? To show freedom from partiality. Moreover, gazing around has two aspects: first, contemplation by the inner mind; second, raising his eyes and looking all around. In the second part, clarifying the intention of teaching: "increasing faith and reverence" means that when Vajragarbha previously replied to Vimukticandra's initial request, he had already caused the assembly to rejoice; now he makes it yet clearer, hence it is said to "increase." "Faith and reverence" has four meanings: 1. Vajragarbha showed that he was himself able to teach, removing the assembly's doubt about "by what cause," thereby bringing about faith and reverence. 2. He clarified that this Vajragarbha did not fear that the great assembly would be incapable of hearing, brushing away the assembly's doubt about "by what condition," thus also bringing about faith. 3. He revealed the Dharma of Great Meaning, so profound and subtle that it surpasses speech, making the assembly understand its depth, and thus generating faith and reverence. 4. He assented to proclaim the Great Teaching, allowing the people in the assembly to hear it now; hence it is called "reverence and faith."

10.7

In the verses, there are thirteen and a half verses, divided into two: the first seven and a half verses clarify the greatness of meaning; the latter six verses clarify the greatness of teaching. Regarding these two great meanings, four sections are briefly made: 1. determining the names, 2. distinguishing the characteristics, 3. clarifying the expressible and inexpressible, and 4. explaining the text.

10.8

First: being what is signified and being the reason, it is named "meaning." Being profound and being vast, it is named "great." That is, because the meaning is great, it is called "greatness of meaning." Expressing the meaning and revealing the realm, it is named "teaching." Because by means of this teaching one attains that meaning, the doctrine is also named "great" following what is signified; this being the teaching of the great, it is named "greatness of teaching."

10.9

Second, distinguishing the characteristics: within these ten bhūmis, there are six essential points: 1. the ocean of fruition upon which they rely, like empty space; 2. the tenfold dharmadhātu realized by the bhūmi-wisdom, like the locations painted in empty space; 3. the fundamental bhūmi-wisdom capable of realizing the dharmadhātu, like the painted forms reliant upon them; 4. the subsequent [wisdom] of the bhūmis giving rise to practices in accordance with phenomena, such as compassion and wisdom not abiding [in extremes]; 5. the practice and understanding arisen in the preparatory stages of the various bhūmis, serving as skillful means for proceeding toward the bhūmis; 6. lodging in [specific] dharmas to manifest and establish the differences among the bhūmis. As in the second bhūmi only the ten virtues are clarified as its proper bhūmi, in the third bhūmi the limbs of dhyāna, and what is lodged in the remaining bhūmis can be known accordingly. Among these six, the first three headings combine to form the greatness of meaning, and the latter three headings combine to form the greatness of teaching.

10.10

Third, clarifying the expressible and inexpressible: first with respect to the greatness of meaning, next regarding the greatness of teaching, and finally discerning their mutual integration. Within meaning, there are three senses: 1. Regarding the ocean of fruition, it can be indicated in general to let people know its existence, and is thus called expressible; it cannot be directly pointed out to show people, and is thus called inexpressible. 2. Regarding the locus of realization, since what is realized here is free from marks and free from names, it is also said that this dharma cannot be spoken of or heard. Because these words that dismiss words correspond to that dharma, it is called expressible; where there are words, they are dismissed, hence it is called inexpressible. 3. Regarding fundamental wisdom, because one causes understanding by negative signifiers, it is called expressible; because direct signifiers fall short, it is inexpressible. The *Mahāyānasaṃgraha* states: "Non-conceptual wisdom is free from five marks, namely sound sleep, intoxication, and so forth. Because direct signifiers do not reach it, that dharma is shown through negative signifiers." Second, within the greatness of teaching, there are also three: Regarding subsequent wisdom, its practices and marks according with phenomena can be differentiated in words, and thus it is expressible; being supramundane, it is inexpressible. 2. Regarding preparatory wisdom, because it consists of mental-verbal contemplation, it is expressible; because speech does not reach the active marks within contemplation, it is called inexpressible. Furthermore, the particular marks of all dharmas are inexpressible, while the common marks of all dharmas are expressible. This single approach applies to all dharmas, which should be understood accordingly. 3. Regarding the lodged dharmas, one can lodge in these to signify them and cause people to understand the ten bhūmis, hence they are called expressible; one cannot take these to be identical to the ten bhūmis, hence they are called inexpressible. Third, within mutual integration: in each of these six above, speaking is non-speaking, and non-speaking is speaking; without duality, both are integrated, which can be seen by considering it accordingly. Furthermore, because the ocean of fruition is free from conditions, it is inexpressible; what is realized in connection with conditions is expressible. 2. Because what is realized is not cultivated, it is inexpressible; the realizing [wisdom] arising through cultivation is expressible. 3. Because proper realization is free from marks, it is inexpressible; subsequent [wisdom] bearing marks is expressible. 4. The non-conceptual marks of subsequent [wisdom] are inexpressible; preparatory [wisdom] possessing mental speech is expressible. 5. Preparatory contemplation being non-conceptual is inexpressible; lodging in dharmas to express the bhūmis is expressible. All these inexpressibles above are each not different from the expressible, because the true principle is all-pervading; the expressible is not different from the inexpressible, because conditioned cultivation lacks self-nature. Therefore, although a single portion is spoken below, its meaning is also not diminished; hence the treatise states: "Gathered in, completely fulfilled in accord with reality." The intention lies here, and can be seen by reflection.

10.11

Fourth, in explaining the text: within the seven and a half verses on the greatness of meaning, there are five divisions: 1. one and a half verses generally show the subtlety of the bhūmis; 2. two verses specifically show the subtle marks; 3. one and a half verses cite an analogy to show subtlety; 4. one and a half verses lodge in contrasts to manifest subtlety; 5. one verse cites a metaphor to discern subtlety.

10.12

Within the first, stating "the path of the Buddhas, the Holy Masters" precisely points out the wisdom of the ten bhūmis: "path" carries the sense of cause; cultivating these ten bhūmis enables one to reach the place of the Buddhas, the Holy Masters, hence it is called "path." The treatise states: "Based on what meaning is this verse spoken? Based on the bhūmi of wisdom." Explanation: Why does the treatise master raise this question and answer? Because the doctrine clarified in this verse is profound, abstruse, and subtle, seemingly identical to the fruit of Buddhahood; fearing that people might misunderstand and take it to be the fruit of Buddhahood unrelated to the ten bhūmis, he raised this question and answer. Still fearing they might not understand, he further cites the earlier and later passages of the sūtra to verify the bhūmi-wisdom; hence it says "what was spoken above" and so forth. From "subtle" onward manifests the subtlety of bhūmi-wisdom. Stating "subtle and extremely difficult to comprehend": here "subtle" is the general phrase; "difficult to comprehend" is because it is difficult to know. In particular, subtlety has six kinds: 1. subtlety at the time of realization, as the sūtra says: "because it is the path of the Holy Masters"; 2. subtlety at the time of teaching, as the sūtra says: "because it is extremely difficult to comprehend"; 3. subtlety of freedom from thoughts, as the sūtra says: "because it is not attained by reflection"; this shows that its own essence is free from thoughts and is not something attained through mental-verbal inferential contemplation; 4. subtlety of reliance, as the sūtra says: "because it is the sphere of activity solely of wisdom"; this shows that since it is not the realm of inferential cognition, who is capable of knowing it? It is because the wisdom of realization acts [there]. In the treatise's explanation, "one's own realization knows" explains the meaning of "wisdom's activity": that is, because of inner self-realization it is called "activity," not that wandering about is called "activity." "Arising in reliance upon that" explains the meaning of "sphere of activity": this suchness is the reliance for all, and is further the place where this wisdom arises in reliance. "Seeing the meaning of the true reality is called wisdom" explains the meaning of wisdom, meaning that it internally illuminates the real meaning. Within wisdom, three wisdoms are opened up: First, "well understanding dharmas" refers to preparatory superior resolve. Second, "well pacified" refers to the fundamental wisdom that permanently extinguishes delusions and realizes the pacified principle. Third, "worldly wisdom clearly and distinctly knowing in accordance with what is heard" refers to subsequent wisdom, which clearly and without error follows what is heard regarding the superior advancement of the higher bhūmis. Possessing these three wisdoms, one is capable of proceeding toward the bhūmis and can be called a wise one. 5. Subtlety of purity, as the sūtra says: "because its nature is originally serene"; stating that its self-nature is free from defilements explains the meaning of serenity. Stating that it is not that there was defilement first and liberation later explains the meaning of "its nature is from the beginning." 6. Subtlety of merits, as the sūtra says: "because it is without arising and ceasing"; this refers to the function of serenity and the virtue of non-abiding. Stating "without ceasing" means that it is not simple cessation, because it does not abandon the benefiting of sentient beings. Stating "without arising" is because it is supramundane; thus this wisdom abides neither in nirvāṇa nor in the world. Another interpretation: among these six, in accord with the treatise, the first three are two kinds of subtlety—namely, at the time of teaching and at the time of realization—with "not by reflection" and so forth explaining them; the latter three are four kinds of extreme subtlety. The sūtra abbreviates the first extreme subtlety of the contemplative approach, hence there are only three.

10.13

From here below, the second [part] specifically reveals the characteristics of subtlety, in which there are two [sections]: first, two lines explain the common characteristic; second, six lines explain the distinct characteristic. Concerning these two characteristics, three headings are briefly formulated: first, settling the text; second, distinguishing the characteristics; third, explaining the text.

Concerning settling the text: someone explains, saying: "Since these are precisely the two kinds of nirvāṇa—nature-pure [nirvāṇa] and expedience-pure [nirvāṇa]—we therefore know that the preceding subtlety and these characteristics comprehensively explain the resultant Dharma. If one wishes to explain the bhūmi Dharma, why explain the result? Because by distinguishing the exceedingly profound fruitional stage, [the bhūmis] are revealed. In adducing and revealing the exceedingly profound meaning of the ten bhūmis, cause and result are as far apart as heaven and earth; how could they reveal one another? Yet although these vary in height and depth according to the person, the essence of the Dharma is not different—just as empty space is divided according to explanations, yet the differences are themselves emptiness; the bhūmi Dharma is like this." Now, to clarify: these characteristics are entirely the bhūmi wisdom. The treatise commentary states: "The characteristics of wisdom are of two kinds: equal wisdom is precisely bhūmi wisdom." Therefore, it cannot accommodate other explanations. If it is bhūmi wisdom, it is precisely the causal stage; how could it possess the two nirvāṇas? Resolution: this is the fruitional part upon which the bhūmis rely. As the text below says: "Just as relying on the great ocean there are ten jewel mountains, relying on the Buddha's wisdom there are the ten bhūmis, and so forth. Just as beneath each mountain there is the great ocean, within each bhūmi there is the Buddha-fruit." According to the three vehicles, the Buddha-fruit is solely after the tenth bhūmi; according to the Perfect Teaching, the Buddha-fruit is pervasive within each bhūmi, and therefore one bhūmi subsumes all bhūmis. Question: If so, having realized one bhūmi, one would have already attained the Buddha-fruit; why is it necessary to speak of ten? Answer: To guide those of gradual capacities; therefore, the ten bhūmis are mostly spoken in terms of the distinct stages of the three vehicles. Question: According to the three vehicles, there would be no fruitional Dharma [in the bhūmis]. Answer: Because the ten bhūmis of the three vehicles are spoken with reference to the One Vehicle, there is this purport.

In the explanation of the text, regarding the common characteristic: the words "from the origin onward empty" comprehensively explain the common characteristic. In the treatise, it first explains the characteristic and then explains "common." In the former, as to "What is the characteristic?", the intent of the question is: "The emptiness of dharmas such as form and so forth are all called common characteristics; now when you speak of 'characteristic', what kind of characteristic is it?" In the answer, "Because it is the characteristic of that wisdom": what is spoken of here is the characteristic of bhūmi wisdom. Citing the verse: "Because the emptiness of the essential substance is the inherent emptiness of wisdom itself, it is not the characteristic of the emptiness of other dharmas such as form." Furthermore, this is the essential characteristic, not an indicative characteristic. Below, in explaining "common": as to "What is the common characteristic?", the intent of the question is, since it is restricted exclusively to the characteristic of wisdom, how is it called "common"? In the answer, "All dharmas are as spoken of, empty in their essential substance": because this true emptiness is common to all dharmas, it is called "common." The words "extinguishing all afflictions and suffering" specifically distinguish the common characteristic. "Afflictions and suffering" refers to grasping emptiness mistakenly. Grasping emptiness mistakenly refers to a confused mind regarding emptiness. According to the Ratnagotravibhāga, there are three kinds of faults in a confused mind regarding emptiness. As that treatise states: "Conceiving such a mind: real existing dharmas are annihilated, and afterward one attains nirvāṇa. Moreover, someone takes emptiness as an existing thing, [thinking:] 'When I cultivate, I should attain emptiness.' Moreover, giving rise to such a mind: 'Apart from dharmas such as form, there is separately another emptiness; I should cultivate so as to attain that emptiness.'" Explanation: in this sūtra now, "from the origin onward empty" is free from the afflictions of these three kinds of confused minds; hence it says "extinguishing."

In the treatise's translation of the sūtra, it is called "existing, non-dual, and inexhaustible"; the words differ, but the intent is the same. "Inexhaustible" means free from annihilating form. "Non-dual" means free from being outside form. "Existing" means free from taking emptiness as an existing thing. What does this mean? If one falsely deems emptiness to be an existing thing, this causes true emptiness not to exist here. If true emptiness exists, the existence of mental delusion is non-existent; therefore, principled existence remedies deluded existence. That treatise distinguishes with reference to form and so forth, while this treatise clarifies emptiness in terms of bhūmi wisdom.

Below, in explaining the distinct characteristic: "liberated in the characteristic of purity" is the comprehensive manifestation, meaning the antidotal treatment of defilement. In the specific manifestation there are two: first, "from where is one liberated?" asks about the place from which one is liberated. "The realms" are precisely the six realms. As for afflictions, karma, and rebirth: afflictions are the conditions for the realms, karma is the cause of the realms, and rebirth is the fruit of the realms. The six realms do not go beyond these three; hence being far removed [from them] is called liberation. Second, "how is one liberated?" asks about the essence of liberation. Five phrases reveal the essence that can liberate:

First, the characteristic of equality. Since it says "far removed from the realms," how is one detached and liberated? It means seeing the mundane world as identical to nirvāṇa; being far removed like this is not like the two vehicles having aversion and inclination; hence it says "equal to the characteristic of nirvāṇa."

"Having no middle nor end" is the second, the characteristic of severing delusion. In the treatise's translation of the sūtra it is called "neither beginning, nor middle, nor end," meaning that only when there is no sense of severing in the three times is it true severing. In explaining this text, there are two approaches: first, according to the approach of opposing characteristics; second, according to the approach of continuity. In the first: when the wisdom of the path of uninterrupted [action] directly severs delusion, does wisdom arise first and delusion perish afterward? Does delusion perish first and wisdom arise afterward? Or are they simultaneous? In these three times, delusion and wisdom each have two faults; hence severing is not established. That is, wisdom would have the fault of becoming outflow-free by itself, and the fault of being unable to extinguish delusion; afflictions would have the fault of perishing by themselves, and the fault of not obstructing the noble path. In these three positions, this can be understood by contemplating it. Just as a lamp dispels darkness, yet in the three times it does not dispel it; this is also like that. As the Abhidharmasamuccayavyākhyā says in fascicle four: "From where is it severed? Not from the past, because it has already perished and is non-existent; not from the future, because it has not yet arisen; not from the present, because the path is not co-existent. It is severed from the heavy burden of afflictions," and so on at length. When the sūtra says "vipaśyanā cannot destroy afflictions," etc., all share this meaning; hence it says "neither beginning, nor middle, nor end."

Question: In the ninth fascicle of the Vijñaptimātratāsiddhi-śāstra, when the noble path appears before one, the seeds of delusion are necessarily destroyed, like the simultaneous rising and lowering of the two ends of a balance scale. If based on this explanation, it is precisely simultaneous; how is it that here all three times are negated? Answer: A coarse explanation may be so, but under fine investigation it is genuinely difficult. Why? If simultaneous, when wisdom arises of itself and delusion perishes of itself, they are not causally dependent on one another; how could this constitute an antidote? Just as a boy is born in the eastern house and a girl dies in the western house: though they are simultaneous, yet having no mutual dependency, it does not constitute an antidote. Question: If so, how is it severed? Answer: It is precisely when seeking severing in these three times is unattainable that the meaning of severing is established; this is the severing of non-severing.

As for "apprehended through beginning, middle, and end": this means apprehending that 'neither beginning, middle, nor end' within the three times of beginning, middle, and end; it is not apprehending that 'neither-three' apart from the three times. Just as one apprehends true emptiness in places like form, and does not apprehend an annihilatory emptiness separately apart from form. This is also like that; hence the meaning of severing is not lost.

Second, according to the approach of continuity: as this bhūmi wisdom continues in arising and perishing, at which of the three—beginning, middle, or end—can it definitively sever afflictions? The beginning alone cannot sever them, because it falls away; the end alone cannot sever them, because it has not yet arisen; the middle also cannot sever them, because it does not abide; therefore in all three times there is no meaning of severing. If so, how are they severed? The treatise says: "Like the flame of a lamp, it is not merely the beginning, middle, or end, but is apprehended through beginning, middle, and end." That is, merely the beginning or merely the middle cannot possess severing; apprehended through the continuity of beginning, middle, and end, the meaning of severing can exist. Question: Since apprehending the three times individually does not constitute severing, even if they are combined, how could it constitute severing? Answer: Someone explains, saying: apprehending the three times separately does not constitute severing, but the continuity of the three times is metaphorically designated as severing; hence it says "apprehended through beginning, middle, and end." A coarse explanation may be so, but under fine investigation it is not. Since taking them separately in the three times each does not constitute severing, how could combining these three times constitute severing? Just as a single grain of sand has no oil, many grains of sand also have none. Now we explain: the words "apprehended through beginning, middle, and end" are words distinguishing errors. How so? People think that because this wisdom cannot sever in the positions of beginning, middle, and end individually, it is therefore identical to the mistaken grasping of emptiness where there is no noble wisdom. Therefore it distinguishes: this apprehends 'non-beginning' upon the beginning, 'non-middle' upon the middle, and the end is also like this; it is not the same as having no wisdom, and is not the mistaken grasping of emptiness; hence it says "neither beginning, nor middle, nor end, apprehended through beginning, middle, and end."

Question: Treatises elsewhere say that when the noble path first arises it can immediately extinguish delusion; why does it say here "neither beginning"? Answer: According to the Abhidharma, a single moment has burning, and it is only exhausted from beginning to end; counteracting fetters is the same. According to the Tattvasiddhi, a single moment does not burn, and it is only exhausted through continuity; counteracting fetters is also like this. If according to the Initial Teaching of the Mahāyāna, the first moment also severs, and the middle and end are also like this. If according to the Final Teaching, just as the nature of dependent origination cannot sever in all three times, it is precisely by not engaging in dependent origination that it is accomplished; hence severing is not non-existent.

The words "not spoken of by speech" are the third, the characteristic of contemplative practice, meaning that because this non-conceptual contemplative wisdom is not reached by mundane words and speech, and furthermore is not like the Hinayāna attaining awakening from sound.

The words "transcending the three times" are the fourth, the characteristic of the fundamental transformation (āśrayaparivṛtti), meaning that this subtle wisdom relies upon the eternally abiding dharmakāya of tathatā; because this is the ultimate fundamental transformation, and both that which relies and that which is relied upon are completely eternal, it transcends the characteristics of change and movement in the three times. Question: That which is relied upon is originally existent, so it may be eternal. Can the cultivated wisdom that relies upon it be free from arising and perishing? Answer: In the Initial Teaching, cultivated wisdom arises and perishes according to characteristics. From the Final Teaching onward, because wisdom is like the objective realm, and because initial awakening is identical to original awakening, it is also not impermanent. The treatise says: "Not like the impermanent mental consciousness: this excludes the deluded thought of mental consciousness prior to the fundamental transformation, showing that true wisdom from the fundamental transformation onward is permanent." This excludes that which cognizes. "Relying upon impermanent dharmas of cause and condition": this excludes the objective realm cognized prior to the fundamental transformation. "Definitively spoken of in the sūtras": adducing sūtras to corroborate that both realm and wisdom are eternal, just as Mahāyāna sūtras everywhere all teach that the Buddha-fruit is eternally abiding. Furthermore, as in the 'Treasury of Faith' within the 'Chapter on the Ten Treasuries' of this sūtra, having faith that the Buddha's wisdom is without arising and perishing, and so on, as fully spoken of there.

The words "its characteristic is like empty space" are the fifth, the characteristic of liberation, meaning that just as with the wisdom of the two vehicles, although free from the affliction obstacle, because attachment to dharmas still remains, their liberation still has obstacles. Here it is not like that: the two obstacles and propensities are all completely exhausted, hence it says "like empty space, unobstructed." Moreover, this clarifies that its essential substance is pure, like empty space without defilement. Furthermore, the treatise reiterates the last three of these five kinds. Why the repetition? Because the last three kinds all reveal the true by opposing the deluded; hence it says "contemplating like this," and so forth. Question: Examining these five lines, the first line realizes that the mundane world is identical to nirvāṇa, clarifying that detachment is without detachment; the second clarifies that in the three times there is no meaning of severing delusion, which is severing without severing; up to 'its characteristic is like empty space'. Conforming to these meanings, what is the difference between this and the common characteristic above? Answer: In reality there is no difference; it is only named the common characteristic with reference to the essential substance, and named the distinct characteristic with reference to the locus of wisdom's realization and entry. If it were not distinct, that common characteristic could not be attained, and this distinct characteristic would not be accomplished. Therefore conceptually there are two, but in the essence of the Dharma there is no difference.

The one and a half verses from "The realm traversed by all Buddhas" onward clarify the third [part], citing an example to reveal subtlety. Therein, the first three lines repeat the preceding profound subtlety, and the lower three lines analogously reveal the subtlety of the bhūmis. In the former, the first two lines adduce the two kinds of nirvāṇa realized by Buddhas. Therein, "calm" is the nirvāṇa of common characteristics, because its intrinsic nature is eternally calm. "Extinction" is the nirvāṇa of distinct characteristics, because it is extinction through conditions of wisdom. "Pure" reveals that these two are intrinsically undefiled and free from defilement through antidotes. "Profound" reveals that these two are exceedingly profound and subtle. Because these two are realized solely by all Buddhas, they are called "the realm traversed by Buddhas." "Difficult to reach by speech" directly reveals that these two are profound, subtle, and transcend speech. The lower three lines analogously reveal the bhūmi Dharma. Because it shares that mystery and subtlety, it says "the practice of the bhūmis is also like this." The word "bhūmi" refers to the objective realm. "Contemplation" refers to the wisdom illuminating the realm, which is the primary substance of the bhūmis. "Practice" refers to the retinue of wisdom, because the pāramitās such as giving and so forth practice together with wisdom. "Is also like this" means sharing the profundity and subtlety of the two nirvāṇas. "It is still difficult even to speak of it" reveals that the teaching is still difficult to express. "How much more so to demonstrate it to people" means how much more so with the meaning being profound and mysterious, how could it be demonstrated? The treatise says: "Why not merely say wordless, etc.?" This questions the text to reveal the intent, meaning: why not speak exclusively of wordlessness, up to 'difficult to reach by speech'? It reveals relying on words to seek understanding, and therefore does not speak of wordlessness.

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華嚴經探玄記 — Classical Chinese