華嚴經探玄記 11.74

English (machine translation) 11.74

Language: English

11.74.1

The third major section is the precept of gathering sentient beings, also called the precept of benefiting sentient beings. Within this, the treatise divides it into five: first, knowledge, meaning one well knows the causes and fruits of sentient beings' suffering; second, giving rise to vows based on knowledge, wishing to cultivate good oneself for the sake of sentient beings; third, giving rise to practice based on vows, cultivating according to one's vow; fourth, gathering sentient beings based on practice, compassion being the root of benefiting, hence termed 'accumulation'; fifth, properly accomplishing the practice of gathering sentient beings based on compassion, termed the 'fruit of accumulation.' In the first, there are three parts: first, generally knowing the cause of suffering; second, from 'within this' onward, specifically knowing the fruit of suffering; third, from 'Sons of the Buddha' onward, summarizing what is known. In the former, what the treatise calls 'distinctions in time' means clarifying the cause relative to the fruit. As fruits have the differences of the three destinies, it is clear that at the time of the cause there are also three grades of difference; hence it says the superior is the cause of hell, and so forth. These superior, intermediate, and inferior grades have two senses: first, with respect to the object, there are three grades; second, with respect to the mind, there are also three grades; this should be inferred by considering them. Question: Treatises such as the Samuccaya all hold that the inferior pertains to beasts, the intermediate to hungry ghosts, and so forth; why is it different from this? Answer: According to the Saddharmasmṛtyupasthāna Sūtra, each of these three has two types: the eight great hells such as Avīci beneath the great ocean are the primary hells, whereas small hells in various places, such as between the Iron Ring Mountains, are termed peripheral hells. Again, hungry ghosts such as the paṭaka hungry ghosts and iron-legged hungry ghosts are termed primary hungry ghosts, having heads like great mountains and necks like needles, suffering extreme distress; while in other places of the human realm, such as pits and ditches, there are ghosts that feed on human spittle and mucus, termed peripheral hungry ghosts. Furthermore, among animals, those such as the hot-sand nāgas that suffer great agony are termed primary animals; various animals among humans are termed peripheral animals. Among these three, peripheral and primary hells are exclusively painful compared to ghosts and animals, so there are no differing explanations. If one compares peripheral ghosts to primary animals, then animals are severe and ghosts are light—this sūtra speaks according to this. If one compares primary ghosts to peripheral animals, then ghosts are severe and animals are light—the Samuccaya and others explain according to this; therefore, they do not contradict each other. Below, in the specific clarification, the Di lun reveals two fruits: first, the retributive fruit, meaning suffering painful retributions in the three evil destinies; second, the fruit of habit energy, meaning suffering remaining fruits among humans. The seventh fascicle of the Samuccaya states that each has three fruits: first, the vipāka fruit; second, the causally concordant fruit; third, the sovereign fruit. First, regarding killing living beings, its vipāka fruit is suffering the pains of the three evil destinies according to inferior, intermediate, or superior [grades]. Second, regarding the causally concordant fruit, that treatise has only one fruit, namely a short lifespan. That there are two here is because while life has not yet been severed, one causes distress to another; regarding this preparatory stage, one receives the retribution of many illnesses; and because life is definitively severed, one receives the retribution of a short lifespan. Third, regarding the sovereign fruit, the Samuccaya says: 'What is called an external lack and paucity of luster is the sovereign fruit of killing living beings.' Second, regarding stealing, the retributive fruit is clear. In the causally concordant fruit, not being independent with respect to shared wealth is also explained in terms of the preparatory stage, because although one possesses wealth, one cannot use it; as for the sovereign fruit, because of taking what is not given, one encounters much frost and hail. Third, regarding sexual misconduct, obtaining incompatible dependents is also obtaining a fruit in terms of the preparatory stage; the sovereign fruit is that due to sexual misconduct, there is much dust and filth. Fourth, regarding false speech, within the causally concordant fruit, being slandered is obtained in terms of transgressing the object, and being deceived is obtained in terms of transgressing the mind; furthermore, being deceived is also the preparatory stage, because there was a deceitful mind; as for the sovereign fruit, due to false speech, there are many foul stenches and impurities. Fifth, regarding divisive speech, within the causally concordant fruit, having bad dependents is because in the preparatory stage one caused others' dependents not to be pleased to see one another, hence obtaining this retribution; as for the sovereign fruit, due to divisive speech, [the ground is] uneven, precipitous, and obstructive. Sixth, regarding harsh speech, within the causally concordant fruit, the statement that there are constantly disputes is obtained in terms of the preparatory stage, and constantly hearing bad sounds is obtained in terms of the coarseness and evil of the speech itself; the causally concordant fruit's statement that there are constantly disputes is obtaining a fruit in terms of transgressing others in general; as for the sovereign fruit, due to coarse and harsh speech, the earth is saline, stony, barren, and foul. Seventh, regarding meaningless speech, within the causally concordant fruit, unclear speech is because one's speech lacks dignity and solemnity, which is the direct causally concordant fruit; people not trusting one's words is a fruit obtained in terms of the preparatory stage; as for the sovereign fruit, due to frivolous talk, the seasons are disordered and erratic. Eighth, regarding covetousness, within the causally concordant fruit, excessive desire is in terms of the preparatory stage, while lack of satiety pertains to the primary state—in the Samuccaya this is termed 'covetousness turning ever more intense'; as for the sovereign fruit, due to covetousness, fruits are scarce and few. Ninth, regarding ill will, within the causally concordant fruit, seeking shortcomings is a fruit obtained in terms of the preparatory stage, the primary fruit is clear—in the Samuccaya this is termed 'anger turning ever more intense'; as for the sovereign fruit, due to anger, the flavor of fruits is bitter and acrid. Tenth, regarding wrong views, within the causally concordant fruit, deviousness of mind is a preparatory fruit—in the Samuccaya this is termed 'ignorance being predominant'; as for the sovereign fruit, due to wrong views, the flavor of fruits is bitter and acrid, or there are no fruits at all. Third, the words 'Sons of the Buddha' onward summarize the immeasurable great mass of suffering. Knowledge is concluded. In the second, the vows, 'giving rise to such a thought' and so forth is the vow to leave unwholesome deeds. 'Practicing the path of the ten virtues' is the vow to abide in good. 'Also causing [others]' and so forth is precisely for gathering sentient beings. In the third, cultivating practice, from 'having thought thus' onward clarifies cultivating one's own practice based on the preceding vow. From 'also causing others' onward clarifies accomplishing the practice of gathering sentient beings based on one's own practice. In the treatise, 'staying far away from hindrances' explains abandoning the ten unvirtuous deeds. 'Cultivating the antidotes' explains peacefully abiding in the path of the ten virtues. In the fourth, accumulation, the words 'at that time, this bodhisattva' and so forth clarify ten kinds of minds: first, to rescue those of evil karma; second, for suffering sentient beings; third, for enemies; fourth, for the greedy; fifth, for the joyful; sixth, for non-Buddhists; seventh, for sentient beings entering the Dharma; eighth, regarding those equal to oneself, esteeming them as teachers; ninth, regarding those whose virtues exceed one's own, venerating them like the Great Teacher; tenth, regarding those who have newly generated bodhicitta and are inferior to oneself, gathering them to be identical with oneself. In the treatise, 'advancing by mounting the Mahāyāna' explains the accumulation of the teacher-mind; 'endowed with virtues' explains the venerating mind. The remaining meanings can all be known as explained in the treatise. In the fifth, the fruits of accumulation, there are two parts: first, specifically clarifying the gathering of sentient beings; second, from 'Sons of the Buddha' onward, summarizing. In the former, rescuing and gathering also has ten classes of sentient beings, the text in each case having two parts: first, raising those to be converted; second, clarifying the benefit of conversion. In the preceding accumulation, in order to separately explain the ten minds, it drew upon the preceding ten kinds of sentient beings to explain their differences. Now for these ten classes, each and every sentient being is endowed with rescue and liberation through the ten minds as before: the first is sentient beings who understand wrongly, and the remaining nine are sentient beings of wrong conduct. Furthermore, among the ten, the treatise divides them into four: first, converting sentient beings of delusion, meaning those who transgress principle and deviate from objects; next are five, converting sentient beings who seek desires, meaning seeking the external five desires; next are two, converting sentient beings who seek existence, seeking fruits within the three existences;

11.74.2

The final two convert sentient beings seeking religious conduct (brahmacarya) who falsely seek the way of emergence [from saṃsāra]. In the first [of these two], it first sets forth those who are converted, and below from "I should...", explains the benefit of conversion. In the first part, it is first general, and secondly, from "perverted minds" downward, it is specific. In the specific section, "perverted minds" corresponds to "evil mind" in the treatise; the treatise also has "evil thought." Regarding the term "evil mind": these are the two inversions of self and purity; when viewed in relation to permanence and bliss, they are the root origination [of defilements], and hence are called "mind." Self is the root of permanence, and purity is the source of bliss; these two are formed by nature and do not arise from deliberate attention, hence they are called "evil mind," not conduct of exclusive mindfulness. Furthermore, regarding "evil thought": the two inversions of permanence and bliss arise actively in waiting upon conditions, and are called "evil thought" which is conduct of exclusive mindfulness. In this sūtra, by presenting the root it encompasses the branches, and therefore omits "evil thought." Stating "traveling on perilous and perverted paths" explains that these four inversions are the causes of the evil destinies. Below, it clarifies the capacity to convert: first compassion, and then gathering in. In gathering in, causing them to "abide in right view" remedies the previous falling into wrong views. "In true phenomena" remedies the previous perilous paths. The rest is as explained in the treatise. In the second, from "These sentient beings..." downward, it clarifies converting sentient beings who seek sensual desires. There are two kinds of these: first, producing faults in the consumption of present five desires, termed the time of consumption, which pertains to the time of experiencing the fruit; second, producing faults in seeking five desires not yet obtained, termed the time of seeking, which pertains to the time of creating the cause. Within the former there are three: first, consuming non-shared wealth, which refers to obtained objects that one does not share with others, giving rise to the fault of anger at the time of expense; second, consuming insatiable wealth, giving rise to the fault of greed through insatiability at the time of seeking; third, consuming accumulated wealth, which means hoarding without using, according with and producing the three poisons, thereby increasing the fault of delusion. Within the first, converting sentient beings [attached to] non-shared wealth, there are two: first the object, and then the subject—which is also first the fault, and then the remedy. In the former: first, contention in speech; later, facing enmity in the mind; hence it is called distinguishing between self and other. In the treatise, "reflecting on creating retaliation" explains anger and resentment. "Blazing actions" explains blazing. "Increasing" explains not ceasing. In the remedy, in order to remedy anger, it causes them to abide in great benevolence. In the third, from "These sentient beings constantly covet..." downward, converting sentient beings who consume insatiable wealth: first those who are converted, and then the capacity to convert. In the former: first, "constantly covet..." means the inner mind is hard to satisfy; second, "constantly by..." means physical and vocal appropriation. In the treatise, measures and scales are bodily, and false speech is vocal. The word "etc." encompasses other schemes. All these can skillfully appropriate others' wealth without their awareness, which is called expedient appropriation. In the remedy below, causing them to abide in pure bodily and vocal [actions] remedies the previous wrong livelihood. Pure mind remedies the previous greedy mind. In the fourth, from "These sentient beings follow along..." downward, converting sentient beings who consume accumulated wealth: in the first, those who are converted, there are two: first, producing the three poisons on account of hoarding; second, from "constantly being..." downward, concluding the fault as belonging to delusion. In the treatise, "the fault of the causal substance" explains the word "cause" in that sūtra, meaning that due to accumulation, it acts as a cause for greed and so forth. In the specific explanation below, "because of defiled attachment to that" explains greed. "Arising of anger upon expenditure" explains anger. "Treasuring and playing with..." explains delusion. From "repeatedly being..." downward, it explains concluding the fault as delusion, meaning not seeing the burning of fire and not seeking a remedy. In clarifying the remedy below, "the cool place" is nirvāṇa, because it remedies the previous fire. The preceding three gateways concern converting sentient beings who produce afflictions. The following two gateways concern converting sentient beings who create karma, which means producing faults through seeking. In this there are two: first, seeking present retribution and creating all evil karmas; second, seeking future retribution and creating contaminated good karmas. In the fifth, from "These sentient beings are constantly by ignorance..." downward, converting sentient beings who seek present retribution and practice all evil actions: there are four phrases regarding those who are converted. First, the fault of ignorance covering the mind: through ignorance, not seeing that the present is actually a retribution of suffering, one falsely gives rise to the conception of pleasure, and seeking this false pleasure, commits great sins, yet furthermore does not know that these sins will bring about a great fruit of suffering in the future. Second, from "entering great darkness..." downward, it clarifies the fault of increasing evil and distancing oneself from good: due to this delusion regarding maturation, one creates karma of evil destinies. In the treatise, "cause of folly..." and so forth explains the text of this second fault below, meaning that based on delusion, one gives rise to greed, anger, and other propensities so they become fully satisfied, which is called delusion, the cause of propensities. Stating "obstacle to good conduct" means distancing oneself from good, which is departing from the locus of uncontaminated wisdom. Following non-virtuous conduct means creating evil karma. Third, from "entering into saṃsāra..." downward, it clarifies the fault of receiving the retribution of suffering. In the treatise, "fault of receiving and arriving at great confrontation" and so forth explains this third fault: this karmic cause taking in the fruit is called "receiving"; reaching the fruit is called "arriving"; and the fruit of suffering received has much confrontation and hindrance, hence it is called "confrontation." Extreme confrontation is called "great." Moreover, great confrontation has two aspects: first, receiving that body of suffering; second, arriving at that place of suffering. Fourth, from "following along..." downward, the fault of increasing wrong views. In the treatise, "cause of committing many sins..." and so forth explains this fourth fault: due to the causes and conditions of committing many sins, when on the verge of death, one sees the signs of hell; although regret arises in the mind, one cannot assemble right view as a remedy, hence it is called "following wrong views." In the benefit of the capacity to convert below, there are three: first, converting those sentient beings to attain the eye of wisdom, reversing the former first phrase; second, seeing the true nature of phenomena with the eye of wisdom, remedying the second phrase; third, seeing reality so as to attain unhindered Buddha-wisdom, remedying the latter two phrases, meaning realization arising from the mind is called "not following another," etc. The rest is as explained in the treatise. In the sixth, from "These sentient beings fall into the path of saṃsāra..." downward, converting sentient beings who seek future retribution and practice all good actions: due to ignorance that is deluded about supramundane ultimate reality, they create meritorious and unshakeable karma, seeking future retribution among humans and gods. First it clarifies those who are converted, and then the capacity to convert. In the former, there are ten distinct phrases, which the treatise divides into three: first, the substance itself of the perilous path is called the "substance"; second, being in it and finding it difficult to emerge is called "obstacle"; third, abiding in it and losing supramundane wholesome dharmas is called "loss." In the first, since wholesome roots are few, they cause human and divine retributions to be precarious and easily overturned, which is called "the perilous path." Within the second, "obstacle," there are eight: the first two are delusion regarding suffering; the next two, delusion regarding origination; the next two, delusion regarding the path; and the last two, delusion regarding cessation. In the first of these, first, having suffering; second, delusion regarding suffering. In the former, "about to fall..." and so forth means detesting and departing from the three destinies, creating good to seek pleasure, which the treatise terms "seeking emergence." Yet according with the mundane and falling into evil is a fault, just as on a worldly perilous path, being in danger and on the verge of falling. Second, "entering the net of wrong views": just as on a worldly perilous path, grass and creepers intertwine so there is no way to advance or cross, so on the perilous path of saṃsāra, it is difficult to emerge from evil views—meaning that humans and gods are actually suffering, yet one falsely gives rise to the conception of pleasure. In the third, the two phrases from "for the sake of various..." downward: first, delusion regarding origination; and later, creating origination.

11.74.3

In the former [explanation], just as a treacherous path in the world has wild brambles and dark gloom, so that there is no way to gaze about, so too is the treacherous path of birth and death covered by the darkness of delusion, so that one does not recognize the cause of suffering. Fourth, from "following along" downward explains their creating and accumulating [karma]. Just as a treacherous path in the world has many precarious tracks where one wishes to advance but turns back, so too on the treacherous path of birth and death, wrong dharmas fill the world; entering the wrong, one loses the right. Fifth, the two lines from "constantly for the sake of" downward show delusion regarding the path: the first [line] lacks the essence of the path, and the second lacks the conditions for the path. In the first, just as a person in a treacherous place who loses their sight finds it difficult to get out, so too the ordinary person lacks the eye of wisdom and has no way to escape, meaning that they are attached to human and heavenly fruits, and deluded craving covers their mind. Sixth, "distantly separated from the guide" explains the lack of conditions for the path: just as a person in a treacherous place has neither eyes themselves nor a leader, so they have no way to advance. In the treatise, being born in evil destinies refers to the three evil destinies. "Unrestrained," etc., refers to the three obstacles of the northern continent, long life, and worldly knowledge; it also applies generally to other human and heavenly places. Meeting a Buddha's era yet not seeing or hearing him refers to being born blind and deaf. Seventh, the two lines from "not the way of escape" downward explain delusion regarding cessation: the first line is delusion regarding the correct [cessation], and the second line has obstacles [to it]. In the first, just as a person in a treacherous place mistakes east for west or heads south to enter north, so too wishing to seek nirvāṇa, they mistakenly seek the principal retribution of Brahmā or the dependent retribution of the Brahmā world. These are all the first dhyāna, and by extension include the higher ones, taking them to be nirvāṇa. Eighth, "complying with Māra's intentions" explains the obstruction to cessation: just as a person in a treacherous place is assaulted by hostile bandits and finds it difficult to escape, so too are ordinary persons assaulted by evil demons. The five desires are Māra's realm; afflictions are Māra's mind. Greed and attachment are called complying; they cause virtues already possessed to be destroyed instead, and virtues not yet arisen are kept from accumulating. Below, the losses are explained; the treatise and the sūtra have three: the first is the loss of persons, and the latter two are the loss of dharmas. Among the losses of dharmas, one is the loss of dharmas separating from evil, and the second is the loss of wholesome dharmas. Now this sūtra omits the first two. Wholesome supramundane dharmas that arise in accord with the Buddha's mind are called the Buddha's intention; going against them is called separation. In explaining the one capable of transforming below, there are two parts: first, "causing them to cross over," etc., cures the essence of the treacherous path described earlier; second, "causing them to abide," etc., cures the aforementioned obstacles; the reversal of the losses can be understood. The above two gates explaining the differences in creating karma are concluded. Eighth, from "these sentient beings are by afflictions" downward explains sentient beings who have pursuit, discerning the differences in their receiving retribution. This also has two gates: first, the distinction of destinies, which is the fault of transmigration in the five destinies; second, the distinction of realms, which is the fault of being bound and confined in the three realms. The first part has two: first, explaining those to be transformed, and next, revealing the one capable of transforming. In the former, the first line is general, and from "desire, existence" downward is specific. In the general part, what the treatise calls the fault of sinking in the great river means that the five destinies, adrift and drowning in the torrent of afflictions, are like a great river; seeking existence and sinking within it is therefore a fault. In the specific part, there are thirteen distinct clauses, which the treatise subsumes under three: first, afflictions being five, which give rise to the river's essence; second, dwelling in it with much harm, which is called giving rise to perils; third, separating from the supramundane path, which is called loss. Alternatively, the first is called the essence of delusion, the second clarifies obstruction to the path, and the third is the loss of good spiritual friends. Among the first five: first, "desire, existence," etc., reveals depth; just as a worldly river being deep is called a great river, the four currents being overflowing is called immeasurable water. Second, "flowing along the current of birth and death" reveals flowing; for although a river is deep, if it has no continuous flow it could dry up. Now afflictions constantly flow, and thus cannot be exhausted. Third, from "entering the great" downward establishes the river's name; just as calling it a "great river" reveals that it is not small, because it is submerged by the water of craving. Afflictions in the river of craving are not just one; why is craving alone singled out in the name? Because craving can moisten, and its power to cause drifting and drowning is strong; birth and death are continuous with craving as the root, so its title is specifically displayed, though in principle it actually encompasses the rest. Fourth, from "by all afflictions" downward reveals swift drifting. If a current is slow, a person in it can easily get out, but if it is swift, it is difficult to cross. If afflictions are gentle, the noble path can arise; but when they are active without interruption, the noble path is difficult to produce. When the treatise says "not abiding for a single thought-moment," this is because they are without interruption, explaining the force of the afflictions. "Not seeing the shore," because there is no antidote, explains "unable to seek," etc. Fifth, from "constantly for the sake of thoughts of desire" downward reveals vastness; if a river is narrow, though swift it can be crossed; but because many evil thoughts arise, it is difficult to cross. Moreover, just as a river without poisonous insects may perhaps be easily crossed, but here one is harmed by the insects of evil thoughts, it is therefore difficult to escape. Below, in explaining the four parts of giving rise to perils, the first is views and grasping; the next two are craving: one in terms of seeds not being eliminated, so that one returns, and the second in terms of active defiled attachment, so that one is mired in mud; the last one is conceit. Just as a person in a river faces four difficulties in getting out—first, being held fast; second, being caught in a whirlpool; third, being mired in mud; and fourth, being stranded on an arid sandbank without reaching the other shore. That is, craving causes attachment, and conceit causes the mind to be elevated, which is compared to dry, scorched land untouched by the water of the Dharma. When the treatise mentions "self," etc., to include the three kinds of self-conceit, as in the third bhūmi below, they are: first, self-conceit; second, great conceit; and third, haughty conceit. The first is exalting oneself over the inferior; the second is aggrandizing oneself over equals; the third is being disrespectful toward superiors; the rest are as explained in the treatise. Below, in explaining the three losses, the first is the loss of having no rescue in the evil destinies; the latter two are the loss of having no way out in the good destinies: the first loses the cause of escaping, and the second loses the conditions for escaping. Another explanation: of the latter two, the first is the loss of lacking the intention to escape while among humans and gods; the latter is the loss of departing to other places among the eight difficulties. The rest are as revealed in the treatise. Below, regarding the one capable of transforming, there are two parts: first, giving rise to the mind of transformation; second, from "with goodness" downward perfects the practices of transformation. The practices have four phrases: first, causing them to leave the causes of suffering; second, gaining security, which causes them to attain nirvāṇa; third, leaving terrors, which causes them to leave the fruits of suffering; fourth, abiding on the island of wisdom, which causes them to attain bodhi. Eighth, from "these sentient beings, with profound minds" downward explains the distinction of realms; first those to be transformed, and next the one capable of transforming. In the former, the first is general: deeply attached in their minds to the three realms, being therein they find it difficult to get out, the situation being like a prison. Below, it is specifically revealed. In the treatise, just as an earthly prison has five kinds of faults: first, beating with rods and flogging; second, squandering resources for livelihood; third, separation of relatives; fourth, shackles binding the body; fifth, desiring to escape but having no way. The prison of the three realms also has these five: first, the suffering of illness; second, the suffering of not getting what one seeks; third, the suffering of separation from what is loved; fourth, being entangled by the chains of craving; fifth, the dark obstruction of ignorance. The first three are suffering retributions, and the latter two are afflictions. The five kinds of difficulties in the treatise are explained as inverse counterparts: just as freedom from illness is pleasure, obstruction to this is called a difficulty, and the other four are likewise. Here, mentioning "having much sorrow and grief" is the third, separation from the loved, in the treatise; second, "bitter afflictions, troubles, and perils" are the initial matters of suffering. The other three can be understood.

11.74.4

Below, in explaining the benefit produced by the converter: because it remedies the aforementioned binding and confinement, it says, "He causes them to abide in unhindered nirvāṇa." The conversion of sentient beings who seek existence is concluded. Below, the conversion of those who seek pure practice (brahmacarya) also has two parts: first, converting those who seek aberrant pure practice, causing them to abandon the aberrant and return to the correct; second, converting those who seek correct pure practice, causing them to abandon the small and enter the great. Ninth, from "These sentient beings deeply grasp a self" onward, converts various non-Buddhists of aberrant views and the like. First, in the converted: the initial phrase is general, meaning that these non-Buddhists previously have deeply innate clinging to a self, and further conceptually discriminate and grasp it so that it is hard to escape; hence it is called "deeply grasping" and so forth. In the commentary, "This is the root of other views" resolves a doubt: why are views of a self singled out as an error? Because they are the root of other views; views of annihilation, permanence, and so forth all arise based on this. Below, in the specific details, there are six phrases: the first three are being far removed from the bliss of the ultimate truth; the latter three are being fully endowed with various sufferings. In the former: the beginning, middle, and end, three parts. First, lacking beginning expedient means; next, cultivating incorrect practices; finally, ultimately heading toward what is unreal. First, desiring to seek nirvāṇa in order to extinguish the suffering of the aggregates, yet because of grasping a self, they do not emerge from the mansion of the aggregates—the human and celestial realms are like nests, and the bad destinies are like dens. Second, from "always following" onward, cultivating incorrect practices: due to inverted notions, they mistakenly travel different paths. Third, from "relying on the six sense bases" onward, explains that the ultimate destination is unreal: conceptualizing a false self and desiring to head toward nirvāṇa, they position this self to falsely seek the karmic retribution of the six sense bases in Brahmā's heaven, the heaven of the Sovereign (Īśvara), and so forth, taking it as nirvāṇa, which is dwelt in by the false self. A false self does not truly exist, hence it is called an "empty village." In the latter three of being fully endowed with suffering: the first two are internal suffering, and the latter one is external suffering. In the internal: first, the suffering of the mutual conflict of the four great elements; second, the suffering of the transience and oppression of the five aggregates. In this sūtra, it is that afflictions kill the roots of goodness. Third, receiving these and so forth is external suffering, and is also a general conclusion of the multiple sufferings. The rest is as explained in the commentary. Below, in the converter, there are two parts: first, causing them to abide in the truth of the path, which remedies the prior characteristics of a self; second, from "namely" onward, causing them to abide in the truth of cessation, which remedies the latter six phrases, as can be understood. Tenth, from "These sentient beings, their minds" onward, converts those of the small vehicle who share the Dharma of correct pure practice. First, in the converted, there are three parts: first, not seeking the great cause—meaning that their minds are narrow and inferior, because they cannot broadly deliver sentient beings. Delighting in small dharmas is because they do not seek great bodhi. Reversing these two minds to make them vast is called "bodhisattva." Second, from "far removed" onward, they do not aspire to the great fruit. The above two are errors of the seeking mind. Third, from "greedily attached" onward, explains the error of abandoning practice: within the indeterminate group, there truly is the dharma of renunciation of the Mahāyāna, yet they conversely delight in practicing small vehicle dharmas; therefore, it is an error. Below, in the converter, there are two parts: first, causing them to abide in the vast mind, which remedies the prior narrowness; from "immeasurable" onward, remedies the prior aspiration and practice. The above broadly explains the characteristics of the precept of embracing sentient beings. From "Sons of the Buddha" onward, the second part concludes generally. "Following the power of upholding precepts" means: relying on the prior upholding of the rules of discipline to embrace goodness, one generates this power to embrace sentient beings. In the commentary, it is called: because one relies on the practice of upholding precepts, one attains this precept power; therefore, one is able to perform wholesome dharmas, skillfully giving rise to all wholesome practices that embrace sentient beings; hence it says that one can broadly give rise to great compassion. The above three sets of precepts explaining the essence of the bhūmi are concluded. Below, third, in explaining the fruits of this bhūmi: the three fruits are the same as in the preceding bhūmi. The first, the fruit of malleability, also has three parts: first, the characteristics of malleability; second, from "The bodhisattva at that time" onward, explains the distinct bhūmi; third, from "This is called" onward, concludes. In the first, there are three: dharma, simile, and combination. In the dharma: first, seeing the Buddhas is the condition for refining practice; second, from "with clothing" onward, explains what refines practice; third, from "this bodhisattva" onward, explains the refined purity. In what refines, there are two: first, making offerings to the Buddhas; second, from "from the Buddhas" onward, receiving the Dharma: because this is the bhūmi of precepts, receiving the ten wholesome dharmas. In the commentary, those that are present together explain that the three, such as malleability, are identical to the preceding bhūmi; those that are absent should be understood as explaining that there is no setting out, an admonition to know. Here, "superior matters" and so forth means: being superior within malleability, exceeding the preceding bhūmi. Now it is briefly revealed. In the refined purity: because of being free from the two defilements for many kalpas, it causes both giving and precepts to become naturally pure; in the preceding bhūmi, precepts were not yet naturally pure, causing giving also to not yet be pure. If so, why was the former called the predominance of giving? Explanation: relative to what was prior, it was superior; arriving here, it becomes progressively more superior. Because of this, we briefly discuss the practices of the various bhūmis, which have four meanings: first, regarding the distinct to show differences, the first bhūmi has only dāna, up to the tenth having only wisdom as predominant; second, discerning superiority over inferiority, the first bhūmi has superior dāna, the second bhūmi has giving and precepts, the third bhūmi has three pāramitās, up to the tenth bhūmi having ten pāramitās—all because the later subsume the earlier, the later are superior to the earlier, and because the earlier do not subsume the later, the earlier are inferior to the later; third, in terms of actual cultivation of practice, each and every bhūmi is endowed with the ten pāramitās; fourth, in terms of practicing the verified principle, it is only equal and identical, neither one nor many; the bhūmis below are to be understood accordingly. The simile and combination can be understood. In the distinct bhūmi: being free from the four faults of speech, it also includes affectionate speech. In the embraced retribution: the golden wheel exceeds the former. What was one hundred before is one thousand here: the Yogācārabhūmi says, "One should know that its majestic power exceeds the former tenfold." The remaining meanings are as in the commentary, and should be known as identical to the preceding bhūmi. In the third major section, the restatement in verse, there are twenty-six verses, divided into six: the first two verses restate the prior ten types of straightforward mind; second, four verses restate the prior precepts of the rules of discipline; third, four verses restate the precepts of embracing wholesome dharmas; fourth, eight verses restate the precepts of embracing sentient beings; fifth, seven verses restate fruits such as malleability; sixth, the very last verse concludes by praising what has been spoken. The second bhūmi is concluded.

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華嚴經探玄記 — Classical Chinese