華嚴經探玄記 14

English (machine translation) 14

Language: English

14.49 — 6 parts

14.1

Exposited by the Śramaṇa Fazang of the Western Monastery of Weiguo

14.2

Eighth Bhūmi: The seven headings are the same as before.

First, explaining the name: the name 'Immovable' (acalā) also has three senses. First, based on a single sense: the Mahāyānasaṃgraha says, 'Because it cannot be moved by any sign-conditioned, effortful practice, it is called the Immovable Bhūmi.' Asvabhāva and Vasubandhu both share this explanation. Asvabhāva's intended meaning is that in the seventh bhūmi practice is moved while signs are immovable, whereas here both practice and signs are immovable. Second, based on two senses: the Suvarṇaprabhāsa says, 'Practicing with mastery through signless correct contemplation, the practices of the afflictions cannot move it; thus it is called Immovable.' Third, based on three senses: the Cheng weishi lun says, 'Because non-conceptual wisdom continues spontaneously, neither signs, active functions, nor afflictions can move it.' The Liang translation of the Treatise also shares these three senses. The Saṃdhinirmocana Sūtra says that because it attains effortlessness through signlessness, and is not moved by afflictions presently arising among all practices, it is called Immovable. The Daśabhūmika-vibhāṣā says, 'If gods, Māra, Brahmā, śramaṇas, or brāhmaṇas cannot move its vows, it is called the Immovable Bhūmi.' The Renwang jing calls it the Bhūmi of Equal Contemplation.

14.4

Second, the rationale for its sequence also has three senses: First, the preceding three bhūmis provisionally correspond to the mundane; the subsequent four bhūmis provisionally correspond to the teaching of the three vehicles; and from the eighth onward, it provisionally reveals the One Vehicle. The Mahāyānasūtrālaṃkāra explains the seventh bhūmi, saying: 'Because it is close to the One Vehicle.' The Liang translation of the Treatise also speaks of the eighth bhūmi and above as the One Vehicle. The explanation is: it enters the One Vehicle from the previous differentiated stages of the three vehicles; hence it follows. Second, although the preceding stage attained purely signless contemplation, it still had to await preparatory effort and attention to be realized; now this has ripened to purity, presenting itself spontaneously without awaiting preparatory effort, hence it is explained next. Third, the preceding [stages] still pertain to samsaric transmigration of segmented birth and death, while this stage pertains purely to transformation [body birth and death]; hence it follows.

14.5

Third, regarding the obstacles abandoned: according to the Daśabhūmika-śāstra, it abandons the obstacle of activity within signlessness. The Cheng weishi lun says, 'The obstacle of generating preparatory effort within signlessness means that an innate portion of the cognitive obstacle prevents signless contemplation from arising spontaneously. In the preceding five bhūmis, sign-conditioned contemplation was frequent and signless contemplation was rare; in the sixth bhūmi, sign-conditioned contemplation was rare and signless contemplation was frequent; in the seventh bhūmi, although purely signless contemplation continued constantly, there was still preparatory effort. Because there was preparatory effort within signlessness, it was not yet able to manifest signs and lands spontaneously. Such preparatory effort obstructs the path of effortlessness in the eighth bhūmi. If one can enter the eighth bhūmi, it is then eternally severed. Because it is eternally severed, two masteries are attained; therefore, the eighth bhūmi is said to sever two types of ignorance and their coarse heaviness: first, the ignorance of making effort within signlessness; second, the ignorance regarding mastery over signs. Because at present there is no mastery over signs, this also includes a portion of the signs of lands. Because above the eighth bhūmi the purely uncontaminated path arises spontaneously, the afflictions of the three realms never manifest, yet the subtle cognitive obstacle in the seventh consciousness can still manifest, because the fruit of the wisdom of the emptiness of persons does not contradict it.' Explanation: according to Dharmapāla's school, the wisdom with preparatory effort within signlessness is not inherently an obstacle in its essence, because it is of a wholesome nature. Because of the obstacle to be severed, it is caused to make preparatory effort; therefore it is called the obstacle of preparatory effort. Because this seventh [bhūmi] involves preparatory effort, even though it manifests various signs such as gold and pure lands, they do not manifest spontaneously; hence it is considered an obstacle. 'Fruit of the wisdom of the emptiness of persons' refers to the subsequent wisdom and the cessation attainment induced by the wisdom of the emptiness of persons. The Suvarṇaprabhāsa says, 'First, the ignorance of great effort in signless phenomena; second, the ignorance of grasping at mastery over signs being difficult to cross over.' Explanation: the manifestation of signs deluded by this also includes lands, because the broader subsumes the narrower. The Liang translation of the Treatise and others can all be understood accordingly.

14.6

Fourth, regarding the dharmadhātu realized: it refers to realizing the sense of the dharmadhātu as neither increasing nor decreasing. Vasubandhu's commentary states, 'That is, within this, when defilements decrease, there is no decrease, and when purities increase, there is no increase.' Asvabhāva's commentary states, 'There is no function outside of phenomena, so it does not increase; phenomena are not destroyed, so it does not decrease.' Asvabhāva's latter explanation is identical to Vasubandhu's. The Madhyāntavibhāga says, 'Due to penetrating this completeness, one realizes the forbearance of the non-arising of dharmas, seeing not a single dharma increase or decrease among pure and defiled dharmas.' Explanation: this agrees with the Daśabhūmika-śāstra. The Cheng weishi lun says, 'This refers to this suchness being free from attachments to increase and decrease, not increasing or decreasing according to defilement and purity. This is also called the suchness upon which mastery over signs and lands relies; that is, once one realizes this suchness, one attains mastery over manifesting both signs and lands.' Vasubandhu's commentary states, 'Attaining mastery among signs is called mastery over signs, because whatever sign is desired immediately appears. Attaining mastery over the lands manifested is called mastery over lands, because if one wishes a land to be made of jewels like gold, it is accomplished according to one's wish.' Explanation: 'signs' refers to signs such as manifesting bodies, while 'lands' refers solely to the container world and the like; the text below on this bhūmi fully contains the three worlds, the ten masteries, and so forth.

14.7

Fifth, the practices accomplished: these are also of three kinds: the practice of great vows among the ten; the practice of accomplishing the forbearance of the non-arising of dharmas proper to this bhūmi; and the practice of mastery over signs and lands. The Mahāyānasūtrālaṃkāra says regarding the eighth abode: 'Although purifying Buddha lands, there is no active creation, because of effortlessness.' Consult the text below.

14.8

Sixth, the fruits attained: the Liang translation of the Treatise states that by penetrating the samādhi of the non-increasing and non-decreasing dharmadhātu and its masteries, one attains the fruit of the dharmakāya. The Suvarṇaprabhāsa states that on the eighth bhūmi, arousing the mind, one attains the samādhi of immediate realization. The fruit of practice and the fruit of the stage proper to this bhūmi can be known [from the text].

14.9

Seventh, within the explanation of the text, there are also three parts: first, within the section of praise and request, there are fifteen verses divided into three parts: first, two verses where the heavenly kings and the great assembly rejoice in the Dharma and present offerings; second, twelve verses where devīs offer music and singing to praise the virtues and present offerings, in which the first three play music to generally praise the Buddha's virtues, the next three specifically praise the virtues of his mastery over the three kinds of worlds, the next three specifically praise his gathering and transforming through the three wheels, the next two praise the Buddha's spiritual power of sustainment, and the last verse concludes in silence after praising; third, the final single verse where the leader requests the exposition.

14.10

Second, within the section of the main exposition, the treatise divides it into seven: The first two are the upāyas for advancing to the bhūmi. 1. The section generally explaining the upāyas of gathering and assembling the bhūmi is the remote upāya, summarizing the preceding seven bhūmis to initiate the upāya of gathering and completing this bhūmi. 2. The section on attaining pure forbearance is the proximate upāya: the light of the forbearance of non-arising attained on the previous bhūmi is cultivated to maturity here, rendering it profoundly pure. 3. The section on attaining superior practice is the practice of initially abiding in the bhūmi: initiating superior cultivation relying on the preceding pure forbearance. 4. The section on purifying Buddha lands is the beginning of correctly abiding: relying on the preceding superior practice to further generate the practice of purifying Buddha lands. 5. The section on attaining mastery is the fulfillment of correctly abiding in the bhūmi: through the practice of purifying lands, virtues are accomplished without obstruction. 6. The section of great superiority is the practice of completing the bhūmi: relative to the preceding, this bhūmi is completely superior; now, the bhūmi being completed is superiority within superiority, hence called 'great superiority'. 7. The section explaining the name: the name 'Immovable' distinguishes its virtues and reveals its designation; this applies throughout, and its explanation is placed at the completion of the bhūmi.

14.11

Within the first section, the preceding seven are synthesized into two aspects: the common practices across the bhūmis are called the common aspect, and the distinct cultivations of the bhūmis are called the distinct aspect. Within the common aspect, there are three clauses: 'Wisdom of wondrous practice' is its path of realization, referring to the ever-higher realization of the two kinds of selflessness. From the first bhūmi onward, realizing the two kinds of selflessness has become progressively superior up to this point; thus it is called 'ever-higher'. Second, 'purification of the path of upāya' is the purity of the path of non-abiding, meaning that compassion and wisdom travel together without one-sided attachment. Third, 'well gathering the factors aiding the path' means being subsumed by that practice of wisdom of upāya, fulfilling the factors aiding bodhi; that is, practice is the previous upāya of realization, wisdom is the previous non-abiding, and these two subsume the factors aiding the path. Below, the distinct aspects are clarified, having seven items: 1. On the first bhūmi, the ten great vows are able to make the mind abide. 2. On the second bhūmi, practicing the ten wholesome deeds and so forth is the Buddha's protection. 3. On the third bhūmi, revulsion and attaining non-retrogression, dhyāna, and so forth—'and so forth' includes spiritual penetrations, the immeasurables, and so forth—is called the power of one's own wholesome roots. Attaining penetration is called 'attaining power'. 4. On the fourth bhūmi, the ten kinds of wisdom of dharmas taught to teach and transform sentient beings are called in the previous treatise the superiority of purifying cognitive obstacles. 'Mindfully penetrating the Buddha-dharma' explains that this is identical to that; that is, those ten dharmas of wisdom are here called Buddha-dharma. 5. On the fifth bhūmi, the ten kinds of profound, pure mind being equal is called the straightforward, profound mind. 6. On the sixth bhūmi, it is led by the previous great compassion and the intensifying of great compassion. Contemplating the gathering of causes and conditions is the fulfillment of great compassion, and also raises the method of completed contemplation. Accomplishing merit and wisdom explains that this is identical to that. 7. On the seventh bhūmi, there are two clauses: the first is the previous upāya-wisdom within emptiness and superior practice within existence. The phrase 'not abandoning sentient beings' explains that that is identical to this, referring to great compassion and so forth. Second, 'entering the path of immeasurable wisdom on account of the immeasurable realm of sentient beings' refers to the previous ten kinds of immeasurables. Why does each of the preceding six have only a single clause, while this seventh bhūmi has two clauses? Explanation: because it is the proximate upāya. Furthermore, it is asked: Why are the preceding bhūmis summarized together here at the beginning of the eighth bhūmi? Answer: In the sacred teachings, there are four instances of this pattern: First, at the beginning of the ten abodes, the ten faiths are summarized together, as taught in the Benye jing; this divides their boundary according to retrogression versus non-retrogression, hence this concluding synthesis is made. Second, the preparatory effort of the first bhūmi summarizes what precedes the bhūmis, as taught in the 'Dedication Chapter'; this is based on the boundary between inference and direct realization. Third, the beginning of the eighth bhūmi summarizes the preceding seven, as taught in this text; this is based on the boundary between effort and effortlessness. Fourth, the beginning of the tenth bhūmi summarizes the preceding nine, as taught below; this is based on the fulfillment of the causal stage summarizing the preceding causes. Another explanation: these four locations correspond respectively to the completion of ten thousand kalpas, the completion of the first asaṃkhyeya, the completion of the second asaṃkhyeya, and the completion of the third asaṃkhyeya; hence this is stated.

14.12

In the second section, on attaining the pure forbearance, the text has three parts: first, ten phrases directly explain the forbearance of the non-arising of dharmas; next, four phrases explain the purity of the forbearance of non-arising; and the final phrase concludes the forbearance and entry into the stage. In the Treatise, only the first two are explained, subsumed into four kinds: first, breaking down characteristics; second, breaking down intrinsic nature; third, the vanishing of causes; and fourth, liberation from results. Furthermore, the first two break down characteristics to enter suchness, and the latter two realize the real and abandon characteristics. Moreover, correlated with the stages: the first one is in the preparatory application; the next one is in the fundamental [wisdom]; and the last one is in the subsequently attained [wisdom]. The single category of numerical differentiation runs throughout from beginning to end. Relying on the "Three Natures Chapter" of the Fo xing lun (Buddha-Nature Treatise), it states: "As the sūtra says: If a person has attained the forbearance of the non-arising of dharmas, they will not regress. How is this established? It is established by means of the three natures. For the sake of the imaginary nature, the Tathāgata spoke of the original forbearance of non-arising; for the sake of the dependent nature, he spoke of the forbearance of non-arising of intrinsic nature; and for the sake of the consummate nature, he spoke of the forbearance of non-arising of the original nature of defilement and suffering." Within the first, the non-arising of phenomena, the Treatise subsumes it into seven: the first four explain non-increase, and the latter three explain non-decrease; that is, the dharmadhātu of non-increase and non-decrease. In the Treatise, it first establishes seven realities, counteracting these realities to reveal non-arising. First, 'reality inherently existing within the pure division': grasping at the intrinsically abiding nature as existing as a phenomenal entity; to counteract this, it says 'enters into all dharmas as originally unarisen.' Second, 'reality that is newly and continuously born': grasping at the nature developed through practice as real; to counteract this, [it says] 'non-origination.' Third, 'reality of characteristics': grasping at the active characteristics produced by the preceding two natures; to counteract this, [it says] 'without characteristics.' Fourth, 'reality of the subsequent limit': grasping at the emergence from bondage at the subsequent limit in the Buddha-fruit; to counteract this, [it says] 'without accomplishment.' Furthermore, among these four: the first is the intrinsically abiding Buddha-nature; the next two are the brought-forth Buddha-nature; and the last one is the attained-as-fruit Buddha-nature. Moreover, the first is in the ordinary person's position prior to the path; the next one is in the position of the three kinds of worthies; the next one is on the bhūmis; and the last one is after the path. Their correspondence is readily understood. Furthermore, these four resolve doubts progressively, which is readily understood. Fifth, 'reality of the prior limit': relative to the subsequent limit of the Buddha-fruit, mundane defilements are called prior; to counteract this, it says 'without destruction,' explaining that the afflictions are intrinsically empty and there is nothing to be destroyed. Truly it is because in the minds of sentient beings there are two divisions: first, the tathāgatagarbha is called the pure division, hence as stated before, the pure division is unarisen; second, the store of afflictions is called the defiled division, as stated here, the defiled division is unarisen. Sixth, 'reality of defilement within the pure division': refers to turning away from defilement and toward purity during the stages of practice; to counteract this, [it says] 'without coming.' Seventh, 'reality of the exhaustion of sentient beings': sentient beings proceeding toward nirvāṇa; to counteract this, it says 'without going,' which the treatise-sūtra calls 'without exhaustion.' As for the second, the non-arising of intrinsic nature, this sūtra omits it. The Treatise states: "The non-arising of intrinsic nature is the selflessness of dharmas. Because that selflessness of dharmas has no nature in its own essence, it is like the sūtra's 'neither existing nor having a nature.'" In '[because] of the phenomenal affairs contemplated by that [wisdom],' and so forth: it clarifies that the principle is not non-existent, meaning that because of the phenomenal affairs contemplated in those preceding bhūmis, which are also the dharmas tolerated in this bhūmi, one cannot say it is non-existent. Below, it clarifies that principle is non-dual, meaning that the principle is not outside phenomena, hence it is called non-dual, which is identical to the preceding passage's having non-duality and inexhaustibility. Third, from 'without beginning, without middle' downward, it clarifies the non-arising of numerical differentiation: because within the three times defiled and pure dharmas neither increase nor decrease. That is, the prior limit is defiled, the subsequent limit is pure, and the middle limit is defiled and pure; because the three limits are unarisen, there is neither increase nor decrease. Fourth, from 'enters the Tathāgata' downward, it clarifies the non-arising of activity: because within suchness the non-conceptual Buddha-wisdom is pure. From 'thus' downward, having explained [the items], it concludes generally. Next, from 'manifests' downward, it explains the purity of the forbearance of non-arising. The words 'all mind, thought, and consciousness,' and so forth: 'all' has two aspects. First, it is free from the recollection, conceptualization, and discrimination of the retributive mind, hence it says 'practices freedom from,' and so on. Second, it is free from the recollection, conceptualization, and discrimination of the mind of upāya, hence it says 'because of grasping the perception of discriminatory nature.' 'Perception' means the perception of being free from obstructing dharmas. 'Not that there is no perception of remedial dharmas' is said to eliminate ambiguity in the words. That remedial perception has three superior features in the subsequent bhūmis: first, because of effortless, spontaneous practice, it says 'without covetous attachment,' meaning that toward the supreme Buddha-fruit, without waiting for the arising of craving and seeking, one undertakes practice spontaneously. Second, 'pervading the characteristics of all dharmas': because the active remedy is broad, it says 'all dharmas are like space.' Third, 'because of entering suchness and motionless, spontaneous practice': this reveals the depth of the remedy. That the words 'like space' apply to both phrases is readily understood.

14.13

Third, the section from "enters the Immovable" onward explains attaining superior practice. Within this there are two parts: first, explaining the superiority of deep practice, meaning revealing its emergence in contrast to what precedes; second, the superiority of stirring into action, showing entrance in contrast to what follows. In the first part there are two: first, generally explaining deep practice, meaning that upon entering this stage the practice is abstruse and profound. Below, there are seven distinct [aspects], grouped into three [divisions]: the first division of three explains that the sphere of objects in this bhūmi is extraordinary; the next division of two explains that the correct practice in this bhūmi is vast; the final division of two explains that in this bhūmi [practice] is quiescent, free from obstacles. In the metaphors there are three, which from last to first illustrate these three divisions. Among the seven: 1. Deep in being difficult to enter, hence named a bodhisattva of deep practice. 2. Deep in shared practice, because the bodhisattvas of all pure bhūmis share it, meaning that purely undefiled stages are called "pure bhūmis." Because one is identical with people of this stage, it says "the world cannot measure it." "Cannot measure it" is like wheat in a heap of wheat, where its differences cannot be distinguished. The treatise text calls it "incapable of being distinguished." 3. Deep in sphere of cognition, because grasper and grasped do not appear before one, hence it says "transcending all marks," etc. The statement "safeguarding against all notions of obstacles" refers to thoughts of guarding against all obstructive dharmas. In order to distinguish thoughts of antidotal dharmas, it is called "transcending craving and attachment." 4. Deep in cultivation, because the practices of benefiting oneself and benefiting others are vast; this is omitted in this sūtra. 5. Deep in non-retrogression, meaning that the two vehicles cannot surpass or destroy its superiority, hence it says "all śrāvakas," etc. 6. Deep in freedom from obstacles, meaning free from the obstacle of effort, hence it says "deep, vast, and far removed." 7. Deep in the presence of antidotes, meaning the practice that can serve as an antidote is constantly present, hence it says "and manifests before one." The treatise text calls it "quiescence manifesting before one," which is the quiescence of tathatā, not worldly quiescence. Below, the three metaphors are explained, illustrating what was stated before. The metaphor of cessation reveals that practice. "Due to quiescence" explains the intent of presenting the metaphor. In explaining the metaphor, the words "because it lacks that support" clarify that in the absorption of cessation the mind-king does not function, and mental factors such as ideation also do not function because they have nothing to rely upon. "By obtaining effortless, spontaneous practice" explains diligent upāya, where the actions of the three karmas cease. In the treatise text, the fulfillment of retributive practice has two explanations: first, in terms of the path of teaching, hence it says "attaining dharmas contrary to that"; second, in terms of the path of realization, hence it says "well-abiding in the tathatā-dharma of the ālayavijñāna." For the fundamental consciousness has two parts: when ordinary, it abides solely in the erroneous defiled part; now here, it abides in the true, pure part. If reaching the Buddha-bhūmi, one abides singly in tathatā, not called "ālayatathatā." Here, because there is the suffering of transformation-retribution, both are mentioned together. The phrase "abiding in great detachment" corresponds to "abiding in the fulfillment of retributive practice" in the treatise. In explaining the second metaphor of awakening from a dream, it shows guarding against faulty notions within this practice. Regarding having notions of correct wisdom: just as upon awakening from a dream, although there are no dream-notions, there are notions of being awake; what is illustrated is like this. Although one abandons the faulty notions of erroneous cultivation of the previous bhūmis, it is not that there are no notions of correct wisdom of this bhūmi. The phrase "this practice is quiescent" reveals that this correct wisdom is constantly quiescent even in its functioning, hence unlike what precedes, thus revealing this deep practice. From "herein" onward, it re-analyzes the purity of the basis. "The two minds of the worldly and of nirvāṇa do not function" explains the sūtra's non-functioning of the two minds. That is, crossing a river in a dream, this shore exemplifies the world and the other shore exemplifies nirvāṇa; once awakened, both this and that perish, which is called purity of the basis, hence it says "the two minds do not function." The phrase "notions and thoughts of enjoyment based on objective spheres do not function" explains that recollections no longer appear, meaning that notions of spheres such as using a boat or raft in a dream no longer appear. In explaining the third metaphor of being born in the Brahmā heaven, from "just as being born in the form realm" onward concludes their non-functioning. In this bhūmi it is like this: the minds of lower bhūmis do not function at all, revealing emergence in contrast to what is below. "Attaining the stage of retribution" reveals attainment in contrast to this. This speaks of the superiority of detachment, concluding and clarifying the intent of the metaphor. In the re-analysis below, conforming practice is the worldly mind, and non-conforming practice is the supramundane mind, hence they are called two parts. "Mind, etc." mentions mind to include thought (manas), consciousness (vijñāna), recollection, and so forth, which is conforming practice. "Buddha, etc." mentions Buddha to include bodhi, nirvāṇa, and so forth, which is non-conforming practice. Below, within the part of non-conforming practice, three more gates are opened. The sūtra addresses only the Mahāyāna, while the author of the treatise contrasts and differentiates the Mahāyāna and Hīnayāna. 1. The word "difference" does not mean that the distinction between Mahāyāna and Hīnayāna is called difference; it merely means that sentient beings and dharmas in the Mahāyāna and Hīnayāna are distinct, which is called difference. 2. The phrase "differences of sentient beings and dharmas in the Mahāyāna and Hīnayāna" does not mean that the difference between sentient beings and dharmas is called difference; it clarifies that within these Mahāyāna and Hīnayāna teachings, sentient beings differ among themselves and dharmas are distinct among themselves. 3. The phrase "differences between non-learners (aśaikṣa) and learners (śaikṣa)" differentiates persons within the Hīnayāna; it does not mean that learners and non-learners being different is called difference, but merely clarifies that learners differ among learners, and non-learners likewise. This concludes opening the gates. The statement "Buddha, etc. and nirvāṇa are explained differently" cites the sūtra to show this: Buddha is the first phrase, Buddha-mind and so on include the middle two phrases, and nirvāṇa is the fourth phrase, as should be understood. Why is there no distinction opened in worldly practice, while this difference is opened in supramundane practice? Because the supramundane is what great people seek, and fearing that there might be defiled attachment, it is explained in detail to cause detachment. In the explanation below, first explaining conforming practice is understandable. Later, in explaining non-conforming practice, the phrase "differences between Mahāyāna and Hīnayāna" is a general statement. In the specific points below: within the Mahāyāna, Buddhas and bodhisattvas are persons, and nirvāṇa is the dharma; in the Hīnayāna, nirvāṇa is the dharma, and arhats, etc. are persons. Second, explaining the respective differences of persons and dharmas is understandable from the treatise's explanation. The differences among arhats in the Hīnayāna are, as in the Abhidharma, six different types: retrogression, thought, safeguarding, abiding, progressive advancement, and immovability. The Satyagiddhi has nine, all explained extensively as in those texts. The remaining text is understandable. Second, from "Disciples of the Buddha" onward explains stirring into superior practice. Within this there are two parts: first, abiding through the power of original vows and being exhorted by all Buddhas; second, from "if not given" onward explains the benefit of exhortation. In the first part there are also two: first, abiding through original vows; second, from "moreover, all Buddhas" onward explains the exhortation. In the first part, "conforming to this bhūmi" is the meaning of abiding in the treatise text. "Through original vows" explains the reason for abiding, meaning that from previous bhūmis onward, jointly seeking the entrance to the endurance of the non-arising of dharmas of this bhūmi is called the original vows. Having attained it, one rests, hence it is called "abiding." However, the meaning of abiding has two explanations: first, revealing the meaning; second, the intention of the teaching. In the first, clarifying the abiding and non-abiding of bodhisattvas, generally speaking, has four [aspects]: 1. Differentiation in terms of entering contemplation: at the beginning one does not abide, but in the end one delights in abiding. Coming from previous bhūmis seeking to proceed toward non-arising, because one had not yet attained it, one did not abide; now having attained it, because one delights in quiescence, one abides. 2. Differentiation in terms of initiating practice: at the beginning one delights in abiding, but in the end one does not abide. Now in this bhūmi, having just attained non-arising, one delights in quiescence and abides; later, because the Buddhas exhort one to arouse superior practice, one therefore does not abide. 3. Differentiation in terms of quiescence: constantly abiding from beginning to end, meaning that whatever Buddhas and bodhisattvas realize and enter, they do not abandon for even an instant. 4. Differentiation in terms of initiating function: all Buddhas and bodhisattvas do not abide at all, constantly conforming to the worldly realm to benefit sentient beings. Here in this text it is explained according to the first two. Second, clarifying the intention of speaking of abiding also has four meanings: 1. Because gradually awakening bodhisattvas have the habit of delighting in quiescence, it says "abiding through the power of original vows." 2. To guide those of the two vehicles of fixed nature, showing that even in this bodhisattva's place of great cessation there is still a stirring, how much less could what they have attained be ultimate? 3. To reveal that this bhūmi is extremely deep and abstruse, and hard to abandon, hence one abides. 4. Wherever there is this deep and abstruse Dharma-current, there are necessarily all Buddhas constructing the bridge of seven exhortations, so that not a single person falls into ruin. In explaining the exhortation below there are three parts: first, general exhortation; second, from "all Buddhas" onward, specific exhortations; third, from "this bodhisattva" onward, concluding exhortation. In the first, "flowing water" refers to the endurance of the non-arising of dharmas: without initiating effort, one spontaneously arouses practice and proceeds toward the fruit of Buddhahood. It is like the water of a great river flowing toward the ocean without waiting for human effort. Why was wisdom not given in the previous bhūmis? Because the attainment of dharma was not yet deep. Why not given in later bhūmis? Because it relies on this exhortation to cultivate non-abiding. Why give wisdom? In reality it applies to the other practices, but because wisdom is the master of practice. Why give it in this stage? Because this gate of endurance gathers the root of virtues. The text below says: "Also do not abandon this gate of endurance, for relying on this power one is able to accomplish great practice." Why give the wisdom of the Tathāgata? Because it is spoken in terms of the fruit. "Serving as causes and conditions": the treatise says, "Giving this power of the Tathāgata's wisdom transforms their mind that delights in contentment with deep practice." In the specific exhortations below, first praising what has been attained as supreme is the superior dharma; later, from "I have" onward, revealing what has not yet been attained, exhorts one, saying to cultivate it. Within this there are seven exhortations, grouped into two: the first six cite much that has not yet been done, turning away their abiding mind; the final one clarifies that with little effort it can be accomplished, increasing their mind to advance. The method of exhortation is generally like this. Among the first six, they are grouped into three pairs: in the first pair of benefiting oneself and benefiting others, the first clarifies that one's own virtues are not yet completed, and the latter that those to be transformed have not yet escaped; in the second pair, the first is that the vow of transformation is not yet fulfilled, and the latter that one's own virtues are not yet superior; in the third pair, the first clarifies that the karmic activity of transformation is not yet vast, and the latter clarifies that one's own attained dharmas are not yet exhausted. In the first, there are three distinct phrases: first, citing powers, etc. to reveal what has not yet been attained. Second, from "in order to attain" onward directly exhorts cultivation. The treatise says, "Because of not attaining, cultivation is instructed." Explanation: "not attaining" explains the upper phrase; "instruction in cultivation" explains this phrase. Third, "also do not abandon," etc. clarifies what the initiation of practice relies upon. The treatise says "if not abandoning this," etc., showing the contrary explanation, as is understandable. "Relying on that which has power and is capable of acting" is the direct explanation. In the second exhortation, "although you have attained this," etc. clarifies what oneself has attained. From "all ordinary beings" onward clarifies that others have not yet escaped, in which there are also three: first, a general exhortation regarding ordinary beings, termed "relying on the absence of benefit for those sentient beings." Second, revealing their faults. "Manifestly arising afflictions" are non-virtuous. "Latent tendencies (anuśaya)" explains separation from quiescence. Afflictions in household life, and gross and subtle thought (vitarka-vicāra) in leaving home. Third, from "you should" onward exhorts them to have compassion, as is understandable. In the third exhortation, "you should remember your original vows" is a general exhortation. From "recalling the vast vows originally made" onward is specific, with two phrases: 1. "Wishing to benefit sentient beings" is the vast mind, vowing to transform sentient beings below. 2. "Wishing to attain inconceivable wisdom" is the great mind, vowing to seek Buddha-wisdom above. In the treatise, "transforming sentient beings according to vows" explains the former phrase, and "vast practice of wisdom" explains the latter phrase. "Able to turn": exhorted to turn based on the two preceding meanings, it is called turning based on meaning. In the fourth exhortation there are three phrases: first, "the nature of all dharmas," etc. cites the nature of dharmas attained being naturally so, in order not to let attachment arise. Second, from "all Tathāgatas" onward clarifies that above one is not yet equal to Buddhas, meaning that Buddhas are endowed with great function, not just a single quiescence. Third, "śrāvakas," etc. clarifies that below one is equal to the two vehicles, meaning that the two vehicles of fixed nature also abide in quiescence and abandon transformation; this is speech meant to humble them. In the treatise, "unshared meaning" explains the second phrase. "Weariness of meritorious practice" explains the third phrase. Having these two faults is called "their defilement." Exhorting to turn based on this is called turning based on meaning. In the fifth exhortation there are two: first, "look at my," etc. cites the Buddha's six kinds of transformative activities; second, from "you now" onward concludes the exhortation to arouse cultivation. In the treatise, the transformative activities are explained first. The words "immeasurable bodies," etc. cite the sūtra text. "Those Buddha-dharmas being accomplished and powerful" clarifies that when those Buddha-dharmas of bodies and so forth are cultivated to completion, one has the power to transform sentient beings. The statement "manifestation relies on benefiting sentient beings" determines their practice, meaning that these six are all spoken based on benefiting others. Next, from "this matter of benefiting sentient beings" onward extensively explains that the six kinds are all for transforming sentient beings. Within this, "gathering and subduing": the good are gathered with light; the evil are subdued with the wheels, referring to the three wheels. Second, from "the Tathāgata performs immeasurable" onward explains the text that concludes the exhortation to arouse cultivation. In the sixth exhortation there are also two: first, "you have now just attained," etc. clarifies that what has been attained is not yet vast. Second, from "we," etc. cites what has not yet been attained to exhort one to arouse it. In the treatise, 1. "Entering" is the Dharma-gate entered; 2. "performing" is the karmic function of this Dharma-gate; 3. "turning" is this karmic function being uninterrupted. The rest of the text can be seen. In the seventh exhortation, explaining "little to do" lies in increasing their mind to advance. Within this, it first cites three kinds of immeasurability. From "you should" onward exhorts them to thoroughly penetrate them. In the treatise, "little to do" means not being far from the fruit of Buddhahood, hence saying little remains. "In accordance with what is seen," etc. explains the three immeasurables. Accomplishing with little contemplation explains penetrating in accordance with reality. Using this to increase their mind to advance, it is called turning. Second, from "this bodhisattva" onward concludes the exhortation, as is understandable. Second, from "all disciples of the Buddha" onward explains the benefit resulting from the exhortation. Within this there are two: first, in contrast to the abiding through original vows above, it shows the loss if not exhorted; the treatise's explanation, "that is, entering nirvāṇa" and "manifesting with wisdom," explains the sūtra's intent, meaning that citing this cessation is to reveal the Buddha's bestowing of wisdom. Second, from "because of all Buddhas" onward, in contrast to the Buddhas' exhortation above, it reveals the benefit of the exhortation, within which there are the doctrine, the metaphor, and the application. In the doctrine there are also three: first, clarifying the Buddhas' bestowing of the gate of wisdom; the treatise's explanation, "among those practices, the cause of gathering merit is superior," clarifies that which the bestowing of wisdom relies upon, meaning that within those initiated practices, the endurance of the non-arising of dharmas gathers the cause of merit most supremely, hence the Buddhas bestow wisdom. "Jointly making instructions" directly explains bestowing wisdom. The Buddhas mutually exhorting is called jointly instructing. Second, from "in a single moment of thought" onward explains that due to the exhortation, practice is aroused swiftly, which is understandable from the treatise's explanation. Third, from "why is that?" onward discriminates and explains through questions and answers. That is, why is what was cultivated during the previous two great asaṃkhyeyas inferior when compared to the practice aroused in this single moment of thought? In the explanation below, first using "a single body," etc., it clarifies that the former does not equal the present. This "immeasurability" discriminates this exceeding the former. Question: In the previous first bhūmi there were a hundred bodies, in the second bhūmi a thousand, etc., so why say "one"? Answer: In true retribution there is only one, whereas transformations are a hundred, etc., hence they are not different. Within this there are eleven phrases. First, regarding "immeasurable bodies," the treatise explains: "because of resolving with conviction that all bodhisattva bodies are like one's own body"; through the power of resolute conviction, because one causes one's own body to be identical with all bodhisattva bodies, therefore everything cultivated is one's own cultivation; this is due to the power of wisdom of identical essence. This is not the intent of the text. Another explanation: through the power of resolute conviction, causing one's own body to be immeasurable, equal in number to all bodhisattvas—how could this not be a transformation body? Explanation: because this bodhisattva does not emerge from contemplation, he raises clouds of bodies according with the dharmadhātu, which are real virtues, not transformations. This is the intent of the text. The arising of sounds and so on should be understood as analogous to the body. Regarding these ten phrases: 1. Relying on transforming sentient beings refers to the first six phrases of benefiting others among the ten phrases. 2. Relying on aids to the path refers to the next two phrases of practice benefiting oneself. 3. Relying on purity from obstacles clarifies the purity of virtuous function in the final two phrases. It should be known that the ten phrases have these three meanings, which are shown separately below: depending on what the body assumes is "immeasurable bodies," meaning that in accordance with the dharma one abides in, one manifests that body, such as Avalokiteśvara abiding in the body of great compassion, and so forth. 2. In accordance with what is spoken is "immeasurable sounds," meaning that in accordance with the dharma spoken, the voices are also immeasurable. 3. In accordance with relied-upon wisdom is immeasurable wisdom, because it accords with what is known. 4. In accordance with births taken is immeasurable birthplaces of different shapes and kinds, which are mind-made bodies born together with kind without intentional activity. 5. In accordance with which land is immeasurable pure lands. 6. Attaining the transformation of sentient beings is immeasurable transformation of sentient beings. Next, explaining the two phrases of one's own practice: 1. Making offerings to Buddhas to gather merit; 2. According with Buddhas to gather wisdom. The lower two phrases clarify purity of virtuous function: 1. Purity from obstacles to supernormal powers; 2. Immeasurable great assemblies clarifies purity from obstacles to right awakening. Because in great assemblies one knows faculties and preaches the Dharma, etc., it says "in all these places, according with immeasurable bodily, verbal, and mental karma," and so forth. This explains the concluding text. "Uninterrupted and continuous" explains the meaning of "immovable." Second, in explaining the metaphor, the boat exemplifies swiftness of practice, as should be known. "Superiority of the cause" reveals the cause of the swiftness of practice; because the endurance of the non-arising of dharmas is the superior cause of practice, it causes practice to be swift. Third, from "well gathering" onward explains the application text. "Well gathering," etc. refers to all practices cultivated in the previous seven bhūmis aiding and stimulating this [bhūmi], hence called "provisions." The rest of the text is understandable.

14.14

In the fourth [section], on the division of purifying the Buddha lands, there are three masteries: first, the practice of mastery regarding the receptacle world; second, the practice of mastery regarding the sentient-being world; third, the practice of mastery regarding the enlightened-wisdom world. The first is the place of transformation; the next is that which is transformed; the last is that which transforms. Only when endowed with the purity of the latter two is it called a "pure land". Generating transformations without obstruction with respect to these three dharmas is therefore called "mastery".

14.15

Regarding the first [division], the sovereign practice in the vessel world, there are two parts: First, the general presentation, which resumes the preceding. Then, "contemplating the Buddha's power of wisdom" directly distinguishes its characteristics, meaning the ability to fully know the characteristics of all worlds; hence it is called the power of wisdom. Below, it is specifically revealed, and the text has five divisions:
1. "According to what the mind desires": in this world, according to one's own mind, wishing to know, one immediately knows; moreover, also according to the minds of other sentient beings, wishing to know, one immediately knows. This is sovereignty of wisdom. "Able to manifest or not manifest": this is sovereignty of supernormal faculties. "Able to manifest" refers to formation; "not manifest" refers to destruction. Another explanation: able to manifest formation and destruction, while not manifesting is the contrary.
2. From "knowing by what karma" onward explains manifesting according to whatever desire: meaning by what karma it forms and by what karma it is destroyed, wishing to know, one immediately knows. "Able to manifest" is the same as before. Forming because karma accumulates and being destroyed because karma is exhausted—wisdom can know this, so it says "wisdom of the accumulation and exhaustion of karma."
3. "According to the desire for how much time": this phrase is omitted here.
4. From "this bodhisattva knows the earth" onward explains manifesting according to the desire for vastness or narrowness. Within this there are two: First, explaining the distinctions among the four great elements. "Non-meditative stages," etc., explains that what is known in the desire realm is narrow, so it is called "small"; "second meditative stage," etc., explains that what is known in the upper realms is vast, so it is called "great." Third, the Buddha's knowledge is unlimited, so it is called "immeasurable." The above three are all based on the scope of the known, collectively called "the objective realm." The wisdom that knows this is therefore called "wisdom of the objective realm." Next, the wisdom of characteristics is revealed. The substantive essence of the four great elements is called "specific characteristic." That which lies above them, such as emptiness and non-self, is called "common characteristic." These two are not the same, and are termed "distinctions." Below, knowing the coarseness, fineness, etc., of paramāṇus can be understood by analogy with the preceding. Second, from "in a single world" onward explains knowing the accumulation, dispersion, quantity, and scarcity of paramāṇus. Herein, first is knowing generally; second, from "this single world" onward is knowing specifically. In the specific, there are four phrases: (1) knowing the quantity of dust of the external four great elements; (2) knowing the quantity of dust of the bodies of sentient beings; (3) knowing the quantity of dust of things in the preceding world; (4) knowing the quantity of dust of the distinct bodies in the three realms and six destinies of the preceding sentient beings. Herein, "large bodies and small bodies" is called "coarse bodies and fine bodies" in the commentary sūtra, which refers to the distinctions of the three realms. The commentary says of the coarseness and fineness of bodies: form is coarse, the formless is fine. Within form, the desire realm is coarse, and the form realm is fine. Therefore it says "in this sequence, one should know by this." According to the Mahāyāna school, there are paramāṇus in the formless realm as well, which are forms produced by meditative sovereignty. Next, knowing the composition of paramāṇus in the bodies of the six destinies: by analyzing with awakened wisdom, one reveals that these paramāṇus have no real intrinsic nature.
5. From "this bodhisattva enters such" onward explains according to how much desire. Herein are three: first, knowing the formation and destruction of the three realms; second, knowing the characteristics such as magnitude; third, knowing sentient beings and manifesting transformations accordingly. The commentary explains the latter two. The commentary says: "'The wisdom of the objective realm and the wisdom of characteristics of the desire realm, etc.' also opens two gates: raising the desire [realm], etc., takes the form and formless realms; knowing the scope of phenomena in these three realms is called the wisdom of the objective realm; knowing the scope of principles/dharmas is called the wisdom of characteristics." Below, it extensively explains the wisdom of the objective realm: in the desire realm, humans are small and devas are large; in the form realm, possessing vitarka and vicāra is the first dhyāna, and being free from vitarka is the second dhyāna and above; in the formless realm, in order to exclude the externalists' erroneously taking it to be nirvāṇa, the Buddha-Dharma is expounded. Ordinary beings, bodhisattvas, and śrāvakas constitute noble wisdom. All the above divide greatness and smallness according to the breadth or narrowness of what is known. The above merely explained greatness and smallness, but had not yet explained the immeasurable characteristic; now, this together explains that the Tathāgata's knowledge of all the three realms is broad and boundless, so it says "immeasurable characteristics."
Third, from "this is called the bodhisattva" onward explains knowing sentient beings and manifesting transformations accordingly. Herein are three: first, knowing sentient beings; second, manifesting transformations in accord with knowledge; third, sovereignty in giving rise to transformations. The commentary says: "In the first, it first quotes the text. 'Skillfully knowing the differences of bodies' generally explains the known sentient beings. 'Upāya,' etc., explains that the skill in manifesting transformations is identical to those births. 'One should know the distinctions of different births and identical births' refers to the manifested bodies of the same kind." From "Buddha-lands" onward, "going to those various places and manifesting the body" explains sovereignty in giving rise to transformations, with the body pervading the trichiliocosm, etc. Principle, metaphor, and application are understandable.
Second, from "according to the bodies of sentient beings" onward explains sovereign practice in the world of sentient beings. Herein are three: first, generally explaining sovereignty; second, from "if among śramaṇas" onward specifically revealing sovereignty; third, from "inexpressible" onward generally concluding sovereignty. In the commentary's explanation, "sovereignty in taming sentient beings" generally explains its characteristics, because this bodhisattva, having attained sovereignty in taming sentient beings, is able to manifest in various ways. As for "transforming sentient beings through their practice," this explains [the phrase in] the sūtra, "manifesting in the great assembly according to the faith of sentient beings"; going to all places to manifest is called "transforming sentient beings through practice." As for "body and mind naturally performing identical tasks," this explains, within the specific text, transforming into a body identical to that of beings: that is, the bodhisattva's own body accords with the minds of sentient beings, using his own body to take on an identical physical form and activities; hence it says "body and mind naturally performing identical tasks." As for "manifesting in equal measure to body and mind," this explains transforming to respond to the minds of beings: the bodhisattva's own body necessarily measures what is suitable according to sentient beings and manifests, which is called "manifesting in equal measure," meaning [manifesting] according to [whether one should appear] with the body of a śrāvaka, etc. The rest of the text is understandable.
Third, from "yet in reality far removed" onward explains sovereign practice in the world of awakened wisdom. Herein there is the wisdom of the two truths: first, explaining the wisdom of the ultimate truth, because it is the fundamental. "Far removed from distinctions in bodily characteristics" means explaining the freedom from all conceptual discrimination of bodily characteristics. "Constantly abiding in equality" means not discriminating between one's own body and other bodies: taking one's own body as self and the ten bodies as other, they are not discriminated because they are of the same principle-nature. Why is this said? Because it wishes to reveal that from which the mutual creation of the various bodies arises.
Second, from "this bodhisattva" onward explains that within the wisdom of conventional truth there are three parts: first, listing the ten known bodies; second, explaining the mutual creation of the various bodies; third, explaining the meaning of the ten bodies. In the first, within the ten bodies, the first three are the defiled portion, the next six are the pure portion, and the last one is the non-dual portion. Each is called a "portion" because they are differentiated from the meaning of the single great Dharma of dependent origination. As in the Mahāyānasaṃgraha, regarding the dependent nature (paratantra), the separation from the defiled portion is called the imagined nature (parikalpita), the pure portion is called the perfected nature (pariniṣpanna), and the non-dual portion is the dependent nature. Therefore, if one sees one portion, the nature of the remaining portions is not different, and all are completely subsumed in perfect interpenetration. Here, the non-dual portion is spoken of in terms of the exhaustion of characteristics, so it is expressed by the body of empty space. In the commentary's reiterated distinctions, the world of sentient beings and the vessel world are represented by the first two bodies. "The karmic afflictions that are their causes of birth" is the third, the body of karmic retribution, explaining that when the preceding two kinds arise, because of afflictions and karma they are called retribution. "These are the defiled portion" concludes the above three. Next, explaining the pure portion: "the purity of the three vehicles" refers to the four bodies of śrāvakas, pratyekabuddhas, bodhisattvas, and tathāgatas. "These three vehicles in accord with whichever wisdom" raises the wisdom body; "in accord with whichever Dharma" raises the dharmakāya. These are that which knows and the Dharma that is known. "Their pure manifestation" concludes that the above six kinds are the pure portion. Empty space is not the known characteristics of the preceding two, so it is called the non-dual portion.
Second, from "this bodhisattva" onward, in explaining the mutual creation of the various bodies: including one's own body there are ten, and a single body is also ten; creating one another at a single turn makes one hundred and ten bodies, all manifesting with unobstructed sovereignty. In the text, three levels are provisionally distinguished: (1) with the sentient being body as the head, creating the ten such as one's own body; (2) with the land body as the head, creating them; (3) like this, up to the tenth, with one's own body as the head, creating those ten bodies, as should be known. In explaining why the various bodies can mutually create one another in this way, there are many causes, but three are briefly discussed: (1) based on the gateway of the interpenetration of dharmatā; hence this text first speaks of the equality of self and other bodies without discrimination, etc.; (2) based on the gateway of the mutual dependence of dependent origination, as the verse below says, "The bodhisattva is sovereign in the harmony of causes and conditions, and can even manifest a Buddha's body according to intent"; (3) based on the bodhisattva's sovereign power of wisdom: because in this stage one penetrates the unobstructed principle of the preceding two gateways, one is therefore able to create them. The commentary's explanation of "using the sentient being body to create one's own body" refers to the practice of gathering [sentient beings] created within that sovereignty. "Manifesting in various ways" refers to the practice of gathering others created within the sovereignty of awakened wisdom. The mutual creation of the various bodies is called "manifesting in various ways," all manifested in accord with the minds of beings.
Third, from "this bodhisattva" onward extensively reveals the ten bodies. First, in explaining the sentient being body, there are five phrases: (1) karma; (2) birth, which is retribution; (3) the defiled distinctions of afflictions and false thoughts; (4) form realm, and (5) formless realm distinctions; the latter two are opened according to retribution. Second, explaining the land body has ten characteristics. In the commentary, "a thousand," etc., explains the first three characteristics: one thousand is small, two thousand is medium, three thousand is immeasurable. Mentioning "a thousand," etc., includes the latter two, so it says "should be known." "The distinctions of pure and impure" explains the defiled characteristics and pure characteristics. "Vast," etc., explains the remaining characteristics, pointing out that they are identical to the first bhūmi. Next, "the nominal distinctions of the four bodies": the commentary explains specific characteristics, common characteristics, and distinctions, discriminating nominal designations because there is no self or person. That is, the distinctness of each body is called specific characteristic; the equality of the nominal meaning is called common characteristic. If designations are spoken of with respect to persons, why are they not spoken of in the place of the Buddha's body? Because the Buddha's superior virtues surpass all other persons.
Seventh, explaining the Tathāgata body itself has ten bodies: (1) "bodhi body," because it manifests the attainment of samyaksaṃbuddha; (2) "vow body," because it vows to be born in Tuṣita; (3) "transformation body" (nirmāṇakāya), because it is all the Buddha's responsive transformations; (4) "sustaining body," because his own relics sustain [the Dharma]; (5) "body adorned with marks and signs," because it is all the true saṃbhogakāya, being produced by meritorious karma; (6) "power body," because all light gathers and subdues sentient beings; (7) "wish-fulfilling body," because it attains sovereign liberation in mind with respect to all that is identical and not identical, mundane and supramundane: manifesting birth according to intent to show identity with the mundane is called "identical," while in reality it is supramundane, so it is called "not identical." Below explains the reason: because of sovereign liberation with respect to the supramundane, it can manifest identity; because of sovereign liberation with respect to the mundane, it can show non-identity; (8) "merit body," because it is the uncommon cause that can produce vast benefit, clarifying that merit surpasses ordinary beings and the Hinayāna, so it is called an uncommon cause; this great merit extensively manifests immeasurable bodies, wealth, and other characteristics, broadly gathering sentient beings; (9) "wisdom body," because it possesses unobstructed wisdom, and therefore this wisdom can perform all tasks, and can completely know the distinctions of those tasks. Performing all tasks explains the meaning of unobstructed; from "those tasks" onward concludes that it can know them; (10) "dharmakāya," because it is all the Tathāgatas' outflowless realm: the virtue of cessation of all Buddhas is called the outflowless realm, which among the ten Buddhas is called the Nirvāṇa Buddha; also, it is the Tathāgata's internally realized dharmakāya that is called the outflowless realm.
Eighth, explaining knowing the wisdom body: in the commentary sūtra there are eight explanations: the first two phrases distinguish the three wisdoms: (1) "deliberating" is the wisdom of hearing and thinking; (2) "skillfully and truly contemplating characteristics" is the wisdom of cultivation; (3) "subsumed by fruit and practice": distinguishing cause and fruit, that which is attained is called fruit, and its cause is called practice; (4) "mundane and supramundane": distinguished according to stage, prior to the path is called mundane, and from the path of seeing onward is called supramundane; (5) "three vehicles": distinguishing Mahāyāna and Hinayāna; (6) "common and uncommon": distinguishing coarse and fine, where coarse is cultivated in common, and fine is exclusively in the Mahāyāna; (7) "vehicle and non-vehicle": distinguishing gotra, having practiced the gotra of the three vehicles is called vehicle, not having practiced is non-vehicle; (8) "trainee and non-trainee": distinguishing cultivation and completion, practicing and seeking is called trainee, the ultimate fruit is non-trainee.
Ninth, explaining the dharmakāya: the commentary sūtra has five phrases: (1) "equal characteristic": immeasurable Dharma-gates, clarifying that they equal the one dharmakāya. That is, the Buddha's immeasurable dharmas demonstrate the identical single dharmakāya, so it says "equal." This is the Dharma of principle; (2) "indestructible characteristic": because it is grasped as heard. This is the true teaching among the scriptural teachings, expounded in accord with principle, so it says "as heard"; (3) "nominal distinctions of turning times": because distinct teachings are expounded at the time corresponding to the capacities of the transformed sentient beings. That is, when the capacities of the transformed beings mature, teaching distinctly according to their capacities is the provisional scriptural teaching; (4) "sentient beings and non-sentient beings": sentient beings have the dependent retribution of the six sense faculties, etc., while insentient things are called non-faculties; this is defiled phenomena; (5) "knowing the Triratna": knowing the foremost characteristic, meaning the Triratna is supreme.
Tenth, explaining the body of empty space has six phrases: (1) "immeasurable": vastly exhausting the endless; (2) "all-pervading": all physical forms; (3) "formless": because it cannot be seen; (4) "non-different": the characteristic of non-obstruction, not being limited and obstructed like material forms; (5) "boundless": the characteristic of the unconditioned, because it has no boundaries of initial arising or final cessation; (6) "distinguishing the body of visible form": able to accommodate and receive physical characteristics, because of matter they are discriminated, and one is fully able to know matter, so through understanding they are distinguished.

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華嚴經探玄記 — Classical Chinese