華嚴經探玄記 17

English (machine translation) 17

Language: English

17.25 — 4 parts
17.34 — 4 parts

17.1

Composed by the Śramaṇa Fazang of the Western Monastery of the State of Wei

17.3

In about to explain this text, the four gates are the same as before.

First, explaining the title has three parts: 1. The name of the division: this clarifies the third [division], named 'Division of Relying on the Dharma to Advance in Cultivation'—that is, relying upon the methods of practice to cultivate and accomplish correct practice; hence this name is established. 2. As for the name of the assembly: in terms of place, it is called the 'Re-assembly at Universal Light'. Now, why re-assemble here? Because the earlier [assembly at] Universal Light was the beginning of generating understanding; now, clarifying the initiation of practice based on understanding, [the Buddha] re-assembles here. If so, why not also re-assemble at the third or fourth places? Explanation: The former was the Dharma for generating understanding, which could be lodged in multiple places; now, one merely accomplishes practice based on the former Dharma, hence there are not multiple assemblies. 3. As for the chapter title, there are four points: First, the text below has ten meanings, which will be discerned when reaching that point. Second, an alternate translation of another edition is named 'Sūtra on Crossing Over the World'. Third, yet another edition is named 'Sūtra of the Two Thousand Answers to Difficulties by Samantabhadra Bodhisattva'. Fourth, this chapter is named 'Transcending the World', which also has four meanings: (1) In terms of deluded grasping being the world, emptiness itself is transcendence. As the text above says: 'All worlds are born from false conceptualization; these falsely conceptualized dharmas, their nature has never existed.' (2) In terms of dependent origination being the world, being devoid of self-nature is called transcendence. As the text above says: 'The dharmas of the five skandhas across the three times are called the world; these exist due to falsity, and their nonexistence is transcending the world.' (3) In terms of practice: always being in the world yet not subsumed by the world, hence called transcendence. (4) In terms of stages: humans and devas are the world, while the two vehicles are transcendence; the two vehicles are the world, while bodhisattvas are transcendence; the bodhisattva's portioned [saṃsāra] and transformational [saṃsāra] are both the world, while the Buddha-fruit's ultimate state is transcendence. What is discerned here is the practice of the six stages; therefore, the two stages of cause and fruit are both immediately the world and yet not the world, hence called transcendence. Within the chapter this is clarified, so it is taken as the title.

17.5

Second, the purpose of coming also has three parts: First, the coming of the division: the preceding clarified the 'Division of Cultivating Causes to Accord with the Fruit and Generating Understanding', which gave rise to understanding of the Dharma; now is clarified the 'Division of Relying on the Dharma to Advance in Cultivation and Virtuous Practice', which initiates practice based on understanding. Because of the sequence of meanings, it must follow. Second, the coming of the assembly: the preceding sixth assembly clarified cultivating causes to accord with the fruit and bringing the generation of understanding to full completion; next is revealed the correct practice of abiding in the world without defilement; hence it follows next. Third, the coming of the chapter: the preceding 'Chapter on Nature Manifestation' clearly revealed the supremacy of the fruit of the nature; now is clarified the practice and function initiated relying upon that; hence it follows next.

17.6

Third, the central purport has two parts: first, in terms of categories; second, in terms of principle. The first also has two: first, in terms of persons; next, in terms of dharmas. Persons include the host of transformation and the assistants of transformation: the host of transformation takes the innerly realized ocean of practices as essence; the assistants of transformation take entering samādhi and shaking the earth as characteristics; the rest are all to be modeled on the preceding. Second, within dharmas, in terms of teachings and events: taking the brief formulation of two hundred questions as the root, the broad reply of two thousand as characteristics, and praising and accomplishing the benefit of beings as function. In terms of principle: the ocean of equal nature is essence, the practices and virtues as numerous as dust motes are characteristics, and corresponding with the teaching is function. The rest, such as mutual identity, are all to be modeled on this. Second, in terms of principle, there are four: 1. dharmas, 2. practice, 3. both, 4. extinction of both. Within the first are two: first clarifying the world, and next clarifying transcendence. Within the first are three categories: (1) In terms of phenomenal worlds, there are two: [a] the vessel world and [b] the five-skandha world; these are divided in terms of dependent and primary [retribution], as spoken in other treatises. (2) In terms of coarse and subtle, there are also two: [a] the conditioned world and [b] the unconditioned world; these are distinguished according to portioned and transformational [saṃsāra]; because transformational [saṃsāra] is not subsumed by the three realms of existence, it is called unconditioned. The Śrīmālādevī Sūtra says, 'Conditioned birth-and-death and unconditioned birth-and-death', which is this meaning. (3) In terms of defilement and purity, there are three kinds: [a] the vessel world, [b] the sentient being world, and [c] the world of wisdom and correct enlightenment; the first is that which is relied upon, the second is that which is transformed, and the third is the transformer, as spoken in the Daśabhūmivyākhyāna. Second, clarifying transcendence has two: first, clarifying that the world itself is transcendence; second, clarifying transcendence of the world. Within the first are three kinds: [a] transcendence by difference: as wisdom and correct enlightenment is called a world yet differs from the mundane world, hence it is called transcendence; [b] mutual transcendence: as the unconditioned world relative to portioned [saṃsāra] is also called transcendence; [c] essential transcendence: as all worlds are devoid of self-nature and fundamentally unarisen, hence it is also called transcendence. The treatise says: 'Between the world and nirvāṇa, there is not the slightest difference.' Therefore, the world itself is transcendence. Second, within transcending the world being called transcendence, there are also three: first, transcendence by difference and mutual transcendence both transcend other worlds and are called transcendence; the principle of essential transcendence is also not subsumed by the world; therefore, both are called transcending the world to constitute transcendence. Second, within practice, there are also three: [a] practice arises from conditions and is called the world, yet its self-nature is unarisen and is called transcendence; [b] practice can extinguish delusions and turn away from the world, hence it is called transcendence; [c] practice accomplishes the wondrous fruit and eternally transcends the two deaths, hence it is called transcendence. These three correspond respectively to the preceding three transcendences, and can also be contemplated as identical to the three kinds of Buddha-nature, etc. Third, in explaining both together: taking the world as the realm and compassion and wisdom as practice; because of compassion, one always practices in the world; because of wisdom, one is constantly transcending the world. Furthermore, taking the non-duality of the world and essential transcendence as the realm, and the non-duality of compassion and wisdom as practice. The interpenetration of realm and practice also has three propositions: [a] As wisdom is never without compassion, the world is never without transcendence; therefore, one is constantly in the world yet has never failed to transcend it. [b] As compassion is never without wisdom, transcendence is never without the world; therefore, one constantly transcends beyond the world yet never fails to wander in the world. [c] Because both are interpenetrated, movement and stillness are non-dual and are merely a single thought—that is, thoughtlessness. Therefore, the bodhisattva's thoughtlessness is never without mindful wisdom: constantly practicing in the world, constantly transcending the world, without hindrance or obstruction. Fourth, within neither of the two, there are also three: [a] In terms of the realm, the world and transcendence mutually eclipse each other and both vanish. [b] Compassion and wisdom both interpenetrate, and the two thoughts both cease. [c] Realm and practice depend upon each other, their mutual eclipsing is fully eliminated, and they are absolute, beyond words, and ineffable. This can be understood by contemplation. The two thousand modes of practice in the text below are of these meanings; contemplate and model after them.

17.7

Fourth, regarding the explanation of the text: within this assembly, it is broadly divided into eight sections: first, the Introductory Section; second, the Samādhi Section; third, the Rising [from Samādhi] Section; fourth, the Request Section; fifth, the Explication Section; sixth, the Concluding Exhortation Section; seventh, the Manifestation of Attainment Section; and eighth, the Verses Section.

17.8

In the Introductory Section, there are three parts: first, clarifying the perfection of the vessel-world; second, revealing the perfection of the world of the enlightened cognition; third, [clarifying] the perfection of the world of sentient beings. The first meaning is explained as before. In the second, "attained samyaksaṃbuddha" and so forth refer to the twenty-one kinds of virtues of the saṃbhogakāya, as the fifth fascicle of the Saṃgraha (Mahāyānasaṃgraha) and the second fascicle of the Buddhabhūmi-śāstra both elaborate upon this passage. Now, relying on those two treatises, I will briefly indicate a small portion. The first phrase is general, and the remaining twenty phrases are specific. In the first, because it possesses the latter twenty extraordinary virtues, it is called "samyaksaṃbodhi"; that is, one awakens in accord with the correct principle. Furthermore, it is so named because it is awakening free from perverse hindrances. Again, "samyak-" refers to the cognition of principle, and "saṃbodhi" refers to quantitative cognition, as is known. The treatise names it "non-dual active manifestation." Among the specific ones: Second, "non-dual thought" is the extraordinary virtue of absolute unobstructedness, because it is free from the two hindrances and differs from ordinary beings and small [vehicles] dwelling in two extremes. Another explanation: because regarding objects in distant times, directions, and so forth, there are no two thoughts of knowing and not knowing; it is precisely through this that he is named samyaksaṃbuddha. Third, "signless thought": that treatise names it "tending toward the signless"; it is the virtue of upāya for subduing and transforming, causing others to tend toward and realize signless nirvāṇa. Another explanation: it is named the virtue of being able to enter the non-dual, meaning that oneself is able to enter pure suchness free from the characteristics of existence and non-existence, and also causes others to enter it. Fourth, "dwelling in the dwelling of the Buddha" is the virtue of observing those who are to be subdued and transformed, meaning that abiding in great compassion, he constantly observes the world. Furthermore, it is the virtue of untiring, spontaneous Buddha-work, constantly abiding in the holy dwelling, the heavenly dwelling, and the brahma dwelling. Fifth, "equal to all Buddhas" is the virtue of attaining activities similar to all Buddhas. Furthermore, it is the virtue of having no difference in the fundamental intention and activities within the dharmakāya, meaning that the fundamental cognition is the same, the intention to benefit sentient beings is the same, and the activities of retribution and transformation are the same; hence it says "equal." Sixth, "reaching the unobstructed path" is the virtue of eternally severing what is to be countered, meaning that one realizes the cessation of the habit-energies of the two hindrances, and that one's cultivation of their antidotal path is accomplished and manifested before one. Seventh, "attaining the irrevertible Dharma" is the virtue of subduing non-Buddhists, meaning that having realized the taught Dharma, they cannot overturn it, subduing them to manifest one's own path of the correct Dharma. Eighth, "unobstructed realm" is the virtue of subduing the enmity of Māra, meaning that adverse and favorable conditions in the middle cannot obstruct the mind, and the eight worldly dharmas cannot bind it. Ninth, "dwelling in the inconceivable" is the virtue of establishing the Dharma and teachings, meaning that the supreme teachings transcend discursive thought and cannot be measured by others. Tenth, "free from the three times": the treatise names it "coursing in the equal dharmatā of the three times"; it is the virtue of prophesying the three times, meaning that prophesying the past and future are both as such, and the present is distinct and non-erroneous; hence it is called "equal." Here, "free from" means being free from unclear prophecy regarding the three times. Eleventh, "manifesting bodies everywhere in all worlds" is the virtue of simultaneously manifesting the saṃbhogakāya and nirmāṇakāya everywhere in all worlds. Twelfth, "knowing all dharmas": the treatise names it "cognition having no doubt or hesitation regarding all dharmas"; it is the virtue of severing all doubts, meaning that regarding all dharmas, oneself severs doubts and attains decisive cognition, causing others to attain it as well. Thirteenth, "fully accomplishing all wondrous practices": the treatise names it "accomplishing great awakening in all practices"; it is the virtue of entering various practices, meaning that in accordance with what is suitable for the sentient beings to be transformed, he manifests bodies of their same kind to cause them to enter. Fourteenth, "eternally extinguishing hesitation and doubt": it is the virtue of generating cognition that penetrates future dharmas, meaning that regarding the subtle good seeds that surpass the scope of the two vehicles—like subtle seeds of gold in tiles and stones—he universally knows such realms without error. Fifteenth, "free from a false body": the treatise names it "inconceivable through conceptual differentiation"; it is the virtue of one's own body being undefiled, meaning that it is not produced by the defiled conceptual differentiation of affliction, karma, and suffering. Furthermore, according to their inclinations he manifests bodies as appropriate; like a maṇi pearl, which although without conceptual differentiation, through predominant power manifests a golden body and so forth. Sixteenth, "able to bestow immeasurable wisdom upon bodhisattvas": the treatise names it "the cognition correctly sought by all bodhisattvas"; it is the virtue of the upāya of maintaining the Buddha lineage without interruption, meaning that the bodhisattvas, relying on the upāyas of subduing sentient beings, all by the predominant power of the Tathāgata, are able to hear the Dharma, reflect, and cultivate, progressively attaining wondrous wisdom, and bodhisattvas of different classes take hold of and are entrusted with it, successively continuing without interruption. Seventeenth, "dwelling on the non-dual other shore of the Buddha": the treatise names it "attaining the supreme other shore of the Buddha's non-dual dwelling"; it is the virtue of the ultimate perfection of all bodies and all pāramitās, meaning that the dharmakāya is non-dual and the pāramitā practices are complete. Eighteenth, "fully possessing... dharma gates": the treatise names it "not mutually mingled." The Tathāgata's ultimate wondrous wisdom of liberation is the saṃbhogakāya and pure lands manifesting in response to faculties without mutually mingling, and so forth. This cannot be destroyed; this is what is meant by "not mutually mingled." Nineteenth, "ultimately immeasurable and boundless": the treatise names it "realizing the equality of the Buddhabhūmi without middle or boundary"; it is the virtue of the three bodies having no limits of direction or place. Furthermore, it is because realizing suchness is free from the characteristics of middle and boundary of the conditioned and unconditioned, and is far removed from the characteristics of middle and boundary of directions and locations. This Buddhabhūmi is in the latter clause. Another explanation: because worlds have no middle or boundary, the Buddha's manifestations also have no middle or boundary; because they have no middle or boundary, they are universally boundless. Twentieth, "equal to the dharmadhātu...": the treatise names it "reaching the utmost limit of the dharmadhātu"; it is the virtue of realizing the characteristics of the fruit, meaning exhausting the pure dharmadhātu. Furthermore, it exhausts the limit of saṃsāra, constantly manifesting and producing the virtue of benefiting and bringing joy to all sentient beings, meaning that relying on the pure realm, he pours forth sūtras and teachings to benefit sentient beings. Twenty-first, "equal to space...": the treatise names it "exhausting the nature of space and exhausting the limits of the future"; though passing through the formations and disintegrations of kalpas, space is constantly inexhaustible. This corresponds to his own real virtue. The limit of the future being inexhaustible means that his supreme function of benefiting others is constantly without cessation. At the beginning of the second assembly there are only the first ten phrases; understand it by analogy to this explanation. Question: The Buddhabhūmi-sūtra and the Sandhinirmocana Sūtra, in distinguishing the eighteen perfections of the saṃbhoga-land, praise the saṃbhogakāya as possessing these twenty-one virtues. Now this Buddha body is in the country of Magadha, which is a transformation [body]; by what reason does it also come to possess these virtues? If this transformation body, viewed in terms of those above the bhūmis, is seen to possess these virtues, why is the Buddha seen while the land is not seen? Furthermore, if this seeing of the transformation [body] is considered the saṃbhoga[kāya], could it be that bodhisattvas above the bhūmis cannot simultaneously see the transformation body? Answer: One must understand that here, in terms of the virtues of the ten Buddhas, the seeing extends across the five stages and the locations encompass the defiled and pure. Because within the two thousand dharmas there are also the forty stages prior to the bhūmis, because those prior to the bhūmis and those above the bhūmis share the same perception, and because Magadha and Padmagarbha interpenetrate without duality. The rest is as explained before.

17.9

In the third [part], the perfection of the sentient-being world, there are two [sections]: first, adducing their number to praise their virtues; second, listing their names to praise their virtues. This also means that the former adduces their number as a general praise, and the latter lists their names as specific praises. In the former, there are two: first, adducing their number to qualify and define them; second, from 'endowed with' onward, praising and revealing their superior virtues. In the former, first is adducing their number; second is selecting the great to distinguish them from the lesser; third is selecting the final to distinguish them from the initial; fourth is selecting the guests to distinguish them from the host. In the second, the praise, there are two: first, praising specifically; second, concluding generally. In the former, there are also two: first, ten lines praise the virtues of their own portion on the causal stage; second, from 'in a single thought' onward, praising their superior progressing virtues on the fruition stage. In the former, there are also two: first, five lines praise the virtue of skillful wisdom; second, five lines praise the virtue of gathering sentient beings. In the former, the first line is a general presentation, meaning that here, each single bodhisattva has already fully accomplished all the skillful means and wisdom of all bodhisattvas; in the four lines below that specifically reveal [this], there are two [parts]: first, explaining the preceding two meanings; second, revealing both virtues together. In the former, there are two: first, explaining the accomplishment of upāya, meaning that because they possess this skill in training sentient beings to enter the Dharma, it is called upāya. Because they do not allow sentient beings to fall into the stages of the two vehicles, and even if they have entered, they cause them to emerge, they definitely cause them to abide in the bodhisattva Dharma; thus it is called wonderful and superior upāya. Second, explaining the wisdom above, there are two: first, inferential wisdom knows the defiled and pure differences of worlds; second, fundamental wisdom contemplates and reaches the true realm of liberation. Another explanation: the former line knows that the marks of the worlds are not identical; the latter line knows that mutual entrance and mutual identity constitute the realm of liberation, as in the ten liberations and so on. In the second, revealing function, there are two lines: first, the virtue of extinguishing hindrances; second, the virtue of perfecting practice. This means that through the preceding skillful wisdom, there are no hindrances not exhausted, and no practices not complete, as can be known. In the second, the practice of gathering sentient beings, there are also five [lines]: first, one line generally presents it; 'well gathering', etc., means skillfully knowing faculties and capacities. 'Deeply entering the immeasurable', etc., means deeply understanding the Dharma-medicine. In the four lines below that specifically explain it, there are also two: first, two lines explain the two meanings above; second, two lines reveal conversion returning to the essence. In the former, there are two: first, in explaining the knowledge of capacities: 1. thoroughly comprehending the differences of sentient beings' karmic retribution categories; 2. knowing that which is in their minds' thoughts; 3. knowing whether their affliction-proclivities are light or heavy; 4. knowing whether their faculties and capacities are raw, ripe, inferior, middling, or superior; 5. knowing the differences in the cognitive objects they condition; 6. knowing the suitable upāyas for them to enter the Dharma, and also knowing the upāyas to arouse practice. Second, from 'the three times' onward, explaining the above deep understanding of the Dharma-medicine: 'spoken by the Buddhas of the three times' reveals the superiority of the Dharma. 'Skillfully hearing' means listening adroitly. 'Accepting' means receiving. 'Upholding' means not forgetting. 'Expounding broadly' means bestowing upon the multitudes of capacities. Below, two lines explain conversion returning to the essence: 1. although able to travel and enter boundless worlds to teach and transform sentient beings, they constantly transcend the worldly realm. 2. Why do they abide in the world yet constantly transcend it? Explanation: because they understand that the conditioned is itself the non-dual dharmadhātu. In the second, the superior progression, there are eleven lines: first, one general line, meaning swiftly accomplishing the Buddha-fruition. According to the newly translated Avataṃsaka's Chapter on the Inconceivable Realm of the Buddhas, Samantabhadra, Mañjuśrī, and the others are all Buddhas of other directions; wishing to form an assembly with Vairocana Buddha, they manifest bodhisattva bodies. Therefore, we know that these [bodhisattvas] are all in fact Buddhas; hence it says 'attaining the wisdom of all Buddhas'. Below, the fruition functions are specifically revealed: 1. personally manifesting the Buddha-body: in thought after thought without interruption unto the exhaustion of the future, they should manifest the accomplishment of Buddhahood and personally act as Dharma-masters, while constantly acting as bodhisattvas to assist others in transformation; 2. able to cause others to accomplish Buddhahood: by the power of superior and skillful means, they turn sentient beings around, so that when they are destined to attain great bodhi, they definitely will; 3. attaining sovereign wisdom: the cognitive realms traversed by the minds of all sentient beings are boundless and limitless; just knowing them comprehensively would already be extraordinary, how much more so when entering one they know all, illustrating that their virtue of wisdom is supremely sovereign; 4. attaining a sovereign body: because they manifest causal bodies without departing from the fruition stage; 5. attaining a sovereign stage: because although manifesting causal bodies, they do not overturn fruition wisdom, for cause and fruit are non-dual; 6. attaining sovereign practice: because not abandoning practice that conforms to phenomena, they enter into non-practice, for with respect to the object, principle and phenomena are unimpeded, and with respect to wisdom, quiescence and function are non-dual; 7. attaining sovereign compassion: because although they have already accomplished Buddhahood, for the sake of sentient beings they constantly cultivate bodhisattva practice for immeasurable kalpas without ever resting; 8. revealing sovereign virtue: because this sovereign, extraordinary jewel is difficult to encounter; 9. sovereignty in gathering and transforming: 'turning the dharmacakra' clarifies the essence of the transforming teaching; 'taming' reveals the superior function of the Dharma; 'causing them to attain', etc., reveals the benefits achieved; seeing the principle profoundly and thoroughly, it is therefore called 'bright and pure'; also, causing them to be free from the hindrance of the knowable, it is called 'bright'; causing them to be free from the affliction hindrance, it is called 'pure'; wisdom illuminating the dharmadhātu is called the 'Dharma-eye'; 10. concluding with identity with all Buddhas: all the pure virtues of the Buddhas of the three times, the stages in which they abide, the marks of practice they accomplish, and the great vows they arouse—these bodhisattvas have achieved them all, being non-dual with them. Second, from 'endowed with' onward, concluding their inexhaustible virtues, as can be known. In the second [part], listing their names to praise their virtues, there are three: first, among the list of names, their marks of practice universally pervade and fully fill the dharmadhātu, so all are named 'Universal' (Samanta-); second, concluding the number, as can be known; third, praising their virtues, in ten lines: first, one general line, meaning fully attaining Samantabhadra's boundless practices and Samantabhadra's unimpeded vows; this praises Samantabhadra's virtues. Among the specifics: 1. the foremost practice of gathering the Dharma; 2. accepting and upholding the true Dharma—the above two praise the virtuous practices of universally [upholding] the true Dharma; 3. transforming all sentient beings so that the seed of the Buddhas is not cut off; this is the virtue of universal transformation. Another explanation: subsequently there will be further appearances of Buddhas, hence it says the seed of the Buddhas is not cut off; 4. thoroughly knowing the Dharma of the Buddhas' successive bestowal of predictions upon bodhisattvas. Another explanation: knowing that after the Buddhas' parinirvāṇa, the successive bestowal of predictions leads to Buddhas appearing in the world; this is the virtue of universal wisdom; 5. from 'according with all' onward, the practice of attaining Buddhahood and expounding the Dharma; this is the virtue of Universal Eye; 6. the practice of manifesting Buddhas in accordance with places; this is the virtue of Universal Light; 7. the practice of causing freedom from delusion and defilement; this is the virtue of Universal Contemplation and Universal Illumination; 8. the practice of being able to eliminate karma; this is the virtue of Universal Banner, rising high above karmic hindrances; 9. the practice of causing realization of the dharmadhātu; this is the virtue of Universal Awakening. These nine above, viewed from past vows now fulfilled, are subsumed under Samantabhadra's vows, such as the ten great vows, etc., which should be correlated and understood accordingly; viewed from what is performed in present conditions, they are subsumed under Samantabhadra's practices. Therefore, this passage is both vows and practices. The section on the preface is concluded.

17.10

Second, from 'At that time Samantabhadra correctly received' onward explains the section on samādhi. In this there are two: first, entering meditative absorption; second, distinguishing the benefits. In the former, Samantabhadra enters it because he is the leader of the assembly, because this represents that this practice-dharma is universally pervasive, and because from this arise those boundless practices. Regarding the Avataṃsaka samādhi, four gates are briefly established: 1. Explaining the name: because causal practice adorns like flowers (avataṃsa), causing the fruition marks to become manifest. 2. Essence: the ocean of mind of the practice-gate of the dharmadhātu is its essence, because its meditative absorption (samādhi) is vast and boundless. 3. Clarifying its karmic function: there are two: first, because based on this, the Avataṃsaka Dharma is manifested and expounded; in the Sukhāvatīvyūha Sūtra, in praising the virtues of bodhisattvas, it says that having attained the Buddha-Avataṃsaka samādhi, they proclaim the sūtras of all Buddhas; second, because based on this, the Avataṃsaka practices are revealed; above it says: 'Giving, morality, patience, vigor, dhyāna, upāya, wisdom, and all virtues are completely sovereign and hard to conceive, due to the power of the Avataṃsaka samādhi.' The explanation says: because the dharmas of all practices are deep, vast, and manifold, they cannot be spoken of individually, hence it says 'all sovereign', etc., which refers to the two thousand practice-dharmas below. 4. Clarifying the stages: there are four propositions: 1. If gathering the beginning into the end, it is only attained on the tenth bhūmi, as taught in the Dharmameghā-bhūmi; 2. If gathering the end into the beginning, it is attained when the mind of the stage of faith is fulfilled, as taught earlier in the 'Bhadraśrī Chapter'; 3. If beginning and end are unimpeded, it pervades all stages, because the two earlier teachings are not separated from each other, since that beginning and end enclose the middle; 4. If transcending beginning and end, it does not rely on stages at all, just as this text distinguishes its marks solely in terms of practice-dharmas. In the second, the marks of benefit, there are two: first, quaking the earth, in order to startle and awaken capacities and conditions; second, emitting sounds, to cause them to hear the Dharma-sound. This is also the karmic function of the samādhi. Why is there no empowerment portion here? Because the practice-dharmas revealed are aroused based on the previous understanding, and there is no separate dharma. If so, why must he enter meditative absorption again? Because understanding is gathered to become practice, and the dharma of subsequently entering meditative absorption is not different from the preceding, no empowerment is needed. The section on samādhi is concluded.

17.11

Third, the section on rising [from samādhi]: because the affair of the samādhi is finished, because the time for expounding has arrived, and because there is no speech in meditative absorption, he rises. 'Serenely' is the appearance of careful examination; meaning that after rising from meditative absorption, mindfulness is not disordered, hence it says 'serenely'.

17.12

Fourth, from 'At that time Samantamati' onward explains the section on requesting. In this there are three: first, generally adducing the intention of the questions; second, properly distinguishing the words of the questions; third, concluding the request, wishing for it to be spoken. Why did the preceding assemblies ask before entering meditative absorption, while this one does not do so? Because the preceding assemblies entered the real from marks to accomplish correct understanding, whereas here one initiates from the essence to accomplish correct practice, they are not identical. Furthermore, prior to entering meditative absorption, the assembly would not know who would expound the Dharma; therefore, he first enters this meditative absorption to cause the assembly to know the host and raise their questions. Why does Samantamati ask? To signify that wisdom filling the dharmadhātu is competent to initiate it. Why does one person ask? To signify that these practice-dharmas are each uniquely accomplished. 'Knowing that the bodhisattvas had gathered like clouds' means knowing that the time for asking had arrived, and knowing that the conditions for revealing the Dharma were already complete. This clarifies what the questions rely upon. Asking Samantabhadra is because the inexhaustible practice-dharmas flow forth from pervading the dharmadhātu. Second, in clarifying the dharmas asked about, there are two hundred lines; in the separately circulated Dùshì jīng, it establishes six turns of questions, and likewise makes six turns of answers. Traditionally, all have followed that text to divide this sūtra, namely into six sections: 1. The first twenty lines ask about the practices of the ten faiths. 2. From 'What is generating the Samantabhadra mind?' onward, twenty lines ask about the practices of the ten abodes. 3. From 'What is upholding?' onward, thirty lines ask about the stage of the ten practices. 4. From 'What is the jewel abode?' onward, twenty-nine lines ask about the practices of the ten dedications. 5. From 'What are bodily actions?' onward, fifty lines ask about the realized practices of the ten bhūmis. 6. From 'What is contemplating?' onward, fifty-one lines ask about practice in the ultimate stage where causes are round and fruits are complete. Throughout this sūtra, there are three times where the six stages are taught; this corresponds to the second, which teaches the six stages in terms of practice, because Samantabhadra's practice encompasses the six stages. Therefore, the Dùshì jīng says: 'Solely to explain the bodhisattva practices from beginning to end, so that there is no doubt.' Although the six sections of that sūtra are not correlated to the six stages of faith and so forth, since it says 'from beginning to end', and subsequently at the very end explains the attainment of the Buddha-fruition as the end, we know that the initial practice of faith is the beginning. This goes without saying, so we know it definitely concerns the six stages.

17.13

Fifth, the major section from 'At that time Samantabhadra' onward explains the section on expounding. In this, first is a general address; second is the proper answer. For each and every one of the preceding two hundred gates, he answers with ten gates; hence there are two thousand practice-dharmas. To explain these two thousand Samantabhadra practice-dharmas, five gates are briefly established: 1. in terms of cause and fruition; 2. dividing the stages of practice; 3. revealing universal and distinct; 4. clarifying mutual containment; 5. distinguishing the marks of practice.

17.14

Under the first [gate], there are four propositions: First, distinguishing according to the major stages, the prior five stages and so forth are altogether causal practices, while the subsequent attainment of Buddhahood and so forth is altogether fruition practice. Second, precisely distinguishing them in detail, the practices of the two hundred approaches each fully penetrate to the Buddha-fruition; therefore, the ends of the various passages all conclude by saying "immediately attains Buddhahood" and so forth, meaning they all communicate across both causal and fruition stages. Third, or they altogether belong to the causal stage, because within the stage of Samantabhadra one also manifests the attainment of Buddhahood to gather in sentient beings, and so forth. Fourth, or they altogether belong to fruition, because the text below repeatedly states, "Although attaining Buddhahood, one does not sever what is practiced by bodhisattvas"; therefore, these practices are all fruition practices.

17.15

Second, concerning dividing the stages of practice: this means that the two thousand are the real practices called stages; the stages grasp the practices to be formed, so the stages are nominal while the practices are real. There are also four senses: First, gathering practices to form stages: gathering these two thousand and dividing them into six stages. Second, altogether subsumed under stages: because the practices are all practices within the stages. Third, altogether encompassed by practices: because the essence of Samantabhadra's practices does not depend on stages, and having only self-portion and superior progress is itself the ultimate. Fourth, a single practice pervades the six stages, and a single stage covers the two thousand; being thus unhindered without destroying earlier and later, this is the practice of Samantabhadra.

17.16

Third, revealing the universal and the distinct: this means that the mark of a single practice must pervade everything, yet is constantly unmixed. Because it is unmixed, the distinct meaning is originally distinguished; because it must pervade, the universal meaning covers and subsumes [all]. It is just like brocade patterns: because the vermilion and purple roundels are distinct, the pattern is formed; the vermilion and purple threads run continuously in the weave rather than being embroidered. One should know that the marks of practice here are also like this: the universal is precisely the distinct, and the distinct becomes the universal, all without obstruction. Reflecting on this, it can be seen. If so, then since both the universal and distinct are complete, why is it solely named the practice of Samantabhadra? Explanation: it does not mean adhering to the universal while being incapable of the distinct, nor does it mean producing the distinct while losing the universal; it truly means that being able to be distinct without destroying the universal is Samantabhadra.

17.17

Fourth, mutual gathering and subsumption: there are four levels. First, gathering stages by stages: because within the six stages, each one gathers all stages, therefore a single stage is endowed with two thousand, making twelve thousand. The earlier statement, "Dwelling on one bhūmi, it universally gathers the virtues of all bhūmis," refers to this. Second, gathering approaches by approaches: because within the two hundred approaches, each one gathers all approaches, this forms two hundred times two hundred, making forty thousand practices. Third, gathering practices by practices: because within the two thousand practices, each one encompasses all practices, this forms two thousand times two thousand. Exceeding billions and trillions, they are termed equal [to the dharmadhātu]. Fourth, gathering the broad through the brief: regarding the two thousand practices and so forth taught like this, the verse below concludes, "Like an exposition of a single speck of dust of the great earth." Because this brief exposition of a single speck of dust is not separate from the broad earth of the ten directions, in gathering the broad there is likewise nothing not exhausted. This is equal to the limitless dharmadhātu and transcends boundless space, as stated below: "Space might be measured, but a bodhisattva's virtues are inexhaustible." This refers to this.

17.18

Fifth, distinguishing the marks of practice: one should understand [them] as explained following the text. Among these two thousand practices, relying on the previous six stages they are divided into six, as should be understood as before.

17.19

The first two hundred phrases answer the previous twenty questions on faith. In explaining the practices of the stage of faith, it is divided into three sections: first, ninety phrases explain the fulfillment of one's own share of practice; second, eighty phrases from 'ten kinds of entries' downward explain the perfection of the practice of superior progress; third, thirty phrases from 'ten kinds of indestructible knowledge' downward explain the culmination of both practices. In the first section, why is the support-fruit explained at the very beginning? Because it is that upon which the arising of practice relies, and so it comes first in quiet abidance. The text has four parts: first, stating the number as a general indicator; second, listing the names and explaining their meanings; third, concluding by stating the boundaries; fourth, praising the excellence and encouraging study. Most of the passages below also possess these [four], though some do not, as should be known when reaching those texts. Regarding the 'support-fruit,' it excludes fruits produced from causes, nor is it the fruit of the objective receptacle of the world. It is simply all the practices: either relying on the preceding to arise the succeeding, or mutually relying on each other, each attaining increase; hence it is so named. That is to say, the fruits of mutual reliance are called 'support-fruits.' Another explanation: just as the support-fruit of the world is that upon which sentient beings rely, if the support-fruit were destroyed, that which is relied upon would be lost, and the direct fruition could not be established. Now, the bodhisattva is also like this: these ten dharmas are taken as the support-fruit in which they abide. If these were severed, the support would be lost and one would not be a bodhisattva—just as forgetting the bodhicitta means one is not a bodhisattva. Therefore, the text takes 'not forgetting' to explain and establish it. Among the ten, the name is always stated first, followed by the meaning. The first phrase is general: because the bodhicitta is the root of the ten thousand practices, only this is established first at the head of the two thousand. That is to say, relying on this unforgotten mind of bodhi, one can cause all other practices to be born and grow. Second, although one inwardly has the superior mind, if externally there are no good friends, the practice will not be accomplished either. If one does not accord with and harmonize with them, the good friend will be of no efficacy, and thus it would not be a support-fruit. Therefore, one must explain and establish the support-fruit by means of according with and harmonizing. Third, although one encounters a good friend, if one has no past roots of goodness, one cannot practice in accordance, and there are also other hindrances such as sickness; therefore, one must rely on past goodness to further increase new practice. Fourth, although one has past goodness, if one does not obtain the dharmas of the various pāramitās to be practiced, one will have nothing to cultivate. Fifth, although one obtains the dharmas of practice, if one does not penetrate the unobstructed openness of the principle-dharmas, one will encounter obstacles at every turn; therefore, by relying on all dharmas, one can attain emergence. Sixth, although one attains the principle-dharmas, if one lacks the great vow, one will become stagnant in quiescence and not increase bodhi. Seventh, although one has the practice of one's own share, if one does not make superior progress and cultivate extensively, there is no way to reach the culmination. Eighth, although one inwardly possesses both practices, one must externally rely on superior companions; since a bodhisattva of a single lifetime is an elder brother and senior to other bodhisattvas, only then are they fit to be a support—this is spoken in terms of the ultimate. Ninth, although one relies on bodhisattvas, in principle one should raise offerings to the Buddha in order to accomplish firm faith. Tenth, necessarily only the Tathāgata is the ultimate support, because he is able to correctly instruct the bodhisattva to abandon inverted views, because he can correctly instruct, and because his instruction is free from error. In the fourth part, praising excellence and encouraging study, the Buddha takes the unsurpassed fruit-wisdom as his support-fruit; because the bodhisattva abiding in these ten dharmas will also attain that, it is spoken of in this way. Another explanation: the bodhisattva has never failed to rely on the bodhicitta, because it is constantly unforgotten. Second, the bodhisattva has never failed to rely on good friends, because of constantly according with and harmonizing with them. Third, the bodhisattva has never failed to rely on roots of goodness, because of constantly nurturing them. The rest are to be understood in the same manner. Second, regarding the ten extraordinary perceptions: previously, practices were accomplished relying on causes and conditions; now, roots of goodness are gathered relying on superior perceptions. Among the ten: first, taking rejoicing in others' roots of goodness as one's own roots of goodness, hence called 'extraordinary.' Second, the goodness of ordinary persons, the small [vehicles], and so forth are all fit to accomplish Buddhahood, hence called 'seeds.' Third, down to icchantikas, all are vessels of bodhi, because all possess Buddha-nature. Fourth, because the vows of all bodhisattvas are identical with one's own vows. Fifth, because the nature of all dharmas is pure and not saṃsāra. Sixth, others share the same essence as oneself, so others' practices are one's own practices; furthermore, what others practice is the dharma of one's own practice, hence generating the perception of oneself. Seventh, because all dharmas are just suchness; furthermore, all dharmas are fit to accomplish awakening, hence called 'Buddha-dharmas.' Eighth, all speech is fit to act as the dharmacakra, hence called 'the Path.' Ninth, knowing that the bodhisattva's roots of goodness are all portions of the essence of the Buddhas' compassion, hence called 'compassionate father.' Tenth, knowing that all Tathāgatas share one identical essence, hence called 'non-dual.' These ten are all perceptions that transcend expectations, hence called 'extraordinary.' If one attains these perceptions, one attains the perception capable of transforming all dharmas, because all dharmas transform in accordance with perception; this is the virtue of a Buddha. Third, regarding the ten kinds of practices: because of the understanding based on superior perceptions, one gives rise to these great practices, which are therefore explained next. Among the ten: the first four are moral discipline practices, in which the first two are the discipline of gathering sentient beings, the next one is the code of precepts, and the last is gathering wholesome qualities; the next one is samādhi practice; the next two are wisdom practices, the first being preparatory practice and the second being direct realization; the next one is the practice of purifying Buddha-lands; the last two are practices of repaying kindness. Fourth, regarding the ten good spiritual friends: because the arising of practice must rely on good friends, they are explained next. The first causes one to give rise to a firm mind; the second causes one to train in cultivating good; the third causes one to fulfill the practices of the pāramitās; the fourth causes one to attain the practice of wisdom; the fifth causes one to accomplish the practice of compassion; the sixth is endowed with the practice of eloquence; the seventh is the practice free from defiled attachment; the eighth is the practice free from weariness; the ninth is the accomplishment of universal practice; the tenth is entry into the Buddha's wisdom. Fifth, there are ten diligences: although one encounters good friends, if one does not exert effort, there is no way to advance practice, so they are explained next. The intention here is: for what purpose does one cultivate these diligences? In order to perform these ten kinds of tasks. Therein, entering all dharmas refers to entry through wisdom's realization. Causing sentient beings to extinguish evil refers to extinguishing the causes of their suffering. The rest are clear from the text. Sixth, there are ten correct aspirations: through the preceding diligences, one aspires for oneself and others to bring practice to culmination, so they are explained next. Therein: the first is in terms of the root of practice; the next two are in terms of leaving faults behind; the next two are in terms of accomplishing practice, one being the practice-cause and the other the practice-fruit; the next three are in terms of realization and entry—first, realizing the stages, second, realizing the dharmas, and third, realizing the Path, meaning that through realizing the dharmas one abandons slander; the last two are in terms of superior progress toward the Buddha-fruit, one being the fulfillment of the Buddha's vows, and the second being the perfection of the Buddha's wisdom. As for 'the aspiration for unsurpassed, equal, great wisdom,' it refers to the stage of Buddhahood being non-effortful, hence called 'equal'; gathering sentient beings without end is also called 'aspiration.' Seventh, there are ten dharmas for maturing sentient beings: this has two meanings: first, these ten dharmas are universally used to mature all sentient beings; second, they individually mature specific classes of sentient beings. Regarding the individual: first, maturing sentient beings of stinginess, greed, and poverty; second, arrogant sentient beings; third, foolish sentient beings; fourth, stubborn sentient beings; fifth, greedily attached sentient beings; sixth, sentient beings delighting in the two vehicles; seventh, sentient beings not weary of the mundane world; eighth, sentient beings not seeking the Buddha-fruit; ninth, sentient beings with wrong refuges; tenth, sentient beings with crooked wisdom and craftiness. Using these ten dharmas to teach and transform them in sequence, causing them to enter the Path, is called 'maturing.' Eighth, there are ten precepts: relying on the preceding ten dharmas to mature sentient beings, evil is entirely abandoned and good is entirely accumulated, so they are explained next. Among these ten, the first is that if one loses and ruins the bodhicitta, that is breaking the bodhisattva precepts, up to the tenth, where if one grasps at the Tathāgata's body, that is violating the precepts; the rest are to be understood in like manner. These ten are subsumed under the three clusters [of precepts] according to how they correspond. Ninth, there are ten kinds of self-knowing of receiving prediction: relying on the preceding abandonment of faults and accomplishment of virtues, one self-verifies one's own practice as definitely bound to attain the fruit without doubt, hence called 'self-knowing of receiving prediction.' First, self-verifying that the bodhicitta is single-minded and never turns back; second, self-verifying that in cultivating the bodhisattva's austerities one is insatiable; third, even if cultivating for many kalpas, regarding it as like an instant; fourth, self-verifying that one does not contravene the Buddha's teachings; fifth, self-knowing that one has definitive faith in the profound Dharma spoken by the Buddha; sixth, self-knowing that the roots of goodness one cultivates are fully complete; seventh, self-knowing that one is able to cause sentient beings to abide in the bodhicitta; eighth, self-knowing that toward good friends one does not contravene their instructions, sharing the same roots of goodness, like Sudhana and others; ninth, self-knowing that toward good friends one's perception of them as Buddhas is established; tenth, guarding the great vow of bodhi, constantly never forgetting it. In these ten practices, if one verifies in oneself that one possesses even one, one knows that one is certain to receive the Buddha's prediction. Furthermore, in the Bodhisattvabhūmi of the Yogācārabhūmi, a bodhisattva receives the Buddha's prediction by means of six aspects: first, abiding in the gotra but not yet having generated the mind; second, the stage of having already generated the mind; third, abiding face-to-face; fourth, not abiding face-to-face; fifth, having a fixed time limit, meaning that at such a time one will realize bodhi; sixth, having no fixed time limit, meaning receiving prediction without stating a time limit. Furthermore, the Shan jie jing states: 'Not only do persons of the gotra receive prediction; non-gotra [persons] also receive prediction.' It is explained: as when Bodhisattva Sadāparibhūta reverenced the fourfold assembly and gave them predictions, in terms of non-gotra persons who will also attain it in the distant future, they also receive prediction. Just as predictions in the ten faiths are for persons of the gotra, because it is determined in terms of the gotra; just as from the generation of the mind onward one definitely does not regress, which is the stage of the three grades of worthies—as in the sixth fascicle of the Liang Treatise, where it says 'bodhisattvas of the ten practices are named those who receive prediction.' Above the first bhūmi, because realization of the principle is accomplished, they receive prediction, as in the Daśabhūmikā-śāstra. Just as receiving prediction in the eighth bhūmi is because non-effortful practice is accomplished, as in receiving prediction in the presence of Dīpaṃkara Buddha, and so forth. The ten kinds here, according to the round teaching, pervade all stages; in terms of the beginning, they reside in the ten faiths. The remaining meanings are as explained elsewhere. The above ninety phrases explaining one's own share of practice are concluded. Next, the second [part], from 'ten kinds of entries' downward, consists of eighty phrases that distinguish the practice of superior progress. Therein, regarding the first ten entries: since one's own share of practice is accomplished, it next explains superior progress, entering into the various places entered. 'Entering' is like realizing and attaining. The first two enter great vow-practices; the third enters the eighty-four thousand dharma-aggregates and so forth; the fourth enters the ten pāramitās and so forth; the fifth enters the fulfillment of the stages of practice, hence called 'complete'; the sixth enters distinct great vows; the seventh directly enters the true nature; the eighth enters the purification of lands; the ninth manifests spiritual powers according to the mind; the tenth enters all worlds to manifest birth. Second, regarding the ten kinds of profound entries into the Tathāgata: the preceding explained entry into the causal realm; now it explains transforming to a superior level to enter the fruit realm. The first one manifests the accomplishment of bodhi; the next eight gather and transform by means of the three wheels; the last one manifests entry into nirvāṇa. Among the previous eight: the first four are verbal karma: first, generally raising the dharmacakra; second, the skillful dharmas turned; third, the wondrous sound that turns it; fourth, properly subduing sentient beings. The next two are physical karma: first, manifesting supernormal faculties relying on the body; second, manifesting many diverse bodies. The last two are mental karma: first, concentration; second, wisdom. Furthermore, because all Buddhas of the three times also together perform such functions, it says 'also enter together.' Here, that one also attains this dharma within the [stage of] faith is because it is the mode of practice of Samantabhadra in the round teaching. Third, there are ten kinds of entries into the mental activities of sentient beings: the preceding was entering the Buddha-realm above; this distinguishes entering sentient beings below. The first three generally explain entering the mental activities of sentient beings of the three times; the next two specifically enter wholesome and unwholesome sentient beings; the sixth explains entering mental activities of desire and joy; the seventh enters the sharpness and dullness of faculties; the eighth enters their differences of gotra; the ninth, the lightness and heaviness of afflictions; the tenth, differences in arising antidotes, meaning that for those whose faculties are not yet ripe, one awaits the time, while for those already ripe, one does not await the time. Another explanation: 'time' means subduing them awaiting their ripening; 'not time' means opening their awakening through expedients without awaiting the time. Furthermore, because of these ten entries, one universally enters all, identical with the Buddha-fruit. Fourth, there are ten kinds of entries into worlds: the preceding was knowing sentient beings' direct fruition; now it is knowing their objective receptacle. Therein: the first two are in terms of defilement and purity; the next four are in terms of coarseness and subtlety; the next two are in terms of shape, meaning prone faces downward and supine faces upward; the last two are in terms of the presence or absence of a Buddha. Furthermore, universally entering all is because it is not separate from these ten. Fifth, there are ten kinds of entries into kalpas: the preceding explained the places entered; now it distinguishes the times entered. Therein, the first five enter distinct kalpas; the last five enter mutually subsumed kalpas. Among the former: the first three specifically enter kalpas of the three intervals of time; the next two specifically enter few and many kalpas. In the latter five of mutual subsumption: first, subsuming the many with the few, hence called 'countable and uncountable'; second, subsuming the few with the many; third, integrating phenomena into principle, kalpas entering non-kalpas; fourth, giving rise to phenomena from principle, non-kalpas entering kalpas; fifth, mutual identity of two phenomena: that is to say, the preceding 'countable' and so forth are in terms of the gate of dependent co-arising and mutual reliance, while 'non-kalpas' and so forth are in terms of the gate of the interpenetration of the dharmatā. That all these kalpas are identical to a single thought is unhindered and sovereign in terms of both gates. Furthermore, because they are all manifested by numerical consciousness, sovereignty is attained. Sixth, there are ten kinds of explanations of the three times: the preceding was in terms of kalpas; this is in terms of the time periods, hence explained. Therein, the first nine are specific explanations, and the last one is a general manifestation. Among the specific: since explaining the future in the future is endless, why is explaining the past in the past not also the same? Explanation: because the future continues to arise, it is called 'endless'; the past does not arise, so it is not spoken of as such. Furthermore, explaining the present in the present is not different from the present, hence called 'equal'; why are explaining the past and future in the past and future not also the same? Explanation: because the past of the past and the future of the future do not exist, whereas the present exists, so they are not the same. The remaining meanings are distinguished as in the Chapter on the Ten Time Periods. Seventh, there are ten kinds of entries into the three realms: having previously penetrated time and kalpas without hindrance, it now explains entering the dharmas within time, so it is explained next. Therein, the first one generally explains what is entered, and the remaining nine specifically explain what is entered. Here: first, taking the path of language to reveal the signified meaning. Second, 'nature' is the nature of written words, their categories being root elements and so forth. Third, 'designations' are provisional designations of verbal teachings. Fourth, 'perceptions' are the establishment of names and so forth based on perception, which are alternative names for names and so forth, as the treatise says: 'Abhidharma takes perception as its sign,' and so forth. Fifth, 'names' directly reveals the bodies of names, phrases, syllables, and their essences. Sixth, 'speech' explains the verbal karma of vocal sounds. How is this distinguished from the former? The former constitutes signifiers; here it refers generally, such as the sounds a, ā, and so forth. Seventh, 'endless' explains that the above gates are all provisional designations without end. Eighth, 'free from desire' is because essence cannot be apprehended. Ninth, 'quiescence' is because the nature is pure. Explaining that these ten dharmas all run through the three times of past, future, and so on is called 'entering the three realms.' Another explanation: the former 'path of language' is the signified dharma, because it is the path traversed by language; second, 'nature' is the nature of principle, which is also the signified: this is the realm of meaning and principle; the next four are the realm of verbal expression; the last three are the realm of true reality. Yet another explanation: among the ten, the first one is the vessel realm; the next six are the sentient being realm; the last three are the enlightened wisdom realm. Although there are three explanations, the first conforms to the text. Eighth, there are ten kinds of abandoning grief and distress and so forth: having previously understood times and dharmas, one initiates practice to collect the mind, and therefore leaves grief and so forth behind. That is to say, when practice is accomplished and intentions fulfilled, one abandons grief and distress, time does not pass in vain, and the mind has no weariness or regret. Therein: the first four are making offerings to Buddhas, drawing close to good friends, seeking the Dharma, and hearing the Dharma—these four are practices for the benefit of oneself; the next three gather sentient beings: first, preaching the Dharma, second, subduing them to leave faults behind, third, causing them to abide in the Buddha-path; the next one re-explains the vastness of one's own practice; the next one re-distinguishes the vastness of transforming others; the last one explains the fulfillment of both practices bringing forth the Buddha-fruit. The above eighty phrases distinguishing the practice of superior progress in faith are concluded.

First 19 of 48 passages. Read on

Linked texts (1)

華嚴經探玄記 — Classical Chinese