大方廣佛華嚴經疏 48.27

48.27

第二「佛子菩薩足」下廣辨，但廣於因，果難說故。文中亦二：先廣淨宿善益、後「既生天」下廣聞法益。今初。摧下惡趣之苦，放足下輪光。四十光者，表四十位無不照故。中有一者，置廣說略。「能照」已下分齊過前。「隨諸」已下淨惑成德故。前光受清淨等名，以重況輕，舉阿毘耳。第二廣聞法中，長分為六：一略標勸誨；二「爾時諸天子」下聞已生疑；三「是時天鼓」下總示所因；四「諸天子如說」下正明勸教；五「時諸天子聞是音」下依勸詣佛；六「說是法時」下見聞益深。前三可知。四中有四：一以己喻佛無我無來。二「諸天子譬如汝」下以他喻己，顯來即無來。文有三喻，並顯可知。然惡業善根是來因緣，因緣無性故來即無來，非先有法在十方中從彼來也。故因緣者，即是智慧。智慧之法本非因緣，云何念言有何因緣？三「諸天子譬如億那由」下以己況佛難思之境。合中，舉手隨好者，別舉顯勝。上救下趣，故舉足光；今約現通，故說手也。四「諸天子汝當」下正勸往詣，誡不應留。於中二：先總誡勸、後「著五欲」下廣釋。於中亦二：先釋前誡，有法、喻、合。後「諸天子」下釋勸，於中有六：一順釋、為報恩故；二「諸天子其有」下反釋；三「諸天子汝等」下示其恩相；四「汝等今者」下勸往增善；五「諸天子如我天鼓非男非女」下示法令修，謂說二空，非男女喻以顯人空，不生滅喻以顯法空；六「汝等若能」下勸修成益。言無依印者，既解悟無生，則能所雙絕、儻然靡據，故曰無依。以斯智印印定萬法，不收不攝，任心自安，故稱三昧。第五依勸詣佛中，分五：一獻供不遇、二「時有」下聞其所在、三「時諸天」下觀見下生、四「諸天子眾」下發心欲往、五「時天鼓中出聲告」下教見佛儀。於中二：先教識受生，令捨曲見；後教發心悔過，令其必見。今初，由前不遇，後覩下生不離有無，情存彼此，故示體用，顯無生現生。文中，有法、喻、合。法中，先誡其曲見；後「但以」下示其正見，是知佛化所生，非歿生也；二「諸天子如我」下喻；三「菩薩」下合。於中，先明法身無生，遍而叵見；後「而能」下應無不生，即處處皆有，有感此中亦見，何須更下閻浮。「離分別」下顯應生之德，拂其諸見，以無分別智而生，非謂有選生處，雖處王宮而無憍慢，諸天圍遶而無染著。第二「諸天子汝等應發」下教發心悔過，中三：先標教悔、次徵問其方、後如法正教。夫欲悔過，須識逆順十心，謂先識十種順生死心以為所治。一妄計人我，起於身見；二內具煩惱、外遇惡緣，我心隆盛；三內外既具，滅善心事，不喜他善；四縱恣三業，無惡不為；五事雖不廣，惡心遍布；六惡心相續，晝夜不斷；七覆諱過失，不欲人知；八虜扈抵突，不畏惡道；九無慚無愧，不懼凡聖；十撥無因果，作一闡提。次起十種逆生死心，從後翻破：一明信因果、二自愧剋責、三怖畏惡道、四不覆瑕疵、五斷相續心、六發菩提心、七修功補過、八隨喜他善、九念十方佛、十觀罪性空。今此三段文皆具有，而為次不同，向以起心之次第，此以勝劣言故。今初標教誨中，文有四節，治其六失。一發菩提心，為懺所依，以是行本，攝眾德故，首而明之。翻昔惡心遍布，自妄危人；今悲覆法界，廣利有情。二「淨治」下令淨三業，為能懺體。淨治其意，是意止行。住善威儀，義通止作，謂當發露不覆瑕疵，及斷相續心。翻前六七。三「悔除一切」下令懺四障，即所滅之非，謂惑業苦。業報二障，約因果分異，既懺報障則怖畏惡道，以翻不畏。天子新從彼來，故不廣明。於煩惱中，利鈍分二：邪見斷善，最可畏故，別明見障。又障所知，亦見障故。餘如別說。四「以盡法」下運心普遍令無不盡。由昔起過既遍諸境，今悔昔非，故普運三業等眾生界，一一佛前及眾生前皆發露懺悔。既人天凡聖皆對懺悔，則自愧剋責，翻無慚愧。由意遍運令身口遍，頭即頂禮，兼身為總五輪著地。此言遍者，為以何遍？故下次言善三業遍，此即修功補過，翻縱恣三業。第二「時諸天子」下徵問其方。上言猶略，餘義未盡，故次徵之。第三「爾時天鼓」下如法正教。正教觀罪性空，兼顯妄計我人撥無因果，外遇惡緣。而文分二：先明發聲之因、後「諸天子」下正說教誨。於中分五：一別觀業空、二總觀四障、三別觀見惑、四對業觀報、五總結懺益。今初。業為報因，三障首故。非先有體從十方來，正顯空義。但從顛倒生，釋空所以。由業障海從妄想生，故無自性。令此空慧與心相應，則決定無疑。能如是知，即名菩薩。第二「諸天子如我天鼓」下總觀四障，即天鼓說法無說喻，以喻俗有真無。先喻中，初舉所治，謂業報二障；後說行等五，即是能治，謂行善止惡，喜他安他住定。後「諸佛」下合。於中，先隨俗說有。言我我所者，即是見障。說貪恚癡，即煩惱障。後「而實」下勝義實無。有無二文，三障影略。既無我所，翻破第一妄計人我。第三「譬如我聲」下別破見惑。見惑深險，故廣破之。文有三喻：一鼓無生滅隨聞喻，喻業雖無生，隨修感報。謂向觀業空，為遣執有；若謂為空，諸佛不化故。今顯非斷無，翻破撥無因果。二聲無去來喻，喻歸中道。定有即常、定無則斷，俱亦是二，故雙破二見顯離斷常。文中先喻，「諸天子若有」下合。若有可來即常、去而不來則斷，故雖空不斷、雖有不常。三鼓聲隨心喻，喻佛由心見，遣其心外定執。懺主令其真念十方諸佛，翻破外遇惡緣。第四「如玻瓈」下對業觀報。文有二喻：一鏡像體虛喻，喻雖有而無。謂鏡像依鏡現，像非去來，報從業生，何有來去？二幻師惑眼喻，喻業招報，雖無而有；又業亦如幻，又幻非有無，即中道矣。第五「若如是」下總結懺益可知。第六見聞益深。中二：先明餘眾益，以三昧力聲普聞故；後「爾時」下正辨當機益。於中二：先一重益、後「其諸香雲」下展轉益。前中亦二：先得法益、後「以眾生」下見佛益。今初，皆有故字，義似牒前為因，則見佛為益。而前來未有得十地等處，為何所牒，是以晉經皆無故字。應言聞說普賢廣大迴向，故便得十地，獲諸力莊嚴三昧。上句得位，下句成行，分得十力為莊嚴故。二明見佛益，中三：一明見因、二「即見」下正明見佛、三「爾時」下敬心興供。言以上者，上來持華詣佛，猶未散故。毛孔出華者，已得地位故。華在最初，故略舉之。上所持中有香蓋等故，下見香見蓋並皆成益。第二展轉益，中二：一聞香益、二見蓋益，並依前供成。今初，有法、喻、合。法中，由脫障故、得解脫樂故，喻四禪無八災患。「若有」下合，由滅障故，得淨善根，是為益相。文中，先顯所滅，即八萬四千。古有二釋。一云：眾生煩惱根本有十，然一惑力復各有十，即為一百，計應分為九品。今但上品重故開為三品，中下輕故各為一品，合為五百。復於內外境起，謂自五塵為內、以他五塵為外，一一各五百，即為五千。別迷四諦，則成二萬。并本一千，則有二萬一千。依三毒等分，成八萬四千。經文自具。二有云：以十惡為本，展轉相成，一一各十，故成一百。迷自他五塵，為一千。正迷十諦法門，謂四諦、三諦、二諦、一諦，或迷說成諦等十諦、或迷十善，故成一萬。然迷十諦空有不同，分成二萬；或迷十善二諦，亦分二萬。并本一千。餘如經辨。然二皆有理，任情去取。更有異釋，如《賢劫經》等，非今經意。後「了知」下能滅。謂了惑本虛，居然不生故。晉經云「此諸煩惱皆悉除滅」。除滅故清淨，惑亡智顯，即自在光明善根成就。言香幢雲者，即九地善根，至下當明。第二「若有眾生見其蓋」下明見蓋益。於中二：先正明得益、二「佛子菩薩住此」下明攝化轉益。今初，準晉經云「種一恒河沙轉輪聖王所植善根，所謂白淨寶網輪王等」，是則多箇輪王，非一輪王之多善也。梵本亦然。而言清淨金網者，準《瓔珞》上卷，金輪在十迴向，初地已上皆是瑠璃輪，而增寶數為別。是知舊譯為寶網者，勝金網也，故彼經云「歡喜地，百寶瓔珞七寶相輪。四天王一萬子為眷屬，百法身為百佛國土中化十方天下。」已後略無化之分齊。寶數一一增至第七地十三寶相輪，八地但云大應寶相輪，九地云白雲寶相輪，十地云百萬神通寶光瓔珞無畏珠寶相輪。若順晉經，白淨之言則是九地，即前香幢雲自在光明。若然，彼但是所等，則金網無失。若取十地為清淨，金網正當十地，以無畏珠為清淨義。又攝化分齊，與上第十地攝報果同，則證十地明矣。故下此王放光，遇者亦登十地。言一恒沙者，謂從九地已還乃至十住銅輪，以此十地所化分齊比前，如恒沙矣。故晉經云寶網輪王等，等取前也。第二攝化轉益，中二：先明得位益、後「佛子如得初禪」下成德益。今初，有法、喻、合。法中直明攝化分齊，已如前釋。喻中，初化無間斷，喻上法中教化眾生；後若有聞名必生其國，喻下合中遇斯光明獲十地位。後合中，初句總合，準晉經，亦復如是下欠放曼陀羅自在光明之言，今經影在後喻合中。若直云得遇斯光，前文無放光處，為何遇耶？言得十地者，此品總有三重，皆得十地，故名展轉益。一諸天子聞鼓說法得十地；二此天子毛孔出華蓋雲，見者得輪王位，即是十地；三輪王放光，遇者復得十地。此三位皆齊等、同時頓成，各塵數多類，總是一隨好中一光之力。餘光好等，彌更難說。言以先修行善根力者，顯頓益之因。因聞普法，修普善故。第二成德益中，先喻、後「菩薩」下合。喻意云：欲界修得色定，以欲界眼見色界境，喻菩薩頓證，未轉凡身見十地境，以法力故。是則三祇可一念而屆者，明一攝一切故。塵劫不窮一位者，明一切攝一故。如是遲速自在，是此圓教，非餘宗也。二合中，初正明得益、後「佛子假使」下顯境分齊。今初，言得菩薩第十地者，猶是牒前合中，以德依地成，所以重牒。不然，則成兩度放光，各得十地。言成就如是清淨肉眼者，謂上諸德十眼，皆依凡身肉眼而成，故就結之。後顯境分齊者，即顯肉眼境界廣大。肉眼尚爾，餘眼玄妙不可說也。文中三：初假設譬喻以顯境多、次正明能見、後結德有歸。今初，分三：初明一重廣大、二「寶手於汝意」下問答顯廣、三「寶手設復」下復積前數重顯廣大。第二「如是一切」下正明能見。先見前廣剎之塵，肉眼能見已是超勝，況一念耶；次「亦見」下明見多佛；後「如玻瓈」下明見之相，無心無來去故。第三「寶手如是」下結德有歸，歸輪王善。差別因果竟。此品之末，經來未盡。

Second, from "Sons of the Buddha: The sole of the bodhisattva's foot…" onward, is the extensive explanation, which only expands upon the cause because the fruit is difficult to explain. This text also has two parts: first, extensively explaining the benefit of purifying past roots of goodness; second, from "having been born in the heavens…" onward, extensively explaining the benefit of hearing the Dharma. As for the first: to crush the suffering of the lower miserable destinies, light is emitted from the wheels under the feet. The forty rays of light symbolize that none among the forty stations is left unilluminated. Having one ray from among them means leaving aside the extensive and speaking of the abridged. From "is able to illuminate" onward, the extent exceeds the previous. From "in accordance with various…" onward, it means purifying afflictions and perfecting virtues. The previous light was named "Pure" and so forth; using the heavy to illustrate the light, it adduced the Avīci [Hell].

In the second part, on the extensive hearing of the Dharma, the prose is divided into six: (1) briefly indicating the exhortation and instruction; (2) from "At that time, the devaputras…" onward, producing doubt after hearing; (3) from "At that time, the celestial drum…" onward, presenting the cause in general; (4) from "Devaputras, as it is said…" onward, directly clarifying the exhortation and teaching; (5) from "At that time, the devaputras, hearing this sound…" onward, approaching the Buddha in accordance with the exhortation; (6) from "When this Dharma was spoken…" onward, the benefit of seeing and hearing becoming deeper. The first three may be understood. In the fourth, there are four points: (i) using oneself as an analogy for the Buddha having no self and no coming. (ii) From "Devaputras, just as you…" onward, using others to illustrate oneself, showing that coming is precisely non-coming. The text has three analogies, all clearly understandable. However, bad karma and roots of goodness are the causes and conditions of coming; because causes and conditions are devoid of self-nature, coming is precisely non-coming; it is not that there is a previously existing phenomenon in the ten directions that comes from there. Therefore, causes and conditions are wisdom itself. The Dharma of wisdom is originally not causes and conditions; how could you think and say, "What causes and conditions are there?" (iii) From "Devaputras, just as in a nayuta of koṭis…" onward, using oneself to illustrate the Buddha's inconceivable realm. In the application of the analogy, bringing up the secondary marks of the hand is specifically to bring them up to reveal their supremacy. Above, it was rescuing the lower destinies, so the light of the feet was adduced; here, regarding the manifestation of supernatural powers, the hand is spoken of. (iv) From "Devaputras, you should…" onward, directly exhorting them to go and visit, warning them that they should not remain. Therein are two parts: first, a general admonition and exhortation; second, from "attached to the five desires…" onward, an extensive explanation. Therein are also two: first, explaining the previous admonition, which has the doctrine, the analogy, and the application; second, from "Devaputras…" onward, explaining the exhortation, which contains six points: 1. directly explaining it for the sake of repaying kindness; 2. from "Devaputras, whoever has…" onward, explaining by contrast; 3. from "Devaputras, you all…" onward, showing the characteristics of that kindness; 4. from "You now…" onward, exhorting them to go and increase their goodness; 5. from "Devaputras, just as I, the celestial drum, am neither male nor female…" onward, showing the Dharma and having them practice it—meaning speaking of the two kinds of emptiness, using the analogy of neither male nor female to reveal the emptiness of persons, and the analogy of neither arising nor ceasing to reveal the emptiness of dharmas; 6. from "If you are able to…" onward, exhorting them to cultivate and achieve the benefit. As for the term "seal of non-reliance": once one awakens to non-arising, subject and object both vanish, freely detached with nothing to rely upon, hence called "non-reliance." Using this wisdom seal to stamp and determine all dharmas, neither gathering nor grasping, letting the mind be naturally at ease, it is therefore called a samādhi.

In the fifth part, on approaching the Buddha in accordance with the exhortation, there are five sections: 1. making offerings but not meeting [the Buddha]; 2. from "At that time, there was…" onward, hearing where he is; 3. from "At that time, the devas…" onward, seeing his descending birth; 4. from "The multitude of devaputras…" onward, giving rise to the mind to go; 5. from "At that time, a voice came forth from the celestial drum and told them…" onward, teaching the etiquette for seeing the Buddha. Therein are two: first, teaching them to understand rebirth, causing them to abandon crooked views; second, teaching them to generate the mind [of bodhi] and repent their faults, ensuring that they will definitely see him. First: because earlier they did not meet him and later saw his descending birth, unable to leave existence and non-existence, their sentiments retaining here and there, the essence and function are shown to reveal manifesting birth without arising. In the text, there are the doctrine, the analogy, and the application. In the doctrine, it first admonishes their crooked views; second, from "merely by means of…" onward, shows their right view, making it known that the Buddha is born through transformation, not through death and rebirth. Second, from "Devaputras, just as I…" onward, is the analogy. Third, from "The bodhisattva…" onward, is the application. Therein, it first explains that the dharmakāya is non-arising, pervasive yet impossible to see; next, from "yet able to…" onward, responds everywhere by not failing to arise—that is, he is present everywhere; if there is a spiritual resonance, he is seen right here, so why would one need to go down to Jambudvīpa? From "free from conceptual discrimination…" onward, it reveals the virtue of responsive birth, wiping away their various views: he is born through non-discriminative wisdom, not by choosing a place of birth; though residing in a royal palace, he is free of arrogance; surrounded by all the devas, he has no defiled attachment.

Second, from "Devaputras, you should generate…" onward, teaching them to generate the mind [of bodhi] and repent their faults, has three parts: first, indicating the instruction to repent; next, inquiring into its method; finally, providing the correct instruction in accordance with the Dharma. Now, if one wishes to repent of faults, one must understand the ten minds that accord with and reverse [saṃsāra]: first, one must understand the ten minds that accord with saṃsāra as that which is to be cured: 1. falsely calculating a person and a self, giving rise to the view of self; 2. internally possessing afflictions and externally encountering bad conditions, the mind of self flourishes; 3. with both internal and external complete, extinguishing wholesome thoughts and actions, taking no delight in others' good; 4. giving rein to the three karmas, leaving no evil undone; 5. though the deeds may not be widespread, the evil mind permeates everywhere; 6. the evil mind continues uninterrupted day and night; 7. concealing and hiding faults, not wishing others to know; 8. arrogant and refractory, not fearing the evil destinies; 9. shameless and unremorseful, fearing neither ordinary people nor sages; 10. repudiating cause and effect, becoming an icchantika. Next, one arouses the ten minds that reverse saṃsāra, overturning and destroying them from the rear: 1. clearly believing in cause and effect; 2. feeling shame and reproaching oneself; 3. fearing the evil destinies; 4. not concealing flaws; 5. cutting off the continuous mind; 6. giving rise to bodhicitta; 7. cultivating merit to make up for faults; 8. rejoicing in others' goodness; 9. recollecting the Buddhas of the ten directions; 10. contemplating the emptiness of the nature of sin.

Now, these three sections of the text possess all of them, but the order is different: formerly it was in the order of generating the minds, while here it is spoken in terms of superior and inferior. Now, in the first part, indicating the instruction, the text has four sections to cure their six faults: 1. Generating bodhicitta as the basis of repentance: because this is the root of practice and gathers all virtues, it is explained first. This reverses the former evil mind permeating everywhere, deceiving oneself and harming others; now, compassion covers the dharmadhātu, broadly benefiting sentient beings. 2. From "purifying…" onward, causing the three karmas to be purified, as the substance capable of repentance. Purifying one's intention is the cessation practice of the mind. Abiding in good deportment applies to both cessation and action, meaning one should confess without concealing flaws, and cut off the continuous mind. This reverses the previous numbers six and seven. 3. From "repenting and eliminating all…" onward, causing them to repent the four hindrances, which are the wrongs to be extinguished, namely affliction, karma, and suffering. The two hindrances of karma and retribution are differentiated according to cause and effect; once retributive hindrances are repented, one fears the evil destinies, reversing fearlessness. Because the devaputras had newly arrived from there, it is not explained at length. Among afflictions, sharp and dull are divided into two: wrong views cut off roots of goodness, being the most fearsome, so the hindrance of views is explained separately. Furthermore, obstructing that which is to be known is also a hindrance of views. The rest is as explained elsewhere. 4. From "to the exhaustion of the Dharma…" onward, moving the mind pervasively so that nothing is left unexhausted. Since in the past errors were aroused across all realms, now repenting past wrongs, one pervasively directs the three karmas across all realms of sentient beings, confessing and repenting before each and every Buddha and before sentient beings. Since one repents facing all humans, devas, ordinary beings, and sages, one feels shame and reproaches oneself, reversing shamelessness and lack of remorse. Because the mind pervasively directs, it causes the body and speech to be pervasive; bowing with the head, together with the body as a whole, the five wheels touch the ground. When it says "pervasive" here, through what is it pervasive? Therefore, it next speaks of the pervasive goodness of the three karmas; this is cultivating merit to make up for faults, reversing the indulgence of the three karmas.

Second, from "At that time, the devaputras…" onward, inquiring into the method. The above was still brief, and the remaining meaning was not fully exhausted, so it is subsequently inquired into. Third, from "At that time, the celestial drum…" onward, correct instruction in accordance with the Dharma. It correctly teaches contemplating the emptiness of the nature of sin, while also revealing the false calculation of self and others, repudiating cause and effect, and externally encountering evil conditions. The text is divided into two: first, clarifying the cause of producing the voice; second, from "Devaputras…" onward, directly speaking the instruction. Therein, it is divided into five: 1. contemplating the emptiness of karma separately; 2. contemplating the four hindrances generally; 3. contemplating the affliction of views separately; 4. contemplating retribution in relation to karma; 5. a general conclusion on the benefits of repentance.

As for the first: karma is the cause of retribution, the foremost of the three hindrances. Having no prior substance coming from the ten directions directly reveals the meaning of emptiness. Arising merely from delusion explains the reason for emptiness. Because the ocean of karmic hindrances arises from false conceptualization, it lacks self-nature. Causing this empty wisdom to accord with the mind, one will be free from doubt. One who can know thus is called a bodhisattva. Second, from "Devaputras, just as I, the celestial drum…" onward, generally contemplating the four hindrances, which is the analogy of the celestial drum preaching the Dharma without preaching, illustrating conventional existence and ultimate non-existence. In the analogy, it first brings up that which is to be cured, namely the two hindrances of karma and retribution; next, speaking of practice and so forth, these five are that which can cure, namely practicing good, stopping evil, rejoicing in others, bringing peace to others, and abiding in samādhi. Next, from "All Buddhas…" onward, is the application. Therein, it first speaks of existence in accordance with convention. Mentioning "I" and "mine" is the hindrance of views. Speaking of greed, anger, and delusion is the affliction hindrance. Next, from "yet in reality…" onward, in the ultimate truth there is genuinely nothing. In the two texts on existence and non-existence, the three hindrances are elliptically indicated. Since there is no "mine," it overturns and destroys the first false calculation of a person and self. Third, from "Just as my voice…" onward, separately destroying the affliction of views. Because the affliction of views is profound and dangerous, it is destroyed extensively. The text has three analogies: 1. The analogy of the drum having no arising or ceasing and following hearing, which illustrates that although karma has no arising, according to cultivation it incurs retribution. That is, previously contemplating the emptiness of karma was to discard attachment to existence; if one considers it empty, the Buddhas would not teach. Now, showing that it is not nihilistic non-existence, it overturns and destroys the repudiation of cause and effect. 2. The analogy of the voice having no coming and going, which illustrates returning to the middle way. Definite existence is eternalism; definite non-existence is annihilationism; both together also make a duality; therefore, it refutes both views to show freedom from annihilationism and eternalism. In the text, the analogy comes first; from "Devaputras, if there is…" onward is the application. If there is something that can come, it is eternalism; if it goes and does not come, it is annihilationism; therefore, although empty, it is not annihilated; although existent, it is not eternal. 3. The analogy of the drum sound following the mind, which illustrates that the Buddha is seen because of the mind, discarding their rigid attachment outside the mind. It causes the repentant master to truly recollect the Buddhas of the ten directions, overturning and destroying the external encounter with evil conditions. Fourth, from "Just as a crystal…" onward, contemplating retribution in relation to karma. The text has two analogies: 1. The analogy of the mirror image's substantial unreality, illustrating that although existent, it is non-existent. That is, the mirror image appears based on the mirror; the image does not come or go; retribution arises from karma, so how could there be coming or going? 2. The analogy of the illusionist deceiving the eyes, illustrating that karma incurs retribution—although non-existent, it exists; furthermore, karma is also like an illusion, and an illusion is neither existent nor non-existent, which is the middle way itself. Fifth, from "If thus…" onward, the general conclusion on the benefits of repentance may be understood.

Sixth, the benefit of seeing and hearing becoming deeper. Therein are two: first, clarifying the benefit for the rest of the assembly, because the voice was heard everywhere through the power of samādhi; next, from "At that time…" onward, directly distinguishing the benefit for those of suitable capacity. Therein are two: first, a single layer of benefit; next, from "those clouds of incense…" onward, cascading benefits. In the former, there are also two: first, obtaining the benefit of the Dharma; next, from "because of sentient beings…" onward, the benefit of seeing the Buddha. As for the first: the word "because" appears everywhere, the meaning resembling a recapitulation of the preceding as the cause, with seeing the Buddha as the benefit. But previously there was no place where the ten stages and so forth were obtained; what would it be recapitulating? Hence, the Jin translation has no word "because." It should say: hearing the preaching of Samantabhadra's vast pariṇāmanā, they immediately obtained the ten stages and attained the samādhi of the adornment of all powers. The upper phrase obtains the stage; the lower phrase completes the practice, because partially obtaining the ten powers serves as adornment. Second, clarifying the benefit of seeing the Buddha, which has three parts: 1. clarifying the cause of seeing; 2. from "instantly saw…" onward, directly clarifying seeing the Buddha; 3. from "at that time…" onward, raising offerings with a reverent mind. Saying "holding above" means that having previously carried flowers to approach the Buddha, they had not yet scattered them. The pores emitting flowers is because they had already attained the station. Flowers being first, they are briefly mentioned. Among what was carried above were incense canopies and so on, so below, seeing the incense and seeing the canopies both become benefits.

Second, the cascading benefits, in which are two parts: 1. the benefit of smelling the incense; 2. the benefit of seeing the canopy, both accomplished based on the prior offerings. As for the first, there are the doctrine, the analogy, and the application. In the doctrine, due to liberation from hindrances and attaining the bliss of liberation, it is compared to the fourth dhyāna being free of the eight calamities and perils. From "If there are…" onward is the application: through extinguishing hindrances, one attains pure roots of goodness, which is the mark of benefit. In the text, it first shows that which is extinguished, namely eighty-four thousand [afflictions]. In ancient times there were two explanations. The first says: the root afflictions of sentient beings are ten; each affliction's power also has ten, making one hundred, which should be calculated as nine grades. Now, only the superior grade being heavy, it is divided into three grades; the middle and lower being light, each makes one grade, totaling five hundred. Furthermore, arising toward internal and external sense objects—namely one's own five sense objects as internal, and others' five sense objects as external—each of the five hundred makes five thousand. Confused specifically about the four noble truths, it makes twenty thousand. Combined with the original one thousand, there are twenty-one thousand. Multiplying equally by the three poisons, it makes eighty-four thousand. The sūtra text provides this naturally. The second says: taking the ten evils as the root, mutually producing each other, each having ten, it makes one hundred. Confused about one's own and others' five sense objects, it makes one thousand. Directly confused about the Dharma gates of the ten truths—meaning the four truths, three truths, two truths, one truth, or confused about speech becoming truth and so on as the ten truths, or confused about the ten virtues—it makes ten thousand. However, confusion about the emptiness and existence of the ten truths being different, it is divided into twenty thousand; or confusion about the two truths of the ten virtues is also divided into twenty thousand. Combined with the original one thousand. The rest is as analyzed in the sūtra. Both are reasonable, so one may accept or reject as one pleases. There are other differing explanations, such as in the *Bhadrakalpika-sūtra*, which are not the intention of the present sūtra. Next, from "completely knowing…" onward is that which is able to extinguish: knowing that afflictions are originally unreal, they naturally do not arise. The Jin translation says: "All these afflictions are entirely eliminated." Because they are eliminated, there is purity; when afflictions vanish, wisdom manifests, which is the accomplishment of the roots of goodness of unobstructed, radiant light. The mention of "clouds of incense banners" refers to the roots of goodness of the ninth stage, which will be explained below.

Second, from "If there are sentient beings who see its canopy…" onward, clarifies the benefit of seeing the canopy. Therein are two: first, directly clarifying the attainment of the benefit; second, from "Sons of the Buddha, when a bodhisattva abides in this…" onward, clarifying the cascading benefit of gathering and transforming. First, according to the Jin translation: "Planting the roots of goodness planted by as many wheel-turning sage kings as the sands of the Ganges, namely the wheel-turning king of the pure white jewel net, and so on." This means many wheel-turning kings, not the multiple virtues of a single wheel-turning king. The Sanskrit text is also like this. And mentioning "pure gold net": according to the first fascicle of the *Yingluo jing*, the golden wheel belongs to the ten pariṇāmanās; from the first stage onward, they are all lapis lazuli wheels, with the increase of precious gems marking the distinction. Thus we know that the old translation's "jewel net" is superior to "gold net." Therefore, that sūtra states: "At the Joyful Stage, a wheel of marks made of the seven jewels and a hundred-jewel necklace. Ten thousand sons of the four heavenly kings serve as retinue, and a hundred dharmakāyas manifest in a hundred Buddha lands to transform all under heaven in the ten directions." Thereafter, the limits of transformation are omitted. The number of jewels increases one by one up to the thirteenth-jewel wheel of marks on the seventh stage; the eighth stage simply says the great responsive jewel wheel of marks; the ninth stage says the white cloud jewel wheel of marks; the tenth stage says the wheel of marks of a million supernatural powers, jewel light, necklaces, and fearless wish-fulfilling gems. If according to the Jin translation, the phrase "white and pure" refers to the ninth stage, namely the aforementioned radiant light of sovereign ease of the incense banner clouds. If so, that is merely what it is equal to, so "gold net" is not mistaken. If taking the tenth stage as pure, the gold net corresponds precisely to the tenth stage, taking the fearless jewel as the meaning of purity. Furthermore, the extent of gathering and transforming is the same as the retributive fruit gathered on the tenth stage above, so proving the tenth stage is clear. Therefore, below, when this king emits light, those who encounter it also ascend to the tenth stage. Mentioning "one Ganges' sands" means that comparing the extent of transformation by this tenth stage to those from the ninth stage downward to the copper wheel of the ten abodes, it is like the sands of the Ganges. Hence, the Jin translation says "wheel-turning kings of the jewel net, and so on," "and so on" including those before.

Second, the cascading benefit of gathering and transforming has two parts: first, clarifying the benefit of attaining the stage; second, from "Sons of the Buddha, just as one attaining the first dhyāna…" onward, the benefit of perfecting virtues. First, there are the doctrine, the analogy, and the application. In the doctrine, it directly clarifies the extent of gathering and transforming, already explained as before. In the analogy, first, transforming without interruption illustrates teaching and transforming sentient beings in the doctrine above; later, if someone hears his name, they will definitely be born in his country, illustrating in the application below encountering this light and attaining the station of the tenth stage. In the application below, the first line generally applies it: according to the Jin translation, below "was also like this," the phrase "emitting the radiant light of sovereign ease of the mandārava" is missing; in the present sūtra, it is reflected elliptically in the later application of the analogy. If it simply said "attaining encounter with this light," when there was no place above where light was emitted, what would be encountered? Stating "attaining the tenth stage": in this chapter there are three tiers in total where the tenth stage is attained, hence called "cascading benefits": 1. the devaputras hearing the drum preaching the Dharma attain the tenth stage; 2. from the pores of these devaputras emerge flower canopy clouds, and those who see them attain the rank of wheel-turning king, which is the tenth stage; 3. the wheel-turning king emits light, and those who encounter it also attain the tenth stage. These three stations are all equal, simultaneously accomplished, each numbering as many as dust motes in various categories, all being the power of one ray of light from a single secondary mark. The remaining lights, secondary marks, and so on, are all the more difficult to explain. Saying "by the power of the roots of goodness cultivated formerly" reveals the cause of sudden benefit: because of hearing the universal Dharma, they cultivated universal goodness.

In the second part, on the benefit of perfecting virtues, first is the analogy, and from "bodhisattvas…" onward is the application. The meaning of the analogy says: cultivating and attaining the form realm's concentration in the desire realm, seeing the realms of the form realm with desire-realm eyes, illustrates the bodhisattva suddenly realizing, seeing the realm of the tenth stage without shedding the ordinary body, due to the power of the Dharma. This being so, that three asaṃkhyeyas can be reached in a single thought clarifies that the one contains all; that dust-mote kalpas cannot exhaust a single stage clarifies that all contains the one. Such freedom of speed and slowness is unique to this complete teaching, not other traditions. In the application, first it directly clarifies obtaining the benefit; next, from "Sons of the Buddha, suppose…" onward, reveals the extent of the realm. First: saying "attaining the tenth stage of a bodhisattva" is still recapitulating the preceding application; because virtues are perfected in reliance on the stage, it is repeated. Otherwise, it would imply emitting light twice, each obtaining the tenth stage. Saying "attaining such pure fleshly eyes" means that the ten eyes of the aforementioned virtues are all accomplished in reliance on the ordinary body's fleshly eyes, and are thus concluded accordingly. Next, revealing the extent of the realm reveals the vastness of the realm of the fleshly eye. If the fleshly eye is still like this, the remaining eyes are mysterious, profound, and ineffable. In the text are three parts: first, hypothesizing an analogy to reveal the vastness of the realm; next, directly clarifying the ability to see; finally, concluding that the virtues have an origin. First, it is divided into three: 1. clarifying one tier of vastness; 2. from "Ratnahasta, what do you think…" onward, revealing vastness through question and answer; 3. from "Ratnahasta, suppose again…" onward, re-accumulating the previous numbers to reveal vastness further. Second, from "all such…" onward directly clarifies the ability to see: first, seeing the dust motes of the aforementioned vast lands, which is already transcendent for a fleshly eye to see, how much more so in a single thought; next, from "also seeing…" onward, clarifies seeing many Buddhas; finally, from "like a crystal…" onward, clarifies the manner of seeing, because it is mindless and free from coming and going. Third, from "Ratnahasta, such…" onward, concludes that the virtues have an origin, attributing them to the wheel-turning king's goodness. The differentiated causes and effects are concluded. At the end of this chapter, the translation of the incoming sūtra was incomplete.