[Pramāṇa](https://indike.org/pramana/) › [Indian literature](https://indike.org/pramana/in) › [Buddhist Literature](https://indike.org/pramana/in.bauddha) › [Taishō Tripiṭaka (Chinese Buddhist canon)](https://indike.org/pramana/in.bauddha.taisho) › [大方廣佛華嚴經疏](https://indike.org/pramana/in.bauddha.taisho.1735) › 49.9 # 大方廣佛華嚴經疏 49.9 大方廣佛華嚴經疏 49.9 - **Language:** Classical Chinese ### [49.9](https://indike.org/pramana/in.bauddha.taisho.1735.49.9) 第四說分。大分為二：初別答十問、後「佛子如來以一切譬」下總以結酬。今初十段，答前十問，各有長行、偈喻，一一具十。今初，答出現之法。長行中二：初標告歎深、二「所謂」下隨義別顯。於中三：初法說深廣，酬前因緣；二「佛子譬如」下喻明深廣，雙酬因喻；後「佛子至知如來出現」下總結成益，結上十喻。初中分三，謂標、釋、結。今初。總標多因，成出現果。二「何以」下釋，於中二：先徵以總釋、後「何等為」下徵數別明。今初，先反釋緣，約能成之緣事，即所成因體。後「以十」下順釋，向言無量乃是總相，今明有十箇無量，以顯無盡，理實則有百千阿僧祇數無量。此十無量，皆遍十喻。言百千者，古人云：以十無量入中，十喻成百。以後結中十句，一一結前百門為千。其中更有別義，方成無量。今以下列十中，門門皆云無量，則不俟相入。是知百千之言，但是數之總稱耳。二徵數別明中，一始發大心誓期出現故。此心何相？二明上求勝志；三明下化慈悲；四行以續願，此行謂何？五明不出福智；六別顯福嚴；七別明智嚴；八淨前功德；九嚴前智慧，所謂方便道、教道、證道、無住道、正道助通、一道二道等，皆莊嚴故；十窮究法源真實智故。三「佛子如是」下結中，既皆過去積因多法圓滿，令二利果一時出現，故出現言通真通應。第二喻明深廣中，十喻各三，謂喻、合、結。喻酬譬喻，合酬因緣，故文云「非以一緣一事而得出現」。又前法說多約往因，此中合文多約現緣。十中，一大千興造喻，此喻為總，總喻眾緣以成出現，故云以無量緣等。下說雲雨，皆此所霔。初喻中四：一總辨多緣、二別顯緣相、三顯被因起、四性相結成。今初，先反、後順。緣即因緣，如眾生業及風雨等。事即事相，謂如所持水及宮殿等。二「所謂」下別顯中，先雲雨上霔、後風輪下持。一能持者，若無此輪，雨無停處；二水若不減，礙起天宮；三水雖已減，假此成立，謂減一節水起一重天，如嚴冬急流重重水結；四雖起總處，無別莊嚴，故須第四。三「如是皆由」下顯彼因起，謂上雲等略由二因：一眾生外增上業。言共業者，謂多有情應生此界，共業同變。於中有四句，謂共中共等。二菩薩善根，此有二意：一約同居，謂地前菩薩；二約能化，謂隨諸眾生。應以何國起菩薩根等，便修彼因以取彼國，故有眾生類即菩薩佛國。「令於其中」下顯受用果，謂先成器界，後起眾生依之而住，如《俱舍》、《婆沙》等辨。各隨所宜者，謂水族眾生得水受用等。又人羅剎宮殿無礙，菩薩眾生淨穢同居。第四「佛子如是」下性相結成中，先結前生後、後「法性如是」下正結。此句為總，此法性言通於性相。「無有生」下別顯性空，亦遮其妄計。謂非冥性微塵等生，非自在梵王等作，無神我能知，上三顯能作空。無有成者，顯所作空。雖能所俱空，不礙相有，故云而得成就。如是無礙為法性如是。次合中，略不合第三顯彼所因，以次下二喻自別合故。合四輪中，前三是因、後一二利果滿，因圓果滿佛出現故。一品之內多以依喻正者，非唯義類相似，實則外由內變，故令外器全似於內。是以上云菩薩善根所起，眾生共業所生等，〈華藏品〉中已略開顯。第二洪霔大千喻，此之雲雨即前喻中興雲降雨，正喻出現法門，廣大難知周十方故。言心相續力者，若約信受，但是圓機，堅種相續能受深旨。若約具受，則八地已上，得無盡陀羅尼力，方能受持乃至十地，方受如來雲雨說法，是以文言除大菩薩。由初義故，但揀二乘。第三雲雨無從喻，菩薩善根，如生共業感彼出現，法雲法雨機感而現。非先有一方所，從彼而來、機謝而去，亦非歸至舊所，故體無生滅。第四大雨難知喻，喻深，非心境故。古云：教廣行大、因深果遠，故非預二乘亦不乖理，但是大機，即世間主無能所行即能知之。第五大雨成敗喻，況佛滅惑成德。喻中，初一即壞界之時、三即以水止水。合中，初二滅惑成智福、次一滅障成智，即止觀雙運。後一權智照機。又無二同二乘，無三同外道，無四增無明，無五非種智。此即分上總中法雨令差。第六一雨隨別喻，喻佛一味隨器，隨器即合前差別。第七勝處先成喻，喻佛勝緣先濟德，文中先正明、後「佛子譬如」下牒以釋疑，先成由業力、法異由機殊，不乖第六一味。第八事別由因喻，喻佛成辦大事德，亦是德殊由智喻。喻中分三：初蓮華表佛。總中略無名出現者，表佛現故。而言大者，準五卷《大悲經》第三云有千葉故。光照十方者，金色光也。言爾所佛者，有千枚華，表千佛故。故劫名賢，賢善多故。餘多同此。二「佛子爾時」下風輪起處者，即有力遙持，廣前建立風輪。三「佛子大雲」下結因有屬。二合中亦三：先合蓮華表佛喻。於中一切善根功德，合上大水遍滿。「放於」下合生蓮華，謂不斷種性，如華表佛故。普照十方，合上光照十方。「與諸菩薩」下合知佛當出。第二「佛子」下合風輪起處喻。此十智光次第合前，所成唯果德，能成通因果。又能成即實之權，所成唯差別之德，故下結云「同一體」等。第三「佛子如來」下合結因有屬。於中三：一結因即能成之智，合上一味之水風輪不同，此輪由一節水減、一重輪生，如澄水垽。今推能成由一味大悲。二「佛子一切」下結果，即所成之大智。從一實之智隨權而生，合上風輪差別故世界差別。三「佛子汝等」下結緣。即由眾生異，合上以眾生善根不同，兼釋外疑。於中又三：初牒前正理。一解脫味即能成之水。水具二義，悲及解脫，二文影略。種種功德通能所二智。二眾生念言，舉外疑情。然感應之道略有三義：一互相成、二互相奪、三緣成性空。今眾生以緣奪因，純推佛力，失因緣義。三「佛子此非」下如來為釋。於中，初以因奪緣，一向言非；次「但以」下為說正義。初句因緣相成、後「而佛」下有二義：一成上因緣，雖隨眾生，心無分別；二成第三義，了性空故。緣成故無成，無成故無壞。所成既空，何有能成作者及作法耶？第九四輪相依喻，況佛體用依持德，亦廣建立風之別義。喻中二：先明能持之風有四者，一一時持水，名安住；二多時不動，名常住；三與劫齊量；四體性堅密。是以《俱舍》云「假使有一大諾健那，以金剛輪奮威懸擊，金剛有碎，風輪無損。其量廣無數，厚十六洛叉。」彼但有一，與此不同。二「此四」下四輪相依。準《俱舍論》，次上水輪，厚八洛叉。洛叉億也。次上更有金輪，厚三億二萬由旬。然其世界，或說三輪成，謂風、水、金。或說五輪，謂下加虛空、上加大地。今欲稱法，合成四輪，則地中含金，金亦地故。二合中，先合能持四風。有配四攝義，則少似；既合以如來出現，則成大局。今謂一未信入者，以四攝普攝，示以正理；二已信受者，建立教法；三已入法者，令其成行；四已成行者，令其得果。二「佛子」下合四輪相依。一慈悲，合地能厚載故。二方便，合水曲隨器故。出現，合風力能持故。無礙，合空如空無礙故。故《淨名》云「其無礙慧，無若干故。」文意雖但取展轉相依，不妨有似其事。若準偈中，慈悲之前有一切佛法以況樹林，則五重相依。第十大千饒益喻，況佛利世德，別顯總中一切眾生各隨所宜而得受用。合中，次第合前四益，見佛生喜如魚得潤故，戒如平地萬善由生故，定如宮室得安息故，慧如虛空不可壞故。於中二句：初不壞事、後不壞理。第三總結成益中有十一句，各別結上十門，以九十二句結第九門，故有十一。一多因出現故、二廣故難受、三無生故無從、四非心識故思必發狂、五如空故惑見雙亡、六平等無我故一味、七由無盡故諸乘遍化、八後際無斷故佛種不斷、九無對即無礙慧、十為無為平等即攝三輪歸無礙慧、十一本為眾生故今利益滿足。若將一一通前十門，未為得意。第二偈頌，三十七頌，分三：初十四頌歎深許說；次二十二頌頌上十喻；後一頌結說無盡、不頌上文。今初，分二：前十一頌歎深難量、後三頌誡聽許說。今初亦二：初偈總歎，頌前標告不思議言；後十別歎，即次第頌前總結十一句，亦第九偈頌九十二句。結既結喻，今此亦即通頌前喻。喻則性相雙明，此中多就性說，古稱性起，彌復有由。一無邊量，即無量義；二一毛叵量，即廣大義；三空際叵得，即無生義。然唯此第三偈，似頌第五如空。第六偈，似頌第三無生滅。然取義不同，故皆案次。四不能知者，離心識故。五遍於一切非一切者，即如空義。六體性平等，即平等無我義。七前遍諸剎，此遍三世，文綺互耳。八無變易故盡後際。九離言說故，無二無對。十本願現身故能成益。 > Part Four: The section of explanation. This broadly divides into two: first, individually answering the ten questions; and second, from "Disciples of the Buddha, the Tathāgata, through all similes..." onwards, summarizing to conclude the response. Now, in the first \[part\], the ten sections answer the preceding ten questions, each possessing prose, verses, and similes, with each fully having ten \[points\]. Now, the first answers the Dharma of the appearance. In the prose there are two: first, setting forth the address and praising its profundity; second, from "that is to say..." onwards, individually revealing \[it\] in accordance with the meaning. In this there are three: first, stating the Dharma \[as\] profound and vast, repaying the preceding causes and conditions; second, from "Disciples of the Buddha, just as..." onwards, clarifying its profundity and vastness through similes, doubly repaying both cause and simile; and finally, from "Disciples of the Buddha, arriving at knowing the Tathāgata's appearance..." onwards, concluding to establish the benefit, summarizing the ten similes above. In the first there are three parts, namely setting forth, explaining, and concluding. Now, in the first, it generally sets forth many causes to accomplish the fruit of the appearance. Second, from "Why is this?" onwards is the explanation, in which there are two: first, querying to generally explain; and second, from "What are..." onwards, querying the number to individually clarify. Now in the first, it first retroactively explains the conditions, regarding the phenomenal conditions that are able to accomplish \[it\], which are the very causal essence of what is accomplished. Later, from "through ten..." onwards is the direct explanation: the earlier mention of "immeasurable" was a general characteristic; now it clarifies that there are ten immeasurables to reveal inexhaustibility, whereas in truth and reality there are immeasurables numbering hundreds of thousands of asaṃkhyeyas. These ten immeasurables all pervade the ten similes. Regarding "hundreds of thousands," the ancients said: taking the ten immeasurables to enter into them, the ten similes make one hundred; and using the ten sentences in the final summary, each and every one concludes the preceding hundred gates to make one thousand; and within them there are further distinct meanings, only then accomplishing the immeasurable. Now, as the ten listed below all state "immeasurable" in every single gate, there is no waiting for them to mutually enter. Thus we know that the words "hundreds of thousands" are merely a general designation for numbers. In the second, querying the number to individually clarify: first, initially giving rise to the great mind, vowing to look forward to the appearance. What is the characteristic of this mind? Second, clarifying the supreme aspiration to seek above; third, clarifying the loving-kindness and compassion to transform below; fourth, practicing to continue the vows—what is this practice? Fifth, clarifying that it does not go beyond merit and wisdom; sixth, individually revealing the adornment of merit; seventh, individually clarifying the adornment of wisdom; eighth, purifying the preceding meritorious qualities; ninth, adorning the preceding wisdom, namely the path of expedient means, the path of teaching, the path of realization, the path of non-abiding, the proper path aiding penetration, the single path, the two paths, and so forth, because all are adorned; tenth, thoroughly investigating the source of phenomena through the real wisdom. Third, in the conclusion from "Disciples of the Buddha, thus..." onwards: since these are all the past accumulation of causes and the perfection of many dharmas, causing the fruits of the two benefits to appear simultaneously, the word "appearance" applies both to the true and to the responsive. In the second, clarifying profundity and vastness through similes: each of the ten similes has three \[parts\], namely the simile, the application, and the conclusion. The simile repays the metaphor; the application repays the causes and conditions; hence the text states, "It is not through a single condition or a single matter that the appearance is obtained." Furthermore, the earlier explanation of Dharma mostly concerned past causes, while the application text here mostly concerns present conditions. Among the ten: first, the simile of the construction of the great trichiliocosm. This simile is the general \[one\], generally comparing the multitude of conditions to accomplish the appearance; hence it says "through immeasurable conditions," etc. Below, the clouds and rain spoken of are all poured down by this. In the first simile there are four: 1. generally discerning the many conditions; 2. individually revealing the characteristics of the conditions; 3. revealing their arising driven by causes; 4. concluding the accomplishment of nature and characteristics. Now in the first, there is first the negative and then the positive. "Conditions" are causal conditions, such as the karma of sentient beings, the winds, and rains, etc. "Matters" are phenomenal characteristics, such as the supported water, palaces, etc. Second, in individually revealing from "that is to say..." onwards, first the clouds and rain pour down from above, and later the wind-wheels support from below. First, that which is able to support: if there were no such wheels, the rain would have no place to remain; second, if the water did not decrease, it would obstruct the raising of heavenly palaces; third, although the water has decreased, it relies on this for establishment, meaning that with each tier the water decreases, one level of heaven arises, like rapid currents congealing layer upon layer of ice in severe winter; fourth, although the general places have arisen, they lack distinct adornments, so the fourth is required. Third, from "All these are due to..." onwards, revealing the arising from those causes: it means the clouds above, etc., are driven briefly by two causes: 1. the external dominant karma of sentient beings. Regarding "shared karma," it means many sentient beings should be born in this realm, and their shared karma transforms identically. In this there are four propositions, namely shared within shared, etc. 2. The roots of goodness of bodhisattvas. This has two senses: first, regarding dwelling together, meaning bodhisattvas prior to the stages; second, regarding being able to transform, meaning according with the sentient beings—in whatever land one ought to generate the bodhisattva roots, etc., one cultivates those causes to take that land; hence where there are classes of sentient beings, those are the bodhisattvas' Buddha-lands. From "causing them within it..." onwards, revealing the fruit of enjoyment: it means the vessel world is formed first, and sentient beings arise later to dwell in dependence upon it, as analyzed in the Kośa, the Vibhāṣā, and so on. "Each according to their suitability" means sentient beings of the aquatic realm obtain the enjoyment of water, etc. Furthermore, the palaces of humans and rākṣasas do not obstruct each other; bodhisattvas and sentient beings dwell together in pure and defiled \[realms\]. Fourth, in concluding the accomplishment of nature and characteristics from "Disciples of the Buddha, thus..." onwards: first it concludes the preceding and introduces the subsequent; later, from "such is the dharmatā..." onwards is the main conclusion. This phrase is the general \[one\]; the words "such is the dharmatā" apply both to nature and to characteristics. From "there is no arising..." onwards, it individually reveals the emptiness of nature, and also refutes false imputations. It means it is not produced from primordial nature (pradhāna), atoms, or the like; it is not created by an autonomous Sovereign (Īśvara), Brahmā, or the like; and there is no ātman that is able to know. The above three reveal the emptiness of the active agent. "There is no accomplishment" reveals the emptiness of that which is created. Although both the agent and the object are empty, this does not obstruct the existence of characteristics; hence it says "and yet it achieves accomplishment." Such non-obstruction is "such is the dharmatā." Next, in the application, it briefly omits applying the third \[part\], "revealing the causes thereof," because the two similes immediately below will separately apply to it. In applying the four wheels, the first three are the causes, and the last is the full fruit of the two benefits, for when the causes are complete and the fruit is full, the Buddha appears. That within this one chapter the primary \[retribution\] is mostly illustrated by the dependent \[retribution\] is not only because the categories of meaning are similar, but in reality the external is transformed from the internal, and therefore the external vessel completely resembles the internal. Thus it was said above that it is "raised by the roots of goodness of bodhisattvas, produced by the shared karma of sentient beings," etc., which has already been briefly disclosed in the "Padmagarbha Chapter." Second, the simile of the vast downpour over the great trichiliocosm: these clouds and rain are the raising of clouds and lowering of rain in the previous simile, directly comparing to the Dharma-gate of appearance, which is vast, difficult to know, and pervades the ten directions. Regarding "the power of continuity of mind": if regarding faith and acceptance, only those of perfect capacity, whose firm seeds continue, are able to receive the profound purport. If regarding receiving fully, then from the eighth stage and above, obtaining the power of inexhaustible dhāraṇī, only then can one accept and uphold it, up to the tenth stage, when one finally receives the Tathāgata's rain of clouds preaching the Dharma; hence the text says "except for great bodhisattvas." Due to the first meaning, it merely excludes the two vehicles. Third, the simile of clouds and rain coming from nowhere: the roots of goodness of bodhisattvas, like the shared karma of sentient beings, induce that appearance; the Dharma-clouds and Dharma-rain manifest through the stimulus of capacity. It is not that there was first a certain location from which they came, nor do they depart when the capacity wanes, nor do they return to a former location; hence their essence is without arising or cessation. Fourth, the simile of the great rain being difficult to know: it compares to profundity, not being an object of the mind. The ancients said: the teaching is vast and the practice is great; the cause is deep and the fruit is distant; hence that the two vehicles do not participate also does not contravene principle. As long as one has the great capacity, even the lords of the world, practicing without subject or object, are able to know it. Fifth, the simile of the great rain's success and destruction: it illustrates the Buddha extinguishing afflictions and accomplishing virtues. In the simile, the first is the time of the destruction of the world; the third is using water to stop water. In the application, the first two extinguish afflictions and accomplish wisdom and merit; the next one extinguishes hindrances and accomplishes wisdom, which is the dual operation of calming and insight. The last one is the expedient wisdom illuminating capacities. Furthermore, without the second, it would be identical to the two vehicles; without the third, it would be identical to non-Buddhists; without the fourth, it would increase ignorance; without the fifth, it would not be the wisdom of all modes. This divides the Dharma-rain in the general \[section\] above to make distinctions. Sixth, the simile of one rain according with differences: it compares to the Buddha's single flavor according with vessels, and according with vessels applies to the preceding differences. Seventh, the simile of the superior place being formed first: it compares to the Buddha's virtue of first succoring those with superior conditions. In the text, it first directly clarifies; later, from "Disciples of the Buddha, just as..." onwards, it brings it up to resolve doubts. Being formed first is due to the power of karma; difference in Dharma is due to distinct capacities, not contravening the single flavor of the sixth. Eighth, the simile of difference in affairs being due to causes: it compares to the Buddha's virtue of accomplishing the great matter, and is also the simile of differences in virtue being due to wisdom. In the simile there are three parts: first, the lotus flower represents the Buddha. In the general \[section\], omitting the name "appearance" represents the Buddha's appearance. And regarding it being called "great," according to the third fascicle of the five-fascicle Mahākāruṇika-sūtra, it says there are one thousand petals. "Its light illuminates the ten directions" refers to golden light. Regarding "as many Buddhas as that": there are one thousand flowers, representing one thousand Buddhas. Therefore the kalpa is named "Bhadra" (Worthy), because there are many worthy and good ones. Most of the rest is similar to this. Second, from "Disciples of the Buddha, at that time..." onwards, the place where the wind-wheels arise refers to the powerful remote support, expanding upon the earlier establishment of the wind-wheels. Third, from "Disciples of the Buddha, the great cloud..." onwards, concludes that the causes have their attribution. Second, in the application there are also three: first, applying the simile of the lotus flower representing the Buddha. In this, all roots of goodness and meritorious qualities apply to the great water filling everywhere above. From "emitting..." onwards applies to the birth of the lotus flower, meaning not severing the lineage, just as the flower represents the Buddha. Pervading and illuminating the ten directions applies to the light illuminating the ten directions above. From "and the bodhisattvas..." onwards applies to knowing that the Buddha is about to appear. Second, from "Disciples of the Buddha..." onwards applies to the simile of the place where the wind-wheels arise. These ten lights of wisdom sequentially apply to the preceding: what is accomplished is solely the fruit-virtue, while what is able to accomplish pervades both cause and fruit. Furthermore, what is able to accomplish is the expedient of reality, and what is accomplished is solely differentiated virtues; hence it concludes below saying "are of the same single essence," etc. Third, from "Disciples of the Buddha, the Tathāgata..." onwards applies to concluding that the causes have their attribution. In this there are three: 1. Concluding the cause, which is the wisdom able to accomplish, applying to the water of single flavor above, with the wind-wheels being distinct. This wheel is produced by one tier of water decreasing and one layer of wheel arising, like clarifying water leaves dregs. Now it infers that what is able to accomplish is due to the single flavor of great compassion. 2. From "Disciples of the Buddha, all..." onwards is the fruit, which is the great wisdom that is accomplished. Arising from the single real wisdom in accordance with expedients, it applies to the differences of the wind-wheels above causing the differences of the worlds. 3. From "Disciples of the Buddha, you..." onwards concludes the conditions. That is, due to the differences in sentient beings, it applies to the differences in the roots of goodness of sentient beings above, simultaneously explaining external doubts. In this there are also three: first, bringing up the preceding correct principle. The single flavor of liberation is the water able to accomplish. Water possesses two senses: compassion and liberation; the two texts mutually imply each other. Diverse meritorious qualities pervade both the active and passive wisdoms. Second, sentient beings thinking: bringing up the external doubtful thought. However, the path of stimulus and response briefly has three meanings: 1. mutual accomplishment; 2. mutual deprivation; 3. conditions accomplishing emptiness of nature. Now, sentient beings deprive the cause by means of the condition, purely attributing it to the Buddha's power, losing the meaning of causes and conditions. Third, from "Disciples of the Buddha, this is not..." onwards, the Tathāgata explains it. In this, it first deprives the condition by means of the cause, unequivocally stating "it is not"; next, from "merely by..." onwards, it speaks the correct meaning. The first sentence is the mutual accomplishment of causes and conditions; later, from "yet the Buddha..." onwards has two meanings: first, accomplishing the causes and conditions above: although according with sentient beings, the mind is without conceptual discrimination; second, accomplishing the third meaning: thoroughly realizing the emptiness of nature. Accomplished through conditions, therefore there is no accomplishment; because there is no accomplishment, there is no destruction. Since what is accomplished is already empty, how could there be an active agent able to accomplish and a method of action? Ninth, the simile of the four wheels mutually supporting each other: it illustrates the Buddha's virtue of essence and function supporting each other, and also expands the distinct meaning of establishing the winds. In the simile there are two: first, clarifying that there are four winds able to support: 1. supporting the water at one time, named peaceful abiding; 2. unmoving for a long time, named constant abiding; 3. of equal measure with the kalpa; 4. its essence is firm and dense. Therefore the Kośa states: "Even if there were a great nagnajit who, with a vajra-wheel, wielded force and struck from afar, the vajra would shatter, but the wind-wheel would not be damaged. Its measure is immeasurably broad, and sixteen lakṣas thick." That \[text\] only mentions one, which differs from this. Second, from "these four..." onwards, the four wheels mutually support each other. According to the Abhidharmakośa-śāstra, immediately above is the water-wheel, eight lakṣas thick. A lakṣa is a hundred thousand (or ten million). Immediately above there is further a golden wheel, three hundred and twenty thousand yojanas thick. However, regarding the world, some say it is accomplished by three wheels, namely wind, water, and gold. Some say five wheels, namely adding space below and adding the great earth above. Now, wishing to accord with the Dharma, they are combined to form four wheels, so that the earth contains gold, gold also being earth. Second, in the application, it first applies the four winds able to support. Some match them with the meaning of the four means of attraction, but that resembles it only slightly; since they are applied to the Tathāgata's appearance, it becomes overly narrow. Now I say: 1. for those who have not yet faithfully entered, broadly gathering them with the four means of attraction and showing them the correct principle; 2. for those who have already faithfully accepted, establishing the Dharma of teaching; 3. for those who have already entered the Dharma, causing them to accomplish practice; 4. for those who have already accomplished practice, causing them to obtain the fruit. Second, from "Disciples of the Buddha..." onwards applies to the four wheels mutually supporting each other: 1. loving-kindness and compassion apply to the earth being able to bear heavily; 2. expedient means apply to the water windingly according with vessels; 3. appearance applies to the wind's power being able to support; 4. non-obstruction applies to space, like space being unobstructed. Therefore the Vimalakīrti says, "Its unobstructed wisdom has no diversity." Although the textual intention merely takes their mutually sequential support, there is no harm in having some resemblance to those matters. If according to the verse, prior to loving-kindness and compassion there are all Buddha-dharmas to illustrate the groves of trees, then there is a fivefold mutual support. Tenth, the simile of benefiting the great trichiliocosm: it illustrates the Buddha's virtue of benefiting the world, individually revealing the general \[statement\] that all sentient beings each obtain enjoyment according to their suitability. In the application, it sequentially applies to the preceding four benefits: seeing the Buddha generates joy, like fish obtaining moisture; precepts are like the flat earth, from which the myriad goods arise; concentration is like a palace, in which one obtains rest; wisdom is like empty space, indestructible. In this there are two sentences: first, not destroying phenomena; second, not destroying noumenon. Third, in concluding the accomplishment of benefit, there are eleven sentences, each individually concluding the ten gates above; because ninety-two sentences conclude the ninth gate, there are eleven. 1. Because of appearing through many causes; 2. because of being vast, it is difficult to receive; 3. because of non-arising, it has no origin; 4. because it is not mental consciousness, thinking \[about it\] inevitably brings madness; 5. because it is like space, afflictions and views both vanish; 6. because of being equal and selfless, it is of a single flavor; 7. because of inexhaustibility, the vehicles transform everywhere; 8. because of non-interruption in the future limit, the Buddha-lineage is not severed; 9. being without opponent is the unobstructed wisdom; 10. the equality of the conditioned and unconditioned gathers the three wheels back into the unobstructed wisdom; 11. because it was originally for sentient beings, benefits are now fully satisfied. If one were to apply each and every one across the preceding ten gates, one would not yet have grasped the meaning. Second, the verses: thirty-seven verses, divided into three: first, fourteen verses praising the profundity and promising to explain; second, twenty-two verses versifying the ten similes above; third, one verse concluding that the preaching is inexhaustible, not versifying the preceding text. Now in the first, there are two parts: the first eleven verses praise the profundity as difficult to fathom; the last three verses admonish to listen and promise to explain. Now in the first there are also two: the first verse generally praises, versifying the earlier address of the inconceivable; the next ten individually praise, sequentially versifying the preceding eleven concluding sentences, and the ninth verse also versifies the ninety-two sentences. Since the conclusion concludes the similes, now this also generally versifies the preceding similes. While the similes clarify both nature and characteristics, here it mostly speaks in terms of nature; that the ancients called this "nature-arising" (xīngqǐ) is all the more well-founded. 1. Boundless measure is the meaning of immeasurable; 2. a single hair being unfathomable is the meaning of vast; 3. the limit of space being unobtainable is the meaning of non-arising. However, only this third verse seems to versify the fifth, "like space"; and the sixth verse seems to versify the third, "without arising or cessation." Yet because their purports differ, they all follow the sequence. 4. "Inability to know" is because of being separated from mental consciousness. 5. "Pervading all yet not all" is the meaning of being like space. 6. "Essence is equal" is the meaning of equality and selflessness. 7. The previous was pervading all lands, this is pervading the three periods of time; the texts merely alternate. 8. "Because of being without change" exhausts the future limit. 9. "Because of being separated from words," it is without duality and without opponent. 10. Manifesting the body through original vows, it is therefore able to accomplish benefits. > — English (machine translation) (machine translation) - [Previous: 49.8](https://indike.org/pramana/in.bauddha.taisho.1735.49.8) - [Next: 49.10](https://indike.org/pramana/in.bauddha.taisho.1735.49.10) - [Up: 49](https://indike.org/pramana/in.bauddha.taisho.1735.49) ## Translations (1) - [English (machine translation)](https://indike.org/pramana/in.bauddha.taisho.1735~en-mt.49.9) — English, machine translation --- Source: [https://indike.org/pramana/in.bauddha.taisho.1735.49.9](https://indike.org/pramana/in.bauddha.taisho.1735.49.9) · Pramāṇa