大方廣佛華嚴經疏 27

English (machine translation) 27

Language: English

27.1

Composed by Śramaṇa Chengguan of the Great Huayan Monastery on Mount Qingliang of the Tang

Third: Pariṇāmanā Equal to All Buddhas. The prose also has two parts: first, the practice of the station; next, the fruit of the station. In the former, there are also three parts: First, naming it: if following the subsequent text, it only equals the path of pariṇāmanā of all buddhas of the three periods of time; but following below, it also equals their roots of goodness, hence the text says: "Just as all roots of goodness practiced by past buddhas, so too am I." The Benye also says: "The Dharma of all buddhas of the three periods of time is practiced at all times." It also reveals uninterruptedness, hence the text below says: "Together with wife and children, never for an instant abandoning the bodhicitta." This takes its name from what is equaled, namely, pariṇāmanā equal to all buddhas, taking deep entry into dharmatā and practicing the good of the universal gate as its nature. Second, the extensive explanation based on the query has two parts: first, a general presentation, which explains the name. Next, from "thus..." onwards is the extensive explanation, which also has two parts: first, revealing pariṇāmanā; next, clarifying the resulting benefits. Within the former there are again two: first, equal to acceding to marks; next, equal to departing from marks. Within the former there are again two: first, clarifying roots of goodness directed at objects to dedicate them; next, generally gathering the myriad goods to dedicate them. In the former there are again two: first, the roots of goodness to be dedicated; next, from "Disciples of the Buddha" onwards directly reveals pariṇāmanā. As for the first: it means when training in and cultivating the Buddha['s path], one accomplishes four pure minds regarding what is adverse and agreeable among the six sensory objects. (1) Regarding the agreeable and adverse, one accomplishes practical equanimity, not dragged by objects, called mastery of mind; (2) differing from ordinary beings and the Hinayāna, with vast compassion and wisdom, because of purifying all afflictions; (3) because of departing from the fault of sorrow, having joy, bliss, and equanimity, without sorrow, suffering, or anguish; (4) because meditative absorption provides pliancy and ease, the mind is malleable, and because not falsely grasping at objects, all sense faculties are cool and clear. Second, within directly clarifying pariṇāmanā, dedicating to the realms of the five vehicles, the text is divided into five sections: (1) buddhas, (2) bodhisattvas, (3) sentient beings possessing good, (4) the two vehicles, (5) sentient beings possessing evil. Within the first there are two: first, restating the preceding to introduce the subsequent; next, from "may by my..." onwards directly reveals what is aspired to. First is a general vow that bliss increases. Yet the virtues of the Buddha are already complete; that one now vows they increase is to show honor, express gratitude, and unfold sincere reverence. It is like presenting common cress to superiors, or offering fragrant flowers to the Buddha—not that they require or await it. From "that is to say" onwards is specific, the text having ten clauses. The first clause, looking toward the nine, is also a general clause, fully having the abidings below, hence it is called inconceivable: (2) the abiding of devas, namely the ocean-seal and so forth; (3) the abiding of Brahmā; (4) the abiding of the noble ones, namely boundless liberations and so forth; (5) the non-active superknowledges of practice co-arisen with types; (6) the bliss of the ten masteries, or the eight sovereign selves; (7) boundless functions of wisdom; (8) perfect stillness departing from awakening; (9) great function ever calm and clear; (10) the two practices forever extinguished. Second, from "Disciples of the Buddha" onwards is dedicating to bodhisattvas, also having two: first, concluding the preceding and introducing the subsequent; next, from "that is to say" onwards directly reveals it, having ten clauses—the first six are self-practice, and the latter four are benefiting others. Within the former, there are broadly three meanings: (1) broadly distinguishing fulfillment in accordance with vows and practices; (2) ultimate fulfillment; (3) fulfillment in sequence. First is vows in accordance with conditions within faith, as in the chapter "Pure Conduct"; second is purifying the understanding mind of the ten abidings, hence the Jin translation of the sūtra speaks of those who have not yet purified the straightforward mind; third is accomplishing the ten practices; fourth is accomplishing the ten dedications, hence the bodhisattva precepts are called the ten adamantine [minds]; fifth is attaining the first stage and above, realizing non-retrogression; sixth is attaining the effortless practice of the eighth stage and above, called great energetic striving, spontaneously comprehending all dharmas, called the roots of goodness protecting the gate of bodhi. Among the latter four of benefiting others: first, causing them to realize the generation of the mind, because departing from the two [conceptions of] self; second, universally establishing them in all stages; third, comprehensively obtaining the virtues within the stages; fourth, causing them to realize the fruit of buddhahood. Third, from "Disciples of the Buddha" onwards is dedicating to sentient beings possessing good. These are also sentient beings foolish and deluded about real meaning, who possess a little good, but only seek the human and heavenly vehicles among the realms of existence; now they are made to abide in the Buddha vehicle, accomplishing ten benefits. The first three cause mindfulness of the Triratna; the next three are mindfulness of self-accomplished virtue; the last three are accomplishments of benefit through virtue, each respectively matching the jewels of Buddha, Dharma, and Saṃgha, because the mindfulness-of-buddha samādhi can generate superknowledges. Fourth, from "Just as for..." onwards is dedicating to the two vehicles. However, sentient beings are prone to turn back and forth regarding the Buddha Dharma, hence one first dedicates to them. The two vehicles will ultimately turn their minds, so they too are not abandoned, accomplishing benefits by analogy with the preceding. Fifth, from "Furthermore, I vow..." onwards is for those possessing evil. That is, not abandoning icchantikas, who are also sentient beings foolish and deluded about maturation, because they do not see the results of suffering. First, causing them to depart from the results of suffering and accomplish good causes; next, from "never..." onwards causes them to depart from evil causes and accomplish future fruits. In the five sections above, the first one is dedication to bodhi, and the remaining four are dedication to sentient beings.

27.3

Second, under "Sons of the Buddha, all the roots of goodness of the bodhisattva-mahāsattvas...", the dedication that comprehensively subsumes the myriad goods consists of two parts: first, it generally reveals its characteristics; second, under "Sons of the Buddha...", it sets them forth separately in relation to specific matters. As for the first: "All roots of goodness" refers to what is aroused, etc.; all of them can be aroused, etc., by means of great vows. There are separately three phrases: 1. Roots of goodness not yet arisen are, by the skillful means of great vows, aroused and made to arise; hence the Jin translation takes "arousing" as practice. 2. Also by great vows, they are accumulated and made numerous. 3. In accordance with the good already arisen, each is augmented and elevated to fill the Buddha-stage. That all have repeating phrases saying "correctly arousing" and so on means that, in accord with arousing, accumulating, and augmenting, they necessarily direct toward three destinations and do not seek other destinies. Free from all faults, it is termed "correct." From "making them all..." onward, it concludes by summarizing the realized benefit. Because of correctly arousing and so on, it accords with compassion and wisdom, and is thus called "vast." Because of arousing and accumulating, all goods are complete. Because of increasing, each fills the dharmadhātu and equals the Tathāgata. There is no good that is not like this, so it says "making them all." However, the Jin translation renders "correct" (zheng) as "equal" (deng), because the Sanskrit text says sam, which covers both "correct" and "equal." Yet "equal" has two meanings: first, equaling the Buddha, meaning equaling the Buddha's practice with the bodhisattva's practice; second, equaling the rest, meaning equaling the remaining practices with one practice. Ancient masters took it as concluding the above; although their far-fetched interpretations were manifold, none of them accorded with the text below. If "equal" is taken as equality, it is close to "correct," yet it also does not encompass the meaning comprehensively, and neither is adopted here. Second, setting them forth separately in relation to specific matters. The various goods are not single; a few are briefly cited to reveal that, in accordance with conditions, gathering goods all becomes dedication. In the text there are two parts: first, revealing the dedication of increasing; second, under "Sons of the Buddha, the bodhisattvas at that time...", explaining the dedication of accumulating. The dedication of arousing is found across both sections: the earlier section is also great compassion complying; the later section explains great compassion being profound and weighty—this is in terms of the roots of goodness. If based on dedication, the former explains dedicating toward bodhi for the sake of sentient beings, while the latter dedicates to sentient beings to make them attain bodhi. They interlock with each other, intending to show simultaneous dedication toward the three destinations. Now, in the first part, on increasing, there are two: first, explaining separately; second, under "The bodhisattva thus...", concluding generally. In the former, there are three: 1. Explaining dedication that complies with defilement without being defiled: out of compassion, complying with defilement; out of wisdom, abiding in the pure path and mindful of sarvajña (omniscience). 2. Under "Bodhisattva-mahāsattvas...", movement accords with the Way, and dedication is pervasive and uninterrupted. 3. Under "Wishing to...", it generally reveals the characteristics of dedication, directly demonstrating the meaning of the great vows arousing and increasing in the preceding text. In this text there are two parts: first, explaining generally—the first phrase marks the intent; under "abiding in..." are the vows capable of arousing; under "gathering and adopting...", the roots of goodness aroused and increased universally rescue all, which concludes the correct meaning. Second, under "forever leaving...", it explains separately. The text has ten phrases: 1. due to abandoning delusion; 2. due to correct orientation; 3. due to not adopting other paths; 4. due to correct contemplation; 5. due to relinquishing defilements; 6. due to completely cultivating causes; 7. due to relinquishing the two obstructions with respect to the cause of bodhi; 8. upholding and reciting the stage of wisdom; 9. gathering goods through wisdom; 10. not being defiled by worldly conduct and receiving supramundane dharmas. All ten are one's own virtues capable of directing toward bodhi. If strung through with the above "universally rescuing all," then all ten are for sentient beings, causing them to attain this good. In the second part, the general conclusion, this passage verifies and explains the meaning of increasing, and the principle is very clear. Second, explaining the dedication of accumulating has two parts: first, explaining separately; second, under "The bodhisattva-mahāsattva thus...", concluding generally. The former has two parts: first, explaining subtle accumulation; second, under "When the bodhisattva first generates...", long-term accumulation. The former also has two parts: first, explaining the accumulated roots of goodness—even down to a single mouthful or a single grain, its merit being extremely slight, given to an animal, its field being extremely inferior—accumulating this slight good, one also by great vows causes it to be correctly aroused to become the practice of dedication. Second, under "all making...", it explains the practice of dedication: first, generally explaining the departure from suffering and attainment of bliss; next, from "forever crossing over..." onward, it separately reveals departure from suffering. The text has nine phrases: the first generally reveals depth and breadth; the next eight separately explain the marks of suffering. "Feeling" is the self-nature of suffering. "Aggregates" are the basis of suffering, namely the five grasping aggregates. "Suffering sensations" refers to the marks of suffering, also subsuming sensations of encountering the disliked, parting from the loved, and so on. "Gathering" refers to birth, aging, sickness, death, the three sufferings, and the eight sufferings. "Formations" are sinful karma; "causes" are the defilements. The "root" is craving; the "places" are the three wretched destinies. Even the basis of transformation[-death] can all be abandoned; this runs through the following five phrases. Later, under "The bodhisattva thus...", it concludes generally by causing them to attain bodhi. Second, regarding long-term accumulation: because it is accumulated from the initial generation of the mind. In the text there are two: first, generally marking the dedication of the roots of goodness; second, under "wishing to make...", explaining the intent of dedication, which is the characteristic of dedication, because the words "wishing to make" indicate the mind's vow. The text has thirteen phrases; the first twelve form six pairs, attaining the benefit conforming to marks; the last phrase attains the benefit of entering the equal noumenon. In the former: 1. leaving the fruit of suffering and attaining the bliss of cessation; 2. emerging from the causes of origin and cultivating the correct path; 3. being endowed with compassion and wisdom to accomplish the superior path of cultivation; 4. guarding good and nearing the Buddha, thereby emerging from the ocean of afflictions. The remaining two pairs together accomplish the first pair. In the second part, the general conclusion: "a single mouthful, a single grain" and so on are the present accumulation; from the initial generation of the mind onward, it is already accumulated. Although the good to be accumulated in the future has not yet arisen, through the force of vows projecting beforehand, when it arises it necessarily flows spontaneously toward the three destinations—all the more so relying on this teaching of the perfect interpenetration of the nine periods of time.

27.4

Second, under "Further making this thought: 'Just as the past...'", the dedication equaling the Buddhas and detached from marks is directing toward the limit of reality. Subsuming the previous two, the explanation has a sequence, but the practice lies in the one mind. In the text there are two parts: first, equaling the past; second, under "Sons of the Buddha...", equaling the present and future. In the former there are two: first, adducing what is equaled; second, under "Just as they...", revealing what can equal. In the former there are three: first, marking conforming to marks, which includes detachment from marks, so the final phrase says "and without attachment"; next, under "namely...", separately revealing the marks of detachment from marks; third, under "thus deeply entering...", concluding its non-obstruction. In the second, first one departs from delusion and tallies with calming: first the aggregates, next the bases. "Not abiding in worldly dharmas" refers to the eighteen realms, because having faculties, objects, and consciousnesses is worldly. Neither relying on nor attaching to them is precisely the supramundane. Next, under "knowing all...", it explains the previous non-attachment. The reason for not attaching is that contemplation is accomplished through seeing the true. The first phrase is a simile; the text from "coming from nowhere..." onward contains both dharma and simile. Simply observing what is illustrated, the illustrative simile can be known; all are because of lacking self-nature through conditions, and thus the five phrases such as "having no coming" mutually explain one another in succession. An earlier text states: "All dharmas have no coming, and therefore have no arising," etc. From "distantly leaving..." onward, it concludes its accomplishment of contemplation. Because the mind has no conceptual differentiation, it is quiescent and unmoving. External conditions do not stir; it neither loses illumination nor disrupts calming, and is therefore congruent with the limit of reality. What is the limit of reality? It is precisely signlessness. What is signlessness? In essence it is detached from the ten signs, being only the single sign. What is the single sign? It is precisely signlessness. Furthermore, signlessness is in terms of noumenon, being originally non-existent. Detachment from signs is in terms of wisdom, detaching from seizing upon signs. Being only the single sign is because mind and object are merged. Third, concluding non-obstruction: since one cultivates conforming to marks in accord with dharmatā, the one subsumes all, which is called the good of the universal gate. Seeing all Buddhas briefly describes the achieved benefit. In the second part, revealing what can equal, there are two: first, reiterating what is equaled and generally revealing what can equal; second, under "understanding such...", separately revealing the marks of equality. The first two phrases vow to equal the Buddhas' understanding and realization; the next two phrases, from "cultivating in accordance with it without violation..." onward, reveal the marks of cultivation. Reaching the ultimate stage is the fruit of cultivation. Second, in equaling the present and future, there are three parts: first, reiterating what is equaled, namely citing the past as a precedent for the present and future; next, under "I now...", generally revealing what can equal; third, under "the foremost...", separately explaining the marks of equality running through both what can equal and what is equaled. In the previous chapter on the past, detachment from marks was already extensively revealed; now in this text, it directly praises the supreme excellence, the meaning being kept implicit and concise, without wishing to multiply text. There are nineteen phrases; the Jin translation has a full twenty phrases, namely having "bright and pure dedication" under "vast"; the present translation considered it identical to "pure," and so lacks this one. Therein, the first nine determine superiority by comparative contrast: 1. generally explaining standing out as preeminent, hence called "the foremost"; 2. surpassing ordinary beings and Hinayāna; 3. transcending the causal stages; 4. standing out uniquely; 5. having nothing superior or surpassing it; 6. having nothing equal to it; 7. being only the utmost extreme where no second can equal it; 8. having no peer; 9. having no rival. The latter ten reveal superiority in terms of its own essence: 1. venerable, because it should be valued and honored; 2. wondrous, because words and thoughts cannot reach it; 3. matching the noumenon without error; 4. not directing toward other destinies; 5. subsuming virtues; 6. pervading the dharmadhātu (formerly called the great vow); 7. leaving behind the indeterminate; 8. leaving behind defilement; 9. naturally lacking evil actions; 10. not following evil conditions. The above directly revealing the dedication is completed.

27.5

Second, explaining that dedication accomplishes benefits: the text is clear and can be understood.

27.6

Second, the fruit of the stage briefly distinguishes ten superior virtues: 1. because cultivating Buddha-activities as the cause equals the Buddha's dedication, dedicating toward sentient beings being the Buddha-activity (further, as in the ten Buddha-activities in the "Chapter on Leaving the World"); 2. progressing toward the virtues of the Buddha-fruit, because of directing toward bodhi; 3. wisdom entering the profound noumenon, because of directing toward the limit of reality. The rest can be understood.

27.7

Second, the verses. There are twenty-four verses, divided into three: first, twenty-one verses praise the previous stage-practices; next, two verses praise the stage-fruits; last, one verse concludes with praise. In the first part there are two: the first verse generally marks and explains the title; the following twenty verses praise the extensive explanation above, also in two parts: first, nineteen verses directly explain the dedication; second, one verse praises the accomplished benefits. In the former, both conforming to marks and detaching from marks are praised together, in two parts: the first six verses praise the dedication of roots of goodness generated in relation to objects. Therein, the first two verses praise the roots of goodness dedicated along with dedication toward the Buddha's bliss; the next four verses praise dedication toward sentient beings to cause them to attain the Buddha's peace and bliss. Second, thirteen verses praise the dedication that comprehensively subsumes the myriad goods, divided into three: the first four verses praise the dedication of increasing; second, three verses praise the dedication of accumulating; third, six verses turn back to praise the dedication of roots of goodness in relation to objects to the bodhisattvas. Turning the text forward and backward: the first four conform to marks, and the last two are detached from marks. Therein, the first verse penetrates the limit of dharmas, where the relative duality and non-duality are both quiescent; the latter verse completely understands the source of delusion: dispelling objects by thought, when objects are exhausted, thoughts perish; it is not thought dispelling thought, for both the relative aspects are quiescent, and being quiescent yet ever-illuminating is only then called completely understanding thought. Its accomplished benefits, stage-fruits, and concluding praise can be understood.

27.8

The fourth is the pariṇāmanā that reaches everywhere. The prose also has two parts: first the practice of this station, and second the fruit of this station. The former also has three parts, namely mentioning [the name], explaining it, and concluding. Now, the first mentions the name and raises the inquiry. "Reaches" refers to the roots of goodness that are capable of reaching, along with their articles of offering. "Everywhere" refers to the realms of offering reached. That is to say, through the great vow one causes these roots of goodness and articles of offering to reach everywhere across all times and places, making offerings to all fields of merit in accordance with what should be offered. This is because the Benye [jing] says: "By the power of the great vow, entering into all Buddha-lands, to make offerings to all Buddhas." However, in accordance with the text below, whether causes or fruits, all reach everywhere; to mention ten matters briefly: (1) the dharmakāya reaches everywhere, because the body of the tathāgatagarbha is universally pervasive; (2) because the dharmakāya reaches, the jñānakāya reaches; (3) because the jñānakāya reaches, the great vow reaches; (4) because the great vow reaches, the articles of offering and roots of goodness reach; (5) then seeing the Buddhas and hearing [the Dharma] reaches; (6) then manifesting bodies and awakening [beings] reaches; (7) then reaching without coming or going; (8) then being able to reach without departing from a single pore; (9) then a single body and single hair reaching equally to all bodies and hairs; (10) then a single thought reaching equally to all kalpas. If precisely setting forth their particular essence, it takes the roots of goodness in making offerings to Buddhas and the mind of resolute faith as essence; in general, it encompasses the dharmadhātu.

27.9

Second, within the broad explanation following the inquiry, there are three parts: (1) dedicating toward the bodhi of sentient beings, (2) dedicating toward the limit of reality (bhūta-koṭi), and (3) concluding with praise of the accomplished benefits. The first has two: first briefly explaining, and later extensively showing. The former has three: the doctrine, the simile, and the application. In the doctrine, it refers to the power of vows and the power of roots of goodness; because these two mutually assist, they are able to reach everywhere. Next, in the illustration from "Just as..." onward, the "limit of reality" is the true limit of all phenomena, and therefore there is nowhere it is not present. "All things" refers to all that have physical form. In the Jin translation of the sūtra it is called "all existents." The rest can be understood. The difference between this and the dedicating to the marks of suchness and to the dharmadhātu is that this [station] is based on the dedication of roots of goodness that transform into articles of offering reaching everywhere; the eighth is based on the dedication of roots of goodness being identical with the essence, marks, activity, and function of suchness; the tenth is based on the vast, manifold, and immeasurable practices that are dedicated; therefore there is no conflation. Third, in the application of the doctrine from "May these wholesome..." onward, first general, and then from "past" onward particular explanations. In this there are two: first adducing the three times to apply to the places reached. When the capable tasks are already completed, it is called "vows fulfilled" for the past; when the cultivated causes are already perfected, it is called "complete" for the future. In the present, proper transformation is realized, hence it says "lands and bodhimaṇḍas." Later, from "May through faith..." onward, it explains the capable offerings that reach. Therein, it first accomplishes the causes of offering. The causes are of three kinds: (1) through resolute faith, it transforms according to the mind; (2) through great wisdom, one understands without obstruction; (3) through dedicating roots of goodness, it is fulfilled in accord with the vows. From "Taking such as all..." onward, it distinguishes the offerings accomplished, which can be understood.

27.10

Second, the extensive explanation begins from "Buddha's disciples, the bodhisattva-mahāsattva further has this thought..." onward. Therein are two: first, explaining universal reaching with respect to the Buddhas of the ten directions; second, explaining universal reaching with respect to the permanently abiding Buddhas. The first divides into three: (1) generally explaining the places of offering; (2) from "All such..." onward, particularly explaining the offerings; (3) from "With these roots of goodness..." onward, comprehensively showing the dedicating mind. Now the first: first, showing multiplicity with respect to places; next, arising from various karmas, showing multiplicity with respect to causes. From "ten directions" onward, showing multiplicity with respect to numbers. "Various worlds" shows multiplicity with respect to shapes and categories; the meaning applies generally to the lands of enjoyment and transformation. Second, within the particular explanation of offerings, there are two: first, offering to present Buddhas; later, from "if there are Buddha-images..." onward, offering to the presiding Buddhas. The former has two: first the fields offered to, and later, from "Buddha's disciples..." onward, explaining the practices capable of offering. The former has two: first the true retribution fields; second, from "there are..." onward, distinguishing the provisional manifestation fields. Therein are three: first, manifesting bodies. Second, preaching the Dharma: in saying "through wisdom that reaches everywhere," the intention is to clarify that the bodhisattvas of this station can also do so; this is "fundamental low, trace high." If a Buddha acts as a bodhisattva, then it is "fundamental high, trace low." Or both are high and both are low, cause and fruit mutually penetrating—contemplate this. Third, from "dharmakāya..." onward, explaining the origin of provisional Buddhas. The first three phrases show equality with the fruit Buddhas, because of sharing in nature-origination: (1) attaining the dharmatā-kāya, equally going everywhere; (2) equally having the jñānakāya, entering the dharmadhātu; (3) the Samantabhadra self-essence, the body of the tathāgatagarbha, being without arising or ceasing; by these three meanings, they are able to skillfully appear universally in the world. If so, how could sentient beings lack the body of the tathāgatagarbha? Therefore, the lower three phrases further explain and establish the previous meaning: (1) because of realizing the reality of dharmas, they attain equality with the dharmakāya; (2) because of the power of unobstructed wisdom, they universally enter the dharmadhātu; (3) because of being born within the Buddha-seed, they attain the function of the body of the tathāgatagarbha. That is, cutting off the two hindrances, with provisional and true unobstructed, is the Tathāgata's vision. Vast majesty and virtue is the Tathāgata's function. When bodhisattvas comply with and awaken into this, that is being born into that lineage. Thus the "Chapter on Manifestation" says: "If one is able to hear this immeasurable, inconceivable, unobstructed Dharma gate of the Tathāgata's wisdom, and having heard it, simultaneously understands, complies with, and awakens into it, one should know that this person is born into the house of the Tathāgata." It is extensively as explained there. Having attained these latter three, the causal stage is already identical to the fruit, so how much more so for the provisional manifestations! The above is also the cause for the practice of offering. Second, explaining the practice of offering and offering to presiding Buddhas, etc., the text can all be understood. Third, in comprehensively showing the dedicating mind, the first phrase generally mentions the dedication of roots of goodness; later, from "namely..." onward, it particularly shows the marks of practice. That is, previously using roots of goodness to dedicate into offerings, when offering to all fields, one applies the mind in this way. The text has ten phrases: (1) not giving rise to deluded thoughts, (2) single-mindedly focusing on the correct realm, (3) not being awakened through others, (4) being earnest toward the fields [of merit], (5) being unmoving amid adversity and favor, (6) not abiding in dharmas, (7) not relying on objects, (8) knowing that the self is empty, (9) peaceful and deliberate in mental activities, (10) properly according with nirvāṇa.

27.11

Second, explaining reaching everywhere with respect to the permanently abiding Buddhas: this means that in the three times their lifespan abides until the end of the future limit, and their responses are also permanent, because the three bodies and ten bodies harmoniously interpenetrate without obstruction. This is not like the previous text where there were stūpas, shrines, and so on. In the text there are three parts: (1) dedicating roots of goodness to offer to Buddhas; (2) from "May it cause all..." onward, dedicating the goodness of offering to Buddhas toward sentient beings; (3) from "Just as..." onward, generally vowing that the roots of goodness universally encompass dedication. The first has two: first the realms offered to, and later, from "All such..." onward, showing the practices capable of offering. Now the first. Exhausting the space of the dharmadhātu explains that places are nowhere not pervasive. Past, future, and present kalpas: times are nowhere not exhausted. "All Buddha-Bhagavats" generally encompasses both true and responsive [bodies]. From "attaining all..." onward explains the perfection of the true ultimate. From "at various times..." onward explains responsive manifestation and completion; completion has a beginning, but responsiveness has no end, hence they all abide with lifespan until the end of the future limit. Because true and responsive are non-dual, each is adorned with the dharmadhātu, host and companions completely harmonized. The bodhimaṇḍas and assemblies all pervade the dharmadhātu; appearing does not depend on oneself, hence it is said "in accord with the time." Arising inevitably benefits beings, which is termed "performing Buddha works." Second, in showing the practices capable of offering, there are three: (1) concluding the preceding and introducing what follows; (2) from "Vowing that with..." onward, the articles of offering accomplished; (3) from "Through such..." onward, concluding the practice of offering. Within the second there are three: first, twenty items using incense as canopies, and so on. Next, from "immeasurable flower canopies..." onward, nine items such as flower garlands follow the pattern of the incense before, each having twenty. Incense and the like have no separate essence apart from the canopies and the like, hence there are two hundred. Later, from "Such each and every..." onward, within those canopies, banners, and so forth, if spoken of in general marks, each has nine items such as railings, making one thousand eight hundred; combined with the former root category, there are two thousand in all. Thus, incense and the like form canopies and the like, and canopies and the like have railings and the like, gradually increasing in this way from innumerable and immeasurable up to inexpressible. In reality, they are all equal to the dharmadhātu and difficult to express. However, the words "each and every" definitely apply generally to incense and the like, but do not fully apply to canopies and the like; for how could robes and light have gates, doors, towers, and pavilions? Thus, the total count is not necessarily two thousand; it simply speaks in general terms of each and every realm. Third, concluding the practice of offering can be understood.

27.12

Second, dedicating the roots of goodness from offering to Buddhas toward sentient beings explicitly shows the vow of dedication. While after the offerings in the previous section there were non-confused minds and so on, and now after this offering pure vows and so on are explained, the text uses reciprocal ellipsis, but the meaning is actually mutually applicable. The text is divided into two: first, generally showing what is intended, namely causing them to attain the fruit, with afflictions purified and wisdom luminous. Later, from "causing all..." onward, particularly showing the vow to attain perfection of cause and fulfillment of fruit: first explaining the perfection of the cause of the two benefits; from "accomplishing..." onward, the fulfillment of the fruit of wisdom's function.

27.13

Third, generally vowing that the roots of goodness universally encompass dedication: whereas the above three sections specifically explained roots of goodness only in terms of forming offerings to Buddhas, now, wishing to show that these roots of goodness leave nothing unaccomplished, this is explained once more. Therein are two: first, the simile, meaning that the principle of the two selflessnesses universally encompasses noumenon and phenomena without failing to be all-pervasive. Second, the application of the doctrine from "All my..." onward has twenty phrases: the first twelve phrases encompass the accomplishment of virtues of self-benefit; the later eight accomplish benefit for others; both are clear and can be understood.

27.14

Second, from "Sons of the Buddha! ... by means of all roots of goodness, in accordance with..." onward is the pariṇāmanā into the reality-limit (bhūtakoṭi). In this there are two parts: first, a general indication; second, from "neither in..." onward, a specific presentation. Now to the first: taking non-apprehension as the expedient means contains, in brief, two meanings. First, using non-apprehension to guide the preceding [practice of] following marks: this means engaging with existence without being confused about emptiness, which serves as an expedient means for entering existence. Second, provisionally using non-apprehension to enter existence without clinging to non-apprehension: this non-apprehension itself is also an expedient means, which serves as an expedient means for entering emptiness. The present text properly employs the former meaning while also incorporating the latter, wishing to show that following marks and relinquishing marks have no before and after. However, while it states "non-apprehension" in brief, based on the Great Prajñāpāramitā [Sūtra], non-arising, non-cessation, non-abiding, and the rest are also all expedient means for engaging with existence. Within the second part, the specific presentation, there are three sections: first, directly displaying the mind of contemplation; second, from "The bodhisattva, having thoroughly comprehended in this way..." onward, explaining the marks of the accomplishment of contemplation; third, from "When the bodhisattva contemplates all in this way..." onward, explaining the benefits of the accomplishment of contemplation. In the first section there are ten phrases, the meaning of which consists of four clauses: First, one phrase resolves phenomena back into noumenon. This means that since phenomenal dharmas are illusory, their marks are completely exhausted and noumenon is completely revealed; hence karmic action and result are both empty. Because karma is empty, there is no essence capable of incurring retribution, much less can it be said that the result exists within the cause! Because retribution is empty, there is no essence capable of repaying the cause, much less can it be said that the cause exists within the result! In terms of the mind of contemplation, this is called resolving function back into quiescence. The next five phrases explain that noumenon does not obstruct phenomena; in terms of the mind, quiescence does not obstruct function. Among these, the first phrase means that noumenon lacks discriminating subjects and objects, yet this does not obstruct the existence of the wisdom that is capable of entering and the dharmadhātu that is entered; the next phrase means that without action there is active creation; the next phrase means that without arising there is the arising of practice; the next phrase means that without a subject or object of faith, one is able to enter the profound directly through phenomena—this differs from the first phrase only in terms of phenomena and noumenon. The Great Prajñāpāramitā [Sūtra] states: "If one has faith in all dharmas, one has no faith in all dharmas. Because one has no faith in all dharmas, it is called having faith in all dharmas." That is explained in terms of non-faith being true faith; here it is explained in terms of non-faith not obstructing faith. The final phrase means that there is no subject or object of seeing, yet this does not obstruct subject and object of seeing. Third, there are two phrases where phenomena and noumenon are both eliminated; in terms of the mind, śamatha and vipaśyanā are both forgotten. The first phrase directly explains: "acting" is phenomena; "not acting" is noumenon. Being conventional expressions based on opposition, both are ungraspable. The following phrase explains and establishes this: dharmas arising from conditions cannot fail to arise; the various conditions dispersing, they cannot fail to cease. Arising and ceasing from conditions, they cannot fail to exist; arising from conditions without self-nature, they cannot fail to be empty. Therefore, the nature of all dharmas is not autonomous for even a moment; how could there be any nature or mark that could be apprehended? Fourth, there are two phrases explaining the non-obstruction between noumenon and phenomena; in terms of the mind, quiescence and illumination flow together. This is truly because phenomena, being illusory, encompass noumenon, so there are no phenomena that are not noumenon; noumenon, being real, responds to conditions, so there is no noumenon that is not phenomena. Therefore, quiescent yet ever illuminating, illuminating yet ever quiescent, one knows and sees all day long without knowing or seeing. Among the above four clauses, the first resolves existence back into emptiness, yet existence is never diminished; the next establishes existence on the basis of emptiness, yet existence has never begun to endure; the next forgets both emptiness and existence, with neither concealment nor manifestation; the last shows the non-obstruction of emptiness and existence, where preservation and disappearance are simultaneous. Only when the four clauses interpenetrate is it called the contemplation of the reality-limit free of marks. Second, the marks of the accomplishment of contemplation. However, this passage of text has two further meanings: first, the preceding was śamatha identical with vipaśyanā, while the subsequent explains vipaśyanā identical with śamatha. Although the former spoke of "knowing", its meaning was to clarify "non-knowing". Second, the latter section is used to explain and establish the preceding text: because of knowing causes and conditions and so forth, one does not discriminate retribution within karma, and so forth. Although there are these two [intentions], the marks of the accomplishment of contemplation are clearly shown. In this there are two parts: the first phrase concludes the preceding and introduces the subsequent. Due to having thoroughly comprehended mind and objects as described before, one is able to accomplish such knowledge and vision as follows. Next, from "knowing all..." onward, the marks are directly displayed. The text has eight phrases: the first is general, the rest are specific. In the general one, due to the above contemplation, one can know causes and conditions. What causes and conditions? It means that all dharmas, whether contaminated or uncontaminated, conditioned or unconditioned, and so forth, all take causes and conditions as their foundation. Why are they the foundation? It means that due to causes and conditions they exist; due to causes and conditions they are empty; due to causes and conditions they do not exist; due to causes and conditions they are not empty; due to causes and conditions they transmigrate; due to causes and conditions they return to cessation; and so on, up to everything being due to causes and conditions. Therefore the Mūlamadhyamakakārikā states: "There has never been a single dharma that does not arise from causes and conditions." The conditioned arises from conditions, and the unconditioned is revealed through conditions; because there is the conditioned, there is the unconditioned. Moreover, when configurations are shed and marks are exhausted, that is the true unconditioned. Below there are seven specific phrases explaining and establishing the above meaning. Due to contemplating causes and conditions, one is able to see the Buddha and so on; therefore, causes and conditions are the foundation of all dharmas. First, seeing that the causes and conditions of the dharmakāya are non-abiding; the foundation of non-abiding is precisely the dharmakāya. The sūtra says: "The Buddha takes the Dharma as his body." The treatise says: "If one sees the dharma of causes and conditions, one is able to see the Buddha." Second, seeing the reality-limit of dharmas: the nature of causes and conditions being free [from clinging] is the reality of dharmas. Third, arising from conditions without self-nature, they are therefore like illusions, seeming to exist. Fourth, because outside noumenon there are no phenomena, there is only the one dharma, which is entirely the tathāgatagarbha. Phenomena are all illusory, so there are not two natures. Since there are not even two, how could there be five? Fifth, because conditions and nature are unobstructed, one attains skillfulness regarding the realms of karma. Since karma subsumes retribution, and the objective realm must correspond to the mind, then one is skillful in both internal and external causes and results. Sixth, directly manifesting noumenon through phenomena without destroying phenomena; hence it says "regarding the conditioned", and so on. Seventh, directly accomplishing phenomena through noumenon without concealing noumenon; hence it says "regarding the unconditioned", and so on. If one were to extinguish and destroy the conditioned, one would lose the intrinsic emptiness of the conditioned; if one were to discriminate the unconditioned, one would destroy the nature of the unconditioned. Therefore, in terms of mutual identity, the conditioned is the unconditioned, and there is nothing to extinguish or destroy; the unconditioned is the conditioned, and there is also nothing to discriminate. In terms of non-obstruction, phenomena can manifest noumenon yet are not noumenon; noumenon can accomplish phenomena yet is not phenomena. Phenomena and noumenon are mutually identical, yet nature and marks are distinctly clear; thus, the essence of the conditioned and unconditioned is neither one nor different. "Showing" means displaying the boundaries of the conditioned and the nature of the unconditioned. Third, the benefits of the accomplishment of contemplation: the text is clear and can be understood.

27.15

Third, from "Sons of the Buddha! ... accord with..." onward, is the concluding praise of the accomplished benefits. Above, the benefits of relinquishing marks were explained immediately prior; now, the benefits of the single pariṇāmanā as a whole are distinguished. In the text there are two parts: first, explaining the two benefits belonging to one's own level: the first phrase accords with the Buddha's mind above, and the remaining phrases accomplish the two benefits for oneself. Second, from "Sons of the Buddha!" onward, the two benefits of superior progress: the text combines essence and function, and is clear and can be understood.

27.16

The second major section, from "the bodhisattva..." onward, is the fruition of the station. In this there are three parts: first, taking up the time of attainment; second, from "attains..." onward, directly displaying what is attained: the text has ten phrases, the first three being the pervasiveness of the essence of the three karmas, the next three being the pervasiveness of the function of the three karmas, and the last four displaying the unhindered mastery of function. Third, from "Sons of the Buddha!" onward, the conclusion.

27.17

Second, the reiterative verses (geya): there are eleven verses divided into three parts: the first seven verses praise the pariṇāmanā to sentient beings and to bodhi; the next three and a half verses praise the pariṇāmanā into the reality-limit; the final half verse praises the accomplished benefits. In the first part there are two: the first verse praises the brief explanation above of reaching all places, praising only the roots of goodness cultivated as stated in the Dharma; the subsequent six verses praise the extensive explanation above: in this, the first half verse generally praises the places reached as mentioned before, the next verse and a half praises the pariṇāmanā to sentient beings as mentioned before, and the subsequent four verses praise the universal subsumption of pariṇāmanā as mentioned before. The rest can be understood. (From below, one enters the twenty-fifth fascicle.)

27.18

Fifth, the pariṇāmanā of the inexhaustible store of merit. In the prose there are also two parts: first, explaining the practice of the station, which also has three parts. Now to the first: taking up the name and raising the inquiry. Because one performs pariṇāmanā by taking the inexhaustible realm as object, one accomplishes the practice of the inexhaustible roots of goodness and merit, and attains the fruition of the ten inexhaustible stores; it receives its name from both that which performs pariṇāmanā and the fruition-practice. Or [it is parsed as] "the store of inexhaustible merit" [as a determinative compound], or "the inexhaustible merit that is itself the store" [as an appositional compound]—both interpretations are applicable: comparing pariṇāmanā to practice, pariṇāmanā is that which stores, and the inexhaustible merit is that which is stored; comparing cause to fruition, it is also thus—both being possessive compounds (bahuvrīhi). The Benye [jing] states: "Always bestowing the Triratna upon others before oneself, it is therefore called the inexhaustible store of merit." This meaning also applies to the roots of goodness that are transferred, taking pariṇāmanā of the roots of goodness of the five gates as its nature.

27.19

Second, in broadly explaining according to the query, there are three parts: first, explaining the roots of good (kuśala-mūla) that are dedicated; second, explaining the practice of pariṇāmanā; third, concluding the practice to establish virtue. Now for the first, the text has eight phrases: the first three can be understood; the fourth, hearing the Dharma, practicing, and realizing, belongs to entreating, because directly entreating before the Buddha inevitably entails hearing the Dharma; the latter four are all rejoicing (anumodanā). However, according to the *Sūtra on the Method of Paying Homage to the Buddha Spoken on Behalf of Vimalaprabhā*, there are eight layers in total: 1. making offerings to the Buddha, 2. praising the Buddha's virtues, 3. paying homage to the Buddha; the rest are the five repentances, or paying homage and praising are combined, or making offerings is abbreviated. Or there are only five, because generating vows and pariṇāmanā differ only as general and specific, as in the *Daśabhūmika-vibhāṣā*. In the present text, following this, pariṇāmanā appears in the text below, and so there are four here. Or there are only three, hence the *Mahāprajñāpāramitopadeśa* says: "Bodhisattvas in the three periods of the day and three periods of the night each practice three things: repentance, entreaty, and rejoicing. Practicing these three things yields immeasurable merit and brings one ever closer to attaining buddhahood." If according to the *Bodhisattvabhūmi* (*Śīla-sūtra*), there are only two things: repentance and pariṇāmanā; all are expanded or abbreviated according to the occasion. Repentance (*kṣamā*) means confessing prior transgressions, and regret (*paścāttāpa*) means reforming past ways to cultivate the future; to eliminate the obstruction of bad karma, one must repent. Repentance is of two kinds: if one violates a formulated precept (śaikṣa/prohibitive precept), one should first repent it by performing the rite according to the teaching; if one violates an intrinsically wrong precept (prakṛtisāvadya), one must initiate practice. This again has two kinds: first, phenomenal practice, such as the Vaipulya sūtras and paying homage to the names of the buddhas, etc. Second, relying on noumenal contemplation, that is, contemplating that all dharmas are empty, as the *Vimalakīrti* says: "One should eliminate it directly, and not disturb their minds," etc. If according to the *Contemplation of Samantabhadra* and the "Secondary Marks Chapter" below, both possess repentance of the non-obstruction between noumenon and phenomena, which will be broadly explained below. As for paying homage and reverence, it removes the obstruction of egotism and generates the wholesome [mind] of faith and reverence. Tripiṭaka Master Ratnamati spoke of seven kinds of homage; now three more are added to complete a perfect ten: 1. Homage of arrogance: standing according to rank, without a reverent mind. 2. Homage of chanting along: because of the loud, clamorous noise. These two are improper deportment. 3. Homage of reverence: the five points touching the ground and holding the feet, being earnest and solemn. 4. Homage of signlessness: entering deep dharmatā, free from subject and object. 5. Homage of giving rise to function: although without subject and object, one pays homage to the Triratna that cannot be paid homage to, because reflections appear before each and every buddha. 6. Homage of inward contemplation: paying homage only to the dharmakāya Buddha within one's own body. 7. Homage of true reality: neither inside nor outside, identical in a single reality. 8. Homage of great compassion: although the previous [types] have contemplation, they do not yet manifest for the sake of sentient beings; now in each and every homage, one takes the place of all sentient beings universally. 9. Homage of total integration: totally integrating the previous six into a single contemplation. 10. Homage of inexhaustibility: entering the realm of Indra's net, where whether Buddha or homage, they are multi-layered and inexhaustible. As for entreaty, it is termed supplication; it removes the obstruction of slandering the Dharma and generates the kuśala-mūla of loving-kindness. Śrāvakas, saving only themselves, repent only their own sins; bodhisattvas, pitying the multitude, must entreat. If one only entreats the Tathāgata to rain down the Dharma rain universally, oneself will certainly be moistened. This text briefly speaks of entreating the Buddha to teach the Dharma; the *Mahāprajñāpāramitopadeśa* further adds requesting the Buddha to remain in the world; in the *Kṣitigarbha-divination Sūtra*, one also requests bodhisattvas to swiftly achieve sambodhi. The next phrase means giving rise to the wholesome [mind] of awakening and entry on account of hearing the Dharma. As for cultivating and practicing, the eighty-third fascicle of the *Yogācārabhūmi* says: "'Cultivating' means attention directed toward discerning characteristics; 'practicing' means attention directed toward resolute resolve." Furthermore, "cultivating" is setting forth toward the objects of knowledge. "Practicing" is cultivating preparatory practice uninterruptedly and earnestly. As for rejoicing, it is for the sake of celebrating and delighting in others; it removes the obstruction of jealousy and generates the wholesome [mind] of equanimity. However, both the *Daśabhūmika-vibhāṣā* and the *Mahāprajñāpāramitopadeśa* have three levels: 1. the wholesome of the buddhas, 2. the wholesome of the two vehicles, 3. the wholesome of humans and devas. The present text has four phrases: the first generally explains possessing the three kinds of wholesome; the two vehicles are precisely what is reproached, so they are not separately raised but are subsumed within all sentient beings. The latter three phrases are specific: the second phrase specifically clarifies the three kinds of wholesome, concluding with one rejoicing; the last one rejoices in the causes and results of all buddhas. The "Chapter on Rejoicing" in the *Pañcaviṃśatisāhasrikā Prajñāpāramitā* explains that if the waters of the ocean of a great trichiliocosm were divided into a hundred parts with a single hair, and drops of the seawater were taken, their number could be known, but the merit of rejoicing cannot be known in number. In the *Lotus Sūtra*, the fiftieth person in succession is still difficult to measure, let alone the initial rejoicing. This is based on rejoicing in the provisional and real merits of the Tathāgata, the merit of which is even greater. However, the Buddha is a supreme condition for eliminating sins, so there is no fixed precedence between this and repentance. Having purified the bodily vessel, one next hopes for the Dharma rain, and further gathers others to be identical with oneself in pariṇāmanā toward the three places, not falling into the three realms or the two vehicles. While the five results such as paying homage generally attain bodhi, specifically, repentance attains the completeness of circumstantial and direct retribution; paying homage attains the completeness of a noble bodily vessel; entreaty attains wisdom; rejoicing attains a great retinue and great wealth and blessings; pariṇāmanā departs from falsehood, constantly meeting the era of a buddha, and constantly being able to practice. Differentiating according to the teachings, this can be understood accordingly. Second, from "The bodhisattva thus..." downward, the practice of pariṇāmanā is clarified, containing two parts: first, concluding the preceding kuśala-mūla; next, from "With all..." downward, directly explaining pariṇāmanā. In the former, there are two parts: first, horizontally concluding those mentioned above and those not spoken; next, from "Whatever..." downward, vertically concluding the preceding wholesome, meaning that corresponding to each preceding wholesome there is accumulating and so forth. "Fulfilling" is perfection, "learning to completion" is accomplishment, "realizing and entering" is obtaining, "comprehending the nature" is awakening to knowledge; the remaining text is entirely evident. Second, directly clarifying pariṇāmanā, within which there are two parts: first, pariṇāmanā toward bodhi; second, pariṇāmanā toward sentient beings. In the former, there are two parts: first, explaining conforming to marks; next, explaining departing from marks. In the former, there are also two parts: first, directly giving rise to practice and vows; next, concluding the practice to establish benefit. In the former, there are again two parts: first, pariṇāmanā toward the pure land; next, generally subsuming pariṇāmanā. In the former, there are also two parts: first, explaining adornment with various jewels; next, explaining taking the jewel of persons as adornment. In general discussion of adornment and purity, there are three kinds: 1. purity of the place, 2. purity of the sentient beings dwelling in the place, which are the previous two passages; 3. purity of the propagation of the Dharma-gate, also called purity of enjoyment, which pervades the above two passages. Furthermore, within these two passages, the eighteen perfections are fully complete. Now, the first has two parts: first, generally indicating what is accomplished; second, from "As in the past..." downward, specifically showing the marks of adornment. In this, there are also two parts: first, adducing the adornments of the lands of the three times; second, vowing to accomplish those adornments. In the first, there are also two parts: first, explaining specifically; second, generally concluding. In the former, the three times make three distinct sections, namely past, future, and present, in this sequence. In the first, there are two parts: first, explaining generally; next, revealing specifically. In the first, first the time is adduced to distinguish the place; next, from "That is to say..." downward, it generally marks it out. As for "species of worlds," these are the rows arrayed in directional locations, as spoken in the first assembly. "Immeasurable" means having no measures. "Innumerable" means great in number. "Known by the Buddha's wisdom" means manifested by pure consciousness, exhaustively known only by the Buddha. "Recognized by bodhisattvas" means partially seen upon ascending the stages. "Received by great minds" means capable of being received before the stages. "Adorned buddha-fields" directly reveals them. Although this corresponds in meaning to shape and colour, the intent is that it embraces everything. Second, from "Pure..." downward, it explains specifically, having two perfections: First, distinguishing perfection of cause: that is, a pure land transcending the three realms also has causes that transcend them. Now, in the "Chapter on the Formation of the World" above, the causes and conditions for its arising have ten kinds in total; because sentient beings and buddhas are spoken of together, there are both pure and defiled. Now here there are only five; desiring to be identical with the Buddha's purity, sentient beings are omitted. The first phrase is both general and specific: generally, it explains that the causes of the three lands are all undefiled karma, hence it says "pure." The land of self-enjoyment is what flows from pure practice, because the myriad practices produce it; the land of other-enjoyment and the transformation land are induced by pure karma, manifesting in accordance with karma. Specifically, it applies only to enjoyment, flowing from direct causes and conditions and induced by sovereign conditions (*adhipati-pratyaya*). The *Buddhabhūmi-vyākhyāna* says: "Undefiled roots of good within the Tathāgata's ālayavijñāna serve as the cause to produce it." One view says: It is produced merely by sovereign conditions, because it is an external dharma. Another view says: It is also produced by direct causes and conditions, because it directly can produce it; if not so, there would be no direct causes and conditions, because external dharmas viewed in relation to each other are not direct causes and conditions. The intended correct view is the latter; saying "it is also" means it covers both conditions. Some say: For inducing the reward pure land, the seeds of the four sensory objects serve as the direct cause, directly inducing the land; the myriad practices of the six pāramitās serve as indirect conditions, assisting in accomplishing the land. Or, benefit for oneself and subsequently attained [wisdom] serve as indirect conditions. According to the tenets of this sūtra, all pāramitā practices, corresponding appropriately to the two results of circumstantial and direct retribution, mutually serve as the two causes and mutually assist and accomplish each other; because they are all accomplished by the roots of good corresponding to dharmatā, they are constantly integrated and constantly distinct. The rest is as in the "Chapter on the Formation of the World." The four below are exclusively specific: The first two are causes of the transformation land; the first phrase treats the sense of being a condition, the second phrase treats the sense of being a cause. The next phrase is the cause of self-enjoyment, hence it says "transmundane pure karma." The last phrase in meaning covers the causes of both self-enjoyment and other-enjoyment lands, because those from ascending the stages upward all cultivate the wondrous practice of Samantabhadra. Moreover, this wondrous practice is precisely the cause of perfect interpenetration, because it interpenetrates the above lands without obstruction. Second, from "All..." downward is the perfection of enterprise, because it can spontaneously manifest and accomplish all benefits for all sentient beings. Although the Tathāgata is indeed the master, the intended focus is the benefit. Second, from "Exhausting the future..." downward adduces the adornments of future lands. In the text there are two parts: first, a general designation; second, from "Exhausting the dharmadhātu..." downward, specific revelations, having nine perfections. The text is divided into five: 1. Perfection of dimension. This applies to both lands: regarding self-enjoyment, from first attaining buddhahood, it continues without change to the end of the future, horizontally pervading the dharmadhātu, hence it has no boundary. Regarding other-enjoyment, it manifests appropriately for those on the stages, superior or inferior, large or small, changing indeterminately. It is merely that those prior to the stages cannot fathom it and say it is boundless, while those who have ascended the stages see it constantly and it is likewise without interruption. This text simultaneously clarifies the perfection of location, because location has two kinds: first, self-enjoyment pervades the dharmadhātu, being neither identical to nor separate from the location of the three realms; second, the location of other-enjoyment will be distinguished in the text below. 2. "All are born from the Tathāgata's wisdom" is the perfection of result: the land of self-enjoyment is born from the mirror-like wisdom, and the land of other-enjoyment is born from the wisdom of equality. 3. From "Immeasurable..." downward is the perfection of support: hence the *Buddhabhūmi-sūtra* says: "Adorned with assemblies of immeasurable merit, the great jewel flower king is the support." In the present text, it first generally designates the wondrous jewels; from "That is to say..." downward, it lists them specifically: the first three are phenomenal adornments, among which is the lotus flower; the next two are virtuous adornments: the first is immeasurable merit, where the Buddha's power is precisely that which can support; the latter is precisely the realm that is supported. The *Buddhabhūmi* relies solely on phenomena, speaking only of the lotus flower. The present text encompasses both phenomena and noumenon, hence it speaks of the Buddha's power and merit. The adornments also encompass both phenomena and noumenon. 4. "Where the Tathāgata resides" explains the perfection of the master. 5. From "Inconceivable..." downward is the perfection of attendants, which further encompasses four kinds. In the text it is divided into two: first, the general manifestation encompasses the perfection of retinue; retinue refers to humans, devas, and the eight classes, but they are all transformed by bodhisattvas to show that the pure land is not empty. Here merely saying "the various pure assemblies" encompasses them. Next, from "Future..." downward specifically shows supreme virtues, encompassing three perfections: First, explaining the perfection of location: the *Buddhabhūmi-sūtra* says: "Transcending the places traversed by the three realms"; here saying "accomplished by all buddhas" applies to both self-enjoyment and other-enjoyment, not seen by the world. That is, transcending what bodhisattvas can see is other-enjoyment. The location of enjoyment is said to be the Śuddhāvāsa, or the Western direction, and so forth. Second, from "These bodhisattvas possess great majesty..." downward are all the perfection of the gate, taking the three samādhis as the gates of entry. Here, the first phrase shows the cause of the gate; from "Knowing all..." downward is the mark of the gate of emptiness; practicing bodhisattva deeds is the mark of the signless gate; from "Skillful means..." downward is the mark of the gate of wishlessness. Entering inconceivable samādhis applies throughout before and after. Third, moreover, this pure karma is precisely the perfection of gathering and benefiting. Taking departure from the defilements, entanglements, and stains as gathering and benefiting, it is therefore termed pure. Third, from "Present..." downward adduces the adornments of the present, within which are also two parts: first, a general designation, assimilating them to the past and future, saying "are also like this." Second, from "Immeasurable..." downward, specific revelations, having three perfections: 1. shape and appearance, that is, perfection of shape and colour. 2. Immeasurable lights and colours, that is, perfection of manifest colour. From "All are..." downward generally concludes with the cause. 3. From "Immeasurable fragrances..." downward is the perfection of dwelling place. In this there are three parts: first, generally explaining the dwelling place. Next, from "In accordance with..." downward specifically shows the cause of the place, that is, the cause of other-enjoyment, hence it says "manifestation." Later, from "That is to say..." downward broadly shows the adornments of the place; because it transcends all bodhisattvas and other dwelling places, it is called perfection of place.

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大方廣佛華嚴經疏 — Classical Chinese