大方廣佛華嚴經疏 53

English (machine translation) 53

Language: English

53.1

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

Under the third [heading], the five sections beginning with "ten kinds of residual habit-energy" (vāsanā) explain the practice in the Third Stage. This is divided into two parts: the first two sections explain the practices capable of giving rise to revulsion; the latter three sections explain the practices of revulsion that are given rise to. The former has two parts: this section explains how perfuming forms habit-energy; the subsequent section explains intensifying and grasping. Now, concerning the first: because at this stage afflictions are subjugated through revulsion, accumulation across various practices perfumes and forms a disposition (habit-energy), enabling one to definitively sever and subjugate afflictions; hence they are named "residual habit-energy." Among the ten: (1) fundamental habit-energy of practice; (2) habit-energy completing practice; (3) transforming those below; (4) viewing those above; (5) receiving rebirth; (6) great practice; (7) the ten vows; (8) the ten pāramitās; (9) noumenal wisdom; and (10) quantitative wisdom. Second, the ten kinds of grasping explain intensifying and grasping; the Jin version of the sūtra calls this "blazing," because due to the preceding habituation, aspiration and delight are caused to increase.

53.3

Under the second [heading], the three sections beginning with "ten kinds of cultivation" explain the practices of revulsion that are given rise to. This is divided into three parts: this section directly demonstrates cultivation, the first eight cultivating the causes and the latter two cultivating the fruits; the second, accomplishing the Buddhadharmas, explains the supreme conditions under which cultivation is completed, because relying on these ten, accomplishment is attained; the third, the ten kinds of regressions, explains cultivation free from faults, listing ten separate faults so that all of them may be avoided. The text [of these] can be understood accordingly.

53.4

Under the fourth [heading], the five sections beginning with "the path of leaving behind the raw" (niyāmāvakrānti) explain the practice in the Fourth Stage. This is divided into three parts: first, this section explains the causes for the purification, antidotes, and cultivation's increase; the next section explains their purification; the last three sections explain the antidotes and the increase of cultivation. Now, concerning the first: the first three stages are provisionally likened to the worldly, where afflictions such as wrong views still exist, just like raw food in the stomach. The Fourth Stage is provisionally likened to the supramundane; its purified antidotes are capable of leaving behind that "rawness"—that is, leaving behind conditioned practices, attaining non-arising, and revealing practice that is fully ripened and free from raw harshness, as explained in detail in the *Vibhāṣā*. Here, it is the cause of that purified antidote, and hence is named the "path." The *Daśabhūmika-sūtra* has ten illumination-doors of the Dharma, the first of which is contemplating sentient beings; here, it only expands on this single clause, the rest being abbreviated. When the conclusion states "not mixed with the Two Vehicles," it is because one cultivates by practicing pairs across the ten clauses, unlike the Two Vehicles' leaving behind the raw upon the path of seeing. Second, the definitive dharmas explain its purification. Above explained the ability to leave behind; here reveals what is attained, since one attains the supramundane definitive dharmas. Hence that text says, "Attaining those internal dharmas, one is born into the family of the Tathāgata." Among the ten, the first five pertain to one's own level (svabhūmi), and the latter five to superior progress (viśeṣa-mārga).

53.5

Under the third [heading], the three sections beginning with "bringing forth the Buddhadharmas" explain the antidotes and the increase of cultivation. This is divided into two parts: first, two sections explain the increase of cultivation; then, one section explains the antidotes of cultivation. Now, the first also has two parts: this section directly explains the increase; the subsequent section reveals the establishment of supreme designations. Now, concerning the first: bringing forth from conditions has the meaning of increase, just as exhalation increases in abundance. Among the ten: the first two follow beings and believe in the Dharma; the next two ensure vows and wisdom are not in vain; the next two concern vastness and extent of time and place; the next two are uninterrupted and all-pervading; the latter two involve supreme practice gathering sentient beings. Second, the titles of great persons establish supreme designations; because virtuous practices increase within, fine names are established without. Among the ten: the first four establish designations according to the object; the fifth and sixth take designations in terms of the essence itself—all the above pertain to self-benefit; the seventh and eighth pertain to benefiting others; the ninth universally reveals supremacy, possessing both benefits—all the above are causal designations of one's own level; the last one is the fruit of superior progress, designations [above] all being provisional names according to virtues. Fascicle 46 of the *Yogācārabhūmi* explains sixteen kinds of provisional names of a bodhisattva according to virtue, the first named "bodhisattva" and the sixteenth named "dharmabhāṇaka." The eighth fascicle of the *Prakaraṇāryavācā* and the twelfth of the *Sūtrālaṃkāra* both concur with this explanation. Furthermore, the *Śreṣṭhiputra-paripṛcchā-sūtra* establishes designations through five meanings, which are not brought together here for fear of prolixity. Second, the ten kinds of paths explain the antidotes of cultivation. The *Daśabhūmika-sūtra* provisionally clarifies the thirty-seven factors of awakening according to the stages; here, in accordance with the actual stages, the enumeration is increased to reveal ten, all serving as antidotes and all being the noble path. Among the ten: the first two and the last one are uncommon in both name and meaning; three paths are common in both name and meaning; from the fourth to the ninth path, the names are shared with the Hīnayāna, but the meaning belongs solely to the actual teaching. The first three are understandable. What is meant by the meaning belonging solely to the actual teaching is that the fourth practice says, "Skillful pariṇāmanā, because there is no resting." Among the five faculties, the faculty of concentration knows the entry into and exit from samādhi; the sixth, the divine eye, sees dying here and being born there; the seventh, the six recollections become seven by adding recollection of sentient beings out of great compassion, which also expands upon the recollection factor of awakening among the seven factors of awakening. The rest can be understood by analogy with this. (8) Right intention conforms with all-knowledge. (9) The sequential attainments all practice quiescence and functioning in tandem. The first dhyāna abandons desire, malice, and harmfulness, yet adapts to transform sentient beings, and also uses words of desire and so forth; hence it says "all vocal actions." Although the second dhyāna lacks coarse and subtle thought (vitarka-vicāra), it does not destroy pure awareness as a cause for speaking. The third dhyāna abandons joy, yet gives rise to the joy of the Dharma. The fourth dhyāna abandons pleasure, yet experiences the pleasure of the path of liberation. From "This does not..." onwards, it clarifies the four formless attainments, simply revealing their supremacy in general marks. From "Although abiding in cessation..." onwards is the attainment of cessation (nirodha-samāpatti). Although this attainment completely extinguishes all non-constant mental factors and mental concomitants, and extinguishes a portion of constant defilements, it is preceded by revulsion toward ideation and feeling, and is therefore named the attainment of the cessation of ideation and feeling; for the stage of neither ideation nor non-ideation still contains subtle ideation, which is neutral feeling. Here, the actual teaching explains that the very nature of feeling and so forth is extinguished, and thus it does not halt bodhisattva practices. Hence the Seventh Stage says that from moment to moment one is able to enter, and also from moment to moment to arise, and so forth. The rest is distinguished as in the Third and Seventh Stages. Among the ten powers, under the sixth, "all-pervading..." is the wisdom of the paths leading to all destinations; the eighth is the divine eye; the ninth is recollection of past abodes. Now, all three times are fully known, not to mention past abodes. The rest is distinguished as in the first assembly.

53.6

Under the fifth [heading], the two sections beginning with "immeasurable paths" explain the practice in the Fifth Stage. This is divided into two parts: this section explains the practices within the antidote to superior conceit (adhimāna); the subsequent section explains the practices within the latter two parts. Now, the first has two parts: first, a general indication of the four sections, because these four sections equally reveal the meaning of the path, all meanings are immeasurable, and categories follow one another, so they are indicated generally. Categorized by meaning they must be divided, so the latter two belong to the subsequent [part]. Second, from "Disciples of the Buddha" onwards, it specifically explains the first section, meaning that the ten equal minds and practicing in accordance with the path of tathatā are all routes traversed by the bodhisattva's noble path. Because whatever contact is made with an object is tathatā, there is nowhere the path does not exist; how much more so when space and the rest of the ten are each immeasurable, how could the path have boundaries? Among the ten: the first four are each one immeasurable; the latter four are all the Buddha-realm's immeasurable. Language also belongs to sentient beings, and is also the realm of taming. Immeasurable kalpas discusses immeasurability vertically; the other seven discuss immeasurability horizontally. Space is both horizontal and vertical; the dharmadhātu is neither horizontal nor vertical. Space and the dharmadhātu are regarded in terms of having no measure; the other eight are immeasurable in vast abundance and also have no measure. Second, the immeasurable aids to the path are the superior practices of the unstaying path, and the practices within that superior fruit. Taking wisdom to accord with tathatā is called the noble path; myriad practices providing supporting conditions all serve as aids to the path. When these two are practiced together, it is called the unstaying path. Now, because cultivation of perfect interpenetration has nothing that does not accord with tathatā, all are noble paths, and because all mutually assist, all are aids to the path; hence the enumeration of space and the rest of the ten does not differ from the previous chapter. However, the noble path does not shift with phenomena, equally termed immeasurable; whereas aids to the path follow phenomena, hence according to the phenomena they equal, they are called boundless, inexhaustible, and so forth.

53.7

Under the sixth [heading], the single section on the path of immeasurable cultivation explains the practice in the Sixth Stage. Because prajñā appears before one, it is genuine cultivation. Having no coming or going, and so forth, refers to the ten equalities and so on. Among the ten: the first four are practices within the antidote to superior conceit, gathering the ten equalities; the latter six are practices within that superior fruit, the excellence of the unstaying path's practice. Because the ten kinds of contemplation of conditions have already been extensively explained there, here they are omitted and not clarified. Among the four: the first three are in terms of dharmas, and the latter one is in terms of similes. In dharmas, there [in the sūtra] the former eight were unfolded from distinct meanings, but here they are explained generally: (1) not giving rise to thoughts; (2) conforming to original nature; (3) dispatching marks of cultivation; these can also be matched with the three natures and three non-natures, to be contemplated according to principle; (4) citing seven similes to universally reveal non-attachment. Among the latter six: (5) although realizing the three emptinesses, one accumulates merit; (6) not clinging to the taught Dharma as inexpressible: because noumenon is round and words are partial, words cannot express it; as having no speech: because the nature has no words; as transcending speech: because one harmonizes only when words are forgotten; (7) not destroying the dharmadhātu of phenomena; (8) not destroying the noumenon of tathatā; (9) generally explaining wisdom of the provisional and actual, and therefore power is inexhaustible—all the above are cultivations of one's own level; (10) is the cultivation of superior progress.

53.8

Under the seventh [heading], the three sections beginning with "adorned paths" explain the practice in the Seventh Stage. This is divided into three parts: the first section explains practicing the provisional and actual in tandem; the next section explains advancing and proceeding from moment to moment; the last section explains freedom in taking and giving. Now, the first concerns the practices within the antidote to delighting in inaction in that stage—the ten kinds of wisdom of skillful means—and the arising of superior practices within the fruit of tandem practice. Because the provisional and the actual adorn each other, it is said to be "adorned." In the enumeration: the first five are one's own practice free of defilement; the next four follow existence to gather and transform: (1) transforming without defilement; (2) abiding in the correct and entering the wrong; (3) the provisional and actual in holding and violating precepts; (4) the provisional and actual in persons and dharmas; (10) universally reveals the provisional and actual of cause and fruit, within which are three: first, when the cause is complete, showing deficiency, manifesting rebirth, which is because the cause is not yet fulfilled; next, from "together with the three times..." onwards, sharing the realm of the fruit without abandoning the cause. The cause has ten clauses, practice extending through both benefits: "dharma" refers to the taught Dharma; "action" refers to benefiting others; "path" refers to right wisdom; "deportment" refers to prohibitions and permissions; "taking" is vows and seeking; "skillfulness" refers to the provisional and actual—all the above are deeds performed, speaking generally of the essence of the cause. Bringing forth function means that the cause achieves great function. Sustaining power means using it perpetually without cessation. The subsequent inquiry and explanation from "why..." onwards can be understood. Second, the ten feet explain the practice of advancing and proceeding from moment to moment, namely, the immeasurable kinds of cultivation in the antidote to that obstruction, and the distinctions of the factors of awakening in the division of tandem practice. Among the ten: the first two concern practice: (1) precepts, and (2) diligence; the next two concern supernormal powers: (1) general, and (2) specific; the next two concern the mind: (1) wishes, and (2) vows; the next two concern the Dharma: (1) conforming, and (2) upholding; the latter two concern virtue: (1) expounding, and (2) subduing. Third, the ten hands explain the practice of freedom in taking and giving, namely, being able to perform great works in the division of tandem practice. Among the ten: the first one concerns taking, meaning cultivating all Buddhadharmas in each and every thought, facing toward Buddha-wisdom; the remaining nine concern giving, among which the first five explain the four means of embracing (saṃgraha-vastu): (1) giving; (2) loving words; the third and fourth are both beneficial actions; (5) is shared enterprise, sharing a single hand, acting and pulling them out. The latter four are the four lineages: (1) because suffering is purified; (2) because truths are shown; (3) because of the power of prajñā; (4) because afflictions are abandoned.

53.9

Eighth, the three gates from "ten bellies" on down explain the practices in the eighth stage. Because one internally realizes the unproduced, these all explain the perfection of internal virtues in terms of internal things. They are divided into three: The first gate explains the virtue of inclusive, pure containment, because in the part on accumulating the stages [in the Daśabhūmika-sūtra] there is the purity of the path of non-abiding and so on, and in the part on pure forbearance one attains the unproduced; it is also because in the part on attaining superior practices one leaves all covetous attachments and so on. The bellies of worldly people mostly contain filth and evil. In these ten here, the first six and the last one explain that there is no evil that is not left behind; the seventh, eighth, and ninth explain that there is no good that is not accumulated. If one can be like this, the ordinary person is just the belly of a Buddha. Second, there are the ten viscera. The preceding generally raised the belly; here it specifically explains the five viscera. This is because by attaining superior practices and being exhorted to arise by all Buddhas, in a single thought-moment one produces, gathers, and brings to maturity immeasurable virtues. Among the ten, the first three produce the Three Jewels; the next three mature the three groupings [of beings], for even those of the wrongly determined group possess the Buddha-nature, which serves as a cause for the future. Raising compassion serves as the condition, as the Nirvāṇa [Sūtra] says: "Although icchantikas have severed their roots of goodness, by the power of the Buddha-nature their roots of goodness will still be able to grow in the future." This is just its meaning. The last four gather and grant the fruits of Buddhahood. The very last is omniscience (sarvajñatā). Third, there are the ten hearts. This is one of the five viscera, being the most supreme, because it is the master of the five viscera. It is the effortless mind of this stage that can accomplish all goods. When the first stage earlier explained the mind, the Sanskrit was citta, which is the mind of thinking and discerning, in contrast to body and speech; here the Sanskrit is hṛdaya, translated here as the physical heart (flesh-mass heart), in contrast to the other viscera. Among the ten, the first six are for self-benefit: within them, the first two gather the good: 1. diligence, 2. encouragement; the next two destroy evil: 1. destroying conditions, 2. destroying causes; the next two accomplish practices: 1. firmness, 2. purity. The next two are minds that gather sentient beings: 1. wisdom causing them to awaken, 2. benevolence rescuing them. The "great Brahma-abiding" means the four immeasurables. The last two accomplish virtue: 1. depth, 2. solidity.

53.10

Ninth, the two gates from "putting on armor" on down explain the practices of the ninth stage, where the dharma-master enters existence and fully prepares external adornments. The first gate explains the ten minds for entering the stage: like putting on armor to guard the interior when about to advance into it. The ten phrases are easy to understand. Second, the ten weapons. Weapons destroy the external: by means of the mind that abides in the stage, one penetrates the ten thickets, so that externally nothing is not destroyed. Among the ten, the first five are compliant weapons that destroy obstacles; the next three are contrary weapons that destroy obstacles, like ordering a thief to destroy thieves; the next one is a weapon neither compliant nor contrary, like using a clever stratagem without resorting to soldiers and weapons, whereby nothing is not destroyed; the last one is the weapon of virtues that establishes everything.

53.11

Tenth, the thirteen gates from the "ten kinds of heads" on down explain the practices of the tenth stage. Because the virtues of the tenth stage are complete, they are explained by borrowing the activities and functions of the six sense-faculties and the four deportments. They are tentatively divided into three: first, one that generally indicates the head of virtues; next, six on the superior virtues of the six sense-faculties; and finally, six on the four deportments establishing rules. Now first, because one resides in the rank of receiving the consecration (abhiṣeka), one's head surpasses all the noble ones. Among the ten, the first three are heads of fruition; the next three are indicated by causes and explained by fruitions; the last four directly explain heads of practice. Second, the six gates from "ten eyes" on down explain the six sense-faculties, which are divided into six: First, explaining the ten eyes means that in the division of the great exhaustion one knows and sees all dharmas as they truly are. Among the ten, the names of the first five are the same as in the various teachings, but their essence and function are different from those of the various schools, where the physical eye sees form within obstacles. The thirty-seventh [fascicle] of the Zhilun says that the physical eye sees what is near and not what is far, sees what is in front and not what is behind, etc.; only the divine eye sees what is far, etc., yet it still has limits. Here the physical eye sees all forms, already surpassing those two eyes. The forty-fourth [fascicle] itself points out, saying: "The Inconceivable Sūtra says it should see far," which is not stated here. However, the divine eye is a provisional composite and does not see the true mark; here, stating that it sees minds, it is seemingly identical to that, yet because mind pervades nature and marks, it is also not identical. Here the wisdom eye resembles their dharma eye, and here the dharma eye resembles their wisdom eye. The reason they are inverted is that their wisdom eye cannot see sentient beings: when the identity and difference are completely extinguished, it cannot deliver sentient beings. Here, revealing the real surpassing the expedient, it is stated to have this capability by reversing this. Their dharma eye, although it knows dharmas, cannot comprehensively know the expedient paths of sentient beings; here, reversing this, it clearly knows everything, the intention being to differ from the expedient teachings, nothing more. Their Buddha eye is so subtle that there is nothing it does not know; here, raising the superior illustrates the inferior, and furthermore, there is nothing the ten powers do not cover. Among the latter five, the eye of wisdom sees phenomena: that is, from the dharma eye emerges the eye of radiance, which pervades the body with the light of wisdom, its meaning combining both dharma and wisdom. As for the eye of leaving birth and death: nirvāṇa cannot be seen; only by transcending seeing does one see it, because one sees complete quiescence. As for the unobstructed eye: because it generally sees that all realms of the eyes are without impediment, this is a single eye possessing many. In order not to destroy the marks, the ten eyes must be listed. The eye of omniscience is just the universal eye: not only does it see the layers upon layers of the dharmadhātu, but the dharmadhātu is itself the eye; because it is the universal gate, we know that the ten eyes take nothing other than the unobstructed dharmadhātu as their essence. If we distinguish the sequence: with the physical eye one sees sentient beings undergoing suffering; next, with the divine eye one completely knows their minds; next, one distinctly knows their faculties and objects; next, one leads them into suchness; next, one causes them to attain the Buddha's powers; next, one sees by following the light; next, one returns together to quiescence; and finally, one is equal to the dharmadhātu. The rest is as in the separate chapter. Second, the ten ears: because the six faculties, such as the eyes, attain unsurpassable liberation and supernormal powers, seeing, hearing, smelling, touching, and so forth are all sovereign, so they are generally distinguished in terms of practice. This gate is also, in the division on explaining names, hearing and retaining the great Dharma rain of the Tathāgata. The first two leave compliance and defiance; the next two discard the small and aspire to the great; the next two pity suffering and loathe pleasure; the next two fulfill the fruit and round out the cause; the last two comprehend the conventional as identical to the real, with compassion and wisdom functioning together. Third, there are the ten noses, because they smell the fragrances of practice. Within this, the first four smell the essence of fragrance. In the Kośa there are four, collectively called fragrance: 1. good fragrance, meaning aloeswood, sandalwood, etc.; 2. bad fragrance, meaning onions, leeks, etc.; 3. harmonious fragrance; 4. non-harmonious fragrance. That which enhances the support of the body in the former two is called harmonious fragrance; that which impairs the support of the body is called non-harmonious fragrance; hence they do not depart from good and bad. Here both are smelled; smelling the upper two, they have no separate essence. Neither fragrant nor foul contrasts with the former to make three, meaning things like firewood and charcoal. The next three smell fragrances expressing function. In the Yogācāra and elsewhere, since the upper two realms lack the two consciousnesses of nose and tongue, they also lack the two dust-objects of fragrance and taste, speaking of their absence of coarseness. Here, smelling the fragrance of the Summit of Existence shows that it smells the subtle, by the power of the bodhisattva. Furthermore, the term "Summit of Existence" is in other places mostly explained as the Ultimate of Form (Akaniṣṭha); according to the Jin translation of the sūtra where one smells the fragrance of the sphere of neither-perception-nor-non-perception, the term "Summit of Existence" also refers to the summit of the three existences: since there is the form resulting from supernormal powers, there is also the fragrance resulting from supernormal powers. The last three smell supramundane persons and dharmas. Fourth, there are the ten tongues, because they expound the flavor of the Dharma. The lower three are to complete the six faculties, not to reveal the three karmas, because the three karmas were already present before. Among the ten, the first five reveal virtues in terms of eloquence; the last five are in terms of function. The tenth subdues the four māras: "māra" is the devaputra-māra; "birth" is the skandha-māra. Fifth, there are the ten bodies, because the body is accomplished in accordance with practices. Sixth, there are the ten minds: the first is general, the remaining nine are specific; the text is in all cases easy to understand. Third, the six gates explain the practices of motion and rest in the four deportments. 1. Walking: moving and traveling in dharmas. Within this, "causing to turn back" means turning contaminated concentration back into uncontaminated. "Not severing birth and death": if severed, it is not true nirvāṇa. The rest is easy to understand. 2. The ten kinds of standing: resting and ceasing distraction and motion. The first seven are abiding in one's own stage; the last three are abiding in superior progression. 3. Sitting: resting peacefully for a long time. The first four are worldly sitting to gather beings; the last six are dharma sitting to accomplish virtues. 4. The ten layings down: relinquishing body and mind, tallying with the dharma-essence. Among the ten, the first three reveal concentration: 1. preparatory application to regulate body and mind, 2. practice and cultivation, 3. attaining concentration; the remaining seven are the benefits of concentration, also combining other goods. However, these ten items each share one meaning of lying down: the first three and last two are easy to understand; the fourth is lying down alone; the fifth is leaving the posture of a corpse; the sixth is leaving reliance [on anything]; the seventh is contemplating the mark of brightness and mutually alerting; the eighth is lying on the right side. 5. Dwelling places: because wisdom has a place to roost and rest. The preceding explained that which can dwell; this distinguishes where one dwells. The ten phrases are easy to understand. 6. Spheres of operation: the preceding distinguished what can act; this explains where one acts. Within this, the first four are self-practice: 1. relying on the four smṛtyupasthānas; upon Ānanda's four questions, the Buddha had him rely on them to abide. Now it distinguishes relying on them to practice; the rest can be thought out and inferred accordingly. The practices of the ten stages are completed.

53.12

The sixth major section, from "ten observations" on down, contains fifty-one gates that answer the aforementioned perfection of causes and fulfillment of fruits. If strictly evaluated, only the four gates from "accomplishing the Tathāgata's powers" on down explain the fulfillment of fruits, while all the preceding belong to the perfection of causes, because the first five of the eight marks still pertain to the cause, in order to clarify that all eight marks are manifestations. Broadly entering into the fruit, it is divided into two: first, thirty-two gates explain the ultimate perfection of causes, namely the stage of equal awakening; later, nineteen gates from "ten kinds of abiding in Tuṣita" on down explain the practices of manifesting the perfection of the fruit, namely the stage of wondrous awakening. In the former, it is divided into three: first, fourteen gates explain the essence of causal practices; second, eight gates from "ten kinds of meanings" on down explain the cultivation of expedients; third, ten gates from "ten kinds of māras" on down explain the removal of obstacles in causal practices. In the first of these, there are two: first, four gates on the expedients for generating practice; second, from "ten kinds of giving" on down, the essence of the practices of the ten pāramitās. In the first of these, there are three: the first two gates are the observation of mental karma; the next one gate is the sovereignty of bodily karma; the last one gate is the proclamation of verbal karma. In the first of these, the first, observation: because one understands expedients, one penetrates what is unobstructed and obstructed. Within this, the first two observe those who are to be transformed; the next four observe the dharmas that can transform, namely noumenon, fruit, teaching, and practice; the last three observe the stages: 1. surpassing the inferior, 2. attaining the stage, 3. sharing the functions of the fruit. Second, universal observation: because consideration is comprehensive. The first six treat beings with the six obscurations by means of the six pāramitās; the last four jointly clarify the two benefits, namely complying with people and realizing the Dharma, transforming below and accomplishing above. In the second, sovereignty of bodily karma: true virtues are filled within, and majestic virtues overflow without, like the exertion and majestic power of a lion king. There are other differing explanations, as distinguished in the "Chapter on the Dharmadhātu". Within this, the first five borrow analogies; the next four are based on dharmas. The above are all one's own stage; the last one is superior progression. Third, the lion's roar: being brave, vigorous, and fearless, one can definitely proclaim [the teaching]. In the second, causing beings to cross over suffering, be liberated from origination, rest in the path, and realize cessation. The rest is all easy to understand. (Fascicle 58 of the sūtra begins below.)

53.13

Second, the ten sections from the "ten kinds of giving" downward explain the essential nature of the practices. Here, the six perfections are explained first, and the four immeasurables are revealed later. The meaning of the ten perfections has already been explained above. The reason all are called "pure" is that they are free from afflictive coverings and hindrances, unlike worldly giving, morality, and the like. However, ten are used in each case to represent perfection, each forming an aspect, differing in expansion and condensation from the nine or three kinds of giving, etc. If they were to be synthesized and explained in full, it is feared the text would become too verbose; hence, a straightforward explanation will follow what is explicitly shown. Now, regarding the first, the ten givings: (1) Giving without partiality or aversion, which is a specific aspect of pure giving; (2) giving in accordance with what is sought; (3) giving happiness in both the present and future lives—in the Sanskrit text this is called giving at the right time and relieving distress, as it does not fail to benefit—while the remaining seven are all universal giving; (4) observing whether something is suitable or not, harmful or improper, etc., such that the most destitute and lowly should be given to first; (5) not longing for karmic maturation, which is also pure giving; (6) giving that is difficult to practice, because one has no attachment to things cherished and prized; (7) giving without withholding internal or external wealth; (8), (9), and (10) are all giving with skillful wisdom. This dedicatory skill cures two faults: first, contemplating that the nature of all conditioned phenomena is not firm cures seeing conditioned merits as superior in future fruits; second, by possessing great compassion, it cures the two vehicles' tendency to realize the unconditioned, so that one practices the non-abiding path and dedicates toward bodhi. (9) Giving that benefits sentient beings, continually giving them wealth and Dharma, hence called non-abandonment; (10) forgetting marks to fulfill the perfection. Now, all ten perfections possess the three wheels, yet there are slight differences in meaning, as explained in the *Yogācārabhūmi*. The above ten givings all apply across the three kinds of giving. Second, the ten moral disciplines: the first three are morality of restraint; seven and ten are gathering sentient beings; the rest are gathering virtuous dharmas. Moreover, (4) is vast morality; (5) is morality of dedication; the above two are morality of all modes; (6) because it maintains the subtle, is morality difficult to practice; (7) causing others to repent and eliminate [faults], is morality of good persons; (8) morality embraced by the perfection of conduct, because all evil is stopped and good is practiced; (9) morality of eternal liberation; the above two are pure morality; (10) morality causing others to attain happiness in both lives. Third, the ten patiences: the first three are patience enduring resentment and harm, enduring the affliction and harm of others' three karmas; the next three are patience quietly enduring suffering; in the first and last of these, enduring what is disagreeable, one endures bodily suffering to rescue beings, and the latter two are patience of discerning phenomena; (7) and (8) apply to the latter two patiences. Moreover, (4) is patience difficult to practice, being able to bear with inferiors, forgiving what is deficient; (5) sacrificing one's body to rescue from disaster; (6) enduring oneself to accommodate others—these are all patience that complies with requests. The rest are classified as before. Fourth, among the ten vigor: (2) and (10) are benefiting sentient beings; (5) is donning armor; the rest are gathering virtuous dharmas. Moreover, the first three, being the three karmas, are the intrinsic essence of vigor; (4) abandoning defiled dharmas; (5) drawing in pure dharmas—the above two are vigor through all gates; (6) non-abandonment and non-regression; (7) non-baseness; (8) non-inversion and diligent application—the above three are vigor of good persons; (9) corresponding with equality, which is vigor of all modes; the above are all proper shares; (10) is the advanced, pure vigor dedicated toward bodhi. Fifth, among the ten dhyānas: the first five are expedients; the next one is correct samādhi firmly established; the next two are generating wisdom and severing perplexities—the above eight are dhyāna abiding in bliss in the present life; (9) dhyāna benefiting sentient beings; (10) dhyāna drawing forth merits. Moreover, (5) and (6) belong to śamatha; (7) belongs to vipaśyanā—the above three are dhyāna of all modes; (8) because it is free of attachment to savoring and accompanied by loving-kindness and compassion, it does not abandon the desire realm, being dhyāna of good persons; (9) although generating superknowledges and insights, it benefits sentient beings; (10) being able to quickly enter the realm of the Buddha—these are dhyānas difficult to practice. Sixth, there are ten wisdoms: the first three understand phenomena, which is wisdom of preparatory application; the next four gather sentient beings, which is subsequently attained wisdom; the last three realize the noumenon, which is fundamental wisdom. Moreover, the first five are wisdom thoroughly penetrating the knowable in accordance with reality; (6) wisdom decisively skillful in the five fields of knowledge and the three aggregates; (7) wisdom knowing how to bring about benefit, meaning being identical with the Buddha's discriminative wisdom, thus beyond what ordinary people and the lesser vehicle can know—the above are all universal wisdom; (8) wisdom difficult to practice, penetrating the profound non-self, unobstructed with regard to objects; (9) wisdom endowed with teaching and endowed with practice; (10) wisdom endowed with realization—the above two are wisdom of good persons. The other meanings are as cited in the 'Ten Practices Chapter'.

53.14

Second, regarding the four sections explaining the four immeasurables: the six perfections mostly explain self-benefit, while the four immeasurables mostly treat benefiting others. Now, the four immeasurables have differences with regard to their objects, as already seen in the 'Ten Stages'. The present text follows what is common, merely treating happiness and so forth to make the distinctions clear. Now, first explaining loving-kindness: the first eight take sentient beings as condition; (9) and (10) are clear in the text. Among the three conditions in fascicle 44 of the *Yogācārabhūmi*, the first is shared with non-Buddhists, the next is shared with the two vehicles, and the last is unique. Here, all three conditions are not shared with ordinary people or the lesser vehicle; consider this according to the text. Second, there are ten compassions: the first seven take sentient beings as condition, the next one takes dharmas as condition, and the last two are without condition. Herein, the first grieves that their true [nature] is concealed and thus reveals it; the latter reflects that they do not know and thus causes them to awaken. Third, there are ten joys: the first four take sentient beings as condition, the next three take dharmas as condition, and the last three are without condition. Fourth, there are ten equanimities: the text lists eleven, but the Jin translation merely combines the first two into one. Herein, the first four take sentient beings as condition, the next six take dharmas as condition, and the last one is without condition. The above completes the explanation of the essential nature of the practices.

53.15

Second, the eight sections from the "ten meanings" downward explain the practice of preparatory expedients. Therein, the first five sections explain the practice of the proper share, and the last three sections explain the practice of superior advancement. In the former, the first two explain phenomena and meanings, the next two speak of merit and wisdom, and the last one reveals completion and fulfillment. Now, regarding the first: because practice is accomplished by means of those phenomena and meanings. If that which expresses is taken as phenomenon (dharma), then that which is expressed is taken as meaning (artha). Here, that which expresses is not taken as dharma. Rather, dharma refers to intrinsic essence, while artha is the rationale; thus, dharma is general and artha is specific, the rest being as analyzed under the four unimpeded knowledges in the Ninth Stage. Now, regarding the first, the ten meanings: (1) Taking cultivation and practice as the meaning of much learning, since the intention lies in cultivation and not in mere learning. The *Vimalakīrti* also says: 'Much learning is the bodhimaṇḍa, because one practices in accordance with what is heard.' (2) Reflection is the meaning belonging to phenomena; the rest should be understood by analogy with this. Phenomena refers to phenomenal dharmas; the remaining eight are noumenal dharmas; the rationale of noumenal dharmas lies in realizing and entering them. Second, there are ten dharmas. Dharma has two meanings: first, holding its own nature; second, serving as a model that engenders understanding in beings. Now, here the first seven apply to both; (8) and (9) are only intrinsic nature; the last one is only modeling and engendering. *Upadhi*: this is translated as having suffering, which refers to the nirvāṇa of the two vehicles. Fascicle 2 of the *Buddha-Nature Treatise* states that the remainderless [nirvāṇa] of the two vehicles still has three remainders: first, the affliction of the ground of ignorance; second, uncontaminated karma; third, the suffering of transformative change; hence it is not true remainderless [nirvāṇa]. Here, taking nirvāṇa as the meaning of peace and bliss, it briefly mentions 'having suffering' so that it should be abandoned, serving as a model for sentient beings that they should not cultivate this. Second, regarding the two sections explaining merit and wisdom: merit and wisdom are the Path itself, and the conditions that accomplish merit and wisdom are called accessories to the Path. For example, it is said that the Triratna's non-interruption is merit, while encouraging sentient beings to arouse [bodhicitta] is a condition, and so on. Furthermore, only when possessing both adornments is there the correct Path; when speaking of one alone, it is an accessory; thus merit and wisdom are themselves accessories to the Path. Moreover, because the correct Path transcends the marks of merit and wisdom, the text states that the giving of Dharma is entirely merit, not merely a condition for merit. Now, first, regarding merit: (2) accords with the cause of dedication; (7) is unmixed with minor good, dedicating toward the fruit; the rest can be known. Second, regarding the accessories of wisdom: (1) externally drawing near to good conditions; (2) internally harmonizing the vessel of the Dharma; (3) mindfulness and wisdom dwelling at ease. Holding oneself through the six mindfulnesses and the collective dharmas of the six harmonies are both seen above. (6) Firmly following the stations: the upper fascicle of the *Benye jing* takes the three sages, the ten saints, and the two awakenings of equal and sublime as six, namely firmness of faith, firmness of Dharma, firmness of practice, firmness of virtue, firmness of peak, and firmness of awakening. They are also called the six patiences, namely faith, Dharma, practice, rectitude, spotless, and all-knowledge. They are also called the six wisdoms, namely hearing, thinking, cultivation, markless, illuminating quiescence, and quiescent illumination. They are also called the six contemplations, namely abodes, practices, dedications, stages, marklessness, and knowledge of all modes. They are also the six natures, namely the nature of habitual lineage, etc. Because all Buddhas invariably enter these, one constantly complies with them. The ten kinds of knowledge refer to: knowledge of dharmas, inductive knowledge, knowledge of others' minds, conventional knowledge, knowledge of the four noble truths, knowledge of exhaustion, and knowledge of non-arising. If 'in accordance with reality' is opened as distinct from the preceding, there would be eleven knowledges; here, because 'in accordance with reality' runs through the above, only ten are spoken of, as analyzed in fascicle 26 of the *Dazhidulun*. Because wisdom is perfected through mindfulness, it is an expedient. (4) Delight in the Dharma gladdens the spirit; (5) true cultivation; (6) mutual purification of self and other. The 'three thoughts' are desire, malice, and harmfulness. (7) Universally contemplating the realms of dharmatā: as for 'like poisonous snakes', both the *Vimalakīrti* and the *Mahāparinirvāṇa-sūtra* take the four great elements as poisonous snakes, because their nature is to conflict and harm. Here, being placed among the aggregates and sense bases, its meaning corresponds to the eighteen elements (dhātu), because the four great elements are internal elements. The *Abhidharmakośa* says: 'The primary elements refer to the four elements'; here the specific meaning within the general is taken. Alternatively, none of the eighteen elements can be grasped. 'The place is like an empty village', because there is no person within, all as explained in fascicle 23 of the *Mahāparinirvāṇa-sūtra*. (8) From 'Deeply understanding the two emptinesses without mind' downward explains the emptiness of dharmas. (9) Śamatha and vipaśyanā operating together: herein, first śamatha and vipaśyanā are cultivated generally; later, from 'the mind and intellect' downward, the two gates are explained together. First, śamatha is explained: wishing to grasp the mark of self is the conception of self; directly calculating it is the karma of self; directly harming the dharmakāya is a sore or wart; other faults not yet eliminated are scars. The subject and object of forbearance are tranquil, hence there is no coming or going. Later, from 'contemplating all' downward, vipaśyanā is explained. Although spoken of successively, their operation is simultaneous. (10) Cultivating and accumulating the knowledge of all modes: seeing that dharmas arise from conditions, one knows that lands are manifested by the mind; because lands are manifested by the mind, being existent, they are immediately empty; emptiness is dharmatā from which the myriad dharmas arise; seeing the source of dharmatā is true wisdom; all are free from defiled delusions and called pure; through fivefold accumulation, all-knowledge is perfected. Third, explaining fulfillment: universally revealing perfection and fulfillment, where the darkness of delusion has vanished and the illumination of wisdom is manifested, it is therefore called 'illumination' (vidyā). 'Foot' (caraṇa) has two meanings: first, wisdom is completely equipped; second, there is advancing forward, just like feet; this is the meaning of 'illumination and conduct fulfilled' (vidyācaraṇasaṃpanna) among the ten epithets. The fruit is called complete fulfillment; the cause is called feet. Moreover, based on fascicle 18 of the *Mahāparinirvāṇa-sūtra*, illumination is taken as the fruit, namely bodhi; conduct is taken as the feet, namely morality, concentration, etc., as extensively explained there. This residing at the stage of Equal Awakening, the meaning applies to both kinds of feet. In view of the meaning of feet, this section may also be named superior advancement. Among the ten, the first seven concern practice; the last three are singled out. The third explanation of the practice of the proper share is finished.

53.16

Second, the three gates from "there are ten ways of seeking the Dharma" onwards explain practices of superior progress: first, seeking further the essentials of the Dharma; second, after obtaining them, clearly understanding them; third, practicing as taught. As for the first: this is because practice is accomplished by relying on these [ways]. (1) The initial mind is solely straightforward. (2) From the middle to the end there is no laxity. (3) Internally, one does not spare one's body. (4) Externally, one forgets fame and profit. (5) Both [kinds of] benefit are equally perfected. (6) Grasping the meaning, one forgets the words. (7) The fruit is not sought hastily. (8) The cause answers to what was undertaken. (9) Universal resolution of doubts and confusions. (10) Solely fulfilling the Buddha vehicle. Apart from these ten seekings, all are heterodox seekings. As for the second, the clear understanding of the Dharma: if, having obtained it, one does not illuminate and penetrate it, what is the use of seeking it? Broadly speaking, through Samantabhadra's superior wisdom one clearly understands the distinctions between ordinary beings and noble ones of the three vehicles. (1) Ordinary beings: like immature and ignorant children, they are not yet able to transcend the world, and therefore follow the mundane to cultivate the four roots of goodness. (2) Those of dull faculties: practicing the path by following faith in another's words, they are called followers by faith. (3) Those of sharp faculties: practicing the path by personally perusing the Dharma of the sūtras and so forth, they are called followers of the Dharma. However, since the text now says "awakening to the self-nature of dharmas" and so forth, one knows that the first nine of the ten also encompass the Great [Vehicle]; hence the Mahāprajñāpāramitopadeśa explains that there is a teaching of the ten stages shared by the three vehicles. The two persons above are differentiated according to their faculties. (4) The eighth person: this refers to the candidate for the first fruit. Furthermore, the commentary on the "Chapter on the Sages and Nobles" in the Abhidharmakośa states: "The eighth person refers to the patient acceptance of the Dharma of suffering; because among the eight patient acceptances, counting from behind, it is the eighth." Moreover, in the Mahāprajñāpāramitopadeśa there is the stage of the eighth person. If considered in terms of transcending abandonment, it can encompass the candidates for the second and third fruits—that is, possessing the afflictions of the path of cultivation and abandoning one through five [classes of defilements] is the abandonment of the candidate for the first fruit; the next [three] toward the second, abandoning nine; and up through exhausting the defilements of the eight stages down to the patient acceptance of the Dharma of suffering is the candidate for the third [fruit]. (5) The Dharma of the first fruit, severing the manifold fetters: this refers to the three primary and three secondary [fetters], as already [explained in the chapter on] the Ten Stages. It can also refer to the eighty-eight entanglements of defilements severed by vision, which are called the manifold fetters. By seeing the truth-principle, the outflow of ignorance is severed; ignorance is the root of saṃsāra, hence called the outflow of saṃsāra. (6) The fruit of the once-returner: contemplating the faults of the taste of desire, he has already severed six grades; although the defilements of three grades can moisten one rebirth, he goes and returns once while knowing there is no going or returning. (7) The fruit of the non-returner: because he has severed the nine grades completely, he does not return to the desire realm. Because he has severed defilements up through the eight stages, it is stated generally that he "does not delight in the three realms." (8) The fruit of the non-learner. The eight liberations are: (i) liberation of contemplating external forms with internal form; (ii) liberation of contemplating external forms without internal form; (iii) the pure liberation—the first two depend respectively on the first and second dhyānas, and the third depends on the fourth dhyāna; the next four formless [attainments] are the four liberations; and the eighth is the liberation of the cessation of perception and feeling. The remaining meanings have already appeared above and are detailed in various treatises. (9) and (10) can be understood. As for the third, the Dharma of practice: because it is only by practicing as taught that one obtains the Buddha-Dharma. "Constantly acting for the gods": "for" (wèi) is in the falling tone, hence the Jin sūtra says "awakening the gods." The rest can all be understood. The above concludes the practice of active cultivation.

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