大方廣佛華嚴經隨疏演義鈔 15.8

15.8

第二品會差別中二：初總明、後「今經九會」下別辯。於中先明會別、後「今有三十九品」下彰品不同。今初，言九會者，下隨文釋中具列，今當略示，謂初三會各有六品、四有四品、五有三品、六有一品、七有十一品、八與九各唯一品，故三十九。言九會者，第一菩提場會（從第一經至第十一）、第二普光法堂會（從第十二至第十五）、第三忉利天宮會（從第十六至第十八）、第四夜摩天宮會（從第十九至二十一）、第五兜率天宮會（從第二十二至三十三）、第六他化自在天會（從第三十四至三十九）、第七重會普光法堂會（從第四十至五十二）、第八三會普光明堂（從第五十三至五十九）、第九逝多園林會（從第六十盡第八十）。其九會名，至下疏辯。疏「言三十九品」者，以會會之，中各有序正等故。次第云何？第一會有六品者，一〈世主妙嚴品〉、二〈現相品〉、三〈普賢三昧品〉、四〈世界成就品〉、五〈華藏世界品〉、六〈毘盧遮那品〉。第二會六品者、第七〈名號品〉、八〈四諦品〉、九〈光明覺品〉、十〈菩薩問明品〉、十一〈淨行品〉、十二〈賢首品〉。第三會六品者，第十三〈昇須彌山頂品〉、十四〈須彌頂上偈讚品〉、十五〈十住品〉、十六〈梵行品〉、十七〈初發心功德品〉、十八〈明法品〉。第四會四品者，第十九〈昇夜摩天宮品〉、二十〈夜摩宮中偈讚品〉、二十一〈十行品〉、二十二〈十無盡藏品〉。第五會三品者，第二十三〈昇兜率天宮品〉、二十四〈兜率宮中偈讚品〉、二十五〈十迴向品〉。第六會一品者，即第二十六〈十地品〉。第七會十一品者，第二十七〈十定品〉、二十八〈十通品〉、二十九〈十忍品〉、三十〈阿僧祇品〉、三十一〈如來壽量品〉、三十二〈諸菩薩住處品〉、三十三〈佛不思議法品〉、三十四〈如來十身相海品〉、三十五〈隨好光明功德品〉、三十六〈普賢行品〉、三十七〈如來出現品〉。第八會一品者，即第三十八〈離世間品〉。第九會一品者，即第三十九〈入法界品〉。所以前後次第爾者，夫聖人設教必有其漸，將欲命乎微言，先說三種世間嚴事，為九會之都序、起大法之原由，故受之以〈世主妙嚴品〉，同諸經之序分。二、由致既彰，將陳正說，眾海興念舉其問端，如來將酬先現瑞相，口光遠召菩薩來儀、毫光普爥示說法主，震動剎網以警群機、佛前現華表說依果，白毫出眾彰教從佛流，總為說法之端倪，故受之以〈如來現相品〉。三、現相既著，法主將宣，如來長子即普賢菩薩，毫光既示懸解聖心，欲顯難思先明入定，內觀事理、外鑑根宜，上感佛加、下為物軌，故受之以〈普賢三昧品〉。四、既入至定，諸佛讚揚，定起發言，言必真當。先陳如來依報，總說剎海源由，故受之以〈世界成就品〉。五、成就乃總明剎海，次別彰本師昔所嚴淨安布成立無盡莊嚴，量等虛空、塵含法界，故受之以〈華藏世界品〉。六、依報殊勝必有所因，其猶源遠流長、根深果茂，故說昔為太子歷事難思，備修勝因、嚴淨剎海，即舉人顯法，故受之以〈毘盧遮那品〉。上之六品，總明所信因果，為第一會，亦名舉果勸樂生信分也。次第二會有六品者，七、由上所信方舉依果，欲起深信復須識正，故先明如來三業正報，謂身語意，身是其總故先明之，應物成身隨宜立號，故受之以〈如來名號品〉。八、言隨物欲廣說法輪，展四諦之法門，名周法界。一一世界各有四百億十千之名，故受之以〈四聖諦品〉。九、身語既彰，意業將顯，意玄叵測仍帶身明，故足輪放光照事警物，文殊普遍說智光明，雙照事理警令悟入，身智二照合為一光，令二覺齊圓，故受之以〈光明覺品〉。十、上之三品，復為所信正報之果，次當正說十信法門有解行德。先明解窮玄智，謂十甚深十首菩薩互相激揚，故受之以〈菩薩問明品〉。十一、既有正解，復須正行歷境造修，悲智雙運無障不寂，故受之以〈淨行品〉。十二、解行既圓，便成勝德住於圓位，以圓功德而自莊嚴，以圓力用建立眾生，賢首說此，故受之以〈賢首品〉。上之三品，明十信法。第三會六品者，第十三、由上十信已周，將說十住，故不動覺樹而昇釋天，體用無方赴於物欲，其猶澄江一月三舟共觀，一舟停住二舟南北，南者見月千里隨南、北者見月千里隨北、停舟之者見月不移，是為此月不離中流而往南北。如來應現類此可知，即體之用無不普周，去住在緣佛無動靜，不動而遍以赴彼機，故受之以〈昇須彌山頂品〉。十四、既至彼天，菩薩雲集讚揚佛德，顯住體深玄，故受之以〈須彌頂上偈讚品〉。十五、感應已交，正陳所說，明信滿入位得正定心，以深般若住於真理，故受之以〈十住品〉。第十六、十住，是位別行不同，若欲通修皆須淨行，故觀十種境入甚深觀。觀法盡也，正法當興；惑智亡也，真智方起。修佛十力，起四等心，悲智雙流，初發心時便成正覺，故受之以〈梵行品〉。十七、行位既具，次彰勝德。十住之德後後過前，但明初住以況於後。初發心住德已難量，由無分齊等虛空界，舉斯勝德勸物發心，故受之以〈初發心功德品〉。十八、自分已圓，將趣十行，說於明門以為勝進，故受之以〈明法品〉。第四會四品者，第十九、上之六品十住已圓，將欲說行，亦須赴感，故受之以〈昇夜摩天宮品〉。二十、佛既赴感助化讚揚，顯十行體皆依佛智，故受之以〈夜摩宮中偈讚品〉。二十一、由致既彰，正說中賢十行之位，故受之以〈十行品〉。二十二、自分已終，欲階後位。蘊積眾行。擬將迴向。故受之以十無盡藏品。第五會三品者，二十三、前第四會行德既具，將說迴向，說主赴感，故受之以〈昇兜率天宮品〉。二十四、十方雲集助化讚揚，顯迴向願皆依佛智，故受之以〈兜率宮中偈讚品〉。二十五、由致既彰，正說上賢十向之行，謂迴向三處而無障礙，大悲普覆故迴向眾生、大智上求故迴向菩提、入理雙寂故迴向實際，三無前後大願普周，故受之以〈十迴向品〉。上之三品已周，上賢離進趣相，更無勝進。第六會一品者，即第二十六〈十地〉一品。謂上之三會，三賢既具，解行願周，親證真如，有十重勝德。如地普載生成萬物，若四河入海同趣佛智，寶珠十德漸漸增修，大地十山嶷然高出，大海十德德德該通，為諸如來微妙智業，故受之以〈十地品〉。第七會十一品者，第二十七〈十定品〉，謂十地既滿，將成正覺，十地勝進立等覺名，等覺法門量同法界，略申數義以顯深玄，先明十定窮盡法源，能為通用智慧之本，故受之以〈十定品〉。二十八、依定之用量周法界，故受之以〈十通品〉。二十九、定通難量，特由智極，故終明智慧玄奧宏廣，故受之以〈十忍品〉。忍即智也。三十、定通智用一一難量，若欲校量非數能數，故須歷數至不可說，積不可說以至十重，校量等覺功德難知，以況妙覺位德微細，阿僧祇為大數之首，故受之以〈阿僧祇品〉。三十一、僧祇所說，微細難知，念劫圓融剎那莫窮其際；塵剎該攝，一塵有無盡普賢。今略陳指事，明窮一切時，故受之以〈如來壽量品〉。以劫為日，後後倍前，剎劫難窮，佛壽亦爾，故云壽量品。三十二、復明遍一切處。上就實說，塵塵皆是諸佛菩薩所居。今指事就麁，令歸心有在，故受之以〈諸菩薩住處品〉。三十三〈佛不思議法品〉者，上之六品辯等覺法門。等覺義周，終明妙覺。妙覺之果略有二義：一名不可說、二可寄言。寄言之中復有二義：一差別說、二平等說。差別說者，即次下三品酬前諸因，因果別故。初總明佛德逈超言念，故受之以〈佛不思議法品〉。三十四、次辯身相普周，總有十蓮華藏世界海微塵數相，一一相用遍周法界深廣難測，故受之以〈如來十身相海品〉。三十五、大相既爾，隨好更多，一一好中有多光明，一一光明用周法界，破地獄苦生兜率天，三重頓圓十地速滿。彰其功用，故受之以〈隨好光明功德品〉。三十六、上皆差別因果，次有二品明平等因果，謂因無異果之因、果無異因之果，因果交徹，平等不二；不二而二，因果歷然。因即普賢行門，故受之以〈普賢行品〉。三十七、明果即十門出現、性起圓融，故受之以〈如來出現品〉。上之六會，總辯修因契果，生解分竟。第八一會唯一品者，即〈離世間品〉。由上差別平等因果生解既終，今攝解成行，六位頓修，辯二千行門一時齊起而處世無染，故受之以〈離世間品〉。第九會唯一品，即〈入法界品〉。近望上文，大行既具，則證法界。遠取諸會，信解行願本在於證，依人證入，故次辯之。如來自入師子頻申三昧，即果法界，令諸大眾頓證法界。善財歷位漸證法界，漸頓該羅、本末融會，皆證法界，故受之以〈入法界品〉。是知無盡教海唯證相應，無盡法門自此略畢。故末偈云「剎塵心念可數知，大海中水可飲盡，虛空可量風可繫，無能盡說佛功德。」此則言思道斷矣。故三十九品條貫真詮，令無盡法門宛如在目，故云今經有三十九品。疏「初會有六品，彼經唯三十四」下。辯晉經有闕，開合可知。

In the second [section], "Differences Among Chapters and Assemblies," there are two parts: first, a general explanation; and second, from "In the present sūtra there are nine assemblies" onward, a distinct analysis. Within this, it first explains the differences among assemblies, and second, from "Now there are thirty-nine chapters" onward, it shows the divergence of the chapters. Now for the first: the "nine assemblies" are listed in full in the commentary that follows the text below, but here they should be briefly indicated: that is, the first three assemblies each have six chapters; the fourth has four chapters; the fifth has three chapters; the sixth has one chapter; the seventh has eleven chapters; and the eighth and ninth each have only one chapter—hence thirty-nine. Regarding the "nine assemblies": the first is the Bodhimaṇḍa Assembly (from the first to the eleventh fascicle); the second is the Universal Light Hall of Dharma Assembly (from the twelfth to the fifteenth); the third is the Trāyastriṃśa Heaven Palace Assembly (from the sixteenth to the eighteenth); the fourth is the Yāma Heaven Palace Assembly (from the nineteenth to the twenty-first); the fifth is the Tuṣita Heaven Palace Assembly (from the twenty-second to the thirty-third); the sixth is the Paranirmitavaśavartin Heaven Assembly (from the thirty-fourth to the thirty-ninth); the seventh is the Reconvening at the Universal Light Hall of Dharma Assembly (from the fortieth to the fifty-second); the eighth is the Third Assembly at the Universal Light Hall (from the fifty-third to the fifty-ninth); and the ninth is the Jeta Grove Assembly (from the sixtieth through the eightieth). The names of these nine assemblies are explained in the commentary below. As for the commentary's phrase "There are thirty-nine chapters": because assembly gathers assembly, and within them each has an introductory, central, and [transmission] section, etc. What is their sequence? The first assembly has six chapters: first, "The Sublime Adornments of the World Leaders Chapter"; second, "The Manifestation of Characteristics Chapter"; third, "The Samādhi of Samantabhadra Chapter"; fourth, "The Formation of Worlds Chapter"; fifth, "The Flower Store World Chapter"; and sixth, "The Vairocana Chapter." The second assembly has six chapters: seventh, "The Names [of the Tathāgata] Chapter"; eighth, "The Four [Noble] Truths Chapter"; ninth, "The Awakening of Light Chapter"; tenth, "The Bodhisattvas Inquire for Clarity Chapter"; eleventh, "The Pure Conduct Chapter"; and twelfth, "The Chief of the Virtuous Chapter." The third assembly has six chapters: thirteenth, "Ascending to the Summit of Mount Sumeru Chapter"; fourteenth, "Verses of Praise on the Summit of Mount Sumeru Chapter"; fifteenth, "The Ten Abodes Chapter"; sixteenth, "Brahmacarya Chapter"; seventeenth, "The Merits of the Initial Aspiration Chapter"; and eighteenth, "Illuminating the Dharma Chapter." The fourth assembly has four chapters: nineteenth, "Ascending to the Yāma Heaven Palace Chapter"; twentieth, "Verses of Praise in the Yāma Palace Chapter"; twenty-first, "The Ten Practices Chapter"; and twenty-second, "The Ten Inexhaustible Treasuries Chapter." The fifth assembly has three chapters: twenty-third, "Ascending to the Tuṣita Heaven Palace Chapter"; twenty-fourth, "Verses of Praise in the Tuṣita Palace Chapter"; and twenty-fifth, "The Ten Dedications Chapter." The sixth assembly has one chapter: namely, the twenty-sixth, "The Ten Grounds Chapter." The seventh assembly has eleven chapters: twenty-seventh, "The Ten Concentrations Chapter"; twenty-eighth, "The Ten Supernormal Powers Chapter"; twenty-ninth, "The Ten Forbearances Chapter"; thirtieth, "The Asaṃkhyeya Chapter"; thirty-first, "The Tathāgata's Lifespan Chapter"; thirty-second, "The Abodes of Bodhisattvas Chapter"; thirty-third, "The Inconceivable Dharmas of the Buddha Chapter"; thirty-fourth, "The Sea of Marks of the Tathāgata's Ten Bodies Chapter"; thirty-fifth, "The Merits of the Radiance of the Secondary Characteristics Chapter"; thirty-sixth, "The Practices of Samantabhadra Chapter"; and thirty-seventh, "The Manifestation of the Tathāgata Chapter." The eighth assembly has one chapter: namely, the thirty-eighth, "Transcending the World Chapter." The ninth assembly has one chapter: namely, the thirty-ninth, "Entering the Dharmadhātu Chapter." As for why they are in this sequential order: when sages establish teachings, there must be a gradual progression. Intending to proclaim subtle words, they first expound the adornments of the three kinds of worlds to serve as the overarching introduction for the nine assemblies and the origin from which the great Dharma arises; hence this is followed by "The Sublime Adornments of the World Leaders Chapter," corresponding to the introductory section of other sūtras. Second, once the rationale has been revealed and the central exposition is about to be presented, the ocean of assemblies generates thoughts and raises inquiries; as the Tathāgata prepares to respond, he first manifests auspicious omens: light from his mouth summons bodhisattvas from afar to arrive with decorum, and light from his ūrṇā shines everywhere to indicate the master of the Dharma teaching; the shaking of the network of kṣetras alerts the various capacities [of beings], and flowers appearing before the Buddha symbolize the expounding of the dependent fruit; and the white ūrṇā sending forth assemblies demonstrates that the teaching flows from the Buddha. Since all of these serve as the opening cues for preaching the Dharma, it is followed by "The Manifestation of Characteristics of the Tathāgata Chapter." Third, once the manifestation of characteristics is prominent and the master of Dharma is about to preach, the Tathāgata's eldest son, Bodhisattva Samantabhadra, since the ūrṇā's light has already revealed the profound intention of the sage, wishes to reveal the inconceivable and so first demonstrates entering samādhi: inwardly contemplating facts and principles, outwardly inspecting roots and capacities, evoking the Buddha's empowerment from above, and serving as a model for beings below; hence it is followed by "The Samādhi of Samantabhadra Chapter." Fourth, once he has entered supreme concentration, all Buddhas praise him; rising from concentration, he utters words, and those words are invariably true and appropriate. First stating the Tathāgata's dependent recompense, he generally expounds the origins of the ocean of kṣetras; hence it is followed by "The Formation of Worlds Chapter." Fifth, while "Formation" generally explains the ocean of kṣetras, next is distinctly revealed the inexhaustible adornments that our original teacher formerly purified and arranged, whose measure equals empty space and whose dust-motes contain the dharmadhātu; hence it is followed by "The Flower Store World Chapter." Sixth, because sublime dependent recompense must have a cause—just as a deep source flows long, and deep roots bear lush fruit—he speaks of how formerly, as a prince, he passed through inconceivable matters, fully cultivating superior causes and purifying the ocean of kṣetras; this is to cite the person to reveal the Dharma, hence it is followed by "The Vairocana Chapter." These six chapters above generally explain the causes and fruits that are objects of faith, constituting the first assembly; this is also named the section of "Citing the Fruit to Encourage Joy and Generate Faith." Next, the second assembly has six chapters: Seventh, since what was believed above only set forth the dependent fruit, if one wishes to generate deep faith one must further recognize the direct [recompense]. Thus it first explains the direct recompense of the Tathāgata's three karmas—namely, body, speech, and mind. The body is their summary, so it is explained first: responding to beings it forms a body, and establishing designations in accord with suitability; hence it is followed by "The Names of the Tathāgata Chapter." Eighth, speech follows the desires of beings to broadly turn the wheel of the Dharma, unfolding the Dharma-gates of the four truths so that their names pervade the dharmadhātu; each world has four hundred billion myriad names, hence it is followed by "The Four Noble Truths Chapter." Ninth, once body and speech are shown, the mental karma is about to be revealed; the mind is profound and unfathomable, yet it is explained in conjunction with the body. Thus, the wheel-marks on the feet emit light to illuminate facts and awaken beings, and Mañjuśrī universally expounds the radiant light of wisdom, illuminating both facts and principles to alert and lead them to awakening; the two illuminations of body and wisdom combine into a single light, causing both awakenings to become equally complete; hence it is followed by "The Awakening of Light Chapter." Tenth, the three chapters above further constitute the fruit of direct recompense to be believed. Next, the Dharma-gates of the ten faiths should be directly explained, possessing understanding, practice, and virtue. First, understanding exhausts esoteric wisdom: the ten profound ones, the ten "Head" bodhisattvas, stimulate and bring out each other; hence it is followed by "The Bodhisattvas Inquire for Clarity Chapter." Eleventh, having correct understanding, one must further have correct practice, undertaking cultivation through various situations, with compassion and wisdom functioning together so that no obstacle is not tranquil; hence it is followed by "The Pure Conduct Chapter." Twelfth, once understanding and practice are complete, they immediately become superior virtue, abiding in the complete stage: adorning oneself with complete merits, and establishing sentient beings with complete power and function. The Chief of the Virtuous (Bhadraśrī) speaks this, hence it is followed by "The Chief of the Virtuous Chapter." The three chapters above explain the teachings of the ten faiths. The third assembly has six chapters: Thirteenth, because the ten faiths above are already completed and the ten abodes are about to be expounded, without moving from the tree of awakening he ascends to the Heaven of Śakra. Essence and function are unfixed, responding to the desires of beings—just like the one moon over a clear river observed by three boats together: one boat stays still, while two boats travel south and north; the southward one sees the moon following south for a thousand leagues, the northward one sees the moon following north for a thousand leagues, and the one in the halted boat sees the moon not moving. This is because the moon does not leave midstream yet goes south and north. The Tathāgata's responsive manifestation can be understood by analogy to this: the function inherent in essence pervades universally everywhere; going or staying depends on conditions, while the Buddha has neither motion nor rest; without moving, he pervades everywhere to meet those capacities; hence it is followed by "Ascending to the Summit of Mount Sumeru Chapter." Fourteenth, having arrived in that heaven, bodhisattvas gather like clouds to praise the Buddha's virtues, showing that the essence of the abodes is profound and esoteric; hence it is followed by "Verses of Praise on the Summit of Mount Sumeru Chapter." Fifteenth, the response and resonance having already intersected, he directly presents what is expounded: clarifying that faith being fulfilled, one enters the stage and attains a mind of correct concentration, abiding in true principle through deep prajñā; hence it is followed by "The Ten Abodes Chapter." Sixteenth, the ten abodes are stages that are distinct and whose practices are different; if one wishes to cultivate them universally, one must undertake pure conduct in all of them; therefore, one contemplates the ten kinds of objects and enters profound contemplation. When the contemplation of dharmas is exhausted, the correct Dharma will arise; when delusion and knowledge are forgotten, true wisdom then emerges. Cultivating the Buddha's ten powers, giving rise to the four immeasurable minds, with compassion and wisdom both flowing forth, at the moment of initial aspiration one immediately achieves correct awakening; hence it is followed by "The Brahmacarya Chapter." Seventeenth, once practice and stage are both complete, next their superior virtues are revealed. The virtues of the ten abodes surpass the preceding ones successively; only the first abode is explained to illustrate those that follow. The virtue of the abode of initial aspiration is already immeasurable, because lacking boundaries it equals the realm of empty space; citing this superior virtue to encourage beings to make the aspiration, it is followed by "The Merits of the Initial Aspiration Chapter." Eighteenth, one's own stage being perfected, as one is about to advance to the ten practices, illuminating gateways are expounded as superior progress; hence it is followed by "The Illuminating the Dharma Chapter." The fourth assembly has four chapters: Nineteenth, the six chapters above having completed the ten abodes, as he is about to expound practice he must also respond to the resonance; hence it is followed by "Ascending to the Yāma Heaven Palace Chapter." Twentieth, once the Buddha has responded to the resonance, he assists the teaching with praises, revealing that the essence of the ten practices entirely relies on the Buddha's wisdom; hence it is followed by "Verses of Praise in the Yāma Palace Chapter." Twenty-first, once the rationale is revealed, he directly expounds the stages of the ten practices of the intermediate sages; hence it is followed by "The Ten Practices Chapter." Twenty-second, one's own stage having ended, wishing to step to the subsequent stage, accumulating manifold practices to prepare for dedications, it is followed by "The Ten Inexhaustible Treasuries Chapter." The fifth assembly has three chapters: Twenty-third, the previous fourth assembly having perfected the virtues of practice, as he is about to expound dedications, the master of the teaching responds to the resonance; hence it is followed by "Ascending to the Tuṣita Heaven Palace Chapter." Twenty-fourth, the ten directions gathering like clouds to assist the teaching with praises reveals that the vows of dedication entirely rely on the Buddha's wisdom; hence it is followed by "Verses of Praise in the Tuṣita Palace Chapter." Twenty-fifth, once the rationale is revealed, he directly expounds the practices of the ten dedications of the higher sages: dedicating to three places without obstruction—because great compassion covers everywhere, one dedicates to sentient beings; because great wisdom seeks above, one dedicates to bodhi; because entering principle brings mutual quiescence, one dedicates to the bhūtakoṭi. The three have no before or after, and the great vow pervades universally; hence it is followed by "The Ten Dedications Chapter." The three chapters above being complete, the higher sages are free from characteristics of progression, having no further superior progress. The sixth assembly has one chapter: namely, the twenty-sixth chapter, "The Ten Grounds." That is, in the previous three assemblies, the three ranks of sages were completed, and understanding, practice, and vows were fulfilled; directly realizing tathatā, there are ten tiers of superior virtues. Just as the earth universally sustains and brings forth the myriad things; as the four rivers entering the sea together head toward the Buddha's wisdom; as the ten virtues of a jewel are cultivated and increased gradually; as the ten mountains of the great earth tower uniquely high; and as the ten virtues of the great ocean encompass all virtues—they serve as the subtle wisdom-karma of all Tathāgatas; hence it is followed by "The Ten Grounds Chapter." The seventh assembly has eleven chapters: Twenty-seventh, "The Ten Concentrations Chapter": when the ten grounds are fulfilled, one is about to attain correct awakening; the superior progress of the ten grounds establishes the name 'equal awakening'; the Dharma-gates of equal awakening are equal in measure to the dharmadhātu; briefly setting forth several meanings to reveal their depth and esotericism, it first explains that the ten concentrations exhaust the source of dharmas and can serve as the root of pervasive functions and wisdom; hence it is followed by "The Ten Concentrations Chapter." Twenty-eighth, relying on concentration, function pervades the dharmadhātu; hence it is followed by "The Ten Supernormal Powers Chapter." Twenty-ninth, concentrations and supernormal powers are difficult to fathom, relying especially on ultimate wisdom; hence it ultimately explains that wisdom is esoteric, profound, vast, and broad; hence it is followed by "The Ten Forbearances Chapter." Forbearance is indeed wisdom. Thirtieth, concentration, supernormal powers, and the functions of wisdom are each difficult to fathom; if one wishes to calculate them, they cannot be counted by numbers; thus one must go through numbers up to the ineffable, accumulating ineffables up to ten tiers, to calculate the virtues of equal awakening which are difficult to know, so as to illustrate the subtlety of the stage and virtues of marvelous awakening; since the asaṃkhyeya is the head of great numbers, it is followed by "The Asaṃkhyeya Chapter." Thirty-first, what is expounded in "Asaṃkhyeya" is subtle and difficult to know; thoughts and kalpas fuse completely so that a single kṣaṇa's limits cannot be exhausted; dust-motes and kṣetras encompass everything, so that in a single dust-mote there are inexhaustible Samantabhadras. Now briefly pointing out facts to explain exhausting all time, it is followed by "The Tathāgata's Lifespan Chapter." Taking kalpas as days, each subsequent [realm] doubles the former; kṣetras and kalpas are difficult to exhaust, and the Buddha's lifespan is also like this; hence it is called "Lifespan Chapter." Thirty-second, it further explains pervasion across all places. Above, speaking in terms of reality, every dust-mote is the dwelling place of Buddhas and bodhisattvas. Now pointing to facts in terms of the coarse to provide a place to direct the mind, it is followed by "The Abodes of Bodhisattvas Chapter." Thirty-third, "The Inconceivable Dharmas of the Buddha Chapter": the six chapters above distinguish the Dharma-gates of equal awakening. Equal awakening's meanings being complete, it ultimately explains marvelous awakening. The fruit of marvelous awakening has roughly two meanings: first, it is ineffable; second, it can be expressed in words. Within what can be expressed in words, there are again two meanings: first, distinctive exposition; second, equal exposition. The distinctive exposition refers to the three chapters immediately below repaying the previous causes, because cause and fruit are distinct. First, it generally explains that the Buddha's virtues far transcend words and thoughts; hence it is followed by "The Inconceivable Dharmas of the Buddha Chapter." Thirty-fourth, next it analyzes physical marks as universally pervasive, having altogether marks as numerous as the dust-motes of ten lotus-treasury world-seas; each mark and function pervades the dharmadhātu, deep, vast, and unfathomable; hence it is followed by "The Sea of Marks of the Tathāgata's Ten Bodies Chapter." Thirty-fifth, the major marks being thus, the secondary characteristics are even more numerous; each characteristic contains many radiances, and each radiance's function pervades the dharmadhātu, destroying the sufferings of hell and taking rebirth in the Tuṣita Heaven, instantly completing the three tiers and swiftly fulfilling the ten grounds. To reveal their functional efficacy, it is followed by "The Merits of the Radiance of the Secondary Characteristics Chapter." Thirty-sixth, the above are all distinct causes and fruits; next there are two chapters explaining equal cause and fruit: that is, cause is the cause of no different fruit, and fruit is the fruit of no different cause; cause and fruit mutually penetrate, equal and non-dual; non-dual yet dual, cause and fruit remain distinct. Cause is the practice-gate of Samantabhadra, hence it is followed by "The Practices of Samantabhadra Chapter." Thirty-seventh, explaining the fruit as the manifestation of ten gates and the harmonious integration of nature-origination, it is followed by "The Manifestation of the Tathāgata Chapter." The six assemblies above generally explain the cultivation of cause to accord with fruit, concluding the section on generating understanding. The eighth assembly has only one chapter: namely, "Transcending the World Chapter." Since generating understanding regarding distinct and equal causes and fruits has concluded, it now gathers understanding into practice, cultivating the six stages all at once, explaining the two thousand practice-gates arising simultaneously while dwelling in the world without defilement; hence it is followed by "Transcending the World Chapter." The ninth assembly has only one chapter: namely, "Entering the Dharmadhātu Chapter." Looking closely at the preceding text, once great practice is complete, one realizes the dharmadhātu. Taking a broader view of all assemblies, faith, understanding, practice, and vows originally culminate in realization; since one realizes and enters through persons, it is analyzed next. The Tathāgata personally enters the lion's stretch samādhi, which is the fruit dharmadhātu, causing the great assembly to instantly realize the dharmadhātu. Sudhana traverses the stages to gradually realize the dharmadhātu; gradual and sudden are encompassed, root and branch are harmoniously integrated, and all realize the dharmadhātu; hence it is followed by "Entering the Dharmadhātu Chapter." Thus one knows that the inexhaustible ocean of teachings corresponds only to realization, and the inexhaustible Dharma-gates are hereby briefly concluded. Hence the concluding verse says: 'The dust-motes of lands and thoughts of minds can be calculated; the water in the great ocean can be drunk dry; empty space can be measured and the wind can be tied down; yet no one can fully state the Buddha's merits.' This is indeed where the path of words and thought is severed. Therefore, thirty-nine chapters systematically link the true doctrine, causing the inexhaustible Dharma-gates to appear vividly before our eyes; hence it is said that the present sūtra has thirty-nine chapters. From the commentary's "The first assembly has six chapters, while that sūtra has only thirty-four" onward, it explains the omissions in the Jin sūtra, whose division and combination can thus be understood.