維摩義記 4.56

4.56

自下第三正教以法。於中分二：盡此品來以為初段，〈見閦品〉為第二段。此兩段中，三句分別：一約化分別。此品化益眾香菩薩，後品化益娑婆之眾。二、約修分別。此品明其自分所修，後品彰其勝進所習，行修上進入佛境界能見佛故。三、約法分別。法謂因果，此品明因，後品明果。就此品中，文別有三：一、眾香菩薩請法還土；二、「佛告」下，如來為說；三、「爾時彼諸菩薩聞」下，明諸菩薩聞法歡喜禮敬辭去。就初請中，先悔前過。「唯然」下，請求後法。悔前過中，「爾時眾香世界」者，標列其人。「合掌向佛」，啟告所請。「我見此生下劣心」，自申己過。「今自悔責」，捨離是心，悔愧前愆。「所以者何」下，領佛前教，明悔所以。「諸佛方便不可思議，為度眾生現佛國異」，我前不知妄生分別，故今自責。下請法中，言「唯然」者，求佛許可。唯是專義，然是可義。專求如來然可於己，故曰唯然。「願賜少法」，正請佛說。「還於彼土當念如來」，明佛教益。亦可此言明己敬順念簡佛恩。隨順修行名念如來，亦可念佛所教之法名念如來。下佛為說。說中有三：第一總勸。「有盡無盡解脫法門汝等當學」。二、「何謂」下，隨別以教。三、「是為有盡無盡法門汝等當學」，結勸修習。就初總中，言「有盡」者世諦可思言。言「無盡」者，真諦常住。此二無礙，名為解脫。此舉其法。「汝等當學」，勸之修習。下文別教。於中初略，「何為不盡有為」下廣。略中初言「何謂為盡謂有為法」，釋前有盡。世諦起作名曰有為。以有為故，經可息滅，故名有盡。「何謂無盡謂無為法」，釋前無盡。真諦常住，故曰無為。以無為故，不可息滅，故名無盡。此釋向前有盡無盡解脫法門。「如菩薩」下，釋顯學法。汎論有三：一、取寂門。同聲聞行，不住有為、不離無為。二、起用門。別二乘行，不盡有為、不住無為。三、䨥修具足。離二邊行，於有為法不住不捨，無為亦然。有為不住，即於有為不生染著。有為不捨，即於有為不生怖畏。離此二過，名於有為得解脫矣。於無為法不一向住，於空不著；於無為法不一向捨，於空不畏。離此二過，名於無為而得解脫。今此為教眾香菩薩隨有起用，是故偏授第二門說。「如菩薩者」，標別二乘。「不盡有為」，即是《地經》發起勝行常隨有也。「不住無為」，即是《地經》修方便智不住空。此二為門，下廣顯之。於中初就始修行中以明不盡不住之義，又具論下終成行中明其不盡不住之義。前中先明不盡有為，後顯不住無為之義。就明不盡有為之中，初問、後總結之。「何謂不盡」，是初問也。「謂不離」等，是廣辨也。法多難識，今且言之。麁分為二：一、明地前世間之行；二、「發行善根」下明初地上出世間行。世間行中，初發正修；「在諸禪定如地獄」下，教起正心。前正修中，初教悲願以為行因；後教正行。前教因中，「不離大慈不捨大悲」，是利他因。慈言不離、悲云不捨，左右言耳。「深發智心而不忽忘」，是菩提願自行因也。發意求佛一切種智，是故名發一切智心。忽謂輕忽。於菩提心重而不輕，名為不忽；堅守不失，故言不忘。如《涅槃》說。下教正行，於中初明自分之行，「求法」已下明勝進行。前自分中，先明利他。「教化眾生終不厭惓」，常化行也。「於四攝法常念順行」，功攝行也。下明自利。「護持正法不惜身命」，堅守正法以為行本。「種諸善根無疲厭」者，依法造修。種諸善根，明修頓也。無有疲厭，明修常也。「志常安住方便迴向」，用前所修上求佛也。求心不退，名為安住。巧以諸善迴求菩提，是故名為方便迴向。此三行修之次第矣。下勝進中，初智、後福。前修智中，「求法不懈」，是其自利。「說法不悋」，是其利他。後修福中，「懃供諸佛」，是其自利。下「不畏」等，是其利他。於中七句。初「不畏生死」，是勇猛心，以不畏故常在教化。亦有經言「入生死而無所畏」，其義相似，翻譯不同。二「於諸榮辱心無憂喜」，是不動心，榮辱不動故能常化；此亦即是平等心也，以無憂喜故能齊化。三「不輕未學敬學如佛」，是離慢心，情無慢高故能接化。四「墮煩惱者令發正念」，是開導心，教修六念四念處等令離煩惱。五「於遠離樂不以為貴」，是隨有心，不貴涅槃遠離樂故，常能隨有教化眾生。六「不著己樂」，是離著心。得樂不著，故能捨之利益眾生。七「慶於彼樂」，是隨喜心。菩薩專以利物為意，故於自樂心不愛著，化樂慶喜。上來第一教修正行。下教正心，於中有四：一、利他心。「在諸禪定如地獄想」，離凡夫心，得而不味，故如地獄。「於生死中如薗觀想」，離二乘心，常樂遊處，故如薗觀。二、自利心。「見來求者起善師想」，起敬喜心，凡是善師教人生善，來乞求者能生我善心，故如師想。「捨諸所有具一切智想」，生福利心，如施能生一切種智，故喜不悔。三、重明利他。「見毀戒人起救護想」。四、重明自利。「諸波羅蜜為父母想」，能生法身。「道品法為眷屬想者」，能親益己，故如眷屬。上來明其世間之行。下明出世，於中有二：一、修廣行。「生死無數劫意而勇」下，明修勝行。前廣行中，「發行善根無齊限」者，始修寬廣，初地已上發生廣願，有行皆修，名發善根無有齊限。「以諸淨國成己土」者，成行寬廣。於中四句：一、依淨土攝報寬廣，「以諸淨國嚴飾之事成己佛土」。是義云何？廣修淨因，令一切因莊嚴妙事於己土中悉皆備有，故云以諸淨國嚴飾之事成己佛土。二、依淨土起自寬廣，行無限施。亦有經言「開門大施」，其義相似。諸行皆因，且舉布施。三、依法身攝報寬廣，具足相好。四、依法身起因寬廣，「除一切惡淨身口意」，諸行皆因，且舉持戒，生相好中戒行強故。故《地持》云「三十二相無差別因，皆是持戒。」若不持戒，尚不能得下賤人身，況大人相。前明廣行，下修勝行。「生死無數意而有勇，聞佛無量德志而不惓」，起以勝也。於彼生死無數劫苦，力能伏斷，故意有勇。聞佛廣德決修不退，名志不惓。前意、後志，眼目異辭。「以智慧」下，發行勝也。於中有二：一、依前生死意而有勇，起治過行；二、「不壞」下，依前聞佛志而不惓，修攝善行。前中四句，初二破障、後二攝治。前破障中，初以智慧破諸煩惱障，後以精進摧伏魔軍遠離業障。又破煩惱明離解障，後摧魔軍明除行障。又破煩惱明除慧障，後催魔軍明除福障。前中初先自破煩惱。「以智慧劍破煩惱賊」，斷戒因也。慧能破裂故說為劍，煩惱侵害就喻名賊。「出陰界入」，雜戒果也。下明兼他，「荷負眾生永使解脫」。就後句中，「以大精進摧魔軍」者，魔謂四魔，煩惱、陰、死及與天魔。軍謂十軍，如龍樹說。故彼文言「欲是汝初軍，憂愁為第二，飢渴第三軍，渴愛第四，睡眠第五軍，怖畏為第六，疑悔第七軍，瞋恚為第八，利養軍第九，自高蔑人第十。如是等軍眾，塵沒出家人，我以禪智力，破汝等諸軍。」得成佛道已，廣脫一切。亦可正名魔眾為軍，令以精進而摧伏之。上來兩句明其破障，下二攝治。「常求無念實相智慧」，對上初句，明攝對治，修起向前破煩惱慧。真慧離妄名為無念，真慧證實名實相慧，此常求之於世間法。「少欲知足而不捨世」，對上後句，明攝對治，修前摧魔精進行也。「少欲知足」，自行離染。「而不捨世」，隨有益物。勤修此行，故摧魔事。上來第一依前意勇，明修對治破生死行。自下依前志而不惓，修攝善行。於中初明三業化他，「淨十善」下明具自德。前中初言「不壞威儀能隨俗」等，明身業化。不壞威儀而能隨俗，俗法益人，所謂不捨道法能隨俗也。「起神通慧引導眾生」，道法利物。「得念總」下，明意業化。「得念總持所聞不忘」，明閑法藥。「善別諸根斷眾生疑」，知物心器。「以樂說辨演法無礙」，明口業化。上來利他，下明自德。於中初攝凡夫善法，「勸請說」下明攝佛善，「深修善」下攝菩薩善。攝凡善中，「淨十善道」，明修戒因。「受人天福」，明具戒果。於人天中受八勝報名人天福，此欲界善。「修四無量」，明修定因。「開梵天道」，明攝定果。四無量心能生梵果，名開梵道，此上界善。次攝佛善。「隨喜讚善得佛音聲」，具佛口業。法螺聲相是佛音聲，良以勸請諸佛說法，故得佛聲。又見眾生所作善業隨喜讚善，故得佛聲。「身口意善得佛威儀」，具佛身業。下明攝修菩薩善法。「深修善法所行轉勝」，因修成德。亦有經言「深行善法」，其義相似。「以大乘教成菩薩僧」，依法成德。依大乘法而起行，故與菩薩行德不乖，是故得成菩薩僧矣。「心無放逸不失眾善」，依心成德。此三句中，若就所依初句明勝，第三心勝。若論所成初句報，第二人勝、第三德勝。上來廣辨，「行如此」下總以結之。

From here below is the third part, directly instructing them with the Dharma. It contains two sections: up to the end of this chapter is the first section; the "Chapter on Seeing Akṣobhya" is the second section. Between these two sections, there are three distinctions: First, distinguishing according to conversion: this chapter benefits the bodhisattvas of Fragrance Adorned, while the subsequent chapter benefits the assembly of the Sahā world. Second, distinguishing according to practice: this chapter explains their own appropriate practice, while the subsequent chapter displays the superior advancement they cultivate, for by practicing and advancing into the realm of the buddhas they are able to see the buddhas. Third, distinguishing according to the Dharma: "Dharma" refers to cause and effect; this chapter explains the cause, while the subsequent chapter explains the effect. Within this chapter, the text divides into three: 1. The bodhisattvas of Fragrance Adorned request the Dharma before returning to their land; 2. From "The Buddha told..." below, the Tathāgata expounds it for them; 3. From "At that time, when those bodhisattvas heard..." below, it shows that the bodhisattvas, having heard the Dharma, rejoiced, paid homage, and departed. In the first part, making the request, they first repent of their former error. From "Indeed" below, they request the subsequent Dharma. In repenting of their former error: "At that time, in the world Fragrance Adorned..." indicates and lists the individuals. "Joining their palms toward the Buddha" expresses their request. "I, seeing this, gave rise to a base thought" states their own error. "Now I repent and reprove myself" means forsaking this mind and repenting of their former wrongdoing. From "Why?" below, they receive the Buddha's prior teaching and explain the reason for their repentance: "The expedient means of the buddhas are inconceivable; in order to save sentient beings, they manifest different buddha lands." I previously did not know this and deludedly formed distinctions, hence I now reprove myself. In requesting the Dharma below: "Indeed" (weiran) seeks the Buddha's assent. "Wei" means single-minded; "ran" means assent. Single-mindedly seeking the Tathāgata to assent to oneself is why it is called "weiran." "We pray that you grant us a little Dharma" directly requests the Buddha to speak. "Returning to that land, we will be mindful of the Tathāgata" explains the benefit of the Buddha's teaching. Alternatively, this may mean showing their respectful obedience and mindfulness of the Buddha's kindness. Practicing in accordance with it is called "being mindful of the Tathāgata"; alternatively, being mindful of the Dharma taught by the Buddha is called "being mindful of the Tathāgata." Below, the Buddha expounds it for them. His exposition has three parts: First, a general exhortation: "There is the dharma gate of liberation of the exhaustible and inexhaustible, which you should learn." Second, from "What is..." below, he instructs according to specifics. Third, "This is the dharma gate of the exhaustible and inexhaustible, which you should learn," concludes by exhorting cultivation. In the first, the general section: "exhaustible" refers to the conventional truth, which can be thought and spoken of. "Inexhaustible" refers to the ultimate truth, which is eternal. These two being unhindered is called "liberation." This presents the Dharma. "You should learn" exhorts them to cultivate it. The text below gives the specific instruction. In this, it is first brief; from "What is not exhausting the conditioned..." below, it expands. In the brief section, it first says: "What is meant by the exhaustible? It refers to conditioned dharmas," explaining the previous "exhaustible." The arising and acting of the conventional truth is called "conditioned." Because it is conditioned, it can eventually be brought to an end, hence it is called "exhaustible." "What is meant by the inexhaustible? It refers to unconditioned dharmas," explaining the previous "inexhaustible." The ultimate truth is eternal, hence it is called "unconditioned." Because it is unconditioned, it cannot be brought to an end, hence it is called "inexhaustible." This explains the aforementioned dharma gate of liberation of the exhaustible and inexhaustible. From "As for the bodhisattva..." below, it explains and clarifies the Dharma to be learned. Speaking broadly, there are three: 1. The gate of grasping quiescence. Identical to the practice of the śrāvakas: not abiding in the conditioned and not departing from the unconditioned. 2. The gate of giving rise to function. Distinct from the practice of the two vehicles: not exhausting the conditioned and not abiding in the unconditioned. 3. Complete mutual cultivation. The practice of leaving behind the two extremes: toward conditioned dharmas, neither abiding nor abandoning; toward the unconditioned, likewise. Not abiding in the conditioned means not giving rise to defiled attachment toward the conditioned. Not abandoning the conditioned means not giving rise to fear toward the conditioned. Free from these two faults, one is called liberated with respect to the conditioned. Toward unconditioned dharmas, not abiding exclusively means not clinging to emptiness; toward unconditioned dharmas, not abandoning exclusively means not fearing emptiness. Free from these two faults, one is called liberated with respect to the unconditioned. Now, this is to instruct the bodhisattvas of Fragrance Adorned to give rise to function in accordance with existence; therefore, it specifically imparts the second gate. "As for the bodhisattva" marks the distinction from the two vehicles. "Not exhausting the conditioned" is precisely what the Daśabhūmika Sūtra calls giving rise to superior practices and always following existence. "Not abiding in the unconditioned" is precisely what the Daśabhūmika Sūtra calls cultivating wisdom of expedient means and not abiding in emptiness. Taking these two as the gate, it expands below. In this, it first explains the meaning of not exhausting and not abiding in the context of initial practice; further, down to the final accomplished practice, it fully explains the meaning of not exhausting and not abiding. In the former, it first explains not exhausting the conditioned, and later reveals the meaning of not abiding in the unconditioned. In explaining not exhausting the conditioned, it first asks and later concludes. "What is meant by not exhausting?" is the initial question. "It means not departing from..." and so forth is the broad explanation. The dharmas are manifold and difficult to discern; here we explain them briefly. Roughly divided, there are two: 1. Explaining worldly practice prior to the bhūmis; 2. From "generating roots of goodness" below, explaining supramundane practice on the first bhūmi and above. In worldly practice, it first generates correct cultivation; from "regarding dhyāna absorptions like hell" below, it instructs in generating the correct mind. In the former, correct cultivation, it first instructs in compassionate vows as the cause of practice, and later instructs in correct practice. In instructing in the cause: "not departing from great loving-kindness and not forsaking great compassion" is the cause of benefiting others. Loving-kindness is said to be "not departed from," and compassion is said to be "not forsaken"—these are complementary expressions. "Deeply generating the resolve for omniscience and never neglecting or forgetting it" is the vow for bodhi, the cause of one's own practice. Generating the intention to seek the Buddha's omniscience is called generating the resolve for omniscience. "Neglecting" means taking lightly. Regarding the bodhimind, valuing it rather than taking it lightly is called "not neglecting"; firmly holding it without losing it is called "not forgetting," as explained in the Nirvāṇa Sūtra. Below, it instructs in correct practice, wherein it first explains practice appropriate to one's own stage; from "seeking the Dharma" onward, it explains superior advancing practice. In the former, appropriate practice, it first explains benefiting others. "Teaching and transforming sentient beings without ever growing weary" is constant transforming practice. "Constantly being mindful of and complying with the four means of embracing" is meritorious embracing practice. Below, it explains benefiting oneself. "Protecting and upholding the true Dharma without begrudging bodily life" firmly holds the true Dharma as the basis of practice. "Planting roots of goodness without exhaustion" cultivates in accordance with the Dharma. Planting roots of goodness shows the thoroughness of cultivation; without exhaustion shows the constancy of cultivation. "The intention is constantly anchored in the dedication through expedient means" uses what was previously cultivated to ascend toward the Buddha. The mind seeking without retreating is called being anchored. Skillfully directing all good toward bodhi is therefore called dedication through expedient means. These three are the stages of cultivation. In the superior advancing practice below, wisdom comes first and merit comes later. In cultivating wisdom: "seeking the Dharma unflaggingly" is benefiting oneself; "expounding the Dharma unbegrudgingly" is benefiting others. In cultivating merit: "diligently making offerings to all buddhas" is benefiting oneself. From "not fearing..." below is benefiting others, containing seven phrases: 1. "Not fearing saṃsāra" is the valiant mind: because of not fearing, one constantly teaches and transforms. Another sūtra also says "entering saṃsāra without fear"; the meaning is similar, differing only in translation. 2. "Having no grief or joy in honors or disgrace" is the unshakable mind: being unshakable by honor and disgrace, one can constantly transform others; this is also the impartial mind, for without grief or joy one can transform all equally. 3. "Not scorning those not yet trained, and venerating those who are trained like the Buddha" is the mind free from arrogance: because the feelings are free from haughty arrogance, one can receive and transform them. 4. "Causing those fallen into afflictions to give rise to correct mindfulness" is the mind that guides: teaching them to cultivate the six mindfulnesses, the four stations of mindfulness, etc., to make them depart from afflictions. 5. "Not regarding the bliss of seclusion as precious" is the mind following existence: because of not treasuring the bliss of secluded nirvāṇa, one is always able to follow existence and transform sentient beings. 6. "Not clinging to one's own bliss" is the mind free from attachment: attaining bliss without attachment, one can abandon it to benefit sentient beings. 7. "Rejoicing in their bliss" is the mind of sympathetic joy: the bodhisattva's sole concern is to benefit beings, hence toward personal bliss the mind does not cling, while rejoicing in the transformed ones' bliss. The above is the first part, teaching the cultivation of correct practice. Below, it teaches the correct mind, which has four parts: 1. The mind benefiting others: "Thinking of dhyāna absorptions as hell," departing from the ordinary mind, experiencing them without relishing them, hence they are like hell; "thinking of saṃsāra as a pleasure garden," departing from the mind of the two vehicles, constantly delighting in roaming there, hence it is like a garden. 2. The mind benefiting oneself: "Seeing those who come to beg, giving rise to the thought of them as good teachers," giving rise to respect and joy; any good teacher instructs one to generate good, and those who come begging can generate my good mind, hence they are thought of as teachers; "relinquishing all possessions with the thought of fulfilling all-knowledge," giving rise to a mind of merit and benefit; since giving can produce omniscience, one rejoices without regret. 3. Re-explaining benefiting others: "Seeing those who break the precepts, giving rise to the thought of rescuing them." 4. Re-explaining benefiting oneself: "Thinking of the pāramitās as father and mother," for they can produce the dharmakāya; "thinking of the factors of awakening as kinfolk," for they intimately benefit oneself, hence they are like kinfolk. The above explains worldly practice. Below, it explains supramundane practice, which has two parts: 1. Cultivating extensive practice; from "In saṃsāra for countless kalpas, the mind is valiant" below, it explains cultivating superior practice. In extensive practice: "generating roots of goodness without limitation" is the broad scope of initial cultivation; from the first bhūmi onward, broad vows are generated, and every practice is cultivated, which is called generating roots of goodness without limitation. "Using all pure lands to accomplish one's own land" is broad accomplishment of practice, containing four phrases: First, broadly gathering retributions based on the pure land: "using the adornments of all pure lands to accomplish one's own buddha land." What does this mean? Broadly cultivating pure causes, so that all the marvelous adornments of causes are fully present in one's own land; thus it says, "using the adornments of all pure lands to accomplish one's own buddha land." Second, generating vast giving based on the pure land: practicing boundless giving. Another sūtra also says "opening the gate to great giving"; the meaning is similar. All practices are causes, but giving is cited as an example. Third, broadly gathering retributions based on the dharmakāya: being complete with the marks and signs. Fourth, generating broad causes based on the dharmakāya: "eliminating all evils to purify body, speech, and mind." All practices are causes, but upholding precepts is cited because precept practice is foremost in giving birth to the marks and signs. Therefore the Bodhisattvabhūmi says: "The undifferentiated causes of the thirty-two marks are all upholding precepts." If one does not uphold precepts, one cannot even attain an inferior human body, let alone the marks of a Great Man. The above explained extensive practice; below is cultivating superior practice. "In saṃsāra for countless kalpas, the mind is valiant; hearing of the Buddha's immeasurable virtues, the resolve does not weary" is arising with superiority. Facing the suffering of countless kalpas in saṃsāra, one has the power to subdue and sever it, hence the mind is valiant. Hearing of the Buddha's vast virtues, one decisively cultivates without retreating, which is called the resolve not wearying. The former is "mind" (yi), the latter "resolve" (zhi)—different words for the same faculty. From "With wisdom..." below is superior generation of practice, having two parts: 1. Based on the previous valiant mind in saṃsāra, arising practices that counteract faults; 2. From "not destroying..." below, based on the previous unwearying resolve hearing of the Buddha, cultivating and gathering good practices. In the former, there are four phrases: the first two shatter obstacles, the latter two gather remedies. In shattering obstacles, first with wisdom one shatters afflictive obstacles, and later with vigor one crushes the demon army and departs from karmic obstacles. Further, shattering afflictions shows departing from obstacles to understanding, while crushing the demon army shows eliminating obstacles to practice. Further, shattering afflictions shows eliminating obstacles to wisdom, while crushing the demon army shows eliminating obstacles to merit. In the former, first one shatters afflictions oneself: "With the sword of wisdom, shatter the thieves of affliction" severs the causes of the precepts. Wisdom can sever, hence it is called a sword; afflictions harm, so by metaphor they are called thieves. "Escaping the skandhas, dhātus, and āyatanas" is the miscellaneous fruit of the precepts. Below, it includes others: "shouldering sentient beings to liberate them forever." In the second phrase, "with great vigor crush the demon army": "demons" refers to the four demons—afflictions, skandhas, death, and the heavenly demon. "Army" refers to the ten armies, as Nāgārjuna explained. As his text says: "Desire is your first army; sorrow is the second; hunger and thirst are the third army; craving is the fourth; sleep is the fifth army; fear is the sixth; doubt and regret are the seventh army; anger is the eighth; gain and honor are the ninth army; arrogance and scorning others is the tenth. Such armies as these submerge renunciants; by the power of dhyāna and wisdom, I shatter all your armies." Having attained buddhahood, one broadly liberates all. Alternatively, it directly names the host of demons as the army, causing one to crush them with vigor. The above two phrases explain shattering obstacles; the two below gather remedies. "Constantly seeking the wisdom of thoughtless true reality" corresponds to the first phrase above, explaining the gathering of remedies by cultivating the aforementioned wisdom that shatters afflictions. True wisdom free from delusion is called thoughtless; true wisdom realizing truth is called wisdom of true reality; one constantly seeks this in worldly dharmas. "Having few desires and knowing contentment without abandoning the world" corresponds to the second phrase above, explaining the gathering of remedies by cultivating the aforementioned vigorous practice that crushes demons. "Few desires and knowing contentment" is one's own practice free from defilement. "Without abandoning the world" benefits beings in accordance with existence. Diligently cultivating this practice, one crushes demonic activities. The above is the first part, explaining the cultivation of remedies to shatter saṃsāra based on the valiant mind. From here below, based on the previous unwearying resolve, it explains cultivating and gathering good practices. In this, it first explains transforming others through the three karmas; from "purifying the ten goods" below, it explains being complete with one's own virtues. In the former, it first says "not destroying deportment while being able to follow the conventional" and so forth, explaining transformation through bodily karma. Not destroying deportment while being able to follow the conventional means benefiting people through conventional methods; that is, not forsaking the way-dharmas while being able to follow the conventional. "Arousing supernormal wisdom to guide sentient beings" uses way-dharmas to benefit beings. From "attaining dhāraṇī of mindfulness" below, it explains transformation through mental karma. "Attaining dhāraṇī of mindfulness and not forgetting what has been heard" shows mastery of the Dharma medicine. "Skillfully distinguishing the faculties to cut off the doubts of sentient beings" knows the capacity of beings. "Exposition of the Dharma is unobstructed through delightful eloquence" explains transformation through vocal karma. The above is benefiting others; below is one's own virtues. In this, it first gathers the good dharmas of ordinary beings; from "exhorting and requesting teaching" below, it explains gathering the Buddha's good; from "deeply cultivating the good" below, it gathers the bodhisattva's good. In gathering ordinary good: "purifying the path of the ten virtuous deeds" explains cultivating the precept-cause. "Receiving human and heavenly blessings" explains fulfilling the precept-fruit. In human and heavenly realms, receiving the eight superior retributions is called human and heavenly blessings; this is desire-realm good. "Cultivating the four immeasurables" explains cultivating the dhyāna-cause. "Opening the path of Brahmā" explains gathering the dhyāna-fruit. The four immeasurable minds can generate Brahmā fruits, called opening the Brahmā path; this is higher-realm good. Next, gathering the Buddha's good: "Sympathetically rejoicing in and praising good, one attains the Buddha's voice" fulfills the Buddha's vocal karma. The sound of the Dharma conch is the Buddha's voice; truly, by exhorting and requesting all buddhas to expound the Dharma, one attains the Buddha's voice. Moreover, seeing the good karma done by sentient beings, one rejoices and praises the good, hence attaining the Buddha's voice. "With good of body, speech, and mind, one attains the Buddha's deportment" fulfills the Buddha's bodily karma. Below, it explains gathering and cultivating the bodhisattva's good dharmas. "Deeply cultivating good dharmas, one's practice becomes ever more superior" is virtue accomplished through cultivation. Another sūtra also says "deeply practicing good dharmas"; the meaning is similar. "Using the Mahāyāna teaching to accomplish the bodhisattva saṅgha" is virtue accomplished based on the Dharma. Because one generates practice based on the Mahāyāna Dharma, one does not contradict the bodhisattva's virtues of practice; hence one can accomplish the bodhisattva saṅgha. "With a mind free of heedlessness, not losing manifold goods" is virtue accomplished based on the mind. Among these three phrases, in terms of that on which one relies, the first phrase is superior [in practice], while the third is superior in mind. In terms of what is accomplished, the first phrase is retribution, the second is superior in person, and the third is superior in virtue. The above is the broad explanation; from "practicing like this" below, it summarizes and concludes.