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Source: pramana-mt · Machine translation by Gemini 3.8 Flash (2026-10-21) of in.bauddha.taisho.1870 · Machine output without human authorship: no copyright is claimed (CC0 1.0). The original text keeps its own…

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1.1

Compiled by the Śramaṇa Śākya Zhiyan of Zhixiang Monastery on Mount Zhongnan Taiyi

Ten Gates Critically Distinguishing the Purport of the Entire Sūtra in the First Assembly; The Meaning of the Demarcation of the Teaching Revealed at the Beginning of the Heavenly Kings' Verses Praising the Buddha; Essay on the Meaning of the Ekayāna and Triyāna in the Rocana Chapter; Essay on the Turning of the Dharma Wheel Established at the Beginning of the Verses of the Bodhisattva Sound of Victory; Essay on the Five Oceans Established on the Text Explaining the Tenfold Cognition upon Contemplating the Five Oceans; Essay on the Ten Worlds Established at the Beginning of the Passage on Pure Land Causes and Conditions within the Expository Section; Essay on Cause and Effect Established on the Passage of the Youth Samantālaṃkāra; Essay on the Ritual of Prostrating to the Buddha at the Beginning of the Chapter on Names in the Second Assembly; Essay on the Ten Epithets; Essay on the Four Modes of Birth; Essay on the Ten Kinds of Pure Lands; Essay on the Four Truths Established in the Chapter on the Four Truths; Essay on the Accomplishment of Karma Established within the Chapter on Illumination and Awakening; Essay on the Five Aggregates; Appended Essay on the Eighteen Dhātus; Appended Essay on the Twelve Āyatanas; Essay on Consciousness-Only Established at the Beginning of the Chapter on Clarifying Difficulties; Essay on Entering the Buddha's Realm Explained at the Passage Where the Multitude Inquires of Mañjuśrī.

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Ten Gates Critically Distinguishing the Purport of the Entire Sūtra in the First Assembly

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Regarding the ten gates critically distinguishing the purport of the entire sūtra in the first assembly: critically distinguishing the meanings indicated in the subsequent text at the beginning of "Thus have I heard" in the first assembly, there are roughly ten gates, namely: persons and dharmas, principle and phenomena, meanings and texts, understanding and practice, [and] causes and effects. First, host and retinue are established to clarify the main objective. "Persons" refers to the transforming master and those assisting the transformation, etc.; their depth and shallowness, breadth and narrowness can be universally inferred accordingly. "Persons" are precisely the Buddhas and bodhisattvas. As for "depth and shallowness," it refers to [the differences] from the three wretched destinies, humans and devas, the two vehicles, to the bodhisattvas. In evoking and accomplishing the Buddhas and bodhisattvas through the gradual teaching, sudden teaching, and perfect teaching, their depth and shallowness are not identical; the breadth and narrowness are also like this. As for the depth and shallowness of dharmas, in terms of stages, from the initial non-retrogression up to the various stages of the ultimate ten stages (daśabhūmi), the differences in seeing the dharmas are all not identical; breadth and narrowness are also like this. As for the depth and shallowness of principle, from the truth known to the world at the outset, up to the ultimate realization of the dharmadhātu's liberation and mastery, they are all not identical; breadth and narrowness are also like this. As for the depth and shallowness of phenomena, from ordinary beings and the extreme icchantikas, up to the places of the glowing, radiant heavenly light, unhindered liberation, the Dharma hall, and the pure land, their phenomenal characteristics are not identical; breadth and narrowness are also like this. As for the depth and shallowness of understanding, teachings have the differences of esoteric and revealed, which cause the arising of understanding, non-understanding, and so forth; breadth and narrowness are also like this. As for the depth and shallowness of practice, just as the hare and horse [cross the river] with their respective distinct divisions, causing their karmic practices to also differ; breadth and narrowness are also like this. As for the depth and shallowness of meanings, the distinctions between the Triyāna and Ekayāna are not identical, causing the meanings expressed to be diverse in depth and shallowness; breadth and narrowness are also like this. As for the depth and shallowness of texts, because the expressing texts have the differences of spoken words and wordlessness, their depth and shallowness are not one; breadth and narrowness are also like this. As for the depth and shallowness of causes, in terms of their nominal categories, from the initial six causes and four conditions, next the currently arising and drawing forth, up to the twenty causes, etc., to finally mutually acting as causes, etc. If distinguishing the depth and shallowness of causes in terms of principle, from the initial realm of attachment to dharmas, up to the true causes and conditions of dharma-selflessness, the six meanings of the cause of dharma-selflessness, etc., depth and shallowness are not identical; breadth and narrowness are also like this. As for the depth and shallowness of effects, from the initial outflow-congruent fruit, conditioned fruit, virile fruit, liberation fruit, and ripening fruit and retribution of the mundane and supramundane, to the supramundane, up to the ultimate Buddha, they are not identical; breadth and narrowness are also like this. The meanings of the above ten gates are skillfully harmonized and merged by all Buddhas within the roundly pervasive and unfettered dharmadhātu, and are not separated from seeing, hearing, realizing, and attaining the subtle and minute Indra's liberation, clairvoyance, and illumination of Samantabhadra before they are ultimate.

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The Meaning of the Demarcation of the Teaching Revealed at the Beginning of the Heavenly Kings' Verses Praising the Buddha

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According to the teaching, there are five distinct stages: First, relying on the Hīnayāna, the teaching with names expresses meanings with names; this is in the stage of discrimination and parikalpita. Second, the teaching with names expresses meanings with names, and the teaching with names expresses nameless meanings; this corresponds to the stage of the initial teaching of turning the mind, whose meaning corresponds to the teaching that names and meanings are immediately empty. Third, the teaching with names designates meanings with names, the teaching with names designates nameless meanings, and the nameless teaching designates nameless meanings; this corresponds to the meaning that the true nature is established as existent within the stage of the mature teaching, which is not the so-called existent. Fourth, the nameless teaching reveals nameless meanings; its meaning corresponds to the exposition of the one true samādhi within the stage of the sudden teaching. Fifth, the teaching with names expounds meanings with names, and the nameless teaching reveals nameless meanings; this corresponds to the exposition at the locus of seeing and hearing within the stage of the perfect teaching. The teaching with names reveals meanings with names, the teaching with names reveals nameless meanings, and the nameless teaching reveals nameless meanings: this is explained in terms of the locus of the perfect teaching, because it subsumes meanings endlessly. The demarcation extends to the true dharmas known to śrāvakas and ordinary worldly beings. It encompasses and extends through the texts and meanings of the Triyāna and Hīnayāna, as well as the demarcation of inferential and direct realization in the perfect teaching. All the texts and meanings of the entire subsequent sūtra are to be gauged in accordance with this.

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Essay on the Meaning of the Ekayāna and Triyāna Established at the End of the Text on the Gathering of Clouds in the Chapter on Rocana Buddha, within the Text on Samantabhadra

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When the text of the sūtra speaks of 'entering the unsurpassable path,' it corresponds to the gradual teaching. 'The stage of inexhaustible merit and wisdom' corresponds to the mature teaching division. 'Within the sea of the nature of vows' corresponds to the sudden teaching division. This is stated in terms of the demarcation where parikalpita is extinguished. Furthermore, 'entering the unsurpassable path' refers to the final teaching and its doctrine within the sudden and mature teachings. 'The stage of inexhaustible merit and wisdom' refers to the doctrine and meaning of Samantabhadra's understanding and practice division. 'Within the sea of the nature of vows' corresponds to the perfect teaching, which applies from the realized division onward, and may also be understood as Samantabhadra's practices and vows. The names and teachings of these vehicles are explained fully in questions and answers. Now, regarding the following sūtra text, in terms of the meaning of the five vehicles, there are three types: First, humans and devas together make one; second, śrāvakas and pratyekabuddhas together make the second; third, the initial and final gradual teachings together make the third; fourth, the sudden teaching alone makes one; fifth, the Ekayāna alone makes one—amounting to five vehicles in all. Second, humans are one, devas are one, śrāvakas are one, pratyekabuddhas are one, and the Mahāyāna is one. Third, devas are one, Brahmā is one, śrāvakas are one, pratyekabuddhas are one, and Tathāgatas are one. Converging those five vehicles to form the non-conceptual, mark-free Ekayāna is set forth in the Laṅkāvatāra Sūtra. As for ordinary beings in the vehicle of humans and devas, the Buddha condescends to ordinary beings, conforming with those humans and devas, leading ordinary beings to cultivate human and deva merit. Since it lacks the undefiled (anāsrava), it does not distinguish [the paths of] seeing and cultivation, but merely discusses worldly dhyāna, achieving worldly cultivation. With respect to śrāvakas and pratyekabuddhas and those of the two vehicles who turn their minds, both are discussed in terms of seeing and cultivation, thereby reaching the ultimate, becoming Buddhas or becoming arhats. From the twelve abodes of the Hīnayāna position, combining the four fruits and so forth, together they constitute twelve abodes. The twelve abodes are: 1. the abode of the śrāvaka's own gotra; 2. the abode of skillful means for entering correctness without skipping stages to attain realization; 3. the abode of skipping stages to attain realization; 4. the abode of obtaining indestructible purity, relishing the noble precepts, and proceeding upward to the exhaustion of outflows; 5. the abode of generating [qualities] relying on the training in higher morality and higher thought; 6, 7, and 8. the abodes of obtaining the cognition of the ultimate truth and training in higher wisdom; 9. the abode of contemplation generating the markless samādhi; 10. the abode of ultimate marklessness; 11. the abode of training in liberation; 12. the abode of the arhat of all modes. For direct-advancing bodhisattvas, a single person has the ten bhūmis, and only after passing through [the paths of] seeing and cultivation does one attain Buddhahood; the Mahāyāna twelve abodes are also taught. The twelve abodes are: 1. the gotra abode; 2. the abode of understanding and practice; 3. the pure-mind abode; 4. the higher-morality abode; 5. the higher-thought abode; 6. the higher-wisdom abode; 7. the abode of wisdom conforming to the truths; 8. the abode of wisdom conforming to pratītyasamutpāda; 9. the markless abode with activity and initiation; 10. the markless abode without activity and initiation; 11. the unimpeded-wisdom abode; 12. the abode of the supreme bodhisattva. The position of the mature teaching does not share the previous meaning: prior to the first bhūmi there is samsaric death in portions, and those who have previously attained the undefiled also have inconceivable transformation death; from the first bhūmi upward through the completion of the tenth bhūmi there is inconceivable transformation death; only after completing the ten bhūmis does one initially become a Buddha. In the sudden teaching, all stages of practice are ineffable, because they are devoid of marks. This is stated according to the skillful means of the Triyāna. If one relies on the all-pervading teaching of the Ekayāna, because meanings are unfettered and the universal and particular mutually complete each other, there are no distinctions of prior and subsequent, initial and final, shallow and deep, near and far, etc.; once one does not retrogress, one clearly attains that Dharma of Samantabhadra. Comparing it to the mature teaching, it is the stage from the fulfillment of the ten faiths onward. In that stage of Samantabhadra, regarding that dharma of understanding and practice and the meaning attained, there are only the two distinct meanings of intrinsic capacity and superior progress: his body resides in the stage of a cakravartin of the pure jewel net, possessing realms such as the ten eyes and ten ears. If strictly determined according to the demarcation of the dharma of understanding and practice, he has only not yet attained the vimalasamādhi. That vimalasamādhi is the concentration prior to receiving the abhiseka; his body abides in the realm of the nature of world-systems and above, while in the position of the fleshy eye of universal vision he sees the realms of the ten directions. If one realizes the stage of Samantabhadra, it resides in the stage of the ten bhūmis of the skillful means of the six characteristics. Why? Because relying on the realized meaning of the ten bhūmis, one converges with the universal Dharma. If one realizes that body upon which Samantabhadra's understanding and practice relies, one may also become the body of devaputras in that Tuṣita heaven, emerging from the three evil destinies to be born in that heaven, obtaining a body free from adversities, and accomplishing Samantabhadra's dharma of understanding and practice. Like the body of the nāga girl in the Saddharmapuṇḍarīka Sūtra, its meaning corresponds to a body born together through the retention of defilements. Why? Because such persons have all planted many good roots in the past. Nor is it identical to a phantom body. Why? Because the Saddharmapuṇḍarīka Sūtra adduces her swift accomplishment of rare, superior practice to witness to the supremacy of its teaching; if it were a phantom body, it would not be rare. If discussed according to the demarcation of eradicating defilements, according to the 'Samantabhadra Chapter', one obstacle is all obstacles. According to the 'Minor Characteristics Chapter', in the demarcation of severing defilements, one severance is all severances. As the text of the Avataṃsaka Sūtra states, 'Internally and externally there are each five hundred afflictions and eighty-four thousand afflictions; their universal extinction is not differentiated.' Hence one knows this. Why? Because it is stated with respect to the limit of saṃsāra. Furthermore, at the stage of the cakravartin of the pure jewel net, there is a fixed-light crystal mirror whose radiance shines upon worlds as numerous as the dust motes of ten Buddha lands. Testing by this, one should know that the merit-portion of the stage of the cakravartin of the pure jewel net is not small. If its functioning is initiated, it causes immeasurable sentient beings to generate the irreversible bodhicitta and generate anuttarā-samyak-saṃbodhi, and abide in the stage of anutpattika-dharma-kṣānti across the ten bhūmis; it only lacks a small portion of the vimalasamādhi. The remaining virtues, functions, realms, and demarcations of seeing the Buddha of this stage are fully contained in the text of the sūtra. Furthermore, the meaning of the Ekayāna has two distinctions: first, the true vehicle; second, the expedient vehicle. The true vehicle is as taught in the Avataṃsaka Sūtra and distinguished previously. As for the expedient vehicle, there are ten distinctions: 1. Distinguishing with respect to the Three Jewels: The Buddha Jewel is the Ekayāna Dharma, while the Saṅgha belongs to the Triyāna. Why? Because the Buddha is equally inexhaustible, whereas the Dharma and Saṅgha are indeterminate. 2. Distinguishing with respect to the four truths: Nirodha-satya is the Ekayāna, and the other three truths are the Triyāna. Why? Because nirodha is equally inexhaustible, whereas the three truths are indeterminate. 3. Distinguishing with respect to the two truths: The ultimate truth is the Ekayāna, and saṃvṛti-satya is the Triyāna. Why? Because paramārtha-satya is equally inexhaustible, whereas saṃvṛti-satya is indeterminate. 4. Distinguishing with respect to faults: That which has no terror is the Ekayāna, and that which has terror is the Triyāna. Why? Because like the tathāgatagarbha and so forth, relying upon it is faultless, being identical to the inexhaustible. The six consciousnesses, mental factors, and cognition—these seven dharmas do not abide for an instant; they do not plant multiple sufferings, nor can they weary of suffering and happily seek nirvāṇa, because they are conventional truth and unfreely depend upon conditions. 5. Distinguishing with respect to persons and wisdom: There are three kinds of persons who achieve three kinds of wisdom. The three kinds of wisdom are: first, a good man or good woman who achieves profound dharma-wisdom is one person; second, a man or woman who achieves conforming dharma-wisdom is the second person; third, a man or woman who does not personally understand the profound dharmas, but looks up and defers to the World-Honoured One, [thinking] 'this is not my realm, it is known only to the Buddha,' is the third person. The first person possesses Ekayāna wisdom, while the latter two persons possess Triyāna wisdom. Why? The first wisdom is realized cognition, and this realized cognition is equally inexhaustible; the latter two wisdoms have not realized the true Dharma, and are indeterminate. This is based on the Śrīmālādevī Sūtra. 6. Distinguishing with respect to whether the understood dharma is false or accords with reality without discrimination: Understanding the meaning by following the letter is the Triyāna Dharma; knowing falsity and according with non-discrimination is the Ekayāna Dharma. Why? Because according with non-discrimination is equally inexhaustible, whereas grasping according to the letter is indeterminate. This is based on the doctrine of the Laṅkāvatāra Sūtra. 7. Distinguishing with respect to the Ekayāna, Triyāna, and Hīnayāna: The Ekayāna is the Ekayāna, while the Triyāna and so forth are the Triyāna. Why? Because the Ekayāna is inexhaustible, whereas the Triyāna and so forth are indeterminate. 8. Distinguishing with respect to the Mahāyāna, Madhyamayāna, and Hīnayāna: The Mahāyāna is the Ekayāna. Why? Because the Mahāyāna is supreme and therefore inexhaustible; the meanings of the Madhyamayāna and Hīnayāna are indeterminate, as the sūtra converges the three back to the one. 9. Distinguishing with respect to the worldly, transworldly, and super-transworldly: The super-transworldly is the Ekayāna, while the rest are the Triyāna. Why? Because the super-transworldly is superior, being equally inexhaustible, while the other two are indeterminate. As in the Saddharmapuṇḍarīka Sūtra, demanding a distinct cart in the open ground outside the burning house illustrates this. 10. Distinguishing with respect to parables: The bright pearl in the king's topknot and the great king are the Ekayāna precious pearl; tying it inside the clothing, the impoverished son, and so forth are the Triyāna. Why? Because the king's topknot pearl is secret and extremely profound, whereas the rest are indeterminate. This is based on the Saddharmapuṇḍarīka Sūtra. What has been distinguished above aims to reveal the Ekayāna teaching and meaning of the inexhaustible dharmadhātu treasury within the affiliated sūtras; therefore, the name of Ekayāna is indicated at the locus of skillful means, so that those who advance may easily understand it—hence it is explained in this manner. If one horizontally relies on the dharma-gates of skillful progression, there are two senses in which Ekayāna is spoken of generally: 1. It is accomplished by relying on the ultimate Ekayāna teaching. Why? Because it flows from the Ekayāna, and is also designated by the Ekayāna teaching. 2. Because it serves as an expedient for that ultimate, perfect Ekayāna, it is called Ekayāna, but it is not the meaning of all-pervading sovereignty itself. The rest can be understood by analogy. The aforementioned dharma-gates subsume the teachings below: the sudden belongs to the meaning of the root teaching of the upper division, while the gradual, proceeding from its branch meanings, extends generally to the Ekayāna, Triyāna, and Hīnayāna. Why? Because they are designated by that perfect teaching. Furthermore, the quiescent-illumination and illumination-quiescence of the single mark of tathatā in the Triyāna final teaching, together with the defilement and purity being empty in the initial teaching, and the tenets of conditioned, unconditioned, and other real dharmas explained by the Hīnayāna teaching of the truth of suffering for fools—these tenets are all distinct and their doctrinal principles are individually different.

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Section on Setting Forth the Turning of the Dharma Wheel at the Head of the Verses by the Bodhisattva Sarvadharma-vara-ghoṣa

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As for the turning of the dharma wheel, there are two kinds: first, the turning of the Ekayāna; second, the turning of the Triyāna and Hīnayāna. As for the turning of the Ekayāna, each [noble] truth has ten practices. As the sūtra below explains: first, being fully endowed with the four pure grounds of fearlessness; second, producing the four analytical knowledges with pure and wondrous sound; third, clearly comprehending the four truths; fourth, according with the unobstructed dharma-gates of all Buddhas; fifth, an equal and pure mind that can universally cover all sentient beings; sixth, what is spoken is not vain, definitively rescuing sentient beings from the bounds of suffering; seventh, being sustained by great compassion from past lifetimes; eighth, pervading the dharmadhātu with the sound of the wondrous dharma wheel, such that no sentient being fails to hear and know it; ninth, constantly expounding the true Dharma throughout asaṃkhyeya kalpas without ever a moment's cessation; tenth, turning the faculties, powers, factors of awakening, liberations, dhyānas, and samādhis in an uninterrupted continuum. The remaining three truths are likewise to be understood by analogy with this. When the turning of the Dharma flows into the minds of sentient beings, the speaker furthermore has ten causes. What are the ten? Namely: because of the power of past vows; because of being sustained by great compassion; because of not abandoning sentient beings; because of expounding the Dharma according to what is appropriate with unobstructed wisdom; because of never missing the proper time; because of neither adding to nor taking away from that vessel of Dharma; because of definitively and fully knowing the wisdom of the three times; because bodily action is supreme; because verbal action is not vain; and because wisdom accords with sound and awakens all. By analogy, this principle also extends to the recipients' capacities being fully endowed with the four conditions; its meaning can be understood. As for the turning of the dharma wheel in the Triyāna and Hīnayāna, within one truth there are three turnings, making twelve aspects. The other three [truths] are the same, making forty-eight aspects, as explained in the *Vibhāṣā*. As for turning the dharma wheel, it explains the meaning of the four truths through three turnings and twelve aspects: 'this is the truth of suffering, this is the origin of suffering, this is the cessation of suffering, this is the path leading to the cessation of suffering'—this is called the four aspects of the first turning. 'This truth of suffering should be known, this origin of suffering should be abandoned, this cessation of suffering should be realized, this path leading to the cessation of suffering should be cultivated'—this is called the four aspects of the second turning. 'This suffering has been known, this origin of suffering has been abandoned, this cessation of suffering has been realized, this path leading to the cessation of suffering has been cultivated'—this is called the four aspects of the third turning. The four aspects are the arising of the eye, knowledge, clarity, and awakening within the four truths; they are also called practices. In the mature teaching of the Triyāna, from the initial division on down, the names are the same and do not differ from the mature teaching; in the final meaning and the meaning of the sudden teaching, the bestowing of only the one true suchness is termed 'turning'; it is not that there is something that can be turned that is termed 'turning'. The dharma-gates mentioned above subsume the teachings below: the sudden belongs to the meaning of its upper division, the fundamental teaching; the gradual follows from its secondary meaning, pervading the Ekayāna, Triyāna, and Hīnayāna. Why is this? Because what is designated by that perfect teaching, the one-mark true suchness of quiescence-illumination and illumination-quiescence in the final teaching of the Triyāna, the immediate emptiness of defilement and purity in the initial teaching, and the doctrines of conditioned and unconditioned real phenomena explained by the teaching on the truth of suffering in the Dharma-deluded Hīnayāna, are not the same; their principles and tenets are distinct.

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At the head of the text on contemplating the five oceans and explaining the ten wisdoms, the Chapter on the Five Oceans is established.

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As for the five oceans: first, the ocean of all worlds; second, the ocean of all sentient beings; third, the ocean of natures, realms, and karma; fourth, the ocean of the desires, pleasures, and faculties of all sentient beings; fifth, the ocean of all Buddhas of the three times. Contemplating those five oceans, ten wisdoms are expounded: first, the wisdom of the formation, decay, and purity of all oceans of worlds; second, the wisdom of the inconceivable arising of the realm of all sentient beings; third, the wisdom of contemplating the dharmadhātu; fourth, the wisdom of the mastery of all Tathāgatas; fifth, the wisdom of turning the dharma wheel with pure vows; sixth, the wisdom of the powers, grounds of fearlessness, and unshared dharmas; seventh, the wisdom of light, praise, and sound; eighth, the wisdom of the three kinds of transforming sentient beings; ninth, the wisdom of the indestructible dharma-gates of immeasurable samādhi; tenth, the wisdom of the Tathāgata's manifold masteries. Dharmas such as the five oceans enter into the explanation of the ten wisdoms. Question: Why is it so? Answer: When principle looks toward the capacities before it, it cannot reveal itself; it is revealed by wisdom. Being apart from wisdom it does not exist; therefore it depends on wisdom. Those five oceans and the like, when in wisdom, are just wisdom. Question: Why are the five oceans not expounded under ten names? Answer: The realm of the five oceans is profound; it is expounded by relying on the Triyāna teaching, wishing to make it easy to understand. As for the demarcation of the five oceans, they interlace within the ten wisdoms and mutually serve as primary and secondary; depth and shallowness, breadth and narrowness, defilement and purity, principle and phenomena are thus inexhaustible. The dharma-gates mentioned above subsume the teachings below: the sudden belongs to the meaning of its upper division, the fundamental teaching; the gradual follows from its secondary meaning, pervading the Ekayāna, Triyāna, and Hīnayāna. Why is this? Because what is designated by that perfect teaching, the one-mark true suchness of quiescence-illumination and illumination-quiescence in the final teaching of the Triyāna, the immediate emptiness of defilement and purity in the initial teaching, and the doctrines of conditioned and unconditioned real phenomena explained by the teaching on the truth of suffering in the Dharma-deluded Hīnayāna, are all not the same; their principles and tenets are distinct. Furthermore, this Ekayāna perfect teaching is restricted to seeing and hearing as its beginning.

1.13

At the beginning of the text on the causes and conditions of the pure land within the explanatory section, the Chapter on the Ten Worlds is established.

1.14

Now, regarding the superior and inferior, shallowness and depth of these oceans of worlds, there are briefly three kinds: first, from the trichiliocosm onward, up to the realms of all types of forms of sentient beings, as one category; second, such as the ten worlds and so forth that are the dwelling places where Gopā resides and effects transformation—1. the nature of worlds, 2. the ocean of worlds, 3. the wheel of worlds, 4. the fullness of worlds, 5. the distinctions of worlds, 6. the rotation of worlds, 7. the turning of worlds, 8. the lotus of worlds, 9. the Sumeru of worlds, 10. the marks of worlds; these ten worlds correspond to the dwelling places of cakravartins with ten thousand sons and beyond, as the second category; third, from the ocean of worlds of the Lotus Treasury onward, exhausting the realm of the Buddhas, as the third category. Such categories of oceans of worlds have ten kinds of matters, which are expounded by the Buddhas of the past, future, and present: first, explaining the ocean of worlds; second, the causes and conditions for the arising and completion of the ocean of worlds; third, the abiding of the ocean of worlds; fourth, the shape of the ocean of worlds; fifth, the substance of the ocean of worlds; sixth, the adornment of the ocean of worlds; seventh, the purity of the ocean of worlds; eighth, the Tathāgata's appearance in the ocean of worlds; ninth, the kalpa of the ocean of worlds; tenth, the expedient means of destruction of the ocean of worlds. These ten causes and conditions universally constitute the three [categories] above; it is merely to guide capacities of different depths that there are consequently three distinctions. According to this sūtra text, the trichiliocosm and so forth reveal its harmonious interpenetration; the Lotus Treasury realm and so forth clarify meanings such as the subtleties of Indra; the intermediate worlds and so forth are brief and not elaborated, but can be understood by analogy. The dharma-gates mentioned above subsume the teachings below: the sudden belongs to the meaning of its upper division, the fundamental teaching; the gradual follows from its secondary meaning, pervading the Ekayāna, Triyāna, and Hīnayāna. Why is this? Because what is designated by that perfect teaching, the one-mark true suchness of quiescence-illumination and illumination-quiescence in the final teaching of the Triyāna, the immediate emptiness of defilement and purity in the initial teaching, and the doctrines of conditioned and unconditioned real phenomena explained by the teaching on the truth of suffering in the Dharma-deluded Hīnayāna, are all not the same; their principles and tenets are distinct. Furthermore, this Ekayāna perfect teaching is restricted to seeing and hearing as its beginning.

1.15

At [the section on] the youth Samantālaṃkāra, the Chapter on Cause and Effect is established.

1.16

According to the Hīnayāna teaching, there are six causes and four conditions. [The four conditions are:] first, the cause condition (hetu-pratyaya); second, the equal and immediately contiguous condition (samanantara-pratyaya), also called the sequential condition; third, the objective condition (ālambana-pratyaya), also called the conditioned condition; fourth, the sovereign condition (adhipati-pratyaya). The six causes are: first, the acting cause (kāraṇa-hetu), also called the made cause; second, the co-existent cause (sahabhū-hetu), also called the shared cause; third, the associated cause (samprayuktaka-hetu); fourth, the homogeneous cause (sabhāga-hetu), also called the intrinsic-capacity cause; fifth, the universal cause (sarvatraga-hetu), also called the pervasive cause; sixth, the ripening cause (vipāka-hetu), also called the retribution cause. In the Hīnayāna, the subsumption of the four conditions among themselves is not identical in meaning with the Triyāna. Why? Because it is not grounded in the principle of condition-as-cause. The five effects produced by the six causes are: the two causes of association and co-existence induce the sovereign effect (adhipati-phala); the homogeneous cause and the universal cause induce the conditioning effect; the acting, homogeneous, associated, and co-existent [causes] induce the effect of emancipation and the virile effect (puruṣakāra-phala), also called the effect of exertion; the ripening cause induces the retribution effect (vipāka-phala). These enumerated terms of the six causes and four conditions extend throughout the Triyāna. According to the initial teaching of the Triyāna, the six causes and four conditions give rise to [phenomena], citing two causes, twenty causes, mutual causality, and so forth. The demarcation of the production of this meaning of causes and conditions is clarified by four propositions: First, the unaccomplished accomplishes the unaccomplished, as a cause causes a cause, and so on. Second, the accomplished accomplishes the accomplished, as an effect affects an effect, and so on. Third, the unaccomplished accomplishes the accomplished, as a cause accomplishes an effect. Fourth, the accomplished accomplishes the unaccomplished, as an effect makes manifest a cause. This is spoken in terms of phenomena. If spoken in terms of principle, there is only the single meaning of pratītyasamutpāda; there are no distinct causes. As for the twenty causes: First, the productive acting cause: this refers to consciousness, in relation to which the harmonious collection [of conditions] acts, because by what is done through this collection, what was originally absent now exists. Second, the sustaining acting cause: this refers to food, in relation to sentient beings already born and not yet born, because through its power they continue unbroken after being born. Third, the supporting acting cause: this refers to the great earth in relation to sentient beings, carrying them so that they do not fall. Fourth, the illuminating acting cause: this refers to a lamp in relation to forms, making clear what was obstructed by darkness. Fifth, the transforming-and-destroying acting cause: this refers to fire in relation to fuel, causing its succession to change. Sixth, the separating acting cause: this refers to a sickle in relation to what is cut, causing connected things to become two parts. Seventh, the transmuting acting cause: this refers to artisanal skill and knowledge in relation to things like gold and silver, altering their shape and parts into different forms. Eighth, the inferential acting cause: this refers to smoke in relation to fire, by which one infers what is not directly visible. Ninth, the manifesting acting cause: this refers to thesis, reason, and example in relation to the proposition to be established, by which correct certainty is obtained. Tenth, the attaining acting cause: this refers to the noble path in relation to nirvāṇa, by which one realizes it. Eleventh, the verbalizing acting cause: this refers to names, notions, and views, because following names one grasps signs, clings to them, and accordingly produces speech. Twelfth, the relative acting cause: this means that relative to this, desire for that arises, as longing for food and drink arises relative to hunger and thirst; hence this is the cause for the arising of desire for that. Thirteenth, the attracting acting cause: this refers to distant conditions, as ignorance in relation to old age and death, because through different stages it successively attracts future existence. Fourteenth, the generating acting cause: this refers to proximate conditions, as ignorance in relation to formations, because without interruption it generates future existence. Fifteenth, the receiving acting cause: this refers to other conditions, as fields, water, and manure in relation to the growth of grain; although it is produced from its own seed, these augment its power. Sixteenth, the inducing acting cause: this refers to concordant conditions, as a minister serving a king makes the king pleased, by virtue of concordant induction. Seventeenth, the differentiating acting cause: this refers to distinct conditions, as conditions of the five destinies in relation to the effects of the five destinies, because distinct self-natures attract distinct effects. Eighteenth, the co-operating acting cause: this refers to harmonious conditions, as unimpaired sense faculties, the appearance of an object, and the correct arising of attention in relation to the consciousness produced, because to accomplish its own function it must depend on other acting factors. Nineteenth, the obstructing acting cause: this refers to hindering conditions, as hailstones in relation to grain, being able to damage it. Twentieth, the non-obstructing acting cause: this refers to the absence of hindrance, as grain facing no hindrance. This is contrary to the preceding. In this differentiation of the acting cause, the reason only the harmonious collection of consciousness and the like is mentioned is to present the essentials for the wise, so that from this single perspective they may infer the rest. As for mutual causality, causes and effects are simultaneously mutual to one another, just like a bundle of reeds, and also like the flame and wick not being at separate times. This text belongs to the Triyāna; only in the Ekayāna is it fully realized. Question: Why do the enumerated terms of cause and effect increase and decrease differently across the Hīnayāna, the Triyāna, the initial teaching, and the final teaching? Answer: The Hīnayāna has few causes and effects; not having comprehended the emptiness of dharmas and not having exhausted the great principle, it does not explain them completely. The initial teaching of the Triyāna partially comprehends the emptiness of dharmas and understands the subtle order of dharmas, explaining them in detail in terms of phenomena. From the mature teaching onward, it fully realizes the emptiness of dharmas and integrates phenomena into principle; therefore, it does not say much, discussing only the four conditions, mutual causality, and the like. Those twenty causes, being distinctions of intrinsic nature within the acting cause, are subsumed within the acting cause; this is not the doctrine of the dull-witted Hīnayāna. In the doctrine of the Triyāna, the cause condition can subsume the sovereign [condition]. Why? Because, by partially comprehending the emptiness of dharmas, principles can merge and accomplish one another; hence it can subsume it. Just as water and earth are sovereign [conditions] for grain, they conversely are direct causes for their own sovereign effects. Direct causes and direct causes do not know each other; the same is true for distant conditions. Why? Because there is nothing to be known. Direct causes and distant causes are not in conflict. Why? Because there are no two characteristics. The meaning of mutual causality is subsumed by the direct cause; moreover, in sum there is only the cause condition—this is said according to the final teaching. According to the Ekayāna teaching, all causes and conditions, principle and phenomena, teaching and meaning, person and dharma, cause and effect, and so forth, are fully present. Moreover, although in sum there are causes and conditions, even 'one is all, all is one.' Rocana Buddha's practice of Samantabhadra as cause accomplishes cause and effect, which differs from the Triyāna and the rest. Question: The essential nature of Samantabhadra's doctrine of cause and effect is not the same as mundane principle and phenomena; how can the fruit of Samantabhadra's understanding and practice be accomplished from the mundane realm of ordinary beings? Answer: Samantabhadra's cause and effect is not achieved from the mundane realm of ordinary beings. Why? If it is not yet accomplished, one does not speak of Samantabhadra; if it is already accomplished, it has been like this from of old; principle, phenomena, time, and affairs are all entirely different. The dharmas of ordinary beings are originally non-existent things, and no thing can accomplish anything. Samantabhadra relative to the ordinary has never existed from of old; there is nothing that can be accomplished. It is only Samantabhadra relative to Samantabhadra of which accomplishment and non-accomplishment are spoken, as can be understood accordingly. The above doctrines subsume the teachings below: the sudden belongs to the meaning of its superior, root teaching; the gradual follows its secondary meaning, extending through the Ekayāna, the Triyāna, and the Hīnayāna. Why? Because what is designated by it, and the final teaching of the Triyāna's quiescent illumination and illuminative quiescence of single-mark true suchness, together with the initial teaching's defilement and purity being identical to emptiness, and the dull-witted Hīnayāna teaching of the truth of suffering whose explained actual dharmas, conditioned and unconditioned tenets, are completely dissimilar, their principles and doctrines are individually distinct. The chapters below should be understood by analogy with this.

1.17

Chapter on the Ritual of Bowing to the Buddha at the Beginning of the Chapter on the Names [of the Tathāgata] in the Second Assembly

1.18

There are three kinds of bowing to the Buddha: namely, body, speech, and mind. Regarding bowing to the Buddha through bodily action, broadly speaking there are three: first, bowing according to regional customs; second, bowing according to the Buddha's prescribed instruction; third, bowing that attains the ultimate. These three methods of bowing are distinguished into three: First, bowing that constitutes a fault: the bodily posture is improper and accords with the marks of arrogance, moving up and down like a pestle; this is faulted by the Buddha's precepts, and is called bowing that constitutes a fault. Second, apparent bowing: although the outward marks accord with correctness, it is associated with discursive thoughts, or combined with clinging to conditions; it is called apparent bowing. Third, bowing in accordance with reality: the outward marks of the bow accord with proper decorum, and are associated with correct non-conceptual wisdom, or associated with real nature—meaning the nature of suchness; it is called bowing in accordance with reality. The meaning of bowing through vocal action may be understood by analogy with the preceding. Mental action has seven [types]: First, bowing that constitutes a fault: facing the venerable object, it is associated with discursive thoughts; it is called bowing that constitutes a fault. Second, apparent bowing: associated with seeking fame, gain, and the pleasures of existence, and also combined with evil desires and the like; the sutra texts categorize this as falling into the path of an icchantika. Though it now resembles good, it will incur great suffering; it is called apparent bowing. Third, bowing out of respect for virtue: respecting the Tathāgata's immeasurable marks of merit above, like a golden mountain, and attaining accordance with reality; it is called bowing out of respect for virtue. Fourth, bowing to eradicate faults: reflecting on oneself having created boundless faults through ignorance, without shame in one's heart, now encountering the sacred object, one casts oneself down desiring to wash them away; it is called bowing to eradicate faults. Fifth, bowing with dedication to sentient beings: reflecting that from the beginningless past one failed to realize that essence is identical, and thus inflicted evil on others, wandering through beginningless transmigration; now knowing that the essence is non-dual, one takes the faults onto oneself, wishing to deliver sentient beings so they return to their original nature, thinking, 'Only I alone can accomplish this task; the karma now performed belongs to sentient beings.' Why? Because it is accomplished by riding upon the nature of sentient beings. It is called bowing with dedication to sentient beings. Sixth, bowing with dedication to bodhi: reflecting that one's original nature is identical and non-dual with the ultimate awakening of all Buddhas' fruition, yet now one is conditioned and unawakened, wandering through birth and death; now ceasing marks and returning to the source, what is produced by moving the mind has no separate existence, but comes from reality, being a dharma of reality; this is bowing with dedication to bodhi. Speaking of dedication, it is in fact non-dedication. Why? Because it is that original dharma, and there is no separate dedication. Seventh, bowing with dedication to the limit of reality (bhūtakoṭi): reflecting that what one cultivates is itself the limit of reality, and whatever mind and wisdom there are, are selfless; thus non-dual and without distinction, it is called bowing with dedication to the limit of reality. The above five [types of] bowing each have two aspects: first, producing a mind of dedication, which is reproached by the Triyāna; second, single-reality dedication, which means being identical with the nature of suchness, non-dual and without distinction, impossible to cultivate separately and without a separate arising of seeking, because it is identical with the One; originally unmoving, this is the meaning of the limit of reality, this is the meaning of dedication. The above five bows should be understood individually by analogy. Regarding 'bowing according to regional customs' mentioned above: according to the etiquette of each region, generating respect by kneeling, slapping the cheeks, knocking the head on the ground, raising the fists, and so forth, each according to regional etiquette, is called bowing according to regional customs. Second, regarding 'bowing according to the Buddha's prescribed instruction': when the Buddha first attained enlightenment, he established the protocol of bowing for the elder Anāthapiṇḍada: the five wheels (forehead, elbows, knees) touching the ground, being calm, deliberate, and correct; this is called bowing according to prescribed instruction. The Buddha designated the seven groups of disciples: if they violate this ritual, they commit the offense of violating the instruction; those outside the seven groups who do not follow this ritual commit no offense of violating the instruction, but merely possess the merit of respecting etiquette according to their region. Third, regarding 'bowing that attains the ultimate': in bowing that attains the ultimate, the five limbs are cast to the ground, rising only after a long while; or one's mind is all-pervading, equal to the dharmadhātu; or one's body is all-pervading, equal to Indra and the subtle; or body and mind pass through time across the three periods, nine periods, and so forth; this is called bowing that attains the ultimate. Bowing in the Ekayāna possesses all the preceding bows. Why? Because they all extend through hearing and seeing. Those among the Triyāna bows that are reproached by the Buddha are set aside; those not reproached by the Buddha should be practiced as the aforementioned. The rituals of bowing to the Buddha are all by analogy with the previous clauses; nevertheless, the Ekayāna is restricted to hearing and seeing.

1.19

Chapter on the Ten Epithets

1.20

Regarding the ten epithets: first, Tathāgata; second, Arhat; third, Samyaksaṃbuddha; fourth, Vidyācaraṇasaṃpanna; fifth, Sugata; sixth, Lokavid; seventh, Anuttara-puruṣadamyasārathi; eighth, Śāstādevamanuṣyāṇām; ninth, Buddha; tenth, Bhagavān. The above ten epithets extend through the principles of the Ekayāna, the Triyāna, and the Hīnayāna, as mentioned above. In the Distinct Teaching, epithets vary according to regions, numbering in the hundreds, millions, and ten billions, through the demarcations of teachings in the south, west, north, and the ten directions.

1.21

Chapter on Explaining the Tathāgata's Dharma of the Four Modes of Birth by Means of Expedient Paths

1.22

Regarding the four kinds of birth, they are egg-born, womb-born, moisture-born, and transformation-born. The four kinds of birth belong to the three realms; the Buddha is assimilable to the womb-born. In pure lands there are two births, namely, moisture-born and transformation-born. Why is this? The transformation-born have all faculties fully developed at once. In pure lands, there are lotuses that develop gradually, hence one knows that there is moisture-birth. Amitābha Buddha had his parents; in accordance with this, the Buddha is assimilable to the womb-born, but because there is nothing strictly analogous, there is no womb-birth. With respect to the six destinies within the three realms: among humans all four kinds of birth are fully present; among beasts all four are also fully present; among ghosts it is indeterminate—if principal ghosts, they are solely transformation-born, while if marginal ghosts, they encompass all four. The hells and the heavens are solely transformation-born. Therefore, the Hīnayāna treatise states: "The four kinds of birth subsume the six destinies; the destinies do not subsume the births, because within the six destinies there are the four kinds of birth." The four kinds of birth subsume the six destinies, [yet] the six destinies are indeterminate [with] two pairs [and] one; for this reason, the six destinies do not subsume the four kinds of birth. The remaining points of doctrine are as in a separate chapter. The demarcation of the teaching on the above-mentioned four kinds of birth is to be understood in accordance with the preceding passages.

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