止觀輔行傳弘決 1.112

1.112

次「問」下料簡者，正約四悉以為料簡。初問意者，問前簡非，九縛一脫併簡為非。脫既該於兩教二乘，今顯是中何故四教併言是耶？答中意者，有三悉意故取前二。雖復取之，但在菩薩不妨前兩二乘仍非。於菩薩中取三教者，同上求等。應須委消此中文相令順三悉，不能具記。有人云：此中問答，問前判是屬非文者。不然。若准彼為問，應云前既是非俱非，今那是非俱是？准今答意，意都不爾。答意但答取三菩薩，何曾復云是非俱是？是故問中通云「併非」，不云是非併非；答中但云「菩薩俱是」，不云九非俱是。若准他意，九非亦須俱是故也。「若究竟」下，次判權實。實即第一義也，并前三悉即四悉也，為四悉故說四發心。「譬如下至可知」者，舉多譬文以譬於實。「祕方」譬教，「伽陀」譬智，「乳糜」譬行，「如意」譬理，亦是四悉意也。祕方世界，伽陀對治，乳糜生善，如意第一義，故約四悉而歎發心。《華嚴》云「阿伽陀藥，眾生見者眾病悉除。」《華嚴》二十一云「如大摩尼具足十事，能出一切，故云具足。一出大海中、二工匠加治、三轉精妙、四除垢、五火鍊、六莊嚴、七貫以寶纓、八置瑠璃柱上、九光明四照、十隨王意兩。」「權實顯是」等者，通用四教，兼於權實。並顯是者，具如答中，其意可見。「又一是者」下，明一是異名。以問答料簡中顯前三教同成一實，故今異名但對實辨，是故一實亦名大事、亦名不思議、亦名無作。初釋「一大事」者，「一實不虛」，妙理也。「一道清淨」，妙智行也。「一切無礙人」等，人乘於道以契理也，義當妙位意兼三法。此約自行因果以釋。次釋大者，自有大而非一，故今還以向一釋大，此是一家之大故也。「性廣」理也，「智斷」行也，「大人」契也。「師子」等者，自既入位說教益他，故師子吼說此妙法。果人所說，非但益於四教凡位，及以博地一切凡夫，亦益四教入位聖人。自行因果化他終極，開權顯實增道損生，皆是諸佛大人之事。一大之事，故云大事。言「因緣」者，自他因果莫非因緣。文舉佛者，佛行願滿，化道未窮。次釋不思議者，自他大事無非三諦，三諦皆悉言思道斷，即顯大事無非三諦。次「又是者」下，次釋無作。先釋名云非作法故，乃至所作。問：此非佛作，與三藏中非佛作等，云何差別？答：名通理別，何足致疑。次「常境」下，釋無作體。體即實相，實相無相，無相亦無；實智無緣，無緣亦絕。何者？境雖無相常為智緣，智雖無緣常為境發。智雖緣境，稱境無相；境雖發智，令智無緣。無緣而緣，照境無間，故云「以無緣智緣無相境」。無相而相，發智宛然，故云「以無相境相無緣智」。故《金光明》第一云「是如如智不見相及相處故，境界清淨，智亦清淨。」處即是境，境智俱淨。又云「法如如智」，如如即是境智相稱故也。境如如於智、智如如於境，是故境智各云如如。有人讀云無緣智智者，未善讀句。問：觀心之人，心智如何名與境一？任彼自答（云云）。「又是者」下，引證無作名為發心。此有三經，同為一卷。初卷題為「文殊問」，次卷題云「迦耶山頂」，後卷題云「象頭山」。今文所引多是《伽耶山頂經》。三經並是文殊發問，義味大同，故今引云《文殊問經》。經云「佛告文殊：『菩提相者出於三界，過諸名字言語道斷，過一切發滅諸發故，是名發菩提心住。是故菩薩摩訶薩過一切發，是發菩提心，住無障礙發。如法性發，無發是發，不著一切、不破實際，不移不益、不異不一，如鏡中像。』」一一句下皆云「是發菩提心住」，住是所依。初句是即破而立。從「法性」下，是非破非立而論破立。如是皆名依境發心，故云發菩提心住。立即是隨，法性即是雙非雙照，今文但是附彼經意文兼義釋，故小不同。又彼經云「言我修無相，此非修無相。」遣迷祛滯，言破言過。無作四弘實非破過，如過破空故云過破。如《淨名》中言「菩提者，不可以身得，不可以心得。」先廣破竟，次即立云「寂滅是菩提」等。又髓即是假，破即是空，雙非雙照即是中道，此約法界無緣大慈而發心也。又約事理以對破隨，空假等義並應可解。次「若例」下，引例廣明。凡一切法皆如向辨，若破、若隨、雙非破隨。「又前三」下，委悉簡判權實麁妙。此中乃是待麁歎實，亦格量歎。總十三番，前三後一。初「上中下」等，是約觀因緣智以判權實，圓為上上也。共不共是約位判，別住行位與前二乘藏通等共，唯圓不共。別向雖即亦觀中道，然須簡教。次「淺近」等，約行以判。前二行近，別行猶曲。「大小至實」，約教以判。通別是小中大，圓是大中大。三教果頭是偏中圓，圓教果頭是圓中圓。通別是半中滿，圓是滿中滿。別教教權理實是權中實，圓教教理俱實是實中實。望下偏圓五雙，唯少漸頓一雙，應云別教妙覺是漸中頓，即生公所立頓悟義也。圓教初後是頓中頓。「真中真」，約諦以判。藏通真俗，若望後教，名俗中真，亦俱名俗。別教破俗，亦俗中真。圓教即俗，名真中真。「了義」等，約義以判。藏通義權，是不了義。別帶教道而詮於中，是不了中了。圓教望別，名了中了。「玄」等三者，約名歎理以判。別理是玄，圓理又玄。別約證道名麁中妙，圓教方名妙中之妙。偏理名思議中不思議，圓理名不思議中不思議。故《大論》六十七云「不可思議亦不可思議，誰當信者？」但不可思議猶不可思議，況不可思議復不可思議耶？久發心者乃能信受。云何為久？於一切法不生分別名之為久。例前諸義，悉皆如是。「若能」下，總結諸意。不執於權謬謂為實，名為「體權」。知權是權，權外無實，名為「識實」。總前十三，皆前三為權、後一為實。依實發心能生諸佛，名為「佛種」，亦復生於圓妙教中法種僧種。故《華嚴》第七云「發菩提心，令佛種不斷。開示法藏，令法種不斷。具足持戒威儀無缺，令僧種不斷。」又云「下佛種子於眾生田生正覺芽，令佛種不斷；不惜身命護持正法，令法種不斷；善御大眾心無憂惱，令僧種不斷。」又云「讚歎大願，令佛種不斷；說十二部經，令法種不斷；行六和敬，令僧種不斷。」前一兼自行，後二全化他。今文意兼三佛種義，正在自行，以自他行皆悉能令三寶不斷故也。「譬如」下，舉十譬歎德，此即約理以歎生善滅惡德也，以菩提心皆依理故。「如金剛」等五，生善德也。「如師子絃」等五，滅惡德也。初云「金剛從金性生」者，《大論》三十六云「如金剛山從上穿下，至金剛際自性便止。一切金剛皆金剛輪而為自性。又金剛座亦從金剛際自性而起。」故佛菩提大悲為性，從大悲起。「阿娑羅藥」，未詳相狀，若欲服之必先清水。欲發菩提心，必先運大悲心。命根若存，諸根則住，此論有漏異熟諸根。大悲若存，菩提不失。能持諸根，故名為勝。「如太子」等者，《大論》四十云「如輪王太子雖未成就，福祚威德勝於諸王，況復長大紹輪王位。菩薩亦爾，雖未成佛，福過二乘住極果者。」故《普明菩薩經》云「聲聞雖生，非如來種。如王夫人與下賤通，其所生者不名王子。菩薩初心名佛真子，如剎利王縱與賤通，所懷者貴即名王子。」故知真性夫人與二乘教合，生二乘心非佛真子；無上教法縱與眾生賤夫人合，生菩提心名佛真子。初菩提心與究竟等，名「具王儀相」。「迦陵頻伽」者，《大論》二十八四十云「此鳥㲉中聲，未出時已勝諸鳥。菩薩摩訶薩亦復如是，未出無明㲉，法音過二乘。」次滅惡中，奏圓教絃，偏絃斷絕。奏者，為也。凡為樂音，皆稱為奏。得一乘乳，三患自銷。運種智磓，碎偏山嶽。那羅延箭貫徹鐵圍，無緣大悲遍破一切。小大青三牛，凡野二四牙，雪山白香青，黃赤及優鉢，拘物分陀利，如是十六重。人中大力士，名為鉢健提，皆悉十十增，那羅延最後。「如意」，如前說。發大乘心，猶勝二乘果地功德。「舉要」下，結要稱歎。三世諸佛豈有不從發菩提心生？「若解」下，以一止觀結，亦結發心名為止觀。「止觀」下，明異名也。名異義同，是故相即。

Next, regarding the analysis under "Question": this analysis is undertaken precisely in terms of the four siddhāntas. First, regarding the intent of the question: it asks about the previous elimination of errors, where the nine bonds and the single liberation were both eliminated as errors. Since liberation already covers the two vehicles of the two teachings, why is it that in now revealing what is correct, all four teachings are stated to be correct? The intent of the answer is that, with the intent of three siddhāntas, the former two are accepted. Although they are accepted, this is only in terms of the bodhisattvas; it does not prevent the two vehicles of the former two [teachings] from still being erroneous. Taking the three teachings among bodhisattvas is because they are equal in seeking above, and so forth. One must explain the phrasing of this text thoroughly to accord with the three siddhāntas; I cannot record it fully here. Someone says: "The question and answer here asks about the previous passage where determining correctness belonged to error." This is not so. If the question were based on that, one should say: "Previously, both correct and incorrect were eliminated as errors; why are both correct and incorrect now considered correct?" Following the intent of the present reply, the intent is not like that at all. The reply only answers concerning the acceptance of the three bodhisattvas; when did it ever say that both correct and incorrect were correct? Therefore, the question broadly says "collectively errors" and does not say "correct and incorrect are collectively errors"; the reply only says "the bodhisattvas are all correct" and does not say "the nine errors are all correct." If one followed the other person's view, the nine errors would also have to be all correct. Next, under "If definitively…", it assesses the provisional and the real. The real is the ultimate truth; combined with the previous three siddhāntas, they make the four siddhāntas. Because of the four siddhāntas, the four arousals of aspiration are taught. In "From 'For example…' to 'can be known'", many analogies are cited to illustrate the real. The "secret prescription" illustrates the teaching, the "agada" illustrates wisdom, the "milk gruel" illustrates practice, and the "wish-fulfilling [jewel]" illustrates principle; these also have the meaning of the four siddhāntas: the secret prescription is the mundane, the agada is therapeutic, the milk gruel fosters the good, and the wish-fulfilling jewel is the ultimate truth. Thus it praises the arousal of aspiration through the four siddhāntas. The Avataṃsaka-sūtra says: "If sentient beings see the agada medicine, all their illnesses are eliminated." Fascicle twenty-one of the Avataṃsaka says: "Like a great maṇi-jewel complete with ten features, capable of producing all things, hence called 'complete': first, produced in the great ocean; second, worked by a craftsman; third, transformed into something exquisite; fourth, rid of defilement; fifth, smelted with fire; sixth, adorned; seventh, strung on a jewel tassel; eighth, set atop a lapis lazuli pillar; ninth, its radiance shining in all four directions; tenth, raining down according to the king's wishes." In "revealing correctness through the provisional and the real," etc., the four teachings are generally applied, encompassing both the provisional and the real. That they collectively reveal correctness is detailed in the reply, and its meaning can be seen. Under "Furthermore, that which is correct…", the synonymous terms for the single correct [reality] are explained. Since in the question-and-answer analysis the former three teachings were revealed to jointly form the single real, these synonyms are now differentiated only in contrast to the real. Hence the single real is also called the "one great matter," also called the "inconceivable," and also called the "unconditioned." In the initial explanation of the "one great matter": "the single real and not false" is the wonderful principle; "the single path is pure" is the wonderful practice of wisdom; "all unhindered persons," etc., refers to the person who mounts the path to tally with principle, which in meaning corresponds to the wonderful stage, with its sense encompassing the three dharmas. This explains it in terms of the cause and effect of one's own practice. Next, in explaining "great": there are things that are great without being single; therefore, here "great" is explained in terms of the preceding "one," because this is the "great" of our school. "Vastness of nature" is the principle; "wisdom and severance" are the practice; the "great person" is the tallying. In "the lion…" etc.: having entered the stage oneself, one expounds the teaching to benefit others; thus one roars the lion's roar to expound this wonderful Dharma. What is expounded by a person of fruition benefits not only ordinary stages in the four teachings as well as all ordinary persons on the plain earth, but also benefits the noble ones who have entered the stages in the four teachings. The cause and effect of one's own practice and the ultimate conversion of others, opening the provisional and revealing the real, increasing the path and reducing rebirth—these are all the matters of the great persons, the Buddhas. As the matter of the one and great, it is called the "great matter." As for "causes and conditions," the causes and effects of self and other are nothing other than causes and conditions. The text mentions the Buddha because the Buddha's practices and vows are fulfilled, while the way of converting others is inexhaustible. Next, in explaining the "inconceivable": the great matter of self and other is nothing other than the three truths; in all three truths, the path of words and thoughts is cut off, which reveals that the great matter is nothing other than the three truths. Next, under "Furthermore, that which is correct…", the "unconditioned" is explained. It first explains the name, stating that it is not conditioned, up to what is made. Question: What is the difference between this "not made by a Buddha" and "not made by a Buddha" in the Tripiṭaka? Answer: The names are shared, but the principles are distinct; why should this cause doubt? Next, under "the constant object…", the essence of the unconditioned is explained. The essence is the true mark; the true mark is signless, and signlessness is also absent. Real wisdom is without conditioning, and being without conditioning is also severed. Why is this? Although the object is signless, it is constantly the condition for wisdom; although wisdom is without conditioning, it is constantly aroused by the object. Although wisdom conditions the object, it accords with the object's signlessness; although the object arouses wisdom, it causes wisdom to be without conditioning. Conditioning without conditioning, it illuminates the object without interruption; hence it says: "Using wisdom without conditioning to condition the signless object." Manifesting signs without signs, it arouses wisdom distinctly; hence it says: "Using the signless object to manifest signs to wisdom without conditioning." Therefore, fascicle one of the Suvarṇaprabhāsa says: "Because this thusness-wisdom does not see signs or the locus of signs, the realm of objects is pure, and wisdom is also pure." The "locus" is the object; both object and wisdom are pure. It also says: "dharma-thusness wisdom"; "thusness" means that the object and wisdom correspond to each other. The object is thusness to wisdom, and wisdom is thusness to the object; therefore, object and wisdom are each called "thusness." Some read it as "wisdom of wisdom without conditioning"; they have not understood how to punctuate the phrase. Question: For a person who contemplates the mind, how are the mind's wisdom and name one with the object? Let them answer for themselves (etc.). Under "Furthermore, that which is correct…", citations from sūtras are brought to prove that the unconditioned is termed the arousal of aspiration. There are three sūtras that share a single roll: the first roll is titled "Mañjuśrī's Questions," the next roll is titled "Gayaśīrṣa Peak," and the latter roll is titled "Elephant-Head Mountain." What is cited in the present text is mostly the Gayāśīrṣa-sūtra. All three sūtras feature Mañjuśrī asking questions, and their doctrinal flavor is largely identical; hence it is cited here as the Sūtra of Mañjuśrī's Questions. The sūtra says: "The Buddha told Mañjuśrī: 'The mark of bodhi transcends the triple realm, passes beyond all names, cuts off the path of language, and transcends all arousals because it extinguishes all arousals; this is called abiding in arousing the mind of bodhi. Therefore, a bodhisattva-mahāsattva transcends all arousals; this is arousing the mind of bodhi and abiding in unhindered arousal. Arousing like the dharma-nature, non-arousal is arousal; it does not cling to anything, does not disrupt the actual limit, does not shift or increase, is neither different nor identical—like an image in a mirror.'" Under each and every phrase it says "this is abiding in arousing the mind of bodhi"; "abiding" is that upon which one relies. The first phrase refutes while simultaneously establishing. From "dharma-nature" downward, refutation and establishment are discussed in terms of neither refuting nor establishing. These are all called arousing the aspiration in reliance on the object; hence it is called "abiding in arousing the mind of bodhi." Establishing is following along; dharma-nature is both-negating and both-illuminating. The present text merely accords with the meaning of that sūtra, combining the text with doctrinal interpretation, so it is slightly different. That sūtra also says: "To say 'I cultivate the signless' is not cultivating the signless." Dispelling delusion and removing stagnation, it speaks of refuting and passing beyond. The unconditioned four universal vows are not truly refuting or passing beyond; like passing beyond and refuting emptiness, it is said to "pass beyond and refute." As Vimalakīrti says: "Bodhi cannot be attained with the body, nor can it be attained with the mind." Having first refuted broadly, it then establishes: "Quiescence and extinction are bodhi," and so forth. Furthermore, the marrow is provisionality, refutation is emptiness, and both-negating and both-illuminating are the middle way; this is arousing the aspiration based on the dharma-dhātu's unconditioned great compassion. Moreover, matching refutation and compliance through phenomena and principle, the meanings of emptiness and provisionality should also be understood. Next, under "If, by analogy…", it cites parallels to explain broadly. All phenomena are just as differentiated above, whether refuting, complying, or both-negating refuting and complying. Under "Furthermore, the former three…", it thoroughly analyses and determines the provisional and real, coarse and subtle. Here, it praises the real by contrasting it with the coarse, and also praises it by comparison. There are thirteen rounds in all: the first three and the final one. First, "superior, intermediate, inferior," etc., assesses the provisional and real in terms of the wisdom contemplating causes and conditions, with the perfect being the supreme of the supreme. Shared and unshared are assessed in terms of stages: the stages of the abodes and practices of the distinctive [teaching] are shared with the two vehicles of the previous Tripiṭaka and shared [teachings], whereas only the perfect is unshared. Although the distinctive [stages of] dedication also contemplate the middle way, its teaching must still be distinguished. Next, "shallow and proximate," etc., assesses in terms of practice: the practices of the former two are proximate, while the distinctive practice is still circuitous. "From small and great to real" assesses in terms of teachings: the shared and distinctive are the great within the small; the perfect is the great within the great. The fruitional stage of the three teachings is the round within the biased; the fruitional stage of the perfect teaching is the round within the round. The shared and distinctive are the full within the half; the perfect is the full within the full. The distinctive teaching's teaching is provisional while its principle is real, so it is the real within the provisional; the perfect teaching's teaching and principle are both real, so it is the real within the real. Compared with the five pairs of biased and perfect below, it lacks only the pair of gradual and sudden; one should say that the wonderful enlightenment of the distinctive teaching is the sudden within the gradual, which is the meaning of sudden enlightenment established by Master Daosheng. The beginning and end of the perfect teaching are the sudden within the sudden. "The true within the true" assesses in terms of truths: the true and conventional of the Tripiṭaka and shared teachings, when compared to the subsequent teachings, are called the true within the conventional, or both are called conventional; the distinctive teaching's refutation of the conventional is also the true within the conventional; the perfect teaching's being identical to the conventional is called the true within the true. "Definitive meaning," etc., assesses in terms of meaning: the Tripiṭaka and shared teachings' meaning is provisional, so they are non-definitive; the distinctive [teaching] carries the path of instruction to explain the middle, so it is the definitive within the non-definitive; the perfect teaching, compared to the distinctive, is called the definitive within the definitive. The three starting with "profound" assess by praising the principle in terms of names: the principle of the distinctive is profound, and the principle of the perfect is profound again; the distinctive is called the subtle within the coarse in terms of the path of realization, while only the perfect teaching is called the subtle within the subtle; the biased principle is called the inconceivable within the conceivable, while the perfect principle is called the inconceivable within the inconceivable. Thus, fascicle sixty-seven of the Dazhidulun says: "The inconceivable is also inconceivable; who can believe it?" If the mere inconceivable is already inconceivable, how much more so when the inconceivable is again inconceivable? Only those who have aroused the aspiration long ago can faithfully accept it. What is meant by "long ago"? Not giving rise to discrimination regarding any phenomena is termed "long ago." All the preceding meanings are likewise modeled on this. Under "If one can…", it summarizes all the points. Not clinging to the provisional and mistakenly calling it the real is called "embodying the provisional"; knowing that the provisional is provisional, and that outside the provisional there is no real, is called "recognizing the real." Summarizing the preceding thirteen, in all cases the first three are provisional and the last one is real. Arousing the aspiration in reliance on the real can generate all Buddhas, so it is called the "Buddha-seed"; it also generates the seed of the Dharma and the seed of the Sangha in the perfect and wonderful teaching. Therefore, fascicle seven of the Avataṃsaka says: "Arousing the bodhi-mind causes the Buddha-seed not to be cut off. Opening and revealing the Dharma treasury causes the Dharma-seed not to be cut off. Completely upholding the precepts with unblemished demeanor causes the Sangha-seed not to be cut off." It also says: "Planting the Buddha-seed in the field of sentient beings gives birth to the sprouts of right awakening, causing the Buddha-seed not to be cut off; not begrudging bodily life in protecting and upholding the true Dharma causes the Dharma-seed not to be cut off; skillfully directing the great assembly so their minds are without anxiety and distress causes the Sangha-seed not to be cut off." It also says: "Praising the great vows causes the Buddha-seed not to be cut off; expounding the twelve divisions of scripture causes the Dharma-seed not to be cut off; practicing the six harmonies and respects causes the Sangha-seed not to be cut off." The former one combines one's own practice; the latter two are entirely converting others. The intent of the present text encompasses the meaning of the three Buddha-seeds, focusing primarily on one's own practice, because both one's own practice and that of others can cause the Three Jewels not to be cut off. Under "For example…", ten analogies are presented to praise virtues; this praises the virtue of producing good and eliminating evil in terms of principle, because the bodhi-mind is entirely reliant on principle. The five starting with "Like vajra" are the virtues of producing good. The five starting with "Like the lion's sinew" are the virtues of eliminating evil. First, in "vajra is produced from the nature of gold," fascicle thirty-six of the Dazhidulun says: "Like the vajra mountain penetrating from above down to the vajra-limit, where its self-nature rests. All vajras have the vajra-wheel as their self-nature. Furthermore, the vajra-seat also arises from the self-nature of the vajra-limit." Hence the Buddha's bodhi takes great compassion as its nature and arises from great compassion. The features of the "asāra medicine" are not yet fully clear; if one wishes to take it, one must first drink pure water. If one wishes to arouse the bodhi-mind, one must first activate the mind of great compassion. If the life-faculty remains, the various faculties persist; this is discussed in terms of the faculties of contaminated ripening. If great compassion remains, bodhi is not lost. Because it can sustain the faculties, it is called superior. In "Like the crown prince…" etc., fascicle forty of the Dazhidulun says: "Just as the crown prince of a wheel-turning king, though not yet fully accomplished, surpasses all other kings in blessings and majestic virtue, how much more so when grown up and succeeding to the position of wheel-turning king! The bodhisattva is also like this: though not yet having become a Buddha, his blessings exceed those of the two vehicles who abide in the ultimate fruition." Therefore, the Sūtra of Bodhisattva Puming says: "Although the śrāvaka is born, he is not of the Tathāgata's lineage. Like a king's consort having relations with a lowly person, the child born is not called a prince. A bodhisattva at the initial mind is called a true child of the Buddha: like a kṣatriya king, even if having relations with a lowly woman, the child conceived is noble and is called a prince." Therefore, we know that when the consort of true nature unites with the teaching of the two vehicles, generating the mind of the two vehicles, it is not a true child of the Buddha; even if the unsurpassable teaching unites with the lowly consort of sentient beings, generating the bodhi-mind, it is called a true child of the Buddha. The initial bodhi-mind is equal to the ultimate; this is called "possessing the marks and deportment of a king." In "kalaviṅka," fascicles twenty-eight and forty of the Dazhidulun say: "The sound of this bird while still inside the shell already surpasses that of all other birds before it has emerged. The bodhisattva-mahāsattva is also like this: before emerging from the shell of ignorance, his Dharma voice exceeds the two vehicles." Next, within the elimination of evil: playing the string of the perfect teaching cuts off the biased strings. "To play" means to perform; performing musical sounds is generally referred to as "playing." Obtaining the milk of the One Vehicle, the three afflictions naturally melt away. Wielding the hammer of all-seed wisdom smashes the biased mountains. The arrow of Nārāyaṇa pierces through the Iron Enclosure; unconditioned great compassion universally shatters all. The small, great, and blue three oxen, the ordinary, wild, two-tusked, and four-tusked, the Snow Mountain, white, fragrant, and blue, the yellow, red, utpala, kumuda, and puṇḍarīka: these are the sixteen grades. The great champion among humans, named bhaṭa, increases tenfold at each stage, with Nārāyaṇa at the end. "Wish-fulfilling [jewel]" is as explained before. Arousing the aspiration of the Great Vehicle still surpasses the fruitional virtues of the two vehicles. Under "To sum up the essentials…", it summarizes the essentials to praise them. How could any of the Buddhas of the three periods of time not be born from arousing the bodhi-mind? Under "If one understands…", it concludes with the single calming and contemplation; it also concludes that arousing the aspiration is called calming and contemplation. Under "Calming and contemplation…", it explains the synonymous terms. The names differ but the meaning is the same; therefore, they are mutually identical.